There are numerous ceremonies in Bali, some of which are private, some public. Some are described throughout the book. To attend you must wear Balinese dress: see the article entitled Balinese Dress and Textiles. It is unnecessary for tourists to be formally dressed: a sarong, sash and covered arms are sufficient Categories There are five different categories of ceremonies, the panca yadnya. There are rituals for: The gods (dewa yadnya) An example would be a temple anniversary, odalan. The higher spirits (pitra yadnya) This includes the ancestors before they have been deified, such as cremation or Ngaben. The consecration of priests and priestesses (rsi yadnya) Humans (manusa yadnya) These are rites of passage ceremonies from conception to just before death, such as pre-natal rites, birth ceremonies, the 12 day, 42 day and three months' old baby ceremonies, tooth-filing, and marriage, Evil spirits (bhuta yadnya) Bhuta means element; kala, another word for demon, means time or energy. Demons are personifications of forces derived from the five elements and bring misfortune to man. The purpose of these ceremonies is to placate the demons and bring harmony to the world. One such purification sacrifice, taur kasanga, takes place on the last day of the lunar year at Besakih and elsewhere on the island. Private ceremonies All Balinese rituals are preceded by a purification ceremony to banish the evil spirits before the divine powers are addressed. This is done by offerings, holy water and hand gestures. There follows brief details of some of the private family ceremonis. During pregnancy This is performed for the welfare of mother and child to anchor the embryo firmly in the womb. Immediately after birth The father collects the baby's placenta, the ari-ari, which is the most important element of the Kanda Empat (for an explanation see the article entitled Balinese Religion), takes it home, washes it, places it in a coconut with flowers and money, wraps it in a white cloth and buries it outside the door of his home. As you look out, girls' placentas are buried on the left and boys' on the right. The grave is covered with a black stone and spiky pandanus leaves to protect it. Finally a symbolic cremation fire is lit on the grave. 12 days The baby can now be given a name. In some parts a grandparent may visit a clairvoyant priest, balian tenung, or he may be called to carry out a purification ceremony. The priest has the ability to communicate with the ancestors to identify whom the baby is a reincarnation of. 42 days Mother and child are impure for 42 days after the birth. She cannot enter sacred places like temples and the child must be protected from witches. For the first three months the child is very vulnerable to witches and sorcerers. At the end of the period the mother and child cease to be impure and a small purification ceremony is held. 105 days or 3 months (tigang odalan) This is the first big ceremony and takes place in the family compound. It is the day that a child attains a normal state and may enter temples. The baby ceases to be a divine creature. It is the day that the baby first touches the ground - described as a return to the earth. The ceremony takes place in the morning. Up to this point the baby will always have been carried. In some parts of Bali the baby is put into a cage, like those used for roosters, after touching the ground. The priest gives the child its real name. A similar ceremony takes place in the palaces in Java, which may throw light on its origins. The Kanda Empat have 108 helpers and an exorcism is needed for them, so that they do not harm the child. There is often a Wayang Kulit performance.