History
According to the legendary
Keralolpathi,
Parasurama sanctioned festivals like
Kaliyattam, Puravela and Daivattam or Theyyattam to the people of the
North Malabar
region. He also assigned the responsibility of performing the Theyyam
dance to the indigenous tribal communities like Malayar, Panan, Vannan
and Velan. "There can be no doubt", say Bridget and Raymond Alchin,
"that a very large part of this modern folk religion is extremely
ancient and contains traits which originated during the earliest periods
of Neolithic, Chalcolithic settlement and expression"
[1]
and, indeed, Theyyam is representative of a form of Hinduism (albeit
non-Brahminical) having been practised by tribal communities since time
immemorial. This form of worship, often involving liquor and meat as
offerings to Bhagawathi, Shiva, Vishnu, co-existed with the Sattvic
rituals practised by
Nambudiri Brahmins in temples. In fact, Theyyam was nearly always sponsored by members of the ruling class, such as
Nair
feudal chiefs, and achieved much prominence, therefore Theyyam
festivals and Temple festivals were celebrated with equal vigour.
Theyyam is an art form of the Dravidians. And it has a revolutionary
concept behind it since the Theyyam artists are from low-caste
communities such as Malayan or Vanaan. Even the high-caste people will
have to worship the gods came in the form of Theyyam, so it subverts the
caste system in Kerala.
Classification of Sub Cults
It
can be said that all the prominent characteristics of primitive,
tribal, religious worship had widened the stream of Theyyam cult and
made it a deep-rooted folk religion of millions. For instance, the cult
of Bhagawathi, the
Mother Goddesses had and still has an
important place in Theyyam. Besides this, the practices like
spirit-worship, ancestor-worship, hero-worship, masathi-worship,
tree-worship, animal worship, serpent-worship, the worship of the
Goddesses of disease and the worship of Graamadevataa (Village-Deity)
are included in the main stream of the Theyyam cult. Along with these
Gods and Goddesses there exist innumerable folk Gods and Goddesses. Most
of these Goddesses are known as
Bhagavathy (the
Mother-Goddess that is the Divine and United form of the three principal Goddesses namely,
Brahmani (
Saraswati),
Vaishnavi (
Lakshmi), and
Shivani (
Durga)).
Different branches of mainstream Hindu religion such as
Shaktism,
Vaishnavism and
Shaivism
now dominate the cult of Theyyam. However, the forms of propitiation
and other rituals are continuations of a very ancient tradition. In
several cult-centres, blood offering is seen, despite being forbidden in
sattvic
Hinduism,
Jainism and
Buddhism.
In such centres, separate places outside the precincts of the shrine
are selected for blood offering and for the preparation of the
traditional Kalam known as Vatakkanvathil. The Theyyam deities
propitiated through cock-sacrifice will not enter such shrines.
On account of the supposedly late revival of the
Vaishnavism movement in
Kerala,
it does not have a deep impact on the Theyyam cult. Only a few deities
are available under this category. Two major Theyyam deities of
Vaishnavism are Vishnumoorthi and Daivathar. Vaishnavism was very
popular in the
Tuluva region in the 13th century when it came under the rule of
Vishnuvardhana of the
Hoysala
dynasty. He was a great champion of Vaishnavism. Most probably he was
initially deified as Vishnumoorthi and incorporated into the Bhoota
cult of the
Tuluvas
and then further incorporated as a prominent folk deity into the
Theyyam cult as well. To some, the legend of Vishnumoorthi is symbolizes
the God's migration from
Tulu Nadu to
Kolathunadu.
All other categories of Theyyam deities can be classified under
Shaivism or
Shaktism.
Even spirits, ancestors, heroes, and animals are deified and included
in those categories. Briefly, Theyyam provides a good example for the
religious evolution of, and the subsequent different stages in modern
Hinduism.
Patronage
Image of Karkitaka theyyam: Theyyam after monsoon season
The ruling landlord communities like the Nambiars and the
Thiyya(
ezhava)
community were patrons of Theyyam, and it was not uncommon for every
Tharavadu to have its own Theyyam. However, the Nairs, like Brahmins,
did not have the right to directly take part in the performance of
Theyyam, as this privilege belonged only to the tribal communities.
Despite this, out of devotion, ruling clans established their own
shrines and Kavus for Theyyam deities where non-sattvic rituals and
customs are observed. The Goddesses like Rakteshwari, Chamundi,
Someshwari, Kurathi, and the Gods like Vishnumoorthi are propitiated in
these house-hold shrines. There, the Theyyam dancers appear during the
annual festivals of Gods and Goddesses. The rituals in such shrines are
different from those of the Brahminical temples. The impact of this
cultural fusion could be traced to the social organization based on the
caste system and in the agrarian relations. Once the cult was
patronized by the Brahmins, the intermediate and lower castes also took
it as a major religious practice. In fact the cult has become the
religion of the masses.
Performance
The dance or invocation is generally performed in front of the village
Shrine. It is also performed in the houses as
ancestor-worship with elaborate rites and rituals.
