musicians, start for the tank, and bring in the Kadapēri guests. After a feast all retire for the night, and get up at 3 A.M. for the celebration of the festival. Swords are unsheathed from their scabbards, and there is a deafening noise from trumpets and pipes. The images of Vǐrabhadra are taken in procession to a tank, and, on the way thither, the idol bearers and others pretend that they are inspired, and bawl out the various names of the god. Sometimes they become so frenzied that the people break cocoanuts on their foreheads, or pierce their neck and wrists with a big needle, such as is used in stitching gunny bags. Under this treatment the inspired ones calm down. All along the route cocoanuts are broken, and may amount to as many as four hundred, which become the perquisite of the village washerman. When the tank is reached, pān-supāri and kadalai (Cicer arietinum) are distributed among the crowd. On the return journey, the village washerman has to spread dupatis (cloths) for the procession to walk over. At about noon a hearty meal is partaken of, and the ceremony is at an end. After a few days, a return celebration takes place at Kadapēri. The Vīrabhadra images of the two sections, it may be noted, are regarded as brothers. Other ceremonial pilgrimages are also made to Tirutāni, Tiruvallūr and Mylapore, and they go to Tiruvallūr on new moon days, bathe in the tank, and make offerings to Vīra Rāghava, a Vaishnava deity. They do not observe the feast of Pongal, which is so widely celebrated throughout Southern India. It is said that the celebration thereof was stopped, because, on one occasion, the cattle bolted, and the men who went in pursuit of them never returned. The Ugādi, or new year feast, is observed by them as a day of general mourning. They also observe the Kāma festival with great éclat, and one
