) is drawn on them with turmeric paste. A Brāhman purōhit is then brought to the pandal, and seats himself on a plank. A clean white cloth is placed on his head, and fastened tightly with string. Into this improvised turban, leafy twigs of mango and Cassia auriculata are stuck. Some of the Lambādi women present, while chanting a tune, throw sticks of Ficus glomerata, Artocarpus integrifolia, and mango in front of the Brāhman, pour gingelly (Sesamum) oil over them, and set them on fire. The Brāhman is made a bridegroom, and he must give out the name of his bride. He is then slapped on the cheeks by the women, thrown down, and his clothing stripped off. The Brāhman ceremonial concluded, a woman puts the badges of marriage on the bride. On the following day, she is dressed up, and made to stand on a bullock, and keep on crooning a mournful song, which makes her cry eventually. As she repeats the song, she waves her arms, and folds them over her head. The words of the song, the reproduction of which in my phonograph invariably made the women weep, are somewhat as follows:—
Oh! father, you brought me up so carefully by spending much money.
All this was to no purpose.
Oh! mother, the time has come when I have to leave you.
Is it to send me away that you nourished me?
Oh! how can I live away from you,
My brothers and sisters?
Among the Lambādis of Mysore, widow remarriage and polygamy are said[27] to freely prevail, “and it is customary for divorced women to marry again during the lifetime of the husband under the sīrē udikē (tying of a new cloth) form of remarriage, which also obtains among the Vakkaligas and others. In such cases, the second husband, under the award of the caste arbitration, is made to pay a certain sum (tera) as amends to the first husband, accompanied by a caste dinner. The woman is then readmitted into society. But certain disabilities are attached to widow remarriage. Widows remarried are forbidden entry into a regular marriage party, whilst their offspring are disabled from legal marriage for three generations, although allowed to take wives from families similarly circumstanced.” According to Mr. Stuart, the Sugālis of the North Arcot district “do not allow the marriage of widows, but on payment of Rs. 15 and three buffaloes to her family, who take charge of her children, a widow may be taken by any man as a concubine, and her children are considered legitimate. Even during her husband’s life, a woman may desert him for any one else, the latter paying the husband the cost of the original marriage ceremony. The Sugālis burn the married, but bury all others, and have no ceremonies after death for the rest of the soul of the deceased.” If the head of a burning corpse falls off the pyre, the Lambādis pluck some grass or leaves, which they put in their mouths “like goats,” and run home.
A custom called Valli Sukkeri is recorded by the Rev. G. N. Thomssen, according to which “if an elder brother marries and dies without offspring, the younger brother must marry the widow, and raise up children, such children being regarded as those of the deceased elder brother. If, however, the elder brother dies leaving offspring, and the younger brother wishes to marry the widow, he must give fifteen rupees and three oxen to his brother’s children. Then he may marry the widow.” The custom here referred to is said to be practiced because the Lambādi’s ancestor Sugrīva married his elder brother Vali’s widow.