THEYYAM

Theyyam is one of the most exceptional and popular ritual dance form of north Kerala particularly performed by Hindus in temples or shrines. It is also a reflection of the communal harmony as in some Theyyams, few Muslim characters are included while performing.

Theyyam is considered very important and communal event in various parts of Kasaragod and Kannur districts of Kerala.

Villagers of different castes, recently witnessed one such event, named Mokri Pokker Theyyam held at Mallom Kollom Temple at Vellikundh near Kasaragod district in Kerala.

In this ritual form, a Hindu performer ...

Gods come near to devotees. They speak to them, hug them with immortal blessing. Here the distance of heaven and earth dissolves, in nature. The fame, God’s own country, which Kerala possess for many centuries, becomes literally specific too in such situations. Theyyam festival has begun in Northern districts of Kerala!

Kaliyattom and Thirayattoms mark the Kavu festivals of Northern Malabar. Theyyam, said to be part of Kerala’s folk art is rich in its colour, light, and performance. There is dance, art, story telling and fortune - telling ceremonies incorporated with Theyyam. The interaction of deities with devotees is a marvellous sight of Malabar villages.

Hundreds of thousands of deities around Malabar is appearing before the believers during the season which begin in February. Those who live outside the villages return home with nostalgic memories of the unique celebrations during the Theyyam festivals. Sleepless nights and restless days would become a special mark of the cultural extravaganza.

Theyyam and Thira forms of art thus become a blend of devotion and folk culture; a spectacular festival of Northern villages. Deities in the temples come along with Karanavars of tharawad to celebrate the festivals. Bhaghavathy, Naga Bhaghavathy, Chamundi, Kuttichathan, Gulikan, Karanavar…the names and definitions of Theyyam goes wide.

As for every other celebration, children are the most excited group. They mock and roar at the deities in red and shining costumes with many ornaments and artistic matters, reach near them. Dance and action of Theyyam energizes the whole devotee society.

The form of Theyyam is symbol of God or Goddess inside the temple. During the festival season, deities come out of the sanctum sanctorum to meet its people and bless them directly. This is the age old belief of Kerala. Devotees are thrilled to see the God in front of them with all kinds of ornaments. All the villagers would begin their preparation many days before the festival of their nearby temples. They would make their home clean and tidy. Make the mind and body ready for the village festival.

The selected village folk, undergoing fasting, collect tender coconuts, chain them on long sticks, carry on their shoulders and arrive at the temple premises. While Theyyam as in the form of deity prepares for receiving the group.

The reception at the entrance of temples and the union of the folk and gang in one side and the deity and temple authorities other side make a special celebrative mood. Most often this kind of get together takes place in the night with crimsons and marvellous fireworks.

The non-stop Theyyam festival usually begins immediately after sunset and continues for three or four days. It depends on the number of deities. Whenever the curtain of one festival falls, the folk would wait impatiently for the next season to come. The innocence of village life is reflected all over in the Theyyam festival.

History

According to the legendary Keralolpathi, Parasurama sanctioned festivals like Kaliyattam, Puravela and Daivattam or Theyyattam to the people of the 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 ruing the earliest periods of Neolithic, Chalcolithic settlement and expression" (The Birth of Indian Civilization 1968 p. 3039), and indeed, Theyyam is representative of a form of Hinduism (albeit non-Brahminical) having been practiced 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 practiced 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.

CLASSIFICATION OF THEYYAM

Classification
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) etc 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-centers, blood offering is seen, despite being forbidden in sattvic Hinduism, Jainism and Buddhism. In such centers, 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.


Muthappan Theyyam as Lord Shiva.
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, animals etc 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


Karkitaka theyyam : Theyyam after monsoon season
The ruling landlord communities like the Nambiars, Peruvannan, etc were patrons of Theyyam, and it was not uncommon for every Tharavadu (clan) 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 (groves) 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. Such a cultural fusion or inter-action between the ‘little’ and ‘great’ cultures makes Theyyam an interesting field of research for social scientists. 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.


