Part 17

Concerning the use of a Malay blow-gun (glorified pea-shooter) by the Labbais of the Madura district, Dr. N. Annandale writes as follows. [84] "While visiting the sub-division of Ramnad in the coast of the Madura district in 1905, I heard that there were, among the Muhammadan people known locally as Lubbais or Labbis, certain men who made a livelihood by shooting pigeons with blow-guns. At Kilakarai, a port on the Gulf of Manaar, I was able to obtain a specimen, as well as particulars. According to my Labbi informants, the 'guns' are purchased by them in Singapore from Bugis traders, and brought to India. There is still a considerable trade, although diminished, between Kilakarai and the ports of Burma and the Straits Settlements. It is carried on entirely by Muhammadans in native sailing vessels, and a large proportion of the Musalmans of Kilakarai have visited Penang and Singapore. It is not difficult to find among them men who can speak Straits Malay. The local name for the blow-gun is senguttan, and is derived in popular etymology from the Tamil sen (above) and kutu (to stab). I have little doubt that it is really a corruption of the Malay name of the weapon--sumpitan. The blow-gun which I obtained measures 189.6 cm. in length: its external diameter at the breech is 30mm., and at the other extremity 24 mm. The diameter of the bore, however, is practically the same throughout, viz., 12 mm. Both ends are overlaid with tin, and the breech consists of a solid piece of tin turned on a lathe and pierced, the diameter of the aperture being the same as that of the bore. The solid tin measures 35 mm. in length, and is continuous with the foil which covers the base of the wooden tube. The tube itself is of very hard, heavy, dark wood, apparently that of a palm. It is smooth, polished and regular on its outer surface, and the bore is extremely true and even. At a distance of 126 mm. from the distal extremity, at the end of the foil which protects the tip of the weapon, a lump of mud is fixed on the tube as a 'sight.' The ornamentation of the weapon is characteristic, and shows that it must have been made in North Borneo. It consists of rings, leaf-shaped designs with an open centre, and longitudinal bars, all inlaid with tin. The missiles used at Kilakarai were not darts, but little pellets of soft clay worked with the fingers immediately before use. The use of pellets instead of darts is probably an Indian makeshift. Although a 'sight' is used in some Bornean blow-guns, I was told, probably correctly, that the lump of mud on the Kilakarai specimen had been added in India. I was told that it was the custom at Kilakarai to lengthen the tin breech of the 'gun' in accordance with the capacity of the owner's lungs. He first tried the tube by blowing a pellet through it, and, if he felt he could blow through a longer tube, he added another piece of tin at the proximal end. The pellet is placed in the mouth, into which the butt of the tube is also introduced. The pellet is then worked into the tube with the tongue, and is propelled by a violent effort of the lungs. No wadding is used. Aim is rendered inaccurate, in the first place by the heaviness of the tube, and secondly by the unsuitable nature of the missile." A toy blow-gun is also figured by Dr. Annandale, such as is used as a plaything by Labbai boys, and consisting of a hollow cane with a piece of tinned iron twisted round the butt, and fastened by soldering the two ends together. I have received from the Madura district a blowpipe consisting of a long black-japanned tin tube, like a billiard-cue case, with brass fittings and terminals.

In connection with the dugong (Halicore dugong), which is caught in the Gulf of Manaar, Dr. Annandale writes as follows. [85] "The presence of large glands in connection with the eye afforded some justification for the Malay's belief that the Dugong weeps when captured. They regard the tears of the ikandugong ('Dugong fish') as a powerful love-charm. Muhammadan fishermen on the Gulf of Manaar appeared to be ignorant of this usage, but told me that a 'doctor' once went out with them to collect the tears of a Dugong, should they capture one. Though they do not call the animal a fish, they are less

## particular about eating its flesh than are the Patani Malays and the

Trang Samsams, who will not do so unless the 'fish's' throat has been cut in the manner orthodox for warm-blooded animals. The common Tamil name for the Dugong is kadalpudru ('sea-pig'); but the fishermen at Kilakarai (Lubbais) call it avilliah."

