A number of playful young kids were next brought forward. The priest sprinkled them with water. On the ground lay a large flat brazen dish, and one of the villagers stood beside it with a sacred hatchet, rudely ornamented. At a single blow he struck off the head of a kid. The priest’s assistant raised the head, and muttering certain words, presented it to the Khuda. Dipping his finger into the blood, he flicked some drops upon the carven image, and placed the head with the other offerings. Meanwhile, the kid’s body had been so disposed that all its blood dripped into the brazen vessel; and when two or three animals had been sacrificed and the dish was full, one of the men lifted it up, and, first presenting it to the Khuda, turned round, and swang the body against the whitewashed wall of the temple, so as to empty it of blood. This ceremony was thrice repeated. The festival is known as the _Akrot-ka-pooja_, or Walnut Festival, from the pastime that follows the sacrificial scene. The priest, with a few companions, takes his place in the balcony of the temple, and all the young men present pelt them liberally with walnuts and green pine-cones, which the group in the balcony rapidly collect and return in plentiful volleys. For about half-an-hour this severe encounter lasts, when the assailed descend, and once more mingle with the crowd. By this time the sacrificial kids have been cooked, and the people seating themselves on the paved space in front of the Khuda, cakes and flesh are served out among them. In opposition to the usual Eastern custom, the women are helped before the men. It is now time for the homeward journey, but the mysterious oscillation of the Khuda is understood to signify its desire to visit the neighbouring village of Cheenee; and thither the multitude at once proceed, dancing, singing, shouting, while the forest glades resound with the trumpets and the tomtoms, and a few of the nimbler-footed speed ahead to give notice to the authorities at Cheenee of the honour in store for them. When near the latter village, the procession is met by the goddess of Cheenee, with her retinue, and an exchange of courtesies takes place. Next morning, the goddess of Kothi, or Coatee, returns to her own charge. SHAMANISM: DEVIL-DANCING. In many parts of Central and Southern India the rite of Devil-Dancing is practised, and Bishop Caldwell gives a striking description of it as it exists among the Shawars of Tinnevelly:[24]