Note 39 — C

For the following note on the religion of the Pulayas of Travancore, I am indebted to Mr. N. Subramani Iyer. “The Pulayas worship the spirits of deceased ancestors, known as Chāvars. The Mātan, and the Anchu Tamprakkal, believed by the better informed section of the caste to be the five Pāndavas, are specially adored. The Pulayas have no temples, but raise squares in the midst of groves, where public worship is offered. Each Pulaya places three leaves near each other, containing raw rice, beaten rice, and the puveri (flowers) of the areca palm. He places a flower on each of these leaves, and prays with joined hands. Chāvars are the spirits of infants, who are believed to haunt the earth, harassed by a number of unsatisfied cravings. This species of supernatural being is held in mingled respect and terror by Pulayas, and worshipped once a year with diverse offerings. Another class of deities is called Tēvaratumpuran, meaning gods whom high caste Hindus are in the habit of worshipping at Parassalay; the Pulayas are given certain special concessions on festival days. Similar instances may be noted at Ochira, Kumaranallur, and Nedumangad. At the last mentioned shrine, Mateer writes,39 ‘where two or three thousand people, mostly Sudras and Izhuvas, attend for the annual festival in March, one-third of the whole are Parayas, Kuravas, Vēdars, Kanikkars, and Pulayas, who come from all parts around. They bring with them wooden models of cows, neatly hung over, and covered, in imitation of shaggy hair, with ears of rice. Many of these images are brought, each in a separate procession from its own place. The headmen are finely dressed with cloths stained purple at the edge. The image is borne on a bamboo frame, accompanied by a drum, and men and women in procession, the latter wearing quantities of beads, such as several strings of red, then several of white, or strings of beads, and then a row of brass ornaments like rupees, and all uttering the Kurava cry. These images are carried round the temple, and all amuse themselves for the day.’ By far the most curious of the religious festivals of the Pulayas is what is known as the Pula Saturday in Makaram (January-February) at Sastamkotta in the Kunnattur tāluk. It is an old observance, and is most religiously gone through by the Pulayas every year. The Valluvan, or caste priest, leads the assembled group to the vicinity of the banyan tree in front of the temple, and offerings of a diverse nature, such as paddy, roots, plantain fruits, game, pulse, coins, and golden threads are most devoutly made. Pulayas assemble for this ceremony from comparatively distant places. A deity, who is believed to be the most important object of worship among the Pulayas, is Utaya Tampuran, by which name they designate the rising sun. Exorcism and spirit-dancing are deeply believed in, and credited with great remedial virtues. The Kokkara, or iron rattle, is an instrument that is freely used to drive out evil spirits. The Valluvan who offers animal sacrifices becomes immediately afterwards possessed, and any enquiries may be put to him without it being at all difficult for him to furnish a ready answer. In North Travancore, the Pulayas have certain consecrated buildings of their own, such as Kamancheri, Omkara Bhagavathi, Yakshi Ampalam, Pey Koil, and Valiyapattu Muttan, wherein the Valluvan performs the functions of priesthood. The Pulayas believe in omens. To see another Pulaya, to encounter a Native Christian, to see an Izhuva with a vessel in the hand, a cow behind, a boat containing rice or paddy sacks, etc., are regarded as good omens. On the other hand, to be crossed by a cat, to see a fight between animals, to be encountered by a person with a bundle of clothes, to meet people carrying steel instruments, etc., are looked upon as very bad omens. The lizard is not believed to be a prophet, as it is by members of the higher castes.”