Concerning the Labbais of the South Arcot district, Mr. W. Francis writes as follows. [86] "The Labbais are often growers of betel, especially round about Nellikuppam, and they also conduct the skin trade of the district, are petty shop-keepers, and engage in commerce at the ports. Their women are clever at weaving mats from the screw-pine (Pandanus fascicularis), which grows so abundantly along the sandy shore of the Bay of Bengal. The Labbais very generally wear a high hat of plaited coloured grass, and a tartan (kambayam) waist-cloth, and so are not always readily distinguishable in appearance from the Marakkayars, but some of them use the Hindu turban and waist-cloth, and let their womankind dress almost exactly like Hindu women. In the same way, some Labbais insist on the use of Hindustani in their houses, while others speak Tamil. There seems to be a growing dislike to the introduction of Hindu rites into domestic ceremonies, and the processions and music, which were once common at marriages, are slowly giving place to a simpler ritual more in resemblance with the nikka ceremony of the Musalman faith."

In a note on the Labbais of the North Arcot district, [87] Mr. H. A. Stuart describes them as being "very particular Muhammadans, and many belong to the Wahabi section. Adhering to the rule of the Koran, most of them refuse to lend money at interest, but get over the difficulty by taking a share in the profits derived by others in their loans. They are, as a rule, well-to-do, and excellently housed. The first thing a Labbai does is to build himself a commodious tiled building, and the next to provide himself with gay attire. They seem to have a prejudice against repairing houses, and prefer letting them go to ruin, and building new ones. The ordinary Musalmans appear to entertain similar ideas on this point."

Some Kodikkalkaran Labbais have adopted Hindu customs in their marriage ceremonies. Thus a bamboo is set up as a milk-post, and a tali is tied round the neck of the bride while the Nikkadiva is being read. In other respects, they practice Muhammadan rites.

Concerning the Labbais who have settled in the Mysore province, I gather [88] that they are "an enterprising class of traders, settled in nearly all the large towns. They are vendors of hardware and general merchants, collectors of hides, and large traders in coffee produce, and generally take up any kind of lucrative business. It is noteworthy, as denoting the perseverance and pushing character of the race that, in the large village of Gargesvari in Tirumakudlu, Narsipur taluk, the Labbes have acquired by purchase or otherwise large extents of river-irrigated lands, and have secured to themselves the leadership among the villagers within a comparatively recent period."

For the purpose of the education of Labbai and Marakkayar children, the Koran and other books have been published in the Tamil language, but with Arabic characters. Concerning these Arab-Tamil books I gather that "when a book thus written is read, it is hardly possible to say that it is Tamil--it sounds like Arabic, and the guttural sounds of certain words have softened down into Arabic sounds. Certain words, mostly of religious connection, have been introduced, and even words of familiar daily use. For instance, a Labbai would not use the familiar word Annai for brother, Tagappan for father, or Chithammai for aunt, but would call such relatives Bhai, Bava, and Khula. Since the books are written in Arabic characters, they bear a religious aspect. The Labbai considers it a sacred and meritorious duty to publish them, and distribute them gratis among the school-going children. A book so written or printed is called a kitab, rather than its Tamil equivalent pustagam, and is considered sacred. It commands almost the same respect as the Koran itself, in regard to which it has been commanded 'Touch not with unclean hands.' A book of a religious nature, written or printed in Tamil characters, may be left on the ground, but a kitab of even secular character will always be placed on a rihal or seat, and, when it falls to the ground, it is kissed and raised to the forehead. The origin of this literature may be traced to Kayalpatnam, Melapalayam, and other important Labbai towns in the Tinnevelly district." The following rendering of the second Kalima will serve as an example of Arab-Tamil.

Ladaf.--Recorded, at the census, 1901, as a synonym of Dudekula. A corruption of nad-daf (a cotton-dresser).

