the ashes of the deceased are collected in an urn, and buried at the place of cremation or close to it. This is called ekoddishta. On the eleventh day, all the members of the family go through a purificatory ceremony, which consists in swallowing the panchagavya, and changing the sacred thread. They then perform a sraddha, offering balls of rice, etc., to the deceased and three of his ancestors, and give a dinner and presents of money and cloths to Brahmans. Twelve sraddhas must be performed, one in each month following, when water and balls of rice (pindas) are offered to the spirit. The twelfth sraddha is the sapindi karana, which elevates the spirit of the deceased to the rank of an ancestor. Following this, there is only the annual sraddha, or anniversary of death, calculated according to the lunar or astronomical year, when not less than three Brahmans are fed, and receive presents of money and cloths. Concerning the death ceremonies, Mr. Subramani Aiyar writes as follows. "After death, the blood relations of the deceased bathe, and, with wet clothes on, place two pieces of the stem of the plantain tree, one at the head and the other at the feet of the corpse. The hair of the head and face is shaved a little, and the body is bathed with water in which turmeric and mailanchi, a red vegetable substance, are dissolved. The Vaishnavite gopi mark is drawn vertically, as also are sandal paste marks on various parts of the body, and flowers and garlands are thrown over it. The corpse is then covered with an unbleached cloth, which is kept in position by a rope of kusa grass. It is carried to the pyre by Nambutiris who are not within the pollution circle of the deceased, the eldest son supporting the head and the younger ones the legs. A cremation pit is dug in the south-east portion of the compound, and a mango tree, which has been felled, is used as fuel. In all these ceremonies, the eldest son is the karta or chief mourner and responsible ritualist, with whom the younger ones have to keep up physical contact while the several rites are being gone through. When the body is almost reduced to ashes, the principal performer of the ceremonies and his brothers bathe, and, taking some earth from the adjoining stream or tank, make with it a representation of the deceased. Throughout the funeral ceremonies, the Maran is an indispensable factor. The handing of the kusa grass and gingelly (Sesamum) seeds for the oblation must be done by a member of that caste. Sanchayanam, or the collection and disposal of the burnt bones of the deceased, takes place on the fourth day. On the eleventh day the pollution ceases, and the daily sraddha begins. A term of diksha or special observance is kept up for three fortnights, but generally for a whole year. On the twelfth day is the sapinda karana sraddha, or ceremony of what may be called joining the fathers, after which the dead person passes from the stage of preta to join the manes or spirits.