There is no
stage
or curtain or other such arrangements for the performance. The
devotees would be standing or some of them would be sitting on a sacred
tree in front of the shrine. In short, it is an
open theatre. A performance of a particular
deity
according to its significance and hierarchy in the shrine continues
for 12 to 24 hours with intervals. The chief dancer who propitiates the
central deity of the shrine has to reside in the rituals. This may be
due to the influence of
Jainism and
Buddhism.
Further, after the sun sets, this particular dancer would not eat
anything for the remainder of that day (again possibly on account of a
legacy of Jainism). His make-up is done by specialists and other
dancers. The first part of the performance is usually known as
Vellattam or
Thottam. It is performed without proper make-up or any decorative
costume. Only a small, red
headdress is worn on this occasion.
The dancer along with the
drummers recites the particular
ritual song, which describes the myths and legends, of the deity of the shrine or the
folk deity to be propitiated. This is accompanied by the playing of
folk musical instruments. After finishing this primary ritualistic part of the invocation, the dancer returns to the
green room. Again after a short interval he appears with proper make-up and costumes. There are different patterns of
face-painting. Some of these patterns are called
vairadelam,
kattaram,
kozhipuspam,
kotumpurikam, and
prakkezhuthu.
Mostly primary and secondary colours are applied with contrast for
face painting. It helps in effecting certain stylization in the dances.
Then the dancer comes in front of the shrine and gradually
“metamorphoses” into the particular deity of the shrine. He, after
observation of certain rituals places the head-dress on his head and
starts dancing. In the background, folk musical instruments like
chenda, tuti, kuzhal and veekni are played in a certain rhythm. All the dancers take a shield and kadthala (
sword) in their hands as continuation of the
cult of weapons. Then the dancer
circumambulates the shrine, runs in the courtyard and continues dancing there. The Theyyam dance has different steps known as
Kalaasams.
Each Kalaasam is repeated systematically from the first to the eighth
step of footwork. A performance is a combination of playing of musical
instruments, vocal recitations, dance, and peculiar makeup and
costumes. The stage-practices of Theyyam and its ritualistic
observations make it one of the most fascinating theatrical arts of
India.
Various Types of Theyyem
Though
one cannot imagine the exact figure of Theyyam, there are
approximately 400 types of theyyam. Details about some of the Theyyam
are narrated below:
Pallivettakkorumakan
It is very rare in northern kerala. Form of kirathamoorthy
Vishnumoorthi
Sree Muthappan Theyyam
While other Theyyams are seasonal (the season lasting October to May), the
Muthappan Theyyam is performed round the year. Muthappan temples are present in hundreds of places in North
Malabar.
Each of them tells a story of its own. Among the Muthappan temples,
Kunnathur Padi and Parassini Kadavu have attained the most fame. The
rituals in the Muthappan temples are done by the
Thiyya community of malabar.
Story of Sree Muthappan Madappura, Nileshwar
Several Muthappan Temples are seen in different parts of
Kannur and
Kasaragod districts.
This shows the popularity of the God in the minds of the people of
North Malabar. The Sree Muthappan Temple near National Highway No 17 in
Nileshwar has a rich heritage. It seems to convey the philosophical, devotional and educational importance of
Nileshwar.
There is an interesting story regarding the construction of this
Muthappan Temple. It is related to a certain Koroth Raman Nair, famous
as Ezuthachan (expert in teaching). He had a practice of drinking madhu
(taken from coconut tree with out mixing any intoxicant, fresh and good
for health popularly called as 'neera'). Before drinking it, he would
pour some drops of in front of a jack fruit tree by saying it is for
God Muthappan. After his death, the natives faced a lot of
disturbances. They obtained the services of an astrologer on the issue.
He concluded that as a result of the regular practice of giving madhu
to Muthappan the God had started residing there and demanded the
continued offer of liquor. The death of Sree Raman Nair had resulted in
liquor not being served any more to the God and this had provoked Him
to create trouble. So a temple was erected at the spot by the local
people. This temple developed as a famous pilgrim center, and daily
hundreds of people visit it. There is a strong belief that the God will
cure all diseases and will give prosperity to His devotees. The
devotees get Payakutti from the temple and it continues to develop as a
great pilgrim center like the Sree Muthappan temple at Parassini
Kadavu. Around 100 Muthappan Vellattams are held each year in the
Madappura as offerings from the devotees.
Padikutti Amma
Padikuttiyamma
is believed to be the mother of God Muthappan and supposedly took care
of Him for several years. After Muthappan came to be considered a God,
Padikutti Amma has been worshipped as a Goddess. The Theyyam Padikutti
Amma has been performed in the famous Palaprath Temple, at Kodallur.
Kodallur is a place near Parassini Kadavu that attained fame as a
result of the performances of the Padikutti Amma Theyyam in the
Malayalam month of Meenam every year. There is a famous temple for Padikutti Amma at
Eruvessi, called
Sree Padikkutti Mahadevi Temple. Eruvessi is 10 kilometres away from Sreekandapuram in
Kannur District. Sree Muthappan temple also situated in Cheemeni also.