Theyyam performance inside Muthappan Temple
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.
Guligan
Guligan Theyyam is worshipped as the Lord Shiva. 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]. This Benganakavu is situated at the nerve centre of Nileshwar.
The 'Kanhiram' tree with the supposed weapons of Guligan and Padinhare Chamundeswari, in the premises of Benkanakavu, is believed to shower blessings on thousands of devotees in and around Kasargod district. Devotees from Tulunadu to the Valapattanam river pay their respects to the Kavu for its immense power. The mysterious lamp of the Kanhiram tree that surrounds the tree is brightly lit up on every Tuesday and Friday after 10 pm. The prosperity of the people in the neighboring places is believed to be on account of the presence of the God Guligan in Benkanakavu. The adjacent Koroth Nair Tharavadu, Kazhakakkar, and Kolakkar, together organize the Theyyam festival in the Benganakavu once every two years.
Vishnumoorthi
An inevitable constituent in a majority of the Kaliyattams is the performance of the Vishnumoorthi Theyyam. And its performance includes complicated rites and rituals. The peculiar drum-beats can be heard up to a distance of 2 km from where the performance of the Vishnumoorthi Theyyam takes place. The enactment involving the Narasimha Avatara of Lord Vishnu by the Koladhari especially thrills the devotees and the spectators as a result of the body movements involved in it.
Story of Vishnumoorthi
The most popular part of the Vaishnava Theyyam is the depiction of Vishnumoorthi. It is associated with Nileshwar and Mangalore. It tells the story of Palanthai Kannan, a great devotee of Lord Vishnu. Palanthai Kannan, a native of Nileshwar in his boyhood, tried to pick mangoes from a mango tree owned by Kuruvat Nair. Without considering his age or the thirst for food, Kuruvat Nair and his bodyguards beat him and drove away from Nileshwar. After that incident, Palanthai Kannan went to Mangalore and took shelter in a Vishnu temple there. When there, he obtained the blessings of Lord Vishnu and years later, he returned to his homeland, Nileshwar. On the way, Palanthai Kannan stayed one day in Moolapally in the house of a black smith [now near the railway line] and took rest in the Kanakkappalli Anikkil Tharavadu [situated near the Nileshwar bus stand, on the Koroth - N.H Road, and once up on a time famous as a center of martial arts and education]. Then he proceeded to Kundon Kadavu and leaving his Olakkuda[umbrella] and Churika[shield], went to Kadalikulam [a pond near Nileshwar Market junction] for taking bath. Within a short time the news of the arrival of Palanthai Kannan spread in the all across Nileshwar. Hearing the news, Kuruvat Nair and his men came to the Kadalikulam and killed Palanthai Kannan. The God Vishnu who accompanied his ardent devotee Palanthai Kannan was provoked and destroyed the Kuruvat tharavad. That time onwards, he became known as the Vishnumoorthi and began to reside in Vaikundeswara Temple, Kottappuram, Nileshwar. And this Theyyakolam is dancing all major maniyani (Yadava's Tharavadu, Theeyya (Ezhava) and Nair Tharavadu). This kolam was worn by Malayan in special community.
Vishnumoorthi in Ottakolams
In Ottakolams, [meaning only one Theyyam] Vishnumoorthi Theyyam enters into the pyre and returns amongst the midst of the devotees [known as Agnipravesam]. It is repeated several times and its is believed that performing this act 100 times helped the Koladhari to became a Panikker. In April 2008, Ottakkolam was performed in a grand manner in Velu Vayal Ottakkuthiru, Nileshwar with the presence of thousands of devotees after a gap of 47 years. It is associated with Veethuveppu [a rite related to agriculture]. 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 them with the kayar or drive them away using the vadi.
Vishnumoorthi and Edus
Edus are semi-circular built mud platforms. An example of an Edu is in the East of N.H 17 near the Kovval bus stop in Cheruvathur. It is associated with ambeythu [archery]. It served as the target for shooting arrows and this place was a training ground or competition ground for men skilled in archery. Edus are seen in Nileshwar Eduvinkal, Elambachi near Payyannur, Kalanad near Kasargod, at Mannanpurath Kavu, Nileshwar, etc. Vishnumoorthi Theyyam [Ottakkolams] are performed in most of the Edus.
Vishnumoorthi Temples


