caste men prosecuted the father as a protest against the practice.
In the North Arcot district, according to Mr. Stuart,"the mother and child remain in a separate hut for the first ten days after delivery. On the eleventh day, all the Kuruba females of the village bring each a pot of hot water, and bathe the mother and child. Betel and nuts are distributed, and all the people of the village eat in the mother's house. On the next market-day, her husband, with some of his male friends, goes to a neighbouring market, and consults with a Korava or Yerukala what name is to be given to the child, and the name he mentions is then given to it." In a case which came before the police in the Bellary district in 1907, a woman complained that her infant child had been taken away, and concealed in the house of another woman, who was pregnant. The explanation of the abduction was that there is a belief that, if a pregnant woman keeps a baby in her bed, she will have no difficulty at the time of delivery.
Remarriage of widows is permitted. The ceremony is performed in a temple or dark room, and the tāli is tied by a widow, a woman dedicated to the deity, or a Dāsayya (mendicant) of their own caste. According to another account, a widow is not allowed to wear a tāli, but is presented with a cloth. Hence widow marriage is called Sirē Udiki. Children of widows are married into families in which no widow remarriage has taken place, and are treated like ordinary members of the community.
In Western Bellary I gathered that the dead are buried, those who have been married with the face upwards, others with the face downwards. The grave is dug north and south, and the head is placed to the
