The Dravidians - On The Original Inhabitants Of Bharatvarsha Or India
Click here to load reader
-
Upload
sharmalan-thevar -
Category
Documents
-
view
478 -
download
125
description
Transcript of The Dravidians - On The Original Inhabitants Of Bharatvarsha Or India
ASIA
CORNELLUNIVERSITY LIBRARY
GIFT OFProf. Morse Stephens
OLIN LIBRARY
DATE DUE
- CIRCULATION
HJtP U
'
Cornell University Library
Thetine
original of
tliis
book
is in
Cornell University Library.
There are no known copyright
restrictions intext.
the United States on the use of the
http://www.archive.org/details/cu31924024065470
We
regret that
owing
to
circumstances beyondofthis
our control, the publication
work
has
been much delayed.
Archibald Constable &January,1
Co.
894.
ON THE ORIGINAL INHABITANTS OPBHAHATAYARSA OR INDIA
ON
THE ORIGINAL INHABITANTSOP
BHARATAVARSA ORBY
INDIA
GUSTAV OPPERT PhDProfessor of Sanskrit
and Comparative Philology PresidencyTelugu Translatorto
College
Madras
Government
Curator Government Oriental Manuscripts LibrarySrc8fc
^c
WESTMINSTERAechibald Constable & Co 14 Parliament Street S W
LEIPZIGOtto HareassowitzQuerstrasse 14
MDCCCXCMl[All rights reserved]
vs6-/
MADRASPRINTED BY THE SUPERINTEKDENT, LAWRENCE ASYLUM PRESS.
PREFACE.
Thk main
object of this
work
is
to
prove from existing
sources, so far as they are available to me, that the original
inhabitants of India, with the exception of a small minorityof foreign immigrants, belong all to one
and the same race,as Finnish-
branches of which are spread over the continents ofAsia and Europe, and whichis
also
knownis
Ugrian or Turanian.
The branch which
domiciled in
India should, according to
my
opinion, be called Bharalan,its
because the Bharatas were in olden times
most numerouscountry
and most honoured representatives,receivedits
after
whom the
name Bharatavarsa
or Bharatavarsa.
The favoured spots
in which, in primeval periods,
men
pre-
ferred to select their dwellings, were the highlands, hills, and
mountains for these regions afforded;
gi'eater protection not of wild beasts,
only against the attacks of
men and
but also
against the fury of the unfettered elements, especially againstthe ravages of sudden and disastrous inundations.the plains were not altogether uninhabited,still
Though
the bulk of
the population preferred, where obtainable, the higher and
more secure
places.
I
believe
that
the Bharatas weretheir
essentially a race of mountaineers,
and that
name
is
intimately connected with the G-auda-Dravidian root paruparai, mountain, ation.'
circumstance to which I draw atten-
See pages
13, 32, 83.
VI
PEEPACB.
The Bharatas dividedtions, whicli
at
an early date into two great sec-
were known in antiquity, as Kuru-Pancalas and Kauravas and Paijdavas, and afterwards as Gaudians and Dravidians, and as Kuruvas or Kurumbas and Mallas orMalayas, etc. All these names, too, are derived from words which denote mountains. However nearly related these tribes were to each other, they never lived togetherin close friendship,
and although they were not always per-
haps at open war, yet feelings of distrust and aversion seemalways to have prevailed.
was was incumbent on me to verify my statements by the best means available. In order to do so, I had to betake myself to the fields ofpositive evidence in favour of mj^ assertionsit
Though
very
difficult to obtain, still,
language and religion, which
in matters of this
kind are
the most reliable and precious sources of information.
For
language and religion manifest in a peculiar manner themental condition of men, and thouoii bothdiffer
in their
aim andbothis
result, yet the
mind which
directs
and animatesin different
the same, so that though they
work
grooves, the process of thinking is in both identical. Besidesthe mental character,
we must not
neglect the physical
complement which
is
supplied by ethnology, and in this
case the physical evidence of ethnology supports thoroughly
the conclusions at which I had arrived from consulting the
language and religion of the inhabitants of India.In thefirst
two partsof
I
have treated separately of therelying
two bi'anoheslinguistic
the
Bharatas,
mainly on the
and
historical material at
my
disposal concerning
the ethnological position of the Dravidians and Gaudians.
The
principal Gauda-Dravidian tribes
who
live scattered
over the length and breadth oftinentare,
the vast
Indian conkinship,
in
order to establish their mutual
separately introduced into this discussion.
This method
PBEIACE.
Vn
may
minds of some readers an impression that the several topics are somewhat disconnected, but thiscreate intlie
arrangement was necessitated by the peculiarityject of
of the sub-
my
inquiry.
In pursuing the ramifications of the Bharatan, or GaudaDravidian, population throughout the peninsula, I hopeI
have been able
to
point out
the
connexion existing
between severaleachother.I
tribes,
apparently widely different fromto identify the so-called
have tried thus
Pariahs of Southern India with the old Dravidian mountaineers and to establish their relationship to the Bhars,
Brahuis,
Mhars, Mahars,
Paharias,
Paravari,it
Paradaswere, the
and otherfirst
tribes; all these tribes
forming, as
layer of the ancient Dravidian deposit.I
mannerthe
In a similar have identified the Candalas with the fii*st section
which was reduced to abject slavery by Aryan invaders, and shown their connexion with the ancient Kandalas and the present Gonds. In addition to this,of thp G-audian race I trust I
have proved that such apparently diiJerent tribesPallas,
as the Mallas,
Pallavas, Ballas,
Bhillas
and othersand that
are one
and
all
oiishoots of the Dravidian branch,
the Kolis, Kois, Khonds, Kodagas, Koravas,
Kurumbas
and others belong to the Gaudian division, both branches forming in reality only portions of one a,nd the same people,
whom
I prefer to call, as I
have
said,
Bharatas.it is
Whereto
there
is
so
much room
for conjecture,
easy
enough, of course, to
fall into error,
and
I shall be prepared
be told that many ofof
my
conclusions are erroneous and
the hypotheses on which they are built fanciful. But though
muchand
whatbe
I
have written may be shownif,
to
be untenable,
I
shall yet
satisfied
in the main, I establish
I shall
deem myself amply repaid
for
my contention, my labor if I
succeed in restoring the Gaudian and Dravidian to those rights and honors of which they have so long been deprive d
PEHFACE.
In the third part which treats on Indian Theogony
I
have
endeavoured to give a short sketch of some of the most
prominent features of the Aryan and non-Aryan beliefs. After noticing briefly the reverence which the Yedic hymnsdisplay towards the Forces of Nature, which develops gradually into the
acceptance of a Supreme Being {Brahmayi),
I
go on to show how the idea of an impersonal God, a perception too high and abstract to be grasped by the masses of
the population, gradually gave place to the recognition of a personal Creator, with whom were associated eventuallythe two figure-heads of Preservation
and Destruction,
all
these three together forming the Trimurti as represented by Brahman, Visi;iu and Siva.
undergo a change, and the idea.Spirit impressi.'d itself
About the time that the ancient Vedie views began to of the existem^e of a Supremeon the minds of the thoughtful,tlie
non-Aryan Pi-inciple of the Female Energy was introduced This dogma which originated with into the Arvan system. the Turanian races of Asia, and was thus also acknowledgedin ancient
Babylonia, soon exercised a powerful influence,
and pervaded the whole religion of the Aryans in India. Its symbol was in India the Salagrama-stone, which Visnu afterwards appropriated as his emblem.I
have further
tried
to
show how the contact with the
non- Aryan population aifected the belief of the Aryans
and modified some
of the features of their deities.
Brahman
was
thus, by assimilating himself with the non- Aryan chief-
god and demon-king Aiyauar, transformed into a Brahmabhuta, while the very same Aiyanar was changed into Siva
demon-king or Bhutanatlia, and Visnu became e;radually identified by a great section of the Brahmanic community with the Female Principle'and takenin his position as
for
Uma.religions opinions of the original inhabitants
The
were
PEEPACE.
IXas the result of their
on the other hand not
left
unchanged
intercourse with the Aryans, and
many
ideas and
many
of
the deities of the invader were received into their religion.
The prominent featuresof the Principle of the
of this religion lay in the adoration
Female Energy, or
Sakti, as repre-
sented by the chief local goddess or Grramadevata, in the
acknowledgment of a Supreme God revered under such names as Aiyanar (Sasta), and in the worship of Demons.I trustof
now
that the racial unity of
the great majority
the Indian population has been established by this
research based mainly on linguistic and theological evidence, asit
has also been proved independently by ethno-
logical enquiries.
In order to perpetuate by an outward sign theof the
racial union
overwhelming majority of the population of India,wereto
I
venture to suggest that the inhabitants of this country would
do
well, if they
national
name
of Bharatas,
assume the ancient, honorable and remembering that India hasof
become famous as Bharatavarsa, the landIn such a multitude of subjects,
the Bharatas.
me
to formulate
my ideas
in a
it was only possible for somewhat imperfect manner,
without being able to treat separately every particularsubject as thoroughly and completely asIit
deserved, and as
had wished
to treat
it.
1
make
this observation to
show
that I
am
fully cognizant of the incompleteness of this
enquiry, but, I trust, I have at least succeeded inclear its purport
making
and
significance.
If time
and circum-
had permitted, I should have added some chapters on some essential topics, and enlarged the scope of others, but my impending departure from India has compelled me If this book should be deemed worthy of to be brief. edition, I hope to be able to remedy these defects. anotherstancesIt isfirst
here perhaps not out of place to mention, that theportions of this book appeared some years ago, the
PREFACE.first
Part being priDted as early as 1888j and
it is
possible
that the publication of this work in fragments has been
attended with some disadvantages.I
am
thus well aware of the
manyeven
defects in a publicaerrors
tion like thisj but I trust that
my
may
not be
without use,
if,
like stranded vessels, they serve to direct
the explorer, warning him
away from the shoals and rocks
that beset the enquirer in his seai'ch after truth.
GUSTAV OPPERT.Madras,14/A.
February, 1893.
CONTENTS.PARTI.
INTRODUCTION.
CHAPTERGeneral RemarksPhilological
I.
