Indian Antiquary Vol 53

Author(s): Richard Carnac Temple, Stephen Meredyth Edwardes, Krishnaswami Aiyangar
Publisher: Swati Publications

Page 97

APRIL, 1924)
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that it was in its inception # Harvest Home fes. He takes the sensible view that the Holi is a festi. tival, and that subsequently it became a horse val to mark the close of the cold season and the festival of the Rajputa. In Northern India dre- approach of Spring, which has its counterpart all matic representations of the sack of Lanka ere over the world (e.g., the Roman Lupercalia, etc., held. In the Deccan the cattle and horses are etc.). Of the domestic festivals or rites noticed garlanded and paraded. Before the pax Britannica by our author, several are observed by women came, the Daserå marked the appropriate time alone, 6.9., the Vata Såvitri. On this occasion for starting on wars and forays. It may, however, the fious indica is worshipped by married women be noted that the horse was held in high esteem to ensure long life to their husbands. The SAby the ancient Indo-Aryans, worshipped as Dadhik- vitri of the pretty and affecting legend, connected ra was in Vedic times, and credited with mira with this rite, was the daughter of a king named culous powers. Witness Uchchaibravas, Indra's Afvapali. The significance of the fig tree worship horse. Afvamedhas or horse sacrifices were celo. connected with this story and of the lig loaves with brated by conquering monarchs, and worship which the houses are decked is ambiguous. SAof horses and weapons was prescribed in the Sds. vitri, it is stated, resided in tho jungle in a hermit's tras. It is possible that we have here the blending adrama when she had set forth in search of a hus. of two festivals into one, rather than the develop- band. Can there be here A reminiscence of tree ment of one out of the other.
worship? A fourth important seasonal festival is the Di. One important festival, the Naga-pañchami, in vali, of the origin and development of which our considered by our author to be merely religious author gives a very lucid and interesting account. in origin. He rejects the Puranic story of KIDA He shows that in its present-day aspect it embraces and KAliya (a Naga chief); also the story of the throe ancient festivals-(1) the Parvana, or worship Manipur cultivator who in ploughing his field killed of ancestors ; Yama, now worshipped and propi. the young maices and had thus to do penance to tiated at the Divali to avert untimely death, having the snakes. He notes, however, that in Bengal been in pre. Vedio times the great ancestor and a snake-goddess named Mansa, sister of Seca (the protector of men, who pointed the way to Heaven. world serpent) and the wife of a Rei, is portrayed This explains why lighted torches are now lit on 29 a golden-hued woman, surrounded by and the amasa night of DivAli and lampe placed outstanding on snakes. She is worshipped by an side the house next morning. (2) Afvayuji or oblation of ourds, milk, ghee and grain, and milk the full moon day of the month of Asvin. In is placed under trees for snakes all and sundry ancient times sacrifices of butter and curds were to drink. He is aware that Naga templos exist, made to Indra and his wife Sita, the goddess of especially in the South of India ; that in Bihar Agrioulture. In Puranic times Lakemi, as the low caste women impersonate snakes and collect wife of Viepu (who superseded Indra) took the place charity. He cannot say when the worship of of Sita, and later on Kropa, as the incarnation of snakes arose, but adds that 2500 years ago it was Vippu, became connected in fable with the DivAli. prevalent among the “Aryans " and that soven Hence the explanation of the present-day worship snake sacrifices were enjoined in ancient times of Lakemi at the Divali, of the gambling which is for warding off harm from snakes. He thinks that carried on far into the night and of the worship Snakes in olden times were accounted lords of wealth of account books by bankers and traders. Reand protectors of the homestead, and that bence miniscent of Sita and the agricultural phase of the they came to be worshipped in material form. festival is the worship of cows, the lighting up of But his statement that such worship arome out the cow.pens and horse-stalls and the oblation of a mistake made in confusing the allegory of the of grain before partaking of the new harvest's
| "8 breaths" of the Saatras with the actual fiveyield. (3) Agrāyana, when in ancient times sac. hooded cobra, looks like putting the cart before rificos were made to the goddess of the Seasons at
the horse. Have we not here in the Satra, the the commencement of the year in Spring. In
theological gloss of the Brahman who had to accept later times the DivAli marked the commencement
the wide spread snake worship of the non-Aryan ? of the New Year and is spent with great rejoicings
Why does Vippu recline on a snake, and how ex. as a Harvest Home. Hence the lighting-up of the
plain the snake-necklace of Siva or the sake girdle roads and houses with lanterns which is a marked
of Ganapati ? What of the Yajurueda and its characteristio of the festival, can be explained
songs to be sung at sacrifices to ingratite snakes i as of tri-partite origin.
The rites prescribed by the Saetras themselves The last of the seasonal festivals to be noticed enjoin worship of an image or drawing of a snake is the Holi occurring in March. The author rejects and the feeding of it with an oblation of ourds, wa Purinio fairy tale, the story of Krupa's slaying milk, ghi and grain. The Nagas of Puranic fable of the o grese Putna, and the idea that the Holiare spokon of as human in their actions. Tak. bonfire is symbolical of the burning of that lady gake, the great "make" king, Vasuki and all