quadgram

This is a table of type quadgram and their frequencies. Use it to search & browse the list to learn more about your study carrel.

quadgram	frequency
an exogamous sept of	465
in the central provinces	452
in the case of	345
it is said that	310
the bride and bridegroom	310
is said to be	290
the madras census report	250
in the madras census	247
are said to be	240
the head of the	217
in front of the	212
the members of the	193
the house of the	183
is said to have	176
the name of the	169
members of the caste	162
the origin of the	156
of the central provinces	153
at the time of	148
are said to have	145
the name of a	145
wear the sacred thread	143
a member of the	143
on the other hand	143
said to have been	141
at the same time	139
in connection with the	139
on the third day	137
the remarriage of widows	137
at the present day	132
the end of the	132
in the gazetteer of	127
at the end of	122
to the house of	122
tribes and castes of	120
for the purpose of	116
the north arcot district	115
on the occasion of	113
they are said to	111
it is noted by	109
the fact that the	107
i am indebted to	106
in the census report	105
on the following day	104
of one of the	102
the women of the	97
in the form of	97
it is stated that	97
the spirit of the	97
a branch of the	96
a large number of	95
in the month of	94
of the north arcot	92
in the presence of	92
for the following note	92
the hands of the	91
and castes of bengal	90
to be derived from	89
in the shape of	89
of the bride and	88
the top of the	87
the time of the	86
as an exogamous sept	85
is given to the	85
the form of a	85
is considered to be	85
remarriage of widows is	84
on the fourth day	84
in a note on	84
put out of caste	84
the case of the	83
is said that the	83
the names of the	83
the rest of the	82
of the madura district	81
am indebted to mr	81
in the course of	79
at times of census	78
it is believed that	78
name is derived from	78
a note on the	77
the parents of the	77
it may be noted	77
it is probable that	76
a man of the	76
is derived from the	76
manual of the north	75
are not allowed to	75
of the caste is	75
are considered to be	74
the descendants of the	73
in the article on	73
the gazetteer of the	73
the following note on	72
the name is derived	72
for the first time	72
to the effect that	71
the birth of a	71
said to be the	71
the spot where the	70
the central provinces the	70
take their name from	70
is noted by mr	70
the centre of the	70
the travancore census report	70
said to be a	69
the case of a	69
to be descended from	68
on account of the	68
in the social scale	68
is the name of	67
the father of the	67
with the exception of	67
eat the flesh of	67
in the telugu country	66
as well as the	66
members of the family	66
a piece of cloth	66
in the travancore census	66
on the top of	66
to the fact that	65
the central provinces and	65
bride and bridegroom are	65
on the part of	64
the middle of the	64
on the day of	64
are supposed to be	64
on the last day	64
by the fact that	64
the home of the	63
the ancestors of the	63
an offshoot of the	63
is supposed to be	63
in the northern districts	62
persons in the central	62
the presence of the	62
the use of the	61
in the centre of	61
in the name of	61
in the female line	61
are also known as	61
in honour of the	61
in the middle of	60
the people of the	60
a feast to the	60
to that of the	60
the following account of	60
in the same manner	59
one of the most	59
the headman of the	59
on the first day	59
said to be derived	59
the beginning of the	59
betel leaves and areca	59
the fact that they	57
in the house of	57
on the tenth day	57
they are divided into	56
the side of the	56
is placed on the	56
leaves and areca nuts	56
by the name of	56
has been recorded as	55
the part of the	55
the feet of the	55
in the mysore census	54
of the caste are	54
the heads of the	54
is one of the	54
the south canara district	54
the mouth of the	54
the neck of the	54
birth of a child	54
of widows is permitted	53
as in the case	53
the foot of the	53
the members of which	52
a portion of the	52
the mysore census report	52
as soon as the	52
exogamous sept of boya	52
and it is said	52
this article is based	52
a small quantity of	52
the flesh of the	51
may be noted that	51
is taken to the	51
a small caste of	51
is supposed to have	51
member of the caste	50
the position of the	50
it is supposed that	50
their name from the	50
is given in the	50
following note on the	50
for the most part	49
derived from the sanskrit	49
the whole of the	49
by the side of	49
are the descendants of	49
the head of a	49
of the madras presidency	49
as a matter of	48
will take water from	48
the banks of the	48
the dead are buried	48
the bulk of the	48
the day of the	48
a pot of water	48
a section of the	47
seven times round the	47
origin of the caste	47
say that they are	47
to be the descendants	47
it would appear that	47
appears to have been	47
be the descendants of	47
on account of their	47
both men and women	47
the god of the	47
by means of a	47
the ancestor of the	47
disposal of the dead	46
house of the bride	46
is offered to the	46
the house of a	46
the worship of the	46
of the vizagapatam district	46
in a sitting posture	46
in the matter of	46
feast to the caste	46
with a man of	46
of the contracting couple	45
to be found in	45
the gazetteer of malabar	45
the back of the	45
members of the same	45
to have been the	45
in the same way	45
some of them are	45
from the fact that	45
of the south canara	44
with a view to	44
the religion of the	44
a part of the	44
is represented by a	44
in a state of	44
of the origin of	44
exogamous sept of devanga	44
members of the community	44
and some of them	44
the city of madras	43
be derived from the	43
in the event of	43
in the united provinces	43
the houses of the	43
part of the country	43
the south arcot district	43
to belong to the	43
as a mark of	43
in the hands of	43
an account of the	43
occurs as an exogamous	43
the performance of the	43
it is possible that	43
supposed to have been	43
in the absence of	42
on the seventh day	42
of which the following	42
are believed to be	42
the morning of the	42
in the city of	42
are divided into two	42
the body of the	42
be a corruption of	42
at the head of	42
for the sake of	42
of the dead man	42
at the house of	42
the last day of	42
who have settled in	42
on the morning of	42
a clan of rajputs	42
to those of the	41
in accordance with the	41
with a piece of	41
the shape of a	41
i am informed that	41
spirit of the deceased	41
considered to be the	41
as a synonym of	41
member of the family	41
gazetteer of the madura	41
it is recorded that	41
after the birth of	41
house of the bridegroom	41
the remainder of the	41
by members of the	40
at the beginning of	40
exogamous sept of kuruba	40
the soul of the	40
as a title of	40
to be a corruption	40
central provinces and berar	40
a gotra of kurni	40
the bridegroom and his	40
the founder of the	40
