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ACTA ORIENTALIA

EDIDERUNT

SOCIETATES ORIENTALES DANICA FENNICA NORVEGIA SVECIA

CURANTIBUS LEIF LITTRUP, HAVNIÆ HEIKKI PALVA, HELSINGIÆ ASKO PARPOLA, HELSINGIÆ TORBJÖRN LODÉN, HOLMIÆ SAPHINAZ AMAL NAGUIB, OSLO PER KVÆRNE, OSLO WOLFGANG-E. SCHARLIPP, HAVNIÆ

REDIGENDA CURAVIT CLAUS PETER ZOLLER

LXXIX

Contents

ARTICLES STEFAN BOJOWALD: Zu einigen Beispielen für den Wegfall von „H“ in der ägyptischen Sprache ...... 1 STEFAN BOJOWALD: Zu den Schreibungen des ägyptischen Wortes „cwH.t“ „Ei“ ...... 15 ILIJA ČAŠULE: New Burushaski etymologies and the origin of the ethnonym Burúśo, Burúśaski, Brugaski and Miśáski ...... 27 HONG LUO: Whence the Five Fingers? A philological investigation of Laghukālacakratantra 5.171‒173ab as quoted in sMan bla don grub’s Yid bzhin nor bu ...... 73 MICHAEL KNÜPPEL: Zwei Briefe Philipp Johann von Strahlenbergs an Curt Friedrich aus den Jahren 1723 und 1724 ...... 111 RAJU KALIDOS: Caturviṃśati-Mūrti forms of Viṣṇu Additional notes on Daśāvatāra and Dvādaśa ...... 133

REVIEW ARTICLE CLAUS PETER ZOLLER: “Pagan Christmas: Winter feast of the Kalasha of the Hindu Kush” and the true frontiers of ‘Greater Peristan’ ...... 163

BOOK REVIEWS KNUTSON, JESSE ROSS. Into the twilight of Sanskrit Court Poetry. The Sena Salon of Bengal and Beyond, reviewed by Stella Sandahl ...... 379

Zu einigen Beispielen für den Wegfall von „H“ in der ägyptischen Sprache

Stefan Bojowald Bonn, Germany

Abstract

In this contribution, attention is drawn to the Egyptian elision of “H“. This phenomenon has beeen noted early on in research. Here, this basis is extended by 30 new examples. The material stems from writings of single words on the one hand and from plays on words on the other.

Keywords: Egyptian Philology – loss of “H“ in the Egyptian language – possible explanations for the loss.

In diesem Beitrag wird der Schwerpunkt auf dem ägyptischen Wegfall von „H“ liegen. Die Untersuchung des Phänomens blickt wissen- schaftsgeschichtlich auf eine längere Tradition zurück. In der Vergangenheit haben bereits mehrere Autoren mit Arbeiten zu diesem Aspekt auf sich aufmerksam gemacht, deren Namen anschließend in chronologischer Reihenfolge vorgestellt werden. 2 Stefan Bojowald

Die ersten Ausführungen zu diesem Thema sind m. W. bei Sethe1 zu finden, der sich u. a. auf die Schreibung „cp.t“ für „cp.t „Gau“ gestützt hatte. Die Überlegungen in diese Richtung wurden von Westendorf2 fortgesetzt, der dem Spektrum die Schreibung „wd“ für „wd“ „eingießen“ hinzufügte. Das Feld der Befürworter dieses Lautgesetzes wurde durch Cannuyer3 verstärkt, der sich auf den möglichen Wegfall von „H“ bei „ptH“ „Ptah“ bezogen hatte. Die Konzentration hatte dort der Entwicklung in der jüngeren Sprache gegolten. Der Verlust des „H“ taucht z. T. auch bei semitischen Transkriptionen des ägyptischen Götternamens „ptH“ „Ptah“ auf, der von Morenz4 als Schreibfehler unter Einfluss der kanaanäischen Phonetik erklärt wird. Die Frage wurde danach von Kurth 5 aufgegriffen, der die Schreibungen „Sq“ für „Sq“ „Pulver (?)“ und „mcn“ für „mcn“ „abwenden, abwehren“ beisteuerte. Der ägyptische Wegfall des „H“ scheint sich in Anbetracht dessen allgemeiner Akzeptanz zu erfreuen6. Die Basis weist so große Festigkeit auf, dass darauf nunmehr eigene Gedanken aufgebaut werden können. Die Diskussion wird dabei möglichst transparent geführt, was nicht ausschließt, dass vielleicht nicht alle Thesen auf

1 Kurt Sethe, Das aegyptische Verbum im Altaegyptischen, Neuaegyptischen und Koptischen, Erster Band, Laut- und Stammeslehre, Leipzig 1899, 148 § 251; vgl. auch Alan H. Gardiner, Late-Egyptian Miscellanies, Bibliotheca Aegyptiaca VII, Bruxelles 1937, 68a. 2 Wolfhart Westendorf, Grammatik der medizinischen Texte, Grundriss der Medizin der alten Ägypter VIII, Berlin 1962, 35. 3 Christian Cannuyer, kepitw: Héritier Bohaïrique de Hw.t-kA-ptH?. in: Zeitschrift für Ägyptische Sprache und Altertumskunde 112 (1985), 115-118, hier 117. 4 Ludwig D. Morenz, Die Genese der Alphabetschrift, Ein Markstein ägyptisch- kanaanäischer Kulturkontakte, Wahrnehmungen und Spuren Altägyptens, Kulturgeschichtliche Beiträge zur Ägyptologie Band 3, Würzburg 2011, 236. 5 Dieter Kurth, Einführung ins Ptolemäische, Eine Grammatik mit Zeichenliste und Übungsstücken, Teil I, Hützel 2007, 526. 6 Der fast durchgängige Erhalt von „H“ bei hethitischen und akkadischen Umschreibungen ägyptischer Wörter stellt einen Sonderfall dar, der für die hiesigen Zwecke nicht weiter relevant ist, vgl. zu jenem Phänomen z. B. Zsolt Simon, Kann Armā mit Haremhab gleichgesetzt werden?, in: Altorientalische Forschungen 36/2 (2009), 340-348, hier 345f.; vgl. dazu auch Detlev Groddek, Zu den neuen ägyptisch- hethitischen Synchronismen der Nach-Amarna-Zeit, in: Göttinger Miszellen 215 (2007), 95-107, hier 97 n. 13. Beispiele für den Wegfall von „H“ in der ägyptischen Sprache 3

Zustimmung stoßen werden. Die Beispiele mögen hauptsächlich dabei helfen, dass die Auseinandersetzung mit diesem Aspekt wieder neu entfacht wird. Der Wegfall von „H“ wird dazu im Folgenden aus größerer Perspektive als bisher betrachtet. Im Lauf der letzten Jahre hat sich neues aussagekräftiges Material angehäuft, das nur noch auf die Auswertung zu warten scheint. In der Position des Wegfalls von „H“ kann dabei noch einmal zwischen mehreren Möglichkeiten differenziert werden. Die Frage richtet sich danach, ob der Prozess am Anfang, in der Mitte oder am Ende des Wortes begegnet. Der dreiteilige Aufbau des vorliegenden Artikels will diesem Umstand Rechnung tragen. Die Hauptstütze für die Argumentation werden zunächst Schreibungen von einzelnen Wörtern bilden. Die Arbeitsgrundlage für diese Erscheinung kann auf diese Weise zusätzlich verbreitert werden. Der Blickwinkel wird dann aber geweitet, so dass nun auch Schrift- und Wortspiele in die Untersuchung einbezogen werden. Die Definition der Wortspiele lehnt sich dabei an das Paradigma von Leitz 7 an, für den das wichtigste Kriterium im bloßen Gleichklang besteht. In jedem einzelnen Fall wird die Entschlüsselung der lautlichen oder graphischen Ursachen für den Wegfall angestrebt. Die Gesamtzahl der Beispiele beläuft sich auf 30 Stück, deren Alter der besseren Übersichtlichkeit wegen in Klammern hinzugefügt wird.

I. Der Wegfall von „H“ zu Beginn des Wortes

Die Darstellung fängt mit den Beispielen für den Wegfall von „H“ am Beginn des Wortes an. Das erste Beispiel wird durch die Schreibung „wnw“8 (Spätzeit) für „wnw“ „junger Mann“ vertreten, für welche die Erklärung mit

7 Christian Leitz, Die Gaumonographien in Edfu und ihre Papyrusvarianten, Ein überregionaler Kanon kultischen Wissens im spätzeitlichen Ägypten, Soubassementstudien III, Teil 1: Text, Studien zur spätägyptischen Religion 9, Wiesbaden 2014, 310 n. 44. 8 David Klotz, Regionaly specific sacerdotal titles in Late Period Egypt: Soubassements vs. Private Monuments, in: Alexa Rickert/Bettina Ventker (Hgg.), Altägyptische Enzyklopädien, Die Soubassements in den Tempeln der griechisch– römischen Zeit, Soubassementstudien I, Band 2, Studien zur spätägyptischen Religion 7, Wiesbaden 2014, 775. 4 Stefan Bojowald dem Wegfall von „H“ durchaus ernsthaft zu erwägen ist. Die Suche nach lautlichen oder graphischen Gründen führt allerdings nicht sehr weit, da es an geeigneten Optionen zu mangeln scheint. Die Entscheidung muss daher bis auf weiteres offen bleiben. Der Wegfall von „H“ in der Umgebung von „w“ wiederholt sich unten noch weitere Male, was hier vorerst nur als solches konstatiert werden soll. Die Schreibung „nk“ 9 (Neues Reich) für „nk“ „(Wein) opfern“ sollte ebenfalls in die Betrachtung integriert werden, die als weiteres Produkt des Wegfalls von „H“ bestimmt werden kann. Die Entwicklung wurde hier vor „n“ in Gang gesetzt, wofür zunächst weder lautliche noch graphische Gründe zur Hand sind. Der gleiche Fall kehrt jedoch im weiteren Verlauf noch häufiger wieder, was vielleicht kein Zufall ist. Die Schreibung „cnk“ 10 (Spätzeit) für „ncq.t“ „Gelockte“ gilt es als nächstes zu diskutieren, die ebenfalls den Wegfall von „H“ erkennen lässt. Die Schreibung scheint außerdem von einer Metathese zu zehren. In der restituierten Form begegnet der Wegfall von „H“ vor „n“, was mit dem vorherigen Beispiel parallel läuft. Die Schreibung „gn“11 (Spätzeit) für „gn“ gehört wohl in denselben Kanon, die ebenfalls den Einfluss des Wegfalls von „H“ verrät. Die semantische Bedeutung des Wortes setzt Widmer mit „réjouissances (?)“ an, was im dortigen Zusammenhang durchaus Sinn ergeben würde. Im gleichen Kontext schließt sie jedoch eine Verbindung mit xaqin „herbe odorante“/ „menthe“ nicht grundsätzlich aus. Die Erklärung der Schreibung wirft auch hier

9 Boyo G. Ockinga/Yahya al-Masri, Two Ramesside Tombs at El Mashayikh, Part 1, The Tomb of Anhurmose – The Outer Room, Sydney 1988, 40. 10 G. Zaki, Le Premier Nome de Haute-Égypte du IIIe siècle avant J.-C. au VIIe siècle aprés J.-C. d´après les sources hiéroglyphiques des temples ptolémaïques et romains, Monographies Reine Élisabeth 13, Turnhout 2009, 6, Anm. 5; vgl. dazu auch Christian Leitz, Die Gaumonographien in Edfu und ihre Papyrusvarianten, Ein überregionaler Kanon kultischen Wissens im spätzeitlichen Ägypten, Soubassementstudien III, Teil 1: Text, Studien zur spätägyptischen Religion 9, Wiesbaden 2014, 11. 11 Ghislaine Widmer, Résurrection d´Osiris – Naissance d´Horus, Les papyrus Berlin P. 6750 et Berlin P. 8765, témoignages de la persistance de la tradition sacerdotale dans le Fayoum à l´ époque romaine, Ägyptische und Orientalische Papyri und Handschriften des Ägyptischen Museums und Papyrussammlung Berlin, Band 3, Berlin-Boston 2015, 166. Beispiele für den Wegfall von „H“ in der ägyptischen Sprache 5 gewisse Fragen auf, da weder lautliche noch graphische Gründe verfügbar sind. Das mögliche Schriftspiel zwischen 12 „Hesat-Kuh“ und „Sitz“ nimmt in den hiesigen Überlegungen den gleichen Stellenwert ein, dessen Erklärung mit dem Wegfall von „H“ zumindest eine denkbare Möglichkeit beinhaltet. Der Fundort zeichnet sich in der Zeile „Hc(A).t Hr c.t=k Hri-tp=k“13 (Spätzeit) ab, wofür die Übersetzung „The wild cow is upon your seat, so that you might rule“ gut zu passen scheint. Die Ursache für den Wegfall des „H“ ist mit Sicherheit in dessen Assimilation an den „c.t“-Sitz zu suchen, wofür die Erklärung mit der gleich hohen Gestalt der Zeichen wohl das realistische Szenario darstellt. Das mögliche Wortspiel zwischen „Hdb“ „bewahren“ und „dp.t“ „Boot“ kann unter dem gleichen Oberbegriff subsumiert werden, in dem sich ebenfalls der Wegfall von „H“ manifestiert. Der Nachweis lässt sich anhand der Stelle „iA=n Sd.ti=f r Hdb n dp.t“14 (Dritte Zwischenzeit) erbringen, wofür die Übersetzung „Wir werden ihn bewahren vor Verletzung durch Boot“ durchaus tauglich ist. Die Erklärung mit lautlichen oder graphischen Gründen scheitert an der Tatsache, dass keine wirklich vernünftigen Aspiranten zur Auswahl stehen. Das Problem könnte mit der Annahme einer Analogiebildung aus der Welt geschafft werden.

II. Der Wegfall von „H“ in der Mitte des Wortes

Die Beispiele für den Wegfall von „H“ in der Mitte des Wortes werden an nächster Stelle folgen.

12 Zur „HcA.t“-Kuh vgl. zuletzt Willem Hovestreydt, Sideshow or Not? On the Side- Rooms of the First Two Corridors in the Tomb of Ramses III., in: B. J. J. Haring/Olaf E. Kaper/René van Walsem (Eds.), The Workman´s Progress, Studies in the Village of Deir el-Medina and other Documents from Western Thebes in Honour of Rob Demarrée, Egyptologische Uitgaven XXVIII, Leuven 2014, 103-132, hier 124. 13 Joshua A. Roberson, The Awakening of Osiris and the Transit of the Solar Barques, Royal Apotheosis in a Most Concise Book of the Underworld and Sky, Orbis Biblicus et Orientalis 262, Fribourg-Göttingen 2013, 25. 14 Hans-Werner Fischer-Elfert, Magika Hieratika in Berlin, Hannover, Heidelberg und München, Mit einem Beitrag von Myriam Krutsch, Ägyptische und Orientalische Papyri und Handschriften des Ägyptischen Museums und Papyrussammlung Berlin, Band 2, Berlin 2015, 87. 6 Stefan Bojowald

Die Schreibung15 (Dritte Zwischenzeit) für „vernichten“ dient dabei als erstes Beispiel, deren Ursache ebenfalls der Wegfall von „H“ bildet. Die wahrscheinlichste Ursache dürfte aus der Assimilation von „H“ an „c“ bestehen. Die Situation ist sicher mit graphischen Gründen zu erklären, wozu nur an die Ähnlichkeit der beiden Zeichen im Hieratischen mit der daraus resultierenden leichten Verwechslungsgefahr erinnert werden muss. Das „t“ nach „c“ in der ersten Schreibung kann als bloßes Füllsel beiseite gelassen werden. Das Wortspiel zwischen „mHni.t“ „Uräusschlange“ und „mn“ „bleiben“ muss als nächstes inspiziert werden, das sich offenbar in „di=i n=k mHni.t mn.ti m HA.t=k“ 16 (Spätzeit) „Ich gebe dir die Uräusschlange, bleibend an deiner Stirn“ entwickelt hat. Die Möglichkeiten der lautlichen oder graphischen Erklärung des Wegfalls sind eher beschränkt. Die Nähe zu „n“ könnte allenfalls auch hier eine Rolle gespielt haben. Das Sortiment kann durch das Wortspiel zwischen der Wurzel „nHm“ und „nmt.t“ „Gang“ ergänzt werden, das sich an mindestens zwei Stellen auftut. Das erste Beispiel ist zwischen „nHm“ „beschützen“ und „nmt.t“ „Gang“ eingeleitet worden, das in „nHm=f nmt.t n=f“17 (Spätzeit) anzutreffen ist. Die Übersetzung „Er beschützt den Gang für sich“ ruft dafür den sinnvollsten Eindruck hervor. Das zweite Beispiel ergibt sich zwischen „nHm“ „berauben“ und „nmt.t“ „Gang“, das in „nHm.n=k nmt.t MgA“ 18 (Spätzeit) „Du bist deines Ganges beraubt, Maga“ verifiziert werden kann. Die Entstehungsgeschichte des Wegfalls von „H“ kann auch hier nur unter gewissen Vorbehalten rekonstruiert werden. Die Assimilation an „n“ dürfte noch am meisten überzeugen, die bereits öfter dokumentiert werden konnte.

15 Irmtraut Munro, Das Totenbuch des Pa-en-nesti-taui aus der Regierungszeit des Amenemope (pLondon BM 10064), Handschriften des Altägyptischen Totenbuches 7, Wiesbaden 2001, 59 v. 16 Holger Kockelmann/Erich Winter, Philae III, Die Zweite Ostkolonade des Tempels der Isis in Philae (CO II und CO II K), Teil 1: Text, Österreichische Akademie der Wissenschaften, Denkschriften der Gesamtakademie, Band LXXVIII, Wien 2016, 17. 17 Susanne Töpfer/Marcus Müller-Roth, Das Ende der Totenbuchtradition und der Übergang zum Buch vom Atmen, Die Totenbücher des Monthemhat (pTübingen 2012) und der Tanedjmet (pLouvre N 3085), Handschriften des Altägyptischen Totenbuches 13, Wiesbaden 2011, 57. 18 Mareike Wagner, Der Sarkophag der Gottesgemahlin Anchnesneferibre, Studien zur spätägyptischen Religion 16, Wiesbaden 2016, 77. Beispiele für den Wegfall von „H“ in der ägyptischen Sprache 7

Das mögliche Schriftspiel zwischen „gc“ „Seite“ und „gHc.t“ „GHc.t“ verlangt nach der gleichen Aufmerksamkeit, für das hier zwei Belege aufgelistet werden können. Das erste Beispiel zeigt sich in der Zeile „(…) ii.n Hr, mH m fd.t m cxn.{n} =f it=f wcir, gmi.n=f cw Hr gc=f m gHc.t“ 19 (Neues Reich), wofür die Übersetzung „(…) Es kommt hiermit Horus, der gefüllt ist mit Schweiß auf der Suche nach seinem Vater Osiris, nachdem er ihn gefunden hat auf seiner Seite in gHc.t“ gewählt werden kann. Das zweite Beispiel tritt in der Zeile „aHa ir=k wcir pn, Hr gc=k m gHc(.t)“ 20 (Spätzeit) hervor, wofür die Übersetzung „Steh doch auf, Osiris hier, auf deiner Seite in Geheset“ akzeptabel ist. Die Erscheinung hängt wohl am logischsten mit der Assimilation von „H“ an „c“ zusammen, deren Anlass wieder die gleich hohe Gestalt der Zeichen geboten hat.

III. Der Wegfall von „H“ am Ende des Wortes

Der Kreis schließt sich mit den Beispielen für den Wegfall von „H“ am Ende des Wortes, die nun vorzustellen sind. Die Reihe wird von der Form „A.t“21 (Neues Reich) für „A.t“ „Feld“ eingeleitet, bei der „H“ nach „A“ abgeworfen worden ist. Die Lesung „A“22 für „AH.t“ „Feld“ wird hier besser aus der Betrachtung herausgehalten, da sie auf Konjektur beruht. Der Verlust von „H“ ist diesmal nach „A“ erlitten worden, dessen Hintergrund höchstwahrscheinlich in der Assimilation des Konsonanten an „A“ vermutet werden kann. Der Stimulus für eben diese Assimilation ist

19 N. St. Braun, Pharao und Priester – Sakrale Affirmation von Herrschaft durch Kultvollzug, Das Tägliche Kultbildritual im Neuen Reich und der Dritten Zwischenzeit, Philippika, Marburger altertumskundliche Abhandlungen 23, Wiesbaden 2013, 173. 20 Burkhard Backes, Der „Papyrus Schmitt“ (Berlin P. 3057), Ein funeräres Ritualhandbuch der ägyptischen Spätzeit, Band 1, Ägyptische und Orientalische Papyri und Handschriften des Ägyptischen Museums und Papyrussammlung Berlin, Band 4/1, Berlin-Boston 2016, 689. 21 KRI V, 475, 13; Urk. IV, 2109, 16. Zur Herleitung des Wortes „AH.t“ „Acker“ von der Wurzel „*AHi/HAi“ „überfluten“ vgl. Jürgen Osing, Die Nominalbildung des Ägyptischen, Textband, Sonderschrift 3a Deutsches Archäologisches Institut Abteilung Kairo 3a, Mainz 1976, 224. 22 Alan H. Gardiner, Ramesside Administrative Documents, London 1948, 8a. 8 Stefan Bojowald wohl im Lautwandel zwischen „A“ und „H“ zu finden, zu dessen Gunsten bereits früher argumentiert wurde23. Die nächsten Bemerkungen werden der Schreibung „At“ 24 (Spätzeit) für „At“ „astronomisch“ gewidmet, bei der es zum Wegfall von „H“ nach „t“ gekommen ist. Die Ursache ist schwierig zu ergründen, da sich weder lautliche noch graphische Faktoren als Erklärung anbieten. Die Schreibung „im.t“25 (Neues Reich/Spätzeit) für „im.t“ „Imḥ.t“ muss bei dieser Gelegenheit ebenfalls eingeführt werden. Die Erklärung mit lautlichen oder graphischen Gründen fällt zunächst nicht ganz leicht, da geeignete Kandidaten zu fehlen scheinen. Der nächste Platz auf der Liste wird durch die Schreibung „in“26 (Mittleres Reich/Spätzeit) für „in“27 „Augenbraue“ besetzt. Der Wegfall von „H“ ist hier nach „n“ zu belegen, wozu noch einmal an die Bemerkungen weiter oben erinnert sei. Die herkömmliche Deutung von „in“ als Defektivschreibung für die „inH“–Augenbraue

23 Stefan Bojowald, Der ägyptische Lautwandel zwischen „A“ und „H“, in: Journal of the American Oriental Society 136.4 (2016), 829-834. 24 Otto Neugebauer, Demotic Horoscopes, in: Journal of the American Oriental Society 63 (1943), 115-126, hier, 115. 25 Barbara Lüscher, Totenbuch Spruch 149/150, Totenbuchtexte, Synoptische Textausgabe nach Quellen des Neuen Reiches Band 6, Basel 2010, 93; Susanne Töpfer, Fragmente des sog. “Sothisrituals“ von Oxyrhynchos aus Tebtunis, CNI Publications 40, Copenhagen 2015, 52; Susanne Töpfer, Tradition und Innovation im römerzeitlichen Per-Chefyt bei Oxyrhynchos – ein „altbekannter“ Reinigungsspruch und seine Tebtynis-Rezension, in: Andreas H. Pries (Hrsg.), Die Variation der Tradition, Modalitäten der Ritualadaption im Alten Ägypten, Akten des Internationalen Symposiums vom 25.-28. November 2012 in Heidelberg, Orientalia Lovaniensia Analecta 240, Leuven-Paris-Bristol,/CT 2016, 79; beachte das außergewöhnliche Determinativ „Kanal“ und „Wasserlinien“ nach „imH.t“ bei Günther Lapp, British Museum Totenbuch-Papyrus Nebamun (BM EA 9964), Beiträge zum Alten Ägypten 5, Basel 2014, 27. 26 Adolf Erman, Die Geschichte des Schiffbrüchigen, in: Zeitschrift für Ägyptische Sprache und Altertumskunde 43 (1906), 1-26, hier 10; Jacques Vandier, Le Papyrus Jumilhac, Paris o. J., 194 (522). 27 Zum Wort „inH“ „Augenbraue“ vgl. auch Hildegard von Deines/Wolfhart Westendorf, Wörterbuch der medizinischen Texte, Erste Hälfte (A-r), Grundriss der Medizin der alten Ägypter VII 1, Berlin 1961, 61; M. P. Lacau, Les noms des parties du corps en égyptien et en sémitique, Extrait des Mémoires de l´ Académie, Tome XLIV, Paris 1970, 48; Joachim Stephan, Die altägyptische Medizin und ihre Spuren in der abendländischen Medizingeschichte, Ägyptologie Band 1, Berlin 2011, 19-20. Beispiele für den Wegfall von „H“ in der ägyptischen Sprache 9 wurde von Edel28 angezweifelt, der „in“ lieber als eigene Bezeichnung für die „Augenbraue“ installieren will. Die gleichen Bedenken gegen die Schreibung „in“ für „inH“ „Augenbraue“ scheint Goedicke29 zu hegen, der darin gerne eine Schreibung für „iwn“ „Farbe“ sehen möchte. Der Gedanke war jedoch bereits zuvor von Erman negativ beschieden worden. Die hier gegebene Interpretation befindet sich in diametralem Gegensatz zu Vernus30, welcher das Verhältnis genau umkehrt und an die Hinzufügung eines „H“-Suffixes denkt. Der Ansatz kann nicht völlig ausgeschlossen werden, wird hier aber für weniger wahrscheinlich gehalten. Das nächste Beispiel liefert die Schreibung „iq“31 (Spätzeit) für „iq“ „herbeibringen (?)“, deren Ergänzung auf diese Weise durch Junker vorgenommen wird. Wenn die Idee richtig ist, ergibt sich ein gewisses Dilemma, da weder graphische noch lautliche Gründe als Erklärung für die Assimilation von „H“ an „q“ greifbar sind. In Anbetracht dieser Tatsache ist daher über Vermutungen einstweilen nicht hinauszukommen. Die Überlegung bietet sich alternativ an, ob „iq“ nicht auch eine Schreibung für „inq“ „fließen“ sein könnte. Der dortige Textzusammenhang würde jedenfalls beide Möglichkeiten erlauben. Im letzten Fall könnte interpretatorisch über den bekannten Lautwandel zwischen „n“ und „i“ gegangen werden. Die Schreibung „id“32 (Spätzeit) für „idw“ „Delta“ sollte ebenfalls gebührend berücksichtigt werden, in welcher ebenfalls der Wegfall von „H“ zu verfolgen ist. Die Bestimmung der lautlichen oder graphischen Gründe bringt zunächst kein wirklich befriedigendes Ergebnis hervor. Der auslösende Faktor könnte allenfalls in der Nähe zu „w“ verankert werden, die bereits oben als Erklärung herangezogen

28 Elmar Edel, Beiträge zu den Inschriften des Mittleren Reiches in den Gräbern der Qubbet el Hawa, Münchner Ägyptologische Studien 25, Berlin 1971, 32. 29 Hans Goedicke, Die Geschichte des Schiffbrüchigen, Ägyptologische Abhandlungen 30, Wiesbaden 1974, 31. 30 Pascal Vernus, La racine gm, notion de „recontre, contact avec“, et ses radicaux dérivés (gmH, ngmgm et gmgm), in: Rune Nyord/Kim Ryholt (Eds.), Lotus and Laurel, Studies on Egyptian Language and Religon in Honour of Paul John Frandsen, CNI Publications 39, Copenhagen 2015, 419-435, hier 421. 31Hermann Junker, Der große Pylon des Tempels der Isis in Philä, Österreichische Akademie der Wissenschaften, Philosophisch-Historische Klasse, Denkschriften – Sonderband, Wien 1958, 36. 32 C. E. Sander-Hansen, Die Texte der Metternichstele, Analecta Aeggyptiaca VII, København 1956, 37 (§ 53). 10 Stefan Bojowald worden war. Die Annahme einer Analogiebildung zu den übrigen Fällen könnte ansonsten einen potentiellen Ausweg eröffnen. Der gleiche Bezug muss auf die Schreibung „wr“33 (Spätzeit) für „wr“ „salben“ genommen werden, hinter der sich ein weiteres Beispiel für den Wegfall von „H“ verbirgt. Der Wegfall von „H“ nimmt hier nach „r“ seinen Lauf, wofür die Eigenschaft der beiden Laute als Laryngale verantwortlich zu machen ist. Die Ausführungen werden mit der Schreibung 34 (Dritte Zwischenzeit) für „Feinde abschlachten“ fortgesetzt. Der Prozess ist hier nach „c“ in Gang gesetzt worden, wozu die ähnlich hohe Gestalt der betreffenden Zeichen als Erklärung ausreicht. Das „t“ unter dem „Messer“ kann wieder als Füllsel bestimmt werden. Im Fall der hiesigen Deutung zeigt sich ein gewisser Gegensatz zu Vernus35, der das Verhältnis genau andersherum auffasst und mit der Hinzufügung eines „H“-Suffixes rechnet. Der Vorschlag kann m. E. weniger Plausibilität für sich beanspruchen, soll aber auch nicht vollkommen abgelehnt werden. Die nächsten beiden Beispiele werden wieder zu einer kleinen Gruppe verklammert, als deren Kern die Schreibung „mr“ für „mrH“ zu sehen ist. Die Schreibung „mr“36 (Spätzeit) für „mr“ „salben“ muss genau in diesem Sinn aufgefasst werden, deren Erklärung mit Hilfe des Wegfalls von „H“ eine vernünftige Lösung impliziert. Die gleiche Notiz sollte von der Schreibung „mr.t“37 für „mr.t“ „Öl“ genommen werden, die ebenfalls unmittelbar auf den Wegfall von „H“ zurückgeht. Die Beispiele werden als gemeinsames Charakteristikum durch die Assimilation von „H“ an „r“ zusammengehalten. Die Erklärung mit der Eigenschaft der beiden Laute als Laryngale leuchtet auch hier am besten ein.

