they said, had been torn away by a tiger, just as if it had been cut out by a knife. A few days afterwards we heard a story, which was far more credible. The people of the village were very anxious for good crops, and resolved to return to the practice of offering a stranger passing by to the goddess Māmili, and so two of them were on the look-out for a victim. They soon saw one, and began to pursue him, but he, a Koi, knowing the former evil repute of the village, suspected their design and fled, and at last took refuge up a manchan. They began to ascend too, when he took out of his belt a knife, and struck at his assailants, and cut away his right cheek. This caused the two assailants to retreat, and the man escaped. As human sacrifices are now illegal, a langur monkey is frequently substituted, and called for occasion Ekuromma Potu, i.e.,a male with small breasts. This name is given in the hope of persuading the goddess that she is receiving a human sacrifice. Mutyalamma is the goddess, who is supposed to preside over small-pox and cholera. When the villages have determined to appease this dread goddess,they erect a pandal (booth) outside their village under a nīm (Melia Azadirachta) tree, search all round for the soft earth of a white-ant heap, and proceed at once to mould this earth into the form of an image of a woman, tie a cloth or two round her, hang a few peacock's feathers around her neck, and place her under the pandal on a three-legged stool, which has been made of the wood of Cochlospermum Gossypium (silk-cotton tree) for the occasion. They then bring forward a chicken and try to persuade it to eat some of the grains they have thrown down before the image, requesting the goddess to inform them whether she will leave their village or not. If the chicken picks up some of the grains, they regard it as a