from father to son	39
are found in the	39
are supposed to have	39
is known as the	39
at the hands of	39
seems to have been	39
the sun and moon	39
killed by a tiger	39
and there is a	39
on the fifth day	39
recorded as a sub	38
in some parts of	38
at the foot of	38
with the view of	38
in the vizagapatam district	38
the close of the	38
will take food from	38
who are said to	38
it is thought that	38
is tied round the	38
the following may be	38
the central provinces in	38
the commencement of the	38
all the members of	38
are divided into the	38
in the north arcot	38
it has been suggested	38
the customs of the	37
as one of the	37
the death of the	37
into a number of	37
on the banks of	37
many of them are	37
with the aid of	37
on an auspicious day	37
the marriage of a	37
take water from them	37
in the manual of	37
the central provinces they	37
the tali is tied	37
are offered to the	37
the occasion of the	37
as that of the	37
in addition to the	37
the arrival of the	37
in the tamil country	37
a few years ago	37
the surface of the	37
following account of the	37
round the neck of	37
of the tamil country	37
are given to the	36
on the death of	36
the language of the	36
manual of the south	36
is placed in a	36
of the marriage ceremony	36
of the telugu country	36
a feast is held	36
is put out of	36
on the eleventh day	36
of the caste in	36
and those of the	36
from the hands of	36
at a distance of	36
on the following morning	36
by a man of	36
parts of the country	36
a feast is given	36
on the second day	36
and many of them	36
in procession to the	36
they are supposed to	36
a corruption of the	35
which is said to	35
the date of the	35
they say that the	35
in the maratha districts	35
is stated that the	35
are a class of	35
in the houses of	35
a large proportion of	35
and a piece of	35
is held to be	35
to the accompaniment of	35
in imitation of the	35
the roof of the	35
i may mention that	35
under the influence of	35
the mother of the	34
on the sixteenth day	34
are placed in the	34
are to be found	34
a hole in the	34
to the home of	34
with the sacred thread	34
name is said to	34
the north of the	34
a child is born	34
say that their ancestors	34
resemble those of the	34
in the bellary district	34
to one of the	34
a totemistic sept of	34
in the manufacture of	33
the service of the	33
have settled in the	33
from time to time	33
the occasion of a	33
three times round the	33
on the ground that	33
the place where the	33
it is noted that	33
but they do not	33
to the number of	33
on the spot where	33
that they are the	33
to have been a	33
on the head of	33
it is recorded by	33
is placed in the	32
are placed on the	32
it is said to	32
the consent of the	32
as a means of	32
the greater part of	32
it seems likely that	32
the leaves of the	32
article is based on	32
of the south arcot	32
at the present time	32
the final death ceremonies	32
of the bellary district	32
it is difficult to	32
a corrupt form of	32
of the higher castes	32
last day of the	32
derive their name from	32
has the sound of	32
but it is not	32
of some of the	31
the manual of the	31
supposed to be the	31
so called because they	31
the life of the	31
in favour of the	31
by one of the	31
parts of the body	31
this article is compiled	31
the bottom of the	31
as a synonym for	31
the name is said	31
as the name of	31
recorded as an exogamous	31
appears to be a	31
the majority of the	31
between members of the	31
is given by mr	31
the men of the	31
they think that the	31
under the name of	31
the expenses of the	31
the dead are usually	31
be found in the	31
the offspring of a	31
during the period of	31
brahmans will take water	31
there is also a	31
from those of the	30
a matter of fact	30
than that of the	30
and one of the	30
the meaning of the	30
of the gazetteer office	30
they say that their	30
in the direction of	30
early in the morning	30
are made to the	30
the conclusion of the	30
that they do not	30
as has been seen	30
are held to be	30
they are known as	30
the same as that	30
appear to have been	30
a number of exogamous	30
into the hands of	30
at the close of	30
the marriage ceremony is	30
is a corruption of	30
there can be no	30
the central provinces are	30
on the wedding day	30
placed in front of	30
who live in the	30
name of a sub	30
seems to be a	29
in the maratha country	29
exogamous sept of mala	29
on the bank of	29
is believed to be	29
an offering to the	29
is believed to have	29
in the habit of	29
when a man is	29
as the result of	29
and one or two	29
a present of a	29
who have taken to	29
the following are examples	29
in the midst of	29
of the godavari district	29
are believed to have	29
from place to place	29
and some of the	29
the way in which	29
caste is divided into	29
that one of the	29
as we have seen	29
a girl reaches puberty	29
take part in the	29
and the remarriage of	29
there is no doubt	29
front of the house	29
of their own caste	29
they belong to the	29
that their ancestors were	29
according to their own	29
to the conclusion that	29
on the twelfth day	29
the relations of the	29
is not allowed to	29
is carried to the	29
on the same day	28
for the use of	28
to the top of	28
the exception of the	28
been recorded as an	28
in consequence of the	28
a good deal of	28
some members of the	28
and at the same	28
the blood of the	28
as an offering to	28
occurs as a sub	28
been recorded as a	28
in the vicinity of	28
the names of their	28
the head to the	28
many of them have	28
a section of ahir	28
the caste is divided	28
is said that a	28
is that of the	28
of a number of	28
on a paper by	28
man of the caste	28
the same as the	28
considered to be a	28
roof of the house	28
same as that of	27
in reference to the	27
gazetteer of the vizagapatam	27
are derived from the	27
in the neighbourhood of	27
one side of the	27
in the godavari district	27
is believed that the	27
is noted in the	27
for the performance of	27
in the uriya country	27
they wear the sacred	27
in the way of	27
the wife of the	27
it is a common	27
the door of the	27
the following legend is	27
neck of the bride	27
in some of the	27
which the following are	27
a man who has	27
other parts of the	27
to the north of	27
and it may be	27
it is noted in	27
be given to the	27
it is evident that	27
some of them have	27
are an offshoot of	27
feast is given to	27
food cooked with water	27
a paper by mr	27
with a new cloth	27
in one of the	27
are descended from the	27
a relic of the	27
in the time of	27
in the belief that	27
the days of the	27
offerings are made to	26
large proportion of the	26
reason to suppose that	26
from the town of	26
give a feast to	26
the influence of the	26
article is compiled from	26
placed on the ground	26
are placed in a	26
for the benefit of	26
on one side of	26
members of other castes	26
are the names of	26
a certain number of	26
of the lower castes	26
is probable that the	26
and the bride and	26
male members of the	26
to do with the	26
