Dravidian Gods in Modern Hinduism 135 



Such ceremonies as those performed in times of epidemics are 

 easily understood in the Hght of this explanation. A piece of 

 cactus is often placed on the wall or hung over the door. This 

 is done so that the demon bringing the disease will think the place 

 deserted and pass it by. In some places the people suspend small 

 pots of toddy from the eaves of the house. The intention ap- 

 pears to be that the spirits will drink this, and being satisfied will 

 pass on. Another suggested explanation is that the spirits will 

 certainly think a place deserted where toddy is left untouched ! 



In this way it would be possible to go through all the ceremonies 

 described in the preceding chapters and in every case, from the 

 worship of the most benign Perantalu to the propitiation of the 

 most hideous devil, the simple explanation would be found to be 

 the belief in and worship of spirits and spirits only. 



The Meaning of the Idols. It seems strange that a spirit 

 should be represented by a stone or other image, often shape- 

 less and uncarved, and quite unconnected with the history of the 

 spirit in any way. The popular conception of Dravidian worship 

 on the part of the majority of Europeans, is that it belongs under 

 Lyall's first heading, the worship of " stocks and stones."^^ We 

 see the throngs of people bowing before an image and making 

 offerings to it and naturally think that this constitutes all their 

 worship. 



Contrary to the popular idea, however, the worship of " stocks 

 and stones " is far more the tendency of Hindus than of Dra- 

 vidians. The Hindu is a pantheist. To him deity appears in all 

 objects, animate and inanimate. He does not hesitate to support 



for the protection which the goddess has given, but so far without success. 

 The worship appears to be totally for propitiation in order to escape the 

 present or impending evil. J. A. Curtis of Donokonda writes, " I do not 

 remember a single phrase or experience that would justify assigning ' a 

 certain degree of thankfulness ' to any of these religious acts." The Jour- 

 nal of the Anthropological Society of Bombay, VII, p. 502, says, " The sole 

 object of the worship of these village deities is to propitiate them and avert 

 their wrath. There is no idea of praise or thanksgiving, no expression 

 of gratitude and love, no desire for any moral or spiritual blessings. The 

 one object is to get rid of the cholera or small pox or cattle disease or 

 drought, or to avert some of the minor evils of life." 

 3^ See page 126, note 16. 



