leaves backwards and forwards, and is purified. For these seven days, the father should not eat anything made of rice. He lives on toddy, fruits, and other things. The mother remains with her baby in the hut for sixteen days, when she is purified by a bath so as to be free from pollution, after which she goes to the main hut. Her enangathi (relation by marriage) sweeps the hut and compound, and sprinkles water mixed with cow-dung on her body as she returns after the bath. In some places, the bark of athi (Ficus glomerata) and ithi (Ficus Tsiela?) is well beaten and bruised, and mixed with water. Some milk is added to this mixture, which is sprinkled both inside and outside the hut. Only after this do they think that the hut and compound are purified. Among the Cherumas of Palghat, the pollution lasts for ten days.
"The ear-boring ceremony Is performed during the sixth or seventh year. The Vallon, who is invited, bores the ears with a sharp needle. The wound is healed by applying cocoanut oil, and the hole is gradually widened by inserting cork, a wooden plug, or a roll of palm leaves. The castemen of the village are invited, and fed. The landlord gives the parents of the girl three paras of paddy, and this, together with what the guests bring, goes to defray the expenses of the ceremony. After the meal they go, with drum-beating,to the house of the landlord, and present him with a para of beaten rice, which is distributed among his servants. The ear-borer receives eight edangazhis of paddy, a cocoanut, a vessel of rice, and four annas.
"A woman found to be having Intercourse with a Paraya is outcasted. She becomes a convert to Christianity or Mahomedanlsm. If the irregularity takes place within the caste, she is well thrashed, and prevented