PAGE.
1-3...
Historical
Remarks Remarks
3-8 8-1313
Division between Gaudians and Dravidians
THE DRAVIDIANS.
CHAPTERThe namesof ancient kings
II.of...
and Asuras indicate the names......
the people over
whom
they ruled
...
14,15
Beginning of peaceful Intercourse and Inter-marriage between
Aryans and Dravidians
...
...
...
...
...
16,17
CHAPTEROn the Mallas
III.
18-25 25-30
Explanation of the terms Dravida, Tamil and A ravam
CHAPTEROnthe Pariah(Parata,
IV.Bar(Bhar),M;
PahSria),
Brahui,
(Mhar), &c
30-7031-33 34-37...
Derivation of the word Pariah
- Maravar Religious and Social privileges enjoyed by Pariahs Wrong Derivation of the terms Holeya and Pulaya
On the On the On the On the
Brahuis
...
Bars or Bhars
37-47 47-4949,50 50-56 56,57
Mars, Mhars, Mahars, Mhairs or Mers
Caste distinctions
among.,
Pariahs
;
Right and Left Hand Castes
57-66 66-70
On
the Vallnvar
Xll
CONTENTS.
CHAPTER
V.PAOB.Bhils, Pulindae,
On the Pallar, Pallavas, Pulayar, Ballas (Bhallas) On the name of the Pallas and Pallavas
70-89 70-73 73-7575-77 78-8279-85
On the Pajlar On the Pulayar On the Ballaa On the Bhils On the Pnlindas On Pulaha, Pnlastya, Puloman, &c.....
.
85-8787-89
CHAPTEROn On Onthe Agnikulaethe Pallis...
VI......
the Pallis, Agnikulas, Paiidyas, Vellalar, &c.
...
89-10889-94 94-100100,101101-108
...
Different meanings of the
word
Palli
...
...
...
... ...
Explanation of the words Pandya, Vellala, Ballala, Bhillala
PART
II.
THE GAUDIANS.
CHAPTERPhilological
VII.109-112
Remarks
...
Application of the term Gaudian
112-114114r-121
Explanation of the use of Gaiula as a tribal name On the name Kolarian
121-133
CHAPTEROn the Kolis (Kulis), Kolas On the Gaulis On the Kulindas, Kuliitas, &o.... ...
VIII.133-141141, 142 142, 143
CHAPTER
IX.143-155155, 156
On the Kois, Konds, Kands, Gouds On the Oaadalas On the names Khandobii, Khandesh, Gondaja, On Gondophares
&c.
156-159160, 161
CONTENTS.
XUl
CHAPTER XPage.
On the Kocjagas On the Koragas On Hubasika and Huviska
162-167
168-180171-178 180-193193-196
On the Todas On the Kotas
...
CHAPTER XIOn the Kuravas (Kuruvas, Kurumas), Koracaru. On the Kurus (Yerakulas) and Kaurs On the Kunnuvaa and Kunavarie
%
197-201
201-210210-215
CHAPTEROn...
XII.215-260215-220
the Kurubas or Kurumbas Remarks about the name Kurumba On the sub-divisions among the Kurumbas On their religion, manners and customs ... On our historical knowledge about the Kurumbas
220-234235-242 242-260 246-253 253-257
On Adonda Cola On Toudamandalam On the Kallas under the Tondaman of Pudukota On the Kurmis, Kumbis or Kunbis On the origin of the term Kadamba...
..
257-260261-264
^
264-270
/^
PART
III.
INDIAN THEOGONY.
CHAPTERIntroductory Remarks.
XTII.271-274 274-279
On Vedio Deities On Vedio Creation On the Trimurti
279-283283-284
CONTENTS.
CHAPTERBiTihmfi11
XIV.Page.
fieneral
Eemarke
284-288
On On
the present Worship ofthe Brahmabhilta...
Brahman
288-296
296-306
CHAPTER XVVisnu.
General Remarks
306-311
On the "Deluge ... On the Yugas ... On the Salagrama-stone On the modification of the worship On Visiiu's wives
311-32S
328-337 337-359of Visnu
359-362
362-364
CHAPTERiva.
XVI.364-371371-33G
General Remarks
On
the Linga
CHAPTEROn Paramatman, the SupremeSpirit
XVII,386-397
ParamatTYian.
CHAPTERIntroductory Remarks
XVIII.397-418418-J22
On Uma, Amma, Amba On Drvi (Durga), etc. On Sakti'a participation at the creation On the origin of the worship of the various Saktis On the VidySdevis, llatrs and Gramadevata.?
422-439 440-444 445-447
447-450
CHAPTERGeneral Remarks
XIX.450-457
Qrnmadevataa, Aiyannr TQvion3'hiTt'h Dahrd(/ni or Jatharar/iii.is also called
(Sec Vishnupur. yo\.,
Xj'p. lo4.)
He
Fitdbdhi as Ocean-drinker and Vdtajfidvls^ as destroyer of Vatftpi. His abode is fixed on the mountain Kunjara. Many hymns of the Egveda
are ascribed to him.
Lassen
(vol. II, p. 23)
of the reports respecting the time
when he
a conteniporrry of Anaataguna and of
has pointed out the incongruity he is mentioned both as Klrtipufaija Pandya.lived, as
OF BHARATAVAESA OR INDIA.grants.
25
Agastya's residence
is
said
to
have been the
mountain Malayam or Potiyam, not far distant from Cape Comorin in the firmament he shines as the star Canopus.;
To him
is
ascribed the civilisation of South -India, in fact
the most famous ancient Tamil works in nearly every branchof science, such as divinity, astronomy, cine are attributed to him.called the
grammar, and mediIn consequence he is specially(Lpssfl).
Tamil sage (^"Stp
Explanation of the teems Dravida, Tamil AND Aravam.Sanskritis
called in South-India the northern language or
pa to moU, eui Qlditl^, while the Dravidian goes
by the namePrevious
of the southern language, or ten moli Qflasr Olq^-l^.
researches have established the fact that the words Dravida
and Tamil areDravida.
identical in meaning, that both resemble each
other in form, and that Tamil seems to be a derivative from
Yet the originTamil
of the
word Dravida hasor Dramila in factit is
hitherto
not been explained.to
Though Dravida isDravida,
generally restrictedis
denote
:
applied to denote ancient
Dramida Malayalam;
also
properly
speaking applicable to
all
the Dravidian languages.literature.
The
word Dramila occurs also in Sanskrit Dramila from Tlnmiala and explain it Mala language, as Sanskrit is kut Aryan language.Itis
I derive
to signify the sacred
i^o-^^v
the refined
immaterial to us whether Tint
is
an original Dra-
vidian word, or a derivation from the Sanskrit Sri, prosperity.
Some
of the best
Tamil scholars of the past as well as oftiru
the present day have declared in favour of
being a pureopinion also.
Dravidian word, and this has
all
along been
my
Tiru was probably in course of time changed to tira or tara,
then contracted to tra or dra, and finally toletterst
ia
(da),
both
and d being
identical.
The Vedaits
is
called in
Tamil
Tiruvdy, the sacred word, and
Tamil adaptation4
specially
26
ON THE ORIGINAL INHABITANTS
used by Vaisnavas is the well-known Tiruvay Moli. Tiruvay was eventually changed to Taramy, which is now generally used in the sense of Veda-rcading. The word Ottu does thusin
The tini of Malayalam signify Yeda and Veda-reading. Tiruvallankodu has been similarly changed to tra in Travanboth alterations Dravida and Travanoore
core,
being
noto
doubt due to the same Aryan influence.
From Dramala
Dramila, Damila and Tamil is a short step, unless Tamil is Dramila, Dramida and directly derived from Tixumala. Dra^ada are Aryan corruptions of Tirumala and foundre-admission into theexpressions,
South-Indian languages as foreign
was forgotten and defied explanation. I recognize the name Tirumala also in the Tamala or Damala of Ddmahi raruhhaijam near Pdndamangawhosesignification
Inm in the Trichinopoly
as the old capital of the former kings,
Tirumala did
Pandamangalam is regarded among whom the name not unfrequently occur. Ubhayam (s-uinta)district.
is anything offered or devoted to religious purposes, and Ddmalavar ubhayam denotes therefore the offering of the Tirumala people, var being used as the aflix of the Tamil pronoun of the third person plural. Tinimalardja is in colloquial Telugu often called Tiramalarayalu, as Tirupati
becomes Tirapati.
Like Ddiiuilacaruhhayam might be men-
tioned Ddmalaceruvu in North-Arcot,
Bdmal
in Ohingleput,
Damalapddi in Tanjore and others.
I have been informed on
good authority that theas Tirumalapadi.
last place is to this
day
also
known
Yet,
my
derivation of Tirumala does not
require the support of the etymology of these names.
Another but rarer form of DramilaTirukocil, or Trikal for Tinikdl.
is
Drimila, which
is
derived from Tinimila, as Tripati from Tirujmfi, Trikovil for
The
fact of the
term Tamil
being the ultimate derivative from Tirumala (Tramala) anddenoting a special Dravidian dialect will perhaps serve infuture researches as an historical clue for fixing the period
when
the various vernaculars of Southern India
became sepa-
OF BHARATAVAR8A OR INDIA.rate
27(Ai,yi,vpiKr\)
and
distinct languages.1,
If the Limijrike
of
and 85) is the Dimirica repeatedly mentioned in the Cosmography of the anonymous geographer of Ravenna, as Bishop Caldwell has clearly pointed out by8
Ptolemy (VII,
identifying
it
with Damirice or the Tamil country (seethe work
p. 14
of the Introduction to the second edition of the Oomparntive
Dravidian Grammar),earliest
of
Ptolemy contains the
mention of the word Tamil.into the d
All these permutations prove the continual interchangeof
m
with the other labial consonants, and of
/
and
r sounds.^
2^
Witli respeet to the above-mentioned conjectures a few observations
are perhaps necessary.