in the tanjore district	26
are the same as	26
a title of the	26
in other parts of	26
a subcaste of bania	26
is said that they	26
is no doubt that	26
the spirits of the	26
on the night of	26
the direction of the	26
the death of a	26
a few of the	26
of the dead person	26
once upon a time	26
the bridegroom and bride	26
the bridegroom goes to	26
of the tanjore district	26
in front of him	26
that there is a	26
the day on which	26
religion of the semites	25
in the madras presidency	25
manual of the madura	25
the eldest son of	25
and castes of the	25
they say that they	25
in the madura district	25
members of the tribe	25
the bank of a	25
with those of the	25
spirit of the dead	25
who belong to the	25
in the possession of	25
they are not allowed	25
to be able to	25
on the th of	25
on the ninth day	25
gazetteer of the south	25
the priests of the	25
at the time when	25
the character of the	25
is made to the	25
the body of a	25
different parts of the	25
of the united provinces	25
a man of another	25
at the rate of	25
to show that the	25
when a girl reaches	25
the floor of the	25
in the performance of	25
the following account is	25
the place of the	25
from village to village	25
the owner of the	25
according to another version	25
it seems probable that	25
of the caste and	25
the third day after	25
in the southern districts	25
divided into a number	25
returned as a sub	25
they will take food	25
they are also known	24
are described by mr	24
the newly married couple	24
in front of it	24
not take water from	24
resembles that of the	24
the spirits of their	24
to be of the	24
as those of the	24
the edge of the	24
of the maratha country	24
as a name for	24
the hair of the	24
like that of the	24
be noted that the	24
a sept of the	24
to the south of	24
they are descended from	24
this part of the	24
the belief that the	24
the same as those	24
to have been originally	24
room of the house	24
the corpse of a	24
castes and tribes of	24
in the early morning	24
malabar law and custom	24
but this is not	24
bridegroom and his party	24
the custom of the	24
spread on the floor	24
believed to have been	24
the contracting couple are	24
headman of the caste	24
and are said to	24
given to the caste	24
the south of the	24
the bodies of the	24
do not intermarry with	24
is placed on a	24
do not wear the	24
they seem to have	24
by a member of	24
they do not eat	24
the inhabitants of the	24
at the expense of	24
bridegroom goes to the	24
have a number of	24
of the caste system	24
at the conclusion of	24
it is impossible to	24
appear to be a	24
early history of india	23
are so called because	23
is supposed that the	23
in the first place	23
caste panchayat or committee	23
for the same reason	23
claim to be kshatriyas	23
of a class of	23
number of exogamous septs	23
is by no means	23
as a substitute for	23
and there is no	23
to the houses of	23
there is a tradition	23
in an account of	23
an image of a	23
name of the caste	23
the same manner as	23
before or after puberty	23
on the day after	23
say that they have	23
and a number of	23
that on one occasion	23
part of the body	23
walking round the sacred	23
tied up in a	23
they are considered to	23
between them and the	23
the maternal uncle of	23
in front of her	23
can be no doubt	23
various parts of the	23
a synonym for the	23
the dead are burnt	23
in front of them	23
in charge of the	23
with that of the	23
are taken to the	23
on a large scale	23
there is no reason	23
hindu castes and sects	23
a small piece of	23
of the marriage ceremonies	23
it is clear that	23
round the sacred post	23
the value of the	23
for a long time	23
the time when the	23
is conducted to the	23
as a sign of	23
on one occasion a	23
head of the corpse	23
in the latter case	23
of the christian era	23
the author of the	23
occupation of the caste	23
the descendants of a	23
the story of the	23
the son of a	23
will take food cooked	23
on the back of	23
the names of which	23
is performed by the	22
they are also called	22
and a feast is	22
be descended from the	22
the following is a	22
is said to mean	22
was one of the	22
at the feet of	22
is taken to a	22
a quarter of a	22
the story goes that	22
on the way to	22
from whom a brahman	22
the face of the	22
in the tinnevelly district	22
that it is a	22
from house to house	22
from a common ancestor	22
where the corpse was	22
is used as a	22
take water from the	22
the property of the	22
concerning the origin of	22
the dead are either	22
that they are a	22
to distinguish them from	22
in view of the	22
has been suggested that	22
the night of the	22
after the death of	22
divorce and the remarriage	22
handed over to the	22
two or three days	22
the wood of the	22
and placed on the	22
the status of the	22
any part of the	21
the removal of the	21
exogamous sept of kamma	21
the ends of the	21
and it is not	21
from papers by mr	21
the family of the	21
of the bridal couple	21
the name given to	21
divided into two classes	21
on the sixth day	21
closely connected with the	21
looked down on by	21
in the eighteenth century	21
it is to be	21
as far as the	21
if a man is	21
the cochin census report	21
an instance of the	21
is paid to the	21
maternal uncle of the	21
the men and women	21
a corner of the	21
by a number of	21
the remains of the	21
the dress of the	21
on the shoulders of	21
binding portion of the	21
as far as possible	21
of members of the	21
according to another account	21
that there is no	21
looked down upon by	21
a subcaste of ahir	21
will not take food	21
the elders of the	21
this is supposed to	21
the binding portion of	21
compiled from papers by	21
the forehead of the	21
with the assistance of	21
of the village community	21
numbered about persons in	21
when a child is	21
to get rid of	21
but there is no	21
in the vizagapatam manual	21
and they do not	21
set apart for the	21
out of the house	21
of the trichinopoly district	21
it has been seen	21
which is known as	21
will not eat with	21
it has been said	21
parts of the state	21
the east of the	21
a small class of	21
but they are not	21
spot where the corpse	21
is the same as	21
the protection of the	21
to the present day	21
he is said to	21
one or two of	21
a little of the	21
is laid on the	21
food cooked without water	21
based on a paper	21
and wear the sacred	21
would appear that the	21
which is supposed to	21
the ceremony is performed	21
on the side of	21
in this case the	21
social status of the	21
is possible that the	21
he is assisted by	20
of a section of	20
in order to obtain	20
it must be remembered	20
most numerous in the	20
of the death of	20
in a corner of	20
in the bombay presidency	20
the period of mourning	20
not as a rule	20
in procession through the	20
cooked without water from	20
of a member of	20
the boy and girl	20
in the service of	20
on the other side	20
the title of the	20
are a caste of	20
the foreheads of the	20
of the nilgiri hills	20
the hands of a	20
