people of the family, with the usual consumption of liquor. Of course, the Kudang (who is the medium of communication between the spirits of the dead and the living) is on the spot, and communicates with the Kulba. If the deceased left debts, he, through the Kudang, tells how they should be settled. Perhaps the Kulba asks for tobacco and liquor, and these are given to the Kudang, who keeps the tobacco, and drinks the liquor. After the Limma, a miniature hut is built for the Kulba over the spot where the bones are buried. But this is not done in places like Kolakotta, where there is a special hut set apart for the Kulba. In some parts of the Saora country, a few logs with grass on the top of them, logs again on the top to keep the grass in its place, are laid over the buried fragments of bones, it is said to be for keeping rain off, or dogs from disturbing the bones. In the evening previous to the Limma, bitter food — the fruits or leaves of the margosa tree (Melia Azadirachta) — are eaten. They do not like this bitter food, and partake of it at no other time. [The same custom, called pithapona, or bitter food, obtains among the Oriya inhabitants of the plains.] After the Limma, the Kulba returns to the house of the deceased, but it is not supposed to remain there always. The second feast to the dead, also sacrificial, is called the Guar. For this, a buffalo, a large quantity of grain, and all the necessary elements and accompaniments of a feast are required. It is a much larger affair than the Limma, and all the relations, and perhaps the villagers, join in. The evening before the Guar, there is a small feast in the house for the purpose of calling together all the previously deceased members of the family, to be ready for the Guar on the following day. The great feature of the Guar is the erection of a stone in memory of the deceased.
