The funeral of Sinerani (p. 391) is an excellent example which shows how all the details of a funeral ceremony are [[569]]dependent on the transference of a young girl to the clan of a boy who acts as husband to the corpse. By her marriage to Keinba, the dead girl became a member of the Keadrol, and her funeral should have been held at the burning-ground of this clan. Many of the features of the ceremonies were in accordance with this change of clan, and since all were not so, the various mishaps which occurred at the funeral were ascribed by the Todas to the departure from prescribed custom. [[570]]
[1] A full account of the two divisions and of their relation to one another will be given in [Chapter XXIX]. [↑]
[2] Another name for a man of no clan is pazuli, but I do not know whether this is merely a synonym of padmokh or whether a man can lose the right of belonging to a clan for any other reason than that described above. [↑]
[4] A meeting of the council is often spoken of as kûtkûdriti, “the assembly assembles,” or kûtpuniti, “the assembly makes.” [↑]
[5] It seemed clear that the term naim is also applied to these clan councils. [↑]
[6] For a full account of this controversy see the Manual of the Nilagiri District, by H. B. Grigg, Madras, 1880. See also Thurston, Bull. i. 182. [↑]
[7] I am not clear on whom the expense of rebuilding and repairing a dairy would fall when the dairy is situated at a village occupied by one family only, and used exclusively for buffaloes which are the private property of that family. [↑]
[8] On p. [70] I have given an example of the ownership of sacred buffaloes in the Kars clan. [↑]