Page:Castes and Tribes of Southern India, Volume 7.djvu/259

Rh Kēralamahatmya, it may be more easily believed that Pushpakan is derived from the occupation of working in flowers. Puppalli, at any rate, is thus derived, and, as Palli signifies anything sacred, the caste name arose from the occupation of preparing garlands for deities. Nambiyassans, called also Nambiyars and Nambis, must have been, as also the Puppallis and Brāhmanis, one with the Pushpakans. In some places, Nambiyassans are known to have kept gymnasia and military training schools. The Brāhmanis must have undergone some degree of degradation because of the religious songs which they sang during the marriages of the Nāyars, while those who did not take part therein became, as it were, a separate sept. Another tradition, accounting for the origin of the caste, is that, as in primitive ages early marriages prevailed among the Malayāla Brāhmans, the family of the Nambūtiri who first married his daughter after puberty was excommunicated, and gave origin to the Pushpakas. This is untrue, as, in Vēdic times, adult marriage was the rule, and the Nambūtiris in this respect have been known to follow a more primitive custom than the Brāhmans of the east coast. The Tīyattunnis are said to be the descendants of a Bhūta or demon directed by Siva to sing songs in praise of Bhadrakāli, and appease her anger after the murder of Darika. They must from the first have formed a distinct section of the Ambalavāsis. The Karappuram Unnis are supposed to have been elevated to their present status by Cheraman Perumāl, one of the rulers of ancient Kērala, as, though belonging to the Sūdra caste, they were obliged on one occasion to perform Brāhmanical service for him. Perumāl is believed to have permitted them to take the title of Unni, and call themselves Pattar, by which name