Types of Theyyam

Though one cannot imagine the exact figure of Theyyam, there are approximately 400 types of theyyam. some of the Theyyam are

Pallivettakkorumakan

Vishnumoorthi

Sree Muthappan Theyyam

Padikutti Amma

Padarkulangara Bhagavathy

Puliyur Kali

Pullikarim Kali

Pulikandan

Marapuli

Kandapuli

Pulimaruthan

Karinthiri Nair

Puthiya Bhagavathy

Kuttikol Thamburatti Theyyam

Elayor Theyyam

Muthur Theyyam

Vannathan

Chuzhali Bhagavathy

Kannangat Bhagavathy

Kodoth Chamundi

Agni Kandakarnan

Moovalamkuzhi Chamundi

Palot Daivam

Manakkott Amma

Karim Chamundi

Muthala Theyyam

Elleduth Bhagavathy

Chembilot Bhagavath

Vellarangara Bhagavathy

Kuttichathan

Koroth Naga Bhagavathy

Vettakorumakan

Karimanal Chamundi

Peruvamba Chamundi

Eroth Chamundi

Kizhakkeveettil Chamundi

Kaitha Chamundi

Madayil Chamundi

Pethalan

Pullon

Chooliyar Bhagavathy

Kodoth Chamundi

Olassa Poomala Bagavathi

Astamachal Bagavathy

Nagacherry Bhagavathy

Meethale Theyyam

Oyola Bagavathi

Padaveeran

kurathiyamma

"Importance Of Theyyam Costunes"

In order to express the characteristic i.e silent, beautiful or angry nature of the Theyyam, over and above the face decoration, the costumes also play an important role. The shape of the ‘Mudi’ differs based on the character of the Theyyam. Round shaped ‘Mudi’ with fire balls showing the angry mood and violent nature, beautiful and long shaped ‘Mudi’ with different and attractive ornaments showing the silent and friendly characteristic are important features of Theyyams.The ‘Mudi’ is being decorated with red coloured cloth as well as coloured papers. Also red coloured flowers are used to make it more attractive. Over and above to these items, and in fact, the most important item for the Theyyam costume is the leaves of coconut tree. The leaves of coconut trees are cut into different and attractive shape which plays an important role in the Theyyam costumes. Different types of ornaments made of metal and flower are worn in hands, legs and neck. Arms like sword, arrow, bow, shield, knife, tri-pointed arrow (Trisool) etc. are being used by the Theyyams as part of its costumes.Dried cloth soaked in starch with different decorations is also one of the important costume of the Theyyam. Costume and Make-upTo get the appearance of super-human, peculiar and colourful costume and make-up are used in theyyam dances. Essential componentc of the costume of theyyam dancer are the leaves of coconut tree which are cut and made into different shapes and sizes.Headgear of the dancers is unique and special. Structure of massive headgear and uduthukettu (waist-dress) is usually prepared from arecanut tree and bamboo. Lighted wicks are often fixed on the waist dress and are specific of Theyyattom.Mudi (face) is decorated with a red cloth and colored papers. Red colored flowers are also used for an even more attractive appearance.

"Performance Of Theyyam"

Theyyam is performed by male members of particular castes only. Malayan, Pulayan, Vannan, Anjoottan, Munnutton, Velan, Chungathan, Koppalan and Mayilon are some of the castes who perform theyyam.Theyyam dance has its roots in the ancient tribal culture of Kerala dating back to the Dravidian age. It lays great importance to worship of heroes and ancestral spirits. Theyyam sees a wonderful amalgamation of dance, mime and music. Chenda, veekku chenda, elathalam and kurumkuzhal are the musical instruments used in theyyatom.There are about 450 known forms of "theyyams" and each has got its own myth and style of costumes, make-up, choreography and songs.Influence of prominent Hindu sects of Shakteyas (followers of Mother Goddess Shakti), Vaishnavites (followers of Lord Vishnu) and Shaivites (followers of Lord Shiva) is apparent on Theyyam cult.Theyyam is supported by a vast literature of folk songs. Besides the theme of worshiping Mother Goddesses and animals, Theyyam also narrates the tales and woes of people who lost their lives in battlefield, pangs of women who committed suicide or persons killed by the local chieftains. Such people are honoured through theyyams performed in front of shrines.

Theyyam,''the God,s Dance''

Theyyam is a popular ritual art of north Kerala. It is rich in culture and is essentially a dance festival. Theyyam is said to be corrupted formof the word 'Deivam' meaning God and 'Aattam' means dance. The meaning of Theyyam thus becomes 'God's dance'. In Theyyam people worship deity and dancer is also the deity. In this art devotees worship Mother Goddess. Though animals, serpents and trees are also worshiped by many.

