Verbal Expressions of Kerala Folklore

Kerala’s rich folklore is deeply embedded in its oral traditions, passed down through generations. These verbal expressions include myths, legends, ballads, proverbs, and ritualistic chants that reflect the cultural essence of the land.

From the rhythmic verses of Vadakkan Pattukal to the mystical incantations of Theyyam performances, Kerala’s oral heritage is a vibrant testament to its history and beliefs. These traditions not only entertain but also preserve the wisdom and collective memory of the people.

Melodies from God's Own Country: Exploring the Enchanting World of Kerala Folk Songs

Kerala has a rich tradition of folk songs that reflect the cultural, social, and historical aspects of the region. These folk songs are an integral part of Kerala's vibrant folk music heritage and are performed on various occasions, including festivals, weddings, and social gatherings. Here is a detailed description of Kerala's folk songs.

Vadakkan Pattu

Vadakkan Pattu, also known as Northern Ballads, is a traditional narrative folk song form that originated in the northern regions of Kerala, India. Vadakkan Pattu literally translates to "songs of the north" and is deeply rooted in the martial and heroic traditions of the region. It is a unique art form that combines storytelling, music, and dance to depict tales of valor, bravery, and romance.

Vadakkan Pattu songs revolve around the legends and folklore of the medieval period in Kerala, particularly focusing on the lives and adventures of warriors and heroes. These ballads glorify historical characters and their exploits, often intertwining mythological elements with historical events. The narratives are rich in detail, with intricate storylines, vivid descriptions, and emotive dialogues.

Lokanar kavu, Vatakara

The themes covered in Vadakkan Pattu range from battles and conquests to love and betrayal. The heroes portrayed in these ballads are known as "Chekavars" and are renowned for their martial skills, honor, and chivalry. The ballads often highlight the struggles and conflicts faced by these warriors, their loyalty to their kingdoms, and their undying love for their partners.

The language used in Vadakkan Pattu is Malayalam, the regional language of Kerala. The lyrics of these ballads are poetic and lyrical, employing metaphors, similes, and other literary devices to evoke imagery and emotions. The songs are composed in a melodic manner, with distinct rhythms and tunes associated with different segments of the narrative.

The popularity of Vadakkan Pattu has decreased, and it is now mostly seen in cultural events, festivals, and stage performances. However, Vadakkan Pattu holds immense cultural significance as it showcases the historical and mythological heritage of Kerala. It preserves the tales of valor and bravery, keeping alive the legends and folklore associated with the northern regions of the state. Efforts have been made to revive and promote Vadakkan Pattu to ensure its preservation as an essential part of Kerala's folk music and cultural legacy.

Thiruvathira Pattu

Thiruvathira Pattu is a traditional folk song form performed by women during the Thiruvathira festival, which is dedicated to Goddess Parvati. The songs celebrate marital bliss and are sung in groups around a ceremonial lamp. Thiruvathira Pattu is characterized by its melodic tunes, poetic lyrics, and synchronized dance movements.

Onappattu

Onappattu is a genre of folk songs associated with the harvest festival called Onam. These songs celebrate the arrival of the mythical King Mahabali and the joyous spirit of the festival. Onappattu songs are often sung in a call-and-response style, with a lead singer singing a line and the rest of the group responding in unison. They are accompanied by traditional percussion instruments like chenda and elathalam.

Villadichan Pattu

Villadichan Pattu, also known as Villu Pattu, is a unique folk song form performed by a community of artists called "Villadichan." These artists travel from village to village, narrating stories through their songs. Villadichan Pattu combines storytelling, music, and dance. The songs touch upon various themes such as love, social issues, and mythology. The lead artist sings while playing the villu, a stringed musical instrument, and is accompanied by a chorus and percussion instruments.

Nadan Pattu

Nadan Pattu, meaning "folk songs" in Malayalam, is a general term that encompasses various folk song forms in Kerala. These songs are deeply rooted in rural traditions and reflect the cultural heritage of the region. Nadan Pattu songs cover a wide range of topics, including love, work songs, lullabies, ballads, and religious themes. They are usually sung in a simple and melodic style. These songs often depict love, affection, moral values, the beauty of nature, and sometimes the frustration of laborers against their landlords.

