(1) The dancing-girl who could not dance said that the hall was not
big enough. The Rev. H. Jensen gives [84] as an equivalent "When the
devil could not swim, he laid the blame on the water."
(2) If the dancing-girl be alive, and her mother dies, there will be
beating of drums; but, if the dancing-girl dies, there will be no such
display. This is explained by Jensen as meaning that, to secure the
favour of a dancing-girl, many men will attend her mother's funeral;
but, if the dancing-girl herself dies, there is nothing to be gained
by attending the funeral.
(3) Like a dancing-girl wiping a child. Jensen remarks that a
dancing-girl is supposed to have no children, so she does not know
how to keep them clean. Said of one who tries to mend a matter,
but lacks experience, and makes things worse than they were before.
(4) As when a boy is born in a dancing-girl's house. Jensen notes
that, if dancing-girls have children, they desire to have girls,
that they may be brought up to their own profession.
(5) The dancing-girl, who was formerly more than filled with good
food in the temple, now turns a somersault to get a poor man's rice.
(6) If a matron is chaste, she may live in the dancing-girl's street,
The insigne of courtesans, according to the Conjeeveram records,
is a Cupid, that of a Christian, a curry-comb. [85]
Devadiga.--The Devadigas are Canarese-speaking temple servants in South
Canara, concerning whom Mr. H. A. Stuart writes as follows. [86] "This
is a class of servants, chiefly musicians in Hindu temples. In the
reign of Mayura Varma, who built a number of new temples, it was found
that Brahmans could not perform all the services. It was, therefore,
ordained by him that the puja or worship alone should be performed by
the Brahmans, and that the Stanikas and Devadigas should perform the
other services in the temples. They are also called Moili (or Moyili),
but there is a caste called Kannada Moili which is quite distinct,
and Devadigas will not eat with them. Some of them cultivate lands,
and some are employed as peons and constables. They returned eleven
sub-divisions, but only one (Tulu) is numerically important. They
are Vaishnavites, and Tulu Brahmans are their priests. As regards
marriage, there is no fixed age. Remarriage of widows is permitted,
but it is practiced only in the case of young widows. The dead are
burned. They eat flesh, and drink liquor."
The Devadigas or Moilis speak Tulu, and are mainly
agriculturists. Their traditional occupation, however, is said to
be service in temples (slaves or servants of the deva or god). A
large number of them, both male and female, are engaged as domestic
servants. Like the Bants, they follow the aliya santana law of
inheritance (in the female line), and they have the same balis
(septs) as the Bants and Billavas. In their marriage ceremonies,
they closely imitate the Bants. An interesting feature in connection
therewith is that, during the dhare ceremony, a screen is interposed
between the bride and bridegroom at the time when the dhare water is
poured. As a sign of betrothal, a ring is given to the bride-elect,
and she wears it on the little finger. The caste is a mixed one,
and here and there Devadigas are seen to have the typical prominent
cheek-bones and square face of the Jains.
In the Census Report, 1901, Dakkera Devali, Padarti, and Valagadava
are returned as sub-divisions of Devadiga.
Devala (belonging to God).--An exogamous sept of Odde. The equivalent
Devali has been recorded as a sub-caste of Devadiga, and Devalyal as a
division of the Todas. [87] A division of the Irulas of the Nilgiris,
settled near the village of Devala, is known by that name.
Devanga.--The Devangas are a caste of weavers, speaking Telugu or
Canarese, who are found all over the Madras Presidency. Those whom
I studied in the Bellary district connected my operations in a vague
way with the pilag (plague) tax, and collection of subscriptions for
the Victoria Memorial. They were employed in weaving women's saris in
pure cotton, or with a silk border, which were sold to rich merchants
in the local bazaar, some of whom belong to the Devanga caste. They
laughingly said that, though they are professional weavers, they find
it cheapest to wear cloths of European manufacture.
The Devangas are also called Jadaru or Jada (great men), Dendra,
Devara, Dera, Seniyan, and Sedan. At Coimbatore, in the Tamil country,
they are called Settukkaran (economical people).
