William Logan’s ‘Malabar Manual’
VED from VICTORIA INSTITUTIONS
Claims to great antiquity
The tone and timbre of this book in various locations is not that of any British man, English or Celtic. In most of the locations, it is the voice of the Nayar population/s in their desperation. It is evidently a very terrible time for them. In that, they do understand the higher quality of the English administration. But have deep misgiving about what is going to happen.
The age-old social structure which had been designed by a feudal language system is going into disarray. However, what is going to take its place is not necessarily a planar-language English social system. The old system will break down and allow the total tumbling down of hierarchies. However, the social design will not change into that of England, as designed by a planar language. What will come about would be a levelled-up social structure in which all kinds of hierarchies and lowliness would exists in a hidden form, inside the communication code, with newer persons or groups of persons on top.
This is the total opposite of what was there in England. In England, there were class hierarchies in a statutory form. But still the language codes did not define anyone as a stinking dirt. That is there is no lesser-You than an ordinary-You.
Before going ahead, let me just have a look at the claims of the Nayar folks.
QUOTE: this “Parliament ”.....—-this all powerful influence tending always to the maintenance of customary observances—....... END OF QUOTE
Oh, the great Nayar Parliament which existed from times immemorial! The claims if accepted should re-route all Political Science studies to Malabar in seeking out how democracy was discovered in Malabar, much before Magna Carta was even contemplated upon.
QUOTE: But Mr. Graeme made the great mistake of thinking that the desam and the tara were synonymous, and so in his scheme of amsam establishments, the real civil organisation by the Karanavar or elders of the people was ignored, and in its place authority of various kinds was conferred on some only of the men who had been the local representatives of the ruling chieftains of Malabar. The mistake was of importance because it diverted attention away from, what had been the ancient organisation, and placed the real power in the hands of only one man out of several who had previously acted together in a body in the kuttam or assembly of the tara. END OF QUOTE.
The whole paragraph above is a pack of lies. No group of persons in the subcontinent were or are interested in the welfare of the sections which come under them. In fact the very concept of improving a lower section population means allowing them displace the population or individuals above them. That is the way the language codes are placed. When an Avan (lowest he /him) develops into the level of an Adheham (highest he / him), the Adheham goes down into the level of an Avan. This is the most dangerous information that has been very cunningly secluded from the native-English.
It was only the native-English rule that had no qualms about enhancing the mental and physical quality of the lower populations. However, they were foolish. They frankly did not know what they were doing. As of now, the very population/s which have improved through their intervention have no qualms about mentioning ideas to displace them, even from England.
Off course, it is a land where history is forged. There is this much mentioned opinion about Al Biruni: QUOTE from elsewhere: Al-Biruni was critical of Indian scribes who he believed carelessly corrupted Indian documents while making copies of older documents. END OF QUOTE.
The word ‘Indian’ itself is some kind of a corruption inserted by some ingenious genius. It would have been more appropriate to mention the exact word which Al Biruni mentioned. And even if the word ‘Indian’ is actually there, it is not about a nation or a country or even of a geopolitical region actually. It is only about a particular population/s, who existed in the midst of a number of populations inside the subcontinent. Brahmins do not represent any other population. In the same way, each caste of people represents only themselves.
QUOTE: Nothing strikes the fancy more strongly in the old Hindu world stories than the picture presented of fighting men killing each other in one field, while the husbandman peacefully tilled the one adjoining, and the Brahman sat silently contemplating creation under a neighbouring sacred tree. Busy each in their own spheres, it mattered very little to them how it fared with others having other and distinct functions. END OF QUOTE.
The words ‘Indian’, ‘India’, Indians’ &c. do not have any meaning, if the above quote is ratified. For, each population is not bothered about others, inside the subcontinent.
QUOTE: On the other hand, of course, the sharing system in a pure Hindu State is well known and exists to the present day, and extends to all classes of the community, no matter how humble or how despised their callings may be. END OF QUOTE.
This is a very cunning statement. There is no sharing of any goodness in the subcontinent or in any other feudal language society. Simply check the state of the people in Travancore. Check Slavery in the Indian Subcontinent (chapter excerpt from Native Life in Travancore by Rev. Samuel Mateer.
QUOTE: “By eating of this rice they all engage to burn themselves on the day the king dies, or is slain, and they punctually fulfil their promise.” END OF QUOTE.
These are claims which cannot withstand any kind of scrutiny. Check the Nayar courage in the various battles. Even in Travancore State Manual, it is mentioned as of dubious quality. It is quite obvious that all these words are not from Logan.
QUOTE: This festival was called the Mamakham or Maha Makham which means literally big sacrifice. It seems to have been originally the occasion for a kuttam or assembly of all Keralam, at which public affairs were discussed and settled. END OF QUOTE.
The above statement is an extremely ridiculous one. The Mamankam is seen described in detail as a very foolish amassing of people to witness some kind of barbarian ritual. Only utterly foolish people would indulge in these kinds of activity in which many people are simply hacked to pieces.
What kind of discussion of public affairs is supposed to take place there? The amassing of such a huge number of people (around 30,000 Nayars, it is claimed) would test the meagre infrastructural facilities at the temple premises. The place would stink due to the issue of low-quality toileting and sanitary facilities. Beyond that there would be huge issues of drinking water and food preparation. Beyond that there would issues connected to accommodation and sleeping. Apart from all this, there would be issue of security of the individual households in the locality and on the routes to this place.
And what about the hundreds of wounded persons?
Armed persons in groups moving through a path is generally considered totally dangerous to the household and females in households. These are known items. And there are locations in this book, Malabar, where such terrors are hinted at. However, it is quite funny that there is no direct mention of these things. The general atmosphere of molesting that happens during a raid or a pillaging party entering a village is mentioned in Travancore State Manual. The dying words of King Rama Rajah, the Dharma Rajah, who died on a believed to be inauspicious day. The b