Historical Background of Onam a different view

The history of Onam, Kerala’s agricultural festival, is quite fascinating. The figure of Mahabali does not appear in the documented history of Kerala. In ancient Sangam literature, particularly in "Pathitruppathu," there is no mention of Mahabali among the Chera kings. Even in the records of the Kulasekhara Cheras, who ruled Kerala from AD 800 to 1124, and in the medieval swaroopams (local ruling families), Mahabali is not found. Scholars like N.V. Krishna Warrier have proposed that the true origin of Onam might be from Assyria. Archaeological excavations in Nineveh, Assyria, have revealed historical evidence of rulers known as "Bele" kings, who had a system of egalitarian governance. Based on this, N.V. suggests that the Assyrian king Ashurbanipal may be the Mahabali referenced in the Onam legend. He also points to the similarity between the structure of Assyrian temples (ziggurats) and the worship of Thrikkakkarayappan (the presiding deity of Thrikkakara temple). Assyrian migrants, carrying with them stories of ancient equality-based systems, could have spread these tales, which later influenced the Mahabali legend. However, this theory has not gained much acceptance in Kerala. In Tamil Nadu, Onam is believed to have been widely celebrated during the Sangam period, as indicated in the "Madurai Kanchi" from the Ten Idylls (Pattuppattu). Due to the association of the Thiruvonam star with Garuda, Vishnu’s mount, Onam was celebrated as Vishnu’s birthday in the Tamil month of Aavani, along with ten days of festivities in the Pandyan capital of Madurai. Onam feasts (Onasadya) were an important part of the celebration. Another early Vaishnavite text, Periyazhvar’s Thirupallandu, also mentions Onam. During the Bhakti movement, Onam was associated with the Narasimha avatar of Vishnu. Whether the Onam described in Sangam texts later evolved into Kerala’s harvest festival is unclear. Another theory attributes the establishment of Onam to a king named Mantha, who ruled from Thrikkakara during the 4th century AD. Historical records, such as inscriptions from the Allahabad pillar, suggest that this could be a factual account. When Samudragupta invaded South India and attacked Thrikkakara, he was impressed by Mantha’s defense and skill, leading to a truce. The records state that King Mantha declared Onam a state festival in memory of this victory, which brought Kerala great pride. Some historians believe that the legend of Mahabali may have developed after the Brahmin migration to Kerala. Evidence suggests that Brahmin migration from Tulu Nadu to Kerala occurred between AD 400-800, prior to the establishment of the Kulasekhara dynasty. The myth of Mahabali likely originated among the tribes that existed before the agricultural economy of the Kulasekhara Cheras. The earliest records mentioning Onam in Kerala are inscriptions from the Perumal era. The Thiruvatta inscription (AD 861), the Thrikkakara inscription (AD 1004), and the Thazhekad church inscription (11th century) all reference Onam. Most of these inscriptions concern the management of temple properties, indicating that Onam was a temple-centered agricultural festival. Historian M.G.S. Narayanan suggests that after the Perumal era, temple managers began emphasizing the Mahabali legend as part of the celebration. Temples were significant cultural institutions in medieval Kerala, and Onam was celebrated by many of them. The Thiruvatta copper plate from AD 861 mentions Onam in connection with temple affairs. The "Thrikkakara" inscription from AD 1004 records the donation of land for the expenses of feeding workers during the three days from Pooradam to Thiruvonam. Detailed descriptions of Onam celebrations are found in the Thiruvalla copper plates, which mention a trust established to oversee land donated for Onam festivities at the Thiruvalla temple. The copper plates also record that Onam meals were arranged for patients at the temple hospital. Onam is also referenced in the accounts of foreign travelers. The Arab traveler Al-Biruni, who visited Kerala in the 11th century, the Egyptian traveler Al-Idrisi (AD 1154), and the French traveler Benjamin (AD 1159) all mention the festival, the games played, and the feasts enjoyed by the people of Kerala during Onam. The Madurai Meenakshi Temple of Kanjirappally and an Unknown Inscription in Kerala History The districts of Idukki and Pathanamthitta in the Sahyadri ranges, along with the eastern regions of Kottayam district, are areas with considerable cultural heritage. However, the history of these regions has been recorded by very few historians. Among them, the most notable is S.S. Shanku Iyer, who wrote "Kerala and Buddhism: Some Unknown Aspects of Kerala History." The Place Name Mavelikkara Based on the ancient inscription