The change of a into i and vice versd is not rare, as in mala and inila, Damirica and Dimirica, Ufa, open, and tara. Sea., Sen. Tiniudy and its slang alteration into Taravay a,re both Tamil words, though the latter common form has been introduced into Telugu by Telugu J3rahmans especially by Vaisnava Telugu Brahmans -who live in the Tamil country, and has thus found The term Taravay for Vedaits way even into modern Telugu dictionaries. dhyayana or Vedopakrama is neither found in Kanarese and Malay alam, nor in pure Telugu. The most important lesson which Brahman boys have to learn at and after their Upanayanam or investiture with the holy thread Children generally alter words so as to suit their proare Veda mantras. nunciation, and Tamil boys most probably invented Taravay for Tirumy as they say tara, open, instead of tira. This corrupted form found eventually access into common Tamil, for up to this moment Taravay is only considered a slang term. The origin of the word once forgotten, tara of taravay, was connected with the word laram in the meaning of time (once, twice, &c.), and as every lesson in order to be known must be repeated, so also the reciting It seems to be overlooked by of the Veda after so many times or taram. those, who prefer this explanation, that the term Taravay is only applied to the repetition of the Veda and not to any other repetition, that if tara had been taken in the senss of " time," it ought to be at the end of the word, and that
the syllable vay gives no sense in taravay unless it is accepted as meaning Veda or holy word. Taravay, taruvay, in taravata and taruvdta, occur in Telugu in the meaning of afterwards, as do in Kanarese taravdya and taru. vdya but these words have nothing in common with the above-mentioned Tamil Taravay. The elision of an r is also not unfrequent, as trdguta, to Already Bishop Caldwell was drink, in Telugu becomes generally tdguta. " The struck with the strange formation of the word Dravida, for he says; :
compound dr is quite un-Dravidian. It would be tira in Tamil but even if we suppose some such word as Tiravida or Tiramida to have been converted into Dravida by the Sanskrit-speaking people, we get no nearer to.;
28
ON THE ORIGINAL INHABITANTS
The Telugu, Kanarese and other cognate northern races, when they had forgotten their claim to the name of Dravidians, called the
Tamil language Aravam.
This word
Aravam is most likely a corruption of Dravidam. Dravidam or Dramilam became in its turn Daramidam (Daramilam), Aravidam (Ara\ilam), and finally Aravam.^' Howeverpeculiar these changes
may
appear to the uninitiated, to
the scientific philologist they can afford
no
special difhculty.
Evenin
in
Sanskrite.g.,
we
occasionally observe
dropped,
in asru, tear,
which
is
an initial d haKpv in Greek, thrdne;
German,
and lacnjma
in Latin
while the elision of
an explanation
of the original
meaning
of the
word."
See Introduction
to Comparative Ilravtdtn)^ Gyaminar, p. 13.
The name Tinunala hecomes inand Timma.mi(c!u
colloquial Telugu also Tiramala, Tirmala This last word must he distinguished from Timiita for timor timmanna, monkey. Similarly does iuuibulamu, hetel, become tama-
lamu
(or
tammalamu) and tamma
;
and tdmara,
lotus, tauiini.
In Tamil the verb oiii (|B- (shepherds) with wheel; 10, Vatuka fivewith conch; 11, Eannitaiyar (Kanarese shepherds), with tent, coloured flag 12, Fatmaedliyar (weavers) with tiger vehicle, male tiger flag 14, Vatukaceni13, Pattuedliyar (sUk weavers) with two-headed bird flag yar (northern weavers) with jasmine flag, Nakapacam, five-coloured flag 16, 16, Kannitaiya-Ceniyar (Kajia.J(zm- (Telugu weavers) with crocodile rese weavers) with wild jasmine garland, big eagle flag, Vicm-utan^ai 17, Pattunulkdrar (sUk thread weavers) with silk flag; 18, Cetar (weavers) with tortoise flag, and Kolinci&ng; 19, Cekkuvdniyar (oilpress mongers) mth: ;
;
;
;
;
;
;
.
.
.
;
;
;
;
;
;
cedaiceti (centu-tontu), eUuraci, sesamum-leaf20, Ilaivdniyar (leaf oil-mongers)
garland, garuda-flag,
drum;
;
with kovai-garland, drum, cuckoo flag 21, Onti'erutu vamdyar (one bullock oil-mongers) with flve-coloured parrot flag Muceiyar (painters, &c.,) 22, Janappar (hemp dressers) with chowry flag 23, with makara flag 24, Kinciyar (braziers) with Poti flag 25, Vetakdrar (basketmakersVwith Cikkiri flag, wooden-legged horse, sword flag; 26, Nari 27, Tamil Kuoamr (potters), Vatuka cokiyar (Fox-beggars) with dog flag Kmavar (Telugu potters), Kuca Kanakkar 28, Melakkdrar (flooters) with Xattuvar (dancing masters) with cymbal flag 30, Ddcikal; ;
;
;
;
;
drum
flag; 29,
;
64
ON'
THE OEIGINAL INHABITANTS
the hostile camp, while others were outsiders, Muhammadan artisans, for instance, who were allowed to earn their livingin the
Hindu community byfifth caste
following their profession.is
The
formed of outoastestwo great
in consequence of
this dissension divided into
hostile camps,
on thethe
right side are
ranged the Pariahs, and on the
left side
Cakkilis or leather-workers.
It appears that there prevails:
in some parts of the South the peculiar phrase
" the Pariahs
with
(dancing girls) with Manmatha flag; 31, Cdndr and liar (toddy- drawers) 32, Kuravar (mountaineers, foresters, kurifioi flag, knife and ladder; ;
snake-catchers, basketmakers, salt-sellers), with donkey flag 33, Cuhhdr cetti lampdtikal (salt-sellers) with picturesque flag; 3i, Vettaklcdrar (hunters) withsling flag; 35, Pattanarar
with
with tortoise flag 36, Karnh/nr (sea-coastmen) (road-makers and tank-diggers from Orissa) with spade flag; 38, Uppararar (common tank-diggers) with pig flag; 39, Poyi (hearers) with palanquin flag 40, PaniceyvOrkal (?) (menial servants ? ) with 41, Tamil Vanndr and Vatuka Vannar (Tamil and Tarai (trumpet) flag Telugu washermen) with curved knife, lotus garland and white elephant 42, Tamil Ndvitar (Tamil barbers) with tumpai garland, animal with human face 43, Vatuka Ndvitar (Telugu barbers) with nakasaram (musical instrument) 44, Tompiirarnr (rope-dancers) with Ke^ai flag 45, Mdriyamman Pucdrikal (Mariyamman priests) with small drum flag; 46, PMcaW/lrf with hoUow brass lingflag; 47, /!(/ (wild foresters) with iron bar flag; 48, Arippiikkdr Kavurni (kavarai weavers) with lotus flag 49, Vatuka Pandaram (northern mendicants) with battle-axe flag; 50, Vancurdr (?)with pearl flag 61, Entukutuppaikdral {sooth.s3,ying beggars) with s4kti flag; 52, Jindti (forestmen) with hare flag 53, Kaldcvkdrnr (lascars) with cart flag; 54, Velikkarumdr excommunicated blacksmiths) with beUows and hammer flag 55, Vihkal tar.r.n.r (excommunicated carpenters) with chisel(?);
fish flag
;
37, Ottar
;
;
;
;
;
;
;
;
;
with adze flag 57, Kappal ratnkar Pantar (bards) with sword flag. The people and ensigns of the fifth class are - 1, Paeuniyar or Palanikal (processionists) with damara (drum) flag 2, VaUuuar^ Atdvattiydr and Vettiydr (mahaut), Paraiyar and Pantaparniyar with white umbrella, white chowry, white flag, conch, vajra stick, trumpet (tamukku), drum (tappattai), paiika (trumpet), tuttari (short trumpet), big tuttari, paraiya music, five pots and white makara (alligator) festoons. The left hand musters 1, Peri Cettikal (Beri merchants) with kite flag 2, Nakara Vdniyar (town oil-mongers) with tontu garland and garland of nine gems 3, Kaikkolar (weavers) with tiruvaraipattiram, adakkam, lance, male vulture, lion flag, bear flag, deer flag, peacock flag, cuckoo flag, drumflag;
56,
Kappal
tatcar (ship carpenters);
;
(Telugu
sailors)
with ship flag
68,
;
;
4,
Kammdiar (artisans). [This class is composed of the TaY/ar (goldsmiths), Kmindr (braziers), Cirpar (masons), KnUar (blacksmiths) and Taccar (car-
OF BHAEATAVAESA OE INDIA.are not left-hand people, they belong to the Tamils;
65" an out
expression whose exact meaningespecially as a Tamilan or
it is
difficult to
make
Tamulian denotes, in Madras, a
Hindu in general, and not a Pariah.'^'' I believe that the meaning of this phrase is that, as the Tamilar or Vellalar, the masters of the Pariahs and principal Rudras, are right hand men, so are their dependents, the Pariahs. The Pariahs enjoy
penters)
;
the
word Kammila
is
most likely the Sanskrit Kammara, which;
occurs already in the Veda '"n the meaning of artificer.] With hammer, chisel, adze, compass or ulakani, stick, parrot flag, eagle flag, or white kite flag .5, PaUikal with hig axe, crane feather, vgnkai garland, red lotus garland, crowflag, cloud-coloured flag, fire flag, cock flag, vulture flag, fox flag, date flag, stone flag, green flag, hair-queue flag, drum and how, kuntali, hlack flag. As helonging to the fifth class of the Ilankai are mentioned 1 , Taltar
garland and crab flag 2, Cakkililial (leather-workers) with saffron screen, hlack garland, warrior sword, cocoa leaf, drum, curved stick. Mr. Coleman's decision refers also to the manner in which temple, funeral and other processions should he performed by the different castes,
with
nelli
;
but to quote his remark's here would lead us too far away. The Government Oriental Manuscripts' Library contains tworight and left
lists of
the
hand castes. 98 different divisions are ascribed to each sect. If the lists had not heen very inaccurate, I should have printed them here, but they place inter alias the Kammdlar on the right-hand and the Brahmans on the left-hand. Dr. Macleane (in the Administration Manual, vol. I, p. 69), though without producing confirmatory evidence, makes the important statement that the male Fullies belong to the right and the female Ftdlies to the left hand. He says "The following lists show the more important of the i'asteu)
Auvai
in Kaveripattanam, Eapllar (aLSsvrr) in TiruvSrOr, J'IH near the Veli mountain and Tirnealluvar in an oil nut tree tope at Mailapur. All these children play important parts in the legends and poetry of Uppai was brought up by Southern India. Aviuii was nursed by hunters. washermen and married a Pariah grave-digger. They were very poor, and she was attacked by small-pox and went about covered only with margosa-tree Thus she became known and worshipped as Mariyamman. Adjkaleaves. m'hi was educated by Csraman, Vruvai by brewers, Eapilar by the Brahman Pdpaiya, and VaUt by Kuravar. The names of TiruvaUuvar and of most of his so-called brothi rs .nd sisters are no pro))er names.*'
See f' I quote here the derivation of the word Sahara proposed by General Sir Alex. Cunningham, Archaohgieal Survey of India, vol. XVII,
" The origin of the name of Savara must be sought for outside the " language of the Aryas. In Sanskrit Snrara simply means a corpse.' " From Herodotus, however, we learn that the Scythian word for an axe " was Sagaris and as g and v are interchangeable letters, Sarar is the samep. 113:
'
'
;
"word''
as Sagar.