33 Andrea Kucharek, Altägyptische Totenliturgien Band 4, Die Klagelieder von Isis und Nephthys in Texten der Griechisch-Römischen Zeit, Supplemente zu den Schriften der Heidelberger Akademie der Wissenschaften, Philosophisch–historische Klasse Band 22, Heidelberg 2010, 427. 34 Munro, Totenbuch des Pa-en-nesti-taui, 47. 35 Vernus, Racine, 421. 36 Opet I, 278 rechts; zu dieser Stelle vgl. Christian Leitz, Geographisch – osirianische Prozessionen aus Philae, Dendera und Athribis, Soubassementstudien II, Studien zur spätägyptischen Religion 8, Wiesbaden 2012, 76. 37 Rosemarie Drenkhahn, Die Handwerker und ihre Tätigkeiten im Alten Ägypten, Ägyptologische Abhandlungen 31, Wiesbaden 1976, 11. Beispiele für den Wegfall von „H“ in der ägyptischen Sprache 11

Die Schreibung „nw“ 38 (Spätzeit) für „nw“„binden“ erfordert das gleiche Interesse, an welcher ebenfalls der Wegfall von „H“ abzulesen ist. Die Möglichkeit ist prinzipiell gegeben, dass „H“ an „w“ assimiliert worden ist, wozu nochmals auf die Bemerkungen weiter oben zu verweisen ist. Die nächsten Beispiele formieren sich zu einer kleinen Gruppe, in deren Mittelpunkt die Wurzel „cAH“ – mit unterschiedlichen Bedeutungen! – steht. Die Schreibung „cA“ 39 (Neues Reich) für „cA“ in „cAH-tA“ „Nachbar“ bildet darunter den Auftakt, die mit guten Gründen auf den Wegfall von „H“ zurückgeführt werden kann. Die Schreibung „cA“40 für „cA“„Zeh“41 fügt sich ebenfalls gut in dieses Raster ein, die dasselbe Verständnis voraussetzt. Die zuletzt genannten Beispiele gehören alle zur gleichen Kategorie, da überall der Ausfall von „H“ nach „A“ zu beobachten ist. Die Erklärung mit dem bereits oben genannten Lautwandel zwischen den beiden Konsonanten wird wohl am ehesten das Richtige treffen. Der Stellenwert der Schreibung42 (Neues Reich) für „ausrüsten“ muss genauso hoch angesetzt werden, die ein zusätzliches klares Indiz für den Wegfall von „H“ liefert. Der Wegfall von „H“ tritt hier nach „b“ in Kraft, als dessen Ursache die ähnlich hohe Gestalt der entsprechenden hieratischen Zeichen anzugeben ist. Die nächsten Beispiele bilden eine größere Einheit, in deren Zentrum die Schreibung „gr“ für „grH“ – mit unterschiedlichen

38 Sandra L. Lippert, Les divinités du Fayoum à Hibis, in: Nadine Quenouille (Hrsg.), Von der Pharaonenzeit bis zur Spätantike, Kulturelle Vielfalt im Fayum, Akten der 5. Internationalen Fayum-Konferenz, 29. Mai bis 1. Juni 2013, Leipzig, Wiesbaden 2015, 81. 39 Gardiner, Late-Egyptian Miscellanies, 65 a (p.Anast. V, 17, 1); Gardiner, Late- Egyptian Miscellanies, 103a (pLansing 4, 3). 40 Alan H. Gardiner/Herbert Thompson/J. G. Milne, Theban Ostraca, Edited from the originals, now mainly in the Royal Ontario Museum of Archaeology, Toronto, and the Bodleian Library, University of Toronto Studies, Oxford 1913, 15 (Kommentar zu S. 14, Text C 1, Z. 4). 41 Zum Wort „cAH” „Zeh” vgl. Lacau, Parties du corps, 137-138; Hildegard von Deines/Wolfhart Westendorf, Wörterbuch der medizinischen Texte, Zweite Hälfte (h– D), Grundriss der Medizin der alten Ägypter VII 2, Berlin 1962, 710-711; Raymond O. Faulkner, A concise dictionary of Middle Egyptian, Oxford 1962, 210; Penelope Wilson, A Ptolemaic Lexikon, A lexicographical study of the texts in the temple of Edfu, Orientalia Lovaniensia Analecta 78, Leuven 1997, 791; Leonard H. Lesko, A dictionary of Late Egyptian, Volume III, Providence 1987, 10. 42 Gardiner, Late-Egyptian Miscellanies, 55 a (pAnast. IV, vs. C, 6). 12 Stefan Bojowald

Bedeutungen! – zu lokalisieren ist. Die Schreibungen „gr“43 (Neues Reich) für „gr“ „Nacht“ und „gr.t“ 44 (Neues Reich) für „gr.t“„Nacht“ sind als erstes unter diesem Gesichtspunkt zu betrachten, deren Entstehung mit dem Wegfall von „H“ rational begründet werden kann. Der Umstand, dass „grH.t“ „Nacht“ in der gleichen Zeile des zweiten Textes noch einmal in gesunder Form geschrieben ist, braucht dem Ganzen nicht zu widersprechen. Die Erklärung des Ausfalls von „H“ mit handfesten technischen Ursachen wird dadurch kaum ernstlich tangiert. Wer stattdessen mit einem Flüchtigkeitsfehler des ägyptischen Schreibers argumentieren wollte, hätte die gleichen Schwierigkeiten zu begründen, warum er so kurz hintereinander nur an einer Stelle geschehen ist. Die Schreibung „gr“45 (Neues Reich/Spätzeit) für „gr“ „beenden“ ordnet sich in die gleiche Reihe ein, die ebenfalls den Einfluss des Wegfalls von „H“ widerspiegelt. In all diesen Fällen taucht der Wegfall von „H“ nach „r“ auf, was wieder mit der Eigenschaft der Laute als Laryngale zusammenhängen dürfte. Die Schreibung „dn“46 (Neues Reich) für „dn“ „am Flügel packen“ lässt sich den übrigen Beispielen gleichberechtigt an die Seite stellen, in welcher der Wegfall von „H“ ebenfalls klar und deutlich entgegentritt. Die Frage nach der Ursache ist durch den Hinweis auf die eventuelle Wechselwirkung zwischen „H“ und „n“ zu beantworten, die bereits oben zur Sprache gekommen war. Das mögliche Wortspiel zwischen „pH“ „erreichen“ und „p.t“ „Himmel“ besitzt für dieses Thema die gleiche Relevanz, in dem sich ebenfalls der Wegfall von „H“ beobachten lässt. Die Quelle bildet die Stelle „pH=k p.t smA m ra.w“47 (Spätzeit), wofür die Übersetzung „Du sollst den Himmel erreichen, du sollst dich zu Re gesellen“ praktikabel erscheint. Die Erklärung mit lautlichen oder graphischen Gründen endet auch hier ohne echtes Ergebnis. Der hermeneutische

43 KRI VI, 342, 13. 44 Georges Posener, Catalogue des ostraca hiératiques littéraires de Deir el Médineh, Tome I (Nos 1001 à 1108), Documents de Fouilles, Le Caire 1938, Pl. 9 (oDeM 1014 I, 12). 45 KRI VII, 334, 6; Hans Goedicke, Comments on the „Famine Stela”, Varia Aegyptiaca Supplement 5, San Antonio 1994, 76. 46 Gardiner, Late-Egyptian Miscellanies, 59a. 47 Backes, Papyrus Schmitt, 388. Beispiele für den Wegfall von „H“ in der ägyptischen Sprache 13

Engpass kann vielleicht mit der Annahme einer Analogiebildung zum Rest der Beispiele überwunden werden.

Das abschließende Fazit könnte in die folgende Richtung gehen: Die tatsächliche Existenz des Wegfalls von „H“ in der ägyptischen Sprache konnte durch weitere Argumente untermauert werden. Die Beispiele könnten – dies sei offen zugegeben – bei einzelner Betrachtung leicht als Defektivschreibungen durchgehen. Das Vorkommen der Erscheinung an so vielen Stellen scheint jedoch wie die unabhängige Bezeugung für eine gewisse innere Struktur zu sprechen. Die eingangs zitierten Autoren hatten sich offenbar vom gleichen Prinzip leiten lassen. Die Rede von der allgemeinen Schwäche des „H“ würde wohl am besten alle Ansprüche erfüllen. Der Hinweis auf den Wegfall von „h“ dürfte ebenfalls nicht ganz falsch sein48. Die Nähe zwischen „h“ und „H“49 ist bereits seit längerem registriert worden.

48 Stefan Bojowald, Einige kurze Bemerkungen zur Elision von „h“ im Ägyptischen, in: Journal of the American Research Center in Egypt 50 (2014), 123-126; Stefan Bojowald, Neue Beispiele für die Elision von „h“ – ein Zwischenbericht, Journal of the American Research Center in Egypt (im Druck). 49 Barbara A. Richter, The Theology of Hathor of Dendera, Aural and Visual Scribal Techniques in the Per-Wer Sanctuary, Wilbour Studies in Egyptology and Assyriology Number 4, Atlanta 2016, 146.

Zu den Schreibungen des ägyptischen Wortes „cwH.t“ „Ei“

Stefan Bojowald Bonn, Germany

Abstract

The following investigation is devoted to the different writings of the Egyptian word “cwH.t” “egg”. As it will turn out, they show considerable variability. To present a good overview, there are thirteen examples collected here.

Keywords: Egyptian Philology – different writings of the word “cwH.t” “egg” – graphic/phonetic reasons for these writings.

Der vorliegende Beitrag hat sich die Behandlung der Schreibungen des ägyptischen Wortes „cwH.t“1 „Ei“ als Ziel gesetzt. Der betreffende Begriff ist für das Gelege ganz unterschiedlicher Vögel verwendet worden. Der „bik“–Falke2, der „niw“–Vogel Strauß3, der „hbi“– Ibis4,

1 Zur Herleitung des Wortes „cwH.t“ „Ei” von der Wurzel „cwH“ „einhüllen“ vgl. Jürgen Osing, Die Nominalbildung des Ägyptischen, 222; David Klotz, Adoration of the Ram, 144 n. 50. 2 Francis LL. Griffith/Herbert Thompson, Demotic Magical Papyrus, 43/133 IV, 23; XX, 29; Daniela Mendel, Kosmogonische Inschriften, 64. 3 WB IV, 73, 2; James H. Breasted, Edwin Smith Surgical Papyrus, 195/219; Urk. IV, 949, 2; Walter Wreszinski, Papyrus Ebers, 105/112/119/139; Adolf Erman, 16 Stefan Bojowald die „cmn“ 5 –Gans und der „gAbgw“ 6 –Vogel könnten darunter namentlich hervorgehoben werden. Der Ausdruck hat daneben wie in einigen modernen Sprachen die Eier von Fischen (?)7, Krokodilen8 und Schlangen 9 bezeichnet. Der Begriff ist darüber hinaus im mythologischen Sinne als „Ei des großen Schnatterers (ngg)“ 10 zu finden. Im gleichen Kontext gilt es zu bedenken, dass es zudem noch mehrere übertragene Verwendungsweisen gegeben hat, die hier unmöglich einzeln aufgezählt werden können. Die reguläre Form des Wortes hat 11 gelautet. In diesem Artikel wird das Augenmerk auf die nebenher existierenden Sonderschreibungen gerichtet, deren Vielfalt sich in einer so nicht unbedingt zu erwartenden Größenordnung bewegt. Die Dokumentation dieser Schreibungen stellt allein schon aus statistischen Gründen eine reizvolle Aufgabe dar. Das Thema hat offenbar bisher noch nicht im Blickpunkt der Forschung gestanden. Um dem Leser die Orientierung zu erleichtern, werden die Beispiele in alphabetischer Reihenfolge aufgeführt. In Bezug auf das Alter der

Zaubersprüche für Mutter und Kind, 21; Naoko Yamazaki, Zaubersprüche für Mutter und Kind, 20. 4 Francis LL. Griffith/Herbert Thompson, Demotic Magical Papyrus, 133 XX 30; zu den Wortspielen mit „hbi” „Ibis“ vgl. Stefan Bojowald, Wortspiele, 73-78 (Die Transkriptionen sind dort leider durch ein drucktechnisches Versehen z. T. nicht richtig wiedergegeben). 5 C. E. Sander-Hansen, Texte der Metternichstele, 41 62; Adolf Klasens, Magical statue base, 53. 6 Walter Wreszinski, Papyrus Ebers, 121. Zum „gAbgw“–Vogel vgl. Jacques Vandier, Le Papyrus Jumilac, 228; Siegfried Schott, “Totenbuchspruch 175 in einem Ritual zur Vernichtung von Feinden,“ 184; Günter Burkard, Spätzeitliche Osiris-Liturgien im Corpus der Asasif-Papyri, 68/72/80; Günter Burkard, Spätzeitliche Osirisliturgien, 10/11. 7 WB IV, 73, 6; zur ablehnenden Haltung gegenüber der Bedeutung „cwH.t“ „Fischeier“ vgl. Peter Seibert, Die Charakteristik, 114; Wolfgang Helck, Die Lehre des DwA-xtii, 38c; Günter Burkard, Textkritische Untersuchungen, 47/173. 8 Francis LL. Griffith/Herbert Thompson, Demotic Magical Papyrus, 37. 9 Janet H. Johnson, Louvre E 3229: A Demotic Magical Text, 61 Column 3/9. 10 WB IV, 73, 3; beachte die Defektivschreibung „gg“ für „ngg“ „schnattern, schreien“ bei Erik Hornung, Texte zum Amduat, 638; Irmtraut Munro, Das Totenbuch des Pa-en-nesti-taui, 8; Susanne Töpfer/Marcus Müller-Roth, Das Ende der Totenbuchtradition, 44/50. Die Defektivschreibung „gg“ für den „ngg“–Vogel ist bereits in WB II, 350, festgehalten. 11 WB IV, 73; Raymonnd O. Faulkner, Concise dictionary, 217; Rainer Hannig, Ägyptisches Wörterbuch I, 1090; Rainer Hannig, Ägyptisches Wörterbuch II, 2143- 2144. Schreibungen des ägyptischen Wortes „cwH.t“ „Ei“ 17

Belege mögen die Angaben in den Klammern verglichen werden. Das Alte Reich ist mit keinem einzigen Beispiel vertreten, was aller Voraussicht nach an den Kapriolen des Überlieferungszufalls liegt. Die Gelegenheit wird so oft wie möglich genutzt, um die Schreibungen auf ihre jeweiligen Ursprünge zurückzuführen. Die Beispiele werden selbst dann in hieroglyphischer Form vorgestellt, wenn sie im Original hieratisch geschrieben sein sollten. Das erste Beispiel wird aus der Schreibung 12 (Neues Reich/Spätzeit) für das „cwH.t“–Ei bestehen, deren auffälligstes Merkmal die unterschiedliche Emphase der Spirans ist. Dass üblicherweise mit stimmhafter Spirans geschriebene Worte auch mit stimmloser Spirans geschrieben werden können, stellt aber kein Novum dar. Das Lautprinzip dürfte allgemein bekannt sein, so dass dafür keine separaten Beispiele genannt werden müssen. Die Untersuchung wird mit der Schreibung 13 (Mittleres Reich) für das „cwH.t“–„Ei“ weitergeführt, in deren Fall die Elision von H eingetreten ist. Das Phänomen der Elision von „H“ kommt auch in anderem Zusammenhang vor. Die Forschung ist bereits mehrfach auf diesen Tatbestand aufmerksam geworden. In der älteren Literatur ist das Lautgesetz von Sethe 14 anhand nur weniger und zudem recht unsicherer Beispiele behandelt worden. Die Erscheinung ist bei Westendorf15 in zwei Beispielen am Ende des Wortes zur Sprache gebracht worden. Die Liste kann durch die Namen von Cannuyer16 und Kurth17 noch verlängert werden. Die Gründe für die Elision von „H“ sind ganz gewiss vielschichtiger Art gewesen. In manchen Fällen mag dem ägyptischen Schreiber ein einfaches Versehen unterlaufen sein. Die Möglichkeit sollte jedoch nicht voreilig von der Hand gewiesen werden, dass hier und da auch lautliche oder graphische Ursachen eine gewisse Rolle gespielt haben. Die Behandlung der Frage soll für später aufgehoben werden.

12 WB IV, 73, Belegschreibungen; C. E. Sander-Hansen, Texte der Metternichstele, 39; Barbara Lüscher, Totenbuchtexte 2, 15/360. 13 Adriaan de Buck, The Egyptian Coffin Texts II, 217g. 14 Kurt Sethe, Das aegyptische Verbum, 148. 15 Wolfhart Westendorf, Grammatik der medizinischen Texte, 35. 16 Christian Cannuyer, kepitw: Héritier Bohaïrique de Hw.t-kA-ptH?, 117. 17 Dieter Kurth, Einführung ins Ptolemäische, 526. 18 Stefan Bojowald

Die Reihe setzt sich mit der Schreibung 18 (Neues Reich) für das „cwH.t“–Ei fort, die zum einen ohne große Mühe am Fehlen der femininen t–Endung zu erkennen ist. Der Gebrauch des Genuskennzeichens ist aber generell recht frei gehandhabt worden, worin das vorliegende Beispiel keine Ausnahme ist. Die Schreibung von „cwH.t“ ohne „t“ ist dem Digitalen Zettelarchiv 19 erst für die griechische Zeit bekannt. Das zitierte Beispiel aus KV 62 zeigt jedoch, dass die Erscheinung wesentlich älter ist. Die Schreibung zeichnet sich zum anderen dadurch aus, dass das Determinativ in das Wort integriert worden ist. Die Schreibung 20 (Neues Reich) gilt es an dieser Stelle ebenfalls festzuhalten, bei welcher der Anlaut des Wortes spielerisch mit der Binse geschrieben worden ist. Im gleichen Zusammenhang muss die Schreibung 21 (Spätzeit) erwähnt werden, bei der das c zur Hälfte um die eigene Achse gedreht worden ist. Die Schreibung 22 (Neues Reich) für das cwH.t–Ei steht als nächstes zur Debatte, die am einleuchtendsten mit einer unetymologischen Schreibung und dem Wegfall der femininen t– Endung begründet werden kann. Dass das „Wachtelküken“ durch das „Tauende“ ersetzt worden ist, könnte als weiteres Detail am Rande vermerkt werden. Die Schreibung cwHw 23 ist auch für das cwH.t – Sargteil bezeugt. Die Schreibung 24 (Neues Reich) kann hier noch in ergänzender Weise hinzugefügt werden, die sich wohl bei näherer Betrachtung als einfacher Schreibfehler herausstellt.

18 Urk. IV, 2057, 5; Horst Beinlich/Mohamed Saleh, Corpus der hieroglyphischen Inschriften aus dem Grab des Tutanchamun, 207. 19 DZA 29.065.130. 20 Barbara Lüscher, Totenbuchtexte 2, 14. 21 Nicolas C. Grimal, La Stèle Triomphale de Pi(aAnkh)y, 4*, 2. 22 Annie Gasse, Catalogue des ostraca hiératiques littéraires de Deir-El-Médina, Nos 1676-1774, 1740 rct. x + 2. 23 Zu den Schreibungen des „cwH.t“–Sargteils vgl. Kathlyn M. Cooney, The cost of death, 22; zum „cwH.t“–Sargteil vgl. außerdem Jacobus J. Janssen, Commodity prices, 209, 213-214, 215, 217, 221, 224, 225, 226, 228, 230, 235-238, 242, 245, 246, 281, 290, 392, 526. 24 Mohamed Saleh, Das Totenbuch in den thebanischen Beamtengräbern des Neuen Reiches, 28. Schreibungen des ägyptischen Wortes „cwH.t“ „Ei“ 19

Die Schreibung 25 (Neues Reich) soll als nächstes folgen, bei der nicht nur das Determinativ, sondern auch die feminine „t“– Endung ins Innere des Wortes gerückt ist. In dieser Situation sollte auch die Schreibung 26 (Mittleres Reich/Neues Reich) für das „cwH.t“–Ei genannt werden, bei der die Synkope von „w“ stattgefunden hat. Der hier zu sehende Ausfall von „w“ in der Mitte des Wortes ist zwar auch sonst zu beobachten, worauf z. B. die Arbeiten von Edel 27 , Westendorf 28 und Fecht 29 hingewiesen haben. Im vorliegenden Fall ist jedoch nicht ausgeschlossen, dass er durch die Nachbarschaft zu „H“ unterstützt worden ist. Der Autor fühlt sich in diesem Verdacht nachgerade durch die Schreibungen „H“ für „Hw“ 30 „Ausspruch“, „H.t“ für „Hw.t“ 31 „Gehöft, Landgut“ und „Ha“ 32 für „Hwa“ „verkürzen“ bestärkt, in denen „w“ ebenfalls unter dem Einfluss von „H“ ausgestoßen worden ist. Die umgekehrte Entwicklung war bei der oben behandelten Schreibung mit dem Wegfall von „H“ nach „w“ aufgetreten. In bestimmten Fällen scheint es demnach Wechselwirkungen zwischen „w“ und „H“ gegeben zu haben. Die Tatsache soll erst einmal nur als solche festgestellt werden. Die genauen Hintergründe können in diesem Rahmen nicht näher untersucht werden. Die Schreibung 33 (Neues Reich) für das „cwH.t“–Ei muss hier ebenfalls angesprochen werden, die durch Metathese von „w“ und „H“ bei gleichzeitigem Wegfall der femininen „t“–Endung gekennzeichnet

25 Horst Beinlich/Mohamed Saleh, Corpus der hieroglyphischen Inschriften aus dem Grab des Tutanchamun, 34. 26 WB IV, 73, Belegschreibungen; Adriaan de Buck, The Egyptian Coffin Texts, VI. Texts of Spells 472-786, 321 690j/VI 331 697p; Hans O. Lange, Der Magische Papyrus Harris, 55 5); Alan H. Gardiner, Late-Egyptian Miscellanies, 80a; KRI II, 571, 1/12; KRI III, 176, 3; DZA 29.065.130. 27 Elmar Edel, Altägyptische Grammatik, 63-64 (§ 145). 28 Wolfhart Westendorf, Grammatik der medizinischen Texte, 20. 29 Gerhard Fecht, Die Belehrung des Ba und der Lebensmüde, 116. 30 Elmar Edel, Zu den Inschriften auf den Jahreszeitenreliefs der „Weltkammer“ aus dem Sonnenheiligtum des Niuserre, 242. 31 Elmar Edel, Die Inschriften der Grabfronten der Siut-Gräber in Mittelägypten aus der Herakleopolitenzeit, 59. 32 Alan H. Gardiner, The Eloquent Peasant, 23; Gerhard Fecht, Der beredte Bauer: die zweite Klage, 246; Richard B. Parkinson, The Tale of the Eloquent Peasant, 117; Serge Sauneron, Un traité Égyptien d´ Ophiologie, 13. 33 Urk. IV, 2049, 12; Horst Beinlich/Mohamed Saleh, Corpus der hieroglyphischen Inschriften aus dem Grab des Tutanchamun, 20. 20 Stefan Bojowald ist. Die Schreibung 34 (Neues Reich) mit dem Determinativ des „Auffliegenden Vogels“ kann hierunter als Sonderfall betrachtet werden. Die Metathese „cHw“ 35 ist auch für das „cwH“–Gewand nachweislich bezeugt. Die Schreibung 36 (Neues Reich) für das „cwH.t“–Ei stellt das nächste Beispiel dar, bei dem sich die gleiche Metathese wie im Beispiel davor ereignet hat. Die feminine „t“–Endung ist allerdings im Gegensatz zu dort erhalten geblieben. Die Schreibung 37 (Neues Reich) für das „cwH.t“–Ei, die auch aus KV 62 stammt, soll hier ebenfalls vorgestellt werden, bei der die feminine „t“–Endung in einen stammhaften Dental umgewandelt worden ist. Die Erscheinung als solche lässt sich nicht nur hier beobachten. Die Schreibungen „mti“38 für „mw.t“ „Mutter“ und „tp“39 für „p.t“ „Himmel“ können hierfür als engste Parallelen genannt werden. Das „H“ ist außerdem wieder hinter das Determinativ getreten. Die Schreibung 40 (Neues Reich) für „cwH.t“ soll am Ende dieser Untersuchung stehen, bei der die Zeichen im Vergleich zum letzten Beispiel lediglich anders arrangiert worden sind. In diesem Fall scheint auf eine gewisse Symmetrie geachtet worden zu sein. Die Zeichen sind demnach nach ästhetischen Gesichtspunkten angeordnet. Das „Tauende“ ist auch hier wieder an die Stelle des „Wachtelküken“ getreten. Die Auswertung lässt sich folgendermaßen vornehmen: Die Sammlung hat mit insgesamt 13 Beispielen ein recht breites Spektrum ergeben. Die Gründe für diese Pluralität können theoretisch auf ganz verschiedenen Ebenen liegen. Die pure Experimentierlust mit den

34 Yvan Koenig, Le Papyrus Boulaq 6, 113 (XI 5). 35 Fayza Haikal, “Papyrus Boulaq XIII,” 247 XVII, 5. 36 Alan H. Gardiner, Hieratic papyri, 18; Jaroslav Černý/Alan H. Gardiner, Hieratic Ostraca, Pl. 12 (oPetrie 90, 4); Georges Posener, Catalogue des ostraca hiératiques littéraires de Deir el Médineh, 1227 recto; Hans-Werner Fischer-Elfert, Lesefunde im literarischen Steinbruch von Deir el-Medineh, 152; Günther Lapp, Totenbuchtexte 1, 204/205; Barbara Lüscher, Totenbuchtexte 2, 15/360. 37 Horst Beinlich/Mohamed Saleh, Corpus der hieroglyphischen Inschriften aus dem Grab des Tutanchamun, 33, Nr. 9. 38 Friedrich Junge, Die Lehre Ptahhoteps und die Tugenden der ägyptischen Welt, 235. 39 Urk. II, 82, 8; Urk. IV, 1795, 10. 40 KRI V, 59, 10. Schreibungen des ägyptischen Wortes „cwH.t“ „Ei“ 21

Möglichkeiten der Schrift mag darunter die Hauptursache gebildet haben. Der intellektuelle Reiz beim Suchen und Finden der angebotenen Lösungen hat dazu vielleicht den Anstoß gegeben.

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New Burushaski etymologies and the origin of the ethnonym Burúśo, Burúśaski, Brugaski and Miśáski

Ilija Čašule Macquarie University

Abstract

The etymological analysis of fourty-five new lexical correspondences between Burushaski and Indo-European that have come to light since the publication of the Burushaski etymological dictionary of the inherited Indo-European lexicon in 2017 (with 507 entries and as many derivatives) confirms the earlier stratification of the Burushaski Indo-European vocabulary. Most of the Burushaski correlations are with stems with wider IE representation, but a significant number constitute unique isoglosses with Slavic, South Slavic and the Balkan languages. The etymologies involve words that belong to the core and basic vocabulary that could not be borrowings. It is significant that there are 10 basic independent verbs. The phonematic correspondences are fully consistent with the material in the 2017 dictionary and the semantics is precise and direct. The correlation with 30 unique Phrygian isoglosses and 32 unique Slavic isoglosses and the Balkan material is explained tentatively as the result of a symbiosis between these two groups in deep antiquity in the make up of the likely Balkan ancestor of Burushaski. 28 Ilija Čašule

In a separate section the etymology of Burúśo, Burúśaski, Brugaski and Miśáski is discussed extensively and a connection is found between Brugaski (from which the term Burúśaski is derived), and the Phrygian ethnonym and endonym Bruges, Brugoi.1

Keywords: Burushaski, etymology, Indo-European, Brugaski, lexical correspondences.

1 Introduction. Assessment of the Burushaski Indo-European hypothesis

The etymologies analysed in this paper complement the extensive research on the Indo-European (but not Indo-Aryan or Iranian) origin of the Burushaski language. 2 This is evidenced in some 507 Burushaski Indo-European etymologies with as many derivatives analysed in our etymological dictionary (Čašule 2017a). All specific studies (e.g. on the shepherd vocabulary (over 30 correspondences, 10

1 For easier reference, we reproduce Berger’s (1998 I: 13) table of the phonological system of Hz Ng Burushaski, which is essentially valid for the Ys dialect as well. Yasin Burushaski does not have the phoneme cḥ – for Ys Burushaski, see Tiffou- Pesot (1989: 7-9): a ṣ ś s e o qh kh ṭh th cḥ ćh ċh ph i u q k ṭ t c ̣ ć ċ p ḍ d j ̣ j z b ṅ n m ỵ h l r Notes: 1. All five vowels can be phonetically long, but for phonological and prosodical reasons Berger marks them as double (two component) vowels, in order to mark the position of the stress. This notation system was developed by Buddruss and Berger to indicate the pitch contours, which they consider as a result of first- or second-mora stress (Bashir p.c.). 2. Retroflex consonants are marked with an underdot. 3. w and y are allophones of u and i. 4. ċ = ts in Lorimer and c in Tiffou- Pesot (1989). 5. ġ = γ in Lorimer and Tiffou-Pesot (1989). It is a voiced fricative velar /ɣ/. 6. ṅ = [ŋ] or [ng] [nk]. 7. The posterior q is similar to the Arabic qāf. (Berger I: 2.26). 8. The aspirated posterior qh is found only in Hz Ng. In Yasin to the latter corresponds a voiceless velar fricative x, similar to the German ch, as in Bach. 9. ỵ is a retroflex, articulated somewhere between a “r grasséeyé and a  or rather a fricative r with the tongue in a retroflex position” (Morgenstierne 1945: 68-9). 10. A hyphen before a word indicates that it is used only with the pronominal prefixes. 2 For a brief overview of the other theories of the origin of Burshaski, see Čašule (2017b: 3-4). New Burushaski etymologies 29 of which with the Balkan languages) (Čašule 2009), on the anatomical parts (over 70 correspondences), the kinship terms (close to 30) (Čašule 2014a), the names of plants of Balkan and Eastern Mediterranean origin (Čašule 2014b), on the Macedonian and South Slavic correspondences (Čašule 2012b) and especially on the grammatical correspondences in the demonstrative and personal pronouns, case and plural endings, all adjectival suffixes, verbal endings, prefixes and suffixes, all the non-finite forms of the verb (Čašule 2012a, in an issue in The Journal of Indo-European Studies dedicated to our theory) are collected in Čašule (2016). The marked correspondences of the laryngeals are studied in Čašule (2003). Most recently, in Čašule (2017b) twenty six etymologies are analysed where there is a firm and direct correspondence between Burushaski and unique Slavic lexemes, which indicate at the very least language contact. The correlation between Burushaski and Slavic is well represented throughout the etymological dictionary. Most importantly, in all these studies the phonematic correspondences are regular and systematic and the semantics impeccable. The etymologies have been sifted carefully to exclude any possible Indo-Aryan borrowings. The main hypothesis is that Burushaski descends from North- Western Indo-European, ultimately from an Ancient Balkan language. More specifically it is at its core closest to the Ancient Balkan language Phrygian (possibly the Balkan substratum) with which it shares over 30 mostly unique and specific isoglosses and over 30 personal names. Importantly Burushaski and Phrygian also share grammatical traits – the e- augment in the verbs, and the formations in -menos (the latter additionally only found in IE in Greek [see Čašule 2017a: 65-77; 2004, 2014c]). Over the years our research has been received favourably by many linguists. Our early work (Čašule 1998) was assessed positively by the Balkanologist Emil Vrabie (2000), particularly in regard to the Balkan correlations and by the Kalasha, Urdu and Burushaski specialist Elena Bashir (1999). The distinguished Burushaski scholars Georgij Klimov, a major authority in Caucasian studies, and Džoi Edel’man, an eminent Iranist, praised our initial findings and more recently Edel’man (2004: 151) reiterates her positive assessment. The prominent Phrygian and Ancient Balkan specialist Vladimir P. Neroznak (1998: ix-xiii), noted that the phonematic 30 Ilija Čašule correspondences are remarkable and that there is semantic compactness and no semantic latitude, as well as that “…the lexical parallels [and material and structural correspondences] proposed by the author between Burushaski and Phrygian…are highly convincing”. The eminent Danish Indo-Europeanist Jens Elmegaard Rasmussen (p.c.) in 1997, also acknowledged the value of an important number of correspondences. For a detailed appraisal of our evidence, see Alonso de la Fuente (2006), who has accepted our findings to that date. The renowned Indo-Europeanist Paul Friedrich (2011, p.c. to E. Bashir) considers that “Čašule’s analysis [of the Indo-European origin of Burushaski] is conclusive.” Leschber (2009) in a belated but extensive review of Čašule (1998), our earliest work, is skeptical of the correlation with Phrygian and Indo-European, but does find merit in some of the examples and believes in a tentative deep relationship. The findings (in regard to the Phrygian and Paleobalkanic connection) have made their way into linguistic encyclopaedias, such as Strazny (2013: 164) or Brown and Ogilvie (2009: 179), note also Tiffou’s brief skeptical comment (in Hock and Bashir [2016: 165]). Most recently in Lyle Campbell’s (2017) capital volume Language isolates, Alexander Smith (2017: 17) considers that the exact nature of the Indo-European correlation should be clarified and concludes that “the proposals [for the origin of Burushaski] involving Indo-European (IE) merit serious consideration”. The most important endorsement and strong support of our research on the Indo-European origin of Burushaski has come from Eric P. Hamp, the doyen of Indo-European (and Balkan) linguistics. Initially his appraisal was expressed in his review of our article on the unique correlations between Burushaski and substratal and archaic Modern Macedonian and Balkan Slavic vocabulary (Čašule 2012b). Hamp, in his assessment of this article, based on the full body of evidence, and in support of our work, stated: “Burushaski is at bottom Indo-European [italics EH] – more correctly in relation to Indo-European or Indo-Hittite, maybe (needs more proof) IB[uru]” and further conjectures: “I have wondered if Burushaski is a creolized derivative; now I ask (Čašule 2009a) is it a shepherd creole? (as in ancient Britain)”. This statement goes hand in hand with our tentative conclusion that Burushaski might be “a language that has been New Burushaski etymologies 31 transformed typologically at some stage of its development through language contact.” (Čašule 2010: 70). The 2012 (spring/summer) issue of The Journal of Indo- European Studies was dedicated to the discussion of this article, with responses by Eric Hamp, Martin Huld and John Bengtson and Václav Blažek. The latter two (2012: 156-160) argue the position that Burushaski belongs to Sino-Caucasian. Importantly, however there is little to no overlap of our material with their comparative data. Huld (2012: 163) is skeptical in regard to the possibility of a genetic relationship, but he accepts nonetheless the notion that Burushaski has borrowed from IE, with possibilities for a closer correlation in future studies. Hamp is very supportive of the Indo-European hypothesis and correlation, although he argues for a relationship deeper in time. He concludes that [there is] “some form of genetic relationship between Indo-European and Burushaski” of deep antiquity (Hamp 2012: 155). He also notes a number of outstanding examples.3 In Hamp (2013) in his genetic tree of Indo-European, he postulates a correlation of Burushaski with Indo-Hittite in an assured sister relationship. While we have vacillated at times between the two positions (sister relationship with Indo-Hittite vs. North-West Indo-European) we choose in the final analysis the position whereby Burushaski should be seen as an Indo-European Ancient Balkan language, very likely Phrygian or a language related to it, which has preserved very well the core IE vocabulary and a large section of its grammar and which developed through creolization4 (mostly reflected in non-core lexis and some grammatical structures) with a language yet to be uncovered. Note e.g. that of the 110 lexical units on the Swadesh list, 80 of them are shared between Burushaski and Indo-European (see the analysis in Čašule 2017: 261-275) which argues for a very close relationship.5

