Part 19

"The likening of the Creator's omnipotence to a tree among a people so far impervious to the traditions of Sanskrit lore may not appear very strange to those who will call to mind the Scandinavian tree of Igdrasil so graphically described by Carlyle, and the all-pervading Asvat'tha (pipal) tree of the Bhagavatgita." It is added in the Mysore Census Report, 1901, that "the Lambanis own the Gosayis (Goswami) as their priests or gurus. These are the genealogists of the Lambanis, as the Helavas are of the Sivachars." Of the Sugalis of Punganur and Palmaner in the North Arcot district Mr. Stuart writes that "all worship the Tirupati Swami, and also two Saktis called Kosa Sakti and Mani Sakti. Some three hundred years ago, they say that there was a feud between the Bukia and Mudu Sugalis, and in a combat many were killed on both sides; but the widows of only two of the men who died were willing to perform sati, in consequence of which they have been deified, and are now worshipped as saktis by all the divisions." It is said [110] that, near Rolla in the Anantapur district, there is a small community of priests to the Lambadis who call themselves Muhammadans, but cannot intermarry with others of the faith, and that in the south-west of Madakasira taluk there is another sub-division, called the Mondu Tulukar (who are usually stone-cutters and live in hamlets by themselves), who similarly cannot marry with other Musalmans. It is noted by the Rev. J. Cain [111] that in some places the Lambadis "fasten small rags torn from some old garment to a bush in honour of Kampalamma (kampa, a thicket). On the side of one of the roads from Bastar are several large heaps of stones, which they have piled up in honour of the goddess Guttalamma. Every Lambadi who passes the heaps is bound to place one stone on the heap, and to make a salaam to it." The goddess of the Lambadis of Kollegal is, according to Mr. Hamilton, Satthi. A silver image of a female, seated tailor-fashion, is kept by the head of the family, and is an heirloom. At times of festival it is set up and worshipped. Cooked food is placed before it, and a feast, with much arrack drinking, singing, beating of tom-tom, and dancing through the small hours of the night, is held. Examples of the Lambadi songs relating to incidents in the Ramayana, in honour of the goddesses Durga and Bhavani, etc., have been published by Mr. F. Fawcett. [112]

The Brinjaris are described by the Rev. G. Gloyer as carrying their principal goddess "Bonjairini Mata," on the horns of their cattle (leitochsen).

It is noted by the Rev. G. N. Thomssen that the Lambadis "worship the Supreme Being in a very pathetic manner. A stake, either a carved stick, or a peg, or a knife, is planted on the ground, and men and women form a circle round this, and a wild, weird chant is sung, while all bend very low to the earth. They all keep on circling about the stake, swinging their arms in despair, clasping them in prayer, and at last raising them in the air. Their whole cry is symbolic of the child crying in the night, the child crying for the light. If there are very many gathered together for worship, the men form one circle, and the women another. Another peculiar custom is their sacrifice of a goat or a chicken in case of removal from one part of the jungle to another, when sickness has come. They hope to escape death by leaving one camping ground for another. Half-way between the old and new grounds, a chicken or goat is buried alive, the head being allowed to be above ground. Then all the cattle are driven over the buried creature, and the whole camp walk over the buried victim." In former days, the Lambadis are reputed to have offered up human sacrifices. "When," the Abbé Dubois writes, "they wish to perform this horrible act, it is said, they secretly carry off the first person they meet. Having conducted the victim to some lonely spot, they dig a hole, in which they bury him up to the neck. While he is still alive, they make a sort of lump of dough made of flour, which they place on his head. This they fill with oil, and light four wicks in it. Having done this, the men and women join hands, and, forming a circle, dance round their victim, singing and making a great noise, till he expires." The interesting fact is recorded by Mr. Mullaly "that, before the Lambadis proceed on a predatory excursion, a token, usually a leaf, is secreted in some hidden place before proceeding to invoke Durga. The Durgamma pujari (priest), one of their own class, who wears the sacred thread, and is invested with his sacred office by reason of his powers of divination, lights a fire, and, calling on the goddess for aid, treads the fire out, and names the token hidden by the party. His word is considered an oracle, and the pujari points out the direction the party is to take."

From a further note on the religion of the Lambadis, I gather that they worship the following:--

(1) Balaji, whose temple is at Tirupati. Offerings of money are made to this deity for the bestowal of children, etc. When their prayers are answered, the Lambadis walk all the way to Tirupati, and will not travel thither by railway. (2) Hanuman, the monkey god. (3) Poleramma. To ward off devils and evil spirits. (4) Mallalamma. To confer freedom to their cattle from attacks of tigers and other wild beasts. (5) Ankalamma. To protect them from epidemic disease. (6) Peddamma. (7) Maremma.

