of the deceased. Throughout the funeral ceremonies, the Mārān is an indispensable factor. The handing of the kusa grass and gingelly (Sesamum) seeds for the oblation must be done by a member of that caste. Sanchayanam, or the collection and disposal of the burnt bones of the deceased, takes place on the fourth day. On the eleventh day the pollution ceases, and the daily srāddha begins. A term of dīksha or special observance is kept up for three fortnights, but generally for a whole year. On the twelfth day is the sapinda karana srāddha, or ceremony of what may be called joining the fathers, after which the dead person passes from the stage of preta to join the manes or spirits. There are then the monthly ceremonies (māsikas) and ashta srāddhas (eight srāddhas). The ābdika or first anniversary, known in Malabar by the name of māsam, is a very important ceremony, and one on which unstinted expenditure is the rule."
A further account of the death ceremonies is given in the Gazetteer of Malabar. "When death is believed to be near, the dying man is taken to the west of the hearth of the sacred fire (aupāsana agni), and laid with his head to the south on a bed of sand and darbha grass, while the ōttu mantram is whispered in his ear. When life is extinct, the body is washed and covered with a plantain leaf. The mourners dress themselves in tāttu fashion, and tear up a new cloth breadthwise into pieces called sesham, which they each wear round their waist. The body is then dressed in an undercloth; the forehead is smeared with the pounded root of the creeper mēttōni, and tulasi flowers are put on the head; the kudumi (hair knot) is untied, and the pūnūl (sacred thread) arranged to hang round the neck in front. The body is tied on to a bamboo ladder and covered with a new