Vishnu Moorthy Theyyam in Naduvilathu Kottam near Payyannur, Kannur.
Visnumoorthi is very important Theyyam in most of the Kaliyattams. Kottappuram Sree Vaikundeswara Temple is the most famous among all Vishnumoorthi temples. This temple is considered as the seat of Vishnumoorthi. Every year, in the Malayalam month of Medam, 12 Vishnumoorthi Theyyams are performed in the Kottappuram Sree Vaikunda Temple in the presence of thousands of devotees. Vishnumoorthi Theyyam has become an inevitable Theyyam in most of the Kaliyattams. Another important Vishnumoorthi temple is in Cheemeni near Cheruvathur. Here the temple was installed by the famous Koroth Namboothiri [priests associated with the famous Koroth Naga Bhagavathy Temple and now residing in Chovva, Kannur]. People from several parts of Kerala, Karnataka and Tamil Nadu attend the festival [Kaliyattam] of this temple regularly held in the Malayalam month of Medam. In the Koroth Tharavadu, the Vishnumoorthi Theyyam has been traditionally performed by the famous Kothorman.
Palanthai Kannan
Vishnumoorthi became a theyyam after the assassination of Palanthai Kannan. Vishnumoorthi [god vishnu] came to Nileshwar with Palanthai Kannan. The death of his ardent devotee provoked Vishnumoorthi and destroyed the tharavad of the assassin. Then came in to reside in Kottappuram Vaikunda Kshetram. In this famous temple Palanthai kannan also got a seat and worshipped as god. The dead body of Palanthai Kannan buried near this temple [ about 600 meter south-east of Kottapuram vaikundanatha temple. Every year from malayalam month medam 12 to 17 [April last week] palanthai kannan theyyam performed by the famous theyyam artist Karnamoorthi in the temple. Palanthai Kannan theyyam blessed palai parappen the koladhari of Vishnumoorthi. Nearly a lakh people paid visit to the temple in the last day of the kaliyattam.
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.
Story of Sree Muthappan Madappura, Nileshwar
Several Muthappan Temples are seen in different parts of Kannur and Kasargod 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 anymore 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 worshiped 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, named known as Sree Padikkutti Mahadevi Temple. Eruvessi is 10 kilometers away from Sreekandapuram in Kannur District.
Muthappan Anthithira
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.
Padarkulangara Bhagavathy
Worshipped in several Kavus as a mighty Goddess. This Theyyam was last performed in the Nileshwar Ankakalari Padarkulangara Bhagavathy Temple on the 23rd of 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.
Puliyur Kali
Performed in Karakkakavu, near Cheruvathur every three years.
Pullikarim Kali
Pullikarimkali is performed in Karakkakavu, near Cheruvathur once every three years & at Koovapratthu Kavu Kavinisseri (in Cherukunnu) every two years. The Theyyam here is worshiped as the Goddess Parvathi.
Pulikandan
This Theyyam is worshipped as Lord Shiva in Karakkakavu and other Aiver [Iver] temples.
Marapuli
Marapuli Theyyam is considered the son of Pulikandan and Pullikarimkali.
Kandapuli
This Theyyam is considered the son of Pulikandan and Pullikarimkali. It is performed in the early morning at about 3 am.
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.
Karinthiri Nair
This Theyyam is associated with the Pulidaivangal.
Puthiya Bhagavathy
Puthiya Bhagavathy is the main Goddess of the "Thiyya" community and is performed in Koovapratthu Kaavu Kavinisseri and in the Morazha Koorumba Kaavu in Pazhangottu, Matul, Thavam.
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 the April 16th, 17th and 18th. 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 Kasargod district and is done so in memory of a Kolakkaran [Theyyam artist] who died while staging Theyyam in the famous Karakkakavu.
Padaveeran
Chuyali Bhagavathy
Chuyali Bhagavathy is located in Chuyali, a place near Taliparamba. But in the Chuyali Bhagavathy Temple no Theyyam performance is held. Here Brahmins serve as priests.
Muchilot Bhagavathy
