Book Title: Indian Antiquary Vol 61
Author(s): Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications
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NOVEMBER, 1932)
A BALLAD OF KERALA
207
cleverly suggests that the iron nail securing the handle beremoved and a bamboo splinter substituted, soldered over with ponkaram.54 In return, he offers to give both his niece and daughter to Chandu in marriage with all his property. Taking hold of the hands of his daughter and niece he places them in the hands of Chandukutti. Chandu is tempted and yields, and Ariñńôter places 16 gold fanams in his hands to bribe the blacksmith to do the foul work. Chandu departs for the blacksmith's house. The blacksmith's wife seeing him coming, spreads a grass mat and serves him betel. She enquires and learns all about his purpose. The blacksmith then appears, and on Chandu explaining everything, he sets to work.
Churikakal nålum kataññu kondu Churika kânayile &ņi tatti Mulayani ittu murukkunnundu Ponkaram vechchu viļakkiyallo Atutâne kanunnu kollappennum Kannirum kayyale ninnavaļum
After sharpening all the four weapons, [he] Removes the fastening nails And inserts a bamboo splinter instead, [and] Solders it over with pon karam. The blacksmith's wife seeing the foul play, Stands in dismay with tears in her eyes.
Arômar takes formal leave of his father and mother, and his brother and sister before proceeding to the fight. With blessings from the father the procession starts with all pomp and ceremony :Ayirattonno!am Nayanm&rum
With a thousand and one Nayars Kisüredattile Vârunnorum
And the Vârunnor of Kiuridem, Munnilum pinnilum akampatiyum With attendants in front and rear, Påvådayum nalla pakalvilakkum With cloth spread on the ground to walk on and
the lamp by day, Minni parichayum pachappÔndi Glittering shields and the fencing foil, Arpum natappum nata viliyum
Shouts and acclamations of triumph Tikkum tirakkumorårppukaļum And great bustle and noise ; Chinavediyum patamurakkam
With fireworks and beating of drums, Någapurattade purappadêņam · The procession starts through Nagapuram.56
They had not proceeded far when they see the bad omen of vannati marru, 58 which makes them halt for a while. They resume their way, when they see a woodoutter, axe in hand, coming across, and as they proceed further, a branch of a mango tree crashes and falls. They again stop for a short while, and resume the journey when the rustling of a pipal tree is heard. Aromar, dismayed at this series of bad omens, gives expression to his foars that the 64 Borax.
56 NadApuram of the present day, in Kadattanad taluk of North Malabar. 66 The waaberwoman coming with the marru,-& word which literally means . change of cloth), signifying the clothes which the washerwotpan gives for removing pollution, etch as that attached by convention to births, deaths, menstruation, eto. Vannaki means 1 woman of the Vannan, or washerman caste, who does all the washing for the Tiyers, and supplies the latter and the Nayars with the necessary mdrru for all purificatory purposes. It is noteworthy that though the Nayers have their own washerman, who belongs to the Vannattan or Veluthedan caste, the latter does not supply the marru, which is done by woman of the Vannan casto. The latter is subordinate to and is under the sole control of the Tiyans. While the women of the caste attend to washing, the men are mostly engaged in devil-dancing.
The omens seen on commencing any journey or undertaking are supposed to atgur well or in, as the CABO may be, towards its success, and great importance is attached to omens by all lace. Among the ancients who practised this were the Romans, who had a religious college whooo duty it was to obeerve and interpret the signs of approval and disapproval sent by gods in reference to any proposed undertaking.
