funeral, and the term 'green funeral' has not only become the generally recognised name among the European inhabitants of the Nilgiri hills, but has been widely adopted in anthropological literature. The second funeral is called by the Badagas bara kedu, the 'dry funeral,' and this term also has been generally adopted." The various forms of the funeral ceremonies are discussed in detail by Dr. Rivers, and it must suffice to describe those at which we have been present as eye- witnesses.
I had the opportunity of witnessing the second funeral of a woman who had died from smallpox two months previously. On arrival at a mand on the open downs about five miles from Ootacamund, we were conducted by a Toda guide to the margin of a dense shola, where we found two groups seated apart, consisting of (a) women, girls, and brown-haired female babies, round a camp fire; (b) men, boys, and male babies, carried, with marked signs of paternal affection, by their fathers. In a few minutes a murmuring sound commenced in the centre of the female group. Working themselves up to the necessary pitch, some of the women (near relatives of the deceased) commenced to cry freely, and the wailing and lachrymation gradually spread round the circle, until all, except little girls and babies who were too young to be affected, were weeping and mourning, some for fashion, others from genuine grief. In carrying out the orthodox form of mourning, the women first had a good cry to themselves, and then, as their emotions became more intense, went round the circle, selecting partners with whom to share companionship in grief. Gradually the group resolved itself into couplets of mourners, each pair with their heads in contact, and giving expression to their emotions in unison. Before
