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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