Hamilton, writing concerning Malabar at the end of the seventeenth and beginning of the eighteenth century, says that "when the Zamorin marries, he must not cohabit with his bride till the Nambutiri or chief priest has enjoyed her, and, if he pleases, may have three nights of her company, because the first fruit of her nuptials must be an holy oblation to the god he worships: and some of the nobles are so complaisant as to allow the clergy the same tribute; but the common people cannot have that compliment paid to them, but are forced to supply the priest's place themselves." Of ceremonies after marriage, and those performed during pregnancy and subsequent to the birth of a child, the following may be noted:-- (1) Garbhadhanam, performed soon after marriage. There is a homam, and the husband puts the juice of some panic grass into his wife's nostrils. (2) Garbharakshana secures the unborn child from dangers. It is not considered important, and is not always done. (3) Pumsavana, performed in the third month of pregnancy for the purpose of securing male offspring. The desire of the Hindu for male rather than female children need not be dilated on. Putra (a son) is the one who saves from hell (put). It is by every religious text made clear that it is the duty of every man to produce a son. The Nambutiri may have practically any number of wives in succession, until he begets a son by one of them, and he may adopt a son through the sarvasvadanam form of marriage. On the day devoted to the pumsavana ceremony, the wife fasts until she is fed by her husband with one grain of corn, symbolising the generative organs of the male. (4) Simantonnayana is the next ceremony performed for the benefit of the unborn child. It is done between the sixth and eighth months of pregnancy, and consists in a burnt sacrifice to the deity, and the husband parting the hair of his wife's head with a porcupine quill, or with three blades of the sacred kusa grass, repeating the while Vedic verses. (5) Jatakarma is the name of the birth ceremony, and is performed by the father of the child. Honey and ghi are introduced into the mouth of the infant with a golden spoon or rod, to symbolise good fortune. Then the ears and shoulders are touched with the spoon or rod, while Vedic texts are recited. (6) Medhajananam, rarely done, is for inducing intelligence. (7) Ayusha, for prolonging life, is the next in order. The father gives the child a secret name, having an even number of syllables for a male and an uneven number for a female, which is never revealed to any one except the mother. (8) Namakarana is the ceremony, at which the child is named, and is said to be done on the tenth day after birth. The naming of a child is an important religious act, which is supposed to carry consequences throughout life.