regulations keep the Izhuvans of Cochin and Travancore in a position of marked social inferiority, and in Malabar they are altogether unlettered and uncultured. On the other hand, the Tiyans of Malabar provide Magistrates, Sub-Judges, and other officials to serve His Majesty's Government. It may be noted that, in 1907, a Tiya lady matriculate was entertained as a clerk in the Tellicherry post-office.
A divagation must be made, to bring the reader to a comprehension of the custom surrounding māttu, a word signifying change, i.e., change of cloth, which is of sufficient importance to demand explanation. When a man or woman is outcasted, the washerwoman(or man) and the barber of the community(and no other is available) are prohibited from performing their important parts in the ceremonies connected with birth, death, and menstruation. A person who is in a condition of impurity is under the same conditions; he or she is temporarily out-casted. This applies to Nambūtiris and Nāyars, as well as to the Tiyans. Now the washerwoman is invariably of the Tiyan caste. There are Mannāns, whose hereditary occupation is washing clothes for Nambūtiris and Nāyars, but, for the most part, the washerwoman who washes for the Nāyar lady is of the Tiyan caste. A woman is under pollution after giving birth to a child, after the death of a member of her tarvad, and during menstruation. And the pollution must be removed at the end of the prescribed period, or she remains an out-caste— a very serious thing for her. The impurity is removed by receiving a clean cloth from the washerwoman, and giving in exchange her own cloth to be washed. This is māttu, and, be it noted, the cloth which gives māttu is one belonging to the washerwoman, not to the person to be purified. The washerwoman
