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Commentary on
William Logan’s ‘Malabar Manual’
It is foretold! The torrential flow of inexorable destiny!
What is repulsive about the Muslims?

It is foretold! The torrential flow of inexorable destiny!


This is an item that is not connected to this book, Malabar. However, the records of the Mappilla outrages against the Hindus (Brahmins) and the Nayars is a very tricky part of this book. And I have tried to give an explanation for this series of incidences from the perspective of feudal language codes.

I think it might be correct give a more longer and wider attention to this issue from the same perspective.

Islam per se, is not a bad religion, if the location where it was born is taken into consideration. It was born in Asia, or better still in the Middle-East, among the Arabs. The Arabs of those times were a very crude and rough people who did have a lot of erroneous behaviours. However, that statement must be better qualified by mentioning that in the ancient times all over the world, most human populations were quite barbarian. And in the current-day world also, in many locations the same kind of heinous barbarity still persists.

The person on whose life this religion has been founded is also not a bad man. In fact, he might be of quite resplendent character, if the geopolitical location where he lived is taken into consideration.

This religion was born among a most terrible population. It has tried its best to bring in quality to the Asian and African populations. However, in each population where it has spread, it has been contaminated by the innate erroneous features of that population.

Islam has a particular philosophical quality that is quite near to pristine-English. In that it tries to view all human beings as of equal dignity or stature. This feature has been mentioned in this book, Malabar. I do remember having noticed something similar in the Native Life in Travancore.

See this QUOTE: The condition of the predial or rustic slaves of Malabar cannot bear a favourable comparison with that of household or domestic slaves among the Mahommedans. The latter are received with them into a fraternity; and are no longer kept at a suspicious distance. In Arabia their treatment is said to be like that of children, and they go by the appellation of sons with their masters. They often rise to the most confidential station in the family; and the external appearance of the master and slave is hardly distinguishable, they are so much upon a par. END OF QUOTE.

However, this above-statement does not give the whole picture. The above-picture is connected to the socially higher strata Muslim families in Arabia and in the South Asian subcontinent. For instance, the Sultans of the Slave dynasty (Mamluk dynasty) of Delhi kingdom, were actually individuals who had been bought as slaves in the slave-markets of the middle-east of those days.

However, all the Muslims are not from this background. That is the crucial issue. Islam went forth and did what it was supposed to do. It went on converting the lowest of the lowest populations in the subcontinent into Islam.

It is seen mentioned in Native Life in Travancore that there are a few numbers of different Muslims in Travancore.

Pathans (Pattanis) or Afghans, Syeds, Lubbays, Mettan, Tulukkans, Moghuls, Arabs and Sheik. Out of which the first four are significant. Besides these there might be others also like the Rawuthors etc. Beyond that there are such categorisations as Ossaan (barber) &c. The above information about the Muslim groups that I have given need not be error-free and might need more scrutiny.

In Malabar, as elsewhere in the subcontinent, a lot of lower castes used the minute incidents of the Mysorean invasion to escape from their centuries of enslavement under the Hindus (Brahmins) and the Nayars. When the English rule became powerful, many Cherumars and other lower castes took this same route to freedom.

In this book, Malabar, the Cherumar caste is seen mentioned much in this regard.

See this QUOTE taken from the Presidency Census (1881) Report, paragraph 151

QUOTE: There are, therefore, 40,000 fewer Cherumars than there would have been but for some disturbing cause, and the disturbing cause is very well known to the District Officer to be conversion to Muhammadanism. END OF QUOTE

This is the location where Islam is seen to be very evidently repulsive in the subcontinent. A huge percentage of them are literally the much-despised by the Hindus (Brahmins) and the Nayars) lowest of the castes.

It is seen mentioned that the Makkathaya Thiyyas also did convert into Islam.

However, the moment they become Islam, everything changes for them. It is an experience very much near to arriving in a native-English nation. They have no one above them.

Now, there is another continuing terror with regard to people who are kept in the lower pane in feudal languages. They very categorically know the flipping power of the lower indicant word codes. If a higher caste man or woman is in their hands, they will very fast use the lowest indicant codes of Inhi / Nee, Oan /Avan, Oalu / Aval etc. The power of these words are not known to native-English people. The person who has been thus defined literally falls into a deep social pit much below the persons who spoke it. In this case, they go below the lowest of the population groups.

