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Rh misery and future lot. These women, who are sufficiently trained to speak in suitable language, are clever enough to give out some yarns in equivocal terms, so that the anxious women, who hope for better futurity, understand them in the light uppermost in their own minds.The Korava women will be rewarded duly, and doubly too, for they never fail to study the nature of the house all the time, to see if it offers a fair field for booty to their men." At Srungavarapukōta in the Vizagapatam district " the local goddess, Yerakamma, is a deification of a woman who committed sati. Ballads are sung about her, which say that she was the child of Dāsari parents, and that her birth was foretold by a Yerukala woman (whence her name) who prophesied that she would have the gift of second sight. She eventually married, and one day she begged her husband not to go to his field, as she was sure he would be killed by a tiger if he did. Her husband went notwithstanding, and was slain as she had foreseen. She committed sati on the spot where her shrine still stands."* The Ūr or village Koravas have given up their nomad life, and settled in villages of their own, or together with other communities. Many of them have attended pial schools, and can read and write to some extent. Some of them are employed in the police and salt departments, as jail warders, etc. The Ūr Korava is fast losing his individuality, and assimilating, in dress, manners and customs, the ryots among whom he dwells. In the Salem district there is a village called Koravūr, which is inhabited entirely by Koravas, who say that they were originally Uppu Koravas, but now cultivate their