It seems, therefore, not unreasonable to infer that the so called, took their
name from their habit of carrying " axes. Now it is one of the striking peculiarities of the Savaras that they "are rarely seen without an axe in their hands."tribes,'* '*
who were
See Lassen's Indische AUerthums/cunde, vol. II, p. 101, 469. no\/K7ySai aypiopdyoi Ptol., VII, 1, 64.;
OF BHAEATAVAfiSA OR INDIA.
87
and wild fruits eating Pulindas, the present Barok.flesh
raw
as living north of
On Pulaha,
Pulastya, Puloman, &c.
The previously mentioned names of Pulaha, Pulastya, Puloman, ^c, bear in their first two syllables Pula a strangeresemblance to thekrit
of the Pulayar and Pulindas. Sansgrammarians generally connect the names of these Saints with the root pwl, to be great, and the word Pulastya is also derived from pulas, standing for puras. These derivations, however, appear too artificial."
name
Visravas had four sons.
and Vilravas. Ruber a by Idavida (or Ilavila) and Ravana, Kumhhakarna, and Vibhisana by Kesini. Theis
Pulastya
said to be the father of Agastya
saintly civiliser of Southern India, Agastya, is thus, as pre-
viously noticed, very closely indeed related to the chief of
the hated Eaksasas, being in fact the uncle of Eavana, the
While Ravana conquered .India and reduced the gods to abject subjection, from which they were only rescued by Visnu appearing as Balarama, his uncle Agastya waged war with the demons and advisedgod- despising king of Lanka.
Rama how to subdue the Raksasas. Similar family discords assisted Rama in his warfare against Ravana and Bali,whose respective brothers Vibhisana and Sugriva joined
Rama."While
Ravana
is
regarded with horror by the Brahis
mans, Rdvanabhet, a Vedic work on Phonetics,this Eaksasa.
ascribed to
His memory
is still
cherished by the Jains.
" Compare the remarks of the Eev. F. Kittel on the root pulai, pule, pole and on Pulaha and Pulastya in the Indian Antiquary, vol. VIII (1879),pp. SO, 51.
reading conclusions previously to Though I arrived at Kittel's suggestive article, I admit his priority in this respect and gladly and the Pallavaka, a libertine, a gallant, quote his opinion "The Pallava
my.
my
Mr.
:
.
do not hesitate to connect with poleya ; and who knows whether the " ancient Pallava dynasty was not a dynasty of certain Poleyas when still a " powerful tribe."
"I
0=
'
A person who does not revere
111 on p. 301. These altered versions of the Gayatri are mainly extant in the Jtrirayaiilyopanisad (a portion of the Taittiriya Araiiyaka) and in the
See Note
Lingapurajaa.Danti, Nandi,
In
the former extract the deities invoked are
:
Radra,
Sanmukha, Garuda, Brahman, Visiin, Narasiinha, Aditya, Agni and Durgi (standing for Durga). The prayers in the Lingapurana begin and end with Siva (Endra) and his wife Gauri (Durga), and after the verses in honour of his sons, vehicle and follower, come those concerning Visnu, Brahman and six guardians of the quarters of the world, with the omission of Kiiberaand Isana ("^iva), instead of whom stand Rndraand Durga. As I shall return to this subject I quote here in full those Nn rinjamydpanisadI,
5
7 (Telug'u edition, pp. 824, 825)
:
Purusasya vidmalj sahasraksasya mahadevasya dbimahi tanno Biidrah pracodayat. Tatpurusaya vidmahe vakratundaya dhimahi, tanno Dantih pracodayat. Tatpui'usaya vidmahe cakratundaya dhimahi tanno Nandih pracodayat. Tatpurusaya vidmahe mahasonaya dhimahi tannah Sanmvl-hah pracodayat.
tanno Garndnli
Tatpurasaya vidmahe suvarnapaksaya dhimahi Vrdiitmanaya vidmahr hiranyagarbhaya dhimahi taiinn Brahmh pracodayat. >i arayaRSya vidmahe vasudevilya dhimahi tanno Visnvh pracodayat. Vajranakhaya vidmahe tiksnadarastrara dbimahi tanno Xarnsimltah pracodayat. Bhaskaraya vidmahe mahadyutikaraya dhimahi tanno Adityah pracodayat. Vaisvanarayapracodayat.
vidmahe lalilaya dhimahi tanno ^-If/ni?! pracodayat. KatyFiyanaya vidmahe kanyakumari dhimahi tanno Diirasura, whom she killed, for
which deed she
is
celebrated in Jlysore.
Her templesdilkarar,
also generally contain the figures of Vigh-
nesvara, Yirabhadra (mostly
made
of
wood), the Uyirttuii[eval-
and the devil who acts as her aide-de-camp.
hdrappvy)
Camunda
confers valour on her adherents, andis
assists the
wizards in their magic arts, and she
invoked
by those sorcerers with special spells.^*'
Durga (Durgamba, Durgamma, Durgiyamma, Durgyamma) is represented with the face of a sheep while 'killi'D g Simharniikhasur a on whose lion-head her feet are resting. She is likewise of a fiery temper, wears golden ornaments, pearls and gems on her head, has the emblems of Sivaon her forehead, and carries'""= 1'
in her sis
hands a
ring, a sword,
Compare
Ziegenbalg, pp. 170
174.
See Ziegenhalri, pp. 176187.
OF BHAEATAVAESA OE INDIA.
497
a trident, an elephant's goad and a
human head. The giant Simhamukhasura had been appointed by Aiyanar superintendent of his garden, and fought with Durga, when she was trespassing and doing mischief in it. As Durga killed him, she was ordered to look after men and protect them onearth, with the further obligation to
obey the orders which
Aiyanar would give her.^^^It is not necessary to describe
specially the worship of
these three goddesses, as
it
resembles that of the other
Gramadevatas."8 3^'^^
The legends concerning Bhadrakdi,178180.
See
Ziecjenbalrj, pp.
^'^p.
Abont the:
sacrifices to
Burgh compare the paperis
of Mr. F. Fawcett,
267
" In BaniTikal the village goddessis
called
Durgamma, and every
year there sheis
a festival in her honour.
Tn her temple outside the village
usually represented by five conical earthen symbols called Kelu.
The temple is built over a snake's hole, and besides it is a large margosa The tree and the snake (if there is one) are sacred, and considered tree. The pujari, whose ofiice is hereditary, is a to be symbols of Durgamma.
.
Boya bygoddess,
caste.viz.,
In his house he keeps the more important symbols of theof
two tiny images
Basavana
;
a cane staff 3 feet in length
almost covered with silver bands (the offering of devotees) and surmounted
by asize.
cobra's head in silver; a female face also in silver, and nearly..
life-
On
the
first
day
of the feast the symbols,
which
collectively
representwell,filled
Durgamma,
are carried on a litter toj^ujari;
and washed by the
some water, any tank or and afterwards, together with a new pot
with water, carried to the temple and put in the place of the Kelu, which are removed to one side and ornamented with bangles. The silver face is erected on a stick behind the pot of water and a woman's cloth is The other symtied to it just under the face and over the pot of water.bols are placed besideit,
the snake upright.
The symbols are decorated
with flowers, leaves of the Bilva (Aegle marmelos) and some leaves of the betel-nut tree, while wave oiferings of camphor are made by the pujari.
A
buffalo bull;
is
to the temple
a black
then driven through the village streets with tom-toming ram is brought too. These are not devoted animals,
but have been purchased for the feast. They are washed at the temple, decorated with red powder, and beheaded with a weapon, shaped like abattle-axe, in front of the goddess;
the sheep
first,
the buffalo afterwards,
by one of the Boyasgoddess (the placeis
present.
The sheep's head is buried in front of the marked by a small stone), and the buffalo's head isits
front of the goddess, placed in a miniature temple about 30 feet in
498
ON THE OEIGINAL INHABITANTSare,
Camunda and Durgadilate
moreover, so well known, as they
are described in the Sanskrit Puranas, that I need not
on them. These three have
also
much in common
with
each other and are distinguished in appearance from thepreviously described four Gramadevatas.
These four havea sheep; they are
throughout human features, while Kali and Camunda havelion-faDgs,
and Darga has the head
of
represented in a sitting posture, while the other three do
not
or even riding. sit, but are either dancing, standing, These seven, with the two wives of Aiyanar (of whom
right foreleg in the
moutha
;
and on the head are placed some fat from the manure, and a lampin an earthen vessel.
stomach, some
flour,
little
Then,
men and women
of the
Boya
caste
who
are under vows to the godto feet in
dess, divest themselves of clothing
and dressed from chin
mar-
gosa leaves, walk thrice round the temple.
After this they go home, puta.
on new cloths and bring each a black sheep asmusicians and servants. The sheep that wasat the temple,
sacrifice to the goddess.
These sacrificed animals are afterwards eaten, the heads being given tofirst sacrificed is
then cooked
and with some
flour eaten there
by
all
the flesh-eating peo-
ple, after offering
somethis
to the
the goddess.
