balcony rapidly collect and return in plentiful volleys. For about half-an-hour
this severe encounter lasts, when the assailed descend, and once more mingle
with the crowd.
By this time the sacrificial kids have been cooked, and the people seating
themselves on the paved space in front of the Khuda, cakes and flesh are served
out among them. In opposition to the usual Eastern custom, the women are
helped before the men. It is now time for the homeward journey, but the
mysterious oscillation of the Khuda is understood to signify its desire to visit the
neighbouring village of Cheenee; and thither the multitude at once proceed,
dancing, singing, shouting, while the forest glades resound with the trumpets and
the tomtoms, and a few of the nimbler-footed speed ahead to give notice to the
authorities at Cheenee of the honour in store for them. When near the latter
village, the procession is met by the goddess of Cheenee, with her retinue, and
an exchange of courtesies takes place. Next morning, the goddess of Kothi, or
Coatee, returns to her own charge.
SHAMANISM: DEVIL-DANCING.In many parts of Central and Southern India the rite of Devil-Dancing is
practised, and Bishop Caldwell gives a striking description of it as it exists
among the Shawars of Tinnevelly:[24]
“When the preparations are completed and the devil-dance is about to
commence, the music is at first comparatively slow; the dancer seems impassive
and sullen, and he either stands still or moves about in gloomy silence.
Gradually, as the music becomes quicker and louder, his excitement begins to
rise. Sometimes, to help him to work himself up into a frenzy, he uses medicated
draughts, cuts and lacerates himself till the blood flows, lashes himself with a
huge whip, presses a burning torch to his breast, drinks the blood which flows
from his own wounds, or drains the blood of the sacrifice, putting the throat of
the decapitated goat to his mouth. Then, as if he had acquired new life, he begins
to brandish his staff of bells, and to dance with a quick but wild unsteady step.
Suddenly the afflatus descends; there is no mistaking that glare, or those frantic
leaps. He snorts, he swears, he gyrates. The demon has now taken bodily
possession of him, and though he retains the power of utterance and motion,
both are under the demon’s control, and his separate consciousness is in
abeyance. The bystanders signalize the event by raising a long shout, attended