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all to him constitute one theology, although it was gradually amalgamated out of different creeds.
In connection with Çiva stands, closely united, his son, Ganeça, "leader of troops," still worshipped as one of the popular gods, and the battle-god, Skanda, the son first of Agni then of Çiva, the conqueror of the demons, d[ra]navas, and later representative of Indra, with whom the epic identifies him. For it is Skanda that is the real battle-god of the later epic; though in its original form Indra was still the warrior's refuge, as attests the stereotyped phraseology. In III. 225-232 honor and praise are ascribed to Skanda in much the same language with that used to portray his father, Çiva. "The god of a thousand arms, the Lord of all, the creator of gods and demons" are phrases used in his eulogy. He too has a list of names; his nurse is the "maiden of the red (bloody) sea," called Loh[=ilt[=a]yan(=i). His terrible appearance and fearful acts make him the equal of Çiva.[41] His sign is a kukkust.Ja, cock; ib. 229. 33.
Associated, again, with Skanda are the spirits or 'mothers,' which afflict people. The belief in mother-gods is old, but its epic form is new. The exactness and detail in regard to these beautiful monsters show at least a real belief, which, as one on a lower plane besides the higher religion, cannot be passed over without notice. As in other lands, people are 'possessed' by evil spirits, called possessors or seizers (grahas). These are Skanda's demons, [42] and are both male and female. Until one reaches the age of sixteen he is liable to be possessed by one group of 'seizers,' who must be worshipped in proper form that their wrath may be averted. Others menace mortals from the age of sixteen to seventy. After that only the fever-demon is to be feared. Imps of this sort are of three kinds. One kind indulge only in mischievous sport: another kind lead one to gluttony; the third kind are devoted to lust. They are known as Piç[=a]cas, Yakshas, etc., and when they seize a person he goes mad. They are to be kept at bay by selfrestraint and moderation (III. 230. 43-56). In IX. 46 and III. 226 the 'mothers' are described. They are witches, and live in cross-roads, cemeteries, and mountains. They may be of Dravidian origin, and in their epic form, at any rate, are a late intrusion.[43]