The following legend is narrated concerning the origin of the
caste. Brahma, having created Manu, told him to weave clothes for
Devas and men. Accordingly Manu continued to weave for some years,
and reached heaven through his piety and virtuous life. There being
no one left to weave for them, the Devas and men had to wear garments
of leaves. Vexed at this, they prayed to Brahma that he would rescue
them from their plight. Brahma took them to Siva, who at once created
a lustrous spirit, and called him Devalan. Struck with the brilliancy
thereof, all fled in confusion, excepting Parvati, who remained near
Siva. Siva told her that Devalan was created to weave clothes, to
cover the limbs and bodies of Devas and men, whose descendants are
in consequence called Devangas (Deva angam, limb of god). Devalan
was advised to obtain thread from the lotus stalks springing from
the navel of Vishnu, and he secured them after a severe penance. On
his way back, he met a Rakshasa, Vajradantan by name, who was doing
penance at a hermitage, disguised as a Sanyasi. Deceived by his
appearance, Devalan paid homage to him, and determined to spend the
night at the hermitage. But, towards the close of the day, the Rishi
and his followers threw off their disguise, and appeared in their
true colours as Asuras. Devalan sought the assistance of Vishnu,
and a chakra was given to him, with which he attempted to overthrow
the increasing number of Asuras. He then invoked the assistance
of Chaudanayaki or Chaudeswari, who came riding on a lion, and the
Asuras were killed off. The mighty Asuras who met their death were
Vajradantan (diamond-toothed), Pugainethran (smoke-eyed), Pugaimugan
(smoke-faced), Chithrasenan (leader of armies) and Jeyadrathan (owner
of a victory-securing car). The blood of these five was coloured
respectively yellow, red, white, green, and black. For dyeing threads
of different colours, Devalan dipped them in the blood. The Devangas
claim to be the descendants of Devalan, and say that they are Devanga
Brahmans, on the strength of the following stanza, which seems to
have been composed by a Devanga priest, Sambalinga Murti by name:--
Manu was born in the Brahman caste.
He was surely a Brahman in the womb.
There is no Sudraism in this caste.
Devanga had the form of Brahma.
The legendary origin of the Devangas is given as follows in the
Baramahal Records. [88] "When Brahma the creator created the charam
and acharam, or the animate and inanimate creation, the Devatas or
gods, Rakshasas or evil demons, and the human race, were without a
covering for their bodies, which displeasing the god Narada or reason,
he waited upon Parameshwara or the great Lord at his palace on the
Kailasa Parvata or mount of paradise, and represented the indecent
state of the inhabitants of the universe, and prayed that he would
be pleased to devise a covering for their nakedness. Parameshwara saw
the propriety of Narada's request, and thought it was proper to grant
it. While he was so thinking, a male sprang into existence from his
body, whom he named Deva angam or the body of God, in allusion to the
manner of his birth. Deva angam instantly asked his progenitor why
he had created him. The God answered 'Repair to the pala samudram
or sea of milk, where you will find Sri Maha Vishnu or the august
mighty god Vishnu, and he will tell thee what to do.' Deva angam
repaired to the presence of Sri Maha Vishnu, and represented that
Parameshwara had sent him, and begged to be favoured with Vishnu's
commands. Vishnu replied 'Do you weave cloth to serve as a covering
to the inhabitants of the universe.' Vishnu then gave him some of
the fibres of the lotus flower that grew from his navel, and taught
him how to make it into cloth. Deva angam wove a piece of cloth, and
presented it to Vishnu, who accepted it, and ordered him to depart,
and to take the fibres of trees, and make raiment for the inhabitants
of the Vishnu loka or gods. Deva angam created ten thousand weavers,
who used to go to the forest and collect the fibre of trees, and make
it into cloth for the Devatas or gods and the human race. One day,
Deva angam and his tribe went to a forest in the Bhuloka or earthly
world, in order to collect the fibre of trees, when he was attacked
by a race of Rakshasas or giants, on which he waxed wroth, and,
unbending his jata or long plaited hair, gave it a twist, and struck
it once on the ground. In that moment, a Shakti, or female goddess
having eight hands, each grasping a warlike weapon, sprang from the
earth, attacked the Rakshasas, and defeated them. Deva anga named her
Chudeshwari or goddess of the hair, and, as she delivered his tribe
out of the hands of the Rakshasas, he made her his tutelary divinity."