Ladar.--It is noted, in the Mysore Census Report, 1901, that "the Ladars are a class of general merchants, found chiefly in the cities, where they supply all kinds of stores, glass-ware, etc." I gather [89] that the "Lad or Suryavaunshi Vanis say that they are the children of Surya, the sun. They are said to have come from Benares to Maisur under pressure of famine about 700 years ago. But their caste name seems to show that their former settlement was not in Benares, but in South Gujarat or Lat Desh. They are a branch of the Lad community of Maisur, with whom they have social intercourse. They teach their boys to read and write Kanarese, and succeed as traders in grain, cloth, and groceries."

Lala.--The names of some Bondilis, or immigrants from Bandelkand, who have settled in the North Arcot district and other localities, terminate with Lala. Lala also occurs as a synonym for Kayasth, the writer caste of Bengal, immigrants from Northern India, who have settled in Madras, where there are a number of families. "In Madras," Mr. S. M. Natesa Sastri informs us, [90] "the Mahrattas and Lalas--mostly non-Brahman--observe the Holi feast with all sorts of hideousness. The youngsters of the Lala sect make, in each house or in common for a whole street, an image of Holika, sing obscene songs before it, offer sweetmeats, fruits and other things in mock worship of the image, exchange horseplay compliments by syringing coloured water on each other's clothes, and spend the whole period of the feast singing, chatting, and abusing. Indecent language is allowed to be indulged in during the continuance of this jolly occasion. At about 1 A.M. on the full moon day, the image of Holika is burnt, and children sit round the embers, and beat their mouths, making a mock mourning sound. Tender children are swung over the fire for a second by the fond mothers, and this is believed to remove all kinds of danger from the babies."

Laligonda.--Recorded, in the Madras Census Report, 1901, as Lingayats, consisting of Canarese-speaking Kapus or Vakkaligas.

Lambadi.--The Lambadis are also called Lambani, Brinjari or Banjari, Boipari, Sugali or Sukali. By some Sugali is said to be a corruption of supari (betel nut), because they formerly traded largely therein. [91] "The Banjaras," Mr. G. A. Grierson writes, [92] "are the well-known tribe of carriers who are found all over Western and Southern India. [93] One of their principal sub-castes is known under the name of Labhani, and this name (or some related one) is often applied to the whole tribe. The two names appear each under many variations, such as Banjari, Vanjari, Brinjari, Labhani, Labani, Labana, Lambadi, and Lambani. The name Banjara and its congeners is probably derived from the Sanskrit Vanijyakarakas, a merchant, through the Prakrit Vanijjaarao, a trader. The derivation of Labhani or Labani, etc., is obscure. It has been suggested that it means salt carrier from the Sanskrit lavanah, salt, because the tribe carried salt, but this explanation goes against several phonetic rules, and does not account for the forms of the word like Labhani or Lambani. Banjari falls into two main dialects--that of the Panjab and Gujarat, and that of elsewhere (of which we may take the Labhani of Berar as the standard). All these different dialects are ultimately to be referred to the language of Western Rajputana. The Labhani of Berar possesses the characteristics of an old form of speech, which has been preserved unchanged for some centuries. It may be said to be based partly on Marwari and partly on Northern Gujarati." It is noted by Mr. Grierson that the Banjari dialect of Southern India is mixed with the surrounding Dravidian languages. In the Census Report, 1901, Tanda (the name of the Lambadi settlements or camps), and Vali Sugriva are given as synonyms for the tribal name. Vali and Sugriva were two monkey chiefs mentioned in the Ramayana, from whom the Lambadis claim to be descended. The legend, as given by Mr. F. S. Mullaly, [94] is that "there were two brothers, Mota and Mola, descendants of Sugriva. Mola had no issue, so, being an adept in gymnastic feats, he went with his wife Radha, and exhibited his skill at 'Rathanatch' before three rajahs. They were so taken with Mola's skill, and the grace and beauty of Radha, and of her playing of the nagara or drum, that they asked what they could do for them. Mola asked each of the rajahs for a boy, that he might adopt him as his son. This request was accorded, and Mola adopted three boys. Their names were Chavia, Lohia Panchar, and Ratade. These three boys, in course of time, grew up and married. From Bheekya, the eldest son of Ratade, started the clan known as the Bhutyas, and from this clan three minor sub-divisions known as the Maigavuth, Kurumtoths, and Kholas. The Bhutyas form the principal class among the Lambadis." According to another legend, [95] "one Chada left five sons, Mula, Mota, Nathad, Jogda, and Bhimda. Chavan (Chauhan), one of the three sons of Mula, had six sons, each of whom originated a clan. In the remote past, a Brahman from Ajmir, and a Marata from Jotpur in the north of India, formed alliances with, and settled among these people, the Marata living with Rathol, a brother of Chavan. The Brahman married a girl of the latter's family, and his offspring added a branch to the six distinct clans of Chavan. These clans still retain the names of their respective ancestors, and, by reason of cousinship, intermarriage between some of them is still prohibited. They do, however, intermarry with the Brahman offshoot, which was distinguished by the name of Vadtya, from Chavan's family. Those belonging to the Vadtya clan still wear the sacred thread. The Marata, who joined the Rathol family, likewise founded an additional branch under the name of Khamdat to the six clans of the latter, who intermarry with none but the former. It is said that from the Khamdat clan are recruited most of the Lambadi dacoits. The clan descended from Mota, the second son of Chada, is not found in the Mysore country. The descendants of Nathad, the third son, live by catching wild birds, and are known as Mirasikat, Paradi, or Vagri (see Kuruvikkaran). The Jogdas are people of the Jogi caste. Those belonging to the Bhimda family are the peripatetic blacksmiths, called Bailu Kammara. The Lambani outcastes compose a sub-division called Thalya, who, like the Holayas, are drum-beaters, and live in detached habitations."

