A large portion of the time of a Mārān is spent within the temple, and all through the night some watch over it. Many functions are attended to by them in the houses of Nambūtiris. Not only at the tonsure ceremony, and samavartana or closing of the Brāhmacharya stage, but also on the occasion of sacrificial rites, the Mārān acts as the barber. At the funeral ceremony, the preparation of the last bed, and handing the til (Sesamum) seeds, have to be done by him. The Chitikkans perform only the functions of shaving and attendance at funerals, and, though they may beat drums in temples, they are not privileged to touch the asu and pāni. At Vechūr there is a class of potters called Kūsa Mārān, who should be distinguished from the Mārāns proper, with whom they have absolutely nothing in common.
Many families of the higher division of the Mārāns regard themselves as Ambalavāsis, though of the lowest type, and abstain from flesh and liquor. Some Mārāns are engaged in the practice of sorcery, while others are agriculturists. Drinking is a common vice, sanctioned by popular opinion owing to the notion that it is good for persons with overworked lungs.
In their ceremonies the Mārāns resemble the Nāyars, as they do also in their caste government and religious worship. The annaprasana, or first food-giving ceremony, is the only important one before marriage, and the child is taken to the temple, where it partakes of the consecrated food. The Nāyars, on the contrary, generally perform the ceremony at home. Purification by a Brāhman is necessary to release the Mārān from death pollution, which is not the case with the Nāyars. In Travancore, at any rate, the Nāyars are considered to be higher in the social scale than the Mārāns.
In connection with asu and pāni, which have been referred to in this note, I gather that, in Malabar, the instruments called maram (wood), timila, shanku, chengulam, and chenda, if played together, constitute pāni kottugu, or playing pāni. Asu and maram are the names of an instrument, which is included in pāni kottugu. Among the occasions when this is indispensable, are the dedication of the idol at a newly built temple, the udsavam pūram and Sriveli festivals, and the carrying of the tadambu, or shield-like structure, on which a miniature idol (vigraham) is borne outside the temple,
Marāsāri.—Marāsāri or Marapanikkan, meaning carpenter or worker in wood, is an occupational sub-division of Malayālam Kammālas.
Marātha.—Marāthas are found in every district of the Madras Presidency, but are, according to the latest census returns, most numerous in the following districts:—
| South Canara | 31,351 |
| Salem | 7,314 |
| Tanjore | 7,156 |
| Bellary | 6,311 |
It is recorded, in the Madras Census Report, 1891, that “the term Marāthi denotes the various Marāthi non-Brāhman castes, who came to the south either as soldiers or camp followers in the armies of the Marāthi invaders; but in South Canara, in which district the caste is most numerous, it appears to be the same as Ārē, a class of Marāthi cultivators. Of the total number of 65,961, as many as 40,871 have returned Marāthi as both caste and sub-division. The number of sub-divisions returned by the rest is no less than 305, of which the majority are the names of other castes. Some of these castes are purely Dravidian, and the names have evidently been used in their occupational sense. For example, we have Bōgam, Gāndla, Mangala, etc.” Mr. H. A, Stuart writes further, in the South Canara Manual, that “Marāthi, as a caste name, is somewhat open to confusion, and it is probable that many people of various castes, who speak Marāthi, are shown as being of that caste. The true Marāthi caste is said to have come from Goa, and that place is the head-quarters. The caste is divided into twelve wargs or balis, which are exogamous sub-divisions. Caste disputes are settled by headmen called Hontagaru, and allegiance is paid to the head of the Sringēri math. The favourite deity is the goddess Mahādēvi. Brāhmans, usually Karādis, officiate at their ceremonies. Marriage is both infant and adult. The dhāre form of marriage is used (see Bant). Widows may remarry, but they cannot marry again into the family of the deceased husband—a rule which is just the reverse of the Levirate. In some parts, however, the remarriage of widows is prohibited. A husband or a wife can divorce each other at will, and both parties may marry again. Marāthis are either farmers, labourers, or hunters. They eat fish and flesh (except that of cattle and animals generally regarded as unclean) and they use alcoholic liquors. They speak either the ordinary Marāthi or the Konkami dialect of it.” The Marāthis of South Canara call themselves Ārē and Ārē Kshatri.
In the North Arcot Manual, Mr, Stuart records that the term Marāthi is “usually applied to the various Marātha Sūdra castes, which have come south. Their caste affix is always Rao. It is impossible to discover to what particular Sūdra division each belongs, for they do not seem to know, and take advantage of being away from their own country to assert that they are Kshatriyas—a claim which is ridiculed by other castes. In marriage they are particular to take a bride only from within the circle of their own family, so that an admixture of the original castes is thus avoided. Their language is Marāthi, but they speak Telugu or Tamil as well, and engage in many professions. Many are tailors.[4] Others enlist in the army, in the police, or as peons (orderlies or messengers), and some take to agriculture or trading.”
Of the history of Marāthas in those districts in which they are most prevalent, an account will be found in the Manuals and Gazetteers.