Muthappan Anthithir
Muthappan Anthithira is performed only once in all the Muthappan temples of North
Malabar.
The decoration of Muthappan Anthithira resembles that of
Vettakorumakan from the front and that of Muthappan from the back. In
July 2008, Muthappan Anthithira was performed in front of thousands of
devotees in the famous Muthappan Madappura Temple,
Nileshwar.
Muchilattu Bhagavathy Theyyam
Padarkulangara Bhagavathy
Worshipped in several Kavus as a mighty Goddess. This Theyyam was last performed in the
Nileshwar
Ankakalari Padarkulangara Bhagavathy Temple on 23 December 2008. The
lengthy crown and ornaments of the Bhagavathy seem to add to her divine
appearance. In the famous Koroth tharavad in Nileshwar the
Padarkulangara Bagavathi Theyyam has been performed every year by the
famous theyyam artist Suresh Babu Anjoottan.
The same has been performed in Muchilott Kavu, in
Payyanur.
Puliyur Kali
Performed
in Karakkakavu, near Cheruvathur every three years. It is also
performed in Kunathur Maadam near to Udinur. In all Muchilotu Kavu this
kolam is performed with Kannangattu Bhagavathy and Muchilottu
Bhagavathy. Thekkum Kara Karnamoorthy performs this kolam in Kunathur
Maadam, which is the places for Payyadakkathu Tharavadu. This goddess is
believed to be the daughter of Pullikarim Kali.
Marathakkad sri iver paradevatha kshethram,kuppam,taliparamba on makaram 25 to makaram 28.
Pullikarim Kali
Pullikarimkali
is performed in Karakkakavu, near Cheruvathur once every three years
and at Koovapratthu Kavu Kavinisseri (in Cherukunnu) every two years.
The Theyyam here is worshipped as the Goddess
Parvathi. This theyyam is also performed in Koormba Bhagavathi Kavu, Kandoth and Sri Udayapuram Kavu, Paravanthatta, Payyanur.
Marathakkad sri iver paradevatha kshethram,kuppam,taliparamba on makaram 25 to makaram 28.
Pulikandan
Pullikaringali
is a goddess which is worshipped in Kasaragod and Kannur district. It
is the avathara of Parvathi. She originated to kill Kalakandasura.
Ayirathiri is the important function related to Pullikaringali, we can
see Pullikaringali Amma in Aivar Paradevatha Sthanangal of Malabar.
Periya Sree Pulibhootha Devasthanam, Kizhakkam kara Pullikkaringali
Devasthanam, Kasaragod Pulikkunnu, Kodavanchi Kulathur are the
important temples where Pullikaringali Amma.
Marathakkad sri iver paradevatha kshethram,kuppam,taliparamba on makaram 25 to makaram 28.
Marapuli
Marapuli Theyyam is considered the son of Pulikandan and Pullikarimkali.
Marathakkad sri iver paradevatha kshethram,kuppam,taliparamba on makaram 25 to makaram 28.
Kandapuli
This Theyyam is considered the son of Pulikandan and Pullikarimkali. It is performed in the early morning at about 3 am.
Marathakkad sri iver paradevatha kshethram,kuppam,taliparamba on makaram 25 to makaram 28.
Pulimaruthan
Pulimaruthan
Theyyam is considered the son of Pulikandan and Pullikarimkali. One
among the Iver Theyyams, Pulimaruthan is worshiped in different Kavus
[temples] by the devotees.
Marathakkad sri iver paradevatha kshethram,kuppam,taliparamba on makaram 25 to makaram 28.
Karinthiri Nair
This Theyyam is associated with the Pulidaivangal.
Marathakkad sri iver paradevatha kshethram,kuppam,taliparamba on makaram 25 to makaram 28.
Puthiya Bhagavathy
When
Lord Shiva got smallpox, Rishis started a homa and Puthiya Bhagavathi
is appeared from homakunda, she cures Shiva's disease and sent to
Earth. Puthiya Bhagavathi is accompanied by Padakulngara Veeran and
Veerakali in the performance. Puthiya Bhagavathi is the main deity of
many shrines in Kannur including Thalikavu situated in Kannur. Puthiya
Bhagavathy is performed in Koovapratthu Kaavu Kavinisseri and in the
Morazha Koorumba Kaavu in Pazhangottu, Matul, Thavam. Edakalam very
near Chuzhali there is a famous Puthiya Bhagavathy Kavu this kavu has a
history of more than five hundred years. It belongs to Edakalavan
Koroth family. Kaliyattam performs vrichikam 27 every year.Pazhaya
Parmbath Puthiya Bhagavathi Temple at Kanhirathara belongs to Maniy ani
caste is one of the Kavu were Puthiya Bhagavathi is performed. April 17
to 19 is the time of Kaliyattam here Marathakkad sri iver paradevatha
kshethram,kuppam,taliparamba on makaram 25 to makaram 28.
