12 ity between two of his heirs. He appointed the CHAPTER IX. chief to the kingdom of Coulam (Travancore); where he fixed the head See of the religion of the Brahmans, and called him "Cobritim," which is the same as high priest. To his nephew he gave Calicut, with all the temporal dominion, and called him Zamorin. Subsequently the spiritual dignity had been transferred from Coulam (Quilon) to Cochin. The temporal sovereignty had remained at Calicut. The king of Malabar then proceeded to Mecca, but was drowned on the voyage.13 According to another tradition there were originally twenty kings of Malabar; but so many differences arose between these petty sovereigns, that they determined to elect an arbitrator. The office was not to be hereditary but elective; and it was to be held by a prince who was not likely to become too powerful. Accordingly they appointed Cheraman Perumal, literally "a governor from Chera," and fixed his residence at Calicut.15 Such, however, was the 14 12 Travancore is the modern name of the kingdom. Faria y Sousa calls it Coulam; it should be Kollam. The city of Kollam, which anciently gave its name to the kingdom, is marked Quilon on modern maps. It is situated on the coast, to the northward of Trevandrum, which is the present capital of Travancore. 13 Faria y Sousa, vol. i., pages 100,101. The reference to an era of a king of Malabar, associated with Quilon (anciently Kollam), is of some importance. It is still known as the Kollam era, and is also called the " Parasuráma-Sacam," or "Era of Parasu-Ráma," which commences A.D. 825. (See Brown's Carnatic Chronology, page 34.) This seems to furnish a clue to the age of Parasu-Ráma. Possibly the era of Parasu-Ráma corresponds to the era of Rama's conquest of Ravana and the Rakshasas. The story of the Mecca pilgrimage is doubtless a pious invention of the Mussulmans. 14 The names of these little kingdoms are given by Faria y Sousa. The author is satisfied that a Survey officer of local experience would succeed in drawing up an approximate map of the different sovereignties. They comprise Cananore, Tanore, Moringue, Cranganore, Parum, Mungate, Repelim, Cochin, Diamper, Pimienta, Tarungule, Maturte, Porca (? Chambagacherry), Marta, Pitimene, Cale Coulam (Kayencoilam), Coulam (Quilon), Changernate, Gundra, and Travancore. 15 Chera was an ancient kingdom in the Western Peninsula, extending from CHAPTER IX. great concourse of merchants from all parts to that city, that it grew into a metropolis of an empire, notwithstanding the care which had been taken to prevent it.16 Social usages of the Malabar people. The social customs of the Malabar people were very peculiar, and reveal a state of society which can scarcely be realized. The priests were regarded the sea-coast into the interior, where its frontiers conterminated with those of the ancient kingdom of Pandya or Madura. It is mentioned by Ptolemy. It included Malabar, Travancore, and part of Coimbatore. According to tradition Cheraman Perumal was only permitted to reign twelve years, when he was expected to commit suicide, and make over his kingdom to his successor. (Day's Land of the Permauls, i. e. Cochin, chap. ii. Madras, 1863.) This strange custom seems to have died out of Malabar long before the arrival of the Portuguese, but old travellers refer to its existence in the territories of the king of Travancore. It is thus described in Purchas's Pilgrimage :— "The king of Travancore's dominion stretcheth beyond Cape Comorin, (where Malabar endeth) on the east side four score and ten miles as farre as Cael [i. e. Kayal]: which divers great lords hold under him. Among the rest is the Signiory of Quilacare. In the city of Quilacare is an idol of high account, to which they solemnize a feast every twelfth year. The temple sacred to this idol hath exceeding great revenue. The king (for so he is called) at this feast erecteth a scaffold covered with silk; and having washed himself with great solemnity, he prayeth before this idol: and then ascendeth the scaffold, and there in the presence of all the people cutteth off his nose, and after that his ears, lips, and other parts, which he casts towards the idol; and at last he cuts his throat, making a butcherly sacrifice of himself to his idol. He that is to be his successor, must be present hereat; for he must undergo the same martyrdom when his twelve years Jubilee is come." 16 Faria y Sousa, vol. ii., page 244. The following particulars are added by the Portuguese historian, and may be accepted as an illustration of the confusion of ideas respecting Christianity, which prevailed in the seventeenth century. "This dignity of emperor, which is signified by the word Zamorin, continued till the year of grace 347, according to the records of Calicut; but till 588, according to the records of Cochin. Wheresoever it was Chera Perumal then reigned, who tired with the cares of a crown, and having some knowledge of the Evangelical doctrine, as being a great favourer of the Christians of St Thomas, inhabiting at Cranganore, he resolved to end his days at Meliapore, serving in that church. By consent of all his princes, he resigned the crown to Manuchem Herari, his page; esteemed worthy and able to govern that empire. Perumal died at Meliapore; and it is thought one of those bodies found with the apostle