Pulse, fruit, and herb alone their food requires.

“Ghī is not in a great requisition. Gingelly oil never enters the kitchen. Milk is not taken except as porridge, which goes by the name of prathaman (first). A bolus-like preparation of boiled rice-flour with cocoanut scrapings, called kozhakkatta, is in great favour, and is known as Parasu Rāma’s palahāram, or the light refreshment originally prescribed by Parasu Rāma. Conji, or rice gruel, served up with the usual accessories, is the Nambūtiri’s favourite luncheon. Cold drinks are rarely taken. The drinking water is boiled, and flavoured with coriander, cummin seeds, etc., to form a pleasant beverage.”

The horse is a sacred animal, and cannot be kept. The cow, buffalo, dog, and cat are the animals ordinarily kept in domestication; and it is said that a parrot is sometimes taught to repeat Sanskrit slōkas.

There are families, in which the business of the magician and sorcerer is hereditary, chiefly in South Malabar and among the Chela[23] Nambūtiris, as those are termed who, in the turbulent period of Tippu’s invasion, were made Muhammadans by force. True, these returned almost at once to their own religion, but a stigma attaches to them, and they are not looked on as true Nambūtiris.

It is extremely difficult to obtain reliable information regarding magic or anything allied to it among any people, and most difficult of all among the Nambūtiris. They possess magic books, but they will neither produce nor expound them. Hara Mēkhala is the name of one of these, which is most used. It is said that the sorcerer aims at the following:—

Of these, the first may be carried out in the following manner. A figure representing the enemy to be destroyed is drawn on a small sheet of metal (gold by preference), and to it some mystic diagrams are added. It is then addressed with a statement that bodily injury or the death of the person shall take place at a certain time. This little sheet is wrapped up in another metal sheet or leaf (of gold if possible), and buried in some place which the person to be injured or destroyed is in the habit of passing. Should he pass over the place, it is supposed that the charm will take effect at the time named. Instead of the sheet of metal, a live frog or lizard is sometimes buried within a cocoanut shell, after nails have been stuck into its eyes and stomach. The deaths of the animal and the person are supposed to take place simultaneously. For carrying out vasīkarana, vidvēshana, and mōhana, betel leaves, such as are ordinarily used for chewing, or vegetables are somehow or other given to the victim, who unknowingly takes them into his mouth. Exorcism may be treated as follows. If a young woman is suffering from hysteria, and is supposed to be possessed by an evil spirit, or by the discontented spirit of some deceased ancestor, nervousness is excited by beating drums, blowing conch-shells, and otherwise making a horrible noise close to her. When the supreme moment is believed to have arrived, water is sprinkled over the wretched woman, who is required to throw rice repeatedly on certain diagrams on the ground, woven into which is a representation of the goddess Durga, the ruler of evil spirits. An effigy of the evil spirit is then buried in a copper vessel. By means of certain mantrams, Hanumān or Kāli is propitiated, and, with their aid, in some occult manner, the position of buried treasure may be found. It is said that the bones of a woman who has died immediately after childbirth, and the fur of a black cat, are useful to the magician.

There are said to be two Nambūtiris of good family, well known in South Malabar, who are expert mantravādis or dealers in magic, and who have complete control over Kuttichchāttan, an evil mischievous spirit, whose name is a household word in Malabar. He it is who sets fire to houses, damages cattle, and teases interminably. Concerning Kuttichchāttan, Mr. Subramani Aiyar writes as follows. “The most mischievous imp of Malabar demonology is an annoying, quip-loving little spirit, as black as night, and about the size and nature of a well-nourished twelve-year old boy. Some people say that they have seen him, vis-à-vis, having a forelock. The nature and extent of its capacity for evil almost beggar description. There are Nambūtiris, to whom these are so many missiles, which they throw at anybody they choose. They are, like Ariel, little active things, and most willing slaves of the master under whom they happen to be placed. Their victim suffers from unbearable agony. His clothes take fire, his food turns into ordure, his beverages become urine, stones fall in showers on all sides of him, but curiously not on him, and his bed becomes a literal bed of thorns. He feels like a lost man. In this way, with grim delight, the spirit continues to torment his victim by day as well as by night. But, with all this annoying mischief, Kuttichchāttan, or Boy Satan, does no serious harm. He oppresses and harasses, but never injures. A celebrated Brāhman of Changanacheri is said to own more than a hundred of these Chāttans. Household articles and jewelry of value can be left on the premises of the homes guarded by Chāttan, and no thief dares to lay his hands on them. The invisible sentry keeps diligent watch over his master’s property, and has unchecked powers of movement in any medium. As remuneration for all these services, the Chāttan demands nothing but food, but that on a large scale. If starved, the Chāttans would not hesitate to remind the master of their power; but, if ordinarily cared for, they would be his most willing drudges. By nature Chāttan is more than a malevolent spirit. As a safeguard against the infinite power secured for the master by the Kuttichchāttan, it is laid down that malign acts committed through his instrumentality recoil on the prompter, who either dies childless, or after frightful physical and mental agony. Another method of oppressing humanity, believed to be in the power of sorcerers, is to make men and women possessed by spirits; women being more subject to their evil influence than men. Delayed puberty, sterility, and still-births are not uncommon ills of a woman possessed by a devil. Sometimes the spirits sought to be exorcised refuse to leave the body of the victim, unless the sorcerer promises them a habitation in the compound of his own house, and arranges for daily offerings being given. This is agreed to as a matter of unavoidable necessity, and money and lands are conferred upon the Nambūtiri mantravādi, to enable him to fulfil his promise.”

A Nambūtiri is not permitted to swear, or take oath in any way. He may, however, declare so and so, holding the while his sacred thread between the thumb and forefinger of the right hand, by way of invoking the Gāyatri in token of his sincerity. And he may call on the earth mother to bear witness to his words, for she may, should he speak falsely, relieve herself of him. The name of the Supreme Being is not used in oath. Nambūtiris have been known to take oath before a shrine, in order to settle a point in a Civil Court, but it is not orthodox to do so.

Something has been said already concerning vows. Those who desire offspring perform the vow called payasahavanam. Sacrifice is made through fire (hōmam) to the Supreme Being. Hōmam is also vowed to be done on a child’s birthday, to ensure its longevity. Here we may observe a contrast between the Nambūtiri and a man of one of the inferior castes. For, while the vow of the Nambūtiri has assumed to some extent the nature of propitiatory prayer, of which those low down really know nothing, the other gives nothing until he has had the full satisfaction of his vow. Mrityunjayam, or that which conquers death, is another kind of hōmam in performance of a vow. A further one is concerned with cleansing from any specific sin. Liberal presents are made to Brāhmans, when the vow is completed. In the vow called rudrābhishēka the god Siva is bathed in consecrated water. It is performed by way of averting misfortune. Monday is the day for it, as it is supposed that on that day Siva amuses himself with Parvati by dancing on Kailāsa.