Part 11

On the last day of the Gangajatra festival at Tirupati, a figure is made of clay and straw, and placed in the tope (grove), where crowds of all classes, including Paraiyans, present food to it. Buffaloes, goats, sheep, and fowls are sacrificed, and it is said that Brahmans, though they will not be present, send animals to be slaughtered. At the conclusion of the festivities, the image is burnt during the feast, which last over ten days, the lower orders of the people paint themselves, and indulge in much boisterous merriment. Those who have made a vow to Ganga fast for some days before the festival begins. They wear a structure made of bamboo in the form of a car, which is decorated with paper of different colours, and supported by iron nails pressed into the belly and back. They go about with this structure on their heads. Those who have been attacked by cholera, or other serious disease, make a vow to Ganga, and perform this ceremonial.

A festival, which is attended by huge crowds of Hindus of all classes, takes place annually in the month of Audi (July-August) at the village of Periyapalayam, about sixteen miles from Madras, where the goddess Mariamma is worshipped under the name of Periyapalayaththamman. According to the legend, as narrated by the Rev. A. C. Clayton, [181]

"there was once a Rishi (sage), who lived on the banks of the Periyapalayam river with his wife Bavani. Every morning she used to bathe in the river, and bring back water for the use of the household. But she never took any vessel with her in which to bring the water home, for she was so chaste that she had acquired power to form a water-pot out of the dry river sand, and carry the water home in it. One day, while bathing, she saw the reflection of the face of the sky-god, Indra, in the water, and could not help admiring it. When she returned to the bank of the river, and tried to form her water-pot out of sand as usual, she could not do so, for her admiration of Indra had ruined her power, and she went home sadly to fetch a brass water-vessel. Her husband saw her carrying this to the river, and at once suspected her of unchastity, and, calling his son, ordered him to strike off her head with a sword. It was in vain that the son tried to avoid matricide. He had to obey, but he was so agitated by his feelings that, when at last he struck at his mother, he cut off not only her head, but that of a leather-dresser's wife who was standing near. The two bodies lay side by side. The rishi was so pleased with his son's obedience that he promised him any favour that he should ask, but he was very angry when the son at once begged that his mother might be restored to life. Being compelled to keep his word, he told the son that, if he put his mother's head on her trunk, she would again live. The son tried to do so, but in his haste took up the head of the leather-dresser's wife by mistake, and put it on Bavani's body. Leather-dressers are flesh-eaters, and so it comes about that, on days when her festival is celebrated, Bavani--now a goddess--longs for meat, and thousands of sheep, goats, and fowls, must be slain at her shrine. This legend bears marks of Brahmanic influence. Curiously enough, the priest of this Paraiya shrine is himself a Brahman."

The vows, which are performed at the festival at Periyapalayam, are as follows:--

(1) Wearing a garment of margosa (Melia Azadirachta) leaves, or wearing an ordinary garment, and carrying a lighted lamp made of rice-flour on the head.

(2) Carrying a pot decorated with flowers and margosa leaves round the temple.

(3) Going round the temple, rolling on the ground.

(4) Throwing a live fowl on to the top of the temple.

(5) Throwing a cocoanut in front, prostrating on the ground in salutation, going forward several paces and again throwing the cocoanut, and repeating the procedure till three circuits of the temple have been made.