Example Lyrics:

"Kallalithiri monththyappinne
Kolothum vathilkkal chellalo
Kolothum vathukkal chennalppinne
Karyam kondithiri chollalo"

(If I drink a bit of toddy, I can move toward the bungalow of the landlord. If I reach the main gate of the bungalow, I can scold the landlord.)

Some verses portray poverty and the suppression of junior family members:

"Ammavan vanneela pathayam thuranneela
Enthente maveli Onam vannu!"

("Uncle didn't come, the granary didn't open—then why is Onam here, Lord Maveli?")

Onam is the national festival of Kerala. These lines express the distress of a junior member in a joint family system, where the eldest uncle holds ultimate authority. The meaning implies that since the uncle did not come, the family has to starve even during the festival.

Vanchippattu

Vanchippattu is a unique genre of traditional Malayalam poetry closely associated with the rhythmic rowing of snake boats in Kerala's backwaters. The word itself translates to “boat song,” and it is traditionally sung by oarsmen to coordinate their strokes, uplift their spirits, and create a sense of unity during long boat journeys or competitive races.

This form of folk poetry is believed to have evolved during the 18th century, during the reign of Marthanda Varma of Travancore. It was Ramapurathu Warrier, the legendary poet in his court, who popularized vanchippattu through his celebrated work, "Kuchelavritham Vanchippattu". This narrative poem, written in the Nathonnata metre, is a poetic retelling of the story of Kuchela and Krishna, and is considered a milestone in Malayalam literary tradition.

Structurally, vanchippattu is composed in the Nathonnata metre — a fast, rolling rhythm that mimics the fluid motion of rowing. The lyrics are often filled with mythological references, vivid descriptions of nature, and devotional themes. The repetitive and musical quality of the verses helps the rowers maintain energy and synchronize their efforts on the water.

In Kerala’s famous Vallam Kali (boat races), especially the Nehru Trophy Boat Race, vanchippattu plays a vital role. The songs are not only functional but also serve as a form of collective expression, enhancing the festive spirit and showcasing Kerala’s deep cultural roots. The powerful chorus of voices singing vanchippattu over the rhythmic splash of oars is an unforgettable auditory and emotional experience.

Today, vanchippattu has transcended its original setting. It is performed on cultural stages, taught in schools, and preserved in archives as an essential element of Kerala’s folk heritage. Despite modern influences, it continues to resonate with the timeless values of cooperation, devotion, and cultural pride.

Kentron Pattu

Kentron Pattu is a lesser-known but culturally rich folk song tradition of Kerala, particularly associated with ritualistic and ceremonial contexts in central Kerala. It is primarily performed in connection with temple festivals, village rituals, and ancestral worship, and carries a deep sense of reverence and devotion.

The word “kentron” is believed to refer to a particular rhythmic pattern or the percussion instrument that accompanies the song. These songs are usually rendered in a call-and-response format, where a lead singer (often a ritual specialist or elder) sings the main lines, and the group responds with a chorus. The structure of Kentron Pattu is repetitive and hypnotic, helping to create a trance-like atmosphere during spiritual observances.

The content of Kentron Pattu often revolves around mythological tales, ancestral legends, local deities, and moral teachings. The lyrics are composed in simple Malayalam, enriched with regional dialects, making them accessible to common people while preserving oral histories and spiritual beliefs. The tone is usually solemn and meditative, in contrast to the celebratory nature of other folk songs.

Kentron Pattu is deeply embedded in the social fabric of agrarian communities. It is often performed during post-harvest rituals, housewarming ceremonies, and special village gatherings. The performance is not merely musical but is a part of a broader ritual involving offerings, symbolic actions, and community participation.

In recent years, efforts have been made by cultural preservation groups and folklore scholars to document and revive Kentron Pattu, as modern lifestyles and changing social structures have led to its decline. Today, it stands as a testament to Kerala’s ritualistic oral traditions and collective memory, deserving recognition and continued preservation.

