gaudy petticoats and smart turbans. " No woman," Mr.Natesa Sastri writes, "mingles in the funeral dance if the dead person is a man, but, if the deceased is a woman, one old woman, the nearest relative of the dead, takes part in it." But, at the funerals of two men which we witnessed, a few women danced together with the men. Usually the tribesmen continue to arrive until 2 or 3 P.M. Relations collect outside the village, and advance in a body towards the car, some, especially the sons-in-law of the dead man, riding on ponies, some of them carrying sāmai grain. As they approach the car, they shout "Ja! hoch; Ja! hoch." The Muttu Kotas bring a double iron sickle with imitation buffalo horns on the tip, which is placed, with a hatchet, buguri (flute), and walking stick, on the car or on the ground beside it. When all are assembled, the cot is carried to an open space between the house and the burning-ground, followed by the car and a party of women carrying the baskets containing grain, etc. The car is then stripped of its trappings, and hacked to pieces. The widow is brought close to the cot, and removes her nose ornament (elemukkuthi), and other jewels. At both the funerals which we witnessed, the widow had a narrow strip of coloured chintz over her shoulders. Standing near the corpse, she removed a bit of wire from her ear-rings, a lock of hair, and a palm leaf roll from the lobe of the ear, and tied them up in the cloth of her dead husband. After her, the sisters of the dead man cut off a lock of hair, and, in like manner, tied it in the cloth. Women attached to a man by illegitimate ties sometimes also cut off a lock of hair, and, tying it to a twig of Dodonaa viscosa, place it inside the cloth. Very impressive is the recitation, or after-death confession of a dead man's sins by an elder of the tribe standing at the head of the
