The Kars Prayer
This consists of the kwarzam of the villages of the Karsol followed by -k per mâ, as in Mutashkitik per mâ, but in this case only one kwarzam is mentioned for each village. The following are the kwarzam with the corresponding villages in brackets: Mutashkiti (Kars), Karadrners (Kuzhu), Kiugners (Keshker), Külnkars (Taradrkirsi), Nersmi (Nasmiòdr), Eḍstârs (Tashtars), Keiikârs (Kerkars), Kuzhârmûdri (Isharadr), Pòḍshners (Pòdzkwar), Peleiners (Peletkwur), Tarskidt, Tüli, Sing, Keitaz. In the last four cases the kwarzam and ordinary name of each village are the same. These kwarzam are followed by ekîrzam meidjam, Nòtîrzk êr usht mâ. The place of karsêram parsêram in the Kuudr prayer is taken by ekîrzam meidjam, the kwarzam of Teikirzi, but I do not know how far this is a special feature of the Kars prayer. It may be that the Tartharol have the latter formula. It is remarkable that the Karsol should omit karsêram parsêram, for it is the kwarzam of their nòdrodchi, Kulinkars.
Several of the kwarzam of this prayer are those of villages which no longer exist. The prayer thus preserves a record of Toda institutions which have entirely disappeared.
These prayers are also interesting as records of a number of village kwarzam. It will be noticed that in many cases there is a considerable degree of resemblance between the ordinary name and the kwarzam; in other cases the words are wholly different.
In villages on the west side of the Paikara River the palikartmokh says, “Teikhârsk êr usht mâ,” may the buffalo appear to Teikhars, instead of Nòtîrzk êr usht mâ as the last clause. Teikhars is merely another name for Kulinkars. The reason for the modification is probably connected with the fact that the calf would have to cross the sacred Paikara River in order to go to Nòtirzi (Snowdon) on its way to Kulinkars.
I was unable, as usual, to obtain any information from the Todas on the significance of the erkumptthpimi ceremony, but the prayer offered before the calf is killed seems to make [[290]]it clear that the idea underlying the ceremony is that of promoting the general welfare of the buffaloes. The actual words of the prayer are directed to bring about an increase to the various villages of the clan, but there is, I think, no doubt that in this prayer, all have the buffaloes especially in mind and that the meaning of the prayer is, “may the buffaloes of … increase!” The sacrifice of the calf would seem to be of that kind in which one is killed that the rest may prosper.
There is one feature of the sacrifice which might be held to be out of harmony with this suggestion—viz., that the sacrificed calf is a young male, and hence a comparatively worthless animal. The name of the ceremony means strictly “we kill a male buffalo,”[8] and it is possible that at one time an adult male was sacrificed, but even then the sacrifice would be of an animal comparatively little valued by the Todas. As we shall see, the animals killed at funerals are always female, but there is an obvious reason for this, as the buffaloes are to be of use to the dead person in the other world. Formerly large numbers of buffaloes were killed at funerals, and it is possible that it was found impracticable to use female buffaloes also for the erkumptthpimi sacrifice.
There is another possible reason for the use of male buffaloes. The flesh of the sacrificed animal is eaten, and it is possible that the Todas may have preferred to use for this purpose the less sacred male buffaloes, and not to risk any possible evil effects which might follow the consumption of the flesh of the females. It is probable that utilitarian motives have played the chief part in the choice of a male, but other more religious motives may have had some influence.