Pulluvan Pattu

Pulluvan Pattu is a mystical and devotional form of folk song in Kerala, traditionally performed by the Pulluvan community, who are hereditary musicians and ritual specialists. These songs are closely associated with serpent worship and are integral to rituals performed in serpent groves (Sarpakkavu) and homes where serpent deities are revered.

The central instruments used in Pulluvan Pattu are the Pulluvan Veena and the Pulluvan Kudam (a kind of earthen pot fiddle). These unique instruments produce hauntingly beautiful tones that accompany the singers as they invoke the serpent gods with prayers, stories, and rhythmic chants. The soundscape created is both spiritual and atmospheric, aiming to please the serpent spirits and seek their blessings.

The songs are lyrical invocations that often narrate mythological stories related to serpents like Anantha, Vasuki, and Manasa Devi. The lyrics are rich in metaphors and religious symbolism, blending devotion with a strong oral storytelling tradition. Performances are typically circular in motion, with the singers moving around the altar or sarpakkavu, creating a sense of sacred space.

Pulluvan Pattu is especially significant during festivals like Ayilyam, where serpent worship is at its peak. Women from the community also participate in singing, often forming a chorus that complements the lead singer’s verses. The rituals associated with the songs include symbolic drawings on the floor known as kalamezhuthu, made with natural powders in the form of serpent motifs.

Despite its deep cultural and spiritual roots, Pulluvan Pattu has seen a decline in active practice due to urbanization and the fading of traditional beliefs. However, it remains a living tradition in some parts of Kerala and is being revived through performances at cultural festivals, academic interest, and documentation efforts. It is an essential part of Kerala’s ritual music heritage that reflects a profound connection between nature, music, and belief.

Thottam Pattu

Thottam Pattu is a sacred and narrative folk song tradition of Kerala, intrinsically linked with the ritual art form of Theyyam. These songs are performed as invocations before a Theyyam ritual begins and serve to summon the deity into the performer. Rooted in oral tradition, Thottam Pattu acts as a spiritual bridge between the divine and the earthly realm.

The term “thottam” means “origin” or “beginning,” which reflects the purpose of these songs — to recount the mythical birth, lineage, and divine deeds of the deity who is about to be embodied through Theyyam. Performed in a low, meditative tone, the song is typically sung by the velan or the oracle, often accompanied by simple percussion instruments like the chenda and elathalam.

The lyrical content of Thottam Pattu is rich with mythological narratives, local legends, and ritualistic symbolism. It presents stories of deified heroes, folk gods, goddesses, and ancestral spirits. The verses are chanted in a rhythmic and repetitive style, with occasional shifts in pitch and tempo that reflect the emotional intensity of the storytelling.

Thottam Pattu is more than just an introduction to Theyyam — it is a vital part of the ritual. The performer, while singing or listening to the Thottam, gradually enters a trance-like state, believed to be possession by the invoked deity. Only after this transformation can the visual spectacle of Theyyam begin, making the Thottam a crucial phase of spiritual and artistic preparation.

Though rooted in the religious customs of North Kerala, especially in districts like Kannur and Kasaragod, Thottam Pattu also serves as a living record of oral history, preserving countless stories that were never written down. Today, these songs are also studied for their linguistic and anthropological value, as they contain rare regional dialects and forgotten social customs.

As a performative prayer and mythic narrative, Thottam Pattu exemplifies Kerala’s deep fusion of ritual, folklore, and oral literature. It remains a powerful expression of devotion, memory, and artistic continuity in the cultural landscape of Kerala.

Mappilappattu

Mappilappattu is a distinct and vibrant genre of folk song associated with the Muslim community of Kerala, especially in the Malabar region. These songs are a poetic expression of religious devotion, cultural identity, social commentary, and romance, reflecting the deep historical and cultural synthesis between Arabic, Persian, and Malayalam traditions.

The origins of Mappilappattu can be traced back to the arrival of Arab traders on the Malabar coast and the subsequent spread of Islam in the region. Over centuries, local poets and scholars developed a lyrical style using Malayalam enriched with Arabi-Malayalam — a script that uses Arabic letters to write Malayalam words. This gave Mappilappattu a unique linguistic and rhythmic identity.