This is the most terrific problem connected to feudal languages. It is not just that the higher persons would crush down the lower positioned persons. It is also that the lower positioned persons become quite dangerous persons. For, their verbal power can literally throw a person down into a gorge. The fact is that the effect can be felt emotionally and on the physical body. [Interested readers are requested to read: 1. Shrouded Satanism in feudal languages. 2. Codes of reality; what is language? ]

The lower populations who have converted into Islam do know the power of their verbal codes. They use it whenever they can. In fact, once they have converted into Islam, they have no qualms about using the Inhi / Nee, Oan /Avan, Olu / Aval word on Hindus (Brahmins), the Nayars, the Thiyyas etc. For, they feel like they are Englishmen. However, they are not Englishmen, and they are not speaking English. In fact, they are not even speaking in Arabic. They are speaking in the utter satanic languages of the subcontinent, such as Hindi, Malabari, Malayalam etc.

This same issue is felt in the northern parts of the subcontinent. That is, the lower Islamic populations have a propensity to use the Thoo word (lowest You) in an indiscriminate manner. At the same time, the higher Islamic populations also might have this attitude, which basically springs from a higher caste feeling.

Among the Muslims, there would be non-tangible codes of communication that indicates who has to be honoured etc. For, even though the religion proposes egalitarianism, there is no scope for it to be practised in a feudal language location. It then becomes a lower class population group which is not willing to concede the requisite feudal ‘respect’ and such other venerations that are expected by the non-Muslim populations.

In the earlier days, a rich Muslim boy would not see any reason to use ‘respect’ to a Thiyya labourer who comes to work in this household. He would address him by ‘mere’ name, and also use the Inhi / Nee, Oan / Avan, Oalu / Aval words.

Actually this very verbal codes had been traditionally used by the Hindus (Brahmins) and the Nayars to the lower castes including the Thiyya labour classes. In those days, the lower castes would have not much objection to this, since it is their acknowledged social seniors who are doing this. However, in the case of Muslim boy who is very clearly from a lower caste ancestry, it becomes a totally unacceptable action.

However, no correction can be really done to this error. For, if the Muslim boy is forced to concede ‘respect’, immediately the labourer would use the verbal codes to crush down the boy.

One may see these kinds of issues in the manner in which the Pazhassiraja used to kill or impale the Mappillas. What triggered his homicidal mania would be similar to the mental trigger that works in an Indian police constable, when he sees someone who is defined as low-class not conceding the requisite ‘respect’ in words, body-posture, body-language, eye-language, dress-code etc.

QUOTE: Genuine Arabs, of whom many families of pure blood are settled on the coast, .............. have a great regard for the truth, and in their finer feelings they approach nearer to the standard of English gentlemen than any other class of persons in Malabar. END OF QUOTE

Now, the above-statement is an appraisal of Muslims of another individual quality.

Of the around seven or more Muslims population groups I had mentioned, the Mappilla outrages in the Valluvanad region was basically connected to the converted-from-the-lower-castes Mappillas. In which case, the so-called Mappilla lahala that continued to rage in South Malabar right up-to the early decades of the 20th century was actually between the Brahmins and Nayars on one side, and their erstwhile subordinated lower castes on the other. However, the latter had converted into Islam.

Their stance cannot be fully found fault with. For, they have escaped from centuries of enslavement. Suddenly they see their traditional master classes as mere human beings. They have no mood for any kinds of formalities. They actually do not see any use in it. Beyond that their religion proposes human equality and brotherhood.

However, this human equality and brotherhood has to be confined to their own Islamic brotherhood.

They are not allowed to use it even to certain other Islamic groups. For, instance, the children of Tangals. I think Tangals are very near to Syeds in ancestry. The ordinary Muslims of Malabar are prohibited from using the lower indicant words ‘Inhi / Nee, Oan/ Avan &c. to and about the Tangal children, even if they are quite young in age. So, it is seen that even among the Muslims, the traditional Muslims from Arabia had taken steps to protect themselves from the verbal code degradation that the converted-to-Islam populations could render.

