not listen to the boy, who replied that whoever prevented Sakti worship was a Chandāla, and condemned him. The boy asked for death at Siva's hands. The request pleased the God, who forgave him. The boy had to remain out of caste, but was initiated into the mysteries of Sakti worship as the surest means of salvation, and to him was given the exclusive privilege of performing Sakti worship with liquor. He was commanded to follow, and imitate the Brāhmans in everything, except in the matter of repeating the sacred mantrams. By tantrams (signs with the hands) he eventually obtained the merit of making pūja with mantrams. He was the first Tiyan.
It is pretty safe to say that all the ideas of the Tiyans connected with pure Hinduism — the Hinduism of the Vēdas — and of tradition, of which we see very little in Southern India, and which in Malabar is more perverted in confused ideas than perhaps elsewhere, those relating to re-birth, karma, pilgrimages to Benares and distant temples are borrowed from the Brāhmans, In the ceremonies which have been described, notably in those connected with marriage and death, we have seen the expression of many Hindu ideas. Not so is all that relates to offerings to the dead. That is the common property of all the children of men.
A main feature in the religion of the Tiyan is that it is largely connected with Sakti worship. Some Brāhmans indulge therein, but they are unable, like the Tiyans, to use arrack in connection with it, and are obliged to use, instead of this requisite, milk or honey. Siva, not exactly a Vēdic entity, and Sakti, are supposed to be the two primordial and eternal principles in nature. Sakti is, perhaps, more properly the vital energy, and Sakti worship the worship of the life principle in nature. We are not considering the abstract meaning of the term
