bath. The placenta is put in a pot, in which are nīm leaves, and the whole is buried in some convenient place, generally in the backyard. The reason for this is said to be that, unless the afterbirth was buried, dogs or other animals might carry it off, and ever after the child would be of a wandering disposition. The first bath of the mother takes place on the third, fifth, seventh, or ninth day after delivery. Every house in the particular quarter sends a potful of hot water. All the pots are placed near the spot where the afterbirth was buried. The mother then comes from the house supported by two women, carrying in her hand the sickle and nīm leaves. After worshipping the four mud gods which have been placed on the spot, she takes her seat on the cot on which she was confined, and, after having her body covered with turmeric, and her head anointed with a mixture of rice, chunam (lime) and turmeric, she is bathed by the women in attendance. After the bath, both the mother and child are garlanded with a root strung on strings, and worn round the neck and wrists. One of these is eaten every day by the mother. The mother rises and enters the house, but, before doing so, she worships the four quarters on the threshold. The women who assisted in the bathing operation go to their homes, and bathe their own children, afterwards returning to take part in a feast provided by the parents of the newly-born child. On this day also a name is given to the child. If all previous children have died, the child is rolled in leaf plates and rice, after which the nose and ears are pierced. The rice is given to the dogs, and the child is named Pulligadu (used up leaf plates) or Pullamma according to sex. Should the parents consider that they have a sufificiently large family, they name the child Salayya or Salakka (enough). There are several