The subject theme is somewhat more wider. However, I will not go into all that here. Before concluding this item here, I will simply mention that Prophet Muhammed did prohibit the action of getting up in ‘respect’ even if he is the person who is entering into the presence of others. The action of ‘getting up’ in ‘respect’ is very tightly connected to feudal language codes. I am not sure how it got connected to pristine-Arabic. Maybe spoken-Arabic might not be pristine enough.

These kinds of Islamic tenets are not practicable inside any feudal language social system. To this extend, Islam in their societies is a corrupted form of Islam.

At this point, I need to mention that pristine-Islam might actually be pointing towards pristine-English, despite its various tenets seeming quite barbarian. That might be so, because Islam is basically a religion that was created to reform barbarian social systems.

From this perspective it might be mentionable that Islam need not try to impose itself on native-English social systems, other than to inspire native-English societies to go back to their own pristine-English form. That means, the ousting of all feudal language speakers from native-English nations.

Now, coming back to the Mappillas of Malabar, as of now, it is first of all a mix of North Malabar as well as South Malabar Mappillas. However, I do feel that some of the families of the traditional higher class or the Arabian bloodline Mappillas do keep a distinct bloodline that might not get mixed with the others.

As to the Arab blood mix in Malabar, it is seen mentioned that the Arabian seafarers who came for trade did maintain a family on the Malabar coast, with a wife and children here.

Apart from the lower-castes who converted into Islam willingly, some Hindus (Brahmins) and Ambalavasis and also a lot of Nayars did convert into Islam.

See this QUOTE: Parappanad, also "Tichera Terupar, a principal Nayar of Nelemboor” and many other persons, who had been carried off to Coimbatore, were circumcised and forced to eat beef. END OF QUOTE.

QUOTE: The unhappy captives gave a forced assent, and on the next day the rite of circumcision was performed on all the males, every individual of both sexes being compelled to close the ceremony by eating beef.” END OF QUOTE.

As of now, the current-day ordinary Mappillas of Malabar, both south and north might be a wholesome mix of all these above-mentioned groups. In recent years, they have lost their traditional Malabari language, with many of them deceived into believing that Malayalam is their traditional language. Only a few among them will currently understand their traditional language and the words and usages in it.


Commentary                MMVol 1               MMVol 2

Book Profile

1. My aim

2. The information divide

3. The layout of the book

4. My own insertions

5. The first impressions about the contents

6. India and Indians

7. An acute sense of not understanding

8. Entering a terrible social system

9. The doctoring and the manipulations

10. What was missed or unmentioned, or even fallaciously defined


12. Nairs / Nayars

13. A digression to Thiyyas

14. Designing the background

15. Content of current-day populations

16. Nairs / Nayars

17. The Thiyya quandary

18. The terror that perched upon the Nayars

19. The entry of the Ezhavas

20. Exertions of the converted Christian Church

21. Ezhava-side interests

22. The takeover of Malabar

23. Keralolpathi

24. About the language Malayalam

25. Superstitions

26. Misconnecting with English

27. Feudal language

28. Claims to great antiquity

29. Piracy


31. Slavery

32. The Portuguese

33. The DUTCH

34. The French


36. Kottayam

37. Mappillas

38. Mappilla outrages against the Nayars and the Hindus

39. Mappilla outrage list

40. What is repulsive about the Muslims?

41. Hyder Ali

42. Sultan Tippu

43. Women

44. Laccadive Islands

45. Ali Raja

46. Kolathiri

47. Kadathanad

48. The Zamorin and other apparitions

49. The Jews


51. Hinduism

52. Christianity

53. Pestilence, famine etc.

54. British Malabar versus Travancore kingdom

55. Judicial

56. Revenue and administrative changes

57. Rajas

58. Forests

59. Henry Valentine Conolly

60. Miscellaneous notes

61. Culture of the land

62. The English efforts in developing the subcontinent

63. Famines

64. Oft-mentioned objections

65. Photos and pictures of the Colonial times

66. Payment for the Colonial deeds

67. Calculating the compensation

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