spicuous after the eleventh century
was perhaps stimulated by the example of Mohammedanism. There was
little direct doctrinal influence, but a religious people like the
Hindus can hardly have failed to notice the strength possessed by an
association worshipping one god of its own and united by one
discipline. Syrian Christianity also might have helped to familiarize
the Lingayats with the idea of a god not to be represented by images
or propitiated by sacrifices, but there is no proof that it was
prevalent in the part of the Deccan where they first appeared.

The Lingayats spread rapidly after Basava's death.[562] They still number
about two millions and are to be found in most Kanarese-speaking districts.
They are easily recognizable for all carry the lingam, which is commonly
enclosed in a red scarf worn round the neck or among the richer classes in
a silver-box. It is made of grey soapstone and a Lingayat must on no
account part with it for a moment. They are divided into the laity and the
Jangams or priests. Some of these marry but others are itinerant ascetics
who wander over India frequenting especially the five Simhasanas or
Lingayat sees.[563] They are treated with extreme respect by the laity and
sometimes wear fantastic costumes such as plates resembling armour or
little bells which announce their approach as they walk.

In doctrine the Lingayats remain faithful to their original tenets
and do not worship any god or goddess except Siva in the form of the
Lingam, though they show respect to Ganesa, and other deities as also
to the founder of their sect. But in social matters it is agreed by
all observers that they show a tendency to reintroduce caste and to
minimize the differences separating them from more orthodox sects.
According to Basava's teaching all members of the community both men
and women are equal. But though converts from all castes are still
accepted, it was found at the last census that well-to-do Lingayats
were anxious to be entered under the name of Virasaiva Brahmans,
Kshatriyas, etc., and did not admit that caste distinctions are
obliterated among them. Similarly though the remarriage of widows is
not forbidden there is a growing tendency to look at it askance.

FOOTNOTES:

[Footnote 511: In various allusions to be found in the Kadambari and
Harshacarita.]

[Footnote 512: The best known of these is the Tantravarttika, a
commentary on the Purva-mimamsa.]

[Footnote 513: This is the g