(giving away the bride), and māngalyadhāranam (tying the marriage badge, or bottu). The proceedings conclude with pot searching. A pap-bowl and ring are put into a pot. If the bride picks out the bowl, her first- born will be a girl, and if the bridegroom gets hold of the ring, it will be a boy. On the fifth day, a square design is made on the floor with coloured rice grains. Between the contracting couple and the square a row of lights is placed. Four pots are set, one at each corner of the square, and eight pots arranged along each side thereof. On the square itself, two pots representing Siva and Uma, are placed, with a row of seedling pots near them. A thread is wound nine times round the pots representing the god and goddess, and tied above to the pandal. After the pots have been worshipped, the thread is cut, and worn, with the sacred thread, for three months. This ceremony is called Nāgavali.
When a girl reaches puberty, a twig of Alangium Lamarckii is placed in the menstrual hut to keep off devils.
The dead are generally buried in a sitting posture. Before the grave is filled in, a string is tied to the kudumi (hair knot) of the corpse, and, by its means, the head is brought near the surface. Over it a lingam is set up, and worshipped daily throughout the death ceremonies.
The following curious custom is described by Mr. C.Hayavadana Rao. Once in twelve years, a Dēvānga leaves his home, and joins the Padma Sālēs. He begs from them, saying that he is the son of their caste, and as such entitled to be supported by them. If alms are not forthcoming, he enters the house, and carries off whatever he may be able to pick up. Sometimes, if he can get nothing else, he has been known to seize a
