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Vol. V, No. 2.] Kathi Kasham. 45 
[V.S.] 
of the deceased’s house, who receives a a from the ‘‘ thila 
tk 
kapo.’? Then come along the widows of the village, but 
instead of giving Styne they receive a parting gift ‘of meat 
and beer from him or her. er the widows come the female 
relations who sntcrtatid them the day before, and they also 
receive a present of meat and beer—a sort of mutual give 
and take befohs the ae parting. It is sunset now, and a 
procession is formed. the head of same march the torch- 
their heads and shoulders to keep off sparks from the flaming 
torches. Behind these march a crowd of elders dressed in their 
war garb, and lastly the ‘‘ thila kapo,” the representatives of 
the dead, follow with relations crowding around them, and 
with much lamenting and grief the — proceeds slowly 
on its way towards ‘‘ Zaiphar,’’ a spot at the north end of the 
village overshadowed by a large tree. To this spot the torch- 
_ bearers wend their way. The idea is that the spirits need to 
be led in the gathering twilight to show them the way to their 
final place of abode ‘* Kazairam,’’ and the warriors are also. 
needed as a guard to keep them from all harm on the way there. 
The spirit is supposed to enter into, or rather are turned into 
these lighted torches as soon as they are thrown down at 
‘** Zaiphar.”’ By the time these torches ree reached this place, 
the ‘‘thila kapo” have reached the limit of the village 
boundary, and on the supposition ety ‘the spirit has left to 
proceed on its way as a torch to ‘‘ Kazairam,” these represen- 
tatives are at once denuded of all their finery. The head-gear 
is broken up on the spot, and as far as these individuals are 
concerned, their representative work is over. All the villagers 
return to their homes, the torch-bearers having alread 
and placed on. a stone. This is dae for the purpose of not 
allowing the gan of the living to go off with the spirits of 
the dead just got rid of. 
The spirit after entering the torches are deolared to wend 
their way during the evening towards the hills on the north, 
and finally disappear to find themselves crossing the river in 
‘* Kazairam.” On that side of the river they are believed to 
commence and carry on an existence similar to that enjoyed, or 
otherwise, when alive on earth. The wealthy enjoy their 
wealth again, and the poor eke out the precarious existence 
suffered on earth. 
Tenth day.—This and the following few days are practically 
days of rest, and the only thing r recognized i is the supposition 
that the embodied spirits in ‘‘ Kazairam”’ cut all their hair 
off on the tenth day, ae have a sort of ‘‘ wash and brush up” 
