The temple also programs the group's participation in its immediate sacred surroundings. Holy water for its festivals must be collected at a nearby river shrine built by ancestors at the raja's bathing spot. On certain temple holy days, offerings for the ancestors must also be placed at another temple called pura melanting. the general designation for marketplace shrines. The significance of this temple is obscure; an ancestor from one of the collateral divisions outfitted this meditation site, which is connected with the spirits of 3nother temple important in the mi-ration le-end of Tabanan's royal house. The ancestor's special mystic powers were apparently considered to affect economic prosperity. Thus the group still maintains his pura melanting, where many unrelated market women leave offerings.

The group's support of such shrines persists; leaders built the riverside shrine and pura melanting because of their active role in the power structure of Tabanan kingdom. Yet when the political basis abruptly disappeared during 1906-8, the temple duties survived. Such apparently hollow ceremonies and legends about past obligations can later facilitate renewing lapsed social bonds. A case in point concerns those shrines connected to an irrigation temple in the distant mountains, such as the northern irrigation-headwater temple mentioned previously. A government official, who belonged to the group and whose collateral division once supplied irrigation officers for the kingdom, had suffered a serious illness marked by tormented