(6) Giving offerings to the idol Parasurama, cradle with baby made of clay or wood, etc., to bring offspring to the childless, success in a lawsuit or business transaction, and other good luck. In addition, pongal (boiled rice) has to be offered, and by some a sheep or goat is sacrificed. If a vow has been made on behalf of a sick cow, the animal is bathed in the river, clad in margosa leaves, and led round the temple. The leaf-wearing vow is resorted to by the large majority of the devotees, and performed by men, women and children. Those belonging to the more respectable classes go through it in the early morning, before the crowd has collected in its tens of thousands. The leafy garments are purchased from hawkers, who do a brisk trade in the sale thereof. The devotees have to pay a modest fee for admission to the temple precincts, and go round the shrine three or more times. Concerning the Periyapalayam festival, a recent writer observes that, "the distinctive feature is that the worshippers are clad in leaves. The devotees are bound to wear a garment made of fresh margosa twigs with their leaves. This garment is called vepansilai. It consists of a string three or four yards long, from which depend, at intervals of two to three inches apart, twigs measuring about two feet in length, and forming a fringe of foliage. This string being wound several times round the waist, the fringe of leaves forms a kilt or short petticoat. Men are content to wear the kilt, but women also wear round their neck a similar garment, which forms a short cloak reaching to the waist. To impress on devotees the imperative obligation imposed on them to wear the leaf garment in worshipping the goddess, it is said that a young married woman, being without children, made a vow to the goddess that, on obtaining a son, she would go on a pilgrimage to Periyapalayam, and worship her in accordance with the ancient rite. Her prayer having been answered, she gave birth to a son, and went to Periyapalayam to fulfil her vow. When, however, it was time to undress and put on the vepansilai, her modesty revolted. Unobserved by her party, she secretly tied a cloth round her waist before putting on the vepansilai. So attired, she went to the temple to worship. On seeing her coming, the goddess detected her deceit, and, waxing wroth, set the woman's dress all ablaze, and burnt her so severely that she died."

It is noted by Bishop Whitehead [182] that it was formerly the custom for women to come to the shrine of Durgamma at Bellary clad in twigs of the margosa tree. But this is now only done by children, the grown-up women putting the margosa twigs over a cloth wrapped round the loins. At a festival of the village goddess at Kudligi in the Bellary district, the procession is said by Mr F. Fawcett to be headed by a Madiga (Telugu Pariah) naked save for a few margosa leaves. The wearing of these leaves on the occasion of festivals in honour of Mariamma is a very general custom throughout Southern India. Garments made of leaves are still worn by the females of some tribes on the west coast, e.g., the Thanda Pulayans, Vettuvans, and Koragas. Concerning the Koragas, Mr Walhouse writes [183] that they "wear an apron of twigs and leaves over the buttocks. Once this was the only covering allowed them, and a mark of their deep degradation. But now, when no longer compulsory, and of no use, as it is worn over the clothes, the women still retain it, believing its disuse would be unlucky."

"Kuvvakkam in the South Arcot district is known for its festival to Aravan (more correctly Iravan) or Kuttandar, which is one of the most popular feasts with Sudras in the whole district. Aravan was the son of Arjuna, one of the five Pandava brothers. Local traditions says that, when the great war which is described in the Mahabharata was about to begin, the Kauravas, the opponents of the Pandavas, to bring them success, sacrificed a white elephant. The Pandavas were in despair of being able to find any such uncommon object with which to propitiate the gods, until Arjuna suggested that they should offer up his son Aravan. Aravan agreed to yield his life for the good of the cause, and, when eventually the Pandavas were victorious, he was deified for the self-abnegation which had thus brought his side success. Since he died in his youth, before he had been married, it is held to please him if men, even though grown up and already wedded, come now and offer to espouse him, and men who are afflicted with serious diseases take a vow to marry him at his annual festival in the hope of thereby being cured. The festival occurs in May, and for eighteen nights the Mahabharata is recited by a Palli (Tamil agriculturist), [184] large numbers of people, especially of that caste, assembling to hear it read. On the eighteenth night, a wooden image of Kuttandar is taken to a tope (grove) and seated there. This is the signal for the sacrifice of an enormous number of fowls. Every one who comes brings one or two, and the number killed runs literally into thousands. While this is going on, all the men who have taken vows to be married to the deity appear before his image dressed like women, make obeisance, offer to the priest (who is a Palli by caste) a few annas, and give into his hands the talis (marriage badge worn by women) which they have brought with them. These the priest, as representing the God, ties round their necks. The God is brought back to his shrine that night, and, when in front of the building, he is hidden by a cloth held before him. This symbolises the sacrifice of Aravan, and the men who have just been married to him set up loud lamentations at the death of their husband. Similar vows are taken and ceremonies performed, it is said, at the shrines of Kuttandar, two miles north-west of Porto Novo, and Adivarahanattum (five miles north-west of Chidambaram), and, in recent years, at Tiruvarkkulam (one mile east of the latter place); other cases probably occur." [185]

