The king of Calicut, on the Malabar coast, bears the title of Samorin or Samory. He pretends to be of a higher rank than the Brahmans, and to be inferior only to the invisible gods; a pretention that was acknowledged by his subjects, but which is held as absurd and abominable by the Brahmans, by whom he is only treated as a Sudra. Formerly the Samorin had to cut his throat in public at the end of a twelve years' reign. But towards the end of the seventeenth century the rule had been modified as follows: Many strange customs were observed in this country in former times, and some very odd ones are still continued. It was an ancient custom for the Samorin to reign but twelve years, and no longer. If he died before his term was expired, it saved him a troublesome ceremony of cutting his own throat, on a publick scaffold erected for the purpose. He first made a feast for all his nobility and gentry, who are very numerous. After the feast he saluted his guests, and went on the scaffold, and very decently cut his own throat in the view of the assembly, and his body was, a little while after, burned with great pomp and ceremony, and the grandees elected a new Samorin. Whether that custom was a religious or a civil ceremony, I know not, but it is now laid aside. And a new custom is followed by the modern Samorins, that jubilee is proclaimed throughout his dominions, at the end of twelve years, and a tent is pitched for him in a spacious plain, and a great feast is celebrated for ten or twelve days, with mirth and jollity, guns firing night and day, so at the end of the feast any four of the guests that have a mind to gain a crown by a desperate action, in fighting their way through 30 or 40,000 of his guards, and kill the Samorin in his tent, he that kills him succeeds him in his empire. In anno 1695, one of those jubilees happened, and the tent pitched near Pennany, a seaport of his, about fifteen leagues to the southward of Calicut. There were but three men that would venture on that desperate action, who fell in, with sword and target, among the guard, and, after they had killed and wounded many, were themselves killed. One of the desperados had a nephew of fifteen or sixteen years of age, that kept close by his uncle in the attack on the guards, and, when he saw him fall, the youth got through the guards into the tent, and made a stroke at his Majesty's head, and had certainly despatched him if a large brass lamp which was burning over his head had not marred the blow; but, before he could make another, he was killed by the guards; and, I believe, the same Samorin reigns yet. I chanced to come that time along the coast and heard the guns for two or three days and nights successively.
The English traveller, whose account I have quoted, did not himself witness the festival he describes, though he heard the sound of the firing in the distance. Fortunately, exact records of these festivals and of the number of men who perished at them have been preserved in the archives of the royal family at Calicut. In the latter part of the nineteenth century they were examined by Mr. W. Logan, with the personal assistance of the reigning king, and from his work it is possible to gain an accurate conception both of the tragedy and of the scene where it was periodically enacted down to 1743, when the ceremony took place for the last time.
The festival at which the king of Calicut staked his crown and his life on the issue of battle was known as the Great Sacrifice. It fell every twelfth year, when the planet Jupiter was in retrograde motion in the sign of the Crab, and it lasted twenty-eight days, culminating at the time of the eighth lunar asterism in the month of Makaram. As the date of the festival was determined by the position of Jupiter in the sky, and the interval between two festivals was twelve years, which is roughly Jupiter's period of revolution round the sun, we may conjecture that the splendid planet was supposed to be in a special sense the king's star and to rule his destiny, the period of its revolution in heaven corresponding to the period of his reign on earth.
However that may be, the ceremony was observed with great pomp at the Tirunavayi temple, on the north bank of the Ponnani River. The spot is close to the present railway line. As the train rushes by, you can just catch a glimpse of the temple, almost hidden behind a clump of trees on the river bank. From the western gateway of the temple a perfectly straight road, hardly raised above the level of the surrounding rice-fields and shaded by a fine avenue, runs for half a mile to a high ridge with a precipitous bank, on which the outlines of three or four terraces can still be traced. On the topmost of these terraces the king took his stand on the eventful day. The view which it commands is a fine one. Across the flat expanse of the rice-fields, with the broad placid river winding through them, the eye ranges eastward to high tablelands, their lower slopes embowered in woods, while afar off looms the great chain of the western Ghauts, and in the furthest distance the Neilgherries or Blue Mountains, hardly distinguishable from the azure of the sky above.