The tribal goddess of the Devangas is Chaudeswari, a form of Kali or
Durga, who is worshipped annually at a festival, in which the entire
community takes part either at the temple, or at a house or grove
specially prepared for the occasion. During the festival weaving
operations cease; and those who take a prominent part in the rites
fast, and avoid pollution. The first day is called alagu nilupadam
(erecting, or fixing of the sword). The goddess is worshipped, and
a sheep or goat sacrificed, unless the settlement is composed of
vegetarian Devangas. One man at least from each sept fasts, remains
pure, and carries a sword. Inside the temple, or at the spot selected,
the pujari (priest) tries to balance a long sword on its point on
the edge of the mouth of a pot, while the alagu men cut their chests
with the swords. Failure to balance the sword is believed to be
due to pollution brought by somebody to get rid of which the alagu
men bathe. Cow's urine and turmeric water are sprinkled over those
assembled, and women are kept at a distance to prevent menstrual or
other form of pollution. On the next day, called jothiarambam (jothi,
light or splendour) as Chaudeswari is believed to have sprung from
jothi, a big mass is made of rice flour, and a wick, fed with ghi
(clarified butter) and lighted, is placed in a cavity scooped out
therein. This flour lamp must be made by members of a pujari's family
assisted sometimes by the alagu boys. In its manufacture, a quantity
of rice is steeped in water, and poured on a plantain leaf. Jaggery
(crude sugar) is then mixed with it, and, when it is of the proper
consistency, it is shaped into a cone, and placed on a silver or brass
tray. On the third day, called panaka puja or mahanevedyam, jaggery
water is offered, and cocoanuts, and other offerings are laid before
the goddess. The rice mass is divided up, and given to the pujari,
setti, alagu men and boys, and to the community, to which small
portions are doled out in a particular order, which must be strictly
observed. For example, at Tindivanam the order is as follows:--
Setti (headman).
Dhondapu family.
Bapatla family.
Kosanam family.
Modanam family.
Fire-walking does not form part of the festival, as the goddess
herself sprang from fire.
In some places in the North Arcot district the festival lasts over
ten days, and varies in some points from the above. On the first day,
the people go in procession to a jammi (Prosopis spicigera) tree,
and worship a decorated pot (kalasam), to which sheep and goats are
sacrificed. From the second to the sixth day, the goddess and pot are
worshipped daily. On the seventh day, the jammi tree is again visited,
and a man carries on his back cooked rice, which may not be placed on
the ground, except near the tree, or at the temple. If the rice is not
set down en route thereto, it is accepted as a sign that the festival
may be proceeded with. Otherwise they would be afraid to light the
joti on the ninth day. This is a busy day, and the ceremonies of
sandhulu kattadam (binding the corners), alagu erecting, lighting
the flour mass, and pot worship are performed. Early in the morning,
goats and sheep are killed, outside the village boundary, in the
north, east, south, and west corners, and the blood is sprinkled
on all sides to keep off all foreign ganams or saktis. The sword
business, as already described, is gone through, and certain tests
applied to see whether the joti may be lighted. A lime fruit is
placed in the region of the navel of the idol, who should throw it
down spontaneously. A bundle of betel leaves is cut across with a
knife, and the cut ends should unite. If the omens are favourable,
the joti is lighted, sheep and goats are killed, and pongal (rice)
is offered to the joti. The day closes with worship of the pot. On the
last day the rice mass is distributed. All Devanga guests from other
villages have to be received and treated with respect according to
the local rules, which are in force. For this purpose, the community
divide their settlements into Sthalams, Payakattulu, Galugramatulu,
Petalu, and Kurugramalu, which have a definite order of precedence.
Among the Devangas the following endogamous sections occur:--(1)
Telugu; (2) Canarese; (3) Hathinentu Manayavaru (eighteen house
people); (4) Sivachara; (5) Ariya; (6) Kodekal Hatakararu (weavers).
They are practically divided into two linguistic sections, Canarese and
Telugu, of which the former have adopted the Brahmanical ceremonials
to a greater extent than the latter, who are more conservative. Those
who wear the sacred thread seem to preponderate over the non-thread
weavers in the Canarese section. To the thread is sometimes attached
metal charm-cylinder to ward off evil spirits.