merely a vague belief that the departed soul continues its existence somewhere. He has no ordered eschatology. If a first-born male child dies, it is buried close to or even within the house, so that its corpse may not be carried off by a witch or sorcerer, to be used in magic rites, as the body of a first-born child is supposed to possess special virtues. It is noted by Mr. H. A. Stuart *[1] that "the Tangalāns profess to have once been a very respectable class, and wear the sacred thread at weddings and funerals, while the other divisions never assume it."
The following note on the death ceremonies of the Paraiyans at Coimbatore was supplied by Mr. V. Govindan. If the deceased was a married man, the corpse is placed in a sitting posture in a booth made of twigs of margosa and milk-hedge (Euphorbia Tirucalli), and supported behind by a mortar. The widow puts on all her ornaments, and decorates her hair with flowers. She seats herself on the left side of the corpse, in the hands of which some paddy (unhusked rice) or salt is placed. Taking hold of its hands, some one pours the contents thereof into the hands of the widow, who replaces them in those of the corpse. This is done thrice, and the widow then ties the rice in her cloth. On the way to the burial ground (sudukadu), the son carries a new pot, the barber a pot of cooked rice and brinjal (Solanum Melongena) fruits and other things required for doing pūja. The Paraiyan in charge of the burial ground carries a fire-brand. The mats and other articles used by the deceased, and the materials of which the booth was made, are carried in front by the washerman, who deposits them at a spot between the house of the deceased and the burial ground called the idukādu, which
- ↑ * Manual of the North Arcot district.