Kuttikol Thamburatti Theyyam
At Kanathur near
Kasaragod,
the yearly Kuttikol Thamburatti Theyyam is celebrated by thousands of
devotees. The venue is the Pazhayzparambath Puthiya Bhagavathy
Kshethram, and the Theyyam is celebrated as a part of the Kaliyatta
Maholsavam here. In 2008 it was organized on April 16, 17 and 18. This
Theyyam is also conducted at Kanhirathara,
Chirakkal,
Kannur
District, and the deities in the Theyyam here are Paruthi Veeran,
Veerali, Bhadrakali, Vishnumoorthi, Gulikan and Vairabhan Uchitta.
Elayor Theyyam
Celebrated yearly at Kanathur near
Kasargod.
Muthur Theyyam
Celebrated yearly at Kanathur near
Kasargod.
Vannathan
There
is an interesting fact about the performance of Vannathan Theyyam.
This Theyyam is performed in only one temple, the Karakkakavu Temple
that is in
Kasaragod district and is done so in memory of a Kolakkaran [Theyyam artist] who died while staging Theyyam in the famous Karakkakavu.
Chuzhali Bhagavathy
Chuzhali Bhagavathy is located in Chuzhali, a place near
Taliparamba. But in the Chuzhali Bhagavathy Temple no Theyyam performance is held. Here
Brahmins serve as priests.
Chuzhali Bhagavathi temple is not a kavu. Chuzhali Devaswom is the term
used to identify the temple community. The "Vigraham" of Bhagavathi
was brought to Chuzhali and hidden in some fields. Some kids when
playing, tried to clean the place using a broom, and found the ground
bleeding, and got scared and informed elders. They found the "vigraham"
and the temple was built there itself.
Kannangat Bhagavathy
Kannangattu Bhagavathi Theyyam
Every
year, Kannangat Bhagavathy Theyyam is performed in the Kannangat
Bhagavathy Temple, Payyannur. In several Muchilot Kavus, the Kannangat
Bhagavathy Theyyam was performed along with the Muchilot Bhagavathy
Theyyam. There are 11 Kannangattu Temples in
Kannur district, and they are all located in the Payyannur area:-
- Adi Kotti Kannangattu Temple, near Payyannur Railway Station.
- Payyannur Sree Kokkanisheri Kannagattu Temple.
- Kandangali Karalikkara Kannangattu Temple, near the Municipal HSS, Payyannur.
- Ramanthali Thamarathuruthi Kannangattu Temple, in Ramanthali, 6 km from Payyannur.
- kannangattu bhagavathi temple, kannangattu(edat)
- Alapadamba Kannangattu Temple, near Mathil.
- Vellora Kannangattu Temple.ne
- Kuttor Kannangattu Temple.
- Peringom Kannangattu Temple, near the CRPF camp, Peringom.
- Kizhakke Allakadu Kannangattu Temple.
Kodoth Chamundi
Performed
once every two years in the main Kodoth Tharavadu house, Varikkulam,
and every year in another Kodoth Tharavadu house. As per traditions,
Chamundi Devi (an incarnation or form of Bhagavathy - the
Supreme Goddess or the
Mother Goddess) is accompanied by the first Kodoth Karanavar Chandrasekhara Gurukkal from Vanneri (near
Guruvayur).
Traditions hold that She helped him defeat the Bellakka Dynasty in
battle. After that, he constructed a new Sambradayam called
'Varikkulam', and the Goddess is believed to have asked him to build a
Palliyara at Parakulangara, Varikkulam. This place was selected by the
Goddess as per
Thrikkannayalappan's (
Lord Shiva)
instructions. Gurukkal built the first Kodoth Tharavadu very near to
Parakulangara, at Varikkulam which is known as the Moolasthanam of
Kodoth Tharavadu, and then started celebrating Kaliyattam every year
beginning from Medam 21. This is the first place where Goddess Chamundi
is believed to have shown her presence, and later she is believed to
have extended her presence to many other Nair Tharavadus, subsequently
resulting in their starting to conduct Kaliyattam as well every year.
Agni Kandakarnan
Agni
Kandakarnan is a theyyam performed at Swmaimadam in Kannu Veedu
Kapadapuarm, Valiyaparamapa Kasaragod in Kerala. It is different Theyyam
having heavy torches around the waist of the Kolam. This Theyyam is
performed in the early morning in the Temple. It is also performed in
Pattare Sree Paradevatha Kshethram in Kozhikode district on march 12th
at the same time.
Moovalamkuzhi Chamundi
The very name itself is indicative of the story behind the origin of Moovalamkuzhi Chamundi.
Moovalam means - three men and
Kuzhi
means - well. So Moovalamkuzhi translates into a well with a depth of
the height of three men. The God worshiped here is the main deity of
the temples of the weaver caste of North
Malabar.
The Theyyam season here begins every year with the performance of
Moovalam Kuzhi Chamundi and the associated Theyyams on the 10th and the
11th of the
Malayalam month of Thulam [1st half of October] in the famous Anjoottabalam Verar Kavu,
Nileshwar.
Palot Daivam
Performed yearly in the Palot Kavus [temples] in
Nileshwar
Vadayanthur Kazhakam, Kunhimangalam Malyot Palot Kavu, Azhikode Palot
Kavu, Keecheri Palot Kavu etc. The Theyyam is considered as an
incarnation of
Lord Vishnu [Matsya Avatara].
