To what period the subjection of the old Dravidian stock to the superior civilization of the Aryans dates back, or in what manner it was continued, there is little as yet to show. All that is actually known is that at some very remote period Aryan Hinduism was imported into Southern India by Brahmans from the north, who established it in the first place probably by force, and whose descendants have ever since maintained the claims of their sacred caste to a position of religious and social pre-eminence even greater than that which any other Brahmans of the present day have succeeded in retaining. Nowhere else in India does the Brahman, as such, wield the power and assert the prerogatives which the Namputri Brahman enjoys on the Malabar coast. Even the Maharajahs of Travancore, who by birth belong to the Kshatrya or warrior caste, have to be "born again" by a peculiar and costly ceremony into the superior caste before they ascend the throne, and one sept of the Namputri Brahmans successfully exacts in the person of the head of the Azhvancheri family recognition of its spiritual overlordship by personal homage from the Maharajah once in every six years. Nothing, perhaps, conveys more graphically the extraordinary sanctity which attaches to the Brahman caste than the uncompromising manner in which all along the Malabar coast they have enforced and maintained the laws of ceremonial "pollution." Nowhere else have such stringent rules been enacted to fix the precise distance at which the bodily presence of a member of the lower castes is held to defile the sacred person of the Brahman. A Bazar may approach, but must not touch him; a Chogan may not approach him within 24 feet, nor a Kanisan within 36, nor a Pulayan within 64, nor a Nayadi within 72 feet. Equally definite and elaborate are the manifold restrictions on marriage, commensality, occupation, food, ceremonial observances and personal conduct which affect the mutual relations not only between the different castes but also between the innumerable sub-castes into which the higher castes especially have in turns split up. The laws which govern marriage, descent, and inheritance amongst the more important castes throw a peculiarly interesting light on the archaic type of society which has survived in Southern India. Under the matriarchal system of _Manumakkathayam_, which on the Malabar coast obtains to the present day, descent is traced only through the female line. The male member of the family inherits, but he does so only as the son of a female member of the family through whom he may justly claim kinship, or, to put it in another form, a man's natural heir is not his son, or his brother's son, or the descendant of a common male ancestor, but his sister's, or his sister's daughter's son, or the descendant of a common female ancestress. In the event of failure of heirs through the female line, adoption is permissible, but the adoption must be of females, through whose subsequent offspring the line of natural descent may be carried on. With this ancient system are bound up forms of matrimonial union and tenure of property into the complicated and peculiar nature of which I need not enter here.