temple doors are all shut up, and, for the next seven days, the whole place is given over to the worst depredations of the countless demons over whom this blood-thirsty goddess holds sway. No human beings can safely remain there, lest they might become prey to these ravenous demons. In short, the Bharani day inaugurates a reign of terror in the locality, lasting for these seven days. Afterwards, all the dirt is removed. The temple is cleansed and sanctified, and again left open to public worship. The pilgrims return, but not in the same manner in which they repaired thither. During the backward journey, no obscene songs or expressions are indulged in. They are to come back quietly and calmly, without any kind of demonstrations. They get back to their respective homes, and distribute the sandals and other pujah substances to their relations and friends who have elected to remain at home; and the year's pilgrimage is brought to a close." "The month Karkkatakam," Mr. Fawcett writes, "when the Malayalis say the body is cool, is the time when, according to custom, the Nayar youths practice physical exercises. At Payoli in North Malabar, when I was there in 1895, the local instructor of athletics was a Paravan, a mason by caste. As he had the adjunct Kurup to his name, it took some time to discover the fact. Teachers of his ilk are invariably of the Paravan caste, and, when they are believed to be properly accomplished, they are given the honorific Kurup. So carefully are things regulated that no other person was permitted to teach athletics within the amsham (a local area, a small county), and his womenfolk had privileges, they only being the midwives who could attend on the Nayar women of the amsham. His fee for a course of exercises for the month was ten rupees. He, and some of his pupils, gave an exhibition of their quality. Besides bodily contortions and somersaults, practiced in a long low-roofed shed having a sandy floor, there is play with the following instruments:--watta; cheruvadi, a short stick; and a stick like a quarter-staff called a sariravadi, or stick the length of one's body. The watta is held in the right hand as a dagger; it is used to stab or strike and, in some ingenious way, turn over an opponent. The total length of the watta is two feet, and of the cheruvadi about three feet. The latter is squared at the ends, and is but a short staff. It is held in the right hand a few inches from the end, and is used for striking and guarding only. The sariravadi is held at or near one end by one or by both hands. The distance between the hands is altered constantly, and so is the end of the stick, which is grasped now by one, now by another end by either hand, as occasion may require; sometimes it is grasped in the middle. The performance with these simple things was astonishing. I should say the watta and the cheruvadi represented swords, or rather that they were used for initiation or practice in swordsmanship, when the Nayars were the