parties are settled against any one, he may be fined, generally in kind — a calf, a cow, a bull, or grain. There is no trial by ordeal. Oaths by the accuser, the accused, and partisans of both, are freely taken. The form of oath is to call upon God that the person swearing, or his child, may die within so many days if the oath is untrue, at the same time stepping over the Rāma kodu, which consists of lines drawn on the ground, one line for each day. It may consist of any number of lines, but three, five, or seven are usual. Increasing the number of lines indefinitely would be considered to be trifling with the subject.
There do not seem to be any good omens, but evil omens are numerous. The barking of 'jungle sheep' (barking deer) or sambar, the hill robin crossing the path when shifting the village, are examples. Oracles, magic, sorcery, witchcraft, and especially the evil eye, are believed in very firmly, but are not practiced by Muduvars. I was myself supposed to have exercised the evil eye at one time. It once became my duty to apportion to Muduvars land for their next year's cultivation, and I went round with some of them for this purpose, visiting the jungle they wished to clear. A particular friend of mine, called Kanjan, asked for a bit of secondary growth very close to a cinchona estate; it was, in fact, situated between Lower Nettigudy and Upper Nettigudy, and the main road passed quite close. I told him that there was no objection, except that it was most unusual, and that probably the estate coolies would rob the place; and I warned him very distinctly that, if evil came of his choice, he was not to put the blame on me. Shortly afterwards I left India, and was absent about three months, and, when I returned, I found that small-pox had practically wiped out that
