[7] My notes do not make it absolutely clear who lights the fire at the funeral of a male. The puntüt is lighted by a man of the same clan, and this is probably also the case with the azaramtüt. Owing to the fact that a woman becomes a member of her husband’s clan, the daughter-in-law who lights the fire at a woman’s funeral will also be of the same clan as the deceased. [↑]
[8] There was some question as to whether the ceremony did not begin as soon as the fire was lighted. [↑]
[9] This would seem to indicate that when the fire is extinguished, the objects burnt with the relics are far from being consumed by the fire. [↑]
[11] Ind. Antiq., 1874, vol. iii. p 35. [↑]
[12] This is also the usual vocative termination. [↑]
[13] Kakoji is the Kota name for a toe-ring worn on the second toe of the right foot by Kota women (see Breeks, p. 123). A similar word is used for bracelets of vine made by the Todas as a game. [↑]
[14] In some cases Samuel could not give the literal meanings, and has only given the general sense of the kwarzam. [↑]
[15] A play on Pidrvan’s name. [↑]
[16] As both these funeral laments were obtained from Samuel, I cannot guarantee that the method of spelling adopted is the same as that used elsewhere in the book; this is especially the case with the sign ‘th,’ which, in agreement with the practice customary in South India, was used by Samuel for the lingual ‘ṭ,’ and sometimes for a sound for which I have used the letter d. [↑]