Dandinganath Bhagavathy
Performed yearly in the Koroth Tharavadu,
Nileshwar. Aracanut leaf with paintings in decoration is the unique feature of Dandiganath Bhagavathy Theyyam.
Padarkulangara Bhagavathy
The
Padarkulangara Bhagavathy Theyyam attracts devotees owing to the
fascinating paintings on the face of the Koladhari. The person with the
title of Anjootan has the right to perform as Padarkulangara Bhagavathy
in the Koroth Tharavadu and the Mannanpurath Kavu Kalasam Festival.
Padamadakki Bhagavathy
The origin of Padamadakki Thamburatti is related to the battle between the resident, ruling
Nileshwar Raja and an invading force from the
Karnataka region. The strength of the
Karnataka forces frightened the
Nileshwar Raja's
Nair soldiers under the command of the
Kalari experts, the Koroth
Nairs. They prayed to the Koroth
Nāga
Bhagavathy, Kuttichathans [Sasthappan] and Bhairavan. The Gods
acknowledged the appeals of the devotees and sent Padamadakki
Bhagavathy. It is believed that upon seeing the Padamadakki Bhagavathy,
the invading troops became unconscious and the Goddess thus averted a
battle. Yearly, the Padamadakki Bhagavathy Theyyam is being performed in
the Karoth temple in Kunhimangalam Panchayath in memory of the
incident.
Manakkott Amma
There is an interesting story behind the performance of Manakott Amma Theyyam. In the countryside of
Nileshwar there existed a powerful
Nair Tharavadu
(household) known as Manakkott. Here lived a beautiful and educated
woman. She wanted to challenge the caste rigidities and untouchability
prevailing in the area. While she was carrying a child, she broke the
caste law by drinking water from a pot made of aracanut leaf being used
by an outcast. The incident provoked the Tharavadu Karanavar (head) and
he murdered the woman. The murder of a pregnant woman created a lot of
problems in the Tharavadu and it finally ceased to exist. Gradually
the natives realised that the assassinated woman must have emerged as a
Goddess who they called Manakkott Amma. Yearly, the Theyyam here is
being performed in the Vairajathan Temple, Malappacherry,
Nileshwar in the month of April.
Karim Chamundi
Performed
in the regions of Perumba river. Earlier the Theyyam festival of Karim
Chamundi required the sacrifice of a goat. With dark coloured face
paintings the Theyyam performed at midnight is frightening. Women and
children are not permitted to watch the Karim Chamundi Theyyam.
Muthala Theyyam
Performed every year in the month of October in Naduvil in
Kannur District. From the beginning to the end the Theyyam drags into the ground.
[citation needed] Devotees worship this deity to cure diseases.
Elleduth Bhagavathy
Performed in Visakandan Kshethram, Kolachery,
Kannur every year on the 10th day of Thulam month in the
Malayalam calendar.
Adukunnath Bhagavathy
Performed at Adukunnath Tharavadu Temple, Koroth near Payyannur.
Narambil Bhagavathy
Narambil Bhagavathy originated from the famous Rayaramangalam Temple.
Chembilot Bhagavathy
It tells the story of a
Brahmin who came from Chembilot, a place near
Kannur to Chandera, in
Kasaragod district.
That man started his livelihood as a priest in the temple in Chandera.
After several years of serving the God he got His blessings. Then he
left Chandera handing over the priestly rights to Olavara Theeyan. The
Brahmin has since been worshiped as Chembilot Bhagavathy by the natives.
Pulichon
Performed in the Kurunthil Kottaram, Karivellur yearly. It is the seat of a group of Pothuvals.
Vellarangara Bhagavathy
Worshipped by the Pothuval community of Thayineri, Annur, Vellur and Karivellur.
Mayyakkal Bhagavathy
With lighted torches around the stomach, the Mayyakal Bhagavathy Theyyam created a sensation in Mayyal in
Kasaragod district on 30 March 2008.
Koroth Naga Bhagavathy
It
is more like a Thira than a Theyyam. But all the rituals and the
devotion of the devotees establish that Koroth Naga Bagavathy is more
than a theyyam. No picture of the theyyam is available because of the
strict vigilance of the devotees. In this high tech society also people
feared to take the photo of the Theyyam. The Koroth Naga Bhagavathy
Temple situated in the middle of a forest. It is protected by walls and
in the centre is built the Nagathara. Praying for the cure of diseases
and for having children, thousands throng this place and pray to the
deity. The
Ayiyur Koroth Tharavadu Bhagavathy Temple is locally famous as an important centre of
Nagaradhana
[snake-worship]. Kumbam 3rd is observed as the day of the main Theyyam
festival in the Koroth Naga Bagavathi temple, Ayiyur. Years ago, Puja
in this Temple was performed by the Koroth
Namboothiris of
Chovva near
Kannur. The Koroth
Namboothiris were mentioned in the story of
Vishnumoorthi Temple, Cheemeni.
