ground, after it has been cleansed with cow-dung. The Mātangi, with her insignia, sits in the centre of the device, and the Āsādis, sitting close by, sing the praises of Ellammā to the accompaniment of the chaudike. The Mātangis and Āsādi then drink toddy, and go about the house, wherein the former sprinkle toddy with the margosa twig. Sometimes they pour some of the toddy into their mouths, and spit it out all over the house. The pot, in which the toddy is placed, is, in some places, called pallakki (palanquin).
The Āsādis' version of the story of Ellammā is as follows. She is the goddess for all, and is present in the tongues of all except dumb people, because they have to pronounce the syllable elli (where) whenever they ask a question containing the word where. She is a mysterious being, who often exhibits herself in the form of light or flames. She is the cause of universe, and the one Sakthi in existence thereon. She is supposed to be the daughter of Girirāja Mūni and Javanikadēvi, and the wife of Jamadhagni Rishi. Her son is Parasurāma, carrying a plough. The town where she lives has three names, Jambupuri, Isampuri, and Vijayanagara, has eighty-seven gates, and is fortified by seven walls. She is believed to have for her dress all kinds of snakes. Several groves of margosa trees are said to flourish in her vicinity. She is worshipped under many names, and has become Lakshmi, Gauramma, and Saraswati in Brāhman houses, or Akkumari in Vakkaliga houses. To the Īdigas she is Gatabaghya Lakshmi, to the Kurubas Ganga Mari, to the Oddes Peddamma and Chinnamma, and so on. She is said to have proceeded on a certain day to the town of Oragallu, accompanied by Jana Mātangi. On the way thither, the soles of Mātangi's feet blistered, and she sat down with Ellammā