Traditionally, Mappilappattu was composed and sung during religious gatherings, weddings, festivals, and spiritual ceremonies. The themes ranged from praises of the Prophet Muhammad and Islamic heroes to tales of love, separation, and local history. Some songs also reflected the community’s resistance against colonial rule and social oppression, making them powerful expressions of identity and struggle.

Musically, Mappilappattu employs simple melodic structures and is often accompanied by instruments like the duff, a traditional frame drum. The performance style can range from slow and soulful renditions to fast-paced rhythmic recitations, depending on the context. In weddings and festive occasions, they are sometimes performed with dance forms like Oppana, adding a visual element to the song.

Over time, Mappilappattu evolved from purely religious songs to include social themes, romantic ballads, and patriotic verses. Prominent poets like Moyinkutty Vaidyar elevated the art form with their literary brilliance and continue to inspire generations. His epic works, such as "Badarul Munir – Husnul Jamal," are considered classics of this genre.

Today, Mappilappattu remains a living tradition in Kerala's cultural sphere. It is performed on radio, television, cultural festivals, and religious programs, and has found new life through modern adaptations and digital media. Despite changes in style and presentation, Mappilappattu continues to be a vital expression of faith, culture, and artistic heritage.

Folk Tales

Kerala, with its lush landscapes and vibrant culture, is also home to a rich treasure of folk tales passed down through generations. These stories, told by word of mouth, are filled with wisdom, wit, mystery, and morals. They reflect the everyday life, values, and imagination of the people — from heroic warriors and noble kings to clever tricksters and mystical beings. Below are some of the most beloved folktales that continue to live in the hearts of Keralites.

Parayi Petta Panthirukulam

Parayi Petta Panthirukulam is one of the most profound folktales of Kerala, blending mythology, social commentary, and spiritual symbolism. It narrates the story of the Brahmin scholar Vararuchi and a woman of lower caste known as a Parayi, who together had twelve children.

Each child was abandoned at birth and raised by families of various castes and religions — including Nair, Ezhava, Pulaya, Christian, and Muslim households. Despite their varied upbringings, each of the twelve sons became distinguished in their own way, representing the cultural and spiritual unity of Kerala beyond caste boundaries.

This tale is revered for its deep message: that greatness and virtue are not bound by caste or status, but by character and destiny. It has been widely referenced in literature, folklore studies, and even temple traditions across Kerala.

Kadamattathu Kathanar

Kadamattathu Kathanar is a legendary priest from Kerala folklore, believed to have lived during the 9th century in Kadamattom, near Kochi. He is famed not just for his religious devotion but for possessing supernatural powers that he used to protect common people from evil spirits and dark forces.

According to popular stories, Kathanar was trained in mystical arts by a mysterious Persian monk named Mar Abo. Under his guidance, he gained knowledge of magical spells and exorcisms, which he used to ward off demons, cure the sick, and perform miracles that amazed even the skeptics of his time.

The tales of Kadamattathu Kathanar are a blend of Christian tradition, magic, and native belief systems, making him a unique figure in Kerala’s cultural landscape. Even today, stories of his exploits are passed down through generations, and the Kadamattom Church stands as a reminder of his enduring legacy.

The Dream of the Malarppodikkaran

Once there was a humble malarppodikkaran—a seller of roasted rice powder—who lived in a small village. He carried his goods in an earthen pot balanced carefully on his head, walking door to door to make a living.

One afternoon, exhausted from walking in the sun, he decided to rest under a banyan tree. Placing the pot beside him, he slowly drifted into a deep sleep. As he slept, he began to dream.

In the dream, fortune smiled upon him. His malarppodi became so popular that he started selling large quantities. With the profit, he bought more pots, then a cart, then oxen to pull the cart. Soon, he had shops in every market. People addressed him with respect. He built a big house, married into a wealthy family, and had many servants at his call.

Suddenly, in the dream, a servant disobeyed him. Enraged, the malarppodikkaran raised his hand to strike. As his hand came down in the dream, he struck the pot next to him in real life, shattering it into pieces and spilling all the malarppodi onto the ground.