that they are descended	20
in connection with a	20
is tied on the	20
found chiefly in the	20
seems to be that	20
is a tradition that	20
with the help of	20
a section of teli	20
to have come from	20
to the place of	20
on arrival at the	20
a name given to	20
expelled from the caste	20
same as those of	20
the entrance to the	20
a class of mendicants	20
spirits of their ancestors	20
work in the fields	20
the northern part of	20
may be said to	20
of the raja of	20
day on which the	20
the possession of the	20
to the central provinces	20
remarriage of widows are	20
belonging to the same	20
in the bombay gazetteer	20
a synonym of the	20
a substitute for the	20
with reference to the	20
is assisted by a	20
are one of the	20
head to the north	20
like those of the	20
of the malabar district	20
to them by the	20
are described as a	20
man of another caste	20
the corpse is carried	20
in the north of	20
dead are usually buried	20
a sign that the	20
they eat the flesh	20
with the object of	20
that some of the	20
and they say that	20
a mark of respect	20
water is poured over	20
based on papers by	20
of the caste who	20
to the east of	20
and the fact that	20
of the northern districts	20
for a few days	20
it is related that	20
to him by the	19
due to the fact	19
and one of them	19
spread on the ground	19
the course of the	19
the figure of a	19
the goddess of the	19
does not seem to	19
a man and woman	19
the following story is	19
the ordinary hindu deities	19
on the foreheads of	19
son of the deceased	19
the evening of the	19
is tied to the	19
seems likely that the	19
tribes of southern india	19
gazetteer of the tanjore	19
in the town of	19
on a plantain leaf	19
seem to have been	19
following account is given	19
the preparation of the	19
in the south canara	19
appears to be the	19
and on this account	19
the clothes of the	19
greater part of the	19
tied round the neck	19
at the temple of	19
on the neck of	19
a note by mr	19
the king of the	19
in course of time	19
an image of the	19
on the evening of	19
as soon as they	19
considered to be of	19
the upper part of	19
the male members of	19
districts of the central	19
to be descendants of	19
water from their hands	19
the most important of	19
on the right side	19
all members of the	19
as part of the	19
of the caste have	19
the first of these	19
say that it is	19
in the fact that	19
of the caste panchayat	19
members of the sept	19
the shrine of the	19
of the same sept	19
as a class of	19
the assistance of the	19
in the cochin census	19
on the appointed day	19
the hand of the	19
is applied to the	19
bury their dead in	19
to be divided into	19
is covered with a	19
on the west coast	19
are a branch of	19
to suppose that the	19
for two or three	19
eldest son of the	19
his daughter in marriage	19
in different parts of	19
walk seven times round	19
on papers by mr	19
covered with a cloth	19
be the offspring of	19
the first day of	19
reason to doubt that	19
to the spirit of	18
the south of india	18
a cocoanut is broken	18
with their own hands	18
the capital of the	18
on either side of	18
is spread on the	18
after it has been	18
the services of the	18
takes place on the	18
to the position of	18
belong to the same	18
the total number of	18
other parts of india	18
one of the five	18
occurs as a synonym	18
that the name is	18
but some of them	18
the tutelary deity of	18
the son of the	18
deputy inspector of schools	18
been killed by a	18
held to have been	18
is given as a	18
betel leaves and nuts	18
be no doubt that	18
the lord of the	18
and the marriage is	18
name given to the	18
they are the descendants	18
the ashes of the	18
is the god of	18
they seem to be	18
the authority of the	18
in the act of	18
be a branch of	18
as soon as it	18
supposed to be a	18
it is also said	18
or headman of the	18
other members of the	18
they claim to be	18
the occupation of the	18
of grain from the	18
in which they are	18
it is noticeable that	18
some parts of the	18
is seated on a	18
the master of the	18
is poured over the	18
the rise of the	18
a new cloth is	18
in the kurnool district	18
the vicinity of the	18
on the eighth day	18
soul of the deceased	18
to go to the	18
the permission of the	18
is also known as	18
one and the same	18
for a period of	18
of those who have	18
and it has been	18
social customs of the	18
from a paper by	18
notice of the caste	18
the day before the	18
the ends of their	18
to be regarded as	18
by some of the	18
at the bottom of	18
the side of a	18
of the members of	18
held to be the	18
after the wedding the	18
on the th day	18
to be in the	18
takes place in the	18
the traditional occupation of	18
out of caste for	18
are as a rule	18
the history of the	18
of the right hand	18
as long as the	18
to the spot where	18
members of the sect	18
in a piece of	18
thrown into a river	18
members of this sept	18
the nature of the	18
the belief in the	18
a member of a	18
on one of the	18
set up in the	18
similar to those of	18
of the present day	18
at the four corners	18
they go to the	18
as a sept of	18
for a man to	18
to a large extent	18
at the age of	18
been suggested that the	18
they will not eat	18
the effect that the	18
also occurs as a	18
into the mouth of	18
the success of the	18
house of the deceased	18
on the day before	18
i need hardly say	18
is regarded as a	18
the expense of the	18
and it is believed	18
and placed in the	18
in return for the	18
exogamous sept of the	18
are given in the	17
with oil and turmeric	17
the bank of the	17
a river or tank	17
that he was a	17
is a kind of	17
who lived in the	17
those who live in	17
for the protection of	17
if a girl is	17
the power of the	17
take cooked food from	17
a piece of the	17
those who do not	17
it is doubtful whether	17
is recorded by mr	17
in some places they	17
the manner in which	17
they are believed to	17
the name of an	17
or two of the	17
at the commencement of	17
and thrown into the	17
mouth of the corpse	17
a section of chamar	17
will not take water	17
criminal classes of the	17
the principal deity of	17
is to be found	17
the same way as	17
were not allowed to	17
on the floor of	17
name of a class	17
is recorded as a	17
parents of the bride	17
the introduction of the	17
to be superior to	17
take water from their	17
a piece of gold	17
the members of this	17
parents of the girl	17
a woman of the	17
of the village and	17
on the surface of	17
have been known to	17
this ceremony is called	17
of the house and	17
claim to be descended	17
to take part in	17
a rupee and a	17
the hut of the	17
if he does not	17
and is said to	17
on the subject of	17
and offered to the	17
what is known as	17
so that they may	17
per cent of the	17
rice is thrown over	17
and covered with a	17
there is a proverb	17
the chief of the	17
is performed on the	17
with a woman of	17
given in the gazetteer	17
that they belong to	17
it is customary for	17
and it is possible	17
when a girl attains	17
the sister of the	17
