signatures to an award, in which a blank is left to decide the still existing point of difference, the disputants agreeing, after putting in their signatures, to the mediators' filling in the blank, and deciding the dispute as they choose. We are afraid that this spirit of give-and-take is now unfortunately diminishing, and the arbitrament of the courts is more often resorted to than before." There are, among the Nāttukōttai Chettis, two forms of panchāyat, called madaththuvāsal mariyal (matam panchayāt) and kōvilvāsal mariyal (temple panchāyat), of which, at the present day, only the latter is in vogue. For every temple there is a manager, an assistant, and a servant called Vairāvi, who must be a Melakkāran. The aggrieved party lodges his complaint with the manager, who sends word to the leading men of the temple division concerned. The complainant and defendant are summoned to attend a council meeting, and the evidence is recorded by the temple manager. If the accused fails to put in an appearance, the Vairāvi is sent to his house, to take therefrom adavu (security) in the shape of some article belonging to him. In a recent case, a wealthy Nāttukōttai Chetti promised his brother's widow that she should be allowed to adopt a boy. But, as the promise was not fulfilled, she complained to the temple; and, as her brother-in-law did not attend the council meeting, the Vairāvi went to his house, and, in his absence, abstracted the adavu. This was regarded as a great insult, and there was some talk of the case going into court. Matters such as the arrangement of marriage contracts, monetary disputes, family discussions, and the like, are referred to the temple council for settlement. Final decisions are never recorded in writing, but delivered by word of mouth. Those who fail to abide by the decision of the council do not receive