By
time
it is
margosa tree and to the other symbols of 9 p.m. and the symbols are carried back
to the pujari's house, a Madiga, with the buffalo's head on his
own
leading
the procession.his
The
pujari iDours the water
away and
retains the pot for
own
use."is
A
similar description
given further on, in which
it is
said
:
"
Near
is
a
temple of Durgamma.
Five stones represent her in her temple.
The
people start in procession with music to a tank, the pujari (a carpenter)carrying the kelu goingfirst
and following him one
of his householdit
carrying acloth, in
new
earthen pot with a man's cloth tied roundis
and a smallit
which
a piece of turmeric, roundfruits.
its
neck, and inside
somewith
betel-nuts
and cocoanntis
Gaugamma
(the tank) is worshipped byis filled
breaking cocoannts and carrying burning camphor, the potwater, and the keluof
marked with red powder and turmeric. The pot water and the kelu represent the goddess. They then go in processionit.
to the temple, the kelu is placed in
front of the five stones, and the pot go with music to bring Durgamma's image from the pujari's house, where it is kept, to her temple. The wooden image is dressed
next
All
and adorned
;
and the pujari carries
it
on his head to the temple
.
.
."
of BHAKATAVAESA OE INDIA.I shall
499
speak afterwards), form the nine Saktis, and are theto the various qualities ascribed tois
principal Gramadevatas.
Accordingone and
Amba;
or
Sakti as a Gramadevata, sheprincipal
called the Mother, Tiiy
the
Mother, EhamCda, Egattal(iu
(Egatta,
Bgamman, EgatteMother, Kattayi;
Madras),
Ekavalli
;
the protecting;
the good Mother, Nallattal
the goddess;
of righteousness, CeZte^i (Celvayi,
Celliyamman)
the shel-
tering
Goddess,
Tanciyamman;
;
the auspicious Goddess,
Kalliydniy animal
the
self-existing
Goddess, Tantbniy(in
ammaii
;
the Mother of welfare, GtmUtte
Perambur)
;
the
small Mother, Omnammat; the young Mother, Tayilulamman
(Balamba).
When
granting coolness sheis
is
the Kuluntiy-
amvian ; when
carrying a conch she
Geiikodiyamman
when wearing anklets Cilambcdtal, when flowers Cevantiyarnman, when a garland of pearls Kolamaniyammal ; when lotus-eyed Mundahkanniyamman ; when of green colour Facciyamman or Faccaiyammal. She grants conception to women as Paindiyamman (though as such she should perhaps be regarded as one of the Balagrahas, or as a Ksudradevata).
She
is
invoked especially in Mysore by barren
womenas
as
Bobbalamma.
Unmattambd to bestow children, and heals boils She is the goddess of war as Genaiyditdl,;
of the spear as Vildttdl
the mother of snakes as Nagdttdy.
and is as such the Uttukkdttammam or Uramman,''^'^ or Geniyammal (from Sreni, row)Sheprotects the village^
"*
About the worshipfestival is
of
Uramman compare
The Village Festivals inis
S.
India by F. Fawcett,
p. 274, "
In Kudligi the village goddess
Uramma
performed in this way. As a preliminary the headmen of the village meet on a Tuesday and lake five new earthen vessels to the temple and put in each five duddns,' half a seer of rice, five oocoannt fruits, and five betel-nuts; and put one vessel in each corner and one near
and her
'
who is now out being painted. Her image is of margosa wood. The pots are covered, and on the centre one is placed a lamp which must not be extinguished for 8 days, while the vessels remain Brahmins worship the pots with offerings of cooked as they were placed.the place of the goddess,rice
and other food,
etc."
500she protects
ON THE ORIGINAL INHABITANTStlie
soil as
Mannamma (Mantamma);^^^is
she
Maratha country during the Navaratri-festival as Mahalui Mdta, adored when on the northern gate of a village she is called Vadalchuvacaldyi ; where three roads meet^ as in the Blackguards the various streets andin
the
town
of
MadraSj she
is
known
as the
MuccancUyamman,
in
Sanskrit as Trisandhlsrarl, the Latin Trivia.Sailors
whenof
at sea^ or those
whothe
travel
by
sea^ solicit
the favour
Alaimotiynvimul,
Sanskrit Kallulini,virgins (fromrivers in
while some ascribe to the seven
Kannimdr or
the Sanskrit Kanya, virgin) the charge the forests and hills.
of the
Many Gramadevatas28=;-;pg ihideiii,
are
named
after the villages they
p.
270 (The goddess) of Hiirlipalis called:
Mannamma andPreliminary
lier festival is
expensive, as
1
,2S0 seers of rice are required.
which occnpies 5 days, three seers of paddy are poured on the floor of a Madiga's house -water mixed -with jaggery is also poured on The toddy is it, and a new pot of date palm toddy is placed thereon. purchased and not devoted in any way. It is left so for 5 days, or until the paddy sprouts, as it generally does on the third day; and tlje soonerto the festival,;
it is
does the better the
omen
for the
coming season.
The
lladiga's
office
hereditary and he receives a share of the income or profits of the
temple.
The night after the paddy sprouts the festival begins by the Madipa carrying the pot of toddy t(j the goddess's temple and placing it on a platform in front of it. It is worshipped there during the followingTn the afternoon of the next day, Mariamma, another goddess,is
dav.
wheeled on her little car, to the left side of the door of Mannamma'a temple, and left there. At 3 p.m. a buffalo is sacrificed to the right of the temple door, liy a Madiga. On the next days, 1,280 seers of i-ice are boiled, a sheep is sacrificed wliere the buffalo was, and every bit of its blood, bones and its all, is mixed with the rice and scattered round aboutoutside the village.
This occupies
all
night
On
the next day
n,
small
black
ramis
is
bitten to death by a
Poturaz, as described before, and this
sheep
buried with the pot of toddy to the right of the
door of thefifth
temple,
ilariamma
is
then wheeled back to her temple.
Theis
and last
day
is
occupied in general worship of the goddess.
There
no drinkingit
or i;eneral feasting. (I have retained the
name Mannamma,
as
appeared
in the first print of Mr. Faweett's article in the iladras Moil, instead of
Wannamma,
as
it
was afterwards
printed).
OP BHARATAVARSA OR INDIA.protect or perhaps the villages after them^e.g.,
501
Ocuramman
(Hosur in the Salem district), Kaccipioatiijal (Kanjivaram), Kadumbcidiyammdl, Ki iriltattammal, Kblaramma, Samayapurattdl (Samayapuram near Triohinopoly), Padaivlttam-
man,
etc.is
The Grramadevataof
also associated
with auimals,
e.g.,
with serpents, scorpions, birds and trees. The Gramadevata
Kolar or Kolaramma
is
called Vrscikt'svarl (from vrscika,
scorpion), for
she heals those
who have been stung byis
scorpions; the tutelary deity of Pittapuror
Kuhkutjimha(orin
Kukliufesvarl (from
Icuhkida, cock).of
Puttiilainmais
ValmiMnl, the motherPutturu;
white ants)
worshipped
from puttiha, in Sanskrit white-ant. Trees are often regarded as personating the deity, and the villagers in Guzerat throw pieces of rags on trees
which they intend to worship, especially on the Saral An tree, converting it into a deity by this ceremony.instance of this custom supplies the worship of the Tamil
Yahkalddevl,
who
is
the patroness of
the
Arka plantfamilies
or
Calatropis gigantea.this
Certain
Brahman
worship
Tahkavivia (Arkamma, Arkavrksastha or Arkesvarl)
as their Kuladevata.
gardeners who cultivate
The EUaikaramma is revered bybetel. The Panaivenyamvuinis
(from jjanai, palm tree or talavrksa)
fond
of
palmyra
and other palm
trees,
and
is
thus
as Balabhadrika sheafter Balabhadra.
is
said to have
known as Talaoasint come into existence
The Puliyi-daivaliyamman is associated with the Tamarind tree puU, under which Mariyamalso resides.^*''
man
Ettiyaniman from
etti, wvlsl
vomica,
protects against the poison of that fruit; she has a temple in Pumnii.
The Asaldttdl derived from Asala,
a maid-
when
servant of Sabari, an incarnation of Parvati, at the time Siva had assumed the form of a hunter or sabara,^ =
Under a tamarind
tree
was born Namtnalvar or Sathakopa,
502
ON THE ORIGINAL INHABITANTS
protects from wild beasts^ serj^ents
asalamantra
is
uttered in order to
and thorns^ and the avoid them. The well-
known 'I'elugu Gramadevata Polerammaj Poleriyammal, who is connected with small-pox and thus associated withMru'iyamma, as mentioned above onexplained as identical withp. 471 is by others Holeyaramma, the goddess of
the Holeyas or Pariahs, and therefore called Caijdalamatr,
Matahgi, or Palagaun.of
Polalamma
is
mentioned as a
sister
Aiikalamma.Surpanakha, the well-known sister of Ravana,is
as
Muk-
Larasu, a person
who has her nose
cut
off,
revered in the
villages of the ISIilagiri mouutaius.^^
In the various sacrifices mentioned-''
aLiu\'e,
repeated allu-
c;ii]una,
Besides these village goddesses I may mention Accammill (Yaca corrupted form of Laksmi), Akkadevatalii (.in Pedda Gerukiiru),:
Alamantal,lorOj
AUamma,
Aiicainmal
(in Chittnr),
Aiudyamman near BangaAracattamman, Aratam-
one of the personated siddhis, aiiiman, mahimanj laghiman, garinian,
pi-i^pti, r)iiikam}-a, is:itvai
and
vasitva), Aracattal,
ma, Aretamma in Kodayalizru), Aiapnra, Auvaiyar, Ayijamnian (in Ukkal), Ba,'cal^, Bahucarg, Balamnia, Baiigaranima, Bantadeyade (Tula),
Bhramaramba, Canalamma, Caugalamma, Cai'igalammal Oavuramma, Ceiicaninia, Ceiikalawiyamma], Deyallanima, Devyammai, Ekavirika (in Mapuri), Elaiikaliyamma, Elamatticchi, Elugulamnia, Ennamma, Galagalanima, Gaiigamma (in GaiigaBecarajl, Berai,{in tfarinahalli, brick-goddess),
Gangauamma, Ganteramniaj Iriciyammau, Irulattammanj Julamina, Jogulamba (in Alampnri), Kadambariyammanj Kamamma, Kedaranima (in Bellari), Kiratamma, Kommamma, Kduamma, Kondamma, Kiiridalamma, Konelamba, Kotanima, Kimalamma, Kandiyamman, Kuppamma, Kiiialamma, liladdalamma, Malamma (of the mountain), Mamillatiima, Maiii^aliyamman, Mantiyamman, JIarakI, Maramma,pattauani), Gaiigayya,
Jlarellamma, Xlfiremma, Jlelkattai, Mnracauiman, Muduccattfil, Mukundi-
yamman, Mnkambri,
Mullittumaiigiliyamman,
Murukattal,
Naociyar,
Nagamambii, Magalamma, Niikalainma,01amma,( bnattal (sister of Etliyamman), Pi'iliyamman, Pallalamma (in Vanapalli), Panaiyattal, Panaiyattamman, Paudellamma, Patalapoa ;iiyamraan, Ppramma, Poriyammai, Peddaci Pdlakamma, Polakamma (in Indukilrn) Ponuiyarnmi, Pnllamma, Punkoiiyammal, Pnnnalamma, Pciffalamma, Puttamma, Suranima, Tallamma, Tattamiiia, Timmamma, TulakS'; animan, Udisalamma, Uggamma, Uiiknl-
amma. Valliyammal, Vantipiinniyamman, Vadavudj'amman, Yellaiyantmal, Velagalamma, Yellamma, Yenyamma, Veiikammal, Viramma, etc., etc. Compare above pp. 184, 185 abont Bilvana's connection with the Tortas.