As pointing to a distinction between Sukalis and Banjaris, it is noted by the Rev. J. Cain [96] that "the Sukalilu do not travel in such large companies as the Banjarilu, nor are their women dressed as gaudily as the Banjari women. There is but little friendship between these two classes, and the Sukali would regard it as anything but an honour to be called a Banjari, and the Banjari is not flattered when called a Sukali." It is, however, noted, in the Madras Census Report, 1891, that enquiries show that Lambadis and Sugalis are practically the same. And Mr. H. A. Stuart, writing concerning the inhabitants of the North Arcot district, states that the names Sugali, Lambadi and Brinjari "seem to be applied to one and the same class of people, though a distinction is made. The Sugalis are those who have permanently settled in the district; the Lambadis are those who commonly pass through from the coast to Mysore; and the Brinjaris appear to be those who come down from Hyderabad or the Central Provinces." It is noted by Mr. W. Francis [97] that, in the Bellary district, the Lambadis do not recognise the name Sugali.

Orme mentions the Lambadis as having supplied the Comte de Bussy with store, cattle and grain, when besieged by the Nizam's army at Hyderabad. In an account of the Brinjaris towards the close of the eighteenth century, Moor [98] writes that they "associate chiefly together, seldom or never mixing with other tribes. They seem to have no home, nor character, but that of merchants, in which capacity they travel great distances to whatever parts are most in want of merchandise, which is the greatest part corn. In times of war they attend, and are of great assistance to armies, and, being neutral, it is a matter of indifference to them who purchase their goods. They marched and formed their own encampments apart, relying on their own courage for protection; for which purpose the men are all armed with swords or matchlocks. The women drive the cattle, and are the most robust we ever saw in India, undergoing a great deal of labour with apparent ease. Their dress is peculiar, and their ornaments are so singularly chosen that we have, we are confident, seen women who (not to mention a child at their backs) have had eight or ten pounds weight in metal or ivory round their arms and legs. The favourite ornaments appear to be rings of ivory from the wrist to the shoulder, regularly increasing in size, so that the ring near the shoulder will be immoderately large, sixteen or eighteen inches, or more perhaps in circumference. These rings are sometimes dyed red. Silver, lead, copper, or brass, in ponderous bars, encircle their shins, sometimes round, others in the form of festoons, and truly we have seen some so circumstanced that a criminal in irons would not have much more to incommode him than these damsels deem ornamental and agreeable trappings on a long march, for they are never dispensed with in the hottest weather. A kind of stomacher, with holes for the arms, and tied behind at the bottom, covers their breast, and has some strings of cowries, [99] depending behind, dangling at their backs. The stomacher is curiously studded with cowries, and their hair is also bedecked with them. They wear likewise ear-rings, necklaces, rings on the fingers and toes, and, we think, the nut or nose jewel. They pay little attention to cleanliness; their hair, once plaited, is not combed or opened perhaps for a month; their bodies or cloths are seldom washed; their arms are indeed so encased with ivory that it would be no easy matter to clean them. They are chaste and affable; any indecorum offered to a woman would be resented by the men, who have a high sense of honour on that head. Some are men of great property; it is said that droves of loaded bullocks, to the number of fifty or sixty thousand, have at different times followed the Bhow's army."

