no need to continue the annual ceremony for that person. This is called ashtagaya srādh. It puts an end to the need for all earthly ceremonial. It is believed that the collection and careful disposal of the ashes of the dead gives peace to his spirit, and, what is more important, the pacified spirit will not thereafter injure the living members of the taravād, cause miscarriage to the women, possess the men (as with an evil spirit), and so on. On the fifteenth day after death is the purificatory ceremony. Until this has been done, any one touched by any member of the taravād should bathe before he enters his house, or partakes of any food. A man of the Athikurisi clan officiates. He sprinkles milk oil, in which some gingelly seeds have been put, over the persons of those under pollution. This sprinkling, and the bath which follows it, remove the death pollution. The purifier receives a fixed remuneration for his offices on this occasion, as well as when there is a birth in the taravād. In the case of death of a senior member of a taravād, well-to-do and recognised as of some importance, there is the feast called pinda atiyantaram on the sixteenth day after death, given to the neighbours and friends. With the observance of this feast of pindams there is involved the dīksha, or leaving the entire body unshaved for forty-one days, or for a year. There is no variable limit between forty-one days or a year. The forty-one-day period is the rule in North Malabar. I have seen many who were under the dīksha for a year. He who lets his hair grow may be a son or nephew of the deceased. One member only of the taravād bears the mark of mourning by his growth of hair. He who is under the dīksha offers half-boiled rice and gingelly seeds to the spirits of the deceased every morning after his bath, and he is under restriction from women, from
