remote ancestors. The surrounding stones are the representatives of those who have died in recent times. Like the Yerrakollas, the Vekkiliyans erect a stone on the karmāndhiram day at the spot where the body was cremated, but, instead of transferring it at once to the ancestral circle, they wait till the day of periodical male worship, which, being an expensive ceremonial, may take place only once in twelve years. If the interval is long, the number of stones representing those who have died meanwhile may be very large. News of the approaching male worship is sent to the neighbouring villages, and, on the appointed day, people of all castes pour in, bringing with them several hundred bulls. The hosts supply their guests with fodder, pots, and a liberal allowance of sugar-cane. Refusal to bestow sugar-cane freely would involve failure of the object of the ceremonial. After the completion of the worship, the bulls are let loose, and the animal which reaches the male first is decorated, and held in reverence. Its owner is presented with cloths, money, etc. The ceremony may be compared with that of selecting the king bull among the Kāppiliyans.
Self-cremation is said *[1] to have been "habitually practiced by Tottiya widows in the times anterior to British domination; and great respect was always shown to the memory of such as observed the custom. Small tombs termed thipanjankōvil (fire-torch temple) were erected in their honour on the high-roads, and at these oblations were once a year offered to the manes of the deceased heroines. Sati was not, however, compulsory among them, and, if a widow lived at all times a perfectly chaste and religious life, she was honoured equally with
- ↑ * Manual of the Madura district.