The Lambadis observe the Holi festival, for the celebration of which money is collected in towns and villages. On the Holi day, the headman and his wife fast, and worship two images of mud, representing Kama (the Indian cupid) and his wife Rati. On the following morning, cooked food is offered to the images, which are then burnt. Men and women sing and dance, in separate groups, round the burning fire. On the third day, they again sing and dance, and dress themselves in gala attire. The men snatch the food which has been prepared by the women, and run away amid protests from the women, who sometimes chastise them.

It is narrated by Moor [113] that "he passed a tree, on which were hanging several hundred bells. This was a superstitious sacrifice by the Bandjanahs, who, passing this tree, are in the habit of hanging a bell or bells upon it, which they take from the necks of their sick cattle, expecting to leave behind them the complaint also. Our servants

## particularly cautioned us against touching these diabolical bells; but,

as a few were taken for our own cattle, several accidents that happened were imputed to the anger of the deity, to whom these offerings were made, who, they say, inflicts the same disorder on the unhappy bullock who carries a bell from this tree as he relieved the donor from."

There is a legend in connection with the matsya gundam (fish pool) close under the Yendrika hill in the Vizagapatam district. The fish therein are very tame, and are protected by the Madgole Zamindars. "Once, goes the story, a Brinjari caught one and turned it into curry, whereon the king of the fish solemnly cursed him, and he and all his pack-bullocks were turned into rocks, which may be seen there to this day." [114]

Lambadi women often have elaborate tattooed patterns on the backs of the hands, and a tattooed dot on the left side of the nose may be accepted as a distinguishing character of the tribe in some parts. My assistant once pointed out that, in a group of Lambadis, some of the girls did not look like members of the tribe. This roused the anger of an old woman, who said "You can see the tattoo marks on the nose, so they must be Lambadis."

Lambadi women will not drink water from running streams or big tanks.

In the Mysore Province, there is a class of people called Thamburi, who dress like Lambadis, but do not intermarry with them. They are Muhammadans, and their children are circumcised. Their marriages are carried out according to the Muhammadan nikka rite, but they also go through the Lambadi form of marriage, except that marriage pots are not placed in the pandal (wedding booth). The Lambadis apparently pay some respect to them, and give them money at marriages or on other occasions. They seem to be bards and panegyrists of the Lambadis, in the same way that other classes have their Nokkans, Viramushtis, Bhatrazus, etc. It is noted by Mr. Stuart [115] that the Lambadis have priests called Bhats, to whom it is probable that the Thamburis correspond in Mysore.

The methods of the criminal Lambadis are dealt with at length by Mr. Mullaly. And it must suffice for the present purpose to note that they commit dacoities and have their receivers of stolen property, and that the Naik or headman of the gang takes an active share in the commission of crime.

Lampata.--A name, signifying a gallant, returned by some Sanis at times of census.

Landa.--A synonym of Mondi.

Lanka (island).--An exogamous sept of Boya and Kamma.

Lattikar.--Recorded, at the census, 1901, as a sub-division of Vakkaliga (Okkiliyan) in the Salem district. Latti means a reckless woman, and latvi, an unchaste woman, and the name possibly refers to Vakkaligas who are not true-bred.

Lekavali.--A division of Marathas in the Sandur State. Many of them are servants in the Raja's palace. They are stated, in the Gazetteer of the Bellary district, to be the offspring of irregular unions among other Marathas.

Lekkala (accounts).--An exogamous sept of Kamma.

Linga Balija.--The Linga Balijas (traders) are summed up, in the Madras Census Report, 1901, as a Lingayat sub-caste of Balija. In a note on Lingayats, Mr. R. C. C. Carr records that the Linga Banjigs or Banajigas are essentially traders, though many are now cultivators, and that Telugu Lingayats often call themselves Linga Balijas.

The following legendary account of the origin of the "Linga Bhojunnalawaru" is given in the Baramahal Records. [116] "Para Brahma or the great god Brahma created the god Pralayakala Rudra or the terrific at the day of destruction, a character of the god Siva, and he created the Chatur Acharyulu or four sages named Panditaraju, Yekcoramalu, Murralaradulu, and Somaluradulu, and taught them mantras or prayers, and made them his deputies. On a time, the Asuras and Devatas, or the giants and the gods, made war on each other, and the god Pralayakala Rudra produced from his nose a being whom he named Muchari Rudra, and he had five sons, with whom he went to the assistance of the devatas or gods, and enabled them to defeat the giants, and for his service the gods conferred upon him and his sons the following honorary distinctions:--

A flag with the figure of an alligator (crocodile) portrayed on it. A flag with the figure of a fish portrayed on it. A flag with the figure of a bullock. A flag with the figure of an eagle. A flag with the figure of a bell. A bell. A modee ganta, or iron for marking cattle. The use of burning lamps and flambeaus in their public processions during the day. The use of tents.

