The following curious custom is described by Mr. C. Hayavadana Rao. Once in twelve years, a Dēvānga leaves his home, and joins the Padma Sālēs. He begs from them, saying that he is the son of their caste, and as such entitled to be supported by them. If alms are not forthcoming, he enters the house, and carries off whatever he may be able to pick up. Sometimes, if he can get nothing else, he has been known to seize a lighted cigar in the mouth of a Sālē, and run off with it. The origin of this custom is not certain, but it has been suggested that the Dēvāngas and Sālēs were originally one caste, and that the former separated from the latter when they became Lingāyats. A Dēvānga only becomes a Chinērigādu when he is advanced in years, and will eat the remnants of food left by Padma Sālēs on their plates. A Chinērigādu is, on his death, buried by the Sālēs.
Many of the Dēvāngas are short of stature, light skinned, with sharp-cut features, light-brown iris, and delicate tapering fingers. Those at Hospet, in the Bellary district, carried thorn tweezers (for removing thorns of Acacia arabica from the feet), tooth-pick and ear-scoop, suspended as a chatelaine from the loin-string. The more well-to-do had these articles made of silver, with the addition of a silver saw for paring the nails and cutting cheroots. The name Pampanna, which some of them bore, is connected with the nymph Pampa, who resides at Hampi, and asked Paramēswara to become her husband. He accordingly assumed the name of Pampāpathi, in whose honour there is a tank at Anagūndi, and temple at Hampi. He directed Pampa to live in a pond, and pass by the name of Pampasarovara.
The Sēdans of Coimbatore, at the time of my visit in October, were hard at work making clothes for the Dīpāvali festival. It is at times of festivals and marriages, in years of prosperity among the people, that the weavers reap their richest harvest.
In the Madras Census Report, 1901, Bilimagga (white loom) and Atagāra (weavers and exorcists) are returned as sub-castes of Dēvānga. The usual title of the Dēvāngas is Chetti.
The shortness of stature of some of the weaving classes which I have examined is brought out by the following average measurements:—
| cm. | |
| Padma Sālē | 159.9 |
| Sūkūn Sālē | 160.3 |
| Togata | 160.5 |
| Suka Sālē | 161.1 |
Dēvēndra.—A name assumed by some Pallans, who claim to be descended from the king of the gods (dēvas).
Dhabba (split bamboo).—Dhabba or Dhabbai is the name of a sub-division of Koravas, who split bamboos, and make various articles therefrom.
Dhakkado.—A small mixed class of Oriya cultivators, concerning whom there is a proverb that a Dhakkado does not know his father. They are described, in the Census Report, 1891, as “a caste of cultivators found in the Jeypore agency tracts. They are said to be the offspring of a Brāhman and a Sūdra girl, and, though living on the hills, they are not an uncivilised hill tribe. Some prepare and sell the sacred thread, others are confectioners. They wear the sacred thread, and do not drink water from the hands of any except Brāhmans. Girls are married before puberty, and widow marriage is practiced. They are flesh-eaters, and their dead are usually buried.”
In a note on the Dhakkados, Mr. C. Hayavadana Rao writes that “the illegitimate descendant of a Brāhman and a hill woman of the non-polluting castes is said to be known as a Dhakkado. The Dhakkados assume Brāhmanical names, but, as regards marriages, funerals, etc., follow the customs of their mother’s caste. Her caste people intermarry with her children. A Dhakkado usually follows the occupation of his mother’s caste. Thus one whose mother is a Kevuto follows the calling of fishing or plying boats on rivers, one whose mother is a Bhumia is an agriculturist, and so on.”