Muchilot Bhagavathy is one of the most popular local deities worshiped in North Kerala. There is a practice of supplying food to the thousands of devotees in connection with the Muchilot Bhagavathy Theyyam festival. The highly decorative figure of Muchilot Bhagavathy is very attractive in a very aesthetic way. Most famous among the performances is the one being held annually at Muchilottu Kavu in Korom Village near Payyanur City. In Cherukunnu and Kannapuram, Muchilot Bhagavathy Theyyam is performed every year. But in several other Kavus the Muchilot Bhagavathy Temple, the Theyyam is performed with gaps of 12 or more years, like the one at Kayyur [near Nileshwar] in January 2008 was performed after a gap of 47 years. Ramanthali [near Payyannur] also came into the fore in January 2008 as a result of the Muchilot Bhagavathy Perumkaliyattam. Perumkaliyattam at Muyyam near Taliparamba was a great experience to the devotees in December 2007. In January 2009, Perumkaliyattam will be celebrated in Korom Muchilot Kavu, near Payyannur and Vengara Muchilot Kavu near Payangadi. In Muchilot, the Perumkaliyattams feast was arranged in memory of the marriage of Muchilot Amma. Elaborate arrangements are made by the natives for the grand celebrations.
Kadangot Makkam
A Nambiar Tharavadu named Kadangot at Kunhimangalam near Payyannur, is famous as the seat of Kadangot Makkam Theyyam. Every year in the month of February, the Kadangot Makkam Theyyam Festival in Kunghimangalam attracts large numbers of devotees from different parts of Kerala and Karnataka. The Malayalam dates of Kumbam 10 and 11 are fixed as the days for the performance of Kadangot Makkam Theyyam. This Theyyam is also performed at the Chala Puthiya Veedu in Kannur. The Kadangot Makkam Bhagavathy is the Kula Para Devi of Kadangot Tharavadu, a royal and feudal Nambiar Family who were landlords in the Payyannur area. Kodakkal Koroth Tharavadu members played a major role in the recorded history of Payyanur and the neighbouring places for the last three centuries. This Tharavadu is also associated with the myth of the origin of the Kadangot Makkam Theyyam.
Bhairavan Theyyam
Worshipped as Lord Shiva. Bhairavan Theyyam is performed in the Tharavadus of the Nair community in Nileshwar on a yearly basis. 18 Makaram as per the Malayalam calendar is fixed as the day for the performance of Bhairavan Theyyam in the Koroth Tharavadu of Nileshwar. The Theyyam is also known as the Karnor Theyyam. Devotees from different walks of life are
Thiruvarkat Bhagavathy
The story of Thiruvarkat Bhagavathy is associated with the Chirakkal Kovilakam, the Rajarajeswari Temple and Madayi Kavu.
Kannangat Bhagavathy
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 :- 1.Adi Kotti Kannangattu Temple, near Payyannur Railway Station. 2.Payyannur Sree Kokkanisheri Kannagattu Temple. 3.Kandangali Karalikkara Kannangattu Temple, near the Municipal HSS, Payyannur. 4.Ramanthali Thamarathuruthi Kannangattu Temple, in Ramanthali, 6 km from Payyannur. 5.Kankol Kannangattu Temple, 10 km from Payyannur. 6.Alapadamba Kannangattu Temple, near Mathil. 7.Vellora Kannangattu Temple. 8.Edanadu Kannangattu Temple, in Edat, 2 km from Payyannur. 9.Kuttor Kannangattu Temple. 10.Peringom Kannangattu Temple, near the CRPF camp, Peringom. 11.Kizhakke Allakadu Kannangattu Temple.
This Goddess, a form of Durga, is believed to be the divinity that heralded Krishna's avatar, so her name is "Kannangattu", or "The One Who Showed Kannan (Krishna)". Bhagavathy is often said to be the sister of Vishnu, and when Vishnu descended on Earth as Krishna, his sister proceeded him. The Theyyam legend of this goddess follows a regional variant of the well-known Sanskrit story of Krishna's birth, as told in the Bhagavatham.
It was said that Krishna's parents were held hostage by the wicked King Kamsa. Kamsa was told by an oracle that his sister (Devaki) and her husband (Vasudeva) would produce a son that would end his cruel reign. That son would be Krishna, and to prevent the prophecy from coming true, Kamsa hoped to murder him once he was born. In order to facilitate this, he kept Devaki and Vasudeva in prison. And anytime Devaki gave birth, Kamsa would grab the infant and smash it onto the ground.
After rescuing the souls of the murdered infants, Bhagavathy decided to save her brother's earthly avatar. So when he was born, she took the form of a small baby in the house of a cow-herder named Nanda, who lived some distance from Kamsa. She then had her own earthly form exchanged with that of Krishna's. She thought certainly Kamsa would not hurt a small baby girl, especially since the prophecy foretold his demise at the hands of a boy.
But when Kamsa heard the baby's cries, he did not discriminate, and went to kill the small girl. The baby girl flew out of his hands, and assumed her real form as BhadraKaali. This terrified Kamsa, who was warned by the goddess that his end at the hands of Krishna was near.
