performed, every farmer appeases his family deity, i.e. Khandoba, Bahiroba, Kankoba, etc., by performing a ceremony at home called Deopan or Devaski, which relates to the worship of ancestors. Most of the farmers regard one of their dead ancestors as their chief deity, and represent him in their house by a cocoanut. They do not enter on any new business without first offering prayers to this cocoanut, and they also believe that they can bring evil upon their enemies by simply cursing them before the deified cocoanut. The only materials generally required for the worship of this cocoanut are red powder, incense and flowers. On rare occasions, goats and fowls are sacrificed. It is believed that the ancestor in the cocoanut likes to be worshipped by the wife or husband (as the case may be) of the person represented by the cocoanut. Some farmers, in addition to the cocoanut, worship a stick or cap of their ancestor along with the cocoanut, and offer prayers for the protection of their cattle, for good rain and harvest, and also for the destruction of their enemies. [319] CHAPTER III. DISEASE DEITIES. At Vengurla, in the Ratnágiri District, when epidemic diseases prevail, the people of the village assemble and prepare a basket in which are placed cooked rice, cocoanuts, lemons, wine, red flowers and Udid (Phaseolus radiatus) grain. The basket is then carried out of the village along with a cock or a goat, and deposited outside the village boundary. To carry this basket, a person belonging to the Mahár caste is generally selected. The people of the next village similarly carry the basket beyond their village limits; and it is finally thrown into the sea. It is believed that if the basket of offerings to the disease-deities is carried from one village to another, it is sure to bring the disease with it. Great care is therefore taken to throw the offerings into the sea. In cases of small pox a feast is given to women whose husbands are alive. In some cases boiled rice is mixed with the blood of a cock, and on the rice is placed a burning black cotton wick in a cocoanut shell with a little oil in it. The whole is then carried beyond the village boundary and thrown away. [320] In the village of Mithbáv in the Ratnágiri District, epidemic diseases like cholera, small pox, plague, etc., are supposed to come from disease deities, and in order to avoid the danger of such diseases the people of the village go to the temple of the village deity and pray for protection. The special form of worship on such occasions is the Kaul, i.e., asking a favour from the deity. When an epidemic of plague broke out for the first time at Sangameshwar, the people of the village at once proceeded to worship the village deity; but a few cases of plague occurred, even after worshipping the village goddess Jákhmáta. When the people went to the temple and asked the reason why the plague continued, it was announced by the deity through