country, and became the dependants of the Kupakkara family of Pottis in Trivandrum, whose influence, both religious and secular, was of no mean order in mediceval times. These Pottis gave them permission to perform all the priestly services of the Ambalavāsi families, who lived to the south of Ouilon. It would appear from the Kēralolpatti and other records that they had the kazhakam or sweeping and other services at the inner entrance of Sri Padmanābha's temple till the time of Umayamma Rāni in the eighth century of the Malabar era. As, however, during her reign, a Kurukkal in league with the Kupakkara Potti handed over the letter of invitation, entrusted to him as messenger, for the annual utsavam to the Tarnallur Nambūdiripād, the chief ecclesiastical functionary of the temple, much later than was required, the Kurukkal was dismissed from the temple service, and ever afterwards the Kurukkals had no kazhakam right there. There are some temples, where Kurukkals are the recognised priests, and they are freely admitted for kazhakam service in most South Travancore temples. To the north of Quilon, however, the Vāriyars and Pushpakans enjoy this right in preference to others. Some Kurukkals kept gymnasia in former times, and trained young men in military exercises. At the present day, a few are agriculturists.
The Kurukkals are generally not so fair in complexion as other sections of the Ambalavāsis. Their houses are known as bhavanams or vidus. They are strict vegetarians, and prohibited from drinking spirituous liquor. The females (Kurukkattis) try to imitate Nambūtiri Brāhmans in their dress and ornaments. The arasilattāli, which closely resembles the cherutāli, is worn round the neck, and the chuttu in the ears. The mukkutti, but not the gnattu, is worn in the nose. The minnu or marriage
