and her maid-servant stands at the door. All questions are addressed to her, as the gōsha of the suspect has to be honoured in its entirety until the pronouncement of the final verdict. The procedure begins, not by the framing and reading out of a charge-sheet, but by arranging for the suspicion being brought to notice by the accused person herself For this purpose, the Smārta makes a feint of entering the isolation shed, as if in ignorance of everything that has transpired. The maid-servant stops him, and informs him that her mistress is within. The Smārta, on hearing this, affects astonishment, and asks her the reason why her mistress should not be in the main building (antahpuram). With this question, the enquiry may be said to have actually begun. The next morning by eleven o'clock, the Smārta and his co-adjutors again go and stand beside the isolation hut, and, calling for the maid-servant, commence the regular enquiry. After about five o'clock in the afternoon, the Smārta, in the presence of the Akakkoyimma, relates the whole day's proceedings to the Mīmāmsakas, and takes their opinion as to the questions for the next day. The enquiry often lasts for months, and sometimes even for years. It is the most expensive undertaking possible, as the whole judicatory staff has to be maintained by the family, unless the sadhanam or subject gives a circumstantial confession of her guilt. It is not enough to plead guilty; she must point out all the persons who have been partakers in her guilt. Thus every day the Smārta asks " Are there any more? " After the completion of the enquiry, the council re-assembles at the village temple. The guardian of the suspect presents himself before the assembled Brāhmans, and makes the customary obeisance. The Smārta then recounts the details of the enquiry, land
