eighteenth century, observes that about the tenth of September the rain ceases in Malabar. All nature seems then as if renovated; the flowers again shoot up, and the trees bloom. In a word, this season is the same as that which Europeans call spring. The Ōnam festival is said, therefore, to have been instituted for the purpose of soliciting from the gods a happy and fruitful year. It continues for eight days, and during that time the Indians are accustomed to adorn their houses with flowers, and to daub them over with cow-dung, because the cow is a sacred animal, dedicated to the Goddess Lakshmi, the Ceres of India. On this occasion they also put on new clothes, throw away all their old earthenware, and replace it by new. Ōnam is, according to some, the annual celebration of the Malabar new year, which first began with Cheraman Perumal's departure for Mecca. But, with the majority of orthodox Hindus, it is the day of the annual visit of Mahabali to his country, which he used to govern so wisely and well before his overthrow. There is also a belief that it is Maha-Vishnu who, on Ōnam day, pays a visit to this mundane universe, for the just and proper maintenance of which he is specially responsible. In some North Malabar title-deeds and horoscopes, Mr. Logan says, the year is taken as ending with the day previous to Ōnam. This fact, he notes, is quite reconcileable with the other explanation, which alleges that the commencement of the era coincides with Perumal's departure for Arabia, if it is assumed, as is not improbable, that the day on which he sailed was Thiruvōnam day, on which acknowledgment of fealty should have been made. Ōnam, it may be observed, is a contraction of Thiruvōnam which is the asterism of the second day of the festival. Throughout the festival, boys from five to fifteen years of age go out