He woke up in shock, surrounded by the remains of his only pot and his livelihood scattered in the dust. The dream was gone—and so was his only means of income.

The folktale teaches a timeless lesson: daydreams are harmless, but when we become too lost in them and forget the reality we live in, we may destroy the very things we depend on.

The Blind Men and the Elephant

Kurudanmar Aanaye Kanda Katha (The Blind Men and the Elephant) is a well-loved moral tale from Kerala, popularly told to highlight the limits of partial knowledge and the danger of narrow perspectives. The story features a group of blind men who were asked to describe an elephant by touching it.

Each blind man touches a different part of the elephant — one feels the trunk and says, “An elephant is like a snake.” Another touches the leg and says, “It’s like a pillar.” One touches the ear and insists, “It’s like a fan,” while another who touches the tail declares, “It’s like a rope.”

The men begin to argue, each certain that his version is the truth. The story ends with the realization that all of them were both right and wrong — they each experienced only a part of the whole. This folktale is used to teach humility in knowledge, the value of listening to others, and the importance of seeing the bigger picture.

Pakkanar and the Palm Leaf Baskets

Pakkanar is one of the twelve sons in the legendary tale of Parayi Petta Panthirukulam. Born to a lower-caste woman and the Brahmin scholar Vararuchi, Pakkanar is remembered for his wisdom, humility, and philosophical outlook on life.

One of the most popular stories about Pakkanar involves the making of palm leaf baskets. Each day, he would weave four baskets. He would give one to charity, use one to repay debts (a symbolic nod to his parents), support his family with the third, and save the last for himself. This simple story is seen as a profound metaphor for a balanced and righteous life.

Though a humble basket-maker by appearance, Pakkanar’s words often revealed deep spiritual insight. His life and teachings continue to be cherished in Kerala’s oral tradition as a symbol of quiet brilliance and social wisdom.

King Maveli and the Spirit of Onam

King Maveli, also known as Mahabali, is one of the most adored figures in Kerala folklore. According to legend, he was a wise, just, and generous ruler under whom the land flourished. People lived in peace and equality, with no lies, theft, or inequality — a golden era remembered as the height of righteousness.

The gods, however, grew concerned that Mahabali’s popularity threatened their position. To test his humility, Lord Vishnu took the form of a humble dwarf named Vamana and asked the king for three feet of land. Maveli agreed, and Vamana grew to cosmic size — covering the earth and sky with two steps. For the third, Maveli offered his own head.

Touched by his humility and devotion, Vishnu granted Maveli a boon: to visit his people once every year. This annual return is celebrated as Onam, when Keralites welcome their beloved king with feasts, floral carpets, and joy. Maveli remains a symbol of just rule, humility, and Kerala’s cultural unity.

King Shibi and the Dove

King Shibi is remembered in folklore for his extraordinary sense of justice and self-sacrifice. The story, widely known across India and cherished in Kerala as well, tells of a time when the gods decided to test the king’s virtue.

One day, a frightened dove flew into Shibi’s court seeking protection. Moments later, a fierce hawk arrived, demanding the dove as its rightful prey. The hawk argued that denying it the dove would mean taking away its food — and its life. King Shibi, torn between protecting the weak and being fair to the predator, offered his own flesh as a substitute.

In a divine twist, the gods revealed their identities and blessed Shibi for his selflessness. His name lives on as a symbol of righteous leadership, compassion, and the moral duty of a ruler to protect all living beings — values that resonate deeply in Kerala’s storytelling tradition.

The Elephant and the Tailor

In a bustling Indian town, near a busy marketplace, there lived a kind-hearted tailor. His shop was close to the king’s elephant stable, and every day the majestic elephant would pass by his door on the way to the river for a bath.

The tailor took a liking to the elephant and began feeding it bananas or jaggery from his window. Over time, a friendship grew between the two. The elephant would raise its trunk in greeting, and the tailor would always reward it with a treat. This became their daily routine, a moment of joy for both.

One day, the tailor was in a foul mood due to a quarrel with a customer. Just then, the elephant arrived and raised its trunk as usual. But instead of a treat, the angry tailor stabbed the elephant’s trunk with a needle in a fit of rage.

