Clay and Metal Offerings, South Canara.
To face p. 162.
In Malabar, a Brāhman magician transfers the spirits of those who have died an unnatural death to images made of gold, silver, or wood, which are placed in a temple or special building erected for them. It is said by Mr F. Fawcett, “to be a sacred duty to a deceased Tiyan in Malabar, who was of importance, for example, the head of a family, to have a silver image of him made, and arrange for it being deposited in some temple, where it will receive its share of worship, and offerings of food and water. The temples at Tirunelli in Wynād and Tirunavayi, which are among the oldest in Malabar, were generally the resting-places of these images, but now some of the well-to-do deposit them much further afield, even at Benares and Rāmēsvaram. A silver image is presented to the local Siva temple, where, for a consideration, worship is done every new moon day. On each of these days, mantrams are supposed to be repeated a thousand times. When the image has been the object of these mantrams sixteen thousand times, it is supposed to have become eligible for final deposit at Tirunavayi or elsewhere.”
If a Muhammadan suffers from severe pain in the hand or foot, a vow is sometimes taken to the effect that a silver hand or foot will be taken to the grave of some saint, and put into the treasury which is kept there to meet the expenses of the annual ceremonies of the saint. At Vizagapatam[44] there is a celebrated Muhammadan saint, who lies buried by the Durga on the top of the hill overlooking the harbour. He is considered to be all potent over the elements of the Bay of Bengal, and many a silver dhoni (native boat) is presented at his shrine by Hindu ship-owners after a successful voyage. A suit once arose between a Kōmati boat-owner and his Muhammadan captain during settlement of the accounts. The captain stated that, during a storm off the coast of Arakan, he had vowed a purse of rupees to the saint, and had duly presented it on his return. This sum he charged to the owner of the vessel, whose sole contention was that the vow had never been discharged; the propriety of conciliating the saint in a hurricane he allowed. At Timmancherla in the Anantapur district there is a tomb of a holy Muhammadan named Masthan Ali, in whose honour a religious ceremony is held annually in April, which is attended by both Muhammadans and Hindus. The latter make vows at the tomb, which has a special reputation for granting offspring to the childless. The headman of the village, who is a Hindu, brings the first offerings in procession with much ceremony.[45]
At the annual festival at the temple at Nedamangad in Travancore, which is attended by large numbers of the lower classes, the worshippers are said by the Rev. S. Mateer[46] to “bring with them wooden models of cows covered, in imitation of shaggy hair, with ears of rice. Many of these images are brought, each in a separate procession from its own place. The headmen are finely dressed with cloths stained purple at the edge. The image is borne on a bamboo frame, accompanied by a drum,” and carried round the temple. The Gudigars (wood-carvers) at Udipi in South Canara make life-size wooden buffaloes and large human figures as votive offerings for the Iswara Temple at Hiriadkāp, where they are set up in a row. By the Savaras of Vizagapatam, rudely carved and grotesque wooden representations of human beings, monkeys, lizards, parrots, peacocks, guns, pickaxes, daggers, etc., are dedicated to the tribal deity. They would not sell them to the district officer who acquired them on my behalf, but parted with them on the understanding that they would be worshipped by the Sirkar (Government). In like manner, the fishermen of the Ganjam coast objected to specimens of the gods which are placed in little shrines on the sea-shore being sent to me, till they were told that it was because the Government had heard of their devotion to their gods that they wanted to have some of them in Madras. The gods, which are made in clay and wood, include Bengali Bābu riding on a black horse, who is believed to bless the fishermen, secure large hauls of fish for them, and protect them against danger when out fishing. It has been observed that this affinity between the Ganjam fishermen and the Bengali Bābu, resulting in the apotheosis of the latter, is certainly a striking example of the catholicity of hero-worship, and it would be interesting to know how long, and for what reasons the conception of protection has appealed to the followers of the piscatory industry. It was Sir George Campbell, the Lieutenant-Governor of Bengal, who compelled his Bengali officials, much against their inclination, to cultivate the art of equitation.
I am informed by Mr G. V. Ramamurthi Pantulu that the Savaras attend the markets or fairs held in the plains, or at the foot of the ghāts, to purchase salt and other articles. If a Savara is taken ill at the market or on his return thence, he attributes the illness to a spirit of the market called Biradi Sonum. The bulls which carry the goods of the Hindu merchants to the market are supposed to convey the spirit. In propitiating it, the Savara makes an image of a bull in straw, and, taking it out of his village, leaves it on the footpath, after a pig has been sacrificed. Owners of cattle take the animals when sick round the sacred hill at Tirukazhukunram in performance of a vow, in the belief that their health will be thus restored.
“A Brāhmini bull,” Mr A. Srinivasan writes, “is dedicated to the god Venkatēswara of Tirupati, for the benefit of the living in fulfilment of vows. The act of dedication and release is preceded by elaborate rituals of marriage, as among men and women. The bride, which should be a heifer that has not calved, is furnished by the father-in-law of the donor. The heifer is united in holy wedlock to the bullock, after formal chanting of mantrams, by the tying of the tāli and toe-rings to the neck. In this sham marriage, the profuse ornamentation of the couple with saffron (turmeric) and red powder, the pouring of rice on their heads, and a procession through the streets with music, are conspicuous features.”
I am told that, if the devotee cannot afford a live animal, a mimic representative is made in rice.
Painted hollow images are made by special families of Kusavans (potters) known as pūjāri (priest), who, for the privilege of making them, have to pay an annual fee to the headman, who spends it on a festival at the caste temple. When a married couple are anxious to have female offspring, they take a vow to offer figures of the seven virgins (Saptha Kannimar), who are represented all seated in a row. If a male or female recovers from cholera, smallpox, or other severe illness, a figure of the corresponding sex is offered. A childless woman makes a vow to offer up the figure of a baby, if she brings forth offspring. Figures of animals—cattle, horses, sheep, etc.—are offered at the temple when they recover from sickness, or are recovered after they have been stolen. Horses made of clay, painted red and other colours, are set up in the fields to drive away demons, or as a thank-offering for recovery from sickness, or any piece of good luck. The villagers erect these horses in honour of the popular deity Ayanar, the guardian deity of the fields, who is a renowned huntsman, and is believed, when, with his wives Purna and Pushkala, he visits the village at night, to mount the horses, and ride down the demons. Ayanar is said[47] to be the special deity of the Kusavan caste. Kusavans are generally the pūjāris at his temples, and they make the earthenware, and brick and mortar horses and images, which are placed before these buildings. The pupils of the eyes of the various images are not painted in till they are taken to the temple, where offerings of fruit, etc., are first made. Even the pupils of a series of images which were specially made for me were not painted at the potter’s house, but in the verandah of the traveller’s bungalow where I was staying. A very interesting account of the nētra mangalya, or ceremony of painting the eyes of images, as performed by craftsmen in Ceylon, has been published by Mr A. K. Coomaraswamy.[48] Therein he writes that “by far the most important ceremony connected with the building and decoration of a vihāra (temple), or with its renovation, was the actual netra mangalya or eye ceremonial. The ceremony had to be performed in the case of any image, whether set up in a vihāra or not. Even in the case of flat paintings it was necessary. D. S. Muhandiram, when making for me a book of drawings of gods according to the Rūpavaliya, left the eyes to be subsequently inserted on an auspicious occasion, with some simpler form of the ceremony described.”
On this subject, Knox writes as follows[49]:—