Two goddesses hold a position distinct from the mothers as a group, or as tutelary goddesses. These are Gangammal and Mariyattal, and their peculiarity is that they are itinerant deities. Gangammal is often described as the goddess of cholera, and Mariyattal, as the goddess of small-pox, though both diseases are frequently ascribed to the latter. Mariyattal is worshipped under the names of Poleramma and Ammavaru by Telugus. For instance, near Arcotkuppam in the North Arcot district, a festival is held in honour of Gangammal in the Tamil month Vaikasi (May-June), in which Sudras join. The main feature of the festival is the boiling of new rice as at Pongal. Men also put on women's clothes, and perform grotesque dances. In the same way, in the ten days' festival in honour of Mariyattal held at Uttaramallur during the Tamil month Avani (August), the goddess is carried about by washermen (Vannan), who perform a kind of pantomime (vilas) in her honour. There is a curious belief that these goddesses (or Gangammal, if they are distinguished) must travel along roads and paths, and cannot go across country, and that they cannot pass over the leaves of the margosa or the stems of the plant called in Tamil perandei (Vitis quadrangularis). Consequently, when cholera is about, and the goddess is supposed to be travelling from village to village seeking victims, branches of margosa and long strings of perandei are placed on all the paths leading into the gramam or cheri. Sometimes, also, leaves of the margosa are strung together, and hung across the village street. These are called toranam. Besides the deities already referred to, there are a number of ghosts, ghouls, and goblins (pey or pisasu), whom Paraiyans propitiate. Mathureiviran and Virabadran are, for example, two well-known demons. Among Tamil Paraiyans there are families in almost every village, who hold a kind of sacerdotal rank in the esteem of their fellows. They are called Valluvans, Valluva Pandarams, or Valluva Paraiyans. Their position and authority depend largely on their own astuteness. Sometimes they are respected even by Brahmans for their powers as exorcists. It is often impossible to see any difference between the Valluvans and the ordinary Paraiyans, except that their houses are usually a little apart from other houses in the cheri. They take a leading part in local Paraiya festivals. At marriages they pronounce the blessing when the tali is tied round the bride's neck. In cases of supposed possession by demons, or by the mothers, the Valluvan is consulted as to the meaning of the portent, and takes part in driving the spirit out of the victim, sometimes using violence and blows to compel the spirit to deliver its message and be gone. The Census Report, 1901, states that Valluvans do not eat or intermarry with other sections of the Paraiyans. Mr. Clayton is unable to confirm this, and is inclined to doubt whether it is generally true.