and the girl cleanses herself from pollution by bathing. A woman, after confinement, feeds for three days on the tender leaves, or cabbage of the date palm (Phœnix sylvestris), and then on rice. Margosa leaves, and sometimes the leaves of other trees, and the knife with which the umbilical cord was cut, are placed under the infant's head for six days. A net is hung in front of the door, to keep out devils. The baby is given a name by the soothsayer, who pretends to be in communication on the subject with the god or goddess.
The Yānādis pose as prophets of human destinies, and, like the Nīlgiri Kurumbas, pretend to hold intercourse with gods and goddesses, and to intercede between god and man. Every village or circle has one or more soothsayers, who learn their art from experts under a rigid routine. The period of pupilage is a fortnight spent on a dietary of milk and fruits with no cooked meat, in a cloister in meditation. The god or goddess Ankamma, Poleramma, Venkatēswaralu, Subbaroyadu, or Malakondroyadu, appears like a shadow, and inspires the pupil, who, directly the period of probation has ceased, burns camphor and frankincense. He then sings in praise of the deity, takes a sea bath with his master, gives a sumptuous feast, and becomes an independent soothsayer. The ardent soothsayer of old wrought miracles, so runs the story, by stirring boiling rice with his hand, which was proof against scald or hurt. His modern brother invokes the gods with burning charcoal in his folded hands, to the beat of a drum. People flock in large numbers to know the truth. The word is rangampattedhi in North Arcot and sodi in Nellore. The soothsayer arranges Chenchu Dēvudu and the local gods in a separate dēvara illu or house of god, which
