I cry murrio," or "Oh! father, I cry murrio," and so on,according to the relationship in which the deceased stood to the mourner. This ceremony is called murrio korpuna, or crying alas. In well-to-do families it is usual to accompany this with devil-dancing. On the twelfth day, rice is offered to crows, the original belief apparently being that the spirits of the deceased enter into birds or beasts, so that food given to these may happen to reach and propitiate them. On the night of the thirteenth day, the relations of the deceased set apart a plantain leaf for the spirit of the departed, serve cooked rice on it, and, joining their hands, pray that the soul may be gathered unto its ancestors, and rest in peace. The anniversary of the death, called agel, is celebrated by placing cooked rice on two plantain leaves placed over sacrificial twigs, and burning incense and waving lamps before it. This is called soma dipunā.
The family god of the barber is Krishna of Udipi, and the high-priest to whom he pays homage is the Saniyāsi (religious ascetic), who for the time being worships that god. The same high -priest is also the final court of appeal from the decisions of the village council of the barbers in matters relating to caste and religion. The powers which are ever present to the barber's mind, and which he always dreads and tries to propitiate, are the village demons, and the departed spirits of members of his own family. If a child falls ill, he hastens to the Brāhman seer, to learn who is offended, and how the spirit should be appeased. If his cow does not eat hay, he anxiously enquires to which demon he should carry a cock. If the rain fails or the crops are poor, he hies to the nearest deity with cocoanuts, plantains, and the tender spikes of areca. In case of serious illness, he undertakes a vow to beg from door to door on certain
