A member of the caste, before proceeding on a begging expedition, rises early, and has a cold meal. He then puts the Tengalai Vaishnava nāmam mark on his forehead, slings on his left shoulder a deer-skin pouch for the reception of the rice and other grain which will be given him as alms, and takes up his little drum (gilaka or damaraka) made of frog’s skin. It is essential for a successful day’s begging that he should first visit a Māla house or two, after which he begs from other castes, going from house to house.
The members combine with begging the professions of devil-dancer, sorcerer, and quack doctor. Their remedy for scorpion sting is well-known. It is the root of a plant called thēlla visari (scorpion antidote), which the Sakuna Pakshis carry about with them on their rounds. The root should be collected on a new-moon day which falls on a Sunday. On that day, the Sakuna Pakshi bathes, cuts off his loin-string, and goes stark naked to a selected spot, where he gathers the roots. If a supply thereof is required, and the necessary combination of moon and day is not forthcoming, the roots should be collected on a Sunday or Wednesday.
Salangukāran.—In the Madras Census Report, 1901, Salangaikāran is returned as a synonym of Karaiyān or Sembadavan fishermen. The word salangu or slangu is used for pearl fisheries, and Salangukāran is, I imagine, a name applied to pearl divers.
Sālāpu.—The Sālāpus are a small caste of Telugu weavers in Vizagapatam, for the following note on whom I am indebted to Mr. C. Hayavadana Rao. The name Sālāpu seems to be a corruption of Saluppan, a caste which formerly engaged in the manufacture of gunny-bags and coarse cloths. The Sālāpus at the present day make such cloths, commonly called gāmanchālu. Like some other weaving castes, they claim descent from Markandēya rishi, who was remarkable for his austerities and great age, and is also known as Dīrghāyus. The Sālāpus will not eat, or intermarry with Sālēs. The caste is governed by a headman called Sēnāpati. He decides disputes, and, on occasions of marriage, receives the first share of betel and sandal, and is the first to touch the sathamānam (marriage badge) when it is passed round to be blessed by those assembled. He is, at marriages, further presented with a rupee. At caste feasts, it is his privilege to partake of food first.
Like other Telugu castes, the Sālāpus have intipērulu, or exogamous septs. Girls are generally married before puberty. The custom of mēnarikam, by which a man should marry his maternal uncle’s daughter, is in force. The turmeric ceremony takes place some months before marriage. Some male and female relations of the future bridegroom repair to the house of the girl, taking with them a few rupees as the bride-price (vōli). The girl bathes, and daubs herself with turmeric paste. A solid silver bangle is then put on her right wrist. The remarriage of widows and divorce are permitted.
The Sālāpus are divided into Lingavantas and Vaishnavas, who intermarry. The former bury their dead in a sitting posture, and the latter practice cremation. Jangams officiate for the Lingavantas, and Sātānis for Vaishnavas. Both sections observe the chinna (little) and pedda rōzu (big day) death ceremonies.
The caste title is generally Ayya.
Sālāpu.—A form of Sārāpu, an occupational term for those who deal in coins, jewelry, coral, etc.
Sālē.—The Sālēs are the great weaver class among the Telugus, for the following note on whom I am indebted to Mr. C. Hayavadana Rao.
The name is derived from Sanskrit, Sālika, a weaver. The Sālēs call themselves Sēnāpati (commander-in-chief), and this is further the title of the caste headman. They are divided into two main endogamous sections, Padma or lotus, and Pattu or silk. Between them there are three well-marked points of difference, viz., (1) the Pattu Sālēs wear the sacred thread, whereas the Padma Sālēs do not; (2) the Pattu Sālēs do not take food or water at the hands of any except Brāhmans, whereas the Padma Sālēs will eat in Kāpu, Golla, Telaga, Gavara, etc., houses; (3) the Pattu Sālēs weave superfine cloths, and, in some places, work in silk, whereas Padma Sālēs weave only coarse cloths. Each section is divided into a number of exogamous septs or intipērulu. Both speak Telugu, and are divided into Vaishnavites and Saivites. These religious distinctions are no bar to intermarriage and interdining.