The Paraiyans have no temples of their own, but worship Siva or Kali. According to a legend, in Tretayuga (the second age), a Paraiya named Samvara, and his wife Pulini were living in a forest, and one day came across a Sivalinga (stone lingam) at a dilapidated temple, which they kept, and worshipped with offerings of flesh, and by smearing it with ashes from the burial-ground. On a certain day, no ashes were available, and the woman offered to have her body burnt, so that the ashes thereof might be used. With much reluctance her husband sacrificed her, and performed puja. Then he turned round to offer, as usual, the prasadam to his wife forgetting that she was dead, and he was surprised to see her standing before him, receiving his offering (prasadam), in flesh and blood. Highly pleased with their conduct, Siva appeared in person before them, and gave them absolution. In every small village in the rural parts, is a small Bhagavati temple, to the deity of which the Paraiyas are devotedly attached, and look to it for protection in times of cholera, small-pox, or other calamities. Kodungallur Bhagavati is their guardian deity, and they take part in the festivals (yela) at the shrine. A few days before the festival, a piece of cloth is given to the Velichapad (oracle), who dresses himself in it, wears a piece of red cloth round his neck, a peculiar dress around his loins, and ties a few small bells (chelamba) round his legs. Accompanied by others with drums and fife and a basket, he goes to every Nayar house daily for seven days, and receives presents of paddy, wherewith to defray the expenses of the festival. During the celebration thereof, the Velichapad and others go to a shed at a distance from the temple (kavu), some dressed up as ghosts, and dance and sing, to the accompaniment of a band, in honour of the deity. In a note on the Paraiyans of Malabar, Mr. T. K. Gopaul Panikkar writes [70] that "at certain periods of the year the Paraiyas have to assume the garb of an evil deity, with large head-dresses and paintings on the body and face, and tender cocoanut leaves hanging loose around their waists, all these embellishments being of the rudest patterns. With figures such as these, terror-striking in themselves, dancing with tom-toms sounding and horns blowing, representing the various temple deities, they visit the Nair houses, professing thereby to drive off any evil deities that may be haunting their neighbourhood. After their dues have been given to them, they go their ways; and, on the last day, after finishing their house-to-house visits, they collect near their special temples to take part in the vela tamasha (spectacle)."