afterwards to remove pollution. The children in the marumakkatayam family belong, of course, to their mother's family, clan, and caste. They are Nāyars, not Nambūtiris. The Nāyars of North Malabar are held to be superior all along the line, clan for clan, to those of South Malabar, which is divided from the north by the river Korapuzha, seven miles north of Calicut, so that a woman of North Malabar would not unite herself to a man of her own clan name of South Malabar. A Nāyar woman of North Malabar cannot pass northward beyond the frontier; she cannot pass the hills to the eastward; and she cannot cross the Korapuzha to the south. It is tabu. The women of South Malabar are similarly confined by custom, breach of which involves forfeiture of caste. To this rule there is an exception, and of late years the world has come in touch with the Malayāli, who nowadays goes to the University, studies medicine and law in the Presidency town (Madras), or even in far off England. Women of the relatively inferior Akattu Charna clan are not under quite the same restrictions as regards residence as are those of most of the other clans; so, in these days of free communications, when Malayālis travel, and frequently reside far from their own country, they often prefer to select wives from this Akattu Charna clan. But the old order changeth everywhere, and nowadays Malayālis who are in the Government service, and obliged to reside far away from Malabar, and a few who have taken up their abode in the Presidency town, have wrenched themselves free of the bonds of custom, and taken with them their wives who are of clans other than the Akattu Charna. The interdiction to travel, and the possible exception to it in the case of Akattu Charna women, has been explained to me in this way. The Nāyar woman observes pollution for three days during
