make their pious offerings. Over several temples the Travancore Izhavas have a joint right with the Nāyars. In illustration, the shrines of Saktikulamgara in Karunagappali, and Chettikulangara in Mavelikara, may be mentioned. Over these and other temples, the rights that have been enjoyed from time immemorial by certain Izhava families are respected even at the present day. In most places, the Izhavas have their own temples, with a member of their own or the Izhavatti caste as priest. As no provision had been made in them for daily worship, there was no necessity in early times for the regular employment of priests. The deity usually worshipped was Bhadrakāli, who was believed to help them in their military undertakings. The offerings made to her involved animal sacrifices. The temples are generally low thatched buildings with a front porch, an enclosure wall, and a grove of trees. There are many instances,in which the enclosure wall is absent. The Bhadrakāli cult is gradually losing favour under the teaching of a Vedantic scholar and religious reformer named Nanan Asan. In many Central and South Travancore shrines, images of Subramania have been set up at his instance, and daily worship is offered by bachelor priests appointed by the castemen. An association for the social, material, and religious amelioration of the community, called Narayana Dharma Paripalana Yogam, has been started.Its head-quarters is at Aruvippuram in the Nayyatinkara taluk. Every morning, the sun is specially worshipped by the cultured class. In ancient times, the adoration of Anchu Tampurakkal or the five deities, now identified with the Pāndavas of the Mahābharata, prevailed among these people. This worship is found among the Pulayas also. At Mayyanad in Ouilon, there is still an Izhava temple dedicated to these five lords. Women visit