The Goddess then flew around the world to bestow blessings and accept the worship of all beings. She was requested by the gods to bring down the evil demon Mahisaura, who would only be vulnerable to a "kanni" or small girl. Since the goddess was in the avatar of a small girl, she defeated him. (this part of the story is related to, but somewhat distinct from, the story of Durga in the Devi Mahatmyam).
The Goddess then came to a town in Kerala, hoping to meet the great goddess Muchilottu Bhagavathy (see above). When Kannangatu arrived, a festival for Siva was underway. Siva was afraid that the Goddess would eclipse him in brilliance, and so ordered his priests to have her bound with a chain. Grudingly, and out of respect for Siva, Kannangatu Bhagavathy allowed herself to be bound, but she was very angry that she (a divinity who had served the gods by slaying the Mahisasura, by helping Krishna escape from Kamsa, and by several other efforts) should be treated so poorly.
At the end of the festival, she burst from her bindings in order to demonstrate her power to both Siva and his priests. She then cursed them all with smallpox, since they committed a great sin by disrespecting a guest. They pleaded with her to remove the pox, but instead, she directed them to call upon the Goddess Muchilottu Bhagavathy.
Upon hearing the prayers addressed to her, the always merciful Muchilottu Amman appeared on the scene. She healed the afflicted persons, and then went talk with Kannagattu Devi. Kannangattu said to Muchilottu Amman that she had actually spread the disease with the hope that this might induce the other goddess to arrive in the area and bring her blessings. She said she had heard of Muchilottu's fame, and wanted to meet the goddess herself. Moved by her affection, Muchilottu promised to always be with Kannangatu Amman. Thus the two goddesses became great friends, and whenever one is worshipped, the other will always be present.
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 to 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.
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 a 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 off aracanut leaf being used by an outcaste. 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.
Kizhakkeveettil Chamundi
kaitha chamundi
Karim Chamundi
Performed in the regions of Perumba river. Earlier the Theyyam fastival 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.
Pethalan
Adukunnath Bhagavathy
Performed at Adukunnath Tharavadu Temple, Koroth near Payyannur.
Narambil Bhagavathy
Narambil Bhagavathy originated from the famous Rayaramangalam Temple. The Theyyam was performed in the Kodakkal Koroth Tharavadu, Ramanthali, Muchilot temples, etc as a Goddess with fiery anger against evil. At Narambil Tharavadu near Cherupuzha, the Theyyam has been performed peacefully. There is an interesting myth behind the origin of Narambil Bhagavathy.
One story says that this Amman (mother goddess) was originally a "Vana Durga", or "Forest Goddess". She was worshipped by a poor young lady who was married (by arrangement) to a very cruel and much older man who treated her terribly (a sad circumstance that many village girls may be scentenced to).
The young woman was nevertheless patient and longsuffering, with her only solace being her own devotion to Narambil Bhadrakali. At one point, this woman gave birth to a beautiful baby girl. After observing the proper post-partem protocols, this young lady went to take her newborn to Devi's temple, both to thank the goddess and bless the child. When she returned home, her cruel husband began to rage that his dinner was not ready, and he beat her savagely.
Bhagavathy, sensing what was happening, took her most terible form: she was wreathed in flames and cobras, with a rutting elephant in one ear-ring, and a roaring tiger in the other. Her fangs were long like a lion's, her tusks curved like a boar's, and her three eyes blazed with brilliance. She had the sun and the moon in her hair, and 500 serpents woven into her braids. She rushed into the house and tore the evil husband into pieces, finally garlanding herself with his entrails (or, in some versions, tossing them into the boughs of her sacred tree).
