practice continued till recently. Hamilton and Buchanan say that, among the Nāyars of Malabar, a woman has several husbands, but these are not brothers. These travellers came to Malabar in the eighteenth and the beginning of the nineteenth century. There is no reason whatever to suppose that they were not just recording what they saw. For I am not quite sure whether, even now, the practice is not lurking in some remote nooks and corners of the country." Lastly, Mr. Wigram writes as follows.*[1]" Polyandry may now be said to be dead, and, although the issue of a Nāyar marriage are still children of their mother rather than of their father, marriage may be defined as a contract based on mutual consent, and dissoluble at will. It has been well said (by Mr. Logan) that nowhere is the marriage tie, albeit informal, more rigidly observed or respected than it is in Malabar: nowhere is it more jealously guarded, or its neglect more savagely avenged."
In connection with the tāli-kattu kalyanam, or tāli-tying marriage, Mr. Fawcett writes that " the details of this ceremony vary in different parts of Malabar, but the ceremony in some form is essential, and must be performed for every Nāyar girl before she attains puberty."For an account of this ceremony, I must resort, to the evidence of Mr. K. R. Krishna Menon before the Malabar Marriage Commission. †[2]
"The tāli-kattu kalyānam is somewhat analogous to what a dēva-dāsi (dancing-girl) of other countries (districts) undergoes before she begins her profession. Among royal families, and those of certain Edaprabhus, a Kshatriya, and among the Charna sect a Nedungādi is