known as the Maveli inscription in the Kanjirappally Madurai Meenakshi Temple and the folk song “Maveli Nadu Vanidum Kalam,” S.S. Shanku Iyer established that Kanjirappally and Mavelikkara were under the rule of King Maveli Vanaadirayan (Pillai Kulasekhara Vanaadirayan) of the Pandya dynasty. It was a time when there were no thefts, small bribes, or deceit, and people lived in harmony. This information was derived from the very ancient inscription found in the Kanjirappally Madurai Meenakshi Temple. Folk Song: Maveli Nadu Vanidum Kalam Maveli Nadu Vanidum Kalam Manusharellam Onnu Pole Kallavumilla Chathivumilla Ellollamilla Polivachnam Vallikkolaadikalku Nazhikalum Kallappanum Cherunazhiyum ...........................................” There is no Malayali who has not heard or sung this old folk song. This folk song, composed by a green Malayalam farmer poet from Kanjirappally after the 13th century, is often mistakenly identified as a "Onam song," but it never mentions "Onam," a fact many fail to realize. The folk song is not related to the mythical stories of the “Kuḍavayāṟa” or “Ola-Kuḍa” of Mahabali. Unfortunately, very few Malayalis are aware of this. The name Maveli Rajav in the Maveli song appears only in two other places: one is in the place name “Maveli” in Alappuzha district, and the second is in the ancient Maveli inscription in the Kanjirappally Madurai Meenakshi Temple, created by Tamil Vellala Pillais who migrated from Tamil Nadu to Kanjirappally. Outside these three locations, the name Maveli does not appear. Historical Context: Pandyan Kingdom Let's refer to the renowned historical book "Pandyan Kingdom" (London Luzac & Co 1929) written by Professor K. A. Neelakantan: (Pages 186-87) In the inscriptions of the Pandya kings Maravarman Kulasekhara (AD 1268) and his contemporary Veerapapanadiya (AD 1253), we find the name Maveli Vanaadirayan, a king. The scholars mention that these kings were referred to as “Pillai” or “Makkal.” In the inscription of the Pandya king Jadavarman Papandiyan, we see the name “Pillai” Kulasekhara Maveli Vanaadirayan. This “Maveli” was Chittarachan, who ruled the “Kerala” Simha Valanadu. This “Kerala” Simha Valanadu was a part of the Ramnathapuram district in Tamil Nadu, according to the scholars. From the early centuries AD until the 10th century, the Maveli kings ruled over a vast kingdom along the banks of the Palar River. A Maveli king, who ruled over Madurai and Ramanathapuram, must have once extended his rule westward to “Maveli”kkara, as written by S. Shanku Iyer in his book "Some Unknown Aspects of Kerala History" (NBS 1963, Page 116). It is possible that a Maveli king had Mavelikkara or Kanjirappally as his capital. The term “Valanadu” refers to a region consisting of smaller areas. The name “Kerala Simha Valanadu” indicates that it extended up to Kerala. During the period AD 1100-1300, the Pandyan kingdom extended up to Mavelikkara. The terms used in the Maveli song, such as “Vaneedu,” “Onnu Pole,” “Aarkkum,” “Ellolam,” and “Cherunazhi,” do not appear in literature before the 6th century AD. S. Shanku Iyer mentions that these terms, and the practice of weighing and measuring accurately, were unique to the old Kottayam (Thekkumkur - Kanjirappally) region. It was said that during the Maveli reign, there were no thefts or small bribes, and the practice of “Vallikkol” was precise. The term “Ellu” (referencing the absence of bribes and deceit) reflects this precision. The Maveli song was likely written by a farmer poet from ancient Kanjirappally in pure Malayalam. It has no connection to Onam. The Pandyan kings, when they conquered a region, would first measure and calibrate the weights and measures in that region. For example, when Parantaka Pandyan conquered the Kanthalur region in Thiruvananthapuram, his first task was to update the weights and measures and stamp them with the Pandya seal. In summary, during AD 1100-1300, in addition to Venad, Odanadu, and Vempolinal, there was another kingdom in Kerala called “Kerala Simha Valanadu,” which included Kanjirappally and Mavelikkara – the land of the Maveli song. The inscription about King Maveli, which was found in the Kanjirappally Madurai Meenakshi Temple, still exists. The War Strategist: Maveli Vanaadirayan The inscription details the tax imposed on the “Pothi” carts transporting goods from Madurai, Theni, Kanjirappally, and Changanassery to Kollam – indicating the weight carried by these carts and the taxes levied. The inscription clarifies the amount of offering to be given to Madurai Meenakshi Temple as per the rules (AD 1100-1300). “Chamara Kolaahala Mannan Maveli Vanaadirayan Pakavathikku Vicham Urugazhu” The Archaeological Department of Travancore registered this inscription as number 45 in the year 1099. Courtesy: Dr. Kanam Shankarapillai, Vipin Kumar