rice. The sheep is then sacrificed, and its blood shed on the heap. Next comes the turn of the dēvarapōtu, the blood of which also, after it has been killed, is poured over the rice heap. This is followed by the slaughter of many more buffaloes and sheep by individuals of the community, who might have taken vows to offer sacrifices to the goddess on this occasion. While the carnage is going on, a strict watch is kept on all sides, to see that no outsider enters the village, or steals away any portion of the blood of the slaughtered animals, as it is believed that all the benefit which the villagers hope to reap from the performance of the jātra will be lost to them if an outsider should succeed in taking away a little of the blood to his village. The sacrifice being over, the head and leg of one of the slaughtered buffaloes are severed from its body, and placed before the goddess with the leg inserted into the mouth of the head. Over this head is placed a lighted lamp, which is fed with oil and buffalo's fat. Now starts a fresh procession to go round the village streets. A portion of the kumbham or blood-stained rice heaped up before the image is gathered into two or three baskets, and carried with the procession by washermen or Mādigas. The Bhutabaligādu now steps forward in a state of perfect nudity, with his body clean shaven from top to toe, and smeared all over with gore, and, taking up handfuls of rice (called poli) from the baskets, scatters them broadcast over the streets. As the procession passes on, bhutams or supernatural beings are supposed to become visible at short distances to the carriers of the rice baskets, who pretend to fall into trances, and, complaining of thirst, call for more blood to quench it. Every time this happens, a fresh sheep is sacrificed, and sometimes limes are cut and thrown in their way. The main streets being thus
