to his wife or other woman direct, but only through the medium of a boy, who acts as his assistant. Further, during this period of probation, he may not sleep on a mat or use a blanket, but must lie on the ground or on a plank, and use a dhupati (coarse cloth) as a covering. At the time of the annual temple festival, neither the Munthakannāns nor the Terkārans may live or hold communion with their wives for fear of pollution, and they have to cook their food themselves.
The seed-sowing ceremony is celebrated in the month of Kumbam (February- March) on a Tuesday or Friday. For eight days the Pūjāri abstains from meat and lives on vegetable dietary, and may not communicate directly with his wife, a boy acting as spokesman. On the Sunday before the ceremony, a number of cows are penned in a kraal, and milked by the Pūjāri. The milk is preserved, and, if the omens are favourable, is said not to turn sour. If it does, this is attributed to the Pūjāri being under pollution from some cause or other. On the day of the ceremony, the Pūjāri bathes in a stream,and proceeds, accompanied by a boy, to a field or the forest. After worshipping the gods, he makes a small seed-pan in the ground, and sows therein a small quantity of rāgi (Elusine Coracana). Meanwhile, the Kotas of the village go to the temple, and clean it. Thither the Pūjāri and the boy proceed, and the deity is worshipped with offerings of cocoanuts, betel, flowers, etc. Sometimes the Terkāran becomes inspired, and gives expression to oracular utterances. From the temple all go to the house of the Pūjāri, who gives them a small quantity of milk and food. Three months later, on an auspicious day, the reaping of the crop is commenced with a very similar form of ceremonial.