Ayillam day is famous for the Sarpabali in the Temple. Lakhs of people from different parts of
Kerala,
Karnataka and
Tamil Nadu
annually assemble here to on this religious occasion. Various factors
contributed to the disintegration of Koroth Tharavadu into several
small groups. They helped the Rajas of
Wayanadu, the
Kozhikode Zamorin, the
Kolathiris and others. The word Koroth derives from 'Ko' meaning King and 'Othikkan' meaning regulators.
Myths around the Koroth Tharavadu: There is a long recorded history
surrounding the Nair Tharavadu of Koroth. Firstly, it is necessary to
know about Nairs. The nair equal the word knights in the ancient feudal
system of Europe. The Tharavad name Koroth is popular in Kerala. They
were years ago acted as chieftains in a large area and arranged
Kalaripayattu and other martial arts and supplied soldiers to the
Zamorins, Kolathiris and Nileshwar rajas. They sometimes acted as king
makers. The name derived from Ko means King and Othikan means regulator.
Based on Ayiyur the political conditions influenced them to move north
wards up to the Chandragiri river. They feared to cross Chandragirui
river because of losing their caste. The establishment of Kolathunad and
Nileshwar raja vamsam related to this migration. Likewise the
theyyattams also spread to the north and gradually influenced by the
Tulu culture. Originally the male members of the Koroth tharavad related
to Kalaripayattu and the famous Lokararkavu. The influence of
Kalaripayattu was present in theyyattams. Disintegrating from the origin
land the members of the Tharavad settled in different parts of north
Malabar like koroth near Payyanur, Nileshwar, Taliparamba, Pallur near
Tellicherry, mahe, Vadakara etc. The branches of the koroth Tharavad
influenced the social, religious, cultural and economic condition of
north Malabar for the last 5 centuries. While residing in different
parts, they continued the practice of Nagaradhana [Ayillyam][snake
worship], worshipping God Shiva, Vishnu large number of other gods and
goddesses. They organised theyyam festival. In all branches they
worshiped bairavan, Kuttichathan and Karnor theyyams. Their history also
related Tacholi Othenan and other martial heroes of North Malabar.
Branches of Koroth Tharavad: From the original home Ayiyur the Koroth
Tharavad disintegrated and settled in different parts of Kannur,
Kozikode and Kasaragod districts. The tharavad name koroth is popular in
kerala. Koroth tharavad [group of families] at Koyipra is situated
near Taliparamba. Koroth tharavad [group of families] at Nileshwar is
famous as per the story of Mannampurath bagavathi and also got fame in
the origin of Nileshwar Muthappan Madappura, defending of Tippu Sulthan
according to the myth of Nechitholedutho Nayammare, and annual
Kaliyattams [theyyam festival]. Karnor Bairavan, Dharmadaivam,
Kuttichattan, Rakta chamundi, Vishnumoorthi, Dandiganath bagavathi,
Padarkulangara bagavathi, Gulikan, Bhootham were performed in the annual
kaliyattams. The koyyodan koroth Tharavad at Pallur, near Thallisseri
is famous for the grand theyyam festival in the month of Makaram. As
many as 40 kuttichathan theyyams come out together to give blessings to
the devotees. Thousands of people assemble there to watch the
marvellous divine performance of the theyya kolams. On 31 January 2008
at 1pm 38 kuttichattan theyyams were performed their divinity as a part
of devotees vayipad. More than ninety kuttichattans are planned but
because of the absence of Koladarikal the number reduced to 38. The
remaining kuutichathans performed in 2009 corresponding the malayalam
month of Makaram 16 [as per the malabar calendar]. The main karmi of
Koyyodan temple visited regularly in the
Kalakkattillam
near Koroth [a place near Payyanur]on the day of Krim Kuttichathan
Theyyam. The illam is considered as the root of Kuttichathan Theyyam.
The presence of Koroth families [Kodakkal Koroth remains there] years
ago gave the name Koroth to the place. Kodakkal Koroth tharavad members
played a great role in regulating the history of Payyanur and the
neighbouring places for the last three centuries. In Nileshwar the Nairs
belongings to Koroth family helped the rajas of Nileshwar in several
campaigns against the neighbouring rulers. Another branch of the
Tharavad is known as pommeleri koroth. There are Mundayadan koroth near
Kannur and Koyipra Koroth tharavad near Taliparamba. The puthalath
koroth in Mahe earns fame as the centre of famous puthalath thira and
the association with leaders including Mahatma Gandhi.
Kuttichathan
Also
known as Sasthappan, Kuttichathan Theyyam attracts thousands of
devotees. At Pallor Koroth Tharavadu, several Kuttichathan Theyyams come
together to give blessings to devotees. In 2008 around 40 Kuttichathan
Theyyams were performed in the presence of several people. In 2009, 47
Kuttichathan Theyyams were performed at the Koroth Tharavadu in
Pallur. Here, a revolutionary step with regard to traditions was taken
for the first time by the Tharavadu authorities, when they prohibited
liquor within the premises of the temple.It is also performed in
pattare sree paradevatha temple in kozhikode district
Padinhare Chamundi
Performed in the
Malayalam
month of Medam with a gap of two years. The festival was last held on
15 and 16 April 2008, in the Chamundi Kavu situated near the
Nileshwar bus stand at Koroth-N.H 17 Road.