3 In the manuscript of that article, E. Hamp marked every etymology as to its viability, and found that he was mostly in agreement with our analysis. 4 Hamp (2013: 8) marks Burushaski within the correlation with Indo-Hittite as “creolistic”. 5 The only negative reception of our work has been by linguists who are pursuing questionable theories of their own on the origin of Burushaski, e.g. like Bengtson and Blažek (2011) with their hypothesis of Dene-Caucasian origin (for our response, see Čašule [2012c]) and Holst (2017: 33-36) with his hypothesis of Kartvelian provenance. In both cases the criticism is atomistic, selective, imbalanced and highly 32 Ilija Čašule

2 Overview of phonological correspondences between Burushaski and Indo-European

We reproduce the summary of phonological correspondences between Indo-European and Burushaski (Čašule 2010: 11-12):

IE a > Bur a; IE e > Bur e : Hz, Ng i; IE e (unstr.) > Bur a; IE ē > Bur ée; IE o > Bur ó IE o (unstr.) > Bur a, u; IE ō > Bur oó, óo; IE i > Bur i:u; IE u > Bur u:i IE ai, ei, oi; eu > Bur a; IE au, ou > Bur u

PIE h1- > Bur h-; PIE h1e- > Bur he-; PIE h1u̯ er- > Bur har- : -war- : her- PIE h2- > Bur h-; PIE h2e- > Bur ha-; PIE h2u̯ e- > Bur -we- : -wa- PIE ha- > Bur h-; PIE hae- > haa- > Bur ha-; PIE h4- > Bur h-; PIE h4e- > h4a- > Bur ha- PIE h3- > Bur h-; PIE h3e- > h3o- > Bur ho-; PIE hx- > Bur h-; PIE h1/2i > Bur i-

IE l, m, n, r > Bur l, m, n, r; IE u̯ > Bur -w/-u; IE u̯ - > Bur b-, also m-; IE i̯ > Bur y/i IE m̥ > Bur -um, -am; IE n̥ > Bur -un, -an; IE r̥ > Bur -ur, -ar; IE l̥ > Bur -ul, -al

IE p > Bur p, ph, also b-; IE b > Bur b, also m (rare); IE bh > Bur b, also m (rare) IE t > Bur t : th (rare) : ṭ , and d-; IE d > Bur d; IE dh- > Bur d-; IE VdhV > Bur -t-, -ṭ- IE k > Bur k : kh, k : q; IE kw > Bur k; IE k̂ > Bur k : kh, k : q IE g > Bur ġ; IE gh > Bur g; IE gw > Bur ġ; IE gwh > Bur ġ; IE ĝ > Bur g, ġ; IE ĝh- > Bur g, ġ IE s > Bur s or s : ċ , ċh; IE ks > Bur ś

3 New Burushaski etymologies

The Indo-European etymologies analysed in this paper are not included in our etymological dictionary (Čašule 2017). The great majority of them have come to light after its publication ((with the exception of [26] [27] [30] and [31] which are thoroughly revised entries from Čašule (1998). Within the Indo-European-Burushaski correspondences, Burushaski continues in many cases old and widespread IE stems, but also displays a marked affinity with the so-called North-Western IE languages: Slavic, Baltic, Thracian, Albanian, Germanic, Tocharian, Phrygian, Italic and Celtic (grouping by Hamp 1990, q. in Mallory- Adams 2006: 74). Burushaski has the largest number of isoglosses with North-Western IE, e.g. this is evident in the close to 70 anatomical terms where there are many important correspondences subjective and mostly based on our earlier work. Furthermore, unfortunately the authors cannot see the creolistic nature of Burushaski. Buddruss (2001: 156) in a footnote to his review of Berger (1998) very briefly in passing disagrees with our initial findings. New Burushaski etymologies 33 with Slavic (in particular), Baltic, Germanic, Italic (Latin) and Celtic yet also with Greek (for a full discussion of the stratification of these terms see Čašule 2003a: 56-59). In the vocabulary (141 stems) involving reflexes of Indo-European gutturals, there are 30 stems where Burushaski aligns itself with NWIE (Čašule 2010). This pattern dominates throughout the correspondences. Burushaski has over 30 isoglosses with the Phrygian language (Chapter 2 of Čašule 2017) in words denoting ritual and burial but also in common vocabulary (and in many [30] personal names). The scarce attestation of Phrygian makes these numerous correspondences all the more important. An important layer are the correlations with the Balkan substratum esp. in the shepherd vocabulary but also wider, as manifested in Albanian and Macedonian and Bulgarian. The correspondences of Burushaski with Slavic are more than several hundred, in many cases also including Baltic, but also with attestations throughout Indo-European. A notable number show a marked affinity with Germanic and Italic. As Čašule (2017b) demonstrates the 26 unique isoglosses between Slavic and Burushaski are indicative of a very close contact or (less likely) a relationship between the two groups. In this data there are a further 6 unique correlations with Slavic + 4 more with South Slavic. The etymologies which we present here involve both core vocabulary (e.g. the words for ‘leaf’ [6] and ‘to eat’ [11], which are in the 110-word Swadesh list) and generally basic and specific vocabulary (‘dirty’ [1], ‘hair, felt’ [2], ‘to spin’ [7], ‘to defecate’ [9], ‘to hide’ [13], ‘weeding crops’ [27], ‘shelter under overhanging rock’ [30], ‘wrinkle’ [34], ‘water that flows from wound’ [35], ‘to dive in’ [36], ‘to dance, to play’ [28], ‘a bat’ [26], ‘completely’ [12], ‘to spread out’ [10], ‘to agree’ [8], ‘to drive into’ [37], ‘to nurture’ [5], ‘to hunt’ [40], ‘to wash (clothes), to beat’ [41], ‘return’ [18], ‘to blow; pustule’, [22] ‘grudge, insult’ [32]. In some cases we are dealing with possible cultural words, like ‘spoon’ [29], ‘pillow’ [3], ‘white cheese’ [4], ‘gate’ [14], ‘piebald’ [31], ‘disease in sheep’ [33], ‘traitor’ [39], ‘metal jar’ [44], ‘pail’ [16], ‘white soil~sand’ [21]. The etymology of ‘egg’ [45] is a very tentative one and the word may not be of Indo- European origin. Grammatically there are 13 verbs (and 6 periphrastic verbal constructions), and 21 nouns, 3 adjectives and 2 adverbials. We have classified the etymologies in five groups: 1. Correspondences with wider Indo-European representation (25); 2. 34 Ilija Čašule

Unique correspondences with Slavic (7); 3. Correspondences with South Slavic (mostly the Balkanised Macedonian and Bulgarian) words of possible Balkan substratal origin (9); 4. Correspondences with Phrygian (3). 5. Correspondences with the Balkan languages of possible pre-Indo-European origin (1). The phonematic correlations are consistent with all previous etymologies, and there is no semantic latitude. We provide as an annex a full discussion of the Indo-European etymology of the ethnonym Burúśo and Burúśaski, Brugaski and Miśáski.

3.1. Correspondences with wider Indo-European representation [1] Bur6 thér, Ng therk and thérkiṣ (the latter in Ys used for animates, Tiff: 311), Ys ther ‘dirty, soiled; dirt on clothing’, (Will 111) (Sh thrik) (B 439) (L 351), also tharká and thará ‘strip of dirt on face’ (B 438). Can be compared with derivations from IE *(s)terk̂ - (from IE *(s)ter-8 ‘dirty water, mud, smear’): semantically direct esp. with Lith teršiù ‘make dirty’, (and from *(s)terg- > MHG drec ‘dirt’), but also Lat stercus ‘excrement, dung’, sterculinum ‘heap of manure’, Cymr

6 Abbreviations of languages and dialects: Alb - Albanian, Arm - Armenian, Av - Avestan, Balt - Baltic, Blg - Bulgarian, Blt-Sl - Balto-Slavic, Bur - Burushaski, Byruss - Byelorussian, Celt - Celtic, Croat - Croatian, Cymr - Cymric, Cz - Czech, Dan - Danish, Eng - English, Gaul - Gaulic, Gk - Greek, Goth - Gothic, Grg - Georgian, Grm - German, Grmc - Germanic, H - Hindi, Hitt - Hittite, Hz - Hunza dialect of Burushaski, IA - Indo-Aryan, IE - Indo-European, Ind - Indian, Ir - Irish, Irn - Iranian, Itl - Italic, JB - Javeed Burushin, native speaker of Bur, Khw - Khowar, Ksh - Kashmiri, Lat - Latin, Lett - Lettish, Lith - Lithuanian, LSorb - Lower Sorbian, Mcd - Macedonian, MCymr - Middle Cymric, MEng - Middle English, MGk - Modern Greek, MHG - Middle High German, MIr - Middle Irish, MLG - Middle Low German, MWels - Middle Welsh, Ng - Nager dialect of Burushaski, NH - Nasiruddin Hunzai, Berger’s Burushaski informant, NPers - New Persian, NWIE - North-Western Indo-European, OChSl - Old Church Slavonic, OEng - Old English, OHG - Old High German, OIcl - Old Icelandic, OInd - Old Indian, OIr - Old Irish, ON - Old Norse, OPers - Old Persian, OPl - Old Polish, OPruss - Old Prussian, OSax - Old Saxon, OSl - Old Slavic, Osset - Ossetian, OWels - Old Welsh, Panj - Panjābī, Pers - Persian, PGrmc - Proto-Germanic, Phrg - Phrygian, PIE - Proto-Indo-European, Pk - Prakrit, Pl - Polish, PSl - Proto-Slavic, Rom - Romanian, Russ - Russian, RussChSl - Russian Church Slavonic, Sh - Shina, Si - Sinhalese, Skt - Sanskrit, Sl - Slavic, Slk - Slovak, Sln - Slovenian, Srb - Serbian, SrbChSl - Serbian Church Slavonic, SSl - South Slavic, Thrac - Thracian, Tib - Tibetan, TochA - Tocharian A, TochB - Tocharian B, U - Urdu, Ukr - Ukrainian, USorb - Upper Sorbian, VLat - Vulgar Latin, Wels - Welsh, Ys - Yasin dialect of Burushaski. New Burushaski etymologies 35 trwnc ‘urine, yeast’, from the bare stem *(s)ter- : Av star ‘stain’, Arm t’arax ‘pus’ (IEW 1031-1032). [2] Bur Ys -múś-píl, and in more limited use: -múś-púl and - múś-púr ‘nose hair’ (-múś ‘nose’, ‘snot, nasal mucus’7).Tiffou (Tiff 220) explains that the second element probably means ‘hair’ and comments on the semantic difficulty in relating it to the second element of -múr-pil ‘eyelid’ (Tiff 219) and suggests a metaphorical use. Maybe in this last example it originally meant ‘eyelash’ and then this was extended to the eyelid. Berger (2008: 19.25) in his otherwise questionable etymology of these words seems to suggest that the original form was *-́lpil with the meaning of ‘eyebrow’. Consider further Hz Ng -phíliṣ ‘mop of hair [Haarschopf] which one leaves in the place of the fontanelle (if one has only a daughter and wants a son, one cuts the youngest daughter’s hair and leaves this mop of hair stand)’ (B 329). Taking into account all the forms and their frequency we can establish that the form -pil : -phil- is the primary one. There is a close correspondence with IE *pilos with a variant *pulos ‘(a single) hair (of the human body) : Lat pilus ‘(a single) hair (of the human body)’, which obtained the meaning of ‘felt’ in IE, e.g. Gk pilos ‘felt’, OChSl plъstь ‘felt’. From *pulos there is OInd pulakās ‘bristling hairs of the body’, pulastin ‘wearing the hair straight or smooth’ (which we haven’t been able to find in Turner 1966), Kurd pūr ‘hair’, MIr ur ‘beard’ (M-A 251). It is remarkable that Burushaski retains both variant forms and semantically they correspond well with IE. Under one interpretation, Bur philám ‘woollen home-spun cloth’ (L 290) (B 329) could also belong here, matching the IE meaning of ‘felt’, i.e. ‘a kind of cloth made by rolling and pressing wool or another suitable textile accompanied by the application of moisture or heat’. For a different etymology, see Čašule (2017: 209). In Burushaski there is a widespread alternation p- : ph-.8 This example rules out borrowing from Old Indian, where this meaning is not found.

7 Also of IE origin < IE *meug-s- ‘slimy, slippery’, e.g. Gk apomusso ‘wipe nose’, see Čašule (2017: 199). 8 For the widespread p : ph alternation, note e.g. purká : phurqá : burká : burqá ‘morsel tasted by the cook’ (B 337), -phált- ‘to break’ : -̇-palt- ‘to cause to break’ (B 207), Ys pupúr : bupúr : buphúr ‘fluff, fine wool’ (B 63), -̇pat, Ng: -̇phat, Ys: -̇pat, - ̇phat ‘side (flank) of the body, part under the shoulder; beside, close to’, also -̇patki, 36 Ilija Čašule

[3] Bur -úṣki / -́uṣki, L -̇ṣki, also L -wéṣki ‘cushion, pillow’, - úṣki ét- ‘make the bed’ and further -̇-ṣkiṣ, -̇uṣkiṣ ‘pillow’ (Tiff 321) (B 409). Possibly derivable from IE *haóus-, gen. *haéus-s or *hausós ‘ear’, e.g. Lat auris ‘ear’, ON eyra ‘ear’, Eng ear, Lith ausìs ‘ear’, Lett àuss ‘ear’, OChSl uxo ‘ear’, historically dual > plural uši, Av uši (dual) ‘ears’, Arm unkn, Dor Gk ō s̄̃ , Attic Gk õus, Alb vesh all ‘ear’ (M-A 173) (G 651). Not found in Indic. For the semantic development ‘ear’ > ‘pillow’, cp. e.g. with French oreille ‘ear’ > oreiller ‘pillow’, or under one etymological interpretation Russ poduška ‘pillow’ < *pod-uš-ka (‘under-ear’) (Preobraženskij apud Orel 2011: III 66). The Burushaski words fit well. Most likely ss > ṣ. The Bur -ki suffix corresponds directly with the Slavic suffixation. The identical phonological development of the alternative Burushaski form provided by Lorimer with Albanian is very curious, and Orel (1998: 501) notes that the prothetic v- in Albanian is not quite regular and explained by Pedersen (apud) Orel “as a hiatus filler”. [4] Bur Ys haménc ̣ pl. haméha ‘cheese, esp. white cheese’ (Tiff 133), in BYs (150), also ‘quark, curd cheese’ [similar to yoghurt cheese]. Can be compared to IE *h2omós ‘raw, uncooked’ in Wat (60) ‘raw, sharp-tasting’, possibly here Lat amārus ‘bitter tasting’, and further OInd āmá ‘raw, uncooked’, H ambat ‘sour’, OIr om ‘raw’, Gk ōmós ‘raw, uncooked’, Arm hum ‘raw’ (M-A 478). The Ys plural form allows us to reconstruct a root *ham-, and the semantics, while not direct, corresponds as the white cheese in question is sharp tasting or sour as in the Balkans. The root is also found in Afrasiatic with meanings ‘to be sharp, sour, acid, yoghurt (< ‘sour milk’), salt’ (Bomhard II: 656). [5] Bur -uśa- (B 458) (L 56, also -ūśai-, -uśe-) ‘to rear, to nurture, foster, cherish; to fatten, feed up (animals in winter)’, ‘to raise or watch over animals; a fattened animal used as winter meat’ (Will 127). Berger (2008: 117) states that -uśa- should be derived from an earlier *-us-ia, which could mean that -ia- continues the IE causative - eĭo- [see e.g. balúuyas (B 35), bišaiyas (L 83), bisháyas (Will 24) or

Ng: -̇phatki ‘side part of a door’ (B 313), -phús- : pus-́ (B 337), -pháṭar- : n-́paṭar- (B 327), partí : phartí (B 312), d-́pirċ- : de-phérċ- (Tiff 238), Ys pirphíṭ : Ng phirpít (Tiff 238),Ys paṭí : Hz Ng also phaṭí < U paṭṭī, d-̇-pirkan- : d-̇-phirkan- (Ys 238), Ys puṣbánd : Hz Ng phuṣbán (Tiff 240), púṣṭik : phúṣṭik (Tiff 240), etc. New Burushaski etymologies 37 duróoyas (B 126).] Compare with the zero-grade of IE *u̯ es- ‘graze’ (in IEW 1171 ‘feast’): OIr fei(s)- ~ fess ‘food’, Wels gwest ‘feast’, ON vist ‘food’, OEng wesan ‘feast, cause to graze’, Hitt wesiya ‘graze’, westara ‘herdsman’, Av vāstra ‘food’, Lett ve̜ se̜ ls ‘healthy, whole’, OChSl veselъ ‘joyful’, TochA wäsri ‘grassy area, pasture’ (M-A 198- 199, under the heading feed). The semantic correlation ‘nurture’ : ‘feed’ is a common and straightforward one, and as with ‘graze’, the Burushaski word appears to refer mainly to animals. [6] Bur tap ‘leaflet, petal; leaf, page (of book)’ (L 345) (B 420). Can be compared with developments from the very productive IE *stī́b(h)-, *stḗib(h)-, *stṓib(h)- ‘pole, stick; stiff’ (also *steip-, G 579, Wat 85), esp. OInd stíbhi- ‘panicle, tuft’ and further PSlav *stьblь ‘stalk, stem’: Russ stebelь ‘stem, stalk’, Blg steblo ‘same, also branch’, Mcd steblo ‘stem, stalk; trunk’, Srb and Croat stablo ‘stem, stalk’, Sln stebel ‘stem, stalk, trunk’, dial. also ‘vegetables; straw’, Cz steblo ‘stem, stalk’, Slk steblo, LSorb spło, Pl ździebło, Ukr stebelь, Byrs scjablo ‘same’, Lith stíebas ‘pole, trunk, stem’, Lett stiba ‘stick, twig’ (Orel 2011 III: 290), and further Lat stipula ‘stalk, straw’ (BER VII: 518-519) > Eng stipule ‘a small leaf-like appendage to a leaf, typically borne in pairs at the base of the leaf stalk’ (IEW 1015-1016, traced to IE *stāi- ‘to stand’, represented in Bur d-̇staỵ-, Ys d-̇sta- ‘to prop up, to stay’ (B 469) and analysed in Čašule (2017: 233). From this root Burushaski also has tom ‘tree’ (L 355) (B 428) from IE *stéh2mōn- ‘what stands’ (IEW 1007-1008: *stā-men-) cp. with TochA ṣtām ‘tree’ (for the vocalism see Čašule 2017: 244). While there is minor semantic latitude, note that in English dictionaries ‘leaf’ and ‘stalk’ are considered synonymous (see thesaurus.com under ‘leaf’). The Old Indian semantic development is also indicative of this correlation. The cluster st- does not occur in Burushaski in the anlaut, i.e. the s- is lost, and IE ai, ei > Bur a (for examples, see Čašule 2017: 16-17). [7] Bur Ys gan-́ ‘to spin’ (Tiff 103), also ganc ̣ ‘spindle, used for spinning thread’ (L 160) (B 146). Can be compared with IE *gen- ‘to bend, twist, turn, or tie together’ (Bomhard 2008: 433-434) (in IEW 370-373 *gen- ‘to compress into a ball’) (Mann 1984-1987 *gnabh- ‘to bend, to twist’) (Wat 26: *g(e)n- ‘to compress into a ball’) : Gk gnamptós ‘bent, curved’, OIcl knytja ‘to knit or tie together’, OEng cnyttan ‘to tie with a knot’, MLG knutten ‘to tie’. The semantic correlation ‘twist, turn, tie together’ > ‘spin’ is a straightforward one. 38 Ilija Čašule

[8] Bur ġarís-, Ys also ġarés- ‘to agree, to accept a proposal, consent’ (L 180) (B 171: ‘zustimmen, einverstanden sein’), which Berger correlates with du-ġárus- ‘to ask’ and ġarús- ‘to be aligned, useful, suitable’, -̇-ġurus ‘put in order’, ġarúso, Ng ġarús ‘correct, in order, healthy, in agreement’ (B 172), perhaps also garás -̇t- ‘to tidy up, put in order’ (B 147). w Can be compared with derivations from IE *g erhx- ‘to praise’ (Wat 34: ‘to favour’), esp. directly with the semantic development from this stem in Eng agree < Lat ad gratus, in Lat grātus ‘pleasing, beloved, agreeable, favourable, thankful’ and further Lith giriú ‘praise’, OInd gr̥ ṇā́ti ‘sings, praises’, Av gar ‘praise’, (M-A 449). Especially relevant is Alb gërshas ‘to invite’ which Orel (1998: 115) derives from PAlb *grisa, a zero-grade. Hamp (apud Orel) derives it from an IE form enlarged with -s- : *gwr̥ s- remarkably as in Burushaski and relates it to Celt *bardos ‘bard’. The direct semantic correlation with English and the precise phonological correspondence with Albanian (with the -s- extension) are very important. The meaning ‘to ask’ of the Burushaski words, while difficult to analyse and possibly a homonym, appears to relate to the Albanian meaning of ‘to invite’. [9] Bur Ys d-̇-serk- ‘run at full speed to satisfy a pressing need, to have diarrhea’, jáa dáaserki ‘I have diarrhea’ (Tiff 274). Tiffou notes it should be probably linked with 1d-̇-skar- ‘get the colic’ (Ibid 275). Comparison is possible with PSl *sьrati ‘to defecate’, found throughout Slavic: Mcd sere, Blg sera, Srb, Croat, Sln, Cz srati, Slk srat’, Russ srat’, Pl srać, LSorb sraś, Ukr srati ‘to defecate’ (G 573), also Mcd, Sln colloq., Srb and Russ sračka, Pl colloq. sraczka (< *srakь-ka ?) ‘diarrhea’. There are several etymologies for the Slavic verb. Gluhak puts forward decisively a derivation from IE *sk̂ er- : OInd śárdhate ‘farts’ [note also perhaps the limited OInd avaskaraḥ and apaskaraḥ ‘excrement’], Afgh sə́ra ‘same’, Gk skō r̄̃ ‘excrement, pus, dirty’, Lat mūscerda ‘mouse excrement’, OIcl skarn, OEng scearn ‘excrement, pus’, Lett sãrni ‘excrement’, Hitt šakkar ‘excrement, pus’. Mladenov (in BER VI: 614) relates it to OInd sárati ‘to flow’, (note also Skt sāryate ‘to discharge excrement’), Lat serum ‘whey’. Orel (III: 283) notes that the Slavic verb is usually compared with Skt avaśardhayati ‘to break wind’, Av zairya- ‘dung’, but posits as Mladenov a connection with IE *ser- ‘to flow’. New Burushaski etymologies 39

It is indicative that the Burushaski examples are fully in line with the first Indo-European etymology and they retain the original e- vocalism, which together with the semantics (it would be unusual to borrow a term for ‘defecate’) precludes an Old Indian origin, which has only prefixed forms. In the case of the second etymology, the Bur -k- would be an enlargement (as in -ġark- ‘to plough with oxen’), cp. with IE *keu- : *keu-k- ‘curve, bend’ or IE *ĝher- : *ĝhr̥ (ə)-k- ‘to scratch, scrape’ (see the discussion in Čašule 2017: 136-137). The direct semantic correlation with Slavic is to be noted and in both cases we have verbs. [10] Bur Hz Ng di-nċhír-, di-nċír-, Ys de-nċér- ‘overflow, to spread (out)’ (L 130) (B 302), also d-́nċir- ‘to spread out, strew, scatter, unroll; to extend (the arm when dancing), Ng d-́ċhir- (L 130, 134) (B 302) (Tiff 226). A correlation is possible with IE *sē-ro from *sē(i)-2 : *sǝi- : *sī- : *sē- : *sǝ- and *sei- : *si- ‘to send, throw, let fall, sow, sink’ also ‘let up’ and ‘extending the hand’ (IEW 889-891) : OIr sīr ‘long lasting’, Lat sērus ‘late’ and particularly Lat serō (*si-s-ō), -ere, sēvī, sătus ‘sowing, planting, producing’, and with various other enlargements: OSax sīd ‘long, wide, broad’, OIr sīnim ‘stretch out [hand]’, Lith pasėlỹs ‘sowing’, Lat dēsinere ‘to drain’, Lett siet(u)s, sietawa ‘deep spot in a river’ (Pokorny explains as ‘sinking down deep’), OInd áva-syati, aor. a-sāt ‘to stop, close’, prásiti- f. ‘start, rush, throw, projectile’, Goth anasilan ‘to stop’. The meanings of this very productive root within IE vary considerably. The Burushaski verb with the meanings ‘strew’ [which is a synonym of ‘sow’, meaning found in Lithuanian]’, ‘scatter’ [which relates to and is a synonym for ‘throw’ and is defined as ‘throw in various random directions], ‘extend arm’ corresponds well with the posited IE meanings of ‘throw’ and ‘extend hand’ [as in OInd ‘sow; throw, extend hand’], also semantically the Latin meaning of ‘drain’ (‘flow out’) correlates with the Bur meaning ‘overflow’. Further the Bur meaning ‘spread out’ correlates semantically with Eng spread out pple. ‘elongated, lengthy, lengthened’ (as in OSax), with ‘deep’ also given as a synonym (note the Lettish example). [For the English synonyms and meanings, see thesaurus.com.] Thus, semantically all the IE meanings of the stem are represented in Burushaski. 40 Ilija Čašule

Phonologically, in Burushaski, IE ē > i, and we highlight the widespread alternation s : ċh, ċ.9 The -n- in the anlaut of the Bur stem in what is a unique consonantal group, could be the IE nasal infix *n(é) or a remnant of an older form without the prefix d- of a verb with the n-prefix (B I: 111) used in absolutive constructions. Note also the Nager form without the nasal which could be older. Consider perhaps very tentatively further the Bur verb ċhí- ‘to go down, subside; to catch (of fire)’, ‘(men) sit down, squat’ and -̇ci- ‘trample, press, stuff’, and d-̇ci- ‘to rein in; stop, end work, close door’ and d-̇-ċi- ‘to press’ (B 75-76), which shares with the IE verbs above the meanings ‘to go down’ : ‘to sink’, ‘stop, end, close’ : ‘stop, close’ and could continue the bare root. [11] Bur ṣí- (hx sg) and ṣú- (hx pl) (L: “this verb occurs in three forms according to the nature of the object eaten”), Hz Ng śe-, inf. śéyas y sg and pl, ‘to eat, eat up, devour; to drink; to enjoy possession or use of, exercise rights over, secure; to suffer, experience; to slaughter, to sacrifice (?); to bite’ (L 324, 326-329) (B 393) (Tiff 292). Can be compared with IE *ĝjēu- ‘to chew’ (in M-A 175: *ĝi̯ euhx-), most directly with TochAB śuwā ‘to eat’ and further Irn *ĵyāw-, Grmc *k(j)ewwa-, ON tyggja ‘to chew, eat’, OEng cēowan, Eng chew, OHG kiuwan, Grm kauen, PSl *žuti, all ‘chew’ (G 715) (IEW 400). For the Bur change gj > ś, note the effect of the present formative *-y- on the adjacent consonants (see Morgenstierne [L: I.XX]), whereby we obtain the following morphonological alternations: c : ć, s : ś, n : y, t : ć, l : lj, k : ś (Edel’man-Klimov 1970: 30, 60-61). Note also our analysis of Bur láṣu Ys ‘liar’ (BYs 161) from IE *lugh-i̯ o ‘liar’ < *leugh- ‘to lie’, e.g. OHG lugí, Grm Lüge ‘a lie’, PSl *lъžь / *lъža ‘a lie’, Mcd laško ‘liar’ (G 370-371) or Bur laṣ -̇ ̇t- ‘to lick, to feed’ from IE *leiĝh- ‘lick’ with the IE relational adjectival suffix -i̯ o (see Čašule 2017: 180).