was his." The story of the discovery of the remains of St Thomas, will be related hereafter. The dates furnished by the Portuguese are wholly unreliable; otherwise they would prove the impossibility of the l'erumal in question being a contemporary of the apostle. In all probability the Perumal turned a Buddhist monk in his old age. The Mussulmans said that he embraced Islam. as Bráhmans, and were called Bráhmans; but their CHAPTER IX. proper name was Nambúries. The military class were in like manner treated as Kshatriyas; but in reality they were a tribe of Súdras, and went by the name of Nairs. These Nairs were trained from their early childhood in the use of arms, and formed the militia of the country; but they were not regarded as true soldiers, until they had undergone a ceremony corresponding to that of being knighted by the king. From that time they seem to have formed a military nobility, and were never to be seen without their sword and buckler. They were not married, but lived so indiscriminately with Nair women, that no man was supposed to know his own children; and the succession, whether to the crown, or to landed property, went to the son of a sister as the nearest known kinsman. The Nambúries and the Nairs were the two highest classes. All others were regarded as vastly inferior; and some were so impure, that they might be slain if they approached too nearly.17 The kings and nobles of Malabar performed Sacrifices. daily prayers and sacrifices in honour of their gods. The offerings consisted of rice, cocoa-nut, and butter; and were burnt before the golden idols for the sake of obtaining riches and prosperity for themselves, and revenge and destruction upon their enemies. Many had familiar spirits in their houses, whom they sought to propitiate. Witches were not punished in Malabar, but were consulted by the kings. In sickness the people applied to wizards, rather than to doctors. They considered that disease was pro 17 Faria y Sousa, vol. ii., page 225. Purchas's Pilgrimage. CHAPTER IX. duced by a demon; and that the wizard could induce the demon to go away. They believed that smallpox could be cured by an offering to the goddess Bhadrá Kalí, who was supposed to cause it. They also believed that gout was produced by five shedevils like sows; and they offered food fit for swine to these demons, in order that they might transfer the disease to the sick man's enemies.18 Religious bathings. water. The people bathed often, not so much to cleanse the body as the soul; inasmuch as they purged themselves from venial sins by putting their heads under This they did after being touched by a plebeian; after touching a dead body; after touching meat with the right hand; after touching those so touched, or their houses or wells; after touching another with the right hand whilst eating; or touching a drop of water which had been disturbed by one of low caste. But there were mortal sins that could not be so washed away. It was a mortal sin to use a pot which had been touched by men who were defiled; to eat rice before the body had been purified; to eat rice which had been boiled by a person of low caste; to have intercourse with women of low caste; to eat rice which had fallen from another man's plate.19 Their bathing was peculiar, being connected with the worship of the Trimurti.20 They believed that the stone of the tank was the god Brahma; that the lips of it were Vishnu; that altogether it was Siva. In the water they wrote the three letters A UM with one finger," and threw water over it with three, believing that the three gods bathed 18 Faria y Sousa, vol. ii., page 398. 20 See ante, page 383. 19 Ibid., 21 Compare History, vol. ii., part v., Brahmanic Period. page 399. there. They then dipped their heads and threw CHAPTER IX. water towards the eight parts of the world, as offerings to the eight guardian deities of the universe. They called upon the goddess Sri, or good fortune,22 and washed their faces three times. They next offered water to the sun, and washed their hands and feet. They then touched every part of the body in order to sanctify it. They held their hands as if they gave something to two spirits who they said attended on every man; one on his right hand to record his good works, and the other on his left hand to record his evil works. The last ceremony of all was to rub the forehead; shoulders, and breast, with white ashes taken up with the two fingers and thumb of the right hand, in honour of the three gods,-Brahma, Vishnu, and Siva.23 The bathing which was performed in the sea was a very solemn rite. They first made offerings of Tulasi flowers, which are sacred to Vishnu; and then prostrated themselves three times on the ground in reverence to the supreme deity, the sun, and the sea. They bathed at the new moon, and when the new moon fell on a Wednesday, the pilgrims came on foot from all parts of India, and of all ages, sexes, and conditions. The river Ganges was held in great veneration for this religious bathing. Ashes of cow-dung was their chief purgation. They powdered their breasts and foreheads. with it, and accounted it a sign of holiness. The Yogis carried it about in purses, in order to reward those who gave them alms.24 22 Sri was a form of Lakshmí. See ante, page 323. 23 Faria y Sousa, vol. ii., pages 400, 401. 24 Ibid., |