Season of Theyyam continues for six months beginning from the Malayalam month of Thullam (October-November) and continues till Edavam (May-June). Most Theyyam festivals are held in the region of Valapattanam River of Kannur and Chandragiri River of Kasargod. Prominent amongst all places is the Theyyam of Malabar region in north Kerala. 

"Theyyam On religious evolution"

Muthappan Theyyam as Lord Vishnu & Lord ShivaUnder the impact of Aryan religions, the cult of Theyyam had changed substantially incorporating new trends and sub cults along with its tribal character.In a different way, it can be stated that all prominent characteristics of a primitive tribal religious worship had widened the stream of Theyyam cult and made it a deep rooted folk religion of the millions. For instance, the cult of Mother Goddesses had an important place in Theyyam. Besides this, the practice like spirit-worship, hero-worship, masathi-worship, tree-worship, ancestor-worship, animal worship, serpent-worship, worship of the goddesses of disease and gramaadevata-worship are included in the main stream of Theyyam cult. Under the influence of Aryan myths and legends, a large number of Brahminical gods and goddesses had infiltrated as separate cults into Theyyam. Along with these gods and goddesses there exist innumerable folk gods and goddesses. Most of these goddesses are known as Bhagavathis as a matter of sanskritisation Different branches of Brahminical religion such as Saktism, Vaishnavism and Saivism now dominate the cult of Theyyam. However the forms of propitiation and other rituals are continuation of a historical past. In several cult-centers, blood offering is forbidden under the influence of Buddhism, Jainism and Brahmanism. In such centres separate places outside the outer wall of the shrine are selected for blood offering and preparation of the traditional kalam known as vatakkanvathil. The Theyyam deities propitiated throughcock-sacrifice will not enter inside such shrines walls. This is a good example of a long-standing cultural synthesis of ‘little’ and ‘great’ cultures.

On account of the later origin of Vaishnavism in Kerala, it has no wide-spread influence on Theyyam cult. Only a few eities are available under this category. This may probably be due to the lesser influence of Vishnu on the village folkwho had an uninterrupted tradition of the worship of Mother goddess for fertility and the god Siva and his son Murukan for protection and security even during the Sangam age. Two major Theyyam deities of Vaishnavism are Vishnumoorthi and Daivathar. Vaishnavism was very popular in Tuluva country during the 13th century under Vishnuvardhana of Hoysalas. He was a great champion of Vaishnavism. Most probably he was deified as Vishnumoorthi and propitiated in the Bhoota cult of Tuluva and then propitiated as a prominent folk deity in the Theyyam also. The legend of Vishnumoorthi is identified the God’s migration from Mangalore to Kolathunadu.All other categories of Theyyam deities can be incorporated in Saivism and Saktism. Even ancestors, heroes, animals etc are deified and included in those categories. In brief Theyyam provides a good example for the religious evolution and its different stages in Hinduism.

The Cross link of Theyyam and Local History

The myths and legends of the Theyyam deities. often relate to the local heroes and heroines. Some of their songs reflect certain episode from the local history. Divinity to these heroes had been attributed by the society. The medieval heroes like Kathivannur veeran, and Thacholi othenan were characters from local history. They were defied and worshipped for their heroism. The goddess New Bhagavathy and Makkam were heroines of tragic stories. Makkam was considered to be an immoral woman by her beloved brothers. The jealousy of their wives made her a victim of their suspicion. The brothers dropped her and children in a deep well. Later she was elevated as a goddess and she was a chaste woman. This episode from local family history provided the theme for a Theyyam goddesses. A local chieftain wanted to molest a woman who had lost her several children. Her protest against the chieftain resulted in to the punishment by throwing her in a leaky country boat floated on a river. Burning fire wicks were also placed on her head. Later the memory of this woman was kept alive, by the society who elevated her to a goddess named Puthiya Bhagavathy. This Bhagavathy is a disease mother and a goddess of small pox. Many other stories like these could be traced from the myths and legends of several Theyyam gods and goddesses with deep roots in local history.

"Theyyam - A Historical Aspects"

The earliest Brahminic settlements like Payyanur and Perimchellur (Thaliparamba) in Kolathunadu where the Brahminic religion was propagated through the institutions of temples largely influenced the popular folk religion based on Theyyam and other tribal cults. According to the legendary Keralolpathi, Parasurama sanctioned the festivals like Kaliyattam, Puravela and Deivattam or Theyyattam to the people of Kerala. He assigned the responsibility of Theyyam dance to the indigenous communities like Panan, Velan and Vannan. These traditions explain how the indigenous cults like Theyyam were incorporated and metamorphosed under the religious supremacy of the Brahmanism. In the long historical process a social system evolved in Kerala in which the little culture like Theyyam belonged to the depressed castes and classes where as the temple oriented culture belonged to the dominant castes and classes. There were no violent confrontations between these two cultures as there was no total destruction of the indigenous culture. “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).