general but were especially believed to be responsible for the fertility or barrenness of tharavad women". Gough speculates that the Nagas were seen as phallic symbols representing the procreative powers of the ancestors. Nairs believed in spirits, which on some occasions they attempted to tame by performing various rituals. According to Panikkar, they believed in spirits such as Pretam, Bhutam and Pisachu. Pretam is the spirit of prematurely dead people; Bhutam, Panikkar says, "is seen generally in marshy districts and does not always hurt people unless they go very near him"; and Pisachu is spirit of bad air causing illnesses. Believing Pretam to be wandering around the place of death, they warned people to stay away from those areas between 9 am and 3 pm. They also believed in a comic elf called Kutti Chattan who would be prone to mischief. They believed in evil eye—that compliments from others had negative effect; they also believed that utterances of a person with kari nakku (black-tongue) had a similarly bad effect. They also believed koti from a poor man watching someone eating a delicious food will cause stomach-aches and dysentery. Birth and death rituals The Nair traditionally practised certain rituals relating to births, although often only for those of the first-born. Of these, pulicudi was the most significant to them. This involved rubbing coconut oil into the pregnant woman, followed by bathing, formal dressing, consultation with an astrologer regarding the expected date of birth and a ceremonial drinking of tamarind juice, dripped along the blade of a sword. The woman would also select a grain, from which it was believed possible to determine the gender of the child. This ritual was performed in front of the community and contained many symbolic references; for example, the use of the sword was believed to make the child a warrior. In the months subsequent to the birth there followed other rituals, including those of purification and the adornment of the child with a symbolic belt to ward off illness, as well as a name-giving ceremony at which an astrologer again played a significant role. There were also various dietary restrictions, both for the woman during pregnancy and for the child in the first few months of its life. Although birth was considered to be ritually polluting, a death in the family was thought to be much more so. In the case of the death of