Note 43 — N (continued 2)

Every Nāttukōttai Chetti is said to have the inviolable right to claim the hand of his paternal aunt’s daughter. This being so, ill-assorted marriages are quite common, the putative father being often but a child.43 The marriage ceremonies commence with the giving of gold for the bride’s neck. On an auspicious day, the bridegroom’s party give a gold coin to a goldsmith, who beats it into a thin sheet, and goes home after receiving betel, etc. On the first day of the marriage rites, a feast is given to the bridegroom’s family, and female ancestors are worshipped. On the following day, the presentation of the dowry (sireduththal) takes place. The presents, which are often of considerable value, are laid out for inspection, and an inventory of them is made. Perishable articles, such as rice, ghī (clarified butter), dhāl (Cajanus indicus), and fruits are sold. The bride’s presents are taken to the house of the bridegroom, those who carry them being rewarded with betel, a silk fan, scent bottle, silk handkerchief, bottle of chocolate, a tin of biscuits, and a brass vessel. On the third day, garlands are received from the temples to which the bride and bridegroom belong. The bride’s party go to the house of the bridegroom, taking on a tray a silk handkerchief and cloth, and in a silver vessel fifty rupees, betel, etc. These are presented to the bridegroom. This ceremony is called māppillai ariyappōthal, or going to examine the son-in-law. The next item on the programme is nālkuriththal, or fixing the day. The bridegroom’s party proceed to the house of the bride, taking with them two cocoanuts wrapped up in a blanket, betel, turmeric, etc., as a present. The bride is bathed and decorated, and purangkaliththal is proceeded with. She stands by the side of her grandmother, and a Brāhman purōhit, taking up a few leafy margosa (Melia Azadirachta) twigs, touches the girl’s shoulders, head, and knees with them, and throws them away. Her glass bead necklace is then removed. At the uppu-eduththal (salt carrying) ceremony, the bridegroom’s party carry a basket containing salt, a bundle containing nine kinds of grains, and a palmyra scroll for writing the marriage contract on, to the bride’s house. The sacred fire is lighted, and hōmam performed by the Brāhman purōhit. An old man, who has had a number of children, and belongs to a temple other than that of a bride, and the bridegroom’s sister, then tie the tāli string round her neck. This string bears a large tāli, about seven inches long and four inches broad, and seventeen to twenty-three gold ornaments, often of considerable value. Some of them have very sharp points, so that accidents sometimes arise from the points sticking in the eyes of babies carried by women. For every day wear, the massive ornaments are replaced by a smaller set. Immediately after the tāli has been tied, the marriage contract (isagudi mānam) is written. Two copies are made, for the bride and bridegroom respectively. As an example of a marriage contract, the following may be cited: “This is written for the marriage celebrated on ... between Subramanyan, the son of Okkurudaiyan Arunāchelam Chetti Ramanadhan Chetti and Valliammai, the daughter of Arumbākurudaiyan K. Narayana Chetti, both formerly of Ilayaththukudi, at the village of.... The value of jewels given to the girl is ... of gold; his dowry amounts to ...; money for female servant ...; sirattuchukram money ...; free gift of jewels.... This esaikudimanam was written by me at.... Signed Ramanadhan Chetti.” The bridegroom goes on horseback to a Pillayar temple where he worships, and then proceeds in procession through various streets to the bride’s house, accompanied by his sister carrying milk in a vessel, and a cooly bearing a bundle of seed rice. At every Chetti house the procession halts, and coloured rice lights are waved before the bridegroom. At the entrance to the bride’s house, he is met by the bride, whose sister-in-law pushes the couple against each other. Hence the ceremony is called māppillaikuidiththukāttal, or showing the bride to the bridegroom by pushing her. The couple are then conducted to a dais within the house, and wristlets made of cotton cloth are tied on by the purōhit. They exchange cocoanuts and garlands, and, amid the blowing of the conch shell (musical instrument) by women, the bride’s mother touches the couple with turmeric, ashes, sandal, etc. On the fourth day, money called veththilai surul rupaī (betel-roll money) is given to the newly-married couple by Chettis and the maternal uncles. A silver vessel, containing betel and two rupees, is given to the bridegroom by his father-in-law. The bridegroom usually carries on his shoulders a long purse of silk or red cloth, called valluvaippai, into which he puts the betel and other things which are given to him. On the last day of the marriage ceremonies, toe-rings and wristlets are removed, and the bridal pair eat together.