A DEVIL-DANCE IN CEYLON

'LADY, Poya night.' Devil dance. Lady like see?' It was our Appoo (house-servant) who spoke. I had commissioned him to acquire all information concerning the holding of such rites, made up of barbarism, superstition, and genuine Oriental occultism. Yes, 'Lady' would 'like see.' Accordingly at nine P.M., by the brilliant light of the tropical moon, my husband and I set forth. We had not proceeded far when we overtook a Sinhalese astrologer, whom I had previously interviewed, and who had acquired renown for learning both celestial and terrestrial. Claiming acquaintance, I considered my virtue in this respect for once rewarded, as his 'learning' proved of valuable assistance in comprehending the strange performances we were about to witness. First, I was informed this was not only Poya but Nakkhatan—that is, when a special configuration of planets occurs and lends weight to the importance of the rites as well as the probability of success. Secondly, the occasion was a Sanni Yakun Neteena, when a woman made sick by an obsessing demon,' or 'made solitary,' as the natives say, was to be dispossessed. The scene of action was among the cocoanut-palms that fringe the sea coast, some seven miles out of Colombo in the vicinity of charming Mount Lavinia.

A goodly company of natives was already assembled, and the Kattadiya (devil priest or charmer) had already commenced by chanting an invocation in front of an extemporised altar, called the Mal Bulat Tatawa. Very pretty and skilfully constructed was this altar; ola leaves, areca or betel flowers, and the huge blossom of the cocoanut-palm, which mostly resembles a wheat-sheaf, being the principal materials employed.

The Kattadiya was a man of powerful physique-for a Sinhalese singularly so a man one would select as a person endowed with magnetism, will power, and a dominating influence. Nevertheless his caste is an extremely low one. His dress consisted of a waistcloth with a garland of garulla leaves worn around his head and loins. The devil-dancers (Netun Karayo) were arrayed in red and

1 Full or half-full moon night, when the Sinhalese always hold high revel of some sort or other.

white jackets with full accordion-pleated skirts and paniers.' Some wore masks terrifyingly hideous, others had their faces daubed with red and green paint. They also wore garulla leaves arranged as fans erect on the brow. These fans swayed to the rhythm of their movements as they spun, whirled, and flung themselves about in frantic fashion to the measure of the tom-tom beaters' ear-splitting music. The spectacle was in keeping with the frenzy-wild and weird. Although the moon was at full her brilliance was only occasional, the foliage of the towering palms being so dark and dense. To obviate this, half-broken cocoanut-shells filled with oil in which floated a wick, were slung up on the trees around. The glare as contrasted with the moon's soft light was ghastly and dazzling.

The dance once begun terminated but to begin again. The 'possessed' woman (Taincama) for whom this Yakunnetina was held was now led forth from a tiny thatched hut, occupied by the fisher caste, by the Kattadiya. I was struck first by her exceptionally intelligent countenance, then by her glassy, fixed, and evillooking eyes. The Kattadiya addressed the 'demon' supposed to be obsessing her. The answer, given through the woman's lips, was blasphemous and defiant. The demon' declined to quit. Brandishing a couple of torches kept aflare by fresh resin thrown by two attendants, the Kattadiya then commenced what seemed an inexhaustible incantation, gazing fixedly meanwhile into the depths of the Taincama's (possessed woman) ferocious eyes. For some time not a flinch nor a flicker. It was physically an optic marvel how she remained obdurate to the glare and gaze-without even a quiver of the eyelid! After an hour or so the eyelids gradually drooped, and, with the finale of the incantation, were completely closed. Saffron mixed with cocoanut oil was next daubed on her brow, the Kattadiya breathing heavily thereon meanwhile. Apparently she was his puppet now, so far as automatic movements were concerned. What she did, however, she, or the 'demon' directing, rebelled against. It was as though he (the Kattadiya) had spun a web into which her body was drawn, though her mind offered strenuous opposition. When the dhorjee (wand) was pointed between her temples and held there, the wild contortions of resistance ceased. She was calm, reposeful as a statue. Rebellion was there, though, all the same, subdued for the time being only, not vanquished.

6

After the tumult of the savage music and the mad spectacle of the frenzied dancers, the sudden stillness was a relief, although appalling. The monotonous moan of the sea breaking on the coral reefs, and the shriek of a bird of night or flying fox,' alone broke the silence, weird, almost awful in its sudden contrast to the late deafening noise and madding scene. After a while a sign from the Kattadiya called from obscurity seven natives, naked save for the tiniest of waist-cloths. Each carried a plantain leaf of curry, besides 'betel'

(for chewing), saffron and other spices. These were deposited on the improvised altar-an offering propitiatory to the demons! Silence again. Then after a while the Kattadiya spoke, asking the same question as before, I was informed. Would the demon' quit? Again the answer was given in the negative. Spite of the good things offered, the 'demon' refused to leave. The Kattadiya next commenced mesmeric passes, with concentration of thought and will, also of intellectual magnetism as well as physical, while a chetty containing a decoction-aromatic and narcotic-was held beneath the patient's nostrils, in order to stupefy and enervate her obsessed intellectual faculties. At length with a shrill shriek that resounded frightfully in the silent midnight the woman sank in a heap at the Kattadiya's feet. She appeared in a catalepsy, her limbs being rigid and cold. More food was served as an offering. Then the Kattadiya, lifting his patient in his arms, carried her back to the hut, where no one was permitted to peep, much less to enter.

The curtain fell on the first act, to rise again in the course of a quarter of an hour on more dancing and music, in which the Netun Karayo and the Berewayos surpassed themselves surely. It was pandemonium. The performers' energy had been undoubtedly reinvigorated by the betel-chewing and rest. We were offered 'betel,' but declined with thanks. It was just 2 A.M. when the Kattadiya reappeared. He had taken a bath in the sea, and was wearing a clean waistcloth. He held up his right hand; music and dancing ceased instanter. Then pointing his dhorjee at the hut he drew it solemnly, slowly back towards him. Once, twice, thrice, when in response the woman, still apparently in a sound sleep, abnormally sound, came walking out of the hut. Her eyes fast closed, she followed each movement of the dhorjee. When it was pointed in mid-air, her face was uplifted to it; her eyelids closed fixed on it. By a circuitous route she was directed and drawn up to the Kattadiya, remaining by his side, fixed, fascinated, his very shadow. A fine jungle cock was then brought forth and slaughtered on the altar. The 'demon,' I was told, would not entirely quit without an offering of blood. The conquest was even now not quite complete.

The Kan-ya-Nool, a thread spun by a virgin at sunset, and saturated with oil, saffron, and lime, was then adjusted around the woman's person. This thread is an amulet, and is first blessed by the breath of the Kattadiya, then put on and touched by himself alone. Dummala, a species of very inflammable resin, the gum of the Sal tree,3 gungah, Indian hemp, and other drugs and narcotics best not to mention, in chetties were placed around the patient, who presently

2 The sacrifice used to be human, and virgins were victimised on the hill at Kandy under the Kandyan kings.

Bhang is the larger leaves and capsules, and is both intoxicating and maddening. Under its influence natives 'run amuck.'

became wellnigh obscured by their fumes. After this the Hooniyan Kerema, when a pumpkin was cut in halves, the Kattadiya meanwhile commanding the last departing demon to enter therein and take up his abode. Instinct, learning, or psychometry apprised him of the demon's acquiescence presumably, for after a few minutes the pumpkin was flung into the sea. Lastly a huge nail was driven into the stem of the loftiest cocoanut-palm, to impale any stray demon that might be lurking about on mischief bent.'

The patient was certainly changed a different being apparently. All that defiant, evil glare was gone from her eyes, her soft, blackvelvety Oriental eyes. Natural now she looked, and acted consistently with her sex and caste. Her first expression was one of astonishment, bewilderment indeed for a second or two, then her impulse was to go and seek seclusion. But to this the Kattadiya objected. She must remain in a humble suppliant posture until the following was intoned in a jargon half Tamil, half Sinhalese :

O Brahma, Siva, Vishnu, O Walia, come! Come, Hanumantu! Come, all ye gods. Ye demons, be bound, be confined, be conquered. Be subservient to our will. By the power of Vishnu I compel ye: I and the higher gods (devas) are one. O Demon Reeri Yakseya, be bound by this charm; by our will I command.*

This ended-and it was truly impressive as chanted by that powerful bronze statue of a man in the dead silence- the last of the Pisacas or malignant demons was said to have departed. The woman was freed. One long convulsive shudder proclaimed this. The first cock announced the break of another day when we arose to go, and by the dual light of paling moon and rising sun wended our way along the sea-shore to our picturesque bungalow amid the cocoanut-palms.

'I give as literal a translation as I can.

CAROLINE CORNER-OHLMÜS.

CHARITY VERSUS OUTDOOR RELIEF

THE importance of poor law administration in the structure of society has scant recognition. Religious teachers by strife and cries preach the gospel of peace, social and political reformers work to improve the relations of rich and poor, and good people concern themselves to train the children by means of text-books on patriotism, gratitude, and temperance. They all aim to strengthen the structure of society and to create a greater sense of solidarity between the classes roughly known as rich and poor. But Guardians are much more effective teachers of what is meant by justice and kindness in the present time or by peace in the coming time. Their treatment of one poor family may be worth many sermons on good will, and their policy is powerful to bind or loose social bonds. Magistrates and Guardians who in their daily duty come in contact with the lives of the poor are, indeed, the chief teachers of those qualities which are the bonds of society. When they set up types of justice which make others bully and cringe; when they treat men as animals, with no wants but for food and no fear but of punishment; when they proceed on principles which often vary, and which are not understood, then follow the distrust and the suspicion, the tyranny and covetousness, the weakened self-control which turn men's heads, if not their hands, against their neighbours. There is much talk of justice and kindness, but the Guardians give object lessons, and their way is more effective.

And yet the election of Guardians is the least regarded of all the elections, and the recent change in the constitution of the boards has been hardly noticed. In London the change may have far-reaching consequences. Men and women who have only a residential qualification now sit in the places of substantial ratepayers. Many of them have come, as they think, to represent the poor; they are suspicious of their tradesmen predecessors; they are for the most part in earnest, but they have not had the opportunity of looking at things from another side, and they are impatient of learning by experience. The change which brings another class of the community to a sense of responsibility and widens the basis on which government rests