Indian Antiquary Vol 60

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

Page 66

12
THE INDIAN ANTIQUARY
[MARCH, 1931
But they are at a loss to explain the epithet 'red' of the Ksatriyas. Although such is the description of the four castes, there is no passage in the Sanskrit books which expressly says that the black people were non-Aryans ; neither are we told that the former three were Aryans. This interpretation of the word 'white' has caused great amusement to one recent author, who writes: "Wenn man behauptet, dass die weisse Farbe der Brahmanen seine europäische Affinität verrate, und die dunkle Farbe des Sudra seinen autochthonen Ursprung, dann fragt es sich, wie die rote Farbe des Ksatriya und die gelbe Farbe des Vaisya zu erklären ist. 1st bei den rotfarbigen Ksatriyas vielleicht an die Rothäute Amerikas und bei den gelben Vaisyas an die Mongolen zu denken? Oder sind die Hindus ein Konglomerat der bekannten BLUMEN. BACH' schen Menschenrassen? Diejenigen also, die behaupten, dass das indische Kastenwesen auf einen Rassenunterschied sich gründet, vermögen für die Existenz der beiden anderen Farben (rot und gelb) keinerlei Erklärung beizubringen."19 As to the Mongoloid element among the Hindus, proofs have been adduced to show that it undoubtedly exists ; 30 and this is especially the case in the eastern provinces, where for centuries the people have come into contact with the Burmese and the Chinese.
The colour differences ascribed to the four castes are better explained in this manner. The Brahmanas were regarded as white because of the superiority of their avocations and the supposed purity of their lives ; 21 the Kşatriyas as red because being warriors they shed blood and because of their fiery nature; the Vaisyas as yellow because they handled yellow gold in the pursuit of trade and also because agriculture in which they extensively engaged suggested the vision of ripe, golden corn, The Sudras were painted black on account of their occupations; as the servitors of the other castes they performed dirty and menial work. The differences of colour, according to this explanation, became merely symbolic of the respective occupations of the castes.
In the dawn of Hindu civilization there were but two castes, the conquerors and the conquered. In the opinion of Muir and other authorities the Aryans found themselves a conquering white minority among the subject dark-skinned population, whom they graci. ously considered as the personification of all the vices. In the sacred books of the Hindus frequent mention is made of the black skins. In the rg Veda, Indra, the sky god, is constantly invoked by warriors, and as a great god of battle he is more often called upon than any other deity as the helper of the Aryan races in their conflict with earthly enemies, and in subjugating the black-skins, 22 But, as we have said before, the Sadras, in spite of their black colour, are never mentioned as non-Aryans. If their black skins alone were sufficient to class them as non-Aryans, then it would also be evidence of the non-Aryan origin of the Vaisyas and the Kşatriyas, who are described respectively as yellow and red. The only distinction made in the ancient books was that the learned were called Arya and the savage aborigines and the illiterate were designated Dasyu.
(To be continued.)
19 Bhupendranath Datta, "Das indische Kastensystem," Anthropos, xxii (1927), p. 147. "If it is affirmed that the white colour of the Brahmana reveals his European affinity, and the dark colour of the Šadra his aboriginal origin, then the question arises as to how the red colour of the Kattriyas is to be ex. plained. With regard to the red-complexioned Kattriyas are we to think of the red-skins of America, and with regard to the yellow Vaisy&s, of the Mongolians ? Or, are the Hindus & mixture of the well-known races of men of Blumenbach! Those, therefore, who assert that the Indian caste system is based on a racial differonce are unable to find any explanation for the existence of the other two colours (red and yellow)."
20 Cf. B. Bopperjos, L'Ethnologie du Bengale, Paris, 1927, p. XII; Appendix B, No. 2.
31 In Oldenburg white is the colour of innocence (L. Strackerjan referred to by B. Bonnerjoe, 4 Dictionary of Superstitions and Mythology (London, 1928), p. 288, d.o. "White").
31 Rg Veda, III, 39-ix ; I, 130-viii; A. A. Macdonnell, Vedic Mythology (Strassburg, 1897), p. 62.