powdered charcoal. During this and other periods, a characteristic service called māttu (change) has to be rendered by people of the Mannān caste to Nāyars, and to other castes by their proper washermen, who may or may not be Mannāns. On the day of birth, the Mannātti brings a clean tūni (cloth) of her own, and a mundu (cloth), which she places in the yard, in which she finds the accustomed perquisites of grain set out, and a lamp. An Attikurissi Nāyar woman takes the clean clothes, and the Mannātti removes those previously worn by the mother. Every subsequent day during the pollution period, the Mannātti brings a change of raiment, but it is only on the 7th and 15th days that any ceremonial is observed, and that the Attikurissi woman is required. On those days, a Mannān man attends with the Mannātti. He makes three pradakshinams round the clean clothes, the lamp, and the niracchaveppu, and scatters a little of the grain forming the latter on the ground near it, with an obeisance, before the Attikurissi woman takes the clothes indoors. This rite of māttu has far reaching importance. It affords a weapon, by means of which the local tyrant can readily coerce his neighbours, whom he can subject to the disabilities of excommunication by forbidding the washerman to render them this service; while it contributes in no small degree to the reluctance of Malayāli women to leave Kērala, since it is essential that the māttu should be furnished by the appropriate caste and no other.
" On the twenty-eighth day (including the day of birth) comes the Pālu-kudi (milk-drinking) ceremony, at which some women of the father's family must attend. Amongst castes in which the wife lives with the husband, the ceremony takes place in the husband's house, to which the wife and child return for the first time on this day. The usual lamp, niracchaveppu and kindi of water,
