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204
THE INDIAN ANTIQUARY.
[SEPTEMBER, 1915
are what would be seen in place of the war-chariots, fighting-elephants, fire-trees and other death-dealing implements of war.
Vimana, in its origin, implies an old-world Zeppelin ; but processional cars are su called from a fancied similarity of form, these being always constructed on the pattern of the flying-cars of the gods. Hence the name vimana for the tower of the inner-shrines or the sancta of temples. These took the place of war-chariots.
Hasti (elephants) are in the one case merely processional and in the other fighting.
Agniskandha (fire-trees) the fostival-trees described above in the one case and combus. tible material propared and ready to be lighted and thrown at an enemy or into his camp &c., in the other.
Divyani riipáni (forms of gods) are holy sights as opposed to the terrible sights of fighting-men and war.
According to the nature of the deity in particular temples and on particular.occasions, all the paraphernalia indicated by these terms are to be seen in festival processions in the larger temples of South India to-day. That these were exactly the features of festivals in the early centuries of the Christian era is in evidence in the twin Tamil classics the Silpadhikâram and Manimékhalai, in both of which is given a rather elaborate description of a festival to Indra. This is a festival lasting for 28 days in all, and seems the one indicated in the Raghuvamia of Kalidasa in the Sloka :
Puruhita-dhvajas y-niva tasy-ônnayana-pan ktayah || Nav-âbhyutthâna-darsinyô nananduh saprajah prajâh 11
(Canto. IV. bloka 3 ) His (Raghu's ) subjects with their children were delighted at the accession of the new monarch as people looking with upturned eyes at Indra's flag do.
The actual form of the dhvaja (flag) described in the sloka may expiain the particular mention of elephants in the edict.
Gajâkâram chatustarbham puradvári pratish!hitam || paurâh kurvanti iaradi Puruhitamahôtsavam 11
This is the flag which had the figure of Airâvata (Indra's white elephant), painted on it and was kept in the temple of Kalpataru (the tree that gave whatever was wished for) that was hoisted at the beginning of the festival. The festival to Indra was announced to the people by beat of drum taken from the shrine dedicated to Vajra, Indra's thunderbolt. The beginning and end of the festival were announced to the elephant itself at the shrine of Airavata (the elephant of Indra). This intimation is understood to be in token of & request to bring Indra from his heaven. The drum was mounted on the back of an elephant which carried it round the town announcing the festival and enjoining upon the inhabitants to do what had to be done by way of decoration. The whole town was to be in festive trim. Houses of assembly and halls of learning had to be suitably equipped, each in its way for the occasion. Temples beginning with that of the three-eyed Siva to that of the guardian deity of the market-place had to put on festival array. What is pertinent in all this to the question in hand' is that this elephant carrying the big-drum itself was accompanied by Warriors with bright swords, cars, horses and elephants,' the four proverbial elements of an army.
1 It must be noted that the white elephant is in a way sacred to the Buddha algo. ? Silappadhik dram, Bk, V., pp. 141-146.