A messenger from Muchilottu Bhagavathy arrived on the scene to calm the goddess down. She advised her to become peaceful, wash her face, and come to eat with her sisters. The people were much afraid, especially the young wife of the evil man (now deceased). Narambil Bhadrakali was moved by compassion, and so assumed a kind, peaceful form, transforming the dead-man's entrails into a flowering vine. She kept the young lady and her child with her as companions, and settled in the area as a goddess who would protect the weak from oppression.
Chembilot Bhagavathy
It tells the story of a Brahmin who came from Chembilot, a place near Kannur to Chandera, in Kasargod 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.
Pullon
Pulichon
Performed in the Kurunthil Kottaram, Karivellur yearly. It is the seat of a group of Pothuvals.
Vellarangara Bhagavathy
Worshiped 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 Kasargod 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 hightech society also people feared to take the photo of the Theyyam. That tells the divinity of the Koroth Naga Bagavathy. 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 localy 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 etc. The word Koroth derives from 'Ko' meaning King and 'Othikkan' meaning regulator. They were associated with Lokanarkavu Temple and Thacholi Othenan.
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 syatem 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. Like wise 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 setteled in different parts of north malabar like koroth near Payyanur, Nileshwar,Taliparamba, Pallur near Tallicherry, mahe, Vadakara etc. The branches of the koroth Tharavad infuenced 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] , worshiping 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 situating 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].KarnorBairavan,Dharmadaivam], Kuttichattan, Rakta chamundi, Vishnumoorthi, Dandiganath bagavathi,Padarkulangara bagavathi, Gulikan, Bhootham etc 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. Tharavad also related to the myth of the origin of the Kadamkot Makkam Theyyam. Large number of people annually pilgrimaqed to the Kadamkot Makkom bagavathi temple on 10 kumbam [malayalam month]In Nileshwar the Nairs belongings to Koroth family helped the rajas of Nileshwar in several campaigns against the neighboring 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.
Chooliyar Bhagavathy
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.
Karimanal Chamundi
Eroth Chamundi
Raktha Chamundi
Madayil Chamundi
Vettakorumakan
Performed in several Nair Tharavadus between Payyannur and Kannur.
Mavila Chamundi
Urpazhassi
Performed in several Nair Tharavadus from Payyannur and Kannur.
Kudiveeran
Olassa Poomala Bagavathi
Veerabadran
Yearly two veerabadran theyyams performed in the famous ashtamachal bagavathy temple in Payyanur.
Astamachal Bagavathy
Vishakandan
Performed in several temples.Believed to cure diseases.
Kodoth Chamundi
Kandanar Kelan
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*
The Vayanat Kulavan Theyyam is performed in an elaborate manner in Kasargod district. 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
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
For the performance of Kathivanur Veeran great excellence is needed in the martial art of
Munnayareeshwaran
Performed every year in the famous Thuluvarvanath Bhagavathy Temple of the Kizhake Kovilakam, near Panathur. Munnayareeshwaran was once the Dewan of Thulurvanam Swaroopam that was ruled by Kattoor Nair.[citation needed]
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 sluaghtered.[citation needed]
Manjalamma
Performed yearly in the famous Madiyan Koolom Temple, Kanhangad.
Thoovakkari Muthappan
Thoovakkari Muthappan Theyyam is performed in the Palliyath Matappura of Palathayi.
Nagacherry Bhagavathy
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.


Padayani - At Thazhoor Bhagavathy Kshetram (Temple) at Vazhamuttom near Pathanamthitta. The Kadammanitta Padayani is also near Pathanamthitta
Muthappan Theyyam
Sree Muthappan
Bhuta Kola
Thirra
Padayani
Sree Andalurkavu
Temples of Kerala
Bibliography
Killius, Rolf. 2006 Ritual Music and Hindu Rituals of Kerala. New Delhi: BR Rhythms. ISBN 81-88827-07-X
Theyyam – A Ritual Dance of Kerala by Dr. KKN Kurup.
Published by Director of Public Relations, Government of Kerala, Thiruvananthapuram in March 1986
http://www.webindia123.com/kerala/Arts/ritualart.htm
http://www.Payyannur.com/Theyyam.htm
http://www.kannurtourism.org/theyyam.htm
http://www.spiderkerala.com/kerala/culture/Theyyam.aspx