is made on the	17
the corpse was burnt	17
been returned as a	17
of a piece of	17
the time of marriage	17
to indicate that the	17
for the purposes of	17
was considered to be	17
head of the family	17
in the mouth of	17
a division of the	17
the position of a	17
and tribes of southern	17
though they do not	17
who claim to be	17
to the introduction of	17
in the interior of	17
the flowers of the	17
the social customs of	17
one of the two	17
that part of the	17
into the central provinces	17
the dead are cremated	17
head of the caste	17
father of the girl	17
is shown by the	17
of the names of	17
of gonds in betul	17
to the spirits of	17
in the districts of	17
a vessel of water	17
the leavings of food	17
a piece of new	17
the relatives of the	17
is the duty of	17
as a division of	17
and say that they	17
but do not intermarry	17
a string of black	17
i am informed by	17
one of which is	17
to the end of	17
most of them are	17
no doubt that the	17
at some distance from	17
as a symbol of	17
the time of their	17
the bark of the	17
is noted by the	17
returned at times of	17
of widows are permitted	17
at the top of	17
i have said that	17
exogamous sept of padma	17
tutelary deity of the	17
to be named after	17
with the head to	17
with the result that	17
of the same caste	17
either before or after	17
a measure of rice	17
the effect of the	17
the marriage of widows	17
one of the party	17
in the middle room	16
be connected with the	16
the daughter of a	16
the case with the	16
say that they were	16
they take their name	16
string of black beads	16
large number of exogamous	16
and the flesh of	16
corruption of the sanskrit	16
and are known as	16
the spirit of a	16
of his own caste	16
in the morning and	16
inheritance in the female	16
invested with the sacred	16
who take their name	16
from the top of	16
male member of the	16
of the areca palm	16
seem to be a	16
central provinces they are	16
to be possessed by	16
a share of the	16
of the bridegroom and	16
as shown in the	16
and members of the	16
it seems possible that	16
take food from them	16
to be one of	16
is made in the	16
on the nilgiri hills	16
the presence of a	16
linguistic survey of india	16
according to which a	16
the amount of the	16
on each side of	16
in the salem district	16
it is stated in	16
of the nineteenth century	16
the development of the	16
be one of the	16
number of exogamous groups	16
take food from the	16
over the heads of	16
is clear that the	16
of first cousins is	16
a few of them	16
in the hot weather	16
were returned from the	16
held to be a	16
main body of the	16
to be the offspring	16
the benefit of the	16
the union of first	16
not give their daughters	16
of a human being	16
the malaialis of the	16
avert the evil eye	16
the sacrifice of the	16
from the central provinces	16
bride and bridegroom go	16
if a child is	16
by the members of	16
in some places the	16
is taken from the	16
a woman who has	16
their dead in a	16
general notice of the	16
by the parents of	16
ties it round the	16
union of first cousins	16
the appearance of the	16
as shown by the	16
principal deity of the	16
the brahmans of the	16
and placed in a	16
is described by mr	16
so as to make	16
not take food from	16
following may be cited	16
one after the other	16
who is supposed to	16
to the temple of	16
in the bamboo district	16
about persons in the	16
on the heads of	16
the midst of the	16
that the spirits of	16
to the value of	16
of the eighteenth century	16
consider themselves superior to	16
they eat flesh and	16
takes place at the	16
of the lunar race	16
to work in the	16
the old town of	16
it is important to	16
and the ceremony is	16
home of the bride	16
is regarded as the	16
memoir of central india	16
is a sign that	16
be present at the	16
are treated to a	16
is due to the	16
the corpse is laid	16
two or three years	16
down on by the	16
is also said that	16
of the fact that	16
probably derived from the	16
the juice of the	16
the bride is conducted	16
dead are buried in	16
a survival of the	16
head to the south	16
they can afford it	16
a sept of gonds	16
the duty of the	16
from the time of	16
sept of boya and	16
on a piece of	16
the main body of	16
or those of the	16
food is offered to	16
is stated in the	16
a few grains of	16
be admitted into the	16
in an earthen pot	16
are buried in a	16
to be given to	16
the tying of the	16
must be remembered that	16
as members of the	16
like other telugu castes	16
temporarily put out of	16
i do not think	16
the conclusion that the	15
account is given by	15
to show that they	15
to the custom of	15
a man who is	15
it is considered a	15
the father of a	15
are looked down on	15
a village in the	15
of the primitive tribes	15
are known as the	15
of the marriage rites	15
that of the bride	15
to the worship of	15
on the ground in	15
have exogamous septs or	15
traditional occupation of the	15
it is interesting to	15
marriage and other ceremonies	15
noted by the rev	15
said to be very	15
a low caste of	15
gazetteer of the bellary	15
that in former times	15
not allowed to enter	15
has been returned as	15
i am indebted for	15
that it is the	15
a man may not	15
the common life of	15
the representatives of the	15
girls are usually married	15
follow the aliya santana	15
men of the village	15
to the place where	15
in support of the	15
that they should be	15
is based on the	15
as a caste of	15
an offering of a	15
are thrown into a	15
back of the head	15
believed to be the	15
the practice of the	15
a friend of mine	15
customs resemble those of	15
songs in praise of	15
any member of the	15
the decision of the	15
the social status of	15
as if they were	15
take food cooked without	15
of the deceased is	15
the gonds and other	15
may be derived from	15
they are of the	15
who are supposed to	15
take food cooked with	15
the worship of siva	15
this is not done	15
sister of the bridegroom	15
nothing to do with	15
has been seen that	15
are also found in	15
of the bombay presidency	15
and in the evening	15
the way to the	15
the top of a	15
are most numerous in	15
in praise of the	15
one of them is	15
and a new cloth	15
festival in honour of	15
to members of the	15
women of other castes	15
member of the community	15
in connection with this	15
the celebration of the	15
that they may be	15
it is the duty	15
it seems clear that	15
according to another legend	15
of the king of	15
and in some places	15
the life of a	15
give their daughters to	15
the affairs of the	15
that it is not	15
the middle room of	15
that they are not	15
as a member of	15
relations of the deceased	15
this article is mainly	15
i was told that	15
round the necks of	15
dead in a sitting	15
the day after the	15
when a woman is	15
of the mahua tree	15
in the northern part	15
on a level with	15
tribes of the central	15
eat flesh and drink	15
are tied to the	15
is thought that the	15
for the following account	15
the aid of the	15
the flesh of a	15
