Indian Antiquary Vol 56

Author(s): Richard Carnac Temple, Charles E A W Oldham, Krishnaswami Aiyangar
Publisher: Swati Publications

Page 156

134
THE INDIAN ANTIQUARY
(July, 1927
objects with blood is so well-known from different parts of the earth-and not least from India-that it would be simple waste of time to speak of it again here. But, according to the present writer's opinion, we must not always think of the red paint as a substitute for blood owing to the milder habits of a more modern time. It is true that human sacrifices which were, a century ago, of not unfrequent occurrence in India are now strictly prohibited ; just as it is true also that under certain conditions they would undoubtedly revive in places. But, notwithstanding this, it may well be doubted whether the humanitarian attitude in religious matters has become greater amongst the great masses of the population, and, at times, the blood of the animal victims flows in streams at various places from Nepal in the North to the extreme South. Consequently, it seems to the present writer that we must suggest that red paint was used since times of yore instead of and besides blood. Animal and still more human sacrifices are always an expensive business while some red paint does not belong to very extravagant things. There is a utilitarian point of view even in religion.
The daubing and sprinkling of the idols with blood originally meant to sate them with the precious liquor and thus avert their malignant activities, this is well-known and need not be further dwelt upon here. This would thus account for the daubing of the idols80, but scarcely for the smearing with blood of South Indian půjárís, etc., nor for similar ceremonies in which it is not the god but his worshippers who get their share of the blood or are smeared with the red colour-stuffs. We must try to find out another explanation for this ; and it must not be only the old one which tells about the establishment of a blood covenant between the god and his worshippers.
Red is the colour of blood, and it seems as if here the colour were the important factor. I do not enter upon any discussion of all the literature where this question has been dealt with; in this connection it is sufficient to point to two papers by Professor Zachariæ81 in which he has emphasized the fact that red (and blue) 82 are looked upon, in India and elsewhere, as apotropaic, devil-scaring colours. This eminent scholar here, as in other of his papers, has dealt with his subject in a very exhaustive way. In the following remarks will only be given a few instances from books published during later years, instances that make things still clearer 83
In Gûjarât when a new village has been founded and the usual ceremonies are brought to an end the village headman, accompanied by a Brahman, walks round the village dragging with him a red thread with which he, in a way, encircles the whole area 84 ; this is doubt. lessly done in order to avert evil influence. The Kammálans in Madras, when a house has been completed, smear the walls and the ceiling with the blood of slaughtered fowls88 ; it also occurs that the door-frame is daubed with saffron and red powder86. The following
79 Of.. e.... Crooke, Popular Religion, vol. II, p. 1984. Elmore, 1.c., p. 130, etc.
80 Human victims (from whom criminals condemned to death cannot, during an early period, bo sharply separated) were undoubtedly considered as deities; the Sanskrit literature tells us that they were daubed with red, hung with garlands of red flowers, etc.
81 Vienna Oriental Journal, vol. XVII, pp. 147 84.. 211 m.
33 In this connection we need not speak about blue colour. We may only remember that Hindus seem to have a strong objection to blue stuffs and indigo, cp. Panjab Notes and Queries, vol. III, SS 581, 715; Rose, 1.c., vol. I, pp. 137, 239. It is an artificial explanation that this is because blue is a favourite colour with Muhammadans. Black apparently is also a devil-scaring colour, c. Rose, l.e., vol. I, p. 210.
83 Dreaming about red things is dealt with by Zachariae, l.c., p. 213 ag. To this add several passages in Jagaddeva's Suapna Cintamani ed. von Negelein, as e.g. II, 25, 51, 62, 69, 72, 75-76, 104, 105, 120, etc.
44 Enthoven, 1.c., p. 302. 85 Thurston, Castes and Tribes of S. India, vol. III, pp. 113, 127. 36 Crooke, Folk-lore, vol. XXIX, p. 142 (following Padfield, The Hindu at Home, p. ii).