The elephant let out a pained cry and left quietly. But it did not forget the betrayal.

The next day, while returning from its bath, the elephant took a detour through a muddy pond. It filled its trunk with thick, dirty water. As it reached the tailor’s shop, it raised its trunk—but this time, splashed all the filthy water into the shop, drenching the tailor and ruining his clothes.

The tailor realized his mistake and deeply regretted his action. From that day on, he resumed feeding the elephant kindly, and their friendship was restored—but he never again let anger guide his actions.

This folktale reminds us that kindness earns loyalty, but even the gentlest beings have memories—and pride. Hurting those who trust us may come back to us in ways we never expect.

Tenali Raman and the Wise Reward

Tenali Raman was a court jester, poet, and advisor in the court of King Krishnadevaraya of Vijayanagara. Famous for his wit and presence of mind, his tales are popular in Kerala as well, often told to children to teach wisdom through humor.

In one story, the king announced a reward for anyone who could spend a whole night standing neck-deep in the freezing river. A poor man accepted the challenge and succeeded. But the ministers doubted him and claimed he had survived by looking at a distant lamp, using its warmth.

Tenali Raman was upset by the injustice. The next day, he invited the court for lunch but only placed a pot high above the fire, far from the flame. When asked why the food wasn’t cooking, he replied, “If a lamp across the river can give warmth, surely this pot should cook from this distance!” The king understood the lesson and rewarded the poor man fairly.

Tenali Raman and the Smart Horse

Tenali Raman was not only known for his jokes but also for solving tricky problems in the king’s court. In this story, King Krishnadevaraya received a magnificent horse from a foreign trader. It was beautiful but wild, and none of the royal trainers could tame it.

The king declared that anyone who could train the horse in three days would be rewarded generously. Many tried and failed. Finally, Tenali Raman stepped forward. He took the horse away and returned after three days with it fully tamed and obedient.

Amazed, the king asked how he did it. Tenali replied, “On the first day, I showed the horse who’s in charge. On the second day, I let it eat only after it obeyed. On the third day, we became friends.” The king laughed and gave him the reward, once again impressed by Tenali’s mix of discipline and wit.

Kayamkulam Kochunni – The Robin Hood of Kerala

Kayamkulam Kochunni is one of Kerala’s most famous outlaws, often compared to Robin Hood. He lived in the 19th century in the town of Kayamkulam, and his legend has been passed down through generations in folk songs, stories, and even films.

Kochunni was known for stealing from the rich and helping the poor, winning the admiration of the common people. He was a master of disguise, a skilled fighter, and incredibly clever — often escaping from even the sharpest police officers. His hideouts were said to be deep in the forests and even inside temple vaults.

Though officially branded a criminal, folk tales portray him as a hero who challenged the corrupt landlords and unjust systems of his time. The stories of his daring heists and generous deeds continue to thrill and inspire audiences across Kerala.

Perumthachan – The Master Carpenter

Perumthachan, meaning "The Master Carpenter," is a legendary figure in Kerala folklore known for his unmatched skill in carpentry, sculpture, and temple architecture. He was not just a craftsman but also a symbol of brilliance, pride, and the human dilemma between art and emotion.

One of the most famous stories tells of how Perumthachan once designed a temple so perfectly that even the gods were said to admire it. But his genius also led to conflict — especially with his own son, who grew up to be a talented builder himself. In some versions, a tragic twist unfolds as Perumthachan, unable to bear his son's growing fame, causes his accidental death — a haunting reminder of pride and imperfection in even the greatest minds.

To this day, the name Perumthachan is evoked in Kerala to describe someone of extraordinary skill, and his life is remembered as both inspiring and cautionary.

A Land of Living Legends

Kerala's folk tales are more than just stories — they are reflections of its people, values, humor, and imagination. From wise kings and daring heroes to witty tricksters and mystical priests, these tales have been told and retold across generations, each time taking new life around a lamp-lit gathering or classroom.

And this is just the beginning. Countless other stories — of brave heroines, ghostly forests, magical creatures, and clever villagers — still wait to be discovered and shared. In every corner of Kerala, folklore lives on.