a day or two	15
buried in a sitting	15
the bulk of them	15
of the rajas of	15
that the members of	15
and he is assisted	15
to the music of	15
the return of the	15
castes from whom a	15
and at the end	15
flesh and drink liquor	15
that of the bridegroom	15
to account for the	15
upper part of the	15
it is well known	15
their connection with the	15
cultivating caste of the	15
the bride is taken	15
as might be expected	15
top of the head	15
gives it to the	15
is based on papers	15
they believe that the	15
on the day following	15
to be that the	15
the wrists of the	15
the sacrifice of a	15
they numbered about persons	15
from head to foot	15
of the most important	15
is looked upon as	15
the leader of the	15
it seems to be	15
a piece of turmeric	15
the priest of the	15
and it is probable	15
the caste panchayat or	15
door of the house	15
in such a case	15
social position of the	15
by the touch of	15
the first menstrual period	15
of the last century	15
the husband and wife	15
by means of the	15
gazetteer of the malabar	15
sept of padma sale	15
it does not seem	15
at a later period	15
be an offshoot of	15
exogamous sept of kapu	15
women of the village	15
one of the thirty	15
carried out by the	15
men and women are	15
a quarter of an	15
the following are some	15
the interior of the	15
is not permitted to	15
to avert the evil	15
and the child is	15
at the entrance to	15
the custom of menarikam	15
a man must not	15
of the gonds and	15
are summed up as	15
home of the bridegroom	14
are of the same	14
day fixed for the	14
that they came from	14
pot full of water	14
is noted that the	14
is removed from the	14
wrapped up in a	14
the ceremony consists in	14
worship the ordinary hindu	14
the day fixed for	14
the sanction of the	14
they do not use	14
as man and wife	14
be considered as a	14
is divided into two	14
the followers of the	14
the occupational caste of	14
and customs of the	14
corpse is carried to	14
the temples of the	14
and the central provinces	14
brahmans for their ceremonies	14
the uika clan of	14
a marriage among the	14
i feel sure that	14
carried to the grave	14
of ten or twelve	14
who is known as	14
this is followed by	14
those who have been	14
the central provinces is	14
the idea that the	14
that they were originally	14
is held in the	14
small quantity of rice	14
are found only in	14
at the village of	14
part of the ceremony	14
known by the name	14
to the parents of	14
to the origin of	14
to the father of	14
in the coimbatore district	14
is set up in	14
are tattooed on the	14
through the agency of	14
to which a man	14
is recorded in the	14
the third day the	14
and the body is	14
to partake of the	14
the guardian of the	14
at a marriage among	14
it is further recorded	14
in the worship of	14
given to them by	14
the image of a	14
of one of these	14
returned at the census	14
employ brahmans for their	14
at the back of	14
the mother and child	14
exogamous sept of odde	14
maggots in a wound	14
the neighbourhood of the	14
the gold value of	14
of two or three	14
accept cooked food from	14
on behalf of the	14
common life of the	14
of the chota nagpur	14
inheritance from father to	14
and marry among themselves	14
at the holi festival	14
go to the house	14
and it is considered	14
and on the other	14
of the people of	14
party go to the	14
in the first instance	14
the north and south	14
following legend is current	14
is that they are	14
piece of new cloth	14
a section of komti	14
provinces and berar in	14
feet from the ground	14
as opposed to the	14
day in the month	14
a subcaste of brahmans	14
the effects of the	14
the girl is taken	14
one of the three	14
in the months of	14
their daughters to them	14
is the most important	14
w w w w	14
a man or woman	14
be of the same	14
goes to the house	14
belonging to the caste	14
girls are married before	14
in order to make	14
is thrown into the	14
of the impure castes	14
of the uika clan	14
bride and bridegroom sit	14
day of the marriage	14
offered to the god	14
it seems to me	14
the bow and arrow	14
of those who are	14
middle room of the	14
the social position of	14
pollution is observed for	14
is presented with a	14
allowed to enter the	14
of the wood of	14
that their ancestor was	14
headman of the village	14
the god of death	14
the spirits of ancestors	14
go through the ceremony	14
a name for the	14
to be allowed to	14
in the village of	14
it is regarded as	14
is compiled from papers	14
the management of the	14
the settlement of the	14
the lower classes of	14
first day of the	14
in front of his	14
not wear the sacred	14
do not appear to	14
inmates of the house	14
at a distance from	14
members of which are	14
the bride is then	14
the north arcot manual	14
this article is partly	14
themselves to be descended	14
section of the caste	14
marry with each other	14
the sides of the	14
the gods of the	14
was held to be	14
the government of india	14
and placed on a	14
when a member of	14
with the permission of	14
munda and dravidian languages	14
i am told that	14
may have been the	14
marriage and other customs	14
the level of the	14
the occupations of the	14
the child is born	14
from that of the	14
on the day fixed	14
wrong with an outsider	14
in former times the	14
is taken by the	14
in the following manner	14
are described in the	14
an offshoot from the	14
there seems to be	14
have come from the	14
procession through the streets	14
and to have been	14
months of the year	14
be a relic of	14
in the kurnool manual	14
are looked down upon	14
as the case may	14
and it is supposed	14
the tribes and castes	14
and that of the	14
malabar and its folk	14
the caste title is	14
goes by the name	14
the case may be	14
are named after the	14
take food from any	14
to the roof of	14
is probably derived from	14
by the bride and	14
the southern part of	14
that it would be	14
have taken to the	14
and gives it to	14
men of the caste	14
so that he may	14
by the women of	14
the absence of the	14
have the privilege of	14
on the ground and	14
an honorific title of	14
a fine of rs	14
the image of the	14
at the marriage ceremony	14
to be the most	14
the bed of the	14
before the wedding the	13
said to be so	13
they do not wear	13
the bride by the	13
of the cochin state	13
people of the village	13
is set apart for	13
the corpse is placed	13
according to their means	13
of any of the	13
so long as the	13
on account of his	13
even at the present	13
is considered to have	13
the existence of a	13
claim to be brahmans	13
gold value of the	13
presented with a new	13
the completion of the	13
this appears to be	13
in the chingleput district	13
there is a great	13
it is supposed to	13
has to pay a	13
on the forehead and	13
are made on the	13
six royal races of	13
the base of the	13
in the former case	13
the attention of the	13
the cost of the	13
in proportion to the	13
and in front of	13
relatives of the deceased	13
in the male line	13
to be an offshoot	13
