menstruation. While in her period, she may not eat or drink with any other member of the taravād, and on the fourth day she must be purified. Purification is known as māttu (change), and it is effected by the washerwoman, who, in some parts of South Malabar, is of the Mannān or Vannān caste, whose metier is to wash for the Nāyars and Nambūtiris, but who is, as a rule, the washerwoman of the Tiyan caste, giving her, after her bath, one of her own cloths to wear (māttu, change of raiment) instead of the soiled cloth, which she takes away to wash. Pollution, which may come through a death in the family, through child-birth, or menstruation, must be removed by māttu. Until it is done, the woman is out of caste. It must be done in the right way at the right moment, under pain of the most unpleasant social consequences. How that the influential rural local magnate wreaks vengeance on a taravād by preventing the right person giving māttu to the women is well known in Malabar. He could not, with all the sections of the Penal Code at his disposal, inflict greater injury. Now the Naāar woman is said to feel compelled to remain in Malabar, or within her own part of it, in order to be within reach of māttu. My informant tells me that, the Vannān caste being peculiar to Malabar, the Nāyar women cannot go where these are not to be found, and that māttu must be done by one of that caste. But I know, from my own observation in the most truly conservative localities, in Kurumbranād for example, where the Nāyar has a relative superiority, that the washerman is as a rule a Tiyan; and I cannot but think that the interdiction has other roots than those involved in māttu. It does not account for the superstition against crossing water, which has its counterparts elsewhere in the world. The origin of the interdiction to cross the river southwards