OP BHAEATAVAESA OR INDIA.sion has been
503
made
to the
custom of representing the godus. She is Kumbhamdtd, andis
dess by pots, so that the existence of a special Gramadevata,as
pot-goddess, need not surprisein Sanskrit
called in
Tamil Kumbattdl,rese Garigadiuara.
In Tamil such a pot
called
KanaKaraham.in
The position of the G-ramadevata as chief non-Aryan population, has been proved, Icomplete and even inaccurateit
deity of thetrust,
by the
description contained in the preceding pages, however in-
may be
in
Anis
important feature of the worship of
some respects. the Gramadevata
the fact that not only does the well-to-do rural popula-
tion devote itself religiously to the strict performance ofall
prescribed ceremonies, but also the lowest layers of
the Indian people, the Pariahs, play, as
we have
seen, a
leading part in themsacrifice
It is
they
who
in fact
perform the
and become possessed with the goddess, before whose presence they appear in persou. The prominent position of the Pariahs at the festivals of
been already noticed, andoccasion that thegreaterintimately connected
it
has
Brahmanic shrines has been proved on thatof such
number
shrines
were^ 8
with
legends, in
which the nowdivinity.^
despised Pariah was the favorite of thefelt in
j
cal
consequence entitled to infer that these Brahmanipagodas occupy at the present day the sites of formerworship, and that the Pariahs, though
places of Pariah
deprived of their property, had managed to retain sometitle to it,
which seemed
to be admitted
by the
fact that of
their presence
was required for the solemnizationStill, thisis
the
religious rites.
participation of the Pariahs in
the festivals at Brahmanical temples
not so surprising as
the presence and assistance of Brahmans at the feasts of the Gramadevatas, a participation which
by many
pious and
intelligentSee pp.
may be scorned Brahmans, but which is451.
"
5056,
65
504
ON THE ORIGINAL INHABITANTS
nevertheless a well-known fact, proving the influence whichsuperstition exercises on the
human mind, howeverall
free
it
may
boast to be.essentially
These variously named Gramadevatas areof the
same nature, and so are also the rites performed The majority of the names of the at their festivals. Gramadevatas I have quoted, are taken from the vernaculars of Southern India, but their exact counterparts willalso
be
foundI
in
GuzeratI
and
in
theto
languages
of
Hindustan.
have been compelleddeities of
confine myself
mainly
to
the tutelary
Southern India, for in
spite of all
my
endeavours, I was unable to obtain satisthe
factory and trustworthy information fromdistricts of India.
Northernideas
From
the knowledge I have obtained,that the
I
am, however,the
of opinion
sameowing
religious
pervade
whole
non-Aryan
population
throughout
India, though differencescracies.
may
exist
to local idiosyn-
Finally,
it
may be
necessaiy to repeat that in
the Gramadevata the people revere their local deity,protects
who
the
soil of their village
or
town -or by whatever
name we may call the community from all sorts of calamities, who grants rich crops and supplies sufficient food for men and beast. She represents the Mother Earth, thePrakrti,
the prototype
of
the
power which afterwards
developed into that of Sakti.
On Aiyanar {AyyappaIn the preceding pages1
or Sdsta)to
have repeatedly alluded
AiyanUr by which name the Supreme God of the GaudaDravidians is principally known in Southern India, while the Kanarese people call him Ayyappa. 2 89 He is indeed thehighest2*"
ruler
among
the
non-Aryan aborigines
of
this
About Aiyanar compare Ziei/enl/a/^, pp. 148156; see also the short note about him by the Eev. F. Kittel in the Indian Antiquary, Vol. II,p. 168.
OF BHABATAVAKfiA OE INDIA.country, andruler,is
505
therefore very appropriately called Sdsta,is
by which term heis
generally named.its first
The expres-
sion
Aiyanar
Tamil, but
portion, Aya, Ayya, or
Aiya contains the ancient Gauda-Dravidian word for father,the Tamil Aiyan expresses honor
and master, while the plural termination ar added to the Kanarese affix appa, I do father, in Ayyappa indicates the same meaning. Gauda-Dravidian word Aya, Ayya or not believe that this Aiya is derived from the Sanskrit word Arya, respectable, though the latter term has in some cases been reallylord;
changedayya.
in
Gauda-Dravidian dialects into aiya, aya or
The
influence of
time, but not so
Aiyanar has much decreased in course of much perhaps among the raral people, who
both love and dread him.of the Bhotas, orinflicting
He
uses his position, as Chiefto
of
the Ghosts,
restrain
them from
harm on
men,'^^"'
or on a horse, he rides sword into
Mounted on a wild elephant hand over hills and dalesall
clear the
country from
obnoxious
spirits.
It is
generally believed that at midnight, preceded by heralds,
and followed byto
his retinue,
Aiyanar leaves
his residence
go a hunting. All ride at an awful pace with swords in Any one their hands and surrounded by torch-bearers.
who meetsdeath,
this
hunting party on the road, meets a certainsight of Aiyanar, Aiyankdtci,is
and thefeared.
therefore
much
The people, however,
praise his kindness
280 See Ziegenlalg, pp. 152, 153: " Wenn die Teufel wider Aiyanars Willen den Mensolien einigen Schaden zufugen, so straft und peinigt Seine Wohnuiig ist in der Welt, er ist gegenwartig an alien er Bie. Wir opferu ihm den Orten, wo Menechen nnd Tenfel zu finden sind.
deshalb in und auaser seinen Pagoden, dass nicht etwa die Teufel sich
Damit er nun alle Arten zu uns nahen mochten und uns besitzen. Teufel von uns abhalte und von ibrer Jtacht una beaohutze, auch alles Bose abwende, bringen wir ihm allerlei Opfer und Verehrung als Bbuke, Schweine, Hahne, Weiu, gekochteii Reis und dergleichen Ess-und Trink-
waaren mehr.
Nur aus dieaem Grunde
pflegen wir
ihm Opfer zu bringen."
506
ON THE OETGINAL INHABITANTSto
and say
him
:
"
Lord of ghosts^ whoall
is
always pleased,
who
is filled
with kindness towards
creatures, protect,
protect,
long armed; to Thee,
Sasta, be salutation
and
salutation."2 9i
He
is
generally requested to grant wealth, to bestow sons,
to destroy enemies, to avert drought, to secure the favour of
women,lizards,
to destroy the evil
effects or
omens caused by
and
similar boons,- ^^
Underhe has" ''
his
special charge are the boundaries, forests,
tanks and rivers.
In his duties and outward appearanceto,
much resemblance
nay
is
really
identical
Bhiitaaatha sadanauda sarvabhiitadayripara
raksa raksa maliabilho aastre tnbhyam
namo
naniali.
Aiyanarcalled=" 2
is
thus epeoially reTered as the god of hunting, and bears inof -Bete ^i/yappa, Lord-father of hunting; as Hill-god he
Kurg the nameis
Male Deva.
See Kittel
loco citato, p. 168.:
These wishes are expressed in the following prayers or mantras " )m namo bhagavate hariharaputraya putralabhaya, satrunasaya (gaulldosavinasaya) madagajavahanaya niahasasta3'a namah."(
raih,
Another mantra runs as follows "Asya srimahasastamantrasya Bndra Anustup chandah, Mahasasta devata.;.
.
.
Harihaiaputrava hrdayaya namali, arthaUbhaya putralabhaya sirase svaha, iatrunasoya sikhayai Tasat, sarrastrlmobaniiya kavacaya hum, madagajaturaiigavahanaya netratrayaya vausat, mahasastaya hum phat svaha astraya phat."sarvabhistasiddhayeviniyogah
Mama
Sadaiigam,
is
The meaning of this prayer is "Of this mantra of the great the Bsi, Anustup the metre, Mahasasta the devata.; . . .
S.'ista
Rudra
"
Application for securing
all
my
wishes.
Allocation in the ^ix limbs.
With Hayiharaputraya "namah"with saiTastrimohanayajatiirangavnliaiinya
arthalabhdya -putralabhnya "svaha" to the head, with iatrvnaiaya " vasat " to the hair-tuft,
to the heart, with
"hum" by
laying the hands across, with madaga-
"Ytmsat"
to the three eyes, with mahasastaya
"hum
phat svaha" with clapping the hands."
which is as a rule some parts of the hands, these locations are respectively called niiganyasa and karanyasa, they are heart, head, hair-tuft, laying hands on the upper arms, three eyes and luind-clapping. The same mantra runs in its abbreviated form as follows " Um aim hrim saum klim srim hrim hrim klim hariharaputraj'ais
Each mantra
divided into
si.\;
portions, each of
located in a different
limb
of
the body,
rarely in
;
arthalabhaya putralabhaya satrunasaya sarvastrimohanaya niadagajatu-
raiigavahanaya mahasastaya namali."
