The Popular Religion and Folk-Lore of Northern India (Vol. 1&2). William Crooke
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Название: The Popular Religion and Folk-Lore of Northern India (Vol. 1&2)
Автор: William Crooke
Издательство: Bookwire
Жанр: Документальная литература
isbn: 4064066400101
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The great Emperor Akbar endeavoured to introduce a special form of Sun-worship. He ordered that it was to be adored four times a day: in the morning, noon, evening, and midnight. “His majesty had also one thousand and one Sanskrit names of the sun collected, and read them daily, devoutly turning to the sun. He then used to get hold of both ears, and turning himself quickly round, used to strike the lower ends of his ears with his fists.” He ordered his band to play at midnight, and used to be weighed against gold at his solar anniversary.15
Village Worship of Sûraj Nârâyan.
The village worship of Sûraj Nârâyan is quite distinct from this. Many peasants in Upper India do not eat salt on Sundays, and do not set their milk for butter, but make rice-milk of it, and give a portion to Brâhmans. Brâhmans are sometimes fed in his honour at harvests, and the pious householder bows to him as he leaves his house in the morning. His more learned brethren repeat the Gâyatrî, that most ancient of Aryan prayers: “Tat savitur varenyam bhargo devasya dhîmahi, Dhiyo yo nah prachodayât” (“May we receive the glorious brightness of this, the generator, the God who shall prosper our works!”). In the chilly mornings of the cold weather you will hear the sleepy coolies as they wake, yawning and muttering Sûraj Nârâyan, as the yellow gleam of dawn spreads over the Eastern sky. In fact, even in Vedic times there seems to have been a local worship of Sûrya connected with some primitive folk-lore. Haradatta mentions as one of the customs not sanctioned in the Veda, that when the sun is in Aries the young girls would paint the sun with his retinue on the soil in coloured dust, and worship this in the morning and evening;16 and in Central India the sun was in the Middle Ages worshipped under the local form of Bhâilla, or “Lord of Life,” a term which appears to have been the origin of the name Bhilsa, known to more recent ages as a famous seat of Buddhism.17
At Udaypur in Râjputâna the sun has universal precedence. His portal (Sûryapul) is the chief entrance to the city; his name gives dignity to the chief apartment or hall (Sûryamahal) of the palace, and from the balcony of the sun (Sûrya-gokhru), the descendant of Râma shows himself in the dark monsoon as the sun’s representative. A large painted sun of gypsum in high relief with gilded rays adorns the hall of audience, and in front of it is the throne. The sacred standard bears his image, as does the disc (changî) of black felt or ostrich feathers with a plate of gold in its centre to represent the sun, borne aloft on a pole. The royal parasol is called Kiraniya, in allusion to its shape, like a ray (kiran) of the orb.18
Another famous centre of Sun-worship was Multân, where, as we have seen, a temple dedicated to him has been discovered, and where the tribes of the Bâlas and Kâthis were devoted to him. The worship continued till the idol was destroyed by orders of Aurangzeb.
Sun-worship among the non-Aryan Races.
The Aheriyas, a tribe of jungle-livers and thieves in the Central Duâb of the Ganges and Jumna, have adopted as their mythical ancestor Priyavrata, who being dissatisfied that only half the earth was at one time illuminated by the rays of the sun, followed him seven times round the earth in his flaming car, resolved to turn night into day. But he was stopped by Brahma, and the wheels of his chariot formed the seven oceans which divide the seven continents of the world.
In the lower ranges of the Himâlaya Sun-worship is conducted in the months of December and January and when eclipses occur. The principal observances are the eating of a meal without salt at each passage of the sun into a new sign of zodiac, and eating meals on other days only when the sun has risen.
Among the Drâvidian races, along the Central Indian hills, Sun-worship is widely prevalent. When in great affliction the Kharwârs appeal to the sun. Any open space in which he shines may be his altar. The Kisâns offer a white cock to him when a sacrifice is needed. He is worshipped by the Bhuiyas and Orâons as Borâm or Dharm Devatâ, “the godling of pity,” and is propitiated at the sowing season by the sacrifice of a white cock. The Korwas worship him as Bhagwân, or “the only God,” in an open space with an ant-hill as an altar. The Khariyas adore him under the name of Bero. “Every head of a family should during his lifetime make not less than five sacrifices to this deity—the first of fowls, the second of a pig, the third of a white goat, the fourth of a ram, and the fifth of a buffalo. He is then considered sufficiently propitiated for that generation, and regarded as an ungrateful god if he does not behave handsomely to his votary.” He is addressed as Parameswar, or “great god,” and his sacrifices are always made in front of an ant-hill which is regarded as his altar. The Kols worship Sing Bonga, the creator and preserver, as the sun. Prayer and sacrifice are made to him, as to a beneficent deity, who has no pleasure in the destruction of any of his subjects, though, as a father, he chastises his erring children, who owe him gratitude for all the blessings they enjoy. He is said to have married Chando Omal, the moon. She deceived him on one occasion, and he cut her in two; but repenting of his anger, he restores her to her original shape once a month, when she shines in her full beauty. The Orâons address the sun as Dharmi, or “the holy one,” and do not regard him as the author of sickness or calamity; but he may be invoked to avert it, and this appeal is often made when the sacrifices to minor deities have been unproductive. He is the tribal god of the Korkus of Hoshangâbâd; they do not, however, offer libations to him, as Hindus do; but once in three years the head of each family, on some Sunday in April or May, offers outside the village a white she-goat and a white fowl, turning his face to the East during the sacrifice. Similarly the Kûrs of the Central Provinces carve rude representations of the sun and moon on wooden pillars, which they worship, near their villages.19
Sun-worship in the Domestic Ritual.
It is needless to say that the custom of walking round any sacred object in the course of the sun prevails widely. Thus in Ireland, when in a graveyard, it is customary to walk as much as possible “with the sun,” with the right hand towards the centre of the circle.20 Even to this day in the Hebrides animals are led round a sick person, following the sun; and in the Highlands it is the custom to make the “deazil” СКАЧАТЬ