It is stated, in the Madras Census Report, 1891, that "the Paraiyans have been but little affected by Brahmanical doctrines and customs, though in respect to ceremonies they have not escaped their influence. Paraiyans are nominally Saivites, but in reality they are demon worshippers." The Homakulam tank in the South Arcot district is reputed to be the place where Nanda, the Paraiyan saint, bathed before he performed sacrifice preparatory to his transfiguration to Brahmanhood. [60] Brahman influence has scarcely affected the Paraiyan at all, even in ceremonial. No Paraiyan may enter any Vaishnava or Saiva temple even of the humblest sort, though of course his offerings of money are accepted, if presented by the hands of some friendly Sudra, even in such exclusive shrines as that of Sri Vira Raghava Swami at Tiruvallur. It is true that Paraiyans are often termed Saivites, but there are many nominal Vaishnavas among them, who regularly wear the namam of Vishnu on their foreheads. The truth is that the feminine deities, commonly called devata, have been identified by Hindus with the feminine energy of Siva, and thus the Paraiyans who worship them have received the sectarian epithet. As a matter of fact, the wearing of the namam of Vishnu, or the smearing of the ashes of Siva, is of no meaning to a Paraiyan. They are neither Saivites nor Vaishnavites. Like all other Dravidians, the Paraiyans acknowledge the existence of a supreme, omnipresent, personal spiritual Being, the source of all, whom they call Kadavul (He who is). Kadavul possesses no temples, and is not worshipped, but he is the highest conception of Paraiya thought. Paraiyans worship at least three classes of godlings or devata, generally called the mothers (amma). Sometimes they are worshipped as the virgins (Kanniyamma) or the seven virgins. These mothers may be worshipped collectively in a group. They are then symbolised by seven stones or bricks, perhaps within a little enclosure, or on a little platform in the Paraiya hamlet, or under a margosa (Melia Azadirachta) tree, or sheltered by a wattle hut, or even by a small brick temple. This temple is universally known as the Amman Koil. More usually, one particular mother is worshipped at the Paraiya shrine. She is then called the grama devata, or village goddess, of the particular hamlet. The names of these goddesses are legion. Each village claims that its own mother is not the same as that of the next village, but all are supposed to be sisters. Each is supposed to be the guardian of the boundaries of the cheri or gramam where her temple lies, sometimes of both gramam and cheri. She is believed to protect its inhabitants and its livestock from disease, disaster and famine, to promote the fecundity of cattle and goats, and to give children. In a word, she is called the benefactress of the place, and of all in it who worship her. The following are a few of the names of these village tutelary deities:--