തെയ്യം
History
"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" mainly there is no doubt, giving from fremin.[1]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, where "even the followers of Islam are associated with the cult in its functional aspect"[2] 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. This religious cockfight over blood sacrifice, which does also include the cockfight as a blood sacrifice, is a prime example of "cultural synthesis of 'little' and 'great' cultures".[3]
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, with the overall understanding that within Hindu sycretisms lay propitiation as ancient practices and rituals of ancient worship intended for the blessings of the supernatural not unlike, "in Indus Valley and other ancient civilizations, mother goddess had been invoked for fertility and prosperity".[4]
Patronage
Those communities who did not accept the Brahmanical supremacy in temple worship, e.g. Thiyyars were patrons of Theyyam, and it was not uncommon for every Tharavadu to have its own Theyyam. However, the 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. The inviting of Brahmin Thanthri to consecrate the idols of Kavu started very recently. Except the Non-Brahminical communities and those like Nair and Nambiar who supported Brahminical supremacy, other castes especially Thiyyas took it as a "major religious practice".[5]Performance
Muthappan Theyyam(parashini kadavu temple) as Lord Shiva
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.
Angakkaran Theyyam
Styles of dance
There are approximately 400 types of Theyyam, including Pallivettakkorumakan, Vishnumoorthy and Sree Muthappan Theyyam.Perum Kaliyattam
A Madappura (stand alone Kovil)where Theyyam rituals are
performed seasonally. All the Muthappan Madappura's are structured in
similar style. These structures are found mainly in North Malabar region of Kerala
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 and Also in Edat Thiruvarkattu Bagavathi Temple. | cheruvathur Muchilott perunkaliyattam - 2015 Feb 4 to Feb 9-
Puthratti Daivam at Vikranandapuram Kshetram, Taliparamba.
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Bhagavathi at Vikranandapuram Kshetram, Taliparamba.
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Vishnumurthy at Vikranandapuram Kshetram, Taliparamba.
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Kshetrapalan at
Vikranandapuram Kshetram, Taliparamba.Various Types of Theyyam
There are 456 theyyakkolams. Among this 112 are very important and famous.
Some of them are listed below.
Vishnumoorthi
The performance of Vishnumoorthi Theyyam includes complicated rites and rituals. It is the most popular part of the Vaishnava Theyyam. The reverberations of the drumbeats can be heard from very far distances.
This fascinating piece narrates the story of Palanthai Kannan, a great devotee of Lord Vishnu. The Vishnumoorthi Theyyam in ottakkolam (only one kolam) enters the pyre. The act is called Agnipravesham. The devotees stand around him with prayers. Four people take kayar [rope] from Vishnumoorthi and become Kayattukar. Their duty is to protect agricultural land from cattle. With the kayar [rope] and vadi [rod] they roam the area from Karyamkode to Thalachai and catch cattle with the rope or drive them away using the rod.
Sree Muthappan Theyyam
Muthappan Theyyam is unique in that it is performed around the year whereas the other Theyyams are performed seasonally (the season lasting October to May). 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.
Guligan
Gulikan is a local form of the Hindu god of death, called Yama. Gulikan in Hindu scriptures are credited as the most important warrior of lord Shiva. The intricate and fascinating dance steps of Gulikan stands apart from that of the other Theyyams. It is generally believed that everyone including the gods are afraid to look at Gulikan. On one occasion, Shiva was walking with his wife Parvati who expressed to Shiva her fear of looking at Gulikan. In a rage, Shiva turned to Gulikan and threw him to the ground. This is sometimes enacted during the performance of a Gulikan theyyam. In every Kaliyattam, the performance of Guligan Theyyam is inevitable. Among the Guligan Kavus, the most famous and most powerful one is situated at Nileshwar popularly known as the Benkanakavu [Venganakavu]. The prosperity of the people in the neighbouring places is believed to be on account of the presence of the God Guligan in Benkanakavu.