"On a time, when the god Pralayakala Rudra and Mochari Rudra and his five sons, with other celestial attendants, were assembled on the Kailasa parvata or mountain of Paradise, the god directed the latter to descend into the Bhuloka or earthly world, and increase and multiply these species. They humbly prayed to know how they were again to reach the divine presence. He answered 'I shall manifest myself in the Bhuloka under the form of the Lingam or Priapus; do you worship me under that form, and you will again be permitted to approach me.' They accordingly descended into the earthly regions, and from them the present castes of Baljawaras deduce their origin."

In a note on the Linga Balijas of the North Arcot district, Mr. H. A. Stuart writes [117] that "Linga Balija appears rather to be the name of the followers of a religious faith than of a distinct caste, for the Linga Balijas state that their caste contains eleven sub-divisions, each with a separate occupation, viz., Jangam (priests), Reddi (cultivators), Gandla (oil-mongers), and the like. Almost all the Linga Balijas of North Arcot are traders, who speak Canarese and are immigrants from Mysore, in which their gurus (religious preceptors) live, and whither they still refer their caste disputes. At one time they enjoyed much importance in this district, particularly in its large trading towns. Headmen among them, styled Chettis, were by the Arcot Nawabs assigned districts, in which they possessed both magisterial and civil authority, and levied taxes from other merchants for their own personal use. They carried on very extensive trade with Mysore and the Ceded districts, and are said to have had enormous warehouses, which they enclosed and fortified. Breaches of the peace are also described as not infrequent, resulting from the interference of one Linga Balija Chetti with matters relating to the district of another. Their authority has long since disappeared, and is only a matter of tradition. Every Linga Balija wears a Siva lingam, usually encased in a silver casket (or gold casket set with precious stones), and suspended from the neck, but the very poor place theirs in a cloth, and sometimes tie it to their arm. It is a strict rule that one should be tied to a child's neck on the tenth day of its birth, otherwise it is not entitled to be classed as a Linga Balija. The Siva lingam worn by these people differs from the Buta or Preta lingams used by Pandarams, Kaikolans, or others who profess the Lingayat faith. They acknowledge two puranams, called respectively the Siva and Basava puranams, and differ in very many respects from other Hindus. They bury and do not burn their dead, and do not recognise the five kinds of pollution resulting from a birth, death, spittle, etc., and they do not therefore bathe in order to remove such pollution. Widow remarriage is allowed even where the widow has children, but these are handed over to the relatives of her first husband. To widow remarriages no women who are not widows are admitted, and, similarly, when a maiden is married, all widows are excluded. Unlike most Hindus, Linga Balijas shave off the whole of the hair of their heads, without leaving the usual lock at the back. They deny metempsychosis, and believe that after death the soul is united with the divine spirit. They are particular in some of their customs, disallowing liquor and flesh-eating, and invariably eating privately, where none can see them. They decline even to eat in the house of a Brahman."

A Linga Banajiga (Canarese trader), whom I interviewed at Sandur, was smeared with white marks on the forehead, upper extremities, chest, and abdomen in imitation of a Hubli priest. Some orthodox Lingayat traders remove their lingam during the transaction of the day's work, on the ground, as given to me, that it is necessary to tell little falsehoods in the course of business.

Lingadari.--A general term, meaning one who wears a lingam, for Lingayat.

Lingakatti.--A name applied to Lingayat Badagas of the Nilgiri hills.

Lingam.--A title of Jangams and Silavants.

