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THE INDIAN ANTIQUARY.
[Junz; 1884.
(Kalastrai) a zamîndâr in North Årkad district, maintains a large establishment of what is termed dévadási or temple dancers, forming a distinct community there, who live exclusively in concubinage. Their sons, who know no father, pass by the appellation of Nagari Kannada, or sons of the country, and are slaves to the zamîndâr. Of the daughters, after supplying the vacancies in the temple staff, the remainder are brought as drudges into the palace.
The dancing girls when about to perform are accompanied by two men singers, termed Nattuvun and Padowen, who while singing also play on cymbals. These instruments are of two kinds and sizes.. While the cymbal is played with the right hand, the left hand open is generally applied to the left ear as they sing, bowing their bodies and swaying from side to side contorting their faces and making grimaces. In singing they scream as loud as they can; one or more old woman--superannuated dancing girls-join in and frequently clap their hands during the performance. Some of these girls are good-looking, handsome, with open countenances, large sparkling eyes, regular features and intelligent appearance. They are perfectly self-possessed and assured in manner,
staring at on-lookers with their large eyes. They possess much courtesy and polish, tempered with languid grace and unembarrassed bearing, þaving all the teaching which experience of the worst side of human nature gives, they know but one form of pleasure,-vice, in which their lives are spent; and their countenances often assume a sodden, pale, and unwholesome aspect. They seldom possess any conversational powers beyond the usual laugh and giggle and monosyllabic replies to common-place questions.
When their services are required outside the temple, larger sums of money bave to be paid for them, the charge being increased according to the position of the girl, as some will not go to any one less than a Raja or great man. Some visit other districts when they are required by petty râjas or zamîndârs, and they are engaged for ng many days as they have to perform, and are well paid. Should they please the master of ceremonies, they frequently receive valuable presents in money, shawls, gold ornaments, which are bestowed during the performance. Every village of importance has a temple with some of these women attached to it, and in larger towns, having temples noted for sanctity, they are numerous.
ON RASÅLŮ AND SALIVAHANA OF SIALKOT.
BY CAPTAIN E. C. TEMPLE, B.S.C., F.R.G.S., M.R.A.S., &o. In a previous volume I have given a short Griffin gives accounts of the following :-Khantale regarding Lonån, wife of Salivahans, and di, Talwandi, Chamyari, Dodia, Kathanaigal have since chanced on a valuable variant of it in and 'Isapuria. We have, however, only to Griffin's Panjab Chiefs,' in his account of the concern ourselves now with the house of descent claimed by Sirdâr Gorditt Singh Cham Chamyari. yári. This family belongs to the Randhawa tribe The Randhawa tribe seems to have emigrated of the Panjab, which claims, as usual, RAjpût to the Panjáb about A.D. 1540, and to have descent.
Bettled in or conquered Battála, near Amritsar, Randhawa is said to have been a Yadů Rajput still an important town, and full of legends to of Bikaner and to have flourished about A.D. the present day! 1150. From him have descended seven great About A.D. 1750 Sawal Singh Randhawa Panjabi families, viz., Dharamkot, Ghanianki, became a Sikh, and fought for the great Hîrå Chamyári, Dodia, Doranghỉor Talwandi, Singh Bhangi to some purpose, for soon afterKathunangal and Khundå. Now-a-days Khunda wards " he became possessor of a large tract of ranks tirst, while Dharamkot, Ghanianki and country on the left bank of the Råvi, including Kathunangal have gone down in the world. Ajnálá and Chamyåri, or Chambyårt (both in Ante, vol. XI, p. 290..
: Panjab Chiefs, p. 200. Lahore, 1865, pp. 208-210.
• Ibid. pp. 200-218. , • Tod's Rajasthan, orig. ed., vol. I, PP. 65-66: Ylds= ... See footnotes to Panjab Chiefs at pp. 201 and 904. Bhattis.
I have in vernacular some queer stories of the place.
