Vol: V, No. 2.] Kathi Kasham. 43 
[V.S.] 
Third day.—This is the day for killing buffaloes and cows. 
Their mode of killing is very cruel, and.would not be tolerated 
for a moment in any civilised state. In the more northern vil- 
lages the poor animals are tied down and subject to much 
torture, the animal being cut to pieces piecemeal with knives 
and spears, and no attempt to end its life before almost the last 
shred of flesh has. been torn away and the limbs torn from their 
sockets. It is considered quite a sight, and crowds gather 
round, and even sit on the house-tops, and gaze on this horrible 
batcher’s work. After the cutting-up process in the whole vi 
lage is over, the division and distribution takes place in the same 
way as per ormed on the death of the sat and of course 
the ‘‘ sherra ’’ is called in to offer to ‘‘ kam 
Fourth day.—Both males and fea. join together in 
getting in a plentiful supply of wood ; and as there is much enter- 
taining during this feast, and all ‘night singing and dancing 
performed, there is need of plenty of fires, it being the 
coldest part of the year. The i Laver pact of the dead finds 
his first occupation on this day by collecting ‘‘ khamuina,’’ a 
kind of broad plantain leaf used for the unleavened bread made 
the next day. 
Fifth day. —-Unleavened bread is made into small cakes, 
and pigs and dogs killed, cut up into small SS cooked and 
offered to ‘kameo’’ and then distributed with a small cake of 
bread wrapped in the ‘‘ khamuina”’ leaves, amongst t the mourners 
in each section of the village. On this day also cloths of all 
kinds and qualities are attached to long poles and erected out- 
side each house of re dead. The more cloths displayed the 
greater one is thought 
Sixth day. This is ; occupied in preparing the rice beer 
which has been fermenting for some days in large casks, and 
any other work not finished on previous days is comple 
Seventh day.—This is the day when the real excitement 
commences. Friends and relations from villages around come 
in during the afternoon, and at sunset. Before their arrival 
and slices of pork, which after being offered to ‘‘ kameo ”’ by 
the ‘‘ sherra”’ is placed on the platform of the ‘‘ wonyai thing.” 
With this is also placed four pots of beer (weak and strong). 
After the arrival of villegers each family of the dead calls for its 
representative or ‘‘thila kapo’’ as he is called. He in the 
meantime has been decked with bright head-gear, necklaces, 
armlets, and leglets. On his arrival at the house he performs a 
dance outside, and then on entering is introduced to the seat of 
the dead. From this point until the end of the feast he is looked 
upon as the dead person in life, and just as we would treat a 
friend or relation who was going on a long journey, with no 
prospect of seeing him again, so is this ‘‘ thila kapo”’ looked 