OF BHAEATAVAESA OE INDIA.with, Khaiidoba
607
and the BrahmabhQta/'^ s ^]jo \[]^q j^ij^ qq horseback pursue the demons sword in hand and do manifold good to men. As protector oi: fields, or Ksetrapala,Bhairavais mistaken for him, because, in spite of being occasionally styled Ksetrapala, Bhairava's protection is in reality
only confined to the temples and their property.other hand, ifthereis
On
the
we admitto
that Siva
and Aiyandr avo
identical,
no difiiculty in extending this identity to the avatai.e.,
ras of Siva,
Vlrabhadra and Bhairava, ^^* who are often
identified with Aiyanar.
Virabhadra^^^
^g g(;y]g(j
g^ata as
=
"
See above, pp. 157, 298, No.
16, 304.
Dr. VVilhelm
Germanu has
in the
edition of Ziegenbalg, pp. 155, 156, already alluded to a connexion
between
Khandoba and Aiyanar.'^*
This mantra
is
addressed to Aiyanar as Bhairava,
who:
is
called
ksetrapala and instead of Hariharaputra iioakeiavanandanalamantrah.
" Ksetrapil-
Om namah ksetrai^.^ilasya iipaduddharakasya sivakesavanandanasya paramesvararapasya nilameghasya mahabhairavasya trisSladamarukadharaja saiikhacakradharajra kapalamalasikapaladbaraya sakinidakiuibhiitaprotapisacaparayantraparaniantraksasagandharvasvapacara-
krSragrahatatakeya karkotakakesavandrikabhaya kumaramustakhalvan-
gadharasya
mama
sarrasatrusaiiiharaaasya
hram hrim hriim hraim
hrauni,
hram pi hum phat svaha."The following stanzais
addressed to Kalabhairavaj
Kapalamalikakantani
valatpavakalocanam
kapaladharam atyugram kalayf Kalabhairavam.Eight forms of Bhaix'ava are mentioned,or rudra-, kala-, kapiila- orviz., asitai')t;a-,
caudracilda-
tamracada
,
krodha., maha-, ruru-, samhara-
bhairava.
In
his eighth
form asvai
Krodhabhairava he
became the
ksetrapiila
Aiyanar
Krodhenanena
balal.i
ksetranam raksako'bhavat
miirtayo'stau ca tasyapi ksetrapalasya dhimatah.' ^ ^ The stanzas referring to Aiyanar or Sasta in his Sattvika, rajasa and tamasa condition are as follows. In the .Sattvika condition he is called Virabhadra
1.
Somkaram devamiilam jitaripubahalam syamalam Virabhadram Khatkaram vyomakesam ghanighaniiiinadam khadgakhetagrahastamKuiikarani bhirnnadam hutavahanayanani dahyamanakhilamsani Phatkilram vajradathstram pranataripiijanapranahantSram ide.
508
ON THE ORIGINAL INHABITANTS
possessing the quality of goodness or of sattva, while Bhai-
rava
is
distinctly designated as the son of Siva
and Visnu.
Whendaric
identified with
Virabhadra and Bhairava, Aiyanar
appears in his dark or angry nature^ corresponding to the
element
in
Siva's character.
Aiyanar occupies
his
proper position as K&etrapala, in so far as the Gramadevatais
also a Ksetradevata.
It
was natural for the Brahmanicto destroy
priesthood, in its
own
interests,still
the
influence
the ancient non-Aryan gods
exercised over the masses,
and the best meansof the faithful.
to effect this
purpose was to heap they invented a
disgrace on those deities, and to vilify them in the eyes
With
this object in view,
disgusting account of the incestuous origin of Aiyanar.
There lived once
in ancient times a
demon Bhasmasura,
his fervent penance had gained the favor of Isvara and obtained from him the boon that whatever he might touch with his hand shouldbe turned to ashes. On receivingthis power, the
who by
demon tried to test it on Siva himself, who running away hid himself in a flower which wasgrowingin athis
tank, and thence prayed to Visiiu to rescue
him.
On
Visnu appeared before Bhasmasura in the formbeautiful, enticing
of Mohini, a
woman, and inflamed
his
mind to such a degree, thatover his senses.him,if
in his passion he lost all control
At
last the virgin
consented to submit to
would previously bathe himself in the water of the neighbouring pond and then clean and rub oil with his hand on his head. Bhasmasura in his infatuation did so, and was reduced to ashes as soon as his hand touchedthe giant2.
3.
Santam saradaoandrakhaudadhavalam caudrabhiramananam candrarkopalakantakuudaladharam candravadatamsukain vlnipustakam aksasiitravalayam Tyakhyanamndram karair bibhranam kalaye sada brdi mahasastam suvaksiddliaye. Tejomandalamadhyagam trinayanam divyambaralankrfcani
devam pnspasareksukarmukalasaQmaiiikyapatrabliayanmadagajaskandhadhiriulham raahasastaram sarapam bhajami varadam trailokyasammohanam.bibhi-.iuam karapaiikajaii-
OP BHARATAVAESA OE INDIA.liis
509
head.
Immediately afterwards Siva became acquainted
with the destruction of his pursuer, left his hiding place inthe flower, and requested Visnu,
who
told
him what hadVisnu did
happened,
to
assume again the body of Mohini.
so, and found himself a prey to the uncontrollable passion of Siva. The result of this incestuous connexion between Hari and Hara, was, so say the Brahmans, Aiyanar, who is therefore also called the son of Hari and Hara, or Hariharaputra. The pedantic Pandits of the Tamil country go so
far as to contend that the real
name
of
Aiyanar was Kai-
yanar, he haying been bora in the kai, or hand of Visnu.
The image of Aiyanar
is
generally found at the junction of
two' roads, as according to popular belief he wants to learn
from way-farers about the peculiar position in which he stands in regard to his mother for Visnu being a male;
deity cannot be called his mother, nor can ParvatI be his
mother, as she did not give him birth.
The name Harihara occurs frequently
in the
modern
dynasty of the Vijayanagara kings, who attempted to uniteto a certain extent Vaisiiaviam with Saivism,but this circum-
stance
is
in no
way connected withof
the subject of this
enquiry.
The existence
Aiyanar
is
an intrinsic portion
of the ancient
Gauda-Dravidian
belief,
and long antece-
dent to the Brahmanic story of his alleged origin.the
Though
Aiyanar and Sasta do not occur in all parts of India he is, as Lord of the Ghosts, revered by the non- Aryan aborigines under one designation or another allof
names
over the country.
In the northern portion of the Madras
Presidency, especiallyship appears to be
among
the Telugu people, his wor-
merged
into that of Vehkatesa,
nametribe,
indicates a connexion with the
Vehka
or
whose Vehkata
and which must not be explained, as proposed by some Paijdits, to signify veh katayati, he purifies sin. There is hardly a village in the south of Southern India which does not possess one temple dedicated to Aiyanar,
llO
ON THE ORIGINAL INHABITANTSof these shrines are of small dimensions
Mosttrees.
and stand
in
a lonely place to the west of the village surrounded by
lofty-
The
prettiest spots are generally
chosen for the
sites
of such shrines
among shady
ti'ees
near a flowing brook.
In woods and forests a stone alone indicates at times the
abodearise
of
Aiyanar, and from such stones sounds are said to
and to scare the neighbourhood. Clay figures and small size representing horses, elephants,
of largebuffaloes,
dogs and other animals or objects are arranged in rows
under the shadedevotees,
of
trees, representing the gifts
of pious
who when they
or their families wereto to
ill
or in dis-
tressed circumstances,
Aiyanar.
vowed The promises made
dedicate such offering's to
him
are various
and
occa-
sionally rather peculiar.
In times
of
drought the villagers assemble and raise aBiceis
subscription for a service in honour of Aiyanar.collected
from every house, and on a Wednesday orders are
issued to the potters to make life-size horses, occasionally also
horses with riders on their back, or life-size
armedto the
soldiers.vil-
AVhen the potter has preparedlagers go in procession with
all
these figures, the
drums beating
house of
the potter, and carry those figures to the temple of Aij^anar,
which
is
generally two miles distant from the village, near
the boundary stone.
A
richly decorated
and well-attiredfull of
matron carries
in front of the procession a vessel
sweet toddy on her
head.
This
procession
is
called in
Tamil Puri ndiqipu, and the vessel Maduhkudam.PQjaris are generally potters.
The
Offerings of food, fruits, &c.,
are then made, and the worshippers take theirmeals, irrespective of caste.fidence that Aiyanar will
midday The people have great conbe gracious, and grant thew their
wish, which also often happens.
In some parts of the country,
with a dangerous disease, the parents
when a child is make a vow,
strickento carry
OF BHAEATAVAESA OE INDIA.it
T^H
in processionis
round the village suspended from a hookThis hookia
whichSidi,
fixed in his back.
and Aiyanar goes
Kanarese consequence by the name ofis
called in
Sidiviran,of these temples stand two gigantic guarMunnadiyar, of formidable and hideous shape they wear crowns on their heads and carry stout sticks in theirdians,:
At the gates
hands. They resemble devils in their appearance, and havelion-fangs projecting from their mouthsof the temple is occupied
The front portionai'e
by the seven mothers, whoof
also
worshipped.'inside,
^
'^
Two images
Vighnesvara generally standIn the inner hallsits
one on each side of the door.
Aiyanar between his two Avives, Purna, and Pushala, in Tamil called Puranai and Putkalai,^ ^ ^ and round them standin the
corridor the seven virgins or Kannhnar,
occasionally
worshipped,
especially on
who are Wednesdays and
Saturdays,blight. 23'^
when the crops on dry landsare kept the
are suffering from
In another building at the side of the temple
in a sort of vault
wooden images
of horses,
elephants,
birds,
demons and other creatures on whichcarried about in procession on
Aiyanar andfestival days.
his wives are
When
not riding, Aiyanar
is
generally represented in a
sitting posture as a red-skinned;
man.