Vettakorumakan
Performed in several Nair Tharavadus between Payyannur and
Kannur.
Mavila Chamundi
It
took place at mavila tharavad in kasaragod/kannur. There are number of
mavila-nambiar tharavadu. Alakkat mavila-pazhavathil mavila
puthiyaveetil, chemnat mavila, mavila chathoth, mavila puthyaveetil,
mavila etc. are major mavila tharavadu's. mavila kottam at thaliparamba
was once a ritual place of mavila nambiars. mavila tharavadu was one of
the richest landlord famiiy in malabar.
Urpazhassi
Performed in several Nair Tharavadus from Payyannur and
Kannur. On Dhanu 21 at Sree Vettakkorumakan Temple, Blathur
Kudiveeran
Thiyya
caste gave a special attention on worshipping their ancestors as
theyyams. There is a saying "thiyyan moothal theyyam" means when a
thiyyan grows old he becomes theyyam. The persons who were experts in
martial practise is worshipped as 'Kudiveeran'('kudi' means house and
'veeran' means a martial hero). The performance of this theyyam needs
some martial or 'Kalari' skills.
Veerabadran
Yearly two veerabadran theyyams performed in the famous ashtamachal bagavathy temple in Payyanur.
Vishakandan
Performed in several temples. Believed to cure diseases.
Kandanar Kelan
Kandanar
Kelan was a yesteryear warrior.The story goes that once Kandanar Kelan
was out hunting in the forest when suddenly the forest caught
fire.Finding no other means of escape he climbed a tree.This tree was
also the home of two snakes.The fire consumed the tree,the snakes and
Kandanar Kelan.Vayanat Kulavan,another warrior god was passing by the
burnt forest when he saw the image of Kandanar Kelan in the ashes.With
his bow he traced out Kandanar Kelan and gave him life.The theyyam is
an embodiment of the Kandanar Kelan and how he shows his anger towards
the fire for burning him up.The theyyam very prominently has two snakes
drawn on his chest that depict the snakes that perished with him in
the fire.Kandanar Kelan runs through the fire dressed in his silk and
wearing metal anklets,perhaps the only theyyam to do so.The rest of the
theyyams who interact with fire like the Uchitta bhagavathi wear
costumes made of tender coconut leaves.Kandanar Kelan is performed
yearly at the Nambiar Makkuni Tharawad at Azhikode,Kannur
district.Regularly, the Kandanar Kelan Theyyam is performed as a part of
the Vayanat Kulavan Theyyamket Utsavam. There was an interesting
ritual in olden days. Hundreds of hunters would go to the nearby forest
and capture large numbers of animals. The hunted animals were cut into
pieces in front of the Kandanar Kelan Theyyam. The Marapilarkal ritual
attracts thousands of people. The Theyyam then would leap over a huge
pyre.
Vayanat Kulavan
Vayanat
Kulavan was a warrior.Lord Shiva had warned him not to drink the
"madhu"/intoxicating divine nectar that he,Lord Shiva had stored in the
forest.Vayanat Kulavan could not control his greed and looked into the
vat of "madhu".When he did so he was blinded in both eyes.Later Lord
Shiva gave him two silver eyes.Therefore the Theyyam of Vayanat Kulavan
performs what is known as the "Manangi aattam" where the performer
wears a pair of silver eyes.In the "Manangi aattam" the theyyam holds a
lighted bunch of cocunut fronds and performs a slow dance,bending over
and waving the light in front of his eyes as if looking for a way.This
ritual is performed in the wee hours of the morning and is simply
beautiful.This theyyam generally has white hair and a big white and red
hairdress.The Vayanat Kulavan theyyam is held yearly at the Nambiar
Makkuni Tharawad at Azhikode,Kerala.The Vayanat Kulavan Theyyam is also
performed in an elaborate manner in
Kasaragod district.
Thiyyas
consider Vayantttu Kulavan as their 'Thondachan'(elder member of the
family) In 2008, the Vayanat Kulavan Theyyamket Mahotsavam was held in a
certain Pattayil Tharavadu. It will always be remembered as a huge
step in the direction of communal harmony. Hindus and Muslims both
participated in the arrangements for the festival with great enthusiasm.
Kunhiraman Gurukkal
kunhiraman Gurukkal born to a
Thiyya
family in Kootali near kannur. Kolath thampuran became jelousy on his
abilities and killed him. After his murder Thampuran bescame mad and as
an astrological remady Gurukkal is worshipped as a thyyam. A more than
three-meter-long knife is used by the Kunhiraman Gurikkal [gurukkal]
Theyyam. The Theyyam is staged in association with the Kathivanur Veeran
Theyyam festival.
