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THE INDIAN ANTIQUARY.
Pinnacoil of Indian Atlas; and see Marco Polo, II. 308.
Purinoor, 70, 118, 139. Paravanor of Barbosa coupled with Tanûr, perhaps Perony of the Indian Atlas, Parwunny of Scott's Map.
Quilon, 53 and passim, only given in this form by the translator.
Resha, 154. Coupled with Malacca and Tenasserim (?).
Shalleat, 13, 54, 70, 118, 129, 155, 159, 166, 167, 168, 170, 171. Chalia of the Portuguese, near Bêpûr, Chalium of Indian Atlas.
Shatelakum, 151, 152. One of the Lakhadives Shait-tu lacum of Wood; Chitlac of the charts.
Sheiool, 92, 162, 163, 164. The famous port of Chaul.
Shumturah, 155. Sumatra.
Solmondul, 153, 154. Cholamandel, Choromandel, or Coromandel. A name the occurrence
[AUGUST, 1874.
of which in this form, and in a Muhammadan writer, upsets a variety of theories as to the origin of that name; of which perhaps more hereafter.
It is not very widely known that the lower orders of the Kânarese people freely resort to a primitive oracle, called Kani. The belief in its infallibility is strongest among the Hindu womankind, not excepting the superior classes. To consult the Kani has become so deeply ingrained in the customs of the people that the proverb "Kani kéļu" ("ask Kani") is very cominon among them. If a person gets sick, if an absent relative does not return within the expected time, if the crops are threatened with a blight, and, in short, on the thousand and one occasions of everyday life when the human mental equilibrium is disturbed, the ignorant and superstitious Hindu of the lower order implicitly consults oracles, among which the Kani holds no insignificant place.
The modus operandi may be briefly described thus-A middle-aged woman belonging to the Korachar tribe among the Indian gypsies is generally the selected "medium." Her profession is mendicancy, varied by tattooing and hawking rangolé, or pulverized white sandstone, with which the washed floors of Hindu houses are decorated. The person (almost invariably a woman) who wishes to divine her own future provides half a local ser (padi) of râgi, betelnut, and a little incense, and crosses the palm
Tamoor, 70, Tanoor, 118, 124, 128, 145, 167, 169. Tanár.
Thinasuree, 154. Tenasserim. Tojaree, 126, coupled with Surat. Nausari? Travankad, Travinkar, Travancore, 70, 71, 117. I doubt if this means our modern Travancore; rather Tiruvankadu, near Telicheḍi, the Terivagante of Barbosa.
Turkoree, Turkoz, Turkoy, 70, 118, 157, 176, 178. Tircori of Barbosa, Tikodi of Scott's Map.
Wasee, 175. Wasai, commonly called Bassain or Bassaim, near Bombay.
Zaraftan, 54; Jaraftan, 59. Jorfattan Baliapatan. See commentary on Ibn Batuta (ante, p. 183).
KANI IN MAISUR. BY V. N. NARASIMMIYENGAR.
of the fortune-teller with a small copper, varying from one pie to half an anna. The proceedings commence with the burning of the incense, and the consulter taking a handful of rågi touches her eyes with it, and mentally utters a prayer for the realization of her wishes. The Korachar woman, making her dupe sit before her, shakes an iron ring (gilike) about six inches in diameter, to which small bells of the same metal are attached, and which emits a dull low sound. She then puts her right hand in the râgi, sounding the gilike all the time with her left hand, and chants in a droning tone the names of all the gods and goddesses, promiscuously strung together, from the omnipotent and fierce Siva to the blood-thirsty Mâri. At the end of this incantation, she raises with her thumb and forefinger a pinch of the râgi, and asks her invisible patron or patroness whether good or evil will befal the anxious inquirer. The râgi grains thus raised are placed in the palm of the consulter, and if they are of an odd number, such as 5, 7, 9, &c., they betoken a favourable omen.
The person consulting the Kani then states in general terms what her grievance is, and asks what steps should be taken to redress it. The giliké is again brought into requisition, and