9 For example: -ċhámanum : -sámanum (B 73), ċhil : pl. siliming, Ng samáriṣ : Ys ċamáreṣ (B 373), d-̈ċhulġu- : du-súlġu- (B 79), ċhurmáriṣ : surmáyiṣ (B 80), ċhu : in Ys ċu and sú (B 79), -sárk-2 : ċharkín- / -ċhárkin-, biċárṣ : bisárṣ, ċakoó : sakoó (B 68), d-̇-ċasal- : d-̇-sasal- (B 68), karúsal : Ng gurúċal (B 243), Hz Ng haġúċ : Ys haġós(t) (B 185), Ng baláċ : Hz balás (B 33), Hz burúċ : Hz Ng Ys burús (B 64), - dúmus : -dúmuċ (B 125). New Burushaski etymologies 41

Further, IE ē > Bur i, thus *ĝjēu- > *śiu- > Ys ṣi- (assimilation to i) and ṣu- (assimilation to u). Note the alternation ṣ : ś in the Burushaski verb. [12] Bur Hz Ng 2til ‘completely, totally, pure, not different than’ (B 426). Perhaps here also Ys tiltíṅiniṣ and tiltíṅkiṣ ‘bellows’ (B Ibid) (with partial reduplication of t-, or a development *til +suffix - t(o) + the plural ending -iṅ + the adjectival and nominal suffix -kiṣ) (for widespread reduplication in Burushaski, see Berger I: 223-225) (for the semantics cp. with Eng bellows derived from IE *bhelĝh- ‘to swell’ [Wat 10]). The Burushaski words can be derived from IE *tū-, *teu-, *tou- (in M-A 560: *teuha-, in IEW *tēu-) ‘swell (with power), grow fat’: Russ tyju ‘become fat’, OInd tavás ‘strong, powerful’, Av tavah ‘strength, power’, corresponding semantically directly with Latin tōtus ‘whole, complete’, esp. (with an -l- suffix) OPruss tūlam ‘a lot’, Lith tūlas ‘many (not one)’, also Gk túlos ‘callus; protrusion; head of nail; knot’, PSl *tylŭ ‘back of the head, nape’(throughout Slavic). See also Bur 1tul ‘covered canal’ and tus ‘tomb’ (Čašule 2017: 245-246) (i:u/_l). [13] Bur úrk- ‘1. to hide, 2. to not follow through’ (Tiffou 2014: 320) (BYs 184). Can be compared as a zero-grade of IE *u̯ erĝ-, *u̯ reĝ- ‘to close, enclose; pen’ : OInd vrajá- ‘pen, inclosure’, Av varǝz- ‘cordon off’, Gk Att eirgō ‘lock in, shut off, stop’, MCymr ach-vre ‘wattled fence’ (IEW 1168). A less viable possibility is that it could be a verbal form with the -k- extension and a zero-grade of IE *u̯ er- ‘to cover’. From IE *u̯ er- ‘to cover, contain’, Bur has wáar- ‘cover, place a lid over’, wáariṣ, Ys yáwarkiṣ ‘lid’, (B 462), -̇waran ‘to place roof joist’ (B 462) (perhaps from an older form *u-baar) : OIr ferenn ‘girdle, belt’, Lat aperiō ‘open, uncover’, ON verja ‘hinder, forbid’, OEng werian ‘guard, hinder, forbid’, Alb varr ‘grave’, Gk érumai ‘protect’ , Hitt warai- ‘come to aid’, Av aiwuvərənvaiti ‘conceals’, OInd vr̥ ṇóti ‘covers, surrounds’ (M-A 134). [14] Bur hiṅ, pl. hiṅáṅ ‘door, gate’ (L 202) (B 199). There is a semantically sound correlation with Lith anga ‘opening, entrance’, which Fraenkel (apud Illič-Svityč 1976: 105) derived from IE *heng- [*h2enk- : *h2eng-] ‘bend an object so that it stays bent’ (M-A 61) (IEW 45 *ang-), e.g. Wels angad ‘grip’, ON angi ‘spine’, Av aka ‘bends’, OInd aṅgam ‘limb, body’, ([T 135], áñcati ‘bends’), TochA an̄ cal ‘bends’, Hitt hinkzi ‘bows, curtsies’, Arm ankiun, angiun 42 Ilija Čašule

‘angle’, Gk ággos ‘vessel, pail’, ánkylos ‘crooked, curved’, Lat angulus ‘angle’, uncus ‘bent’, Eng ankle, PSl *o̜ glъ ‘angle’ (Klein 78) (G 650-651) : from which also Bur -̇miṣ, [-unush-] ‘finger, toe’ (Čašule 2017a: 196-197). In Bur possibly from a lengthened grade -ē- (according to Eichner’s law [1972: 78]) : “preservation of the timbre of lengthened grade ē in the vicinity of H2”), with the same “irregularity” (noted by M-A) as in the Hittite example. A dissimilation could be at play, based on the plural form, which could have been in greater use, i.e. hiṅáṅ < *haṅáṅ. [15] Bur phanís ‘chopping block’ (B 322) (L 284). From IE *sphaen- ‘flat-shaped piece of wood’: OIr sonn ‘staff, support’, Wels ffon ‘staff’, Lat sponda ‘bedstead, bed’, ON spānn ‘wood chip’, Gk sphēn ‘wedge’ (at least a word of the west and centre of the IE world) (M-A 431). (Note the old nom. ending -is, for other examples see Čašule 2017: 50). [16] Bur panḍá ‘metal pail‘ (B 311). Can be compared with IE ?*(s)pondh(n)os ‘wooden vessel’ (IEW 989: *(s)pondho-) : ON spann ‘pail’, MDutch spaen~spân ‘wooden pail’, Lett spa(ñ)nis ‘pail, a kind of wooden container’, OChSl spodъ ‘measure of grain’, Arm p‘und ‘pot’ (M-A 444). [17] Bur suphurá ‘a sheep cooked all over’ (‘em Schaf im ganzen gekocht’) (B 385). Can be correlated with Ys phuréś -̇t- ‘to cook, to slander’ (BYs 171) (Tiff 251) which we derive with Bur phu ‘fire’ from IE *pū̄̆ r ‘fire’(from an older *peHw-), with the prefix su- ‘good, very’ of IA provenience (B 383) (T 13445). [18] Bur Ys -̇waltan- ‘return’ (Tiff 324). Can be derived from IE *wel- ‘turn, wind, roll’ (IEW 1140-1143) (M-A 607), sem. esp. with Lat volvere ‘return’, and with the -t- extension as in Middle Dutch welteren ‘to roll’ < Gmc *walt, and further OChSl valiti ‘to roll’, Alb vjell ‘vomit’, Arm gelum ‘turn, wind’, OInd válati ‘turns’, Gk eiléō ‘turn, wind’, a root highly productive in Burushaski, from which we have derived also Bur bal-́, -wál- ‘to fall; to find o-self in, land in, turn up in, come down, to be affected by a disease, be beaten; settle down’ (B 32) (see the full analysis in Čašule 2017a: 83-84), also Bur bal ‘wall’ and du-wál- ‘to fly (away)’ and Bur wálgi ‘thin rope’ (cp. with Lett valgs ‘rope, cord’) and balaneéś man-́ ‘to writhe, to wallow’ The -t- extension precludes an Indo-Aryan or Old Indian origin and indicates a closer correlation with Germanic. New Burushaski etymologies 43

[19] Consider the Burushaski pronoun men sg. and h pl., (from IE *me- interrog. rel. pron.) also pl. ménik ‘who, what, someone, anyone’ (an occasional pl. form of the indef. pron. is méniko). men ke is used as an indef. rel. pron. also in the meaning of ‘many’. There is a remote possibility that we could have had in this last meaning of men ke a conflation with a form from IE *menegh ‘abundant’ (IEW 730: *men(e)gh-), note esp. OEng manig ‘many’, Goth manags ‘sufficient, many’, ON mangr ‘many’, Wels mynych ‘frequent’, OChSl mъnogъ ‘abundant’, Mcd mnogu ‘many, a lot’, OInd maghá- ‘gift, reward, wealth’ (M-A 3). [20] Bur bakínc ̣ ‘manual razor, as opposed to a mechanic one’ (L 61) (B 31) (Tiff 28: also bakínaas ‘lancette pour faire une saignée’ ‘a lancet to cut someone and make them bleed’). A comparison is possible with a marginal IE root *bhag- ‘sharp’ (M-A 510, with reservations: *bhehag-): Gk (Cretan) phágros ‘whetstone’, Arm bak ‘sharp, bitter (of taste), fierce (heftig), angry’ (IEW 107). The semantics corresponds well and Bur bakínc ̣ might derive ultimately from the bare stem *bak. [21] Bur Ys pasúmtik ‘white soil, used as lime’ (Tiff 235: ? + tik ‘soil, earth’). Compare theb first component with IE *pē(n)s- ‘dust’: OChSl pĕsъкъ ‘sand’, OInd pāṁṣu ‘dust, sand’, Av pa̜ snu- ‘dust’ (IEW 824) (M-A 499, who mark Hitt passila ‘gravel’ as highly questionable). pasum can be analysed as pas + the adjectival ending - um (‘sandy, dust like’) + tik. Another possibility is from IE *(bh)sa- ‘sand’ (Bur sáu ‘sand’, bastáo ‘a type of flour’, baspúr ‘fodder for horses’), cp. esp. with Gk psámathos ‘sand’ (Wat 11). [22] Bur 2phu ét- ‘to blow’, Ys also phoo ét- considered autochthonous by Tiffou (249) (also Balti phu bya, and B points to T 9101). [On the alternation -u- : -o- see Berger 2008: 2.1. or B I: 2.18]. We can correlate here further pho ‘pustule’ (Tiff 248), phoỵ ‘scar’ and puṣtúr ‘scarred, with scar marks (said about a person who has scars from variola)’ (Tiff 248). and tenatively also Bur pharéṭ ‘scar, pockmark, Narbe von einer Beule’ (B 325). Compare with IE *pū̄̆ -1, *peu-, *pou- also phu- ‘to blow, to blow up’ (IEW 847) : Skrt pupphusah ‘lung’, Gk physa ‘breath, blast, wind, bubble’, Lith pučiu, pūsti ‘to blow, swell’, pùškas ‘Hitzbläschen auf der Haut’ (‘heat blisters on the skin’), OChSl pukhati ‘to blow’, MIr ūan ‘foam, froth’, OInd puppuṭa- ‘swelling of the palate and 44 Ilija Čašule gums’, Lith pùrė ‘tuft, puff’, Lett paûre ‘summit, back of the head’, pūga ‘snowstorm’, Russ pulja ‘ball’, Arm (h)ogi ‘breath’, and esp. Lat pustula (from *p(h)us-), ‘bubble, blister’ : Bur puṣtúr ‘scar mark’; OInd púṣyati ‘flourishes, prospers’ (M-A 72). Burushaski in the meaning ‘pustule, scar’ corresponds semantically directly with Latin and Lithuanian. [23] Bur markám and marqám -mán- intr. ‘to grow up (when speaking of a child)’, markám and marqám -̇t- tr. ‘faire grandir (to grow, grow up)’ (Tiff 208) (LYs 176). This is a compound word consisting of mar- + -qam. The first element can be correlated with Bur máriṅ and Ys also maríṅ ‘good, very fine, excellent; nice; strong; fit; superior, best’ (Will 86) (B 281) (Tiff 208, also ‘distinguished, noble’). Possibly from the zero grade of IE *meh1ros ~ *moh1ros ‘large’ (B-K 422: *ma- / *mə-) from *meh1ros : ON mærr ‘known, famous, great’, mæra ‘announce, praise’, OEng mǣre ‘known, famous, great’, from *moh1ros : OIr mār ‘large’, mōraid ‘magnifies’, Wels mawr ‘more’. All from meh1(i)- ‘grow’ (M-A 344), from which there is also Bur meén ‘old’. The second component can be linked tentatively internally to Bur 2qham ‘swollen palate’ (‘geschwollener Gaumen’) (B 351, in Ys kham ‘pharynx, maw’ (‘Schlund’), if the basic meaning here is ‘swollen’ (thus: ‘grow’ + ‘swell’). It can be correlated with developments from IE *k̂ euh1- ‘to swell with power, grow great with child’ : OInd śváyati ‘swells, becomes strong/powerful’, Lat inciēns ‘pregnant’, Gk kuéin ‘to swell’, kūma ‘a swelling’, ON hūnn ‘young one’ (widespread and old in IE) (M-A 560), Lat cavus ‘hollow’, Gk koilos ‘hollow’ and in particular with an -m- extension as in Latin cumulus ‘a heap, pile, mass, surplus’ from IE*k̂ u-m-olo-, suffixed shortened form of root *k̂ euh1- ‘to swell’. Some linguists (Petkanov q. in BER: II, 566) connected the Latin word with Russ kom ‘lump, pile’, Blg Kom ‘name of mountain tops’, which do not however have a generally accepted etymology (some correlate them with Lett kams ‘lump’ (Vasmer II: 300). [24] Bur -phínis, Ng also -phíniṣ, Ys -phénas ‘human hair of the head, cut short’ (B 330) (L 291) (Tiff 245: “this term refers to the hair when it is cut short such as have men and little girls”). Can be compared with IE *pou-m-s ‘(human) body hair’ : Lat pūbēs ‘pubic hair’, Lith (dial.) paustìs ‘animal hair’, Russ pukh ‘down, fluff, fine hair’, Alb push ‘hair, down, fibre, fur’, Shugni pūm New Burushaski etymologies 45

‘down, fluff’, OInd púmān ‘man, male’ (M-A 251). In Bur with a change m>n, or more probably with a different extension, and with the alternation i : u. The Old Indian example is distant semantically, phonemically and derivationally. [25] Bur ġalġánas ‘bubbles (blisters) from a burn on the skin’ (‘Hitzebläschen auf der Haut’), ċhil ġalġánas ‘soft blister caused by a burn’ (B 167) (L 365). Can be correlated with IE *gwel(s)- ‘to well up, flow’ : OHG quellan ‘to well up, swell’, Gk blúō ‘well up’, OInd gálati ‘drip, ooze, trickle’, TochB käls ‘+/- trickle’ (M-A 207). The Old Indian semantics is too divergent to be the source and in Indo- Aryan we only find continuants meaning ‘pours, flows; stream; valley, country’. For the Bur semantic development note Eng blister < IE *bhlei- (< *bhel2- ‘to blow, swell’) (Wat 12). The second element -ġán- can be from ġan-́ ‘appear, seem, be visible’ (B 168) (with semantics as in the TochB and Bret examples below), (B 20), (in Will 59, also ‘to look like, to seem; to be supposed’), Ys ġên ‘visible’ which we derive from IE *ĝen-, *ĝenh3-, *ĝneh3- ‘know, become acquainted with, perceive’, e.g. Gk gignṓscō ‘learn, know, perceive, discern, observe’, Hitt ganēszi ‘recognises’ and especially relevant to the Bur semantic development, TochB nānā ‘appear’ (explained by M-A (336-337) < ‘come to be known’) and Bret neus ‘appearance’ (IEW 376- 378). Thus the Bur compound verb would have a semantics of ‘blister appeared (popped up)’ (‘swell’).

3.2. Unique correspondences with Slavic [26] Bur tatápal and tatápar ‘bat’ (Sh taltaápan) can be compared with PSl *netopyrь : Srb, Croat pirac ‘bat’, leptir ‘butterfly’, Blg netopir, Sln netopir, Russ netopyr’, Cz netopýr, Pl nietoperz, Ukr netopir, all: ‘bat’, Polab netüopär ‘butterfly’. The root -pyr- has been related to IE *per- ‘to fly’, i.e. *netopyrь ‘night flier’ (?) (Vasmer III: 68-69; ESSJ XXIV: 143-145: *ne-to-pyrь). The Burushaski form can be derived with a simple operation from an earlier *natapar < *natopar through assimilation. It could possibly be a loanword from Slavic or a loanword from Burushaski. Bur also has Ys pherán, pharán ‘moth’ (Tiff 245), and with a different semantics Hz Ng phirán ‘spider; small ball of yarn’ (B 330) (L 291), which Berger with a question mark correlates to T 9078.2. Ys 46 Ilija Čašule has the verbal construction par ét- ‘to fly’ used rarely in Yasin which is considered a borrowing from Urdu (Tiff 234). [27] Bur bilís ‘weeding crops and softening and cleaning the ground’ (L 81) (B 53). Can be compared semantically with Rom dial. bîlă, bîlie ‘weed’ (borrowed from Slavic), Blg biljanik ‘weed, darnel’, wider in Slavic: Srb and Croat and Sln bilje, Russ bylьë, Cz býli, Pl bylina, Mcd bilka ‘also medicinal herb’, bilje ‘coll. plants and herbs’ with the meaning ‘plant, herb’ derived ultimately from the IE verb *bheu- from which is PSlav *byti ‘to be’, and specifically from IE *bhūliĭo (BER I: 47). Consider on the other hand the possible correspondence with the Dacian gloss blís ‘orache (a wild spinach, a weed)’ (Neroznak 56), borrowed into Gk blíton and then Lat blitum ‘same’. Georgiev (1965: 102) proposed a derivation (with a change m > b) from an IE *ml̥ t-s (OHG molta, multa, OSwed molda, Swed molla ‘orache’ (see also Čašule 1998: 14). [28] Bur girát-, pres. giráś- ‘to dance, to play’, -̇girat- ‘make s.one dance’ (L 167) (B 154) (Tiff 109). The verb is semantically identical with and corresponds directly phonologically with the unique PSlavic *(j)ьgrā and *igra ‘game, dance’ and *igrati ‘to play, dance’ : Mcd igra v. ‘to dance, to play’, Srb, Croat igrati, Blg igraja, Sln igrati, Ukr gráti, Russ igrat’, Byruss grac’, igrac’, Cz hráti, Slk hrat’, Pl grać, USorb hrać, LSorb graś, all ‘same’. Borrowed into Rom dial. igrei ‘I play’, and Hung igrec. BER (II: 8-9) derives the Slavic forms with an -r suffix from IE *igw- < *eigw- ‘wild, move’, e.g. ON eikinn ‘wild, strong’, OInd éjati, ī́jati ‘I move’, Lith áiks̄̆ tytis ‘prance, act up, play, whimper’. Derksen (209-210) states that the etymology of the Slavic words is not clear. Orel (2011, I: 388) proposes a link with Goth jiukan ‘to fight, to conquer’, Av yaozaiti ‘to be agitated, to be excited’, TochAB yuk- ‘to conquer’. ESSJ (VIII: 208-210) suggests a link with IE *i̯ aĝ- ‘honor, worship’ + a suffix -r. The last two proposals involve significant (disabling) semantic latitude. For the -i- in the Bur root, see Berger (2008: 5.1) who gives several examples of insertion of -i- between a stop and a resonant. It appears that the verbal form can be analysed as an univerbisation and a restructuring between gir(?a)- + the form of the verb -̇tas (-atas), used in periphrastic verbal constructions and with aphaeresis of the initial vowel (as in Cz, Slk, Pl, USorb, Ukr). New Burushaski etymologies 47

[29] Bur khápun ‘spoon, dipper, ladle’, L: “originally they were all made of wood” [implicitly: ‘big spoon’] Ys khápon in Sh khapéi, Khw kipíni (L 228) (B 251) (Tiff 177). Can be derived from IE *kep- / *kēp- ‘cut, carve, dig’: PSl *kopati and the iterative *kapati ‘dig’, found throughout Slavic, e.g. OChSl kopati, Srb and Croat, Sln kopati, Mcd kopa ‘dig’, Blg kopaja ‘to dig’, LSorb kopaś, Pl kopać, Cz kopati, Slk kopat’, Russ kopat’, Ukr kopati, Byrss kapac’ ‘to dig’, (with many derivations in Slavic), which corresponds with Lith kapóti ‘to chop, to cut’, Lett kapât ‘same’, related to Gk kóptō ‘I hit, cut, kill’, Lat scapula ‘shoulder-blade’, Pers kāfad, kāvad ‘digs’, Alb kep ‘I saw, cut’, Arm kop’em ‘I cut, carve’ (Orel II: 121-122) (G 331- 332). Crucial for the correlation of the Indo-European material with Burushaski is the direct and exact semantic and formal correspondence with Polish kopania ‘ladle or spoon for mixing; long wooden vessel’ and Bulgarian kopanja ‘big wooden spoon; wide and shallow vessel from hollowed out wood; trough’ (with a different semantics in Russ kopan’ ‘iron shovel’) borrowed with essentially the same meaning (although not in the meaning of ‘big wooden spoon’) in Rom copáie, Arom cupańe, Alb kopanj and Turk dial. kopana ‘trough’, MGk kapána ‘trough for washing clothes’ (BER II: 609). Note further Mcd kopanica ‘wood-carving’ (De Bray 224) and kopana and kopanka ‘trough’ and kopan ‘bowl hollowed out of wood; tool for beating flax; battledore; drumstick; dial. trough’, kopačina ‘clearing, cleared land’ (De Bray 224). Consider further a possibility of correlating here Bur Ng kaphínas and kaphínis, Hz gaphínas ‘step, foot-notch on log-ladder’ (L 228), ‘step, notched step on log-ladder’ (B 146), with the semantics of notch i.e. ‘which is cut/carved into s-thing’ related to the IE stem above. Burushaski does not have the underlying verb and unless it has historically lost it, this may indicate that this etymon is a loanword from Slavic into Burushaski (in a Balkan setting?). [30] Bur ġarbáanċ, pl. ġarbáanċiśo ‘shelter under overhanging rock (such as is used by ibex)’ (L 180, who indicates that his informant could not provide a pl. form) (B 171, marks it also as y without a plural). Can be compared with derivations from IE *ghrebh- ‘to dig’: (Proto-Gmc *graban) ON grafa ‘dig’, gröf ‘cave’, OEng grafan ‘dig’, græf ‘grave; ditch, trench; cave’ > Eng grave, Grm Grab 48 Ilija Čašule

‘grave’, Lith grébti ‘rake’, Lett grebt ‘scrape, hollow out’, OChSl grobъ (< IE *ghrobho-) ‘grave’, (M-A 159, “a northwest dialectal term of late IE”) (Orel I: 265 and 1998: 121, notes here Alb grabë < PAlb *grabā ‘hollowing out, erosion’). Note further from the same IE root, closer in meaning and form, from PSl *greby, oblique stem *greben-e : Mcd greben ‘crag, cliff, an overhang, sheer rock; ledge; reef; carding comb’, which semantically corresponds best, and ORuss greben’ ‘comb, crest’, Ukr hrebin’, Blg greben ‘same’, Srb, Croat, Sln greben ‘comb, ridge’, Pl grzebień, Cz hr̄̆ eben, Slk hreben̄̆ (same) (G 245-246) (borrowed into Rom and MGk). Slawski apud BER I: 277, considers -en a suffix < -enь. Importantly there are several Balkan and Bulgarian oronyms that contain the word: Greben Balkan, Grebenor, Grebenec, Greben dol (BER Ibid). Consider especially the ancient Balkan gloss in Hesychius grában ‘pit, hole, cavity’, labelled by etymologists as “Balkano- Illyrian” (Neroznak 181). For the close semantic correlation esp. with Germanic, note English rock-shelter ‘the rock-backed area under a large overhanging rock esp. as used by Aborigines for protection’ (Macquarie Dictionary 1635) which is considered a synonym of cave and hollow (http: //www.thesaurus.com). The Burushaski word could be a pluralia tantum with the pl. ending -anċ (cp. with one analysis of halánċ ‘moon’, see Čašule 2017: 146) (and thus the plural form would be a double plural) or could derive as in Germanic or Slavic from *graban- + the ending -ċ : -s corresponding maybe to the IE nominal suffix -es or the nom. sg. -s.10 [31] 2ġareeỵ ‘colourful, multicoloured, variegated in colour, piebald’ (B 171) (L 180, 161: gareỵ buan ‘a piebald cow’ ‘having patches of black and white’). Corresponds closely with Blg dial. gar ‘gray’, and directly with Blg gara koza ‘black goat with yellow spots’ (+/- ‘multicoloured, piebald’), garest ‘with bright wool on the belly and dark everywhere else (esp. of a kid)’ which is derived from PSl

10 As in: (as in Hz Ng haġúċ : Ys haġós ‘pass, mountain-pass’, Bur huyéltarċ ‘shepherd’, marúċ ‘gold washer’ > marú ‘washing river sand’ or generally: Bur meénis ‘female sheep over one year old which has not had young’; Bur huyés ‘small cattle (sheep and goats)’; Ys -húṭes, ‘foot’; bélis ‘ewe (which has had young)’; Bur - yáṭis ‘head’; Ys -yúṅus ‘tongue’ and many more (see Čašule 2017: 50). New Burushaski etymologies 49

*garъ(jь) ‘burn’, PSl *gorĕti ‘to burn’ (Trubačev VI: 102) (see Čašule 1998: 41). Compare further with Srb, Croat gar ‘ashes’, ‘gray-black colour’, Russ gar’ ‘smell of fire’ from IE *gwher- ‘to heat, warm’, zero-grade *gwhr̥ - (Wat 34) and *gwhermós ‘warm’, e.g. Lat formus ‘warm’, Eng warm, OPruss gorme ‘heat’, Thrac germo- ‘warm’, Alb zjarm ‘fire’, Gk thermós ‘warm’, Arm jerm ‘warm, good weather’, Av garəma- ‘hot’, Skt gharmá ‘heat’ (M-A2 344). From this stem we have in Burushaski garú and garúki ‘spring’, Hz Ng garúmo, garúkimo ‘spring-; in spring’, and further: Ng, Ys garúm, Hz garúrum ‘hot, warm; friendly’ (as a noun ‘heat’) (L 162) (B 148-149). Also: Bur garí ‘lamp, light; pupil of eye’ (B 147-148). None of these words are found in the surrounding Indo-Aryan or Iranian languages, although Morgenstierne (L I: XXII) noted Sh girom ‘sweat’, but Berger rightfully considers them part of Burushaski's autochthonous vocabulary. See further example [35]. [32] Bur pasóom, Hz also pasóoṅ ‘grudge, insult, grumble, growl, deprecate, deplore; disapproval, regret’ (also in Sh) (L 287- 288). (je) pasóom ‘I protest’ (B 312-313). A tentative and interesting unique correspondence is possible with PSlavic *pьsovāti, *pьsujo̜ ‘inveigh, scold, to swear at, abuse, blaspheme’, without IE parallels: Croat, Srb and Sln psovati, Mcd pcue, Russ psovat’, Pl psować with an unclear etymology, which BER (V: 841-842) derive not uncontroversially, from PSlavic pьsъ ‘dog’ and the latter word is traced by some from an onomatopoetic particle ps! – BER V: 185- 186). In Bur: *pes-on-ko (the Hunza form would have to be older), i.e. from an adjectival form or from the m-participle. The semantics corresponds very well, and the isolated status of the isogloss in Slavic suggests a borrowing from Burushaski (see the unique Burushaski-Slavic isoglosses in Čašule 2017). It is tempting to seek a historical correlation with IE *pes- ‘penis’ (IEW 824) as words for the male sexual organ are often used in disapproval and deprecation.