I am informed by Mr R. F. Stoney that, in the Madura district, iron chains are hung on babul (Acacia arabica) trees, and dedicated to the rustic deity Karuppan. At Melur Mr Stoney saw large masses of such chains, which are made by the village blacksmiths. They are very rough, and are furnished at one end with what is said to be a sickle, and also a spear-head. I gather further [186] that, in the Melur taluk, the shrine of Karuppan may usually be known by the hundreds of chains hung outside it, which have been presented to the god in performance of vows. The deity is said to be fond of bedecking himself with chains, and these offerings are usually suspended from a kind of horizontal bar made of two stone uprights supporting a slab of stone placed horizontally upon the top of them. The god is also fond of presents of clubs and swords.

"Sometimes," a recent writer states, "a big chain hangs suspended from a tree, and the village panchayats (tribunals) are held in the Aiyanar (or Sangali Karuppan) temple. The accused is made to submit to an ordeal in proof of innocence. The ordeal consists in his swearing on the chain, which he is made to touch. He has such a dread of this procedure, that, as soon as he touches the chain, he comes out with the truth, failure to speak the truth being punished by some calamity, which he believes will overtake him within a week. These chains are also suspended to the trees near the temples of village goddesses, and used by village panchayats to swear the accused in any trial before them."

It is narrated [187] by Moor that he "passed a tree, on which were hanging several hundred bells. This was a superstitious sacrifice by the Bandjanahs, [188] who, passing this tree, are in the habit of hanging a bell or bells upon it, which they take from the necks of their sick cattle, expecting to leave behind them the complaint also. Our servants particularly cautioned us against touching these diabolical bells; but, as a few were taken for our own cattle, several accidents that happened were imputed to the anger of the deity to whom these offerings were made, who, they say, inflicts the same disorder on the unhappy bullock who carries a bell from this tree as he relieved the donor from."

At Diguvemetta in the Kurnool district, I came across a number of bells, both large and small, tied to the branches of a tamarind tree, beneath which were an image of the deity Malalamma, and a stone bull (Nandi). Suspended from a branch of the same tree was a thick rope, to which were attached heads, skulls, mandibles, thigh-bones, and feet of fowls, and the foot of a goat.

Mr Fawcett once saw, at a Savara village in Ganjam, a gaily ornamented hut near a burning-ground. Rude figures of birds and red rags were tied to five bamboos, which were sticking up in the air about eight feet above the hut, one at each corner, and one in the centre. A Savara said that he built the hut for his dead brother, and had buried the bones in it. [189] It is noted by the Rev. J. Cain [190] that, in some places, the Lambadis fasten rags torn from some old garment to a bush in honour of Kampalamma (kampa, a thicket). On the side of a road from Bastar are several large heaps of stones, which they have piled up in honour of the goddess Guttalamma. Every Lambadi who passes the heaps is bound to place one stone on the heap, and make a salaam to it. It is further recorded by Mr Walhouse [191] that, when going from the Coimbatore plains to the Mysore frontier, he saw a thorn-bush rising out of a heap of stones piled round it, and bearing bits of rag tied to its branches by Lambadis. In the Telugu country, rags are offered to a god named Pathalayya (Mr Rags). On the trunk-roads in the Nellore district, rags may be seen hanging from the babul (Acacia arabica) trees. These are offerings made to Pathalayya by travellers, who tear off pieces of their clothing with a vague idea that the offering thereof will render their journey free from accidents, such as upsetting of their carts, or meeting with robbers. Outside the temple of the village goddess at Ojini in the Bellary district, Mr Fawcett tells us, [192] "are hung numbers of miniature cradles and bangles presented by women who have borne children, or been cured of sickness through the intervention of the goddess. Miniature cows are presented by persons whose cows have been cured of sickness, and doll-like figures for children. One swami (god) there is, known by a tree hung with iron chains, hooks--anything iron; another by rags, and so on. The ingenious dhobi (washerman), whose function is to provide torches on occasions, sometimes practises on the credulity of his countrymen by tying a few rags to a tree, which by and by is covered with rags, for the passers-by are not so stiff-necked as to ask for a sign other than a rag; and under cover of the darkness, the dhobi makes his torch of the offerings."

