for the services he renders when a Tottiyan girl is under pollution on reaching maturity. In later times, this custom dwindled in some places *[1] to the payment of the expenses of the marriage of two Mādigas, and even this was abandoned in favour of inviting the Mādigas to their weddings. In the city of Madras, it would appear to have been customary, in the eighteenth century, for the Kōmatis to get the mangalyam or sathamānam (marriage badge) blessed by an aged Mādiga before it was tied on the bride's neck. Further, it would appear to have then been customary to give the sacred fire, used at marriages for the performance of hōmam, to a Mādiga, and receive it back from him.
These, and similar customs, traces of which still exist in some places (e.g., North Arcot), show that the Mādiga has some claim on the Kōmatis. What that claim is is not clear. However, it is reported that, if the Mādiga is not satisfied, he can effectually put a stop to a marriage by coming to the house at which it is to be celebrated, chopping away the plantain trunks which decorate the marriage booth, and carrying them off. Similarly, Kammālans invite Vettiyāns (or Paraiyans) to their marriage, and, if this is not done, there is the same right to cut down the plantain trunks. It would seem that the right thus exercised has reference to the right to the soil on which the booth stands. The cutting away of the plantain shows that their right to stand there is not recognised. The invitation to the Mādiga or Vettiyān would thus refer to the recognition by the Kōmatis and Kammālans to the lordship of the soil held in bygone days by these now depressed castes. Writing in 1869 and 1879, respectively, Sir Walter Elliot and
- ↑ * Rev. J. Cain, Ind. Ant., VIII, 1879.
