toddy at assemblies of the caste. On all ceremonial occasions, the Mukhari has to be treated with great respect, and even an individual who gets possessed by the bhūtha (devil) has to touch him with his kadasale (sword). In cases of adultery, a purificatory ceremony, called gudi suddha, is performed. The erring woman's relations construct seven small huts, through which she has to pass, and they are burned down. The fact of this purificatory ceremony taking place is usually proclaimed by the Bōndari, and the saying is that 280 people should assemble. They sprinkle water brought from a temple or sthana (devil shrine) and cow's urine over the woman just before she passes through the huts. A small quantity of hair from her head, a few hairs from the eyelids, and nails from her fingers are thrown into the huts. In some places, the delinquent has to drink a considerable quantity of salt-water and cow-dung water.
Her relatives have to pay a small money fine to the village deity. The ordeal of passing through huts is also practiced by the Koragas of South Canara. "The suggestion," Mr. R. E. Enthoven writes, "seems to be a rapid representation of seven existences, the outcaste regaining his (or her) status after seven generations have passed without further transgression. The parallel suggested is the law of Manu that seven generations are necessary to efface a lapse from the law of endogamous marriage."
The special bhūthas of the Bākudas are Kodababbu and Kamberlu (or Kangilu), but Jumādi, Panjurli, and Tanimaniya are also occasionally worshipped. For the propitiation of Kodababbu, Nalkes are engaged to put on the disguise of this bhūtha, whereas Bākudas themselves dress up for the propitiation of Kamberlu in cocoanut leaves tied round the head and waist. Thus
