the Bhandāri, who is employed by the higher classes.[The Billava barbers are called Parel Madiali or Parēl Madivala.] If a high caste barber operates for a man of lower caste, he loses his caste thereby, and has to pay a fine, or in some other way expiate his offence before he gains re-admission into his community. Pariahs in these parts have no separate caste of barbers, but anyone among themselves may try his skill on any head. Māppilla barbers are employed only by the Muhammadans. Even in their own community, however, they do not live in commensality with other Māppillas though gradations of caste are not recognised by their religion.
The barber is not ambitious enough to claim equality of rank with the Bant, the potter, the piper, the weaver, or the oilmonger; but he shows a decided disposition to regard himself as above the level of the fisherman or the palanquin-bearer. The latter often disclaim any such inferiority, and refer to the circumstance that they discharge the functions of carrying the huge umbrella in marriage processions, and shouldering the gods in religious processions. They argue that their rivals perform an operation, the defilement of which can only be wiped off by bathing the head with a solution of sacred earth taken from besides the roots of the tulsi plant (Ocimum sanctum). In justice to the barber, however, it must be mentioned that he has to perform certain priestly duties for most Sūdras. His presence is essential at two of the ceremonies observed by castes professing to be superior to his. At the name-giving ceremony a Tulu barber has to tie a thread round the waist of the child, and name it, among Sūdras of a higher caste than himself. [At the present day, the Bhandāri is said to receive his fee for tying the thread, though he does not actually perform the act.] Again, on the death of a