On the road to the temple at Tirumala (Upper Tirupati) in the North Arcot district, the goddess Gauthala Gangamma has her abode in a margosa or avaram (Cassia auriculata) tree, surrounded by a white-ant hill. Passers-by tear off a piece of their clothing, and tie it to the branches, and place a small stone at the base of the ant-hill. Occasionally cooked rice is offered, fowls are sacrificed, and their heads and legs tied to the tree. In the Madura district, bits of rag are hung on the trees in which a deity named Sattan is believed to reside. [193] It is noted by Mr W. Francis [194] that, "in some places in the South Arcot district, for example, on the feeder road to the Olakkur station in Tindivanam taluk and near the eighth mile of the road from Kallakurchi to Vriddhachalam, are trees on which passers-by have hung bits of rag, until they are quite covered with them. The latter of the two cases had its origin only a few years back in the construction by some shepherd boys of a toy temple to Ganesa formed of a few stones under the tree, to draw attention to which they hung up a rag or two. The tree is now quite covered with bits of cloth, and beneath it is a large pile of stones, which have been added one by one by the superstitious passers-by."

It is recorded by the Abbe Dubois [195] that "at Palni, in Madura, there is a famous temple consecrated to the god Velayuda, whose devotees bring offerings of a peculiar kind, namely large sandals, beautifully ornamented, and similar in shape to those worn by the Hindus on their feet. The god is addicted to hunting, and these shoes are intended for his use when he traverses the jungles and deserts in pursuit of his favourite sport. Such shabby gifts, one might think, would go very little way towards filling the coffers of the priests of Velayuda. Nothing of the sort: Brahmins always know how to reap profit from anything. Accordingly the new sandals are rubbed on the ground and rolled a little in the dust, and are then exposed to the eyes of the pilgrims who visit the temple. It is clear enough that the sandals must have been worn on the divine feet of Velayuda; and they become the property of whosoever pays the highest price for such holy relics."

Mr Walhouse informs us [196] that the champak and other trees round the ancient shrine of the Trimurti at the foot of the Anaimalai mountains are thickly hung with sandals and shoes, many of huge size, evidently made for the purpose, and suspended by pilgrims as votive offerings. The god of the temple at Tirumala is said to appear annually to four persons in different directions, east, west, south and north, and informs them that he requires a shoe from each of them. They whitewash their houses, worship the god, and spread rice-flour thickly on the floor of a room, which is locked for the night. Next morning the mark of a huge foot is found on the floor, and the shoe has to be made to fit this. When ready, it is taken in procession through the streets of the village, conveyed to Tirumala, and presented to the temple. Though the makers of the shoes have worked in ignorance of each others' work, the shoes brought from the north and south, and those from the east and west, are believed to match and make a pair. Though the worship of these shoes is chiefly meant for Paraiyans, who are prohibited from ascending the Tirupati hill, as a matter of fact all, without distinction of caste, worship them. The shoes are placed in front of the image of the god near the foot of the hill, and are said to gradually wear away by the end of the year.

