Answers to Interrogatories BY M. R. RY. T. V. ANANTAN NAYAR AVARGAL, B.A. B.L., District Munsiff, 1. Yes. 2. No. 3. The rule is that a man belonging to one division cannot marry a woman belonging to a higher division. A woman of one division can be married by a man of a higher division. A man of the Kiriyam (<alfol3&o^ division can marry a woman of the Charna (ojonfo) division, but not vice versa. The ' Kiriyam' division is superior to the ' Charna' division in point of caste, and according to the rule aforesaid, marriage between a ' Kiriyam' female and a ' Charna' Nayar is not permitted. Matrimonial connexion is not allowed between Sudra (<^8) and Charna (ojarrV)) Nayars. Each of the two divisions thinks that it is superior in caste to the other, though theoretically there is not much distinction between the two. 4. Yes, they incur social penalty. In North Malabar the penalty is rigor­ ously exacted. The offending man or woman is excluded from caste-association and is denied all caste-privileges. Their Tarawad too is socially boycotted, and their Enangans (o^aDsroak) and fellow-caste-men refuse to associate with them on occasions of auspicious and inauspicious ceremonies. Where the delinquency is grave, the parties concerned are interdicted from tank and temple by order of the local Raja who is supposed to be the censor of public morals. 5. Prayaschitham (Expiatory ceremony) cannot validate a marriage contracted in violation of recognised custom; but it may remove the taint brought upon a Tarawad by such a marriage. Generally, the expiation in such cases takes the form of a fine imposed on the offender by the tribunal of caste-assembly. This is known by the name Ardhadannam (fwxtbasmuo) in North Malabar. Another mode of expiation is the ceremony called Shudhabojanam (cgbibsxgasroo). These expiatory ceremonies can, however, only restore the offending person to caste, but cannot vali­ date the Sambandham, contracted in violation of caste-usage. 6. Korapuzha. 7. Among high class Nayars, Sambandham is not permitted between a Nayar woman of North Malabar and a Nayar man of South Malabar; but between a Nayar man of North Malabar and a Nayar woman of South Malabar, " Samban­ dham" is permitted and is widely prevalent. The Nayars of North Malabar are more orthodox and more keen about their caste-privileges than the Nayars of South Malabar and their family-pride is, as a rule, greater. They do not therefore give their females in marriage to South Malabar men, but South Malabar Nayars have no objection to give their females in marriage to North Malabar men. Owino- to the operation of the rule which prohibits a North Malabar Nayar woman from going to the South of the Korapuzha, North Malabar men employed as officials in South Malabar are obliged to form ' Sambandham' with South Malabar women. Very many instances of this can be cited. The effect is prejudicial to the iutel- 9 lectual growth of North Malabar in so far as the best men of North Malabar transmit their qualities to their progeny in South Malabar. 8. No. The reason is that stated in the answer to the preceeding question. 9. No. 10. The prohibition is founded upon a blind custom which is as absurd as it is unsuited to the requirements of the present day. In former times, when interne­ cine warfare between chieftains of North and South Malabar, was the rule, there was perhaps, some meaning in this restriction, but at the present day there is no justifi­ cation for it. Tradition has it that South Malabar women are descended from a race of Deva-Stris, (1) f<33QJ(rnJ)) whereas the North Malabar women are supposed to have descended from the race of Asura-Stris (2) (<wa<iV<0Q$). This view is no doubt an allegorical fiction, but it accounts for the origin of the rule of prohibition aforesaid. It is a well-known fact that Deva-Stris (s>30J(cnJ) called ( Upsaras' are noted for their freedom in sexual* relations, while the Asura-Stris ( ^^V ftIQ^') are the very embodiment of sexual purity. Owing to this conception, the Nayars of North Mala­ bar thought it ' infra dig to allow their females to have free association with the females of South Malabar, and in course of time, this became a regular canon of their sociology. It is satisfactory to find that this prohibition is fast losing its hold on the public mind. There are instances in recent times, of North Malabar Nayars having taken their family to South Malabar, in disregard of this prohibition. Necessity compels them to break through this rule of " immiscibility". As social intercourse between the two parts of the District becomes more