to the deceased,—e.g. for a wife a husband, for a brother a brother, for a father a son,—allows his hair to grow until completion of the final ceremony which removes every trace of pollution and gives peace to the departed spirit. This growing of the hair is also probably an innovation borrowed from the Hindus.
The final ceremony may take place within a few days or after the lapse of months, for the governing factor is simply expense. Relations from other pâḍis are invited, and they may bring their friends. The opening day for this ceremony must be a Monday, on which day the people simply foregather and have a good feed. Next day all go to the spot where the corpse was burned. Some earth is strewn over the ashes, and, with the end of a stick, the full-length figure of a man is drawn. A hole to the depth of three feet is dug just over the head, and into it are put, (1), seven silver coins of small value, (or a small silver ornament if there are no coins to be had); (2), four bones which have been taken from the ashes, which are supposed to represent the hands and feet, and are washed; (3), a small quantity of rice and râgi; and, (4), one of seven bundles of rice which have been prepared. The hole is covered over with leaves, and, in order to preserve its contents from contamination by falling earth, a small platform of sticks and stones is fixed above them. Upon this little platform are placed the six remaining small bundles of rice, earth is thrown in, and the hole is filled up. On the surface, there are placed small thorny branches, probably for the purpose of discouraging the dogs which, having to find their own living, might be inclined to dig up the food. When returning to the pâḍi, after bathing, the ceremony with the cow-dung water is again observed. Some rice is then cooked. The deceased's widow sits on the ground outside her hut, and beside her is placed a winnowing-basket in which is some of the cooked rice, and a bamboo vessel or a coco-nut shell containing water. A large mat is then placed right