Kathivanur Veeran
KathivannurVeeran is performed on the memory of a great warrior named
mandhappan. He was born to a
Thiyya
family in Mangad near Thaliparamba. Kumarachan of Methalliyillam and
his wife Chakkiyamma had no children. The couples made offerings to
Chuzhali goddess and Mandhappan was born. Even though he became a
grownup youth he was not ready to leave his habit of playing silly
games. Kumarachan became disappointed and asked Mandhappan to giveup his
habits and to do some job. But Mandhan continued his anarchist way of
life, by refusing to do any job. Oneday Kumarachan broke Mandhan's bow
and arrow and threw it out. This incident made Mandhappan very angry,
he left his native and went to coorg, where his uncle residing. There
he got a warm welcome and uncle gave half of his properties to Mandhan.
On his aunts advice Mandhappan started a business of oil there. One
day he saw a girl taking bath in the river, she was Chemmarathi being
attracted with her beauty Mandhan married her. At that time kutakas
started a war against malayalans. Mandhan and his friends participated
in that war and defeated kutakas. But unfortunately he have lost one of
his finger and ring on it, Mandhan returned to the battle field to get
back his ring, enemies saw him coming alone and killed him.
Chemmarathi killed herself by jumping in to mandhappan's funeral pyre.
For the performance of Kathivanur Veeran great excellence is needed in
the martial art of
Kalaripayattu.
Munnayareeshwaran
In
the north east part of Kerala, on the border with Karike District,
Karnataka, there is a place called Kizhakke Kovilakam / Manjadukkam
Kovilakam / Tulurvanath Kovilakam, the seat of Katoor Nairs. Katoor
Nairs had adhikara over 64000 hectares of land covering from Karike to
Odayanchal in the South. Katoor Nairs actually belong to the Ballal
community of Sullia, who had to flee to Tulurvanam for fear of
conversion to Jainism. The main seat of Kalari payattu,
Munnayareeshwaran is the son of Katoor Kanna Ballal,
an exponent of Tulunadan system of Kalari. Munnayareeshwaran is the
Ketti kolam (Theyyam form) of Chandu Nair, who became a Deewan of
Kizhakke Kovilakam under the rule of Katoor Nairs.
Katoor Narayanan Nambiar was the last Managing trustee and ruler of Karike Tulunad, Manjandukkam Kovilakam Temple. Thereafter
Katoor Thampan Nair, his eldest nephew is running the activities of Manjadukkam. Manjadukkam Kovilakam follows
matrilineal system of transfer of succession.
The temple stands in utter dilapidated state, thanks to the infighting
between the sons of Katoor Narayanan Nambiar and the rightful heirs,
the nephews.
It is saddening to note that a long and time tested parampara of Shakti worship is slowly losing its fight to survive.
Manavalan
Performed every year in the famous Madiyan Koolom Temple, Kanhangad.
Manavatti
Performed
each year in the famous Madiyan Koolom Temple, Kanhangad. Cheese is
regularly served as an offering to the deities in addition to cows
being slaughtered.
[citation needed]
Manjalamma
Performed
yearly in the famous Madiyan Koolom Temple, Kanhangad Performed yearly
in Kelambathu Tharavadu Kottam, Blathur, Kannur on 23rd Makaram.
Thoovakkari Muthappan
Thoovakkari Muthappan Theyyam is performed in the Palliyath Matappura of Palathayi.
Some More Types of Theyyam
Names of few more Theyyam are given below:
- Karimanal Chamundi
- Peruvamba Chamundi
- Eroth Chamundi
- Kizhakkeveettil Chamundi
- Kaitha Chamundi
- Madayil Chamundi
- Pethalan
- Pullon
- Chooliyar Bhagavathy
- Kodoth Chamundi
- Olassa Poomala Bagavathi
- Astamachal Bagavathy
- Nagacherry Bhagavathy
- Meethale Theyyam
- Oyola Bagavathi
- Padaveeran
- kurathiyamma
Gandharvan & Yakshi
Gandharvan
Theyyam and Yakshi Theyyam are very rare in Kerala. These Theyyams are
performed in Palliyath Unupiladath Tharavadu at Padinzhattamkozhuval,
Nileshwaram. Kalamezhuthu and Kalampattu are performed prior to the
performance. Several other theyyams are also performed at this
tharavadu. This year (2010) the Kaliyattam will be on April 4 & 5.
Perum Kaliyattam
In
some Kavus the Theyyam festival is conducted in intervals of 12 or
more years. These kinds of festivals are known as Perumkaliyattam. In
2008, Perumkaliyattams were celebrated in Ramanthali Muchilot Kavu,
Kalayikode Muchilot Kavu and Mandur Padinjatta Thiruvarkat Bhagavathy
Temple. From 19 to 24 February 2008 Perumkaliyattam was held in
Kenamangalam Kazhakam, Pallikkera near
Nileshwar.
theiyyam.blogspot.in
enjoymentandstudies.blogspot.in
The joys of Holi knows no bound. The festival is celebrated across
the four corners of India or rather across the globe. The festival is filled
with so much fun and frolic that the very mention of the word 'Holi' draws
smile and enthusiasm amongst the people. Holi also celebrates the arrival of
Spring, a season of joy and hope. 
