Page:Castes and Tribes of Southern India, Volume 6.djvu/329

Rh at the Census, 1881, was 1,611, and in 1901 they increased to 4,351. In a suit brought against the Collector of Malabar (Mr. Logan) some years ago by one Nilambūr Thachara Kōvil Mana Vikrama, alias Elaya Tirumalpād, the plaintiff entered an objection to his being said by the Collector to be of "a caste (Nāyar), who are permitted to eat fish and flesh, except of course beef." He stated in court that he was "a Sāmantan by caste, and a Sāmantan is neither a Brāhman, nor a Kshatriya, nor a Vaisya, nor a Sūdra." Sāmantan, according to him, is a corruption of Sāmantran, which, he stated, meant one who performs ceremonies without mantrams. He said that his caste observes all the ceremonies that Brāhmans do, but without mantrams. And he gave the following as the main points in which his caste differs from that of the Nāyars. Brāhmans can take their food in the houses of members of his caste, while they cannot do so in those of Nāyars. At the performance of sradhs in his caste, Brāhmans are fed, while this is not done in the case of Nayars. Brāhmans can prepare water for the purpose of purification in his house, but not in that of a Nāyar. If a Nāyar touches a Sāmantan, he has to bathe in the same way as a Brāhman would have to do. For the performance of marriages and other ceremonies in his caste, Malabar Brāhmans are absolutely necessary. At marriages the tāli is tied by Kshatriyas. A Sāmantan has fourteen days' pollution, while a Nāyar has fifteen. He can only eat what a Brāhman can eat. He added that he was of the same caste as the Zamorin of Calicut. A number of witnesses, including the author of the Kēralavakhsha Kramam, were examined in support of his assertions. It was noted by the District Judge that no documentary evidence was produced, or reference to