itself, it is rejected, and another substituted for it; and, in some cases (be it whispered, when the pūjāri thinks the sheep too thin and scraggy), he pours over it only a little water, and so demands another animal. If, however, the pūjāri, as the god's representative, is satisfied, he goes on pouring more and more water till the half-drenched animal has to shake itself, and so signs its own death-warrant. All who have ventured forth in the night to take part in the sacrifice then join together in the communal meal. An illustration of the value of sacrifices may here be quoted, to show how little value may be attached to an oath made in the presence of a god. Some pannaikārans (servants) of a Kallan landowner one day stole a sheep, for which they were brought up before the village munsif. When they denied the theft, the munsif took them to their village god, Karuppan (the black brother), and made them swear in its presence. They perjured themselves again, and were let off. Their master quietly questioned them afterwards, asking them how they dared swear so falsely before their own god, and to this they replied ' While we were swearing, we were mentally offering a sacrifice to him of a sheep ' (which they subsequently carried out), to pacify him for the double crime of stealing and perjury."
As a typical example of devil worship, the practice of the Valaiyans and Kallans of Orattanādu in the Tanjore district is described by Mr. F. R. Hemingway.*[1]" Valaiyan houses have generally an odiyan (Odina Wodier) tree in the backyard, wherein the devils are believed to live, and among Kallans every street has a tree for their accommodation. They are propitiated
- ↑ * Gazetteer of the Tanjore district.
