of this hut, and there is an offering of jaggery (crude sugar) to the spirits of the departed elders, who are invoked in the following words in the Korava dialect: — ' Ye spirits of our elders! Descend on us, give us help, and increase our cattle and wealth. Save us from the Sircar (Government), and shut the mouth of the police. We shall worship you for ever and ever.' The jaggery is then distributed to all present, and the newborn infant is cleaned with cow-dung and washed. A Brahman is sometimes consulted, but it is the maternal uncle upon whom the responsibility falls of naming the child. This he does on the ninth day after confinement, when the mother and child are bathed. Having named the child, he ties a string of thread or cotton round its waist. This string signifies the entry of the child into the Koravar community, and it, or its substitute, is worn until the termination of married life. The name given on this occasion is not usually the name by which an individual is known by his fellows, as persons are generally called after some physical trait or characteristic thus: — Nallavādu, black man; Pottigādu, short man; Nettakalādu, long-legged man; Kuntādu, lame man; Boggagādu, fat man; Juttuvādu, man with a large tuft of hair; Gunadu, hunch-backed man; Mugadu, dumb man; and so on. In a few cases, children are genuinely named after the household deities. Those so named are called Rāmudu, Lachigādu, Venkatigādu, Gengadu, Chengadu, Subbadu, Ankaligādu, and so on. An old custom was to brand the children on the shoulders with a piece of red-hot iron. Marks of such branding are called the cattle mark, for it seems that children should be branded on the shoulders before undertaking the 'sacred duty' of tending cattle. They explain the custom by saying that Krishna, the God of the shepherds,