Padikutti Amma
Padikuttiyamma is believed to be the mother of God Muthappan. She is believed to have taken care of Muthappan for years. She was given the status of goddess when Muthappan became god. 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. Sree Padikkutti Mahadevi Temple is a famous temple of Padikutti Amma at Eruvessi.
Muthappan Anthithira
The uniqueness of Muthappan Antithira is that it is performed only once in all the Muthappan temples of North Malabar. The decoration resembles that of Vettakorumakan in the front and that of Muthappan in the back.
Puthiya Bhagavathy
Puthiya Bhagavathi is the main deity of many shrines in Kannur including Thalikavu situated in Kannur. She appeared from the homakunda (the sacrificial fire) when the Rishis (saints) started a homa in order to cure the smallpox of Lord Shiva. In the performance Puthiya Bhagavathi is accompanied by Padakulangara Veeran and Veerakali. Puthiya Bhagavathy is performed in Koovapratthu Kaavu Kavinisseri and in the Morazha Koorumba Kaavu in Pazhangottu, Matul, Thavam.
Perum Kaliyattam
In some Kavus the Theyyam festival is conducted at intervals of 12 or more years. These kinds of festivals are known as Perumkaliyattam. In 2008, Perumkaliyattams were celebrated in temples such as 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.
Agni Kandakarnan
In Agi Kandakaran Theyyam lighted torches are are attached around the waist of the performer. This Theyyam is performed at Swamimadam in Kannu Veedu Kapadapuram, Valiyaparamapa Kasaragod in Kerala. 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.
Padamadakki Bhagavathy
Once the Nileswar Raja was frightened by an invading force from Karnataka. He and his followers 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. Koroth temple is the venue where the Padamadakki Bhagavathy Theyyam is performed yearly in memory of the incident.
Manakkott Amma
Manakott was a powerful Nair tharavadu (household in Nileswar. Once there lived a woman who restrained herself from the stringent rules of caste system that existed at that time. She was educated and wanted to challenge the system. While she was carrying a child, she broke the caste law by drinking water from a pot made of areca nut leaf being used by an outcast. Annoyed by this incident the head of the family killed her. The murder of a pregnant woman created a lot of problems in the Tharavadu and it finally ceased to exist. Later the villagers came to the conclusion that the assassinated woman must have emerged as a Goddess who they called Manakkott Amma. Her Theyyam is performed every year in the Vairajathan Temple, Malappacherry in Nileshwar in the month of April.
Kuttichathan
Kuttichathan is a widely acclaimed theyyam throughout Kerala. It is the theyyam of Bhrahmin caste. Kuttichathan theyyam is considered to have originated for Lord Shiva in Vishnu Maaya. Though there are lot of chathans known, three of them are prominent and standout from the rest. They are Karim Kuttichathan, Poo Kuttichathan and Thee Kuttichathan. Popular belief is that Kuttichathan would carryout any kind of wish to those who make chathan happy through continuous prayer from the heart.
Kathivanur Veeran
Mandhappan was a great warrior in whose memory KathivannurVeeran is performed. He was born to a Thiyya family in Mangad near Thaliparamba. The couples Kumarachan of Methalliyillam and his wife Chakkiyamma had no children. They made offerings to Chuzhali goddess and Mandhappan was born even in his youth Mandhappan refused to steer clear of his silly games. One day Kumarachan broke Mandhan's bow and arrow and threw them out. Mandhappan became very angry and left his native village and went to Coorg, where his uncle was residing. There he got a warm welcome and uncle gave half of his properties to Mandhan. There he married a girl named Chemmarathi. At that time kutakas started a war against malayalans. Mandhan and his friends participated in that war and defeated kutakas. But unfortunately he lost one of his fingers with a 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 into mandhappan's funeral pyre. A great excellence is needed in the martial art of Kalaripayattu in order to perform the Kathivanur Veeran.
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