offspring, they take a vow to offer figures of the seven virgins, who are represented all seated in a row. If a male or female recovers from cholera, small-pox, or other severe illness, a figure of the corresponding sex is offered. A childless woman makes a vow to offer up the figure of a baby, if she brings forth offspring. Figures of animals — cattle, sheep, horses, etc. — are offered at the temple when they recover from sickness, or are recovered after they have been stolen. The pupils of the eyes of the figures are not painted in till they are taken to the temple, where offerings of fruit, rice, etc., are first made. Even the pupils of a series of these images, which were specially made for me, were not painted at the potter's house, but in the verandah of the traveller's bungalow where I was staying. Horses made of clay, hollow and painted red and other colours, are set up in the fields to drive away demons, or as a thank-offering for recovery from sickness or any piece of good luck. The villagers erect these horses in honour of the popular deity Ayanar, the guardian deity of the fields, who is a renowned huntsman, and is believed, when, with his two wives Purna and Pushkala, he visits the village at night, to mount the horses, and ride down the demons. Ayanar is said to be "the special deity of the caste. Kusavans are generally the pūjāris in his temples, and they make the earthenware (and brick and mortar) horses and images, which are placed before these buildings."*[1]
For the following note on a ceremony, in which the potters take part, I am indebted to an essay submitted in connection with the M.A. degree of the Madras University. " Brāhmans of Vēdic times ate dogs, horses,
- ↑ * Gazetteer of the Madura district.
