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. 230
THE INDIAN ANTIQUARY
[OCTOBER, 1912.
united with the Dravidas in the larger sense and scem to have adopted also some of their culture into their religion. Agastya, a Rig-Vedic sage, is said to have introduced the worship of Marut along with that of Indra. Now Marat, son of Rudra, was also a god of the Dravidians known as Marudai, afterwards included in the Puranic pantheon as Subrumanya, son of Siva, who was identified with the Vedic Rudra. The country of the Paniyas was Marudai, (an agricultural soil) called so after their god, and it perhaps became Ârganised into Madhurai when closer contact was effected in subsequent times. With the closer mingling of the two races after the first contests had subsided, many of the customs belonging to the Dravidians were apparently borrowed by the Åryans. For the immigrant Aryans seem to have soon learnt the great ethnic law that an emigrant from northern latitudes had no chance against the most vigorous tropical races unless the stock was maintained by constant streams of emigrants from the parent-land. But as this could not be done, they seem to have chosen the next best alternative-of strengthening the Dravidian soil with the Åryan seed, and devised proper marriage laws by which this was systematically effected. Thus a Brühmana was allowed to marry from all the four castes in the language of the later code; all the children of such a union were considered as Brahmaņas according to the role in vogue in those early days, formulated in a Brahmara as utpâdayituh putrah: the son belongs to him who sows the seed, i.e., the son belongs to the same varņa or race, i.e., caste, in the latter sense of the word, as the father. In this manner an intermingling seems to have taken place between the Aryans and the non-Åryans, so much so that the Arya became, in the words of an English historian, "absorbed in the Desya as the Lombard in the Italian, the Frank in the Gaul, the Roman (of Roumania) in the Slav, etc." This conclusion rests on the evidence of anthropometry, which establishes the substantin! unity of the present-day Hindu race, especially in the Nortb.
As a consequence of this early intermingling, the Aryan had to give up bis ancient language as the langaage of common life and adapt the languages of the races with whom he mingled.
Thus the children speaking the mothers' tongue originated the various Prakrit dialects which had thus sprung into existence even before the time of Buddha in the 6th century B. C. When all Hindustan had become Aryanised, Baudhayana, who seems to have lived in Kalinga, belongs to the 7th century B. C. Even in his days the north and the south had differentiated themselves, in point of manners, customs, etc. It is only in this way that we can account for the remarkable fact that the Brahmaņas, living in the various parts of the country, though priding themselves on having descended from the same identical Rishis, though following many common customs, still spenk diverse tongues. The mother's tongue and the father's religion seem to have become the law of the land. This surmise gains in strength if we remember that emigration or change of habitat does not of itself create a change in the spoken language of a people or a tribe or a family : for instance, Maharatta, a Karnataka or a Telugn family or tribe settled in Tamil or Kannada lands is, even now, after the lapse of several centuries, found to cling to its mother tongue. Therefore to explain the origin of Telaga, Kannada or Tamil Brahmanas we must accept this rule and infer that the earliest settlements of Brahmaņas must have been made in the Rig Vedic times when it was not unlawful to take native women as wives, and the children born to them were readily accepted as equal in rank t. the fathers. These Aryanised Dravidas must have lived chiefly in Kalinga, near modern Orissa e te., i.e., in the Telugu land, long before the 7th century B. O., as evidenced by the fact that grent skitrakaras like Baudhayana and Åpastamba hail from that region. But farther south the Aryans do not seem to have largely spread in those days. For Baudhayana says: starts सुराष्ट्रा दक्षिणापथा ऽपवृतसिन्धुसौवीरा एते संकीर्णयोनयः ।।
From this we learn that those countries were lying on the out-skirts of Åryan settlements, and we may also infer from the manner of the expression that the Brühmaņas themselves used to go into them for various reasons, though not settled in them in large numbers. Paņini's acquaintance with
