(2) Golden amulet-case fastened to a string round the waist, and containing a figure (yantram) written or marked on a silver plate. He had worn it three years, having put it on because he used to feel hot during the cool season, and attributed the circumstance to the influence of an evil spirit.
(3) Youth, aged 12. Wears a yak skin sash, an inch wide, over the left shoulder, fastened at the ends by a thong of the same skin. He put it on when he was seven, and will wear it till he is fifteen, when he will have completed his course of Vēdic study. A ring, hanging to a string in front of his throat, called mōdiram, was put on in the sixth month when he was named, and will be worn until he is fifteen. The ears are pierced. He wears two amulets at the back, one of gold, the other of silver. In each are some chakrams (Travancore silver coins), and a gold leaf, on which a charm is inscribed. One of the charms was prepared by a Māppilla, the other by a Nambūtiri.
(4) Black spot edged with yellow in the centre of the forehead. Three horizontal white stripes on the forehead. A dab on each arm, and a stripe across the chest.
(5) Black spot near glabella, and two yellow horizontal stripes near it. The same on the chest, with the spot between the lines.
(6) Red spot and white stripe on the forehead. A red dab over the sternum, and on each arm in front of the deltoid.
(7) An oval, cream-coloured spot with red centre, an inch in greatest length, over the glabella.
The stripes on the forehead and chest are generally made with sandal paste. Rudrāksha (nuts of Elœocarpus Ganitrus) necklaces, mounted in gold, are sometimes worn.
The thread worn by men over the left shoulder is made of a triple string of country-grown cotton, and, unlike other Brāhmans of Southern India, no change is made after marriage. It may be changed on any auspicious day. Brāhmans of Southern India outside Malabar change their thread once a year.
Concerning the habitations of the Nambūtiris, Mr. Subramani Aiyar writes as follows. “A Nambūtiri’s house stands within a compound (grounds) of its own. Each house has its own name, by which the members are known, and is called by the generic title of illam, the term used by Brāhmans, or mana, which is the reverential expression of Sudras and others. Sometimes the two words are found combined, e.g., Itamana illam. In the compound surrounding the house, trees such as the tamarind, mango, and jāk, grow in shady luxuriance. The area of the compound is very extensive; in fact, no house in Malabar is surrounded by a more picturesque or more spacious garden than that of the Nambūtiri. Plantains of all varieties are cultivated, and yams of various kinds and peas in their respective seasons. A tank (pond) is an inseparable accompaniment, and, in most Nambūtiri houses, there are three or four of them, the largest being used for bathing, and the others for general and kitchen purposes. Whenever there is a temple of any importance near at hand, the Nambūtiri may prefer to bathe in the tank attached to it, but his favourite ghāt is always the tank near his home, and owned by him. Wells are never used for bathing, and a hot-water bath is avoided as far as possible, as plunging in a natural reservoir would alone confer the requisite ablutional purity. Towards the north-west corner of the house is located the sarpakkavu or snake abode, one of the indispensables of a Malabar house. The kavu is either an artificial jungle grown on purpose in the compound, or a relic of the unreclaimed primeval jungle, which every part of Malabar once was. Right in the centre of the kavu is the carved granite image of the cobra, and several flesh-and-blood representatives of the figure haunt the house, as if in recognition of the memorial raised. In the centre of the compound is situated the illam or mana, which is in most cases a costly habitat. All the houses used until recently to be thatched as a protection against the scorching heat of the tropical sun, which a tiled house would only aggravate. In form the house is essentially a square building, consisting of several courtyards in the centre, with rooms on all sides. On the east or west of the courtyard, a room having the space of two ordinary rooms serves as a drawing room and the dormitory of the unmarried members of the house. The rest of the house is zenāna to the stranger. Right on the opposite side of the visitor’s room, beyond the central courtyard, is the arappura, of massive wood-work, where the valuables are preserved. On either side of this are two rooms, one of which serves as a storehouse, and the other as a bed-room. The kitchen adjoins the visitor’s room, and is tolerably spacious. In the front, which is generally the east of the house, is a spacious yard, square and flat, and leading to it is a flight of steps, generally made of granite. These steps lead to a gate-house, where the servants of the house keep watch at night. The whole house is built of wood, and substantially constructed. Though the houses look antiquated, they have a classical appearance all their own. To the north-east is the gōsāla, where large numbers of oxen and cows are housed. The furniture of a Nambūtiri is extremely scanty. There are several cots, some made of coir (cocoanut fibre), and others of wooden planks. The kūrmasana is the Nambūtiri’s devotional seat, and consists of a jak (Artocarpus integrifolia) plank carved in the form of a tortoise. Other seats, of a round or oblong shape, are also used, and no Brāhman addresses himself to his meal without being seated on one of them. Every Brāhman visitor is offered one, and is even pressed to sit on it. When the writer went to a Brāhman house at Kalati, the native village of Sankarāchārya, and wished the hosts not to trouble themselves about a seat for him, he was told that the contact of a Brāhman’s nates with the floor was harmful to the house. Hanging cots, attached to the ceiling by chains of iron, are common things in a Nambūtiri’s house, especially in the bed-rooms. Skins of spotted deer, used to sit on during prayers, also form part of the Nambūtiri’s furniture.”
The Nambūtiris follow the makkatāyam law of inheritance from father to son; not, however, precisely as do the other people who do so. Nor is their system of inheritance the same as that of Brāhmans to the eastward (i.e., of Southern India generally), with whom the family property may be divided up amongst the male members at the instance of any one of them. The Nambūtiri household is described by Mr. Subramani Aiyar as representing a condition intermediate between the impartible matriarchal form of the Nāyars and the divided patriarchal form of the other coast. Among the Nambūtiris, the eldest male member of the family is the Kāranavan or manager of it, and has complete control over all the property. The younger members of the family are entitled to nothing but maintenance. The head of the family may be a female, provided there is none of the other sex. The eldest son alone marries. The accepted practice, as well as the recognised principle among the Nambūtiris, seems to be in consonance with the directions expounded by Manu, viz.—