Lingayat.--For the following note I am mainly indebted to Mr. R. C. C. Carr, who took great interest in its preparation when he was Collector of Bellary. Some additional information was supplied by Mr. R. E. Enthoven, Superintendent of the Ethnographic Survey, Bombay. The word Lingayat is the anglicised form of Lingavant, which is the vernacular term commonly used for any member of the community. The Lingayats have been aptly described as a peaceable race of Hindu Puritans. Their religion is a simple one. They acknowledge only one God, Siva, and reject the other two persons of the Hindu Triad, They reverence the Vedas, but disregard the later commentaries on which the Brahmans rely. Their faith purports to be the primitive Hindu faith, cleared of all priestly mysticism. They deny the supremacy of Brahmans, and pretend to be free from caste distinctions, though at the present day caste is in fact observed amongst them. They declare that there is no need for sacrifices, penances, pilgrimages or fasts. The cardinal principle of the faith is an unquestioning belief in the efficacy of the lingam, the image which has always been regarded as symbolical of the God Siva. This image, which is called the jangama lingam or moveable lingam, to distinguish it from the sthavara or fixed lingam of Hindu temples, is always carried on some part of the body, usually the neck or the left arm, and is placed in the left hand of the deceased when the body is committed to the grave Men and women, old and young, rich and poor, all alike wear this symbol of their faith, and its loss is regarded as spiritual death, though in practice the loser can after a few ceremonies, be invested with a new one. They are strict disciplinarians in the matter of food and drink, and no true Lingayat is permitted to touch meat in any form, or to partake of any kind of liquor. This Puritan simplicity raises them in the social scale, and has resulted in producing a steady law-abiding race, who are conservative of the customs of their forefathers and have hitherto opposed a fairly unbroken front to the advancing tide of foreign ideas. To this tendency is due the very slow spread of modern education amongst them, while, on the other hand, their isolation from outside influence has without doubt assisted largely in preserving intact their beautiful, highly polished, and powerful language, Canarese.

It is matter of debate whether the Lingayat religion is an innovation or a revival of the most ancient Saivaite faith, but the story of the so-called founder of the sect, Basava, may with some limitations be accepted as history. The events therein narrated occurred in the latter half of the twelfth century at Kalyan, a city which was then the capital of the Western Chalukyas, and is now included in the province of Bidar in the Nizam's Dominions. It lies about a hundred miles to the west of Hyderabad. The Chalukyas came originally from the north of India, but appeared to the south of the Nerbudda as early as the fourth century. They separated into two branches during the seventh century, and the western line was still represented at Kalyan 500 years later. The southern portion of Hindustan had for centuries been split up between rival kingdoms, and had been the theatre of the long struggle between the Buddhists, the Jains, and the Hindus. At the time of Basava's appearance, a Jain king, Bijjala by name, was in power at Kalyan. He was a representative of the Kalachuryas, a race which had been conquered by the Chalukyas, and occupied the position of feudatories. Bijjala appears to have been the Commander-in-chief of the Chalukyan forces, and to have usurped the throne, ousting his royal master, Taila III. The date of the usurpation was 1156 A.D., though, according to some accounts, Bijjala did not assume the full titles till some years later. He was succeeded by his sons, but the Chalukyan claimant recovered his throne in 1182, only to lose it again some seven years afterwards, when the kingdom itself was divided between the neighbouring powers. The final downfall of the Chalukyan Deccani kingdom was probably due to the rise of the Lingayat religion. The Hindus ousted the Jains, but the tenets inculcated by Basava had caused a serious split in the ranks of the former. The house divided against itself could not stand, and the Chalukyas were absorbed into the kingdoms of their younger neighbours, the Hoysala Ballalas from Mysore in the south, and the Yadavas from Devagiri (now identified with Daulatabad) in the north.

At about this time there appears to have been a great revival of the worship of Siva in the Deccan and in Southern India. A large number of important Saivaite temples are known to have been built during the eleventh and twelfth centuries, and inscriptions speak of many learned and holy men who were devoted to this worship. The movement was probably accentuated by the opposition of the Jains, who seem to have been very powerful in the Western Deccan, and in Mysore. An inscription which will be more fully noticed later on tells of the God Siva specially creating a man in order to "put a stop to the hostile observances of the Jains and Buddhists." This was written about the year 1200 A.D., and it may be gathered that Buddhism was still recognised in the Deccan as a religious power. Mr. Rice tells us that the labours of the Saivaite Brahman, Sankaracharya, had in the eighth century dealt a deathblow to Buddhism, and raised the Saiva faith to the first place. [118] Its position was, however, challenged by the Jains, and, even as late as the twelfth century, it was still battling with them. The Vaishnavaite reformer, Ramanujacharya, appeared at about this time, and, according to Mr. Rice, was mainly instrumental in ousting Jainism; but the followers of Vishnu built many of their big temples in the thirteenth century, two hundred years later than their Saivaite brethren, so it may be presumed that the latter faith was in the ascendancy prior to that time. Chaitanya, the Vaishnavaite counterpart of Basava, appeared at a much later date (1485 A.D.). It is interesting to note that the thirteenth century is regarded as the culminating period of the middle ages in Italy, when religious fervour also displayed itself in the building of great cathedrals. [119]