"At Belur in the Mysore Province," Mr Lewis Rice writes, [197] "the god of the temple is under the necessity of making an occasional trip to the Baba Budan hills to visit the goddess. On these occasions he is said to make use of a large pair of slippers kept for the purpose in the temple. When they are worn out, it devolves upon the chucklers (leather-workers) of Channagiri and Bisvapatna, to whom the fact is revealed in a dream, to provide new ones."

In order to present the slippers, they are allowed to enter the courtyard of the temple.

On the way leading up to the temple at Tirumala, small stones heaped up in the form of a hearth, and knots tied in the leaves of young date-palms may be seen. These are the work of virgins who accompany the parties of pilgrims. The knots are tied to ensure the tying of the marriage tali string on their necks, and the heaping up of the stones is done with a view to ensuring the birth of children to them. If the girls revisit the hill after marriage and the birth of offspring, they untie the knot on a leaf, and disarrange one of the hearths. Men cause their name to be cut on rocks by the wayside, or on the stones with which the path leading to the temple is paved, in the belief that good luck will result if their name is trodden on by some pious man.

At Tirupati, a number of Balijas are engaged in the red sanders (Pterocarpus santalinus) wood-carving industry. Figures of deities, mythological figures, miniature temple cars, and domestic utensils, are among the articles turned out by them. Vessels made of red sanders wood carry no pollution, and can be used by women during the menstrual period, and taken back to the house without any purification ceremony. For the same reason, Sanyasis (ascetics) use such vessels for performing worship. The carved figures are sold to pilgrims and others who visit Tirupati, and are also taken for sale to Conjeeveram, Madura, and other places, at times when important temple festivals are celebrated. Carved wooden figurines, male and female, represented in a state of nudity, are also manufactured at Tirupati, and sold to Hindus. Those who are childless perform on them the ear-boring ceremony, in the belief that, as the result thereof, issue will be born to them. Or, if there are grown-up boys or girls in a family, who remain unmarried, the parents celebrate the marriage ceremony between a pair of figurines, in the hope that the marriage of their children will speedily follow. They dress up the dolls in clothes and jewelry, and go through the ceremonial of a real marriage. Some there are who have spent as much money on a doll's wedding as on a wedding in real life.

The simplest form of offerings consists of fruits, such as plantains and cocoanuts. Without an offering of fruit no orthodox Hindu would think of entering a temple, or coming into the presence of a Native of position. The procession of servants and retainers, each bringing a gift of a lime fruit, on New Year's Day is familiar to Anglo-Indians. By the rules of Government, framed with a view to preventing bribery, the prohibition of the receipt of presents from Native Chiefs and others does not extend to the receipt of a few flowers or fruits, and articles of inappreciable value, although even such trifling presents should be discouraged.

As a thanksgiving for recovery from illness, votive offerings frequently take the form of silver or gold representations of the part of the body affected, which are deposited in a vessel kept for the purpose at the temple. They are kept for sale in the vicinity of the temple, and must be offered by the person who has taken the vow, or on whose behalf it has been taken. When a person has been ill all over, a silver human figure, or a thin silver wire of the same length as himself, and representing him, is sometimes offered.

Of silver offerings from temples in the Tamil country, the Madras Museum possesses an extensive collection, in which are included the face, hands, feet, buttocks, tongue, larynx, navel, nose, ears, eyes, breasts, genitalia, etc.; snakes offered to propitiate the anger of serpents, snakes coiled in coitu, sandals, flags, umbrellas, and cocoanuts strung on a pole.

When litigation arises in Malabar in connection with the title to a house and compound (grounds) in which it stands, a vow is sometimes made to offer a silver model representing the property, if a favourable decree is obtained. Some time ago, a rich landlord offered at the temple a silver model representing the exact number of trees, house, well, etc., and costing several hundreds of rupees, when a suit was decided in his favour.

In connection with the temple at Guruvayur in Malabar, Mr Fawcett writes as follows [198]:--