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Serpent-worship in Malabar

Malabar is a country which preserves to this day primitive institution of a type peculiarly fascinating to the ethnologist. Of the various kinds of primitive worship still practiced in the country that of the serpent occupies a prominent place. Here the serpant is defied and offerings of poojah are often made to the reptile. It has got a powerful hold upon the popular imagination. Each house hold has got its own serpent-deity possessing large powers for good as well as for evil. A separate spot is set apart in the house-compound as the adobe of these deities. This reserved spot is converted into a small jungle almost circular in shape. It is cover grown with trees of various kinds, and shrubs, and sometimes medicinal plants also. In the middle of this quasi-circular shrine images usually made of laterite after specified shapes are arranged in certain established methods and a passage is opened to the seat of these images from outside. This spot is so scrupulously reserved, that not even domestic animals are allowed to stray therein. No trees from the place are to be felled down. Nor any plant whatever for that matter with any metal or more particularly iron weapon; for these are unholy things, the introduction alone of which inside the sanctified area not to say the actual cutting down of the tree, is regarded as exceedingly distasteful to these serpent-gods. They are not to be desecrated by the touch or even by the approach of a low-caste man. Once in every years at least poojah offering are made to these gods through the medium of the Nambudiri priests.

Periodical ceremonies called pambanthullel are performed to propitiate them. These are resorted to only on special occasions for the purpose of averting serious visitations from the family. The ceremony is a long complicated process. Any individual drawn from among the Nairs they are capable of acting the part of priests on these occasions. A day is fixed for the opening of the ceremony; and a particular plot of ground in the house yard is cleansed and preserved for the performance of the poojah’s incidental to the ceremony. Then on the spot certain square figures are drawn, one inside another, and these are tastefully diversified by the interpolation of circular figures and others inside and about them, based on geometrical principles. A peculiar symmetry is observed in the matter of these figures. The figures used in the drawings are usually of various colors, red, white, black, and others. Ordinary rice-flour, then again such flour mixed with a combination of chunnam and turmeric powder, there by making the flour pure red and burnt paddy husk are chiefly employed. Then a number of other accessories are also required for the ceremony in the shape of lamps, coconuts, eatables of various sorts prepared from paddy and rice and some other cooked things, such as rice, bread made of rice, and others. These are properly arranged in the place and poojah is offered by the priest with the slow recitation of mantrams, and some holy songs or ballads in memory of these gods. Then a number of Nair women, with perfect purity and cleanliness of persons are seated close to each other in a row or two. These women are to preserve sanctity and purity of their persons by a total abstinence from animal food, intoxicants and any things else of an exciting nature for a prescribed period of time; and worthy of being admitted to this ceremony. Thus having purged their bodies of all worldliness they are taken into the ceremony and are described before. Now by means of the manthrams and poojah the serpent-gods are propitiated and in consequence they manifest themselves in the bodies of these female representatives of theirs. The entrance of the gods into their bodies is characterized by a fearful concussion of there whole frame, gradually developing into a careless shaking, particular the upper parts. A few minutes afterwards, they begin to speak one by one and their speeches are regarded as expressions of the gods will. Sometimes the gods appear in the bodies of all these females and sometimes only in those of select few or none at all. The refusal of the gods to enter into such persons is symbolical of some want of cleanliness and purity is them ; which contingency is looked upon as a source of anxiety to the individual. It may also suggest the displeasure of these gods towards the family in respect of which the ceremony is performed. In cases where the gods refusal on the part of the god in an index of there ill-will or dissatisfaction. In cases where the gods refuse to appear in any one of these seated for the purpose, the ceremony is prolonged until the gods are so themselves. Then after the lapse of the number of days fixed for the ceremony and after the will of the serpent gods is duly expressed the ceremonies close.

One other small item of offering to these gods consist in certain ballads sung by the Pulluvar females going about from house to house to stated season of the year. They take a pretty large picture, close it opening by means of a small circular piece of thin leather which is fastened on to the vessel by means of strings strongly tied round its neck. Another string is adjusted to the leather cover which when played on by means of the figure produced a hoarse note which is said to please the gods ears, pacify their anger and lull them into sleep. This vessel is carried from house to house in the day time by Pulluvar females; and placing the vessel in the particular position on the ground and sitting in a particular fashion in relation to the vessel, they play on the string which then produces a very pleasing musical note. Then they sing ballads to the accompaniment of these notes. After continuing this for some time they stop, and getting their customary dues from the family go their own way. It is believed that these notes and the ballads are peculiarly pleasing to the serpent gods, who bless those for whose sakes the music has been rendered. In consequence of the haloof sanctity that has been popularly thrown round the serpent it is considered a sin of a most heinous nature to kill one of this define reptiles. The killing of a cobra is regarded with the utmost concern amongst us. In such case the carcass is taken and duly burned with all the necessary solemn ceremonials. Sandalwood is the fuel used sometimes. A small pit is dug which is covered with sandalwood pieces and they are set fire to. When the flame burns intensely the boy is quietly laced in it, and reduced to ashes together with in some cases, incense and myrrh. This is believed to mitigate the dangers consequent on the death of the serpent.

The popular conception of the family cobra is that it is a tiny little thing with a full developed hood, and fangs, and possessing a golden tinge; which shine brilliantly in the rays of the sun. At the sight of human beings it gets away to its holy shrine exhibiting a reeling motion on its way thither. It never gets far away from its abode of which it is the perennial guardian.

One striking phase of serpent-worship in Malabar relates to the family of pappanmakkat nambudiris and the singular and effective control they exercise over serpents is general their powers are handed from father to son. It is said that this nambudiri household is full of cobras which fine their abode in every nook and corner of it. The inmates can scarcely move about without placing their feet upon any one of these serpents. Owing to the magic influence of the family the serpents cannot and will not injure them. The serpents are said to be always at the back and call of the members of this nambudiri family and the render unquestioned obedience to their commands. They watch and protect the interests of the family in the most jealous spirit. In short, these reptiles live, and have their being as freely as if they were domesticated animals imbued with supernatural powers.
Cases of cobra-poison are generally taken to this Brahmin family and the headman sometimes summons before him the identical animal which caused injury and it is said successfully effects a cure as if by some mystic and magic influence .

The serpent also plays a conspicuous part in contracts between citizens. The family serpent is in old deeds the subject matter of sale. The sale of a house compound extends also to the family serpent. The speculation in these documents invariable is that the family serpent are sold along with the properties and even in cases of division of family properties amongst its several branches of member, the family serpent is included in the division. Such is the sacred prominence which has been given to the serpent amongst us. Their anger is said to manifest itself is some member of the family being struck down with leprosy or some other loathsome disease; while by their propitiation they can be converted into the guardian angels of our households, powerful enough to preserve the prosperity of the inmates as well as to vouchsafe their complete immunity from the attacks of virulent diseases and sometimes even from death.