dance, round by south to the westward, and, leaving the enclosure, proceeds to a certain banyan tree, under which is a high raised platform built up with earth and stones. Preceding the procession at a distance of fifty yards are the nine men of the Tiyan caste mentioned already, carrying kalasams on their heads, and a crowd of women of the same caste, each one carrying a pewter plate, larger than the plates used when encircling the fire pit, on which are rice, etc., and the burning wick as before. The plate and its contents are on this occasion, as well as before, called talapōli. I could not make out that anything in particular is done at the banyan tree, and the procession soon returns to the temple, the nine men and the Tiyan women following, carrying their kalasams and talapōli. On the way, a number of cocks are given in sacrifice by people under a vow. In the procession are a number of devil-dancers, garlanded with white flowers of the pagoda tree mixed with red, jumping, gesticulating, and shouting, in an avenue of the crowd in front of the elephant bearing the sword. The person under a vow holds the cock towards one of these devil-dancers, who, never ceasing his gyrations and contortions, presently seizes its head, wrings it off, and flings it high in the air. The vows which are fulfilled by this rude decapitation of cocks have been made in order to bring about cure for some ailment. The procession passes through the temple yard from west to east, and proceeds half a mile to a banyan tree, under which, like the other, there is a high raised platform. When passing by the temple, the Tiyan women empty the contents of their plates in the fire pit as before, and the nine men hand over the arrack in their kalasams to the temple servants. Let me note here the curious distribution of the rice which is heaped in the fire pit.
