Note 87 — N (continued 3)

The ceremonies observed in connection with pregnancy are described as follows in the Gazetteer of Malabar. “The first regular ceremony performed during pregnancy is known as pulikudi or drinking tamarind, which corresponds to the Pumsavanam of the Brāhmans. But there are other observances of less importance, which commonly, if not invariably, precede this, and may be considered as corresponding to the Garbharakshana (embryo or womb protection) ceremony sometimes performed by Brāhmans, though not one of the obligatory sacraments. Sometimes the pregnant woman is made to consume daily a little ghee (clarified butter), which has been consecrated by a Nambūdiri with appropriate mantrams. Sometimes exorcists of the lower castes, such as Pānans, are called in, and perform a ceremony called Balikkala, in which they draw magic patterns on the ground, into which the girl throws lighted wicks, and sing rude songs to avert from the unborn babe the unwelcome attentions of evil spirits, accompanying them on a small drum called tudi, or with bell-metal cymbals. The ceremony concludes with the sacrifice of a cock, if the woman is badly affected by the singing. The pulikudi is variously performed in the fifth, seventh, or ninth month. An auspicious hour has to be selected by the village astrologer for this as for most ceremonies. A branch of a tamarind tree should be plucked by the pregnant woman’s brother, who should go to the tree with a kindi (bell-metal vessel) of water, followed by an Enangatti87 carrying a hanging lamp with five wicks (tukkuvilakku), and, before plucking it, perform three pradakshinams round it. In the room in which the ceremony is to be performed, usually the vadakkini, there is arranged a mat, the usual lamp (nilavilakku) with five wicks, and a para measure of rice (niracchaveppu), also the materials necessary for the performance of Ganapathi pūja (worship of the god Ganēsa), consisting of plantains, brown sugar, leaves of the sacred basil or tulasi (Ocimum sanctum), sandal paste, and the eight spices called ashtagantham. The woman’s brother performs Ganapathi pūja, and then gives some of the tamarind leaves to the Enangatti, who expresses their juice, and mixes it with that of four other plants.88 The mixture is boiled with a little rice, and the brother takes a little of it in a jack (Artocarpus integrifolia) leaf folded like a spoon, and lets it run down the blade of a knife into his sister’s mouth. He does this three times. Then the mixture is administered in the same manner by some woman of the husband’s family, and then by an Ammāyi (wife of one of the members of the girl’s tarwad). The branch is then planted in the nadumittam, and feasting brings the ceremony to a close. The above description was obtained from an Urali Nāyar of Calicut taluk. In other localities and castes, the details vary considerably. Sometimes the mixture is simply poured into the woman’s mouth, instead of being dripped off a knife. Some castes use a small spoon of gold or silver instead of the jack leaves. In South Malabar there is not as a rule any procession to the tamarind tree. Among Agathu Charna Nāyars of South Malabar, the ceremony takes place in the nadumittam, whither the tamarind branch is brought by a Tiyan. The girl carries a valkannadi or bell-metal mirror, a charakkōl or arrow, and a pisankatti (knife). An Enangatti pours some oil on her head, and lets it trickle down two or three hairs to her navel where it is caught in a plate. Then the girl and her brother, holding hands, dig a hole with the charakkōl and pisankatti, and plant the tamarind branch in the nadumittam, and water it. Then the juice is administered. Until she is confined, the girl waters the tamarind branch, and offers rice, flowers, and lighted wicks to it three times a day. When labour begins, she uproots the branch.”