and more close, this prohibition must of necessity become less and less vital, and there is every reason to think that in the course of a few years more, this prohibition will be a thing of the past. 11. Tali-kettu kalyanam is the symbolical marriage of a girl in a Maru­ makkathayam household. Among the Hindu-law people the " Tali-kettu" ceremony takes place ' pari passu' with the real marriage, but among the Nayars, it merely marks the period at which a girl attains her marriageable status. The " Tali" is the symbol of hymeneal capacity and the e Tali-kettu kalyanam' is a religious sacra­ ment prescribed for every Nayar girl before she can enter the order of a " Grahini'' (cgaolGrnl). There are various minor ceremonies such as Manthrakkodi churakkal, <a>3 (a>(Q!2>6>«e©3S~) a^OcQs>(d)i and Kappu kettuka ( g^ ©(&§<&) in connection with the " Tali-kettu kalyanam." 12. The custom as to Tali-tying is different in different parts of Malabar. In North Malabar, among the high class Nayars, the Tali is tied, generally, by a Nambu­ diri Brahman, or Embrandiri. Among the lower orders of people in North Malabar, the Tali is tied by a class of inferior Nambudiris. The Nayars of a particular locality called ' Neriyott swarupam' observe the custom of ' Tali-tying by the mother of the girl. In South Malabar, an ' Enangan' (<Kj)smssna&) does the business. In cases in which an c Enangan' is not available, the mother of the girl does it. In some castes a Tirumulpad is made to tie the Tali. In cases in which an ' Enangan' ties the Tali he is called by the name ' Manavalan'. • 13. In South Malabar, the practice of performing the Tali-kettu kalyanam for a number of girls together, is very common—but in North Malabar it is rare, NOTE.—(1) Deva-stri=a celestical female. (2) Asura-stri—Dr. Gnndert defines " Asuran" as a demon, or fiend. The ' Asura-stri' is a superhuman female of some sort,—H. M. W, i 10 The custom of one and the same man tying tbe ' Tali' to all the girls is not in vogue generally, but in poor families it occasionally obtains. The approved usage of the Nayars is against this practice. 14. No. Because the mere fact of tying the ' Tali' does not render him the bride-groom, in point of actuality. As I have already said, the Tali tying ceremony among Nayars is merely a religious sacrament meant for denoting a particular stage in the family-life of the girl, and does not amount to actual marriage, which is a separate transaction altogether. That the Tali-tying ceremony cannot be confounded with actual marriage is too- clear to need any lengthy remarks. 15. There is no objection to the man who ties the ' Tali', to form Sam­ bandham with the girl afterwards, if in other respects, the match is suitable. 16. I do not happen to personally remember an instance of this, though my information is decidedly in support of the above proposition, 17. In some places in South Malabar, where the Manavalan who tied the Tali dies, the girl is expected to undergo pollution for 15 days; but of late, this practice has well nigh fallen into desuetude. In North Malabar, there is no trace of such a custom at all. 18. Yes. (Vide the answer to question No. 12.) 19. Yes, because it is considered to be a religious impurity for the girl to attain puberty before the Tali-kettu kalyanam is performed. This is founded upon the principles of the Hindu Law of Acharam (ceremonial) and is not merely the out­ come of an unmeaning custom. 20. Marriage in the conventional sense must take place before a girl, for whom the Tali-kettu kalyanam has been performed, can consort with a man in the c haracter of his wife. 21. The formalities preliminary to, and following, the marriage are slightly different, but there is no essential difference in the mode in which the marriage celebration takes place. 22. No. There is considerable difference. In North Malabar, there is a recognised form of ' Sambandham' called " Putavamuri", with a good many incidents suggestive of a legal marriage—but in some parts of South Malabar, there is no re­ cognised form in practice. Even the ceremony of " cloth-giving" is not universally followed in South Malabar. Throughout North Malabar, the formalities attending a ' Sambandham' are the same: but in South Malabar there are local variations in the mode in which " Sambandham is effected. 23. According to orthodox conceptions, it is not permissible for a woman to have more than one husband at a time. # In North Malabar, this rule is very strictly observed, and instances of departure from it cannot possibly be found, but the same cannot be said of South Malabar.