Unmarried girls and boys are buried in a lying position. From enquiries made among the Lingayats of Chembarambakam, it appears that, when a death has occurred, pollution is observed by the near relatives; and, even if they are living at such distant places as Bellary or Bangalore, pollution must be observed, and dissolved by a bath. Basava attached no importance to pilgrimages. The Chingleput Lingayats, however, perform what they call Jatray (i.e., pilgrimage), of which the principal celebration takes place in Chittra-Vyasi (April-May), and is called Virabhadra Jatray. The bamboo Lingayats of Chembarambakam send word, with some raw rice, to the rattan Lingayats of Kadaperi to come to the festival on a fixed day with the image of their god Virabhadra. The Gauliyars of Kadaperi and other villages accordingly proceed to a tank on the confines of the village of Chembrambakam, and send word that they have responded to the call of their brethren. The chief men of the village, accompanied by a crowd, and the village musicians, start for the tank, and bring in the Kadaperi guests. After a feast all retire for the night, and get up at 3 A.M. for the celebration of the festival. Swords are unsheathed from their scabbards, and there is a deafening noise from trumpets and pipes. The images of Virabhadra are taken in procession to a tank, and, on the way thither, the idol bearers and others pretend that they are inspired, and bawl out the various names of the god. Sometimes they become so frenzied that the people break cocoanuts on their foreheads, or pierce their neck and wrists with a big needle, such as is used in stitching gunny bags. Under this treatment the inspired ones calm down. All along the route cocoanuts are broken, and may amount to as many as four hundred, which become the perquisite of the village washerman. When the tank is reached, pan-supari and kadalai (Cicer arietinum) are distributed among the crowd. On the return journey, the village washerman has to spread dupatis (cloths) for the procession to walk over. At about noon a hearty meal is partaken of, and the ceremony is at an end. After a few days, a return celebration takes place at Kadaperi. The Virabhadra images of the two sections, it may be noted, are regarded as brothers. Other ceremonial pilgrimages are also made to Tirutani, Tiruvallur and Mylapore, and they go to Tiruvallur on new moon days, bathe in the tank, and make offerings to Vira Raghava, a Vaishnava deity. They do not observe the feast of Pongal, which is so widely celebrated throughout Southern India. It is said that the celebration thereof was stopped, because, on one occasion, the cattle bolted, and the men who went in pursuit of them never returned. The Ugadi, or new year feast, is observed by them as a day of general mourning. They also observe the Kama festival with great éclat, and one of their national songs relates to the burning of Kama. When singing it during their journeys with the curd-pots,