earthen vessels filled with rice and oil, and enter the temple as far as the flagstaff referred to above, where they deliver their offerings, which are appropriated by the Dāsayyas, who resort simultaneously as pilgrims to the shrine. Besides the privilege of entering the temple, the Tiru-kula Holeyas and Mādigs have the right to drag the car, for which service they are requited by getting from the temple two hundred seers of rāgi (grain), a quantity of jaggery (crude sugar), and few bits of the dyed cloth used for decorating the pandal (shed) which is erected for the procession. At the close of the procession, the representatives of the aforesaid classes receive each a flower garland at the hands of the Sthānik or chief worshipper, who manages to drop a garland synchronously into each plate held by the recipients, so as to avoid any suspicion of undue preference. In return for these privileges, the members of the Tiru-kulam used to render gratuitous services such as sweeping the streets round the temple daily, and in the night patrolling the whole place with drums during the continuance of the annual procession, etc. But these services are said to have become much abridged and nearly obsolete under the recent police and municipal régime. The privilege of entering the temple during the annual car procession is enjoyed also by the outcastes in the Vishnu temple at Bēlūr in the Hassan district. It is, however, significant that in both the shrines, as soon as the car festival is over, i.e., on the 10th day, the concession ceases, and the temples are ceremonially purified.
"In the pre-survey period, the Holeya or Mādig Kulvādi, in the maidān or eastern division, was so closely identified with the soil that his oath, accompanied by certain formalities and awe-inspiring solemnities, was considered to give the coup de gráce to long existing and