On
his
head he
wears a crown on his forehead are painted the three white lines of the Yibhuti in his tuft-like locks hang strings of;
2 9 Ziegenbalg givea on p. 150 their names as Trikarasiiri, Miiyakarasijri, Raktacamuada, Vanaoarial (Katteri), Bhagavati, Balasakti, and Bhuva-
nasakti.2 '
nacatvarim sadaksaro
In this mantra occur the names of the two wivea of Aiyanar Eko. mantrah. PiirnapuskalambSsametasrlhariharaput:
raya namah.
2" Seep.
106,
Note
100.
The
villagers join
on such occasions in a
Picnic Samaradhanai, anoint the Kannimar, a woman possessed with
them
begins to dance, and animals are sacrificed.
66
512pearls,
ON THE ORIGINAL INHABITANTS
which adorn
also his ears
chest he wears a sort of decoration.his arms, hands, feet of his royalgirdle,
and his neck ; and on his Ornaments also cover
and even
his waist.
As an emblem
dignity he carries a sceptre in his hand.
Ahishis
VaJnippattai, encircles his waist
and
his left leg
flowers
body
is
hang from his shoulders; the upper part of naked while a gay-coloured garment surrounds;
lower extremities.
Two
or three times a
day are
sacrifices
presented to
Aiyanar.
These take the foi^m either of
libations, or of offer-
ings of food, or of burnt sacrifices, and are accompanied
by
special prayers
and ceremonies.
Gifts
consisting of
spirituous liquor, or of animals, such as pigs, goats, cocks
and other creatures, are also presented to Aiyanar, such animals being beheaded on the altar outside his temple. These bloody and spirituous offerings are made by Sudra priests or Pandarams without the participation of Brahmanswho, however, perform the bloodless and purerfact, as previouslyritual.
In
mentioned, two sides, a bright and a dai'k
one, are distinguishable in the worship of Aiyanar.
Besides these daily services a special festival in honorof Aiyanaris
held once a year in every village.date, falls
This feast,first
which has no fixed
mostly either after the
or
second harvest, and lasts from seven to nine days.villagers carry the figures of
The
through the
streets,
Aiyanar and his two wives both in the morning and in the evening.
Every inhabitant is bound to contribute towards the expenses according to his means, and to offer to Aij'anar specialsncrifices in therice, eatables, drink, or Ai3'anHr and his wives are then praised for the protection and assistance they have granted during the
shape of cooked
animals.
past year, and the continuation of his favour for the ensuing year.
is
requested
Aiyanar
is
known by
various names such as the warrior of
01'
BHAKATAVAKSA OK INDIA.
613
a sacred crown, Tirumudisevahar ; the good warrior, Nal-
god who lives outside the village, Puxattavan ; the beautiful sea-coloured, Puhhadalvannan ; the Lord, Saltan; the husband of Puranai, PiM'awaite/wn; the huslasevakarj the
band
of Putkalai,
Putkalaimanalan;
;
the ascetic, Yogi; the
stainless,
Orumasattdn
one who has a fierce weapon,;
Candayudhan ; the venerable, Ariyanvirtue,
the protector
of
ArattaikJcappon
;
the rider
on a white elephant,father (master),;
Vellaiyanaiyurti ; the youth,
Kumaran; the;
Aiyan; the son of Harihara, Hariharaputtirana fowl in hisflag,
he who has
Kulikkodiyon
etc.^^^
Puranai and Putkalai, have yellow complexions. They wear crowns on their heads, in one hand they hold a flower, while the other hangsof Aiyanar,
The two wives
down empty.while Putkalai
Besides this they have the usual ornaments.
Puranai wears on her forehead the black Kasturi-ma,v]i,is
distinguished by the Vibhuti, the three
holy white streaks [Tiruniru in Tamil).leg,
They
sit
on one
Puranai on the
left,
and Putkalai on the right side of
her husband, in whose duties and honors they participate.
Withis
these remarks I finish this brief discussion on the
position of the G-ramadevatas
important enough to
and Aiyanilr, a subject which attract more attention than it hasdivinities represent the national
done hitherto, for thesedeities of the
non-Aryan population. Their worship has indeed been preserved, but it has been altered considerably owing to foreign influence, though not for the better.
On Bhutas,
or Fiends, Ghosts,
and
Devils.
Demoniac beings or Bhiltas,he they Fiends, Ghosts or Devils, whether created as such from the beginning or at a subsequent period, and whether or not the restless spirits"
Compare
Ziegenbalg, p, 152,
514
ON THE ORIGINAL INHABITANTS
of the deceased^
frighten the minds and threaten theThey
lives
of mortals in this world.
exercise their baneful influ-
ence not only over rude barbai'ians, or credulous masses,
but also over individuals otherwise sensible.encetheis
Their exist-
genei'ally asserted,
and their power supported by
wiles
of
subtle
priestcraft.
The various dogmas
religious
beliefs
and philosophical systems, though agreeing on someall
vague points, haveistic
their
special
or character-
opinions on matters spiritual and demoniac.
There are
men who believe
that they are in possession of the key which
opens the door to the mysteries beyonduseless to systematize topics
human
ken, but
it is
which appertain
to speculation,reality.
and in which imagination occupies the place of
The inventive geniustures,
of
the Hindus has peopled
the
world with variously formed and differently endowed crea-
who
derive their origin from divine sources.
In the
Amarakosa, the well-known Sanskrit vocabulary, are enumerated as such the Vidyadharas, Apsarases, Yaksas,Eaksases, Gandharvas, Kinnaras, Pisacas, Guhyakas, Sid-
dhas and BhQtas.^ "of
Excepting the Eaksases, Pisacas andis
Bhutas, an inclination towards goodall
found prevailing inis
these,
but in some Bhutas there
an equal
dis-
position towards good as towards evil, while the majorityof Raksases are decidedly bad,^o" See Aiiiaralwia,!,1, 1,6; VidyadLuio' iwaiu-Yaksa-Kakao-Gandljurva-Kiuuiiral.i J'isScu Guhyakalj Siddho Bhutu'mi dcyayouaviil.i.
Compare1.
also Vaijuyantl,
YaksadyadLjSya,
1
j;
.
Sparsanaudastvapsarasas sumadaioa ratemadjii svarvesyasoatlia khasC-yo yakso'tha siii-agayanah
2.
Gandharvo gatugrmdharvau
siddliSs syus sanakadayali;
3.
btutaputras tn bhutani bhutasca sivaparsyagah Kinnaras syuh kimpurusa mayaTo'sTamnkliasca teguliyaka manioarayas tatha devajanas sutalj Vidyadharas tu dyucarah khecariis satyayauvaiialipisacas syat kapiseyo'nrjur darvaica piudakah;
4.
,5.
Devayonaya
etc syns avarvesyadyas saraksasah.
OP BHAEATAVAESA OE INDIA.I
515
have adopted the Sanskrit term Ehiita (being), as anall
expression that applies toinall,
the different beings discussedis
this
chapter, asit is
this
term
indeed
applicable to
though
in certain districts of
Southern India only
used in relation to a particular species of demons.three groups.Fiends.
For thecall
sake of classification, I propose to divide these BhQtas into
Those who compose the
first
group, I
They are endowed with superhuman powers, andthey candestruclist,
possess material bodies of various kinds, which
change as theytion.evil,
and which are subjectevil
to
As
free agents, they can choose
between good and
but a disposition towards
preponderates in their
character, as the examples of
Ravana and Hiranyakasipu,Danavas,nature,
and the exceptions of Vibhisana and Prahlada sufficientlyprove.
The
so-called
Asuras,
Daityas
and
Raksasas belong to this group.either of the hostile
All these are personationsof
powers
or of
mighty
humaninto
foes,
both which have been eventually converted
superhuman beings.consists of
The second group
the Ghostn of those
who
once moved as living creatures in this world, but who, after
having departed their mundaneuntil they are united with the
life,
roam
restlessly about,
Supreme
Spirit,it.
and obtain
Final Beatitude by complete absorption into
The third group
consists of the Devils or
Demons, who
persecute, seduce and destroy mankind. These Demons are often divided into two classes, consisting of ruling and
ministering spirits,Bhtltas.
who
are specially
known
as Pisacas
and
The main object
of this inquiry
is to
ascertain,
if
possible,
the ethnological origin of these groups, and of the several
members which
constitute them.
When
this
object has
been achieved, and the difference between Aryan and nonAryan demonology has been successfully defined,, the later
516
ON THE OiaUlNAL INHABiTAiJTS
development of both can be more easily uuderstoodj andthe modifications^ which the beliefs of both races under-
went, can be traced Avith greater exactness.sible;
It is not pos-
however, at this stage of our knowledge to arrive at a
final decision
on
this subject,
and
all
that can meanwhile beas possible
achieved
is,
to collect as
much evidence
and
to
arrange the material in a lucid and at the same time accurate manner.
A. About Fiends.
erous gnomes,
Man-eating ogres and ogresses, formidable giants, treachmischievous sprites, wicked elves et hociu teasing
umne genus, who delightcalled fiendsas
and destroying men, are
In Sanskrit literature they appear especially
Danavas, Daityas, Eaksasas and Asuras.
To
this class
may be added the evil sorcerers and wizards, known in the Veda as Ydtus, YdtudhUnas and YdtudhCnils, with As I have whom may be coupled the vile Kimidins.^'-'i
already observed,natural
some substantial
basis,
supplied
by
phenomena or
events, underlies the assumption of
the existence of these beings.
them
as Danavas, or sons of
In the Rgveda we encounter Danu and Kasyapa as Uaityas;
or sons of Diti and Kasyapa, in contrast to the divine Adityas, the sons of Diti's sister Aditi
and
of
Kasyapa
as Dasas or Dasyus, the
human
foes of the
as Asuras and Aryan invaders.;
TheIS
principal of the Danavas, of
whom
there are seven,
Vrtra,
who
is
cal