is not improbable that	13
women of the family	13
must be given to	13
of the uriya country	13
in the light of	13
as will be seen	13
make an offering of	13
of the death ceremonies	13
account is given in	13
the other side of	13
the first of the	13
mysore and coorg gazetteer	13
from door to door	13
to a considerable extent	13
the prosperity of the	13
the souls of the	13
in memory of this	13
that is to say	13
father of the bride	13
a bow and arrow	13
are also said to	13
the death of their	13
version of the story	13
will eat the flesh	13
take a wife from	13
the images of the	13
consider themselves to be	13
of any other caste	13
that it was a	13
on that of the	13
marriage of a widow	13
on the ground with	13
a branch of a	13
and given to the	13
some of the women	13
need hardly say that	13
the root of the	13
is supported by the	13
the water of the	13
the article on that	13
so long as they	13
it is certain that	13
during the time of	13
and it is the	13
it is the custom	13
in order that the	13
in that of the	13
and the use of	13
it is reported that	13
of the family are	13
the following description of	13
the following note i	13
it is not improbable	13
that he could not	13
may be married to	13
was the ancestor of	13
as belonging to the	13
of the family and	13
the caste in the	13
the size of a	13
the roots of the	13
as to the origin	13
in memory of the	13
a piece of iron	13
the demon king of	13
this has been done	13
women of the country	13
not seem to be	13
of the dead are	13
the aid of a	13
of mixed descent from	13
the northern parts of	13
the wrath of the	13
in consequence of this	13
following note i am	13
following account of a	13
the same number of	13
of the house of	13
of betel leaves and	13
the course of a	13
the leavings of others	13
with the consent of	13
each side of the	13
they were accustomed to	13
they have a caste	13
and the members of	13
a great part of	13
from the rest of	13
demon king of ceylon	13
go by the name	13
spot where the deceased	13
erected in front of	13
the implements of their	13
who live on the	13
they are allowed to	13
in madura and tinnevelly	13
in the relation of	13
placed in the grave	13
so that it may	13
a class of people	13
caste in the central	13
to a great extent	13
of ganjam and vizagapatam	13
a new earthen pot	13
is brought to the	13
made over to the	13
is sent to the	13
in regard to the	13
of the customs of	13
and it is a	13
a large section of	13
are seated on a	13
way in which the	13
lord of the chenchus	13
belong to the right	13
when they can afford	13
a girl of the	13
in the cuddapah district	13
of the west coast	13
in contact with the	13
through the female line	13
on his way to	13
seems probable that the	13
has been killed by	13
food or water from	13
on account of its	13
in any part of	13
soul of the dead	13
jungle life in india	13
is a form of	13
appears to be that	13
in the cultivation of	13
that the spirit of	13
say that their original	13
the inmates of the	13
and thrown into a	13
is interesting to note	13
taken to the temple	13
some of the more	13
is returned as a	13
clan of gonds in	13
it may not be	13
few grains of rice	13
as a sign that	13
of gold or silver	13
is of opinion that	13
for the maintenance of	13
covered with a new	13
in some localities the	13
as they are called	13
on the edge of	13
given to the bridegroom	13
of them in the	13
are either buried or	13
the sacred thread and	13
the old name of	13
said to be divided	13
there is a legend	13
lobes of the ears	13
and a younger brother	13
with his right hand	13
not considered to be	13
names of which are	13
who ties it round	13
part of the wife	13
possession of the land	13
classes of the madras	13
to be the same	13
they appear to be	13
who is represented by	13
the marriage of persons	13
down upon by the	13
the shape of the	13
value of the rupee	13
the ceremony takes place	13
he goes to the	13
take their seats on	13
a name assumed by	13
have no objection to	13
on the one hand	13
in the opinion of	13
are attached to the	13
according to the legend	13
who is said to	13
are a number of	13
as soon as a	13
of the house is	13
it would seem that	13
during the reign of	13
the fingers of the	13
from a note by	13
women are said to	13
contributions of grain from	13
with a member of	13
those who belong to	13
which the bride and	13
the bride to the	13
on the birth of	13
side of the river	13
is held to have	13
the place of cremation	13
two pieces of cloth	13
than those of the	13
over the head of	13
on the summit of	13
divisions of the caste	13
of the couple are	13
that the caste is	13
no reason to doubt	13
a few members of	13
as soon as she	12
one of the chief	12
of the race of	12
eat in the houses	12
as a sort of	12
distinguish them from the	12
and in the case	12
at the marriage of	12
supposed to be descended	12
i gather that the	12
position of the caste	12
there is a feast	12
rank higher than the	12
then proceed to the	12
dead are either buried	12
in the preparation of	12
the couple are seated	12
who can afford it	12
worn round the neck	12
of the salem district	12
take food or water	12
offered to the dead	12
a tamil synonym for	12
in connection with marriage	12
name of one of	12
the names of other	12
be paid to the	12
the origin of this	12
for the propitiation of	12
at the shrine of	12
as the price of	12
it is stated by	12
found principally in the	12
is sprinkled over the	12
in parts of the	12
they bury their dead	12
if there is a	12
divided into exogamous septs	12
in the south of	12
and in some cases	12
said to be descended	12
are the offspring of	12
those of other castes	12
be said to be	12
there are a few	12
after which it is	12
are placed on a	12
a great deal of	12
early part of the	12
the blood of a	12
a class of bairagis	12
a meeting of the	12
that most of the	12
so far as i	12
is no reason to	12
ties it on the	12
at the instance of	12
the state of the	12
with the idea that	12
the work of the	12
of the descendants of	12
offered to the deity	12
the eyes of the	12
the right side of	12
in spite of the	12
exogamous sept of bant	12
of the western ghauts	12
under the shade of	12
it was decided that	12
image of the god	12
divided into the following	12
man must not marry	12
marry in his own	12
the cloths of the	12
of a man who	12
not intermarry with the	12
on the left side	12
colonel tod states that	12
married either before or	12
is killed by a	12
the heat of the	12
turned out of the	12
the meeting of the	12
water in which the	12
the means of the	12
a goat is sacrificed	12
caste is said to	12
out of the way	12
in a position to	12
appear to be the	12
in order to avoid	12
on the left arm	12
three or four days	12
is performed at the	12
with the rest of	12
of the caste may	12
the courtyard of the	12
have been in the	12
and is applied to	12
under the protection of	12
a man may marry	12
and give a feast	12
to it in the	12
the feet to the	12
into one of the	12
of the god siva	12