The Lambadis of Bellary "have a tradition among them of having first come to the Deccan from the north with Moghul camps as commissariat carriers. Captain J. Briggs, in writing about them in 1813, states that, as the Deccan is devoid of a single navigable river, and has no roads that admit of wheeled traffic, the whole of the extensive intercourse is carried on by laden bullocks, the property of the Banjaris." [100] Concerning the Lambadis of the same district, Mr. Francis writes that "they used to live by pack-bullock trade, and they still remember the names of some of the generals who employed their forebears. When peace and the railways came and did away with these callings, they fell back for a time upon crime as a livelihood, but they have now mostly taken to agriculture and grazing." Some Lambadis are, at the present time (1908), working in the Mysore manganese mines.

Writing in 1825, Bishop Heber noted [101] that "we passed a number of Brinjarees, who were carrying salt. They all had bows, arrows, sword and shield. Even the children had, many of them, bows and arrows suited to their strength, and I saw one young woman equipped in the same manner."

Of the Lambadis in time of war, the Abbé Dubois inform us [102] that "they attach themselves to the army where discipline is least strict. They come swarming in from all parts, hoping, in the general disorder and confusion, to be able to thieve with impunity. They make themselves very useful by keeping the market well supplied with the provisions that they have stolen on the march. They hire themselves and their large herds of cattle to whichever contending party will pay them best, acting as carriers of the supplies and baggage of the army. They were thus employed, to the number of several thousands, by the English in their last war with the Sultan of Mysore. The English, however, had occasion to regret having taken these untrustworthy and ill-disciplined people into their service, when they saw them ravaging the country through which they passed, and causing more annoyance than the whole of the enemy's army."

It is noted by Wilks [103] that the travelling grain merchants, who furnished the English army under Cornwallis with grain during the Mysore war, were Brinjaris, and, he adds, "they strenuously objected, first, that no capital execution should take place without the sanction of the regular judicial authority; second, that they should be punishable for murder. The executions to which they demanded assent, or the murders for which they were called to account, had their invariable origin in witchcraft, or the power of communication with evil spirits. If a child sickened, or a wife was inconstant, the sorcerer was to be discovered and punished." It is recorded by the Rev. J. Cain that many of the Lambadis "confessed that, in former days, it was the custom among them before starting out on a journey to procure a little child, and bury it in the ground up to the shoulders, and then drive their loaded bullocks over the unfortunate victim, and, in proportion to their thoroughly trampling the child to death, so their belief in a successful journey increased. A Lambadi was seen repeating a number of mantrams (magical formulæ) over his patients, and touching their heads at the same time with a book, which was a small edition of the Telugu translation of St. John's gospel. Neither the physician nor patient could read, and had no idea of the contents of the book." At the time when human (meriah) sacrifices prevailed in the Vizagapatam Agency tracts, it was the regular duty of Lambadis to kidnap or purchase human beings in the plains, and sell them to the hill tribes for extravagant prices. A person, in order to be a fitting meriah, had to be purchased for a price.