drink, as also in their dress and ornaments, they resemble the Nāyars. Clothes, it may be mentioned, are never bought by Veluttēdans, as they are always in possession, though temporarily, of other peoples' apparel. Tattooing prevails only in South Travancore. They cannot enter Brāhmanical shrines, but are permitted to stand outside the talakkal or stone-paved walk round the inner sanctuary, by which the image is taken in daily procession. Besides standing here and worshipping the higher Hindu deities, they also engage in the propitiation of the minor village deities. There are two headmen in each village, who punish social delinquents, and preside over caste ceremonials. On the twenty-eighth day after the birth of a child, the name-giving ceremony is performed, and a thread is tied round the infant's neck. Those who can afford it celebrate the first food-giving. The tāli- tying and sambandham ceremonies are performed separately, just like Nāyars. The former is known as muhurtham or auspicious occasion. The marriage badge is called unta minnu or puliyilla minnu. The details of the marriage ceremony do not differ from those of the Nāyars. The ayani unu, bhūtakkalam, appam poli, and avaltitti are all important items, and, at least in South Travancore, seldom failed to be gone through. In poor families the mother, without any formal ceremonial, ties the tāli of the girl before she is twelve years old, after an oblation of cooked food to the rising sun. This is called Bhagavan tāli, or god's marriage ornament. Freedom of divorce and remarriage exist. The pulikuti (tamarind) is an indispensable ceremonial, to be gone through by a pregnant woman. Inheritance devolves in the female line (marumakkattāyam). The clothes washed by Veluttēdans are used by Nambūtiri Brāhmans, without previous washing as on the east coast, for all