the funeral ceremonies of	12
of a married woman	12
of black beads round	12
for three or four	12
return to the house	12
story to the effect	12
daughter in marriage to	12
third day after death	12
a sum of money	12
honour of the goddess	12
the caste have a	12
and the name is	12
is done by the	12
the advent of the	12
they do not intermarry	12
so as to avoid	12
if this is not	12
after the lapse of	12
points of the compass	12
the headquarters of the	12
it was thought that	12
is of great importance	12
if a man has	12
the cause of the	12
one or other of	12
an occupational name for	12
the house of his	12
on to the roof	12
am informed that the	12
in the golden bough	12
the hereditary occupation of	12
the caste worship the	12
on the face of	12
northern parts of the	12
the sons of the	12
that of the other	12
as a separate caste	12
of the sun and	12
in the south arcot	12
the point of death	12
ceremony is performed on	12
to be present at	12
the name by which	12
a place in the	12
and bridegroom are seated	12
and it is then	12
giving a feast to	12
when a man has	12
girls are married either	12
is carried in procession	12
the early part of	12
must first go through	12
is found in the	12
divided into two endogamous	12
following may be noted	12
origin of the name	12
if an unmarried girl	12
to the influence of	12
whom i am indebted	12
of the family of	12
the existence of the	12
but in the central	12
for a short time	12
hemingway writes as follows	12
a garland of flowers	12
has reference to the	12
are by no means	12
under the shade trees	12
may be taken as	12
in which it is	12
and an exogamous sept	12
foot of the hills	12
in the sixteenth century	12
to the use of	12
a girl who is	12
they are found in	12
the nature of a	12
of the caste was	12
it would have been	12
he or she is	12
at the funeral of	12
there are said to	12
the widow of his	12
given rise to the	12
it is not a	12
to the service of	12
food from the hands	12
are known by the	12
section of teli in	12
a story to the	12
not appear to have	12
found in the central	12
be the same as	12
the anniversary of the	12
would appear to be	12
the name of their	12
but as a rule	12
she is taken to	12
the month of kunwar	12
has been known to	12
and asked him to	12
aiyar writes as follows	12
the first and second	12
the birth of the	12
the fathers of the	12
of the solar race	12
the end of a	12
supposed to represent the	12
on the roof of	12
and is known as	12
is a class of	12
the marriage ceremonies of	12
the orders of the	12
under the direction of	12
is then taken to	12
the badagas of the	12
of one of their	12
are described as being	12
to sit on the	12
it may have been	12
found only in the	12
at the madras census	12
are some of the	12
the entrance of the	12
the majority of them	12
i do not know	12
some part of the	12
the bridegroom ties the	12
on the arrival of	12
up in a cloth	12
on the thirteenth day	12
note i am indebted	12
the great bulk of	12
during the month of	12
is partly based on	12
on the festival of	12
is a title of	12
the younger brother of	12
one of these is	12
those belonging to the	12
the nag or cobra	12
little reason to doubt	12
as he does so	12
were the ancestors of	12
given in the article	12
most important of the	12
ten or twelve years	12
of the head of	12
name by which the	12
it is customary to	12
fulfilment of a vow	12
an eponymous section of	12
the chota nagpur plateau	12
on the previous day	12
to the head of	12
it is suggested that	12
the scene of the	12
are not permitted to	12
occurs as the name	12
the good cultivating castes	12
and are supposed to	12
runs to the effect	12
the tandan of the	12
supposed to have come	12
the opening of the	12
look down on the	12
laid on the ground	12
from the old town	12
do not seem to	12
are married either before	12
carried to the burning	12
admitted into the community	12
are placed at the	12
claim to be the	12
it appears that the	12
those of the other	12
hands of the bride	12
by the spirit of	12
is dressed in a	12
the object of the	12
of one or two	12
the derivation of the	12
a new cloth and	12
to doubt that the	12
large section of the	12
the castemen of the	12
is well known that	12
as long as they	12
it is also the	12
make an image of	12
names of other castes	12
to pay a fine	12
taken to a tank	12
the price of the	12
and the names of	12
the house and the	12
the union of a	12
structure of the caste	12
round the sacred pole	12
the right hand of	12
on a par with	12
women of the caste	12
in the tanjore manual	11
will not eat food	11
women are tattooed on	11
the importance of the	11
has already been seen	11
as a general rule	11
the rule of the	11
died a violent death	11
man should marry his	11
in the courtyard of	11
has a right to	11
of the evil eye	11
sept of gonds in	11
marriage is the rule	11
it is also a	11
the age of puberty	11
worshipped with offerings of	11
taken to the house	11
considered to be an	11
is a sort of	11
came to the conclusion	11
of the life of	11
this is the case	11
it is true that	11
is taken to her	11
both male and female	11
the families of the	11
with an offering of	11
they have their own	11
a term applied to	11
in charge of a	11
was the son of	11
to the headman of	11
the headman of a	11
widows are allowed to	11
are arranged by the	11
a man cannot marry	11
to which i shall	11
live in the same	11
marriage between members of	11
this is said to	11
receives a present of	11
on the opposite side	11
one of the four	11
derivation of the name	11
a handful of rice	11
of his elder brother	11
where there is a	11
in fulfilment of a	11
the headmen of the	11
to the nature of	11
in front of a	11
owing to the fact	11
to the marriage pandal	11
the zamorin of calicut	11
represented by a stone	11
on a certain day	11
in the hope of	11
one end of which	11
relations of the bridegroom	11
stuck in the ground	11
royal races of rajputs	11
was given to the	11
take food from a	11
will take cooked food	11
tied round the waist	11
the growth of the	11
on the forehead with	11
take the place of	11
its way to the	11
that of his mother	11
of the name is	11
some of the most	11
the transmigration of souls	11
for the worship of	11
on the forehead of	11
exogamous sept of golla	11
the sight of a	11
probably an offshoot of	11
a few drops of	11
and a pair of	11
by the performance of	11
writes to me as	11
the wall of the	11
of the sections of	11
in a separate hut	11
live with her husband	11
physical condition of the	11
is placed before the	11
in the guise of	11
castes of the n	11
the dead body is	11
a considerable number of	11
is seduced by a	11
the daughter of his	11
by the names of	11
exogamous sept of balija	11
right hand of the	11
the interests of the	11
shown by the fact	11
taken out of the	11
they have the same	11
members of the taravad	11
in the position of	11
marry the widow of	11
is not considered to	11
to me as follows	11
left side of the	11
the rule is not	11
in the sense of	11
if they do not	11