was an elderly relative of the dead woman, who, while watching the ceremonial, was placidly engaged in the manufacture of a holly walking-stick with the aid of a glass scraper. The proceedings were watched on behalf of Government by a forest guard, and a police constable who, with marked affectation, held his handkerchief to his nose throughout the ceremonial. The corpse was decorated with brass rings, and within the putkūli were stowed jaggery, a scroll of paper adorned with cowry shells, snuff and tobacco, cocoanuts, biscuits, various kinds of grain, ghī, honey, and a tin-framed looking-glass. A long purse, containing a silver Japanese yen and an Arcot rupee of the East India Company, was tied up in the putkūli close to the feet. These preliminaries concluded, the corpse was hoisted up, and swung three times over the now burning pyre, above which a mimic bier, made of slender twigs, was held. The body was then stripped of its jewelry, and a lock of hair cut off by the daughter-in-law for preservation, together with a fragment of the skull. I was told that, when the corpse is swung over the pyre, the dead person goes to amnodr (the world of the dead). In this connection. Dr. Rivers writes that " it would seem as if this ceremony of swinging the body over the fire was directly connected with the removal of the objects of value. The swinging over the fire would be symbolic of its destruction by fire; and this symbolic burning has the great advantage that the objects of value are not consumed, and are available for use another time. This is probably the real explanation of the ceremony, but it is not the explanation given by the Todas themselves. They say that long ago, about 400 years, a man supposed to be dead was put on the funeral pyre, and, revived by the heat, he was found to be alive, and was able to walk away from the funeral place. In consequence
