Visitors to my shop http://stores.ebay.co.uk/Naga-Store may find items from time to time that refer to Nats or Nat worship. But what is it and how does it relate to the Burmese practise of Theravada Buddhism and in a wider context Burmese culture and history?

Prior to the advent of Theravada Buddhism the Burmese were animists who worshipped a series of nature spirits called Nats. The term Nat derives from the Pali-Sanskrit, natha, meaning lord or guardian. (Picture: A Nat shrine in a Buddhist temple)



As is true with the spirit deities of neighbouring Laos and Thailand, the Nats were not neglected but were incorporated into Buddhism and often Nat statues and shrines will be found in Buddhist temples. These spirits were converted to Buddhism and thus became helpers of the monks. This was the deliberate policy of King Anawratha and the rulers of Burma in the 11th century. At the same time these spirits had and still have their own ceremonies and festivals. There are 37 officially recognised Nats, each with its own history and image. The Nats, as spirits of natural forces, such as water, wind, stones and trees, take many guises. The Nats are all ghosts or spirits of heroes except for one, the chief Nat, Thagyamin Nat, (the Indian god Indra, protector of royalty) who was elevated to this position by King Anawratha, who integrated Nat worship into Buddhism. Thus the Nats became the guardians of the state and the royal family and guarantors of dynastic continuity.

While some Burmese regard Nat worship as mere superstition, most people do pay some attention to them, especially in the more rural areas, and regard Nat worship as a method of dealing with or solving the problems of this life, whereas Buddhism is concerned with future lives. In addition to asking the Nats for good fortune, the Burmese were concerned with avoiding harm from the Nats, especially from those Nats who died prematurely and therefore considered to be angry or jealous. A number of measure were taken to appease these Nats, especially those who had been royal (at some time in the reincarnations, all the Nats were associated with members of the royal family).

Each of the Nats has a story that tells how that person became a Nat. For example, the story of Popa Medaw, the mother of Mount Popa, tells how her two sons were first enfiefed by the king then falsely accused of betraying him and executed. In fact, all of the Nats, at one time or another, were unjustly executed by a member of the royal family, according to legend. The home of the Nats is Mount Popa, in central Burma and on the summit of this mountain shrines to all 37 Nats can be found. (Picture: the view from the top of Mount Popa)



Ceremonies are held for each of the Nats which are officiated at by spirit mediums, shamans who combine music, dancing and trances to communicate with the spirits. Nat seances are often held in private homes, though on a recent trip I observed one in a rural village. Often a female shaman called the spirit wife into whose body the spirit of the Nat is believed to enter during a trance. The largest and most important Nat ritual is held in the town of Taungbyon. In August, around the time of the full moon, people assemble from all over the country for six days of the festival, which consists of all night parties combining music, dance and theatre performances. The Nat dancers are usually women or cross-dressers; donations to the Nats include alcohol, cigarettes, food and money. Money blessed by the Nats is seen to be especially lucky.