3.3 Correspondences with South Slavic words of possible Balkan substratal origin [33] Bur girća L also kirća, Ys only girća ‘(of sheep affected by) a certain disease (said by some to be caused by worms in the liver)’ (Sh 50 Ilija Čašule kirśa) (L 167) (B 154), perhaps also (not correlated by Tiffou or Berger) girćáp ‘a kind of insect, similar to the bedbug or bedtick; a louse found in cows and goats’ (yet not in sheep) (Tiff: 109 tentatively points with a question mark to T 3103 which is problematic both phonologically [the vocalism does not correspond, the consonantism is complex and unclear]) and semantically: OInd kālēyaka ‘a particular part of the intestines’ also ‘liver’, everywhere in IA with meanings ‘heart’ or ‘liver’, and nowhere of a disease. Berger on the other hand, cites (with a question mark) T 3193, OInd kīṭá1 m.ʻ insect, wormʼ, Sh krī̄̆, pl. krīȳ̃ ĕ f. ʻinsectʼ (semantically imprecise), and nowhere in Indo-Aryan as a mark of disease. In both cases it would be unusual, yet not impossible, for Burushaski to borrow the name of the disease (which doesn’t appear elsewhere) without the words for ‘liver’ or ‘worm’ and it is indicative that only some speakers believe the disease is caused by worms in the liver. Consider however tentatively the remarkable direct and specific semantic and phonological correspondence with Blg kъrč ‘a disease that affects sheep’, kъrčavica ‘lethal disease of sheep’, kъrčan ‘the disease pyroplasmosis in sheep, goats, horses’ (BER notes in passing the derivationally isolated Turk kirčin ‘an epidemic in animals’ ‘murrain; epizooty; foot and mouth disease’ [Moran 1945: 661]), also Srb, Sln, Slk krč (grč in Mcd, Croat, Blg) ‘spasm, cramp’, Russ korča ‘spasm’, OCz krč ‘stump’, Pl kracz ‘stump’, Ukr korč ‘stump, bush’, Byrss korč ‘cramp, paralysis’ (< PSl *kъrčь or *kъrča [Mcd krčav oven also grčav ‘diseased, skinny ram’], (Vasmer 340-341, separates ‘stump’ from ‘cramps’), which Orel (II: 131-132) correlates unconvincingly with Alb qersë ‘fallow land’(< PAlb *kerktjā). BER (III: 222, and Mladenov) correlates the words with OInd krúñcati ‘bends’, OIcl hryggr ‘ridge’, hrukka ‘to writhe’, from IE *(s)ker-(s) ‘to cut’ (well represented in Burushaski: -̇skarċ- ‘to cut, cut off’ (B 141). It is curious that the alternation k- : g- is present both in Slavic and Burushaski. In the final analysis it could be a non-IE word. The semantic and phonological equation between Bulgarian, Macedonian and Burushaski is direct and specific. Perhaps it is a compound word which can be derived tentatively internally in Burushaski from kíro ‘sheep (in children’s talk)’ (B 245), which Berger relates to khirgá ‘a call to sheep’, and further kíṣo (< *kírṣo) ‘a call to sheep; sheep (in children’s talk)’ (B 245), also Bur New Burushaski etymologies 51 karéelo ‘ram’ (B 242) and Ys krizí and krózo ‘small cattle (i.e. sheep and goats)’ (BYs 157) and Bur káru ‘male ibex’ (BYs 157), (with k- > g-) girí ‘ibex; wild sheep or goats’ (L 167) (B 154) all from IE *k̂ er- ‘horn’ (in IE also ‘sheep, ram, stag, cow’ (IEW 574) (for the full analysis, see Čašule 2017: 171-172). Thus, the first component could be *kir- or *gir-‘sheep’ and the second component -ča could be the Ys amalgamated case ending -ča ‘in to’, which Tiffou (2014: 63) derives from the inessive -či ‘in’ + -a from the dative ‘to’. Semantically, this is a sound explanation [illness] ‘within the sheep’. If this is the case, the Burushaski word could have been borrowed into Slavic, with Bulgarian retaining best the original specific meaning. It is equally possible that it could be of Indo-Aryan origin. [34] Bur brak ‘crease, wrinkle (also in alluvial sand); narrow path for animals on a mountain; red marks on body (from bandage, ring)’ (B 59) (L 85). There is a direct and precise correspondence within Slavic with Mcd brčka (< *bъrk-ьka ?) ‘wrinkle, crease, fold’ (De Bray 34), also found in some Srb and Blg [bъrčka and brъčka ‘bore’] dialects, in Slk with a meaning of ‘curly hair’, but not widely in Slavic. BER (I: 104) indicates that there isn’t an etymology for this word, which could suggest substratal origin. ESSJ (III: 125) on the other hand, considers a PSl form *bъrčka, which they derive from *bъrkъ ‘moustache’, ultimately from IE *bher- ‘be sharp, pointed’ and thus related to PSl *bъrkati with an unclear basic meaning, perhaps ‘stir’ or ‘dig’ ?, e.g. Mcd brka ‘stir, rummage; to confuse, mix up’ (De Bray 33), (also G 151). In this respect, consider Bur biráq- (Ys braq ét-) ‘to dig’ (B 42) (for a different analysis of the Bur verb, see Čašule (2017: 98-99). The correlation of Burushaski with South Slavic, and especially Macedonian, also more limited in Serbian and Bulgarian, is firm, direct and precise. [35] Bur gir ‘water that flows from a wound; excretion from the eyes in the morning’ (B 153), and the compound girmíċhil ‘water that flows from a wound’ (ċhil ‘water’). It could originate from a previous form *gur as we have ample evidence of a change u > i before -r. There is a remarkable semantically direct and specific correspondence with Mcd gurelka (the root is gur-) ‘excretion from the eyes, esp. in the morning, suppuration’, Blg (mainly in Mcd dialects) gurel, gurla ‘same’, found also in Meglenoromanian, but not elsewhere in Slavic, which could indicate a substratal Balkan origin. BER (I: 295) analyse 52 Ilija Čašule it from an IE *gu-r-ьlъ and relate it to Blg žurja ‘burn’ in the sense of ‘something burnt, dried up’, which BER (561) considers a cross between žarja ‘to burn, scorch’ (< *gērŭ-) and gorja ‘to burn’, which appears to be a somewhat strained etymology. In Bur then perhaps *gēr- > gir < IE *gwher- ‘to heat, warm’, The latter root is well represented in Burushaski: Ng, Ys garúm, Hz garúrum ‘hot, warm; friendly’ (as a noun ‘heat’) and various derivatives (e.g. garú ‘spring’, garí ‘lamp, light, pupil of eye’) (B 148-149 who considers the Bur words autochthonous and not of IA origin). The -m- in girmíċhil could derive from these forms and justify the BER etymology. Consider very tentatively and questionably perhaps Sh gĭróm ‘sweat’, from OInd gharmá ‘heat, sweatʼ (T 4445), with a large degree of semantic latitude if it were a loanword into Bur and phonologically somewhat imprecise. This explanation also does not explain the bare stem in Burushaski. There is yet another possibility that formally girmíċhil may show a direct relation to Bur girmín ‘to write’, which we derive from IE *g(w)hrēi-, *g(w)hrī- ‘smear, scratch’ (Čašule 2017: 131), with Bur gir thus retaining the basic form esp. in the meaning ‘to smear’ = ‘coat or mark (something) messily or carelessly with a greasy or sticky substance; to spread or daub an oily, greasy, viscous, or wet substance on’. Semantically, the structure girmíċhil explicitly includes ċhil ‘water’, which could leave the first component girmi with the meaning of ‘smeared, spread’. Starostin (Burushaski etymology at starling.rinet.ru, accessed 27.05.2018) compares the Burushaski word with Proto-Basque *gor̄ i ‘1. red 2. raw 3. robust, fresh 4. rude, cruel 5. yolk of egg 6. meat of roasted chestnut’ and Proto-Sino-Caucasian *gVrV ‘blood, wound’ (with his question mark, and no examples). He correlates it further in a “Borean” etymology (*kVrV-) with IE *kréuha- ‘blood, gore’, which is semantically less satisfactory than the precise correspondence with Balkan Slavic, but not impossible. [36] Bur ġurċ-́ and ġurċú-, Ys ġórċ-, ġurċ-́, ġór- ‘to dive, to plunge into, sink into’ (L 187) (B 180-181, also ‘to stick in the ground’), ġurċáṣ ‘diver; a type of duck’. The -ċ- < -s- which is absent from one of the Yasin forms could be an extension as in Bur karċi- ‘cut up’ : qar-́ -̇t- ‘scrape, scratch cut’ from IE *(s)ker-(s) ‘cut apart, cut off’ (Čašule 2017: 170-171). New Burushaski etymologies 53

Can be compared with PSl *gurati : especially, directly and precisely with Blg dial. guram se for which BER (I 295) give the basic unique meaning ‘to dive’ and guram ‘bathe a small child’, also gurkam, and Srb, Croat gurati ‘push, thrust, [importantly also] plunge’ (further correlatable with the Bur meaning ‘to stick into’), [Mcd gurka ‘to wander’] without an etymology according to BER who consider separately the Bulgarian verbs from the Serbian and Croat forms. Gluhak (253) derives Croat gurati from IE *gour- < *geu- ‘bend’: Gk gȳros ‘crooked, twisted, protruding’ (IEW gives the forms: *geu-ro-s, *gou-ro-s, *gū-ro-s which could explain the Bur form with -ċ- < -s-), Lith gura ‘a man who walks with a straight neck, even though he walks bent to one side’, Lett gūrât ‘move slowly’, gūrāties ‘to shake, to wobble’. The correspondence of Burushaski and esp. Bulgarian but also Serbian and Croatian (where it could be a Balkan substratal word) both phonologically and semantically is remarkable. [37] Bur -̇-gat- ‘to drive s.thing into s.thing, drive into (wedge, pointed object)’ (L 38) (B 150), with the common Bur voicing: k > g. There is a direct correspondence with a very productive South Slavic verb: Mcd, kači ‘to hang on a nail, to drive in a nail, a post’ also ‘to lift, raise, to put up, to climb’, zakači ‘to hook up, to pin up’ (De Bray 209), Blg kačvam ‘raise, lift, to load’, Srb and Croat kačiti, dokačiti ‘to reach’, zakačiti ‘to pin up’, okačiti ‘pin on’ (in Srb, Croat and Mcd with many prefixes), and the semantically removed Sln kačiti ‘to irritate’ (BER II: 290-291). There is no clear or definitive etymology for the South Slavic words. Skok (1974, II: 10-11) compared them with Rom a acăt̜ á and a agăt̜ á ‘to pin up, attach, climb’, which is considered to be of Balkan substratal origin (Illyes 1988: 236), i.e. very problematically with Lat captiare ‘hunt, grab’ < capere ‘seize, grab’. Mladenov (in BER II: 291) sought a highly unlikely correlation with Grm hangen, Eng hang, Hitt gang-, kank- ‘hang’ and Pokorny (IEW 538: *keg-, *keng-, *kek-, *kenk-) suggested a comparison with Russ kogotь ‘nail’, USorb kocht ‘thorn’. While we don’t have a definitive etymology for the Burushaski verb or the South Slavic developments, the correspondence between them is remarkable. It also seems that the link with Macedonian but also with Romanian is the most precise one. 54 Ilija Čašule

The Romanian attestation indicates strongly that this is a Balkan substratal word. [38] Bur durmúś y. ‘sorrow, mourning’, durmúśa- ‘to be anxious, worried, grieved’ (L 146: durmušāyas) (B 126). The Bur verb derives possibly from: *durm-us-yas i.e. from a noun *durmus. Can be compared directly and precisely semantically and formally with the unique Macedonian verb se durmi ‘to frown, scowl; also overcast, rain-cloudy’ (De Bray 117), and further: Lith su pa- dúrmu ‘stormy’ (only with prefix) and perhaps more distantly (without -m) (and much less likely) with Russ, Ukr and Bylruss durь ‘stupidity, madness’, or Srb duriti se ‘to infuriate’. The Gk doũros ‘savage’ does not fit semantically or formally (Orel 2011: 329 rejects decisively the Greek example on phonemic grounds) (BER I: 449). Without a firm Indo-European etymology. The exact correspondence between Macedonian and Burushaski is remarkable as in in a significant number of etymologies (see Čašule 2017a: 88-90). [39] Bur phéero ‘traitor, one who plots to murder, conspirator, assassin’, in Ys phéru, phéro also ‘maggot, weevil’ (Tiff 246) (L 290) (B 328) and further L (289) pherēi, phirēi ‘to plot to murder, conspiracy, high treason’. Tiffou (246) suggests an interesting but questionable link with Hz Ng phíri ‘a black insect that lives in water’, but the vocalism does not correspond well, and the semantics is strained. Berger points to OInd *phirati intr. ʻ moves, wanders, turns ʼ, which is semantically distant and not accepted by Tiffou. Consider the close correspondence with the unique Mcd west. dial. also colloq. opere ‘to kill’ < perne ‘to hit’, also pere ‘to wash’ (derived by all etymologists < ‘to beat the clothes’), which is from PSl *pьrati ‘to hit’, e.g. OChSl pьrati, Blg perja, Sln, Srb, Croat, Czech prati, Pl, USorb, Slk prać, Russ prat’ and this from IE *per- ‘to hit’, also found in Alb pres ‘slaughter, slay’, Lat premō ‘to press, squeeze’ (very productive in Lat), Lith pertī̃ , Lett pert ‘to hit’ (G 499-500, who suggests Nostratic origin). In the highly Balkanised Macedonian there is also perdaši, operdaši, isperdaši ‘to beat, thrash’ (De Bray 190) and tentatively and uniquely (Prilep dialect) oparak ‘crude, boorish, ill- bred, rude’ (BER IV 896), and the unique word piralka ‘battledore’ (for laundering clothes). This is undoubtedly an autochtonous Burushaski word of Indo-European origin. Yet as in many other instancesm, the New Burushaski etymologies 55 correlation with Macedonian where it is very productive, is the closest semantically and most direct. [40] Bur Ys ḍam- -̇t- ‘to hunt in a group’, Hz Ng ḍam- -̇t- in the sense of ‘expel, hunt animals’ (Tiff 94) (with b > m, which is a common Bur change). Corresponds directly with Mcd demne ‘to lie in wait, to watch over’ (even in the change b > m, also izdemne ‘catch unawares’ (De Bray 96), found in OChSl oudebenъ ‘caught unawares’, Blg debna (mostly in Mcd dialects) ‘to watch secretly (in order to attach or grab s-thing’, Srb debati ‘stalk’, Russ dial. debetь ‘to carry on stubbornly with s-thing’ but not found elsewhere in Slavic. It is essentially a South Slavic development. Can be derived together with Slavic from IE *dhebh- thus cognate with OInd dabhnōti ‘to deceive’, Av dab- ‘to deceive’, perhaps also Grm tappen ‘to grope’ (BER I: 329). [41] Bur tatáp ‘to wash (clothes by beating them)’, taptáp -̇t- Hz Ng ‘to tap, to beat lightly’ (‘tippen an, leicht schlagen’) (also in Shina taptáp only in the second meaning) (B 420, who considers it an autochthonous word and with a question mark relates it to 1tap ‘leaf’, also of IE origin, an explanation that shouldn’t be rejected outright, even if semantically tortuous. Can be compared initially with IE *tap- ‘to press down, to trample’: Skt saṁ-tapati ‘to oppress, to torment, to torture’ (semantically distant), OIcl þefja ‘to stamp’, Gk tapeinós ‘lowly, humble’ (semantically distant) (IEW 1056). In PSlavic *tepāti, *tipāti and very productive in Slavic and South Slavic, particularly e.g. Mcd tepa ‘to beat, to thrash, colloq. to lick; to kill, to win’, otepa ‘to kill’, se otepa ‘become exhausted; commit suicide’, se tepa ‘to fight’ (De Bray 583), and the dim. tepka ‘diminutiv of tepa’, also especially Blg tepam ‘to beat’, (in many respects similar in its dialects to Mcd), also ‘make a woollen cloth denser by pouring water over it and beating it with special wooden hammers’ (BER VII: 947). The Serbian tipati ‘reach’ is sometimes included but it is semantically divergent. And further Russ (only dialectal) tipatь ‘tap lightly, peck, pinch’, Cz tipati se ‘do something slowly’, which could be independent formations of sound symbolic origin. The Burushaski verbs correspond remarkably and specifically with Bulgarian and Macedonian (also more limited with Russian), which could be an indication of substratal origin in these languages.

56 Ilija Čašule

3.4 Correspondences with Phrygian The following Burushaski word has been analysed extensively in Čašule (2017a: 213-215) and here we provide yet another new etymological interpretation which appears to link it more closely with Phrygian but also with Slavic: [42] Bur qhimóor (Hz, Ng), i.e. xumár, xomór (Ys) (secondary form in Ys, Tiffou 2014: 189) (also found in Khw as xumōr) – ‘desire, longing, lust; appetite’ (L 243) (B 356). We find an exact and remarkable phonological correspondence with the Phrygian gloss kimeros explained by Hesychius as ‘noũs’ – ‘a mind, a desire’. As pointed out by Neroznak (147), the Greek equivalent can also have the meanings of ‘sense, thought, desire, intention, will’. Consider also PSl *čemerъ, *čemera esp. Mcd čemer ‘bitterness; gall, wormwood; distress, affliction, heartbreak’ (De Bray 657), čemree (verb) ‘to pine, to long; miss, to be homesick; to mourn’, Blg čemer ‘worry’, Sln čemer ‘poison, inflammation, weak will’, Cz čemera ‘ugliness’, Slk čemer ‘weakness’, Pl dial. czemier ‘wormwood’, Russ dial. čemer ‘headache, stomach ache; poison’, Ukr čemer ‘an illness in horses’, Byrss čэmer ‘bitterness’. Compared with OHG hemera ‘wormwood’, Lith kẽmeras ‘hemp’ from an IE *kemero-, *komero-, from IE *kem- ‘to press, compress’ (G 175), from which also PSl *čamiti and especially Mcd čmae ‘to languish, pine’, Croat čamati ‘to be tormented, suffer’, Blg čamav ‘ill’, further Lett kamuôt ‘press’ (G 171). Mallory-Adams (265) include only the plant name, in a major oversight, and indicate that it is “probably a late word in at least the west and center of the Indo-European world. This is an extremely important direct and precise correspondence between Phrygian and Burushaski, both phonematically and semantically and it is a very strong indication of the relationship that exists between the two languages. Semantically, Macedonian, where the word is most productive, but also Slavic in general fit best in this equation. The plant name would have certainly been secondary. New Burushaski etymologies 57

The following two etymologies involve an initial z- which is atypical both of Phrygian and Burushaski:11 [43] Bur zaṭ ‘wide open (of eyes)’, (also in Sh), zaṭ man-́ ‘with eyes wide open, staring’, zazaṭ man-́ ‘same’ (L 390) (B 484). Can be compared tentatively with Phrg zetna ‘gate’. Heringa (apud Neroznak 155) compared the Phrygian word with IE *ghed- ‘opening’ (also OIcl gatt ‘opening’ from which Bur has -qhát ‘mouth, opening’ (see Čašule 2017: 213), also -ġaat in ġaṅġaato ‘opening of a big hole, a big mouth’, first component from IE *ghan- ‘to open mouth’. Haas (apud Neroznak 155) suggested an ancient Asia Minor origin. It would seem that the z- is of expressive nature, as Burushaski has two variants. [44] Bur zamqán NH zanqán ‘metal jar with long neck for heating water and tea making, at a corner of the hearth’ (B 482). The second component -qan could be related to Bur qaṅ ‘small hole, hollow’ (< *qan- + -ko). Can be compared very tentatively with the Phrygian gloss zeuman ? ‘stream, ‘fount’ (Neroznak 155). who proposes origin from IE *ĝheu- ‘to pour’, OInd homan- ‘sacrifice’, juhṓti ‘pours into the fire’, Thrac zetraia ‘pot’ which matches the Bur development very well. Another less likely possibility is: 2saí pl. 2saímiṅ NH ‘a small spring’ (B 372). Can be compared tentatively with IE *sei-, *soi- (in Wat 73: *sai- < *seh2i- ‘thick liquid; possible root’), in IEW 889, given as ‘to drip, to run (of water), to be damp’: with l-formant: (in river names Ven Silis, Silarus, Ligur Silarus, Illyr Silarus, Sp Sil, MIr silid ‘drips, flows’, partially contaminated with *sel- ‘move’ (see in IEW under *su̯ el-), OSax sioloþ ‘sea’; Lith séilė ‘saliva, slobber’, and note esp. with the m-formant: Cymr hufen ‘cream’ (*soimeno-), OHG, NHG seim ‘honeycomb’, OIcl seimr ‘a slice of honeycomb’, ablaut. simi ‘sea’, Dan sima av ‘to trickle out’, and from the suffixed form *sai-mn̥- > Gk haima ‘blood’ (IEW 889: “probably the base for *seikʷ- and *seip- ‘pour out’”).

11 Note here also the correspondence between Phrygian azenu ‘beard’, azen(wa) ‘jaws’ and Bur -sán ‘chin’ where both languages unexpectedly reflect a satem development, and cp. with Gk geneiás ‘beard, chin, cheek’, Lat gena ‘cheek’. 58 Ilija Čašule

Once again we may have a situation whereby the singular form, i.e. the m-formant could have been retained in the plural, i.e. Bur 2saí pl. 2saímiṅ from a sg. *saim- (see also ċhil). The position of the stress prevented the monophthongisation.

3.5 Correspondence with the Balkan languages of possible pre-Indo- European origin [45] Bur ṭiṅán (L also notes forms with t- in Biddulph and Leitner), pl. ṭiṅáyo also ṭiṅ (with an inorganic -n- or with anticipation of the nasal, or by anticipatory assimilation ?), in Ng ṭigán ‘1. egg. 2. a lump of butter’ (L 352) (B 446). The Nager form could be the older one. Can be compared with some semantic latitude with MGk tigáni ‘frying pan’ < Gk tḗganon or tagēnon ‘frying pan’ and further tagēni-as ‘pancake’, tagēnizō ‘to fry in a pan’, (an old technical word with an unclear etymology and found in comic texts, quite possibly of Pre- Greek origin: Beekes II: 1443-1444), borrowed into Mcd, Blg, Srb tigan ‘frying pan’ (with many derivatives), Alb tigán ‘frying pan, pot’, Rom tigáie ‘same’, Arom tigáne ‘frying pan; pancake’. Bulgarian has also tiganiče ‘tadpole’, which might be tentative evidence of an earlier meaning of ‘egg’, i.e. ‘hatched from the egg’. Especially important and widespread from this stem are nouns denoting names of savoury (more rarely sweet) doughnuts and pancakes, where the main ingredient by definition are the eggs: e.g. Blg, Mcd tiganici ‘doughnuts, made from flour, two-three eggs and a little bit of salt’, also ‘a type of fried doughnut with eggs and soda’ (BER 8: 28-29). The semantic development in the Balkans could have been ‘egg’ and ‘hatched from egg’ > ‘egg pan’ > ‘egg doughnut’ with the initial independent meaning of ‘egg’ lost. The Burushaski meaning of ‘a lump of butter’ appears to also point to the frying process. The phonological correspondence is remarkable.

3.5 Discussion Even though these latest etymologies analysed in this article are only 25 in number and the criterion for their selection is chronological, they display the same stratification as the rest of the 507 (and as many derivatives) identified correspondences between Burushaski and Indo- European. These etymologies also strengthen significantly the case for an ultimately Balkan provenance of Burushaski – as the probable New Burushaski etymologies 59

Balkan substratal examples [33-41] show. In [30] the close and direct correlation of Burushaski both with the ancient Balkan language Illyrian and Slavic, but also with Germanic is remarkable. Even in the unique isoglosses with Slavic with unclear etymologies, the South Slavic material is dominant, as in [29] or [31]. The number of precise and unique correspondences with Slavic with this data has increased from 26 to 33 and we should note that there are more in the etymological dictionary. In [9] the closest link is with Slavic. In [8] the specific derivational parallel with Albanian is very important. In [7] the direct correlation is with Germanic. The direct correspondences with Phrygian [42-44] are very important in relation to the other evidence of the close correlation between Burushaski and Phrygian. The phonematic correspondences in these examples are systematic and fully consistent with those we have established many years ago, between Burushaski and Indo-European. Semantically, the correlations are almost all direct, without any semantic latitude: (e.g. ‘spoon’ : ‘spoon’; ‘pail’ : ‘pail’; ‘many’ : ‘many’, ‘insult’ : ‘swear at’; ‘pustule’ : ‘pustule, scar’; ‘desire’ : ‘desire’, ‘dirty’ : ‘dirty’; ‘hair’ : ‘hair’; ‘cloth’ : ‘cloth’, ‘to agree’ : ‘to agree’, ‘defecate’ : ‘have diarrhea’; ‘to grow’ : ‘to grow’; ‘to eat’ : ‘to eat’; ‘to hide’ : ‘to cover’; ‘a bat’ : ‘a bat’; ‘weed’ : ‘weed’; ‘to dance, to play’ : ‘to dance, to play’; ‘overhanging rock’ : ‘overhang’; ‘piebald’ : ‘piebald’; ‘a disease in sheep’ : ‘a disease in sheep’; ‘wrinkle’ : ‘wrinkle’; ‘to dive, plunge’ : ‘to dive, plunge’. In [10] in what is a rich polysemous stem, Burushaski contains all the meanings postulated by Pokorny for Indo-European. In the final analysis, one of the cardinal questions is how to reconcile the 32 unique and direct isoglosses between Burushaski and Slavic, the South Slavic and Balkan material and the over 30 unique isoglosses between Burushaski and Phrygian. While this aspect needs to be studied more carefully in the future, we can venture to say perhaps speculatively that in deep antiquity the ancestor of Burushaski could have existed in a symbiosis between Ancient Phrygian and Ancient Slavic, possibly in the (Northern) Balkans. Furthermore, the relatively isolated position of these Slavic words could indicate that historically they were borrowed from Burushaski. Contrary to what some critics have claimed, we have not looked exhaustively at Pokorny’s dictionary, and there will be most certainly 60 Ilija Čašule more Indo-European correspondences with Burushaski, which is turning out to be much more Indo-European than we thought at the outset.

4 The origin of the ethnonym Burúśo, Burúśin and the names of the language Burúśaski, Brugaski and Miśáski

There is no definitive etymology for the ethnonym Burúśo (Ys Burúśu), Buruśin ‘Burushaski speaker’ and the name of the language Burúśaski (B 491). Berger (2008: 134-136) notes that Burúśo could be derived from *Burúśio and ultimately from *Purúśo and correlates it with Prrúśavā found in Saka inscriptions, yet note from the 8th century the Tibetan form Bru-ža (Bailey 1968: 71f.) (Berger 1985: 37, who states that it is not fully certain whether the reference is to Burushaski, this reservation also holds for the Saka inscription) (Edel’man-Klimov 1970: 10). He compares it with Skt puruṣa ‘man’ (T 8289), although he acknowledges the difficulty in deriving -ś- from a -ṣ- form and considers it a folk etymology. While not impossible, the etymology has several weaknesses – it is not immediately transparent why the Khotanese document would use a Sanskrit word that means ‘man’ to refer to the Burusho which is semantically odd, there are historical indications that the forms with Br- > Bur- are primary and the -ś- : -ṡ- discrepancy cannot be neglected. It also does not explain some words used for the Burushaski language, such as Brugaski. While the change p- > b- is well represented internally in modern Burushaski, there are also significant examples of an alternation b : p (see Čašule 2017: 5) which could suggest that there may have been two variant forms of the ethnonym. Compare e.g. with the two names for the Phrygians: Greek Phruges < original Phrygian Bruges. We propose two possible etymologies. There is a tentative possibility that Burúšaski may derive from Bur buúri ‘crest, top of hill, summit, peak’ (B 66). From IE *u̯ er- ‘high raised spot or other bodily infirmity’, zero-grade form *u̯ r̥ - (Wat 99), with the change w- > b- (see the multitude of examples in Čašule 2010: 6-8). It is further correlated by Berger with Bur -úri (Hay uru) and -úriṣ ‘crest, ridge, mountain peak; prong; fingernail’ (in LYs 19 also ‘claw’). There is an New Burushaski etymologies 61 interesting correspondence with the Phrygian gloss in Neoptolemus orū ‘up, on top’ (derived from a substantive *oros), which Diakonoff- Neroznak (D-N 127) derive from the same root as Burushaski. Thus we would have *bur-iṣ or *bur-is ‘top of hill’ ~ ‘high land’ + the relational suffix -yo and the suffix -(a)ski, i.e < *bur-iṣ/s- yo-ski and with assimilation Burúšaski, this giving the meaning ‘highlanders, mountain people’ (yet with the same -ś- : -ṡ- issue) (etymology accepted by Eric Hamp). Another firmer etymology, which accounts for all forms, could seek a correlation of Burúšaski with the original names of the Phrygians and their tribes Briges, Brikes, Bryges = Bruges, Brugoi [ > Gk Phruges], Brekun, Berekuntai (Neroznak 142), especially because our analyses have shown that Burushaski and the Phrygian language share over 30 unique isoglosses and 32 personal names (also in grammar, e.g. the participles-periphrastic constructions in -menos, the e-augment in verbs) which has led us to conclude that the Phrygian language is most probably at the core of Burushaski (for a detailed analysis, see Čašule 2004, 2014c, 2016, 2017). Müller (1844) suggested the name of the Bruges/Briges might be related to the same Indo-European root as that of German Berg (mountain) and Slavic breg (hill, slope, mountain) from IE *bʰerĝʰ- ‘high’ and *bʰerĝʰ-o-s ‘hill, mountain’ and further Alb burg ‘coast’, Av barəzah- ‘mountain, height’, Arm berj ‘height’, TochAB pärk ‘to raise, elevate’, OInd br̥ h-ant ‘big, high’, Cymr bera ‘heap’, OLat forctus ‘strong, firm’, Hitt parkuš ‘high’, i.e., AncMcd toponym Berga, Illyr Berginium, Thrac Bergoulē (IEW 140-141) (the same interpretation is suggested only for Berekuntai in Neroznak (Ibid). Burushaski has from this IE root Ys bérkat ‘summit, peak, crest; height’ (BYs 133) (LYs 49) (rg>rk, according to Berger’s rule which states that “after r media are as a rule voiceless’ (B I: 19.24). Consider here the Burushaski male names, with -g- (an older state) Birgáo and Birgán (B 490) closely correlatable with the AncMcd male name Byrginos and Phrg Brygos (Čašule 2004: ex. [34]), most likely related to the ethnonyms above. A Burushaski native speaker (JB) informs me also of the Burushaski name Birgóśikuċ from the tribal ethonym Birgóś. Relevant here is the widespread Burushaski alternation i : u/_r. Particularly central, interesting, direct and remarkable is the exact correspondence between one of the current names for 62 Ilija Čašule

Burushaski, quite possibly the oldest one, i.e. Brugaski (Mushtaq 2016: 1) (Mushtaq 2012: 15) (Sheikh and Jan 2016: 1) and the Phrygian ethnonym Bruges, Brugoi [Bruges > *Bruges-ski or rather Brugoi >Bruga-ski12 (in Bur IE oi > a)]. We propose that Burúšaski is a derivative of this form, with an insertion of -u- (< -i-)13 in the first syllable, as the group bris not all that common and in some cases an -i- is inserted between b and r. Berger (2008: 135) points out that in everyday quick speech Burúšaski is pronounced Brúšaski a form also endorsed by some native speakers. The development would be from *Bhrug/k-i̯ os- > Buruśo.14 For the change ĝi̯ > ś see example [11]. -i̯ os is the Indo-European suffix which creates adjectives from noun stems, and the Burushaski suffix - yo we have identified15 has the same function. In Burúšaski, the a < o in unstressed syllable. The Bur suffix -iski (B I: 19.8-19.9) 16 is of Indo-European origin and corresponds to IE *-isko, compound adj. suffix, forming diminutives and relative adjectives denoting origin in Slavic, found also in Baltic, Germanic and Thracian (Čašule 2017: 227). The Greek suffix -iskos is used only with a diminutive meaning. The form Burúśin pl. Burúśo ‘Burushaski speaker’ is the only example with a suffix -in, which parallels remarkably the PSlavic

12 After our analysis we came across the mention of N. Mitevski (p.c. to I. Mosenkis) who has also compared Bur Brugaski with Phrg Brúgoi. 13 Note e.g. bráġu : biráġu, braq : biráq, branj : biránj (Tiff 49), bréspat (Sh) > Bur biréspat (Tiff 45). 14 Another (weaker) possibility is Phrg Bruges > *Brugs > *Bruks- > *Bruś- > Burúś-aski. For ks>ś in Bur, note e.g. śiráu ‘(of sky) completely clear, cloudless’ (BYs 178) derived from IE *k̂ sēro- < *k̂seh1-ro- ‘dry; bright (of weather)’ (M-A 170). 15 Other examples of Bur forms with a -yo suffix are: hamíśo ‘a small insect that goes in the lucerne’ (L 192) (B 189) derived from IE *h1empís ‘gnat, stinging insect’; mámayo from máma ‘mother’ (B 277); láṣu Ys ‘liar’ (BYs 161) < IE *lugh-i̯o ‘liar’ < *leugh- ‘to lie’ (G 370-371); láṣo (L laṣu) ‘gluttonous, glutton, greedy’ (also in Sh) (L 248) (B 264) < IE *las- ‘be greedy, lascivious’ (M-A 157-158); huyés (sg and pl) ‘small cattle (i.e. sheep and goats)’ (B 209) (L 211) and huỵóo ‘wool-bearing animal, sheep’ (B 209) < *huyyoo (with yy > ỵ) which correspond directly with IE *h2óu̯is ‘sheep’ (M-A 510); karóoỵo Ng ‘with curved horns’ (B 242) < IE *k̂ r̥ -i̯ós ‘horned’ (M-A2 137); the personal name Mośo which Berger derives from mos) (B 503). 16 For example: from Nagér > Nagériski, from gus ‘woman’ > guśíski, hir ‘man’ > hiríski etc. (Berger I: 205). And further Burushaski: -́sk, NH -́sko, Ys -ís ‘young (of animals), young one; also jokingly for children’, e.g. buś isk ‘kitten’ < buś ‘cat’ (L 316) (B 380). New Burushaski etymologies 63 suffix -inъ, an adjectival and nominal suffix which meant ‘of, pertaining to’ < IE *iHnos. For example, Mcd Bugarin ‘Bulgarian m.’ pl. Bugari ‘Bulgarians’; Rusin ‘Russian m.’, pl. Rusi, ruski ‘adj. Russian’. The -n- is lost in the plural as in the Burushaski example, and with possessive meaning: Milka – Milkin ‘Milka’s’. Berger (2008: 134) explains the suffixal -in as an instance of the indefinite article, which, however, in Hz Ng is -an, and in Ys -en h and -an x,y (Tiff 98). The correspondence between Burushaski terms Brugaski (> Burúšaski) and Phrygian Bruges is direct, remarkable and precise, most probably with a shared meaning of ‘mountain people, highlanders’. The Burushaski language is also referred to with the endonym miśáski (Ethnologue), (a form not found in Berger, Lorimer or Tiffou) from the 1. p. pl. pers. pronoun mi- + -śa-ski in the sense of ‘our language’. The pronoun: mi ‘we’ (gen.-erg míi; dat. (reduplicated) mímar, abl. míiċum) and the pronominal prefix mi-́ /mí- / mé- / mée- (B 286) can be correlated directly within Indo-European with Arm mek', Blt-Sl *mes e.g. OPrus mes, Lith mẽs and PSl *my ‘we’ < IE *me- (G 407)17 (Fortson 2004: 127) (possibly in both cases from an older Nostratic *mä < *mi ‘I’ (Gluhak 407-408) (see also Čašule 2017: 195 and Chapter 1. [2.3]). The Burushaski pronominal prefix mi-́ /mí- / mé- / mée- signals that the forms with -e- are older (and from mée- > mi) and could go back to *mes. The suffix -śáski would be by analogy with Burúšaski or from *mes-yo-ski, with the IE suffix - ĭo.18

17 For the IE 1 p. pl. reconstruction, note Szemerényi (1996: 8.4.3): *u̯ei- and *n̥s-me- s; GI 254: IE *mes- alongside with *u̯ei- – also in Schmidt (1978), with *u̯ei- considered younger; in Katz (1998), 1. p. pl. *u̯éy(e)s, *mes. Very pertinent is the discussion by Kapović (2006: 154-155) who carefully weighs the evidence for considering the Balto-Slavic and Armenian forms, unique within Indo-European, either as an archaism, which is the dominant view he reluctantly seems to accept, or as an innovation from the older widely attested IE *u̯ei̯-(e) with m- developing by analogy with the oblique singular stem or under the influence of *-m in the 1 p. pl. verbal endings. This is a rather vexed question which cannot be adjudicated here. 18 Consider the direct parallel with the derivation of PSl *nāšь ‘ours’ < *nas + *i̯ o (BER IV: 576). 64 Ilija Čašule

It is common for ethnic groups to refer to their language as ‘our language’, e.g. in parts of Macedonia and Serbia the population refers to their language as naški ‘ours’.19 The etymological analysis in this section fits rather well with the discussion and evidence on Burushaski and Phrygian and Slavic correlations.

Abbreviations of sources cited

B = Berger, Hermann. 1998. BER = Georgiev, Vladimir et al. 1971- BYs = Berger, Hermann. 1974. E-K = Edel’man, Džoi. I. and Klimov, Georgij. A. 1970. ESSJ = Trubačev, Oleg. 1974- G = Gluhak, Alemko. 1993. IEW = Pokorny, Julius. 1959. L = Lorimer, David L.R. 1938. L I= Lorimer, David L.R. 1935. LYs = Lorimer, David L.R. 1962. M-A = Mallory, James P. and Adams, Douglas Q. (eds.). 1997. M-A2 = Mallory, James P. and Adams, Douglas Q. 2006. T = Turner, Ralph L. 1966. T-P = Tiffou, Étienne and Pesot, Jurgen. 1989. Tiff = Tiffou, Étienne (2014) Wat = Watkins, Calvert. 2000. Will = Willson, Stephen R. 1999.

19 Note also the endonym of the Macedonian ethnic group Mijaci which also derives from the first person plural pronoun mie ‘we’ (BER IV: 149). New Burushaski etymologies 65

References

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Whence the Five Fingers? A philological investigation of Laghukālacakratantra 5.171‒173ab as quoted in sMan bla don grub’s Yid bzhin nor bu

Hong LUO1 Sichuan University

Abstract

The disagreement regarding the correct size of a Buddha image between the Kālacakra tradition (Dus ’khor lugs) and the Saṃvarodaya tradition (sDom ’byung lugs) is a significant and

1 I dedicate this article to my tutor Prof. Bangwei Wang on the occasion of his seventieth birthday. The first draft of this article was a paper presented in 2012 at the Fifth International Conference on Tibetan Archaeology & Arts held in Beijing. It was revised and presented a second time at the Asien-Afrika-Institut, Hamburg, in 2014. First of all, I would like to thank all the kalyāṇamitras met in Phun tshogs gling in August 2012; my communication with them sparked my interests in this topic. To all colleagues who supported my research on this subject and commented on my earlier drafts, I also own many thanks. Special thanks go to Prof. John Newman, who read my earlier drafts and offered very valuable comments. I would also like to thank Prof. George Cardona and Prof. Leonard W.J. van der Kuijp for reading and commenting on my most recent draft. Moreover, my appreciation goes to Ms. Cynthia Peck- Kubaczek, who corrected my English and made valuable suggestions. Needless to say, any imperfections and errors that remain are entirely my own. The final phase of my study on this topic was funded by Sichuan University (project number 2018hhs- 61) and Sichuan University Research Cluster for Regional History and Frontier Studies (project number xkqzd2018-06). 74 Hong Luo recurring theme in the history of Tibetan Thangka painting. While the latter specifies 120 fingers as the correct height of a Buddha image, the former claims that it should be 5 fingers more. Taking as a departure point two and a half verses from the Laghukālacakratantra that are quoted by sMan bla don grub (15th century), arguably one of the most prominent trailblazers of Tibetan styles of Thangka painting, we observe: firstly, that in his De gshegs yid nor (a revised and more developed version of bDe gshegs yid nor) sMan bla don grub quotes verses 5.171‒173ab of the Laghukālacakratantra; secondly, Laghukālacakratantra 5.172a as attested in De gshegs yid nor may have been quoted from the new Jo nang translation of the Laghukālacakratantra, although this particular pāda offers the philologically insupportable and hermeneutically inconsistent reading of 125 fingers; and thirdly, in India, the divergent iconometric systems found in the Laghukālacakratantra and the Saṃvarodayatantra had already reached a compromise, and so the discrepancy between the Kālacakra tradition and the Saṃvarodaya tradition as reflected in the Tibetan materials may in fact have been introduced by the new Jo nang translation of LKCT 5.172a, presumably, in much the same way as the gzhan stong versus rang stong controversy was motivated by the new religious term (chos skad) gzhan stong.

Keywords: Buddhist Iconometry, sMan bla don grub, Dus ’khor lugs, sDom ’byung lugs, The Laghukālacakratantra, The Vimalaprabhā, The Saṃvarodayatantra.

The figure of sMan bla don grub (15th century, henceforth, sMan bla)2 marks the emergence of the Tibetan style of Thangka painting. The treatise Yid bzhin nor bu3 attributed to him, with its well-balanced treatment of both theoretical and practical issues, is arguably the first systematic work on iconometry in Tibetan. Among many other things, the work examines a significant and recurring theme in the history of Tibetan Thangka painting, namely, the divergent views of the Kālacakra tradition (Dus ’khor lugs) and the Saṃvarodaya tradition

2 Jackson 1996: 43, 82‒83. Cf. ’Dar dbon nyi shar 2012, which reexamines the date and epithet of sMan bla, his later namesake, and the place where the Yid bzhin nor bu was finalized. 3 The common part shared by the two texts, i.e., the bDe gshegs yid nor and the De gshegs yid nor mentioned below. A philological investigation of Laghukālacakratantra 75

(sDom ’byung lugs) regarding the correct size of Buddha image. 4 While the latter asserts that the height of a Buddha image should be 120 fingers, the former claims that it should be 5 fingers more. The fourth chapter of the Yid bzhin nor bu deals exclusively with this topic. Given sMan bla’s dates and his significance, we may safely say that this particular chapter represents an early phase of Tibetan scholars’ reflecting on the divergent iconometric systems as given in the Laghukālacakratantra (henceforth, LKCT) and the Saṃvarodayatantra (henceforth, SUT). It seems that the sources of this disagreement can be traced back to Indian scriptures, but it is not yet fully clear ‒ or rather, it has not yet been fully investigated ‒ what caused this disagreement and how it moved from India to Tibet. As a first attempt to deal with this issue, taking as our departure point two and a half verses from the LKCT quoted by sMan bla, we shall demonstrate that finding a compromise for this disagreement was probably long a concern of the exegetes north of the Himalayas. The arguments and the unspecified yet apparent counter-arguments attested in the treatises of sMan bla as well as those of later Tibetan scholars feature indigenous peculiarities that are well worth a first investigation, one that can be deepened in the future. The following three questions will be examined: 1. Was sMan bla quoting LKCT 5.171‒173ab in his Yid bzhin nor bu? 2. What is the source of LKCT 5.172a as quoted in Yid bzhin nor bu? 3. How and where did the divergence and conflict between the Kālacakra and Saṃvarodaya traditions arise?

1. Was sMan bla quoting LKCT 5.171‒173ab in his Yid bzhin nor bu?

In the De bzhin gshegs pa’i sku gzugs kyi tshad kyi rim pa’i don gsal bar byed pa’i gzhung lugs yid bzhin gyi nor bu (henceforth, De gshegs yid nor)5 based upon the Zhol blocks carved in 1927,6 verses 171‒

4 There seems to be no Sanskrit equivalent of Dus ’khor lugs, nor of sDom ’byung lugs. It remains to be investigated when and where these terms first came into use. 5 The title appears towards the end of the statement which clarifies the aim of the treatise is De bzhin gshegs pa’i sku gzugs kyi tshad kyi rim pa’i don gsal bar byed pa’i gzhung lugs yid bzhin gyi nor bu (De gshegs yid nor: 3r5‒6), it differs from the title on the cover page: bDe bar gshegs pa’i sku gzugs kyi tshad kyi rab tu byed pa yid 76 Hong Luo

173ab from the fifth chapter (Jñānapaṭala) of the LKCT7 are quoted by sMan bla as a witness of the Kālacakra tradition. However, in the bDe bar gshegs pa’i sku gzugs kyi tshad kyi rab tu byed pa yid bzhin nor bu (henceforth bDe gshegs yid nor), which is also attributed to sMan bla, published in 1983 by Bla ma Zlaba and Shesrab gyaltsen in Gangtok, Sikkim,8 these verses are not cited, nor are the Kālacakra and Saṃvarodaya traditions mentioned. The wild discrepancies between these two texts,9 including their different titles and other substantial differences regarding contents and structure,10 would at first glance lead us to believe that they are two different works, works that may or may not be by the same author. It has also been recorded that sMan bla wrote “a brief manual intended for novice painters” entitled bsTan bcos legs bshad nor bu’i ’phreng ba (henceforth, Nor ’phreng).11 Is it possible that one of these two texts is a misidentified version of Nor ’phreng? Probably not: the

bzhin nor bu. We have chosen to follow the former for two reasons: first, to differentiate it from bDe gshegs yid nor, which differs substantially; secondly, the title on the cover page is more likely to have been modified, and consequently it is less reliable. 6 TBRC W19727-I1KG10541-1-62-any. The description on the information page identifies it wrongly with the Zhol edition engraved in 1944. TBRC W29575-5519-1- 88-any is an impression of the blocks cut in 1944. For a brief account of the pros and cons of Zhol edition, see Jackson 1996: 135, n. 272. There are other modern editions, to list a few: Blo bzang phun tshogs 1993, Luo 2005, Karma bde legs 2010, all of them seem to have been based upon the 1927 Zhol edition. We shall for the time being stay with W19727-I1KG10541-1-62-any when quoting De gshegs yid nor. A critical edition of the text is still a desideratum. 7 Zhol 7v6‒8r4. 8 TBRC W24041-3652-1-126. According to Jackson (1996: 423), this was reproduced from a manuscript in the collection of Bla-ma Senge of Yol-mo. There is yet another manuscript bearing the same title in Tucci’s collection; see Filibeck 2003: 415. Tucci’s collection has been transferred from the library of IsMEO to the Italian National Library and currently inaccessible. 9 The discrepancies, it seems, have largely escaped the notice of scholars. Tucci (1949: 293‒94) was not aware of the Gangtok edition, which was published only in 1983. David Jackson’s (1996: 423) identification of the Gangtok edition is inaccurate. When referring to sMan bla’s Yid bzhin nor bu, Cüppers et al. (2012: 5, n. 37) list only bDe gshegs yid nor. 10 For instance, most of the text up to 15v3 in bDe gshegs yid nor does not exist in De gshegs yid nor, and the outline at the beginning of De gshegs yid nor (3r5‒3v2) is not found in bDe gshegs yid nor. 11 Jackson 1996: 104, 113, 423. A philological investigation of Laghukālacakratantra 77 structure of Nor ’phreng12 does not match either of the two Yid bzhin nor bus. And a comparison of the beginning of Nor ’phreng with those of bDe gshegs yid nor and De gshegs yid nor also shows that it is a different treatise.13 On the other hand, despite the textual discrepancies between bDe gshegs yid nor and De gshegs yid nor, their almost identical colophons suggest that there is a close textual relationship between them.14 Both are believed to have been composed by sMan bla. One might imagine that sMan bla composed the two texts over the course of time and thus, that the many divergences bear witness to the development of his thoughts on the same topics. Another possibility is that one or the other is a later redaction of the original text, be it bDe gshegs yid nor or De gshegs yid nor. Tucci was probably the first who noticed the problems in the text corpus attributed to sMan bla and his successors. When listing the texts cited by Klong rdol bla ma (1719‒1805), Tucci remarked on the discrepancies between the rDzogs pa’i sangs rgyas mchog gi sprul pa’i sku’i phyag tshad, which he considered a fragment of the Legs bshad ’od zer brgya phrag written by sMan bla,15 and a book entitled bDe bar gshegs pa’i sku gzugs kyi tshad kyi rab tu byed pa yid bzhin gyi nor bu, which, though ascribed to dPal blo bzang po, he took to be a later revised version of sMan bla’s Yid bzhin nor bu. As Tucci writes:16 The book was printed in dGa’s ldan p’un ts’ogs gliṅ; the author is dPal blo bzaṅ po, who re-edited the works of sMan t’aṅ pa, whose incarnation he considered himself to be. He is quoted by the Fifth Dalai Lama (ibid., p. 8); when we compare this treatise with the fragment of his predecessor, a verbal correspondence is noticeable,

12 Jackson 1996: 113. 13 The published edition mentioned by Jackson (1996: 423) is not available to me. The comparison is based upon the quotation of Nor ’phreng in Jackson 1996: 134, n. 255. 14 Jackson (1996: 135, n. 273) reproduced the colophon published in Blo bzang phun tshogs (1993: 32). Moreover, the colophon of Nor ’phreng is nearly identical; see Jackson 1996: 133‒134, n. 253. 15 Tucci 1949: 293. A lingering doubt remains about Tucci’s identification of the title, which is taken literally from the colophon of the fragment. This phrase sounds more likely to be a tacit reference to the Legs bshad nor bu’i ’phreng ba attributed to sMan bla. 16 Tucci 1949: 294. 78 Hong Luo

but as I do not possess sMan t’aṅ pa’i complete work, I cannot tell what Blo gros bzaṅ po’s original contribution, if any, amounts to. While there may be other ways to explain the textual correspondence, what is important here is that Tucci named a redactor: dPal blo bzang po, who may be identified with ’Phreng kha ba/Ri mkhar ba dPal ldan blo gros bzang po (16th century), a celebrated figure in the later sMan ris tradition.17 But the fact that the first xylographic edition of Yid bzhin nor bu was carved in dGa’ ldan phun tshogs gling in 1675, almost two centuries after its composition, further suggests that ’Phreng kha ba may not have been the last person who did some work on the Yid bzhin nor bu. The Fifth Dalai Lama Ngag dbang Blo bzang rgya mtsho (1617‒1682) wrote the colophon for the 1675 edition of De gshegs yid nor.18 Two records of this event are also found in the Za hor gyi bande ngag dbang blo bzang rgya mtsho’i ’di snang ’khrul pa’i rol rtsed rtogs brjod kyi tshul du bkod pa dukūla’i gos bzang (henceforth, Gos bzang), the autobiography of the Fifth Dalai Lama.19 It is unlikely that the Fifth Dalai Lama was personally involved in the process of reproducing and redacting the text, but as the chief patron de nom, his opinion or penchant may in all likelihood have been the reason for the new edition of Yid bzhin nor bu.20 This may be particularly true in the case of the variant reading of the LKCT 172a we shall discuss in the next section. As for the direction of the revising, since in De gshegs yid nor21 the materials appear better arranged and the discussion on theoretical matters of iconometry is more in-depth, it would seem more

17 Jackson 1996: 181. 18 Zhol 29v3‒6. Appendix I of Jackson 1996 (399‒400) provides a transcription of three colophons attached to the 1927 Zhol edition of De gshegs yid nor and ’Phreng kha ba’s Cha tshad kyi yi ge. His transcription of the first colophon, that by the Fifth Dalai Lama, is incomplete; it leaves out a large portion of versified text covering a little more than one folio (Zhol 28v2‒29v3). 19 Gos bzang: 379, 433‒34. Only the second account is mentioned by Jackson (1996: 135, n. 272). 20 Cüppers et al. (2012: 5) suggest that sDe srid Sangs rgyas rgya mtsho might have also been involved in this project. 21 In the Gangtok edition of bDe gshegs yid nor, the sentences that serve as structure indicators are incomplete. ’Dar dbon nyi shar (in a personal communication) considers the Gangtok edition a misarranged edition of two iconometric texts, but he did not specify which ones. A philological investigation of Laghukālacakratantra 79 reasonable to assume that De gshegs yid nor is the result of a later revision of bDe gshegs yid nor. Thus, there are unresolved problems with regard to the authorship and identification of these two texts. Nonetheless, we accept tentatively as a working hypothesis that both bDe gshegs yid nor and De gshegs yid nor were written by sMan bla, and that the latter is a more developed version of the former, that is, bDe gshegs yid nor underwent quite heavy revisions during its transmission and become what we now see as De gshegs yid nor. If asking whether sMan bla quoted LKCT 5.171‒173ab in Yid bzhin nor bu or not, we thus would say: sMan bla, to whom the two texts are attributed, quoted the verses in De gshegs yid nor, which is a more developed version of his bDe gshegs yid nor.

2. What is the source of LKCT 5.172a as quoted in Yid bzhin nor bu?

2.1 Textual divergence regarding LKCT 5.172a The quote of LKCT 5.172a (henceforth, 172a) in De gshegs yid nor differs from the published Sanskrit editions, indeed, it is a major divergence that has not received the attention it deserves.22 There is no variant of 172a in the Sanskrit editions. The Tibetan translations as attested by a few Kanjur editions from the two transmission groups, i.e., the eastern group represented by the Tshad pa manuscript and the western group represented by the Thems spangs ma manuscript, however, show differences: viṃśatyekādhikaṃ yac chatam ṛtunavabhir[1] lokamānaṃ narāṇām23 1. ṛtunavabhir BD-B: ṛtunavatir V-C nyi shu ’ga’ zhig lhag pa’i[1] brgya phrag gang zhig dus dang dgu yis mi rnams kyi ni ’jig rten tshad ||24

22 Peterson 1980 (248, n. 5) located the Tibetan text, but did not compare it to the Sanskrit edition in Vira; Chandra 1966. In the same article Peterson points out the ambiguity of the Tibetan translation of 172a, but does not mention the quotation in sMan bla’s work. Peterson’s discussion of the Tibetan translation of 172a, though insufficient, is intriguing, and we shall reexamine her remarks below. 23 [B242][D-B121][V-C374] B represents the edition in Banerjee 1985, V-C, that in Vira; Chandra 1966, and D-B, the pratīkas of LKCT in the Vimalaprabhā edition in Dwivedi; Bahulkar 1994. 80 Hong Luo

1. nyi shu ’ga’ zhig lhag pa’i DFHLNT: nyi shu rtsa lnga lhag pa’i U, om. P A hundred plus twenty, [i.e., a hundred and twenty fingers,] [is the size of the body of Bodhisattvas,] the mundane measurement of human beings [is] the [six] seasons and nine, [i.e., of ninety-six fingers.]25 What is puzzling is that while there is no variant reading in Sanskrit, the Ulaanbaatar edition (henceforth, U) contains the peculiar reading of 125, differing from other witnesses except for the Peking edition (henceforth, P), where it is omitted, as will be separately addressed below in sections 2.2 and 3. What is still more puzzling is that this peculiar reading is also found in De gshegs yid nor: nyi shu rtsa lnga lhag pa’i brgya phrag gang zhig dus dang dgu yi mi rnams kyi ni ’jig rten tshad ||26 A hundred plus twenty-five, [is the size of the body of the Buddha,] the mundane measurement of human beings [is] the [six] seasons and nine. We shall ignore the variant reading dus dang dgu yi, which is clearly a transmission corruption of dus dang dgu yis/ṛtunavabhiḥ. Here the focus will be on nyi shu rtsa lnga lhag pa’i brgya phrag. There is a technical and quite reliable way to determine whether this phrase, which is attested both in U and De gshegs yid nor, might be based upon another yet unknown Sanskrit variant of the root text. The LKCT is composed exclusively in Sragdharā metre. It is a versified text with a fixed rhythm scheme, twenty-one syllables per pāda, with a cæsura after every seventh syllable: - - - - ᴗ - - * ᴗ ᴗ ᴗ ᴗ ᴗ ᴗ - * - ᴗ - - ᴗ - -. 27 It would hardly be possible to fit pañcaviṃśatyadhika, as attested in the Vimalaprabhā (henceforth, VP), or any other ways of expressing the number 125 in related literature, as for instance, in 1b

24 [D119r1][F53r3][H172v2][L131v3][N171v5][Pom.][T207v4][U131v1] D represents sDe dge, F, Phug brag, H, Lha sa, L, Shel dkar, N, Narthang, P, Peking, T, sTog palace, U, Ulaanbaatar. 25 The words in brackets is supplied from the VP. 26 Zhol 8r2. 27 The accented syllables are represented by “-”, the unaccented ones with “ᴗ”; “*” represents cæsura (yati). A philological investigation of Laghukālacakratantra 81 of the Pratimālakṣaṇa (henceforth, PL): pañcaviṃśati-uttaram,28 into the metrical template required at this particular juncture. The rhythm here, as suggested by viṃśatyekādhikaṃ yac chatam, is: - - - - ᴗ - - ᴗ ᴗ. If adopted, however, pañcaviṃśatyadhikaśataṃ yac chatam, would yield - ᴗ - - ᴗ ᴗ ᴗ ᴗ -. We can also rule out the possibility of alternative epithets (abhidhāna, mngon brjod) having been used, since the extremely literal Tibetan translation reflects all the alternative epithets in the rest of this verse, and it shows no trace of such a usage in the first half of this pāda.29 Peterson (1980: 241) has questioned the accuracy of the reading nyi shu ’ga zhig lhag pa’i brgya phrag: Similarly, while the tantra itself does not define an exact total for the combined sor measures, saying only that the buddha figure measures a few more than 120 sor (nyi shu ’ga zhig lhag pa’i brgya phrag gang zhig), the commentaries consistently interpret the buddha figure of the kālacakra system as measuring 125 sor. Obviously, and understandably, Peterson read ’ga’ zhig in the sense of “a few.” But in light of the Sanskrit, a more relevant question would be: Why is eka not translated as ’ba’ zhig, a well-attested equivalent of eka and kevala?30 And one might further wonder whether there was a textual corruption from ’ba’ zhig to ’ga’ zhig due to the scribal similarity between these two words in certain scripts, or whether this was simply due to a poor engraving of the xylographic edition. But the fact is, ’ga’ zhig can indeed be an equivalent of eka,31 though, it seems, this translation is used only extremely rarely. From this perspective, the possibility of a textual corruption from ’ba’ zhig to ’ga’ zhig remains. But, even if this is the case, why, in the western

28 Sakaki 1918: 256. Willemen (2006: 63) reads pañcaviṃśatyuttaram, which is equally impossible. 29 But, given the linguistic irregularity of LKCT as described in Newman 1988, viṃśatpañcādhikaṃ yac chatam, a literal retranslation of nyi shu rtsa lnga lhag pa’i brgya phrag, may not be totally impossible. Indeed, a less wild yet orthographically equally abnormal expression is found in LKCT 4.129b: pañcaviṃśātmakādye, which later finds its way into Abhayākaragupta’s Niṣpannayogāvālī. 30 Negi 4032. 31 Negi 685. There is yet another faint possibility that the translators read eke, which could naturally be translated as ’ga’ zhig. But this would presuppose that the translators either blundered when deciphering the manuscript or the reading before them was entirely different from what has been transmitted to us. We are not aware of any variant reading at this point. 82 Hong Luo group, does only U give nyi shu rtsa lnga lhag pa’i brgya phrag, when other textual witnesses belonging to the same faction read nyi shu ’ga’ zhig lhag pa’i brgya phrag? Transmission corruption cannot convincingly account for such an exceptional difference. Moreover, it is striking to observe that in P, the verso of folio 131, where one would expect the verses 5.171d‒173ab, has been entirely replaced by mantras, the first being sambaraṃ hūṃ hūṃ phaṭ svāhā, 32 that of the deity Cakrasaṃvara. Apparently, the problem confronting us goes beyond the purview of textual criticism. It is a dramatic event that bespeaks certain sectarian hostility, with the intention of an appeal to magic for subduing the opposite camp being more than obvious. For the most part, we shall postpone the task of contextualization and further discussion of this unusual event to section 3, below. Here, we shall first trace the source of the 172a quotation in De gshegs yid nor and then explain the exceptional reading that occurs in U, since these two matters are related to each other.

2.2 Possible source of LKCT 172a quoted in De gshegs yid nor There is one passage in De gshegs yid nor that is indicative of the possible source of the peculiar quotation of 172a it transmits: ’di la ’thad pa dang bral zhing mi mdzes pa’i cha du ma zhig snang ste | dus ’khor lugs kyi cha tshad rags rim tsam mthong ba’i bod snying phod can rang bzo la mngon par dga’ ba zhig gis mdo yin pa’i lugs su brdzus pa zhig go |33 Here, many an incorrect and aesthetically inacceptable proliferation appears; they have been made up by those audacious Tibetans who have only poor knowledge of the iconometry taught in the Kālacakratantra yet are fond of fabrication and pretend that it is the teaching of the scriptures. Some of the proliferations of those “audacious Tibetans” seem unbelievable exaggerations, and both the source and the reliability of this description remain problems to be investigated. But what is not ambiguous is that sMan bla holds the LKCT to be the most authoritative scripture for Buddhist iconometry. He also seems to bear

32 P131v1. 33 Zhol 5r1‒2. A philological investigation of Laghukālacakratantra 83 sympathy with (a) certain sect or personage(s), who, according to him, understand(s) correctly and thoroughly the relevant teachings in the LKCT.

Who may this authority of sMan bla have been?34 It is known that in 1334 Dol po pa Shes rab rgyal mtshan (1292‒1361) asked his disciples Sa bzang ma ti pan chen ’Jam dbyangs blo ’gros rgyal mtshan (1294‒1376) and Blo gros dpal (1300‒1355) to revise Shong ston rDo rje rgyal mtshan’s (13th century) Tibetan translation of the LKCT and VP. The new Jo nang translation (Jo nang gsar ’gyur) of the LKCT is available in P.35 As mentioned above, in P, 172a has been removed and replaced by mantras. It is now clear that the reading destroyed in P is the new Jo nang translation. But was the destroyed reading of 172a exactly the same as that quoted by sMan bla in De gshegs yin nor? Though no longer in P, the new Jo nang translation of 172a survives in at least two texts: Jo nang Phyogs las rnam rgyal’s (1306- 1386) Jo nang Phyogs las rnam rgyal gyis mchan gyis gsal bar mdzad pa’i bsDus pa’i rgyud kyi rgyal po dpal dus kyi ’khor lo (henceforth, Jo rGyud mchan) and bsDus pa’i rgyud kyi rgyal po dus kyi ’khor lo’i rgyas ’grel rtsa ba’i rgyud kyi rjes su ’jug pa stong phrag bcu gnyis pa dri ma med pa’i ’od (henceforth, Jo Dri med mchan). Dol po pa also wrote a topical outline (sa bcad) of the new translation of the VP as well as annotations (mchan bu) on it. The former has been published twice;36 the annotations, unfortunately, remain elusive and probably have become conflated with Phyogs las rnam rgyal’s annotations. 37 Jo rGyud mchan is a witness for the text with 125 fingers:

34 The Fifth Dalai Lama believed that sMan bla transmitted the system of iconometry formulated by Bu ston; see Jackson 1996: 114. In our case, however, it is unlikely that sMan bla was quoting 172a from Bu ston’s work, because Bu ston did not change the text of 172a, though he did reinterpret it; see below section 2.3. 35 Stearns 2010: 326, n. 92. 36 Dus ’khor rgyud mchan, Jo nang Phyogs las rnam rgyal, Jo nang dpe tshogs, sPyi’i deb bcu bdun pa, Pe cin, Mi rigs dpe skrun khang, 2008, pp. 227‒83. Jo nang kun mkhyen Dol po pa Shes rab rgyal mtshan gyi gsung ’bum dpe bsdur ma bzhugs so, Mes po’i shul bzhag dpe tshogs (208, 13/13), dPal brtsegs bod yig dpe rnying zhib ’jug khang nas bsgrigs, Pe cin, Krung go’i bod rig pa dpe skrun khang, 2011, pp. 189‒264. 37 Stearns 2010: 25, 324‒25, n. 91. 84 Hong Luo

(de ltar thams cad du) nyi shu rtsa lnga lhag pa’i brgya phrag gang zhig (ni sangs rgyas kyi sku la’o) dus (drug) dang dgu yis mi rnams kyi ni (rgyar) ’jig rten tshad (dang mthun pa khru bzhi ste dpangs su ni brgyad cu rtsa bzhi’o) ||38 (Thus, in every case) that which is 125 fingers ([applies to] the Buddha’s image). (Horizontally,) the (six) seasons and nine, [i.e., ninety-six fingers,] are (in consonance with) the worldly size of human beings, (i.e., four khrus; vertically, [the worldly size of human beings is] 84 fingers). Thus, in all likelihood, the removed version of 172a in P also read 125, the same as that quoted by sMan bla in De gshegs yid nor. The new Jo nang translation of the LKCT was prepared in the Jo nang hermitage of bDe ba can;39 sMan bla wrote his Yid bzhin nor bu in gTsang rong ’bras yul rdzong dkar. Given the geographical proximity of these two places and the popularity of the new translation,40 it is presumable that sMan bla knew it and made a well- informed decision to quote the new Jo nang version of 172a. 41 Nonetheless, it is also interesting to note that in bDe gshegs yid nor, which is supposedly earlier than De gshegs yid nor, sMan bla, while referring very often to the SUT and its commentary, does not quote the LKCT. Still more interesting is that he quotes the VP’s interpretation of 172a, but not the root text.42 Did he perhaps initially feel insecure to argue on the basis of the new Jo nang translation of this particular pāda, but later had a change of mind? As discussed above, it might also be possible that this was done by the redactor(s) of Yid bzhin nor bu, perhaps influenced by the Fifth Dalai Lama’s preference for the new Jo nang translation.43 In other

38 Jo rGyud mchan: 204. 39 Stearns 2010: 24. 40 The new translation was very popular, but it also created quite a bit of controversy; see Stearns 2010: 326: n. 94; 329, n. 108. 41 It is not totally impossible that sMan bla had heard of or even accepted the Jo nang teaching of other-emptiness. Jackson (1996: 121) informs us that sMan bla “painted at gSer-mdog-can in the year 1491 on a large cloth an image of the Buddha surrounded by the Sixteen Elders.” We may wonder what sMan bla discussed with his patron Śākya mchog ldan (1428‒1507), who then acknowledged the Jo nang doctrine as the ultimate teaching. Śākya mchog ldan became a gZhan stong pa in his late 50s; see Burchardi 2007: 12. 42 Gangtok 57b4‒58a2. 43 Stearns 2010: 326, n. 94. A philological investigation of Laghukālacakratantra 85 words, his penchant for 125 possibly led to the textual change, although strictly speaking, it was a change that had no basis.

2.3 Why the baseless revision? As has been shown above, in Sanskrit the original reading of 172a can only be 120. The ambiguity at first glance of nyi shu ’ga’ zhig ‒ arguably, either a rare usage of ’ga’ zhig in the sense of one or a result of textual corruption from ’ba’ zhig ‒ actually supports 120. The purge of 125 from P also points obliquely to the same number. And so, where did the reviser get the extra five fingers? The expressions in Jo rGyud mchan gives us the impression that it might have been influenced by the VP, where the phrase pañcaviṃśatyadhikam is attested twice.44 But, why did the revisers change the root text at this point despite there being no variant readings in the Sanskrit? Wouldn’t the interpretation in the VP, which gives, in sequence and respectively, 125, 120 and 84, as the height of a Buddha, a Bodhisattva, and an ordinary beings, make them have a few second thoughts? Unfortunately, the very short explanation in the VP, which does not follow the verses it expounds very closely, does create an opportunity for letting in 125:45 evaṃ sārdhadvāṣaṣṭyaṅgulayaḥ | yathā vāme tathā dakṣiṇe ’pi | sarvatra pañcaviṃśatyadhikaśataṃ kāyamānaṃ caturasram | tad eva sattvānāṃ caturhastam | narāṇāṃ ṣaṇṇavatyaṅguly ūrdhvādho caturaśītiḥ | tathā narā na lakṣaṇayuktā iti siddham ||46 In such a way, the measurement [of the horizontal half of the Buddha’s body] is 62.5 fingers. Just as the left half, so is the right half. In every case (sarvatra), [i.e., vertically and horizontally,] the measurement of [the Buddha’s] body is 125 [fingers] and symmetrical (caturasram). For the [Bodhi]sattvas (sattvānām), [the body is] exactly so, [i.e., symmetrical,] [and it is of] four hastas. For human beings, [horizontally, the measurement of the body is] 96 fingers, vertically, [it is] 84 fingers. It is well established that men are, in such a way, not endowed with the characteristics [of the great beings].

44 VP: 122. 45 The text is quoted from Dwivedi; Bahulkar 1994; the punctuation has been adjusted according to my understanding. 46 VP: 122. 86 Hong Luo

It is noteworthy that instead of 120 attested in 172a, 125, which is understood yet unspecified in the root text,47 is clarified in the VP. This may have become the main reason for the mishandling of 125 in 172a.48 There is yet another text which may have been responsible for the divergence. In his mChog gi dang po’i sangs rgyas las phyungs pa rgyud kyi rgyal po chen po dpal dus kyi ’khor lo’i bsdus pa’i rgyud kyi go sla’i mchan (henceforth, Bu rgyud mchan) Bu ston glossed this as follows: nyi shu ’ga’ zhig lhag pa’i brgya phrag gang zhig (ste rtsa lnga) dus dang dgu (ste sor dgu bcu go drug gi) yis mi rnams kyi ni ’jig rten tshad ||49 A hundred and a few more than twenty, (i.e., twenty-five fingers,) and the size of ordinary beings is of the [six] seasons and nine, (i.e., ninety-six fingers.) Bu ston did not change the root text, nor did he take ’ga’ zhig in the sense of eka. He understood ’ga’ zhig in its most oft-used sense, but further supplied a concrete number: ‒ twenty-five ‒ most likely on the basis of the VP.50 The new Jo nang translation was influenced by Bu ston’s criticism of Shong ston lo tsā ba’s translation.51 In this case, his interlinear gloss probably also had an impact. Briefly, the seemingly vague phrase nyi shu ’ga’ zhig lhag pa’i brgya phrag in Shong ston’s earlier translation of 172a, the concise explanation in the VP, the interlinear gloss in Bu ston’s rGyud mchan, and finally, the need for an unambiguous support of the superiority of the Kālacakra tradition 52 may have contributed collectively to the revision, a revision that strictly speaking is baseless. The benefit of this revision, from the point of view of the revisers, is only one: to challenge the number 120 proclaimed in the SUT with a clear-cut 125. The detriments, as we have seen, are

47 See below section 3.1. 48 It is noteworthy that even Dwivedi and Bahulkal (1994: 122) take paṃcaviṃśatyadhikaśatam as a pratīka and set it in boldface. 49 Bu rgyud mchan: 136v4‒5. 50 Bu ston repeats the VP in his Ye shes le’u’i ’grel bshad dri ma med pa’i ’od kyi mchan (Bu Ye le’u mchan: 124v5‒124v7). 51 Stearns 2010: 26; 327, n. 100. 52 For a brief discussion of the sociopolitical background of the discrepancy and conflicts between the Kālacakra and Saṃvarodaya traditions, see below, section 3.6 and Conclusion 3. A philological investigation of Laghukālacakratantra 87 several: first, it is philologically unsound as it is not supported by the reading of the root text, and secondly, it is hermeneutically problematic. By substituting 125 for 120, the size of the body of Bodhisattvas, a significant category within the iconometric hierarchy, gets lost. And thirdly, the revision becomes itself a target and fuels further conflicts, as we can see in P. Thus we have gradually moved to the next topic: the divergence and conflict between the Kālacakra tradition and the Saṃvarodaya tradition.

3. How and where did the divergence and conflict between the Kālacakra and Saṃvarodaya traditions arise?

At this point it becomes necessary to clarify our use of the word tradition. On the Indian side, so far we have no textual evidence of any socio-religious conflicts regarding the iconometric disagreement in question; the discrepancy seems to have been purely intellectual. On the Tibetan side, as shown below, the disagreement occurs on both an intellectual and a material level, or rather, it becomes more a matter of sectarian competition than academic exchange. The word tradition is broad enough to cover both cases, but at the same time, it also shows a link between the disagreements on the Indian side as well as the Tibetan. Nevertheless, it should be emphasized that what the Tibetans inherited from the Indian disagreement and the Indian manner of reconciliation was selective.

3.1 Textual evidence for the Kālacakra tradition The divergence between the Kālacakra and Saṃvarodaya traditions has solely to do with the size of the Buddha’s body: 125 fingers according to the Kālacakra tradition and 120 fingers in the Saṃvarodaya tradition. Since we have demonstrated that 172a actually reads 120 fingers, the conclusion as drawn so far seems to suggest that the two traditions agree with each other; the divergence and conflict regarding the size of the Buddha have simply to do with a misplaced and misleading misunderstanding. But 172a is only a small part, albeit a crucial one, of the full picture of the Kālacakra tradition. To assure a correct understanding of this complicated issue, we need to put 172a back into its original context, LKCT 5.171‒173ab. These 88 Hong Luo verses are quoted, as textual evidence for the Kālacakra tradition, in De gshegs yid nor: uṣṇīṣād ūrṇamadhyaṃ bhavati jinapateḥ sārdhasūryāṅgulaṃ tu tasmāt kaṇṭhābjam evaṃ hṛdayam api tato nābhiguhyābjam evam | pādādho jānur ūruḥ sphikam api manubhis tattvatattvaiś ca vedair ardhoraḥ sārdhasūryaiḥ svabhujabhujakarāḥ khākṣirājārkamātraiḥ || 5.171 Lord of Conquerors! From the diadem to the middle of the Ūrṇā hair is of the sun and a half, [i.e., twelve and a half fingers.] Downwards to the neck lotus, exactly the same, [further] to the chest, also [the same,] further to the navel lotus, to the secret lotus, exactly the same. The soles of the feet are of Manu, [i.e., fourteen fingers.] The shanks are of the principles, [i.e., twenty-five fingers,] the thighs are also of the principles, the hips are of the Vedas, [i.e., four fingers.] Half of the breast is of the sun and a half, [i.e., twelve and a half fingers.] The upper arms, the forearms, and the hands, are [respectively] of the sky- eye, the king, and the sun, [i.e., twenty fingers, sixteen fingers, and twelve fingers]. viṃśatyekādhikaṃ yac chatam ṛtunavabhir lokamānaṃ narāṇāṃ vedaiḥ sārdhaiś caturbhir jaladhijaladhibhiḥ sārdhavedaiś ca vedaiḥ | uṣṇīṣaṃ mastakādho bhavati jinapateḥ śrīlalāṭaṃ ca nāsā cibvantaṃ nāsikādho galakam api tataḥ kaṇṭhamūlābjamadhyāt || 5.172 A hundred plus twenty [fingers] [is the size of the body of Bodhisattvas.] For ordinary beings, [the size of the body is,] [horizontally,] of the [six] seasons and nine, [i.e., ninety-six fingers]. [Vertically,] Lord of Conquerors! The measurement of the diadem is of the Vedas, [i.e., four fingers,] the height of the head is of four and a half [fingers,] the auspicious forehead is of the oceans, [i.e., four fingers,] and the nose is of the oceans, from the end of the nose till the lower jaw is of the Vedas and a half, [i.e., four and a half fingers,] the neck, till the middle of the root-lotus of the neck, is of the Vedas, [i.e., four fingers.] tasmād dhṛnnābhiguhyaṃ bhavati narapate sārdhasūryaiḥ krameṇa guhyābjaṃ nābhimūle kuliśam api muner ūrdhva uṣṇīṣa eva | 5.173ab The lord of human beings! From the [neck downward,] in sequence, to the chest, to the navel, to the privates, is of the sun and a half [i.e., twelve and a half fingers]. The secret lotus [lies] in the root of the A philological investigation of Laghukālacakratantra 89

navel, also, the vajra of the sage is exactly the diadem on the top of [his] head. Verse 171 provides a sketch of the size of the Buddha’s body; the first three pādas illustrate the vertical measurements, from the diadem to the soles of the feet, pāda d concerns the horizontal measurements, which consist of two symmetrical halves. Thus the main information of the Buddha’s image is already complete in this verse, in other words, verse 171 is a semantically self-sufficient unit. The end of 171 is the end of the sketch of the Buddha’s image, which is, both vertically and horizontally, 125 fingers, an absolutely perfect model of beauty. The first half of 172a, as discussed above, refers to a different number: 120 fingers, which is the size of the body of a Bodhisattva, the second half of 172a deals with the size of ordinary human beings, which is horizontally 96 fingers, vertically, 84 fingers. The remaining three pādas of 172 supplement the iconometric details of the facial portion of a Buddha’s image. The first pāda of 5.173 repeats the measurements of the upper part of the Buddha’s body, but the concern has shifted from the pure iconometric domain to the mystical sphere.53 The synoptic structure of these verses, as shown above, is transparent: three kinds of measurements for three kinds of beings on different spiritual levels, in descending sequence ‒ the Buddha, Bodhisattvas, and ordinary beings. We have shown that the number 125 is a baseless revision that entered the new Jo nang translation of 172a. This could have only happened if the synoptic structure of 5.171‒173ab was understood differently than above. Tāranātha’s rGyal ba’i sku gzugs kyi cha tshad bstan pa bde skyid ’byung gnas (henceforth, bDe skyid ’byung gnas) quotes and expounds on 5.171‒173a; he follows, unsurprisingly, the new Jo nang translation of 172a, and also follows, presumably, the revisers’ interpretation of the synoptic structure.54 For Tāranātha, the description of the size of the Buddha’s body continues from the beginning of 5.171 to the first half of 172a. The number 125 that appears in the new Jo nang translation is taken as the total sum of all the figures given one by one in 5.171, of the length and breadth of the

53 We will not elaborate on 5.173bcd, which are more concerned with the mystical cultivation of yogins and yoginīs. Further explanation is also avoided by Tāranātha, who even leaves out 173b in his bDe skyid ’byung gnas. 54 bDe skyid ’byung gnas: 477‒78. 90 Hong Luo limbs and trunk of the Buddha. Tāranātha’s detailed interpretation, uncritical though it is, is helpful for getting a better insight into the revisers’ intention when introducing the extra five fingers in 172a.

3.2 Textual evidence for the Saṃvarodaya tradition In iconometric treatises, the thirtieth chapter, Citrādirūpalakṣaṇanirdeśapaṭala of the SUT is taken as the source of the Saṃvarodaya tradition. Three pādas from this chapter are most relevant to our investigation. mukha<ṃ> dvādaśabhāgaṃ tu 30.3a55 As for “face (mukha, zhal),” [which is one-tenth of an image,] it consists of twelve portions. This is a definition of the unit face, an image has ten faces, and further, 120 portions, i.e., 120 fingers. dvādaśatālakrāntasya devatārūpacitritam || 30.8cd56 To draw image of a deity, the size is of twelve tālas. This is a description of the size of a deity’s image, any deity. A tāla is synonymous with face as defined in 30.3a. The discrepancy between the Kālacakra and Saṃvarodaya traditions is clear: in the SUT, 120 fingers seem to be a universally applicable criterion for images of the deities, the Buddha included. So far it has been verified that a divergence, at least a literal one, does exist between these two traditions. Our observation is corroborated by Tāranātha. 57 This, however, leaves us with two unresolved puzzles: Why are 120 fingers universally defined in the Saṃvarodaya tradition as the size of any deity? And why are 125 fingers preferred to 120 fingers for Buddha images in the Kālacakra tradition?

55 Cicuzza 2001: 217. 56 Cicuzza 2001: 219. 57 bDe skyid ’byung gnas: 472. A philological investigation of Laghukālacakratantra 91

3.3 Why are 120 fingers universally defined in the Saṃvarodaya tradition as the size of any deity? Ratnarakṣita’s (ca. 1150-1250) explanation of the second half of verse 10 of the thirtieth chapter of the SUT supplies an answer to our question: gambhīro vajradevasya dvādaśa tālalakṣaṇam || 30.10cd58 The twelve [fingers], the characteristic of tāla, of the Vajra deity, are profound. The profundity of “twelve tālas” is explained by Ratnarakṣita in his Padminī:59 dvādaśa tālalakṣaṇam iti60 dvādaśabhāgās tālasya lakṣaṇam iti pūrvakam evārtham upasaṃharati yad vāsanāntāj jaṭāntaṃ dvādaśatālaṃ bhagavanlakṣaṇam gambhīraṃ61 dvādaśabhūmiviśuddhyā |62 “Twelve [fingers], the characteristic of tāla” is to summarize the content presented above: the twelve portions are the characteristic of tāla. Alternatively, the twelve tālas form the basis of the seat to the diadem; the characteristic of the Reverend One, is profound, [this is] due to the purification of the twelve bhūmis. As this shows, there is an alternative way to read the couplet: gambhīro vajradevasya dvādaśatālalakṣaṇam, namely: “The characteristic of the Vajra deity, i.e., twelve tālas, is profound.” In the latter case, the number twelve is significant in that it symbolizes the accomplishment of the purification in the twelve bhūmis. This, probably, is also applicable in the former case. Furthermore, though neither mentioned nor indicated in the Padminī, ten faces, each consisting of twelve fingers, could also suggest a fine blend of the

58 Cicuzza 2001: 219. 59 So far we are aware of two commentaries on the SUT: Ratnarakṣita’s Padminī and the Sadāmnāyānusāriṇī by an anonymous exegete. The latter is an “abridgement” of the Padminī; see Kuranishi 2012: 149. Until now there is no critical edition of chapter 30 of the Padminī. I have tentatively edited the related passages on the basis of two manuscripts: Baroda No. 78 and Takaoka CA17. There are altogether five manuscripts of the Padminī, see Tanemura; Kano; Kuranishi 2014: 167‒68. The quotations from the Padminī are from my own unpublished draft. 60 dvādaśa tālalakṣaṇam iti Takaoka: missing in Baroda 61 gambhīraṃ Takaoka: gambhiraṃ Baroda 62 Baroda 81r7, Takaoka 44r3. 92 Hong Luo twelve bhūmis proclaimed in esoteric scriptures with its alternative in exoteric teachings, the ten bhūmis.

3.4 Why are 125 fingers preferred to 120 fingers for Buddha images in the Kālacakra tradition? There seem to be two reasons: first, doctrinally, the extra five fingers are a sign of the Buddha’s spiritual superiority over all other beings; secondly, the number 125 seems to be metaphysically significant for the Kālacakra cosmology.63 A passage in sMan bla’s Yid bzhin nor bu is relevant for the first aspect: de gnyis kyi bar byang sems gzhan la yod par gsungs pa cung zad zhib tu sbyar na | so skye tha mal pa’i las rlung stong brgyad brgya ba phrag gcig ’gags pa na las rlung ’gags rim gyi ye shes kyi rlung rgyas pas | sor kyi cha shas ’phel bar gsungs pas | sa dang po thob nas sor brgya dang brgyad | de nas brgyad po re re la sor gnyis gnyis ’phel te | brgya nyi shu rtsa bzhi | bcu gcig pa dang bcu gnyis pa sor gcig ’phel pas brgya nyer lngar gsal lo ||64 It is well known that there are other Bodhisattvas between these two; to elaborate: it is taught that with the stoppage of the 8,100 karmic winds of an ordinary being, the wisdom-winds gradually increase, thus, when reaching the first bhūmi, the height of the Bodhisattva becomes 108 fingers, on each of the following eight bhūmis, two fingers are to be added, till 124 fingers, on the last two bhūmis, only one finger is added, and the height [of the Bodhisattva] becomes 125 fingers. Similar to the description in the Padminī, the size of the Buddha’s body is associated with spiritual cultivation.65 But the Padminī does not assign the twelve bhūmis to the ten tālas; it simply says that the twelve parts of the tāla represent the purification of the twelve bhūmis; while a connection is established, it is rather loose. The above explanation is much more advanced: the last seventeen fingers66 are

63 This probably also has to do with the liturgical practices in the Kālacakra system. We refrain from further discussion here however due to the prematurity of our investigations in this direction. 64 Zhol 6b2‒6b3. 65 On this matter, see Wallace 2001: 80. 66 It is noteworthy that the Yogācārabhūmi teaches seventeen bhūmis. A philological investigation of Laghukālacakratantra 93 allotted to the twelve bhūmis, with an uneven progress mapped out in detail. The correspondence is quite clear and it is convincing. This passage finds a literal parallel in sTag tshang Lo tsā ba Shes rab rin chen’s (1405‒1477, henceforth, sTag Lo) rTen gsum bzhugs gnas dang bcas pa’i sgrub tshul dpal ’byor rgya mtsho (henceforth, dPal ’byor rgya mtsho) and his rTen gsum bzhengs tshul dpal ’byor rgya mtsho las sku’i phyag tshad kyi skabs zur du phyung ba (henceforth, Phyag tshad zur phyung), the second containing extracts of the first. 67 Most likely, sMan bla borrowed the above passage from sTag Lo and further corrected the original text.68 The second reason why 125 fingers are set as both the height and the width of the Buddha’s body may be related to the cosmology laid out in the Kālacakra system, as suggested by Phyogs las rnam rgyal’s interlinear annotations (mchan bu) of LKCT 5.172: (de ltar dpangs dang rgya) thams cad du nyi shu rtsa lnga lhag pa’i brgya phrag gcig (sangs rgyas nyid kyi khru lnga lnga) ni (sku’i kho lag yangs shing bzang zhes pa) sku’i tshad de (shing nya69 gro dha ltar chu zheng70 gab pas) gru bzhi’o (’dir sangs rgyas kyi khru ni gru mo’i tshigs nas sor mo’i gung mo’i rtse mo’i bar la mi bya ste | de la sangs rgyas kyi sor sum cu yod la sangs rgyas kyi khru la ni sor nyer lnga las med pas so || de’ang gang las shes na sangs rgyas kyi khru bzhi dang ’jig rten khams kyi dpag tshad ’bum phrag bzhi dag par sbyar zhing sangs rgyas kyi sor phyed dang ’jig rten gyi khams kyi dpag tshad stong phrag gnyis dag pa sbyar ba ’og nas ’byung zhing de sangs rgyas kyi khru la sor nyer lngar byas pa dang ’grig pa’i phyir ro) || (rgya’i tshad) de nyid sems can rnams kyis ni khru bzhi ste mi rnams kyi sor dgu bcu rtsa drug go | steng dang ’og du ni (sor mo) brgyad cu rtsa bzhi ste de ltar mi rnams ni (chu zheng71 gab pa med cing) mtshan nyid dang mi ldan pa’o zhes grub bo ||72 (Thus the height and the width) in every case, twenty-five above a hundred [fingers,] (i.e., the Buddha as precisely five khrus both vertically and horizontally,) (a grand and well-built body size,) are the measurements of the body, (resembling the well-proportioned

67 dPal ’byor rgya mtsho: 354, Phyag tshad zur phyung: 304. 68 Further analysis, though needed, is beyond the scope of this article. A similar case is mentioned by Tāranātha; see bDe skyid ’byung gnas: 475. 69 The edition reads ne. 70 The edition reads zhing. 71 The edition reads zhing. 72 Jo Dri med mchan: 407. 94 Hong Luo

Nyagrodha tree,) and it is symmetrical (gru bzhi, caturasra). (Here,73 the khru of the Buddha is not to be defined as the distance from the elbow to the very tip of the middle finger, because, in such a case, one khru of the Buddha would become thirty [fingers],74 yet the khru of the Buddha cannot be anything other than twenty-five [fingers.] Besides, if asked: How do you know that? Because, as to be seen below, four khrus of the Buddha can be added correctly to the four hundred thousand yojanas of the world, and half a khru of the Buddha can be added correctly to the two thousand yojanas of the world, [and] in those cases, it is appropriate to define the khru of the Buddha as twenty-five fingers). (As for the horizontal measurement,) the same is for the beings, i.e., four khrus; for human beings, ninety-six fingers, and vertically, eighty-four fingers, thus it is established that human beings, (being not well proportioned,) are not endowed with auspicious marks. The above passage establishes a mystical correspondence between the Buddha’s body and the outside world. If, as claimed by Phyogs las rnam rgyal, this requires a khru to be twenty-five fingers, it becomes unavoidable that the Buddha’s body be 125 fingers, both vertically and horizontally. We need a digression here, since in Zhang zhong Chos dbang grags pa’s (1404‒1469/1471) Dus ’khor Ṭīkā chen las ye shes le’u’i ṭīkā zhang zhung chos dbang grags pas mdzad pa mdo bsdus gsum pa man chad we find a remark targeted at Phyogs las rnam rgyal’s definition of hasta: ’dir kha cig (phyogs stag) sangs rgyas kyi khru ni gru mo’i tshigs nas gung mo’i rtse mo’i bar la mi bya ste | de la sor sum cu yod la sangs rgyas kyi khru sor nyer lnga’i sor pyed dang ’jig rten gyi khams dpag tshad stong phrag gnyis sbyar te sgrig dgos pas so zhes zer to || lus tshad nges pa med pa’i mi phal ba la mdo rtsa las kyang khru lus kyi bdun cha gnyis su gsungs shing de dang a ma ra ko sha sogs kyang khru tshad mi ’dra yang gru mo’i tshigs nas gung rtse bar la sor sum cu ’jog pa ji ltar yin smra dgos so ||75 As regards this, some (Phyogs las rnam rgyal and sTag tshang Lo tsā ba Shes rab rin chen) assert that the Buddha’s hasta should not be

73 The interlinear gloss seems to be misplaced; the words in question are gru bzhi/caturasram, but the gloss deals with khru bzhi/caturhastam. 74 Sixteen fingers for the forearm, twelve fingers for the hand, one finger for the elbow, and one for the wrist. 75 mKhas grub dGe legs dpal bzang gi gsum ’bum vol. Tha, 149v6-150r2. A philological investigation of Laghukālacakratantra 95

defined as the distance from the elbow joint to the tip of the middle finger, because the Buddha’s hasta is just 25 fingers and it should be conducive to the [cosmological] connection to the two thousand yojanas of the world. In the case of a human being, whose body size is flexible, two-sevenths of the body measurements are defined as a hasta in the Vinayasūtra, although that differs from the hasta as defined in the Amarakośa, etc., [thus] it is to be asserted that a hasta is the thirty fingers from the elbow joint to the tip of the middle finger. Zhang zhong Chos dbang grags pa contends that different definitions of hasta/khru are allowable. To support this, he appeals to the Vinayasūtra, one of the Five Major Treatises of the dGe lugs pas, and the Amarakośa. The intention of Phyogs las rnam rgyal is to standardize the definition of hasta, and he has good reason to do so. If one hasta is defined as thirty fingers, four hastas would lead to 120 fingers. This is, however, the number that has been removed and replaced by 125 in the new Jo nang translation of LKCT. Zhang zhong Chos dbang grags pa’s disagreement with Phyogs las rnam rgyal is probably the first open confrontation on an intellectual level between the Jo nang and dGe lugs regarding Buddhist iconometry.

3.5 Theoretical reconciliation between the Kālacakra and the Saṃvarodaya traditions in Indian materials De gshegs yid nor takes both the LKCT and the SUT as authoritative sources. How it defines the two traditions and arranges their teachings is remarkable. Chapter 4, “Establishment of the correct method by resorting to the authoritative sūtric and tantric texts” (mDo rgyud kyi gzhung lugs chen po rnams kyi lung drangs te tshad ldan kyi lugs dgod pa) begins as follows: bzhi pa la gtsug tor dang bcas pa la sor brgya nyer lnga pa’i phyogs dus kyi ’khor lo’i lugs dang | sor brgya nyi shu pa sdom pa ’byung ba rtsa ’grel gyi lugs dgod pa’o || The fourth chapter establishes the Kālacakra tradition, which claims, including the diadem, 125 fingers, and the tradition of the Saṃvarodaya root text and its commentary, which claims 120 fingers. It is noteworthy that not only the SUT but also the commentary on the SUT are deemed as the textual basis of the Saṃvarodaya tradition. To include the commentarial literature of the SUT is a significant step, it opens the path to reaching a compromise between the two traditions. 96 Hong Luo sMan bla continues his text by quoting LKCT 5.171‒173ab and offering a very short interpretation. In contrast to the brevity of the account of the Kālacakra tradition, sMan bla’s narrative of the Saṃvarodaya tradition is quite lavish. It starts with an explanation of the size applicable to all (spyi ’gro’i tshad bshad pa), then shifts to a multilayered and detailed description of various measurements of different beings (bye brag gi tshad bshad pa). The universally applicable size is 120 fingers, which is literally given in the verses of the SUT. The first and foremost among the various size is 125 fingers, that of the nirmānakāya and sambhogakāya of the Buddha. The textual supports for 125 fingers are mainly prose interpretation from an unnamed commentary on the SUT. For example, when describing the size of the supreme nirmānakāya of the Buddha, sMan bla writes: dang po ni | de bzhin gshegs pa la ni zhal re re la sor phyed re bsnan par bzhed de | ’grel par | bcom ldan ’das kyi ni | sangs rgyas kyi gzi brjid kyis | phyed dang bcas pa’i sor bcu gnyis pa’i zhal bya’o || zhes so ||76 As for the first [subject, i.e., to describe the measurement of the supreme nirmānakāya of the Buddha], it is accepted that in the case of Tathāgata, half a finger is added to each face, as taught in the commentary: as for the Reverend One, because of the splendor of the Buddha, a face should be defined as twelve and a half fingers. The quotation differs from the relevant passage in the Padminī, moreover, it does not make the point as clear as the explanation of SUT 30.3a in the Padminī: bhagavatas tu buddharūpatvāt sārdhadvādaśabhāgamukhaṃ kartavyam iti pratimālakṣaṇādyukter77 jñeyam | dvādaśabhāgaṃ iti tu buddhād anyatra sarvasādhāraṇatayoktam |78 It should be known that according to the teaching in the Pratimālakṣaṇa, etc., for the Reverend One, a face should be twelve

76 Zhol 9r4‒9r5. 77 This is the reading in the Takaoka manuscript (22v2), and it is supported by the Tibetan translation: sku gzugs kyi mtshan nyid la sogs pa gsungs pa. The reading in the Baroda manuscript (80r7‒8) is pratimālakṣaṇadyuter, which, presumably and interestingly, refers to a treatise entitled Pratimālakṣaṇadyuti. 78 Baroda 80r5, Takaoka 43v1. A philological investigation of Laghukālacakratantra 97

and a half portions, because the Reverend One is an embodiment of the Buddha. ‘Of twelve portions’, however, is defined as applicable to all cases other than the Buddha. When defining the unit of measurement, we are informed that the Buddha is an exceptional case, because the Buddha is perfect in all aspects. The Buddha’s perfectness crystallizes in his superior body measurements. He is taller than all other beings, to whom a common criterion in the sense of ordinary, is applied. Moreover, Ratnarakṣita mentions the source of his explanation, the PL, which dates back to tenth century. 79 At least one Tibetan translation of the PL was in circulation80 before Ratnarakṣita’s sojourn in Nepal and possibly also in Tibet.81 The reference to this particular scripture at this point makes Ratnarakṣita’s explanation seem to be targeting something specific. Did he have a conflict in mind that he considered potentially harmful, one that needed to be reconciled? And if this is the case, where was that conflict actually occurring? In Nepal, in Tibet, or in Vikramaśīla? Unanswerable though these puzzles are due to the scantiness of the information available today, there can be no doubt that Ratnarakṣita’s reconciliatory approach, which is simple, yet effective, found its way into sMan bla’s De gshegs yid nor. Is such a tactic also found in the Kālacakra corpus? Yes. More accurately, the system which is later than that in the SUT, successfully incorporates the 120 fingers as laid out in the SUT, but further developed the privileged 125 fingers for the Buddha in support of the cosmology in the LKCT. While the SUT was self-sufficient, retrospectively it became incomplete; this incompleteness was addressed and resolved in its commentarial literature. Paradoxically, we can also answer the above question negatively, since what has been incorporated has become part of the new system and is no longer subject to the śabda reconciliation. And yet, incorporation should not be, and is not, the only hermeneutic approach to deal with the inconsistencies among the different texts. There is one principle in the Kālacakra corpus: one tantra is to be interpreted in light of another tantra (tantraṃ tantrāntareṇa

79 Willemen 2006: 12. 80 Tucci (1949: 292) identified four versions of the PL; this was later questioned by Willemen (2006: 13, 24, n. 33). 81 Kuranishi 2016: 50‒51. 98 Hong Luo bodhavyam), which legitimates and ensures the interpretation of important tantric works from the perspective of the Kālacakra corpus.82 Each of the two traditions has its own way to create a harmony between the figures 125 and 120. The LKCT does this by assimilating the later into a system culminating in the former, through the extensive interpretations in its commentarial literature, the SUT achieves the same goal. The drama departure and reunion was purely Indian, and it was accomplished the first time when the LKCT was introduced, and worked out a second time, at the latest, when the Padminī was written. Normally, we expect that the Tibetans not only inherited texts from their Indian predecessors, but also the inconsistencies therein, as well as the hermeneutic approaches to repair these inconsistencies. Yet this does not seem to be the case here. If the disagreement was already settled in India, why was 172a removed from P seven hundred years later in Peking?

