At the first menstrual period, a Yanadi girl occupies a hut erected for the purpose, which must have within it at least one stick of Strychnos Nux-vomica, to drive away devils. On the ninth day the hut is burnt down, and the girl cleanses herself from pollution by bathing. A woman, after confinement, feeds for three days on the tender leaves, or cabbage of the date palm (Phoenix sylvestris), and then on rice. Margosa leaves, and sometimes the leaves of other trees, and the knife with which the umbilical cord was cut, are placed under the infant's head for six days. A net is hung in front of the door, to keep out devils. The baby is given a name by the soothsayer, who pretends to be in communication on the subject with the god or goddess. The Yanadis pose as prophets of human destinies, and, like the Nilgiri Kurumbas, pretend to hold intercourse with gods and goddesses, and to intercede between god and man. Every village or circle has one or more soothsayers, who learn their art from experts under a rigid routine. The period of pupilage is a fortnight spent on a dietary of milk and fruits with no cooked meat, in a cloister in meditation. The god or goddess Ankamma, Poleramma, Venkateswaralu, Subbaroyadu, or Malakondroyadu, appears like a shadow, and inspires the pupil, who, directly the period of probation has ceased, burns camphor and frankincense. He then sings in praise of the deity, takes a sea bath with his master, gives a sumptuous feast, and becomes an independent soothsayer. The ardent soothsayer of old wrought miracles, so runs the story, by stirring boiling rice with his hand, which was proof against scald or hurt. His modern brother invokes the gods with burning charcoal in his folded hands, to the beat of a drum. People flock in large numbers to know the truth. The word is rangampattedhi in North Arcot and sodi in Nellore. The soothsayer arranges Chenchu Devudu and the local gods in a separate devara illu or house of god, which is always kept scrupulously clean, and where worship is regularly carried on. The auspicious days for soothsaying are Friday, Saturday, and Sunday. The chief soothsayer is a male. The applicant presents him with betel nuts, fruit, flowers, and money. The soothsayer bathes, and sits in front of his house smeared with black, white, red, and other colours. His wife, or some other female, kindles a fire, and throws frankincense into it. He beats his drum, and sings, while a woman from within repeats the chant in a shrill voice. The songs are in praise of the deity, at whose and the soothsayer's feet the applicant prostrates himself and invokes their aid. The soothsayer feels inspired, and addresses the supplicant thus: "You have neglected me. You do not worship me. Propitiate me adequately, or ruin is yours." The future is predicted in song. In these predictions the rural folk place abundant faith.