Letter XXV

Discrepancy between the Chronologies of Holy Scripture, and those of the Gentile Nations. An account of the feast days of the Malabars.

The science of chronology has ever proved one of the most difficult subjects which have engaged the attention of the learned, who have not a little increased its perplexity by attempting to reconcile the system of Holy Scripture with those of the gentiles; this seems to me a hopeless endeavour, for all the traditions of eastern nations, are extravagantly fabulous and inconsistent with each other. This is very conspicuous among the nations of the East Indies, where the chronological systems of China, Pegu, and Malabar, are totally distinct. How therefore can we rely upon them? The system of Holy Scriptures on the other hand, is both genuine and simple, narrating a regular succession of events, and seasons. St. Augustine remarks with justice in his work De Civitate Dei: “We need not doubt that those things related by profane writers which are contrary to the statements of Holy Scripture are false, for reason teaches us that what God through his Holy Spirit speaking to us in the Holy Scriptures relates, is more worthy of credit than the words of men, because he can foretel long before the things which are to happen.”

If we apply this passage to the chronological theory in vogue among the Malabars we shall see confirmation of its truth. They affirm that many thousand centuries have elapsed from the creation of the world to the present time, and they make use in their reckoning of time, of certain periods which they call Diva Varussam supposed to be divinely appointed; each of these periods or cycles consists of 365 years, 3 months, 2 days, and 30 hours, and several of these Diva Varussam make up a great cycle or age consisting of some thousands of years.

The first age from the creation of the world is called Crida-Ugam, and this lasted for the space of 4,800 Diva Varussam amounting to a period of 1,753,210 years, 6 months, 24 days, and 16 hours.

The second age Treda-Ugam, contained 3,600 D. V., or 1,314,908 years, 10 months, 8 days, 14 hours.

The third age Duavara-Ugam, contained 2,400 D. V., or 872,600 years, 4 months, 12 days, 9 hours.

The fourth age Cali Ugam, will consist of 12,200 D. V., or 438,032 years, 8 months, 6 days and 56 hours; of this age only 4,827 years have elapsed up to the present time.

While on this subject we must observe, that the year begins in October (which they call Talla-Massam) and that each day is divided into 60 hours. The above-mentioned system of chronology is only preserved and adhered to in their temples; in their daily intercourse they make use of certain epochs and eras which are mentioned in their legal documents and letters.

In the low lands of Malabar, especially in the kingdom of Cochin, there are two of these eras. The first is the year Coilam or Coulam, which takes its name from the northern Coilam, the place whence, after his partition of the kingdom, Cheramperoumal started, either for the Ganges, or, according to the Moors, for Mecca. The current year, 1723, they date the year of Coilam 899.

The second era the year Pooda Vaipum; which they call the new style, was first established when the island of Vypeen was recovered from the sea and inhabited by men. This was 383 years ago.

In the high lands of Malabar, and in other heathen nations, there is another system of cycles of 60 years. This was ordained by the prophet Paroese Raman. Each of the 60 years has a peculiar name, so that it may be always known how many years of the cycle have run. When the number is complete they begin again from the beginning.

They divide the year into 12 months; the first day of each month, corresponds with the thirteenth or fourteenth of ours.

There are certain annual festivities universally observed. 1st. On the 1st day of the month Madum, they celebrate the feast Biloe or the New year; not that the year commences then, but at the season of the departure of the Emperor Cheramperoumal in September, from which era they date. In the morning of this day, they put some gold into a copper basin, and scatter Ixora flowers about; besides distributing money or food, and illuminating, after which they bathe. This feast is solemnized in honour of Vishnu.

2nd. They hold another feast called Puttamoedasjam on the 10th of the same month, when they say that the sun has attained its meridian, and the days and nights are of equal length. They are accustomed on this day to offer vows in the pagodas, to illuminate with lamps, they carry the idols about in procession, and fire cannons or guns, which latter is a religious ceremony used on high occasions. These solemnities, which last for forty days and terminate in the Pattamoedasjam, are dedicated to the sun.

3rd. On the new moon of the month of July, they keep the feast Baauw with fasting and prayers on account of the arrival of the souls of their departed ancestors, who they believe visit their houses on that day. They prepare and set food outside for them, which food becomes the property of the crows: and the dwellers by the sea shore bathe for the purification of the said souls.

4th. In August comes the feast Onam; or the birth-day of Sida, the wife of Sri Rama or Vishnu. This is observed by some people for four days, by others for seven. They raise a hillock in front of their dwellings, smeared with cowdung and strewed with flowers, on which they set up the image of Vishnu, clothed in a new garment, and provided with an open cocoanut for food. Those castes who are allowed to partake of fish must abstain from it on this day, and the upper people distribute garments to their servants.

5th. Sixteen days after Onam comes the feast of Magam in honour of Paramesiri, or Parwadi, the wife of Parameswari or Vishnu in another form. For, as you must know, they teach, that Vishnu underwent thirteen transmigrations. The ceremonies observed on this occasion resemble those of the preceding feast.

6th. This same feast of Magam or Onam is held also in September or even in October, in memory of the goddess Patrakalli also called Pagodi. The ceremonies coincide with those of the feast of Ona, except that cakes are to be baked with sugar and laid before the goddess.

7th. The feast Tirawedira is celebrated in December. This is an occasion of mourning and lamentation among the women, who now complain to the gods that they have not

been equally endowed intellectually with man: They must not sleep all the night, nor partake of cooked rice.

8th. In January they observe the feast Parmy, the birth-day of Pagodi Sri Couroumba, when they kill several cocks and offer them before the Pagodas: The Brahmins are excluded the temples for three days on this occasion.

9th. This feast to Parmy is also held in February; and at Paldurti in Cochin in March; when a party of Nairs bound by an oath, cause themselves to be suspended by an iron passed through the skin of their backs to a swing (wip) and remain thus hanging for some time and fencing with sword and shield: a frightful spectacle! On this occasion they exhibit various images, marching them about in procession as the Papists do on Shrove Tuesday; and thus it is a great time for merry making. It is the only festival to which all castes, even the lowest, are admitted, and it lasts two days.

It is dedicated to the sister of Pagodi or the goddess Sri Couroumba, called Assagia.

10th. In this month also is celebrated the feast Oel Pouram or consecration, in memory of the visit of the sea god to the Pagoda Arad poldu; a stone yet remains standing by a little stream at the corner of the Pagoda in memory of this event: Nearly 25,000 pilgrims repair here on this day.

11th. In March is held the feast Oelsagam, when the idols are carried about in a palanquin or on an elephant, accompanied by armed men who make all kinds of rejoicing with trumpets, games, and dances. The last day of Oelsagam is the feast Proe Ona on which occasion they bathe. This feast is celebrated in memory of Siva and Vishnu.

12th. Eight days after, the feast Asfami takes place; on this day (which is also an annual fair) the souls in torment have recourse to Seeva, and the festival is celebrated with great solemnity in the temple of Courour.

I hope I have not wearied you with this subject, for though not a pleasant one, it is needful in order to form an accurate idea of the part of the world in which I now reside.