Then the Karanavan, or the father, ceremoniously approaches, and sits down facing the child. First he puts in the mouth of the child a mixture of the tamarind, chillies and salt, then some rice, and lastly a little sugar. Thenceforward the ordinary food of the child is rice. It is usual on this occasion for relatives (and especially the bandhus, such as the ammayi, or 'uncle's wife') to adorn the child with gold bangles, rings and other ornaments. The rice-giving ceremony is, in some cases, preferably performed at some famous temple, that at Guruvayūr being a favourite one for this purpose." It is noted by Mr. N. Subramani Aiyar that the rice giving ceremony is usually performed by taking the child to a neighbouring temple, and feeding it with the meal offered to the deity as nivadiyam. In some places, the child is named on the chorūn day.
Of ceremonies which take place in infancy and child- hood, the following account is given in the Gazetteer of Malabar. " On the fifth day after birth, a woman of the Attikurissi or Mārayan caste among Nāyars, or of the barber caste in the lower classes, is called in, and purifies the mother, the other women of the household, and the room in which the child was born, by lustration with milk and gingelly oil, using karuga (Cynodon Dactylon) as a sprinkler. Her perquisites are the usual niracchaveppu (I edangazhi of paddy and I nazhi of uncooked rice) placed together with a lamp of five wicks in the room to be cleansed, and a small sum in cash. A similar purification ceremony on the 15th day concludes the pollution period. In some cases, milk and cow's urine are sprinkled over the woman, and, after she has bathed, the Mārayan or Attikurissi waves over her and the child two vessels, one containing water stained red with turmeric and lime, and one water blackened with
