and worship it. The women had small gold and silver ornaments suspended from cords round their necks, which they said had been supplied to them by a goldsmith, from whom they had ordered figures of Māriamma. The form represented is that of the goddess Kāli. They mentioned that they had been told by their forefathers that, when a good man dies, his spirit enters the body of some of the better animals, as that of a horse or cow, and that a bad man's spirit gives life to the form of a dog or jackal, but they did not seem to believe in it. They believe firmly, however, in the existence and constant presence of a principle of evil, who, they say, frequently appears, my informant having himself often seen it in the dusk of the evening assuming various forms, at times a cat, anon a goat, and then a dog, taking these shapes that it might approach to injure him,"
The domestic god of the Koravas, in the southern districts, is said to be Sathavu, for whom a day of worship is set apart once in three or four years. The Koravas assemble, and, in an open place to the west of the village, a mud platform is erected, on which small bricks are spread. In front of the platform are placed a sickle, sticks, and arrack (liquor). Cocoanuts, plantain fruits, and rice are offered, and sheep sacrificed. Sandal and turmeric are poured over the bricks, and camphor is burnt. The proceedings terminate with a feast.
The presiding goddess of the criminal profession of the Koravas is stated by Mr. M. Paupa Rao Naidu*[1] to be Moothēvi, the goddess of sleep, whom they dread and worship more than any other god or goddess of the
- ↑ • History of Railway Thieves. Madras, 1904.