3.6 Divergences and Conflicts reflected in Tibetan materials To illustrate the disagreement we will draw materials from treatises by three authors ‒ sMan bla, Tāranātha, and ’Ju Mi pham ’Jam dbyangs rnam rgyal rgya mtsho (1846‒1912, henceforth, Mi pham). We shall progress in chronological sequence and discuss a few passages, most of them from De gshegs yid nor and Tāranātha’s bDe skyid ’byung gnas. Tangentially, we shall present information gathered from Mi pham’s sKu gzugs kyi thig rtsa rab gsal nyi ma (henceforth, Nyi ma). Since it is far beyond the scope of this paper to examine the huge amount of literature that has been produced on this topic over the centuries, this section simply aims to sketch the general tendencies. In other words, we shall attempt to simplify the complicated situation by hammering out a few palpable hypotheses, which need either to be confirmed, improved, or rejected through further exploration. The second chapter of De gshegs yid nor refutes incorrect approaches in iconographic practices. It is interesting to see that sMan bla points out the imperfection in one Indian text and sets, as the ultimate authority, another Indian text. The Indian text being subjected to question is the PL. In fact, four of the six wrong positions listed by

82 Sferra 2005: 262. A philological investigation of Laghukālacakratantra 99 sMan bla are from the PL, which, according to sMan bla, is held among the Three Scriptures and One Exegesis by those Tibetans whose knowledge of iconometry is poor. The authoritative Indian text mentioned is the LKCT, which, together with the SUT, is the subject of the fourth chapter of De gshegs yid nor. sMan bla’s criticism extends to other related Indian texts.83 He also targets Tibetans whom he considers to bear wrong views, thus, “the dull-witted Tibetan (bod blun po zhig)”84 who took notes (of Indian teachings?) and misled others. In another case, “most of the present craftsmen renowned for their erudition (da ltar gyi mkhas par grags pa’i bzo bo phal che ba dag)”, who apply the body measurement of 108 fingers indistinctively to almost all beings, probably, also refers to Tibetans. The summary of his criticism of the incorrect views is informative: dus ’khor nas brgya nyer lnga pa dang | sdom ’byung nas brgya nyi shu par gsungs pa rnams rang gar ’jug pa dgag ba’i drang don du ’dod pa dag gis ni tshul dang mthun pa rnams khong du ma chud pas nongs sor || des na tshad gzhung gi khungs dang mi mthun pa rnams la dgag pa cung zad tsam byas pa la kha na ma tho ba ci yang med par sems so ||85 Because those who take the teaching of 125 fingers in the Kālacakra tradition and that of 120 fingers in the Cakrasaṃvarodaya tradition as alternatives [and consequently] provisional views to be refuted do not understand the correct views properly; they are wrong. Thus I consider it is not even a small fault to refute the views that contradict the sources of iconometric treatises, [i.e., the Kālacakratantra and the Cakrasaṃvarodayatantra]. The way sMan bla records how the opponent defines the two traditions is very remarkable. The opponent borrows the pair of concepts ‒ drang don/neyārtha and nges don/nītārtha, that in the history of Buddhist philosophy have been used by different thinkers and schools to assimilate other doctrinal systems and claim the superiority of their own. The teachings that can be taken literally have a definitive meaning, those which need further interpretation have a provisional meaning. A definitive teaching is appropriate only for advanced or selected audiences and it overrules provisional teachings.

83 Zhol 5v1‒5v6. 84 Zhol 6r5. 85 Zhol 6v6‒7r2. 100 Hong Luo

For the opponent, the Buddha’s body size as taught in the LKCT and the SUT is provisional, because it is flexible ‒ can be either 125 or 120. For sMan bla, the teachings in the two scriptures are definitive and to be followed, and those who take them as being provisional are overly self-assured and absolutely wrong. Tāranātha, similar to sMan bla, takes both traditions as authoritative, but in different ways. While sMan bla presents the Kālacakra tradition first, Tāranātha mentions the Saṃvarodaya tradition first. Further textual investigations are needed to determine whether sMan bla was the first in the history of Tibetan iconometry to hold the LKCT as the highest authority, in contrast to the slightly secondary yet equally supportive role of the SUT, which, while literally different from the former, is nonetheless hermeneutically reconcilable with it.86 There is another remarkable common feature shared by Tāranātha and sMan bla: both rely on reasoning instead of proclaiming to have determined the value of a particular teaching. They criticize not only Tibetans but also Indian predecessors whom they deem mistaken about these iconometric issues. As has been shown above, sMan bla questions the descriptions in the PL and other Indian texts. Tāranātha’s criticism is more targeted and precise. He enumerates twelve cases where he disagrees with Ratnarakṣita’s interpretation in the Padminī. 87 Tāranātha does not accept Ratnarakṣita’s position, not because he considers Ratnarakṣita to have been incompetent, but because he assumes that the interpretations in the Padminī were distorted by the practice that was in vogue when it was written. Nonetheless, it seems that Tāranātha is not always in line with sMan bla. In sharp contrast to sMan bla’s basically critical attitude toward the Three Scriptures and One Exegesis, Tāranātha fully embraces them. 88 Tāranātha’s eclecticism seems to be soundly supported, and it is admirably courageous. For him, the difference between the Kālacakra tradition and the Saṃvarodaya tradition, as has been shown above, is reconcilable, and the difference between them and the tradition in the Three Scriptures and One Exegesis is trivial and can be ignored. Not only that, as long as the different practices

86 Bu ston’s related works might be a good starting point; cf. Jackson 1996: 114. 87 A detailed study of these cases will be presented in Luo forthcoming. 88 bDe skyid ’byung gnas: 478‒79. A philological investigation of Laghukālacakratantra 101 and different views are doctrinally justifiable, practically effectual, and soteriologically effective, they will be deemed as having been legitimated by the Buddha, no matter where and by whom they are introduced and transmitted. To summarize our observations regarding the discrepancy and conflicts between the Tibetan materials, we quote the beginning portion of the first sentence in Mi pham’s Nyi ma, which reads as follows: de yang dus ’khor dang sdom ’byung dang shā ri’i bus zhus pa sogs bka’ dang | de’i dgongs ’grel bstan bcos du ma rnams kyis legs par bshad pa bzhin sku gzugs kyi cha tshad la …89 Now, as for the size of the images, according to such scriptures as the Kālacakratantra, the Saṃvarodayatantra, and the Śāriputraparipṛcchā, and what has been well illustrated in their commentarial literature … On the one hand, we see that Mi pham, as sMan bla did in De gshegs yid nor, held the LKCT to be the first and foremost authoritative treatise on iconometry. In this case, he seems to distance himself from Tāranātha, who, in bDe skyid ’byung gnas, presented the SUT first and treated it in much more detail than the LKCT. On the other hand, we observe that Mi pham seems to be indebted to Tāranātha’s bDe skyi ’byung gnas when he upgraded the PL to the same level as the two tantric scriptures, the principal textual sources in later iconometric treatises. Against the background we have reconstructed in this section so far, the half sentence written by Mi pham seems to give us, however small, a handle to help us draw a hypothetical sketch of what took place from the fourteenth to nineteenth century in the history of Tibetan iconometry.

4. Conclusions

The three questions raised at the beginning have now been answered. Some are more or less certain, others are more hypothetical than conclusive. To recapitulate:

89 Nyi ma: 2. 102 Hong Luo

1. There are two versions of Yid bzhin nor bu: bDe gshegs yid nor, a largely versified text more apt to have been intended as a manual for craftsmen, and De gshegs yid nor, a revised and developed version of bDe gshegs yid nor, which is more concerned with theoretical issues. sMan bla, ’Phreng kha ba, the Fifth Dalai Lama, and, possibly, other obscure figures seem to have contributed in their own way to the significant changes found in the texts, among which the quotation of LKCT 5.171‒173ab was the starting point of our exploration.

2. 172a as attested in De gshegs yid nor may have been quoted from the new Jo nang translation of the LKCT. The new translation, with the reading of 125 fingers, however, is philologically insupportable and hermeneutically inconsistent. The only justification of this revision is found in the VP, which, due to its conciseness on this point, may have been misinterpreted.

3. We further assume, and this is our main observation concerning the discrepancy and conflict between the Kālacakra and Saṃvarodaya traditions, that the disagreement between these two traditions in Tibet may have been originated from the new Jo nang translation of 172a, much in the same way as the gzhan stong versus rang stong controversy was motivated by the new religious term (chos skad) of gzhan stong. Zhang zhong Chos dbang grags pa’s refutation of Phyogs las rnam rgyal’s definition of hasta is perhaps only the tip of the iceberg. The LKCT, as the last and most encyclopedic tantric scripture, had already incorporated and digested the different views regarding the body measurements of different beings. At the same time, the SUT, though literally lacking the category of 125 fingers, was later reinterpreted and made complete in its commentarial literature. In essence, it is an older scripture’s self-adjustment to a more comprehensive and consequently more competitive teaching in a younger one. Moreover, the successful reconciliation of the textual disagreement took place in India before the old Tibetan translation of the PL was produced by Atiśa (ca. 982‒1054) and rMa dGe ba’i blo gros (?‒1089?). It is thus out of the question that the Tibetans could have directly inherited this dispute from their Indian predecessors: the PL was not aware of such a dispute. A philological investigation of Laghukālacakratantra 103

In Tibet, theoretically, only the incorrect assertion that the LKCT teaches only 125 fingers as the body size of the Buddha while the SUT gives 120 fingers would have given rise to a serious dispute. But who would have made such an assertion? Possibly, those “audacious Tibetans” collectively addressed but unnamed by sMan bla. Yet, are sMan bla and, by extension, Tāranātha fully justified in how they argue for a compromise between the LKCT and SUT? sMan bla quotes the Jo nang version of 172a, and so does Tāranātha: both assert that 125 fingers is the sole teaching in the LKCT, and both consider this reconcilable with the teaching in SUT. How could they reach such a conclusion? Because both acknowledged the commentarial literature of the SUT, which had already solved this problem by adopting an extensive interpretation of the SUT.90 Yet the compromise achieved in the works of sMan bla and Tāranātha is far from satisfactory, because both share a defect: neither question the missing link of 120 fingers in the Tibetan translation of the LKCT, and both avoid discussing this lack, for which the baseless new version of 172a is responsible. It is fair to say that they arrived at the right conclusion the wrong way. Whether or not the flaw in sMan bla and Tāranātha’s works had been addressed academically in the past is currently unknown to us, but it is clear that the dispute reopened in Tibet did not stop at the intellectual sphere, it went on to the material world. On the one hand, the defacement of the Peking par ma showcases a textual divergence, but, more importantly, the vehemence of the act betrays a real conflict in the real world. The conflict in the iconometric field between the numbers 125 and 120 is presumably also tangled up with the sectarian confrontation between the Jo nang and dGe lugs sects. We know that the Peking par ma was under the supervision of dGe lugs luminaries, and we know that Cakrasaṃvara is one of the three principle chosen deities in the dGe lugs tradition. Kālacakra, though accepted in the dGe lugs tradition from its beginning, is not among them. Parenthetically, sDe srid Sangs rgyas rgya mtsho’s (1653‒1705, henceforth, sDe srid) compromise that the size of 125 fingers is applicable to sculpted images while 120 fingers is for painted images

90 ’Brug-chen Padma-dkar-po (1526‒1592) has warned his readers of the tendency to take the SUT at face value, cf. Jackson; Jackson 1984: 145. Peterson (1980: 242) also recorded another similar view regarding the interpretation of the SUT. 104 Hong Luo is barely defensible. The medium of a deity’s images is irrelevant to its size, as sMan bla asserted.91 sDe srid’s compromise took place in the overall context of the dGe lugs sect’s search for political and cultural dominance in Tibet, which foreshadows the suppression of the Jo nang pas. At the same time, it also took place in the specific context of the Fifth Dalai Lama, sDe srid’s guru, acknowledging the new Jo nang translation of the LKCT. The predicament faced by sDe srid was not whether or not to find a compromise, but how to find one that did not openly contradict his guru’s choice while nonetheless keeping a safe distance from the Jo nang teachings. His solution was to introduce a new parameter serving to neutralize the status of 125. The 125-category is conditionally accepted since it was accepted by his master, but it is also tacitly rejected because its earlier broader application has been partially disabled. sDe srid’s reconciliation is thus more diplomatic than academic.92 It is true that our above assumptions presuppose that no treatise dated before the new Jo nang translation of the LKCT concerned itself with this dispute. This, however, remains to be tested.

4. A few words on sMan bla, Tāranātha and Mi pham, and their works on iconometry: In De gshegs yid nor, a number of different views, views held in both India and Tibet, and practices, certainly from Tibet and probably also from India, are presented and evaluated. sMan bla seems to be a critical thinker; nonetheless, we are not in a position to judge how independently he authored this iconometric treatise. What is currently certain is that he was intellectually indebted to two scholars from the Sa skya school: There are literal parallels between De gshegs yid nor and sTag Lo’s dPal ’byor rgya mtsho. And Tsha ba rong pa bSod nams ’od zer’s (fl. the second half of the 1200s) rTen gsum bzhugs gnas dang bcas pa’i bzheng tshul yon tan ’byung gnas is named and quoted in bDe gshegs yid nor.93 In Tāranātha’s works, bDe skyid ’byung gnas, for instance, we see a deep interest in Sanskrit literature and a marvelous mastery over the lingua franca; in the case of Mi pham, in contrast, such inspiration has declined and the shift of

91 bDe gshegs yid nor: 34v2‒35r2. 92 sDe srid’s reconciliation was criticized by Zhu chen Tshul khrims rin chen (1697‒ 1769); see Jackson; Jackson 1984: 144‒46. 93 Cüppers et al. 2012: 5. A philological investigation of Laghukālacakratantra 105 emphasis from theoretical concerns to more practical issues can clearly be felt. Finally, it would be of great interest as well as definite significance to record and contextualize the disagreements in the development of Buddhist iconometry. A history of Buddhist iconometry structured on these fors and againsts would surely be a remarkable advancement as well as a great help for drawing a more complete and vivid picture of the field.94 That is enough for our philological proliferation. It is time now to clear the way for professional painters, devoted practitioners, and, last but not least, for our art historian colleagues.

Abbreviations

Bu rGyud mchan: Bu ston Rin chen grub’s mChog gi dang po’i sangs rgyas las phyungs pa rgyud kyi rgyal po chen po dpal dus kyi ’khor lo’i bsdus pa’i rgyud kyi go sla’i mchan; W1934-0734-eBook 1‒150r2 Bu Ye le’u mchan: Bu ston Rin chen grub’s Ye shes le’u’i ’grel bshad dri ma med pa’i ’od kyi mchan; W1934-0736-eBook 1‒147v3 bDe skyid ’byung gnas: Tāranātha’s rGyal ba’i sku gzugs kyi cha tshad bstan pa bde skyid ’byung gnas; Tāranātha 2008 467‒500 bDe gshegs yid nor: sMan bla don grub’s bDe bar gshegs pa’i sku gzugs kyi tshad kyi rab tu byed pa yid bzhin nor bu; TBRC W24041- 3652-1-126 De gshegs yid nor: sMan bla don grub’s De bzhin gshegs pa’i sku gzugs kyi tshad kyi rim pa’i don gsal bar byed pa’i gzhung lugs yid bzhin gyi nor bu; TBRC W19727-I1KG10541-1-62-any Gangtok: The xylographic edition of bDe gshegs yid nor published in Gangtok in 1983; TBRC W24041-3652-1-126 Gos bzang: rGyal dbang lnga pa Ngag dbang Blo bzang rgya mtsho’s Za hor gyi bande ngag dbang blo bzang rgya mtsho’i ’di snang ’khrul pa’i rol rtsed rtogs brjod kyi tshul du bkod pa dukūla’i gos bzang;

94 So far, it seems, Appendix A of Jackson; Jackson 1984 remains the sole source dealing specifically with the controversies in iconometry. 106 Hong Luo rGyal dbang lnga pa Blo bzang rgya mtsho & sDe srid Sangs rgyas rgya mtsho 2013 Jo Dri med mchan: Jo nang Phyogs las rnam rgyal’s bsDus pa’i rgyud kyi rgyal po dus kyi ’khor lo’i rgyas ’grel rtsa ba’i rgyud kyi rjes su ’jug pa stong phrag bcu gnyis pa dri ma med pa’i ’od; Phyogs las rnam rgyal 2008b Jo rGyud mchan: Jo nang Phyogs las rnam rgyal’s Jo nang Phyogs las rnam rgyal gyis mchan gyis gsal bar mdzad pa’i bsDus pa’i rgyud kyi rgyal po dpal dus kyi ’khor lo; Phyogs las rnam rgyal 2008a LKCT: The Laghukālacakratantra; Banerjee 1985, Vira; Chandra 1966 Negi: Tibetan-Sanskrit Dictionary, Negi 1993‒2005 Nyi ma: ’Ju Mi pham ’Jam dbyangs rnam rgyal rgya mtsho’s sKu gzugs kyi thig rtsa rab gsal nyi ma; ’Ju Mi pham ’Jam dbyangs rnam rgyal rgya mtsho 2011 om.: omitted in PL: The Pratimālakṣaṇa; Sakaki 1918 dPal ’byor rgya mtsho: sTag tshang Lo tsā ba Shes rab rin chen’s rTen gsum bzhugs gnas dang bcas pa’i sgrub tshul dpal ’byor rgya mtsho; Shes rab rin chen 2007b Phyag tshad zur phyung: sTag tshang Lo tsā ba Shes rab rin chen’s rTen gsum bzhengs tshul dpal ’byor rgya mtsho las sku’i phyag tshad kyi skabs zur du phyung ba; Shes rab rin chen 2007a Yid bzhin nor bu: See De gshegs yid nor and bDe gshegs yid nor. VP: Puṇḍarīka’s Vimalaprabhā; Dwivedi; Bahulkar 1994 Zhol: The xylographic edition of De gshegs yid nor engraved by the Zhol printery in 1927; TBRC W19727-I1KG10541-1-62-any

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Newman, John Ronald. 1988. Buddhist Sanskrit in the Kālacakra Tantra. Journal of the International Association of Buddhist Studies 11: 123‒40. Peterson, Kathleen W. 1980. Sources of Variation in Tibetan Canons of Iconometry. In Tibetan Studies in honour of Hugh Richardson: Proceedings of the International Seminar on Tibetan Studies Oxford 1979, ed. Michael Aris and Aung San Suu Kyi. Pp. 239‒48. Warminster: Aris & Phillips Ltd. Phyogs las rnam rgyal. 2008a. Dus ’khor rgyud mchan. In Jo nang dpe tshogs, sPyi’i deb bcu bdun pa. Pp. 1‒226. Pe cin: Mi rigs dpe skrun khang. ——— 2008b. Dus ’khor mchan ’grel, smad cha. In Jo nang Phyogs las rnam rgyal, Jo nang dpe tshogs, sPyi’i deb nyi shu pa. Pe cin: Mi rigs dpe skrun khang.

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Zwei Briefe Philipp Johann von Strahlenbergs an Curt Friedrich aus den Jahren 1723 und 1724

Michael Knüppel Liaocheng University, China

Abstract

In the article the author gives an edition of two letters of the famous German-Swedish geographer, officer, and one of the founding fathers of Siberian studies Philipp Johann von Strahlenberg (1677-1747) to the officer and pietist Curt Friedrich von Wreech (?-1757) from the years 1723 and 1724. Among other topics, mostly related to Pietist circles in the Russian Empire, the texts deal with the edition of v. Strahlenberg’s map of Northern and Central Eurasia.

Keywords: Philipp Johann von Strahlenberg (1677-1747); Siberian studies; edition of letters; Franckesche Stiftungen; Pietism in the Russian Empire.

Wenngleich Philipp Johann von Strahlenberg (1677-1747)1 heute – allerdings auch schon zu seinen Lebzeiten – zu den eher umstrittenen

1 Zu Ph. J. v. Strahlenberg cf. Eren, Hasan: Strahlenberg (Stralenberg), Philipp Johann von. In: Eren, Hasan: Türklük Bilimi Sözlüğü. I: Yabancı Türkologlar. Ankara 1998 (TDK, Yayınları 705), pp. 302-307; Henze, Dietmar: Strahlenberg (eigentl. Tabbert), Philipp Johann von. In: Enzyklopädie der Entdecker und Erforscher der Erde. 25. 112 Michael Knüppel

Vertretern der gerade erst im Entstehen begriffenen Sibiristik zählt,2 so ist der Entdecker und Sibirienreisende doch in vielerlei Hinsicht von wissenschaftshistorischer Bedeutung: er lieferte die erste (publizierte) Beschreibung der alttürkischen Schriftdenkmäler, speku- lierte als erster über die Verwandtschaft der samojedischen mit den finno-ugrischen Sprachen und auf ihn geht die im Grundsatz heute noch gültige geographische Grenzziehung zwischen Europa und Asien zurück – um nur einige seiner zahllosen Verdienste anzuführen. Wenngleich v. Strahlenberg uns nur wenige Publikationen hinter- lassen hat, so legen doch auch die über verschiedene Bibliotheken und Archive verstreuten Reste seiner Korrespondenzen Zeugnis von seinem Leben und Wirken ab. Nachstehend sollen hier zwei der Briefe, die v. Strahlenberg in den Jahren nach seiner Rückkehr nach Schweden an Curt Friedrich v. Wreech3 gerichtet hat und welche sich heute in den Beständen der Franckeschen Stiftungen in Halle befinden, wiedergegeben werden. Wie v. Strahlenberg, so hatte auch v. Wreech in der schwedischen Armee während des „Großen Nordischen Krieges“ gedient und in der Zeit seiner Kriegsgefangenschaft im Russischen Reich (beide waren nach Sibirien verschickt worden) Anschluß an den Pietismus gefunden, was sich auch in den beiden hier edierten Briefen überdeutlich widerspiegelt. Im ersten der beiden Briefe teilt v. Strahlenberg dem zu dieser Zeit in Halle bei den Franckeschen

Lieferung: Stoddart-Vadillo. Graz 2003, 249-250; Günter, Jarosch: Tabbert-Strahlenberg als Reisegefährte Messerschmidts. In: Quellen und Studien zur Geschichte Osteuropas 15. 1966, pp. 215-220; Novljanskaja, Marija Grigor’evna: Filipp Iogann Stralenberg, Jego raboty po issledovaniju Sibiri. Moskva, Leningrad 1966 (schwed. Übers. [v. Apazidis, Anita]: Novljanskaja, M. G.: Philipp Johan von Strahlenbergsforsk- ningsarbeten om Siberien. Karlstad 1968), etc. 2 Die Kritik, die sich schon zu seinen Lebzeiten an seinem Hauptwerk „Das Nord- und Ostliche Theil von Europa und Asia“ (1730) entzündet hatte, bezog sich im Wesentlichen auf seine etymologischen Deutungsversuche, bei denen v. Strahlenberg zumeist von seinen Vorkenntnisse aus der Bibel rep. christlichen religiösen Schrifttum und der Lektüre der Werke der klassischen Antike ausging. 3 Curt Friedrich v. Wreech (†1757) hatte, wie Ph. J. v. Strahlenberg, im schwed. Heer unter Karl XII. im „Großen Nordischen Krieg“ gedient. Er bekleidete den Rang eines Hauptmannes, als er nach der Schlacht von Poltava (1709) in russ. Kriegsgefangenschaft geriet und nach Sibirien verschickt wurde. Er war – wie v. Strahlenberg – an der Schule von Tobolsk, die er 1711 mitbegründet hatte, tätig und gelangte 1722 nach St. Petersburg, schließlich nach Stockholm, Stettin, Halle und Sorau. Am 11.6.1736 nahm er ein Jurastudium an der Universität Halle auf. Zwei Briefe Philipp Johann von Strahlenbergs an Curt Friedrich 113

Stiftungen (zunächst noch „Glauchasche Anstalten“) wirkenden v. Wreech zahlreiche Einzelheiten über die Situation der „Heyden“ in Sibirien mit. Der zweite Brief hingegen behandelt neben der Lage innerhalb der pietistischen Gemeinde, anhand von einzelnen Individuen, auch die Publikation seiner „Charte“ sowie der „Historie“ resp. deren Finanzierung (oder vielmehr die Schwierigkeiten zu selbiger).

Technische Bemerkungen Insgesamt umfaßt das Manuskript – wie erwähnt – neun Seiten. Die Angaben der Seiten sind im Folgenden jeweils in eckigen Klammern [ ] gegeben. Ergänzungen/ Korrekturen Messer-schmidts hingegen sind in spitzen Klammern < > eingefügt und solche des Herausgebers/ Bearbeiters in geschweiften Klammern { } notiert. Die Zeilen- umbrüche sind durch einen senkrechten Strich | angezeigt. Unleserliche Stellen sind durch [...] gekennzeichnet und z. T. mit Anmerkungen versehen.

Brief Strahlenbergs an Curt Friedrich von Wreech vom 28.7.17234

12 pp.; p. 1, oben links (mit Bleistift): „D III (1300)“;5 p. 1, oben rechts (mit Tinte): „1466“, (mit Bleistift): „an Wreech“; p. 2, oben links (mit Tinte): „1467“; p. 3, oben rechts (mit Tinte): „1468“; p. 4, oben links (mit Tinte): „1469“; p. 5, oben rechts (mit Tinte): „1470“; p. 6, oben links (mit Tinte): „1471“; p. 7, oben rechts (mit Tinte): „1472“;

4 Archiv der Franckeschen Stiftungen (Halle/ Saale): AFSt/ H D 111, 1466–1477; cf. auch Winter, Eduard: Halle als Ausgangspunkt der deutschen Rußlandkunde im 18. Jahrhundert. Berlin 1953 (Veröffentlichungen des Instituts für Slawistik 2), pp. 467– 472; v. Wreech, Curt Friedrich: Wahrhaffte und umständliche Historie von denen Schwedischen Gefangenen in Rußland und Siberien, welchergestalt dieselbe nach dem A. 1709. bey Pultawa in der Ukraine mit denen Rußen gehaltenen unglücklichen Treffen, in ihrer Gefangenschafft,. zum Theil von GOtt kräfftig zur Buße erwecket worden, und was sich insonderheit bey der, von einigen unter ihnen angerichteten Schule, zu Tobolky von Anfange bis zu Ende, wie auch auf ihrer Zurückkunfft nach erfolgten Friedens=Schluß begeben hat, mitgetheilet. Sorau 1728, pp. 903–910. 5 Mit dem „D“ ist die Bleistiftnotiz „23“ überschrieben. 114 Michael Knüppel p. 8, oben links (mit Tinte): „1473“; p. 9, oben rechts (mit Tinte): „1474“; p. 10, oben links (mit Tinte): „1475“; p. 11, oben rechts (mit Tinte): „1476“; p. 12, oben links (mit Tinte): „1477“;

[1] 1723. Stockholm. Jul{i}. 28.

Geliebtester Bruder in dem Herrn. |

Nachdem es dem lieben Gott gefallen, nach seiner väterlichen Güte, | mich aller unwürdigsten Menschen, ja ohne seine Gnade aller un- | nützlichste Creatur in dieser Welt, lieber zurück aus Siberien | zu bringen, so müße nicht allein hierzu, sondern auch vor alle | andere unaußsprechliche gantz gnädigste Güte, so Er an meiner | blutarmen Seelen gethan hat, sein hochheiliger Name gelobet | und gebenedeyet werden; hiermit ziele ich mein Hertzens Wreech | nicht allein auf die theure Erlösung im Glauben auf Christum, | sondern auch zugleich auf die unendliche und unergründliche <[...]6> | Geduld und Langmuth des himmlischen Vaters gegen mir blutar- | men Sünder, ja auf die nimmehr ermüdende Gnaden züch- | tigung des Heil{igen} Geistes, wenn sonderl{ich} mein von Natur verkehrtes | Hertz den Herrweg gehen, und bald zur rechten bald zur linken | aus weichen wollen, und so ich nicht wider die Schrifft redete, | möchte wol sonst sagen, daß Gott manchen mit Gewalt zum Him- | mel ziehet. Drum mir ist allenthalben, der Engel des HErrn, | wie dem Bileam 7 mit einem scharffen Schwerdte der Zucht ent- | gegen, daß mir doch zuletzt die Augen noch recht aufgehen wer- | den; Ach Gott! wie theuer ist deine Güte, wie läßestu so un- | gern die Seelen der Menschen fahren; wie bemühest du dich deiner | Liebe ins Hertz, und die verzweiffelte Eigen liebe daraus zu wur- | tzeln; darum mein Hertzens Bruder, griese doch mit mir den Herrn und8 | [2] und laß uns mit einander seinen Namen erhöhen, da dieser Elende, ja | dieser Elende geruffen, hat es der Herr gehöret, und ihm gnädig | geholffen, welches Er (obgleich durch manchen Kampff) auch ferner | thun wird. Hier nechst mein Hertzens

6 Unleserliche Notiz über der 11. Zeile. 7 4. Mose, 22; Bileam war ein Prophet, der die Israeliten für Geld in Gottes Namen verfluchen wollte, aber (gegen sein Vorhaben) dazu gebracht wurde, Israel zu segnen. 8 Dies als Kustode. Zwei Briefe Philipp Johann von Strahlenbergs an Curt Friedrich 115

Wreech, muß auch ein we- | nig berichten, wie es mir bey meiner Rückreise ergangen, und was | sonsten wegen der Heyden alda ange- mercket, weßfals der H{err} Gene- | ral Major Morath9 gebeten;10 Verwichenen Jahr im Mäy Monat, | reisete ich mit Carl Schulman11 von Crasnoÿahr am Jenisei; | der Doctor,12 welcher zugleich seitwärts in die Wüsteneyen gieng, | folgte 2. Tage mit seiner Suite, biß an einen Strohm der Kemtz- | ÿck 13 heißet, daselbst ließ er uns eine kleine Floß, und auf der- | selben eine kleine Hütte, worinn wir liegen konten, machen; weil | keine Böhte in der Wüsteney vorhanden waren. Peter der Knecht | und Andres der Koch aber blieben noch bey ihm, welches mit großer | Mühe dahin brachte, zumal der arme Mann wegen unserer Ab= | reise in viele Betrübniß war. Ich war mit einem Pass von dem | Waiwoden aus Crasnoÿar zwar versehen, hatte aber keinen ein- | tzigen Menschen mehr als Carl Schulmann bey mir; und so reisten | wir in Gottes Namen die Ströhme nun herunter über die 100 Meilen | biß in den großen Obi, woselbst ich 14. Tage stille lag bey den Ostiaken, 14 | und lernete dabey auf ostiakisch eßen und trinken, welches in | wenig Fisch eßen und Waßer trincken bestehet; womit sehr vergnü- | get gewesen, wenn man sich sowol des Tages als Nachts nur vor | das viele Ungeziefer als Mücken und Fliegen hätte bergen können; wogegen15 | [3] wogegen sich die Ostiaken zwar mit Pavillons von Neßelgarn ge- | macht, wahren; wir aber hatten uns nicht damit versehen; hier nun | am Obi erwartete ich unsere Tomskische Suite, die mir und Schul- | man hernach auf ihre Strüßen aufnahmen; – Von die 100 Meil{en} | alleine Reise aber muß noch

9 Gemeint ist Generalmajor Carl Pereswetoff-Morath (1665-1736), der zusammen mit seinen beiden Brüder auf schwed. Seite im „Großen Nordischen Krieg“ an der baltischen Front kämpfte und dort in russ. Gefangenschaft geriet. Pereswetoff-Morath verbrachte die folgende Kriegsgefangenschaft 1704-1721 in Moskau. 10 Hier ist ein Umbruchzeichen nachträglich eingefügt. 11 Carl Gustav v. Schulmann (1702-10.11.1765) war der Neffe Ph. J. v. Strahlenbergs, der einen Teil der Zeichnungen während der Sibirienexpedition v. Strahlenbergs und Messerschmidts anfertigte. Zu v. Schulmann cf. Lenz, Wilhelm (Hrsg.): Deