such as Dīpavali and Sankarānthi. At Udipi, the Sanyāsis of the various mutts (religious institutions) seem to believe in some of the Bhūtas, as they give money for the performance of Kōla to Panjurli, Sarla Jumadi, and Chāmundi.
At Hiriadkāp in South Canara, where the Nalkes performed before me, the dancers wore spathes of the areca palm, forming spats to prevent the skin from being injured by the metal bells round their ankles as they danced.
The songs sung by the devil dancers are very numerous, and vary in different localities. Of the stories relating to Bhūtas, a very full account has been given by Mr. A. C. Burnell*[1]
A collection of stories (pādanollu) belonging to the demon-worshippers of the Tulu country, and recited at their annual festivals, was published at the Mangalore Basel Mission Press in 1886.
Nalla (black). — An exogamous sept of Koppala Velama.
Nallūr.— Nallūr and Nāluvītan are recorded, in the Travancore Census Report, 1901, as sub-divisions of Nāyar.
Nāmadari.—A name, indicating one who wears the Vaishnava sectarian mark (nāmam). The equivalent Nāmala occurs as an exogamous sept of Bōya.
Nambidi.— A class, included among the Ambalavāsis. It is recorded, in the Travancore Census Report, 1901, that "Nampitis are of two classes, the thread -wearing and the threadless. The former have their own priests, while the Ilayatus perform the required sacerdotal functions for the latter. Their ceremonies are very much
- ↑ * Devil Worship of the Tuluvas. Ind. Ant., XXIII, XXIV, XXV, XXVI, 1894-7.
