The Eurasians examined by me at Calicut, nearly all of whom were Roman Catholics, were earning a livelihood in the following capacities:—

Bandsman. Boot-maker. Bugler. Carpenter. Clerk. Coffee estate writer. Compositor. Copyist. Mechanic. Municipal inspector. Musician. Petition-writer. Police constable. Railway guard. Schoolmaster. Tailor. Tin-smith. Weaver.

As in Madras, so in Malabar, tattooing is very prevalent among the male members of the community, and the devices are characterised by a predominance of religious emblems and snakes. The following patterns are recorded in my notes:—

Bangle on wrist. Boat. Bird (the Holy Ghost). Chalice. Christ crucified. Conventional and geometrical designs. Cross. Cross and crown. Cross and heart. Cross and I.N.R.I. Crossed swords. Fish. Flags. Flower. Flower and leaves. Initials. Ladder. Sacred heart. Snake encircling forearms. Snake coiled round forearm. Solomon’s seal. Steam boat.

There are, in North Malabar, many individuals, whose fathers were European. Writing, in 1887, concerning the Tiyan community, Mr. Logan states[12] that “the women are not as a rule excommunicated if they live with Europeans, and the consequence is that there has been among them a large admixture of European blood, and the caste itself has been materially raised in the social scale. In appearance some of the women are almost as fair as Europeans.” On this point, the Report of the Malabar Marriage Commission, 1894, states that “in the early days of British rule, the Tiyan women incurred no social disgrace by consorting with Europeans, and, up to the last generation, if the Sudra girl could boast of her Brahmin lover, the Tiyan girl could show more substantial benefits from her alliance with a white man of the ruling race. Happily the progress of education, and the growth of a wholesome public opinion, have made shameful the position of a European’s concubine; and both races have thus been saved from a mode of life equally demoralizing to each.”