THE INDIAN ANTIQUARY.

48

[FEBRUARY, 1873.

a cocoanut, fried rice, and other eatables, and some arrack, and offers them in the court-yard.

to one ; or he ties his brass plate up there and eats his rice from plantain leaves, to express his

When in the state of trance, various questions are put to him by the people of the house, and also by neighbours. The food given him during the performance is also Kárana Bărani. The masks having been finished, a pig, fattened expressly for the purpose, is decapitated in front of the Kaymada, either by the Maleyāla, or by a Coorg of the house pointed out by him; its head is put for some minutes in the Kaymada, and it is then taken back and given to the Maleyāla. The rest of the pig and the bodies of the fowls (the heads belonging to the Maleyála performer) are made into curry for the benefit of the house-people. Where there happens to be no Kaymada, the pig-offering is made at the

humble obedience to the demon.

Kārana Köta. Females also behave now and then

as if

possessed by ancestral spirits.” While thus affected they roll about on the ground, but they

If the time for

the demon-masque has come, one of the previ ously mentioned Maleyāla performers, or in his stead a Tulu Pāleya, is sent for ; and when he arrives he goes through the ceremony in the court-yard.

Demon-masques are held either in

the name of five Kūlis (Chāmundi, Kalluruti, Panjuruli, Guliga, and Göraga, called the Pancha Bhūtas), or in the name of three (Kallugutti, Panjuruli, and Kalluruti), or in the name of one

(e.g. Chāmundi). Several of the demon-masques are performed in the same manner as the ghost masque, already described, the food which the performer takes in his trances being called Kāli Bărani.

The liberation of the soul is effected

thus : the performer, when representing the demon that has committed the theft, is begged to let the spirit loose ; he generally refuses at first to listen to the request ; but in the end he throws a handful of rice on such members of the

do not give utterance to any oracular responses. Sometimes threats are sufficient to cast out the

ghosts; at other times it is found necessary to call in sorcerers, either Coorgs or others, who, with the accompanying recitation of certain formulas, beat the possessed, or rather the ghosts, as the people think; and if this procedure proves ineffectual, the presenting of offerings (bali) is then resorted to.

household as stand near him, and with this

action he gives the spirit over to them. The spirit alights on the back of one of these members of the family, who then falls into a swoon, and is carried by the others into the house. When, after a little while, consciousness is restored, the ancestor's spirit is considered to

have joined the assembly of the other spirits. If the liberation is to be obtained at the

(B) Coord DEMon Worship. Male and female demons, called Kāli,f are held to be even more injurious than ancestral ghosts. One of the bad tricks of the Kūlis is their carrying off the souls of dying people. Whenever sore trials arise in a house, and

strange voices are thought to be heard in and near it, a Kaniya, i.e., astrologer (in this case

demon-masque of the village, or at that of another village, a man of the house goes to the

performance, and presents a cloth to the per former, for which he receives in return a hand

ful of rice, a piece of a cocoanut, or some such

trifle, which is thrown into his lap, the spirit at the same moment coming and mounting the man's back.

a Maleyāla), is enquired at regarding the cause. If he declares that some relative of the house

has not died in the natural way, but has been killed, and the soul carried off by a demon belonging to the house or to the village, or to some other village, a Kāli Kóla, i. e., demon masque, has to be performed for the liberation of the soul. As such a masque, however, takes

place only at fixed periods (at a place called Kutta once a year, at other places once every

second or third year), the master of the house ties some money to a rafter of the roof of his house, as a pledge of his willingness to have the masque performed at the proper time, or to go

• It may be remarked here that people are said to

become possessed not only by ghosts, but also by demons

He has then to run off with his

burden without looking backwards ; but after a while the spirit relinquishes his seat, and follows him quietly into the house and joins its fellow spirits. The final act at a demon-masque is the decapitation of pigs either by the performers, or

by Coorgs under their superintendence. One pig only is sacrificed if it is merely a house affair; but several must suffer if the ceremony is performed for a village, or for the whole country, at the place called Kutta. Pigs must be killed in front of the so-called Küli Kóta (fowls are killed upon it); and the general demon-masque of (Kāli), and so-called deities. f Kúli means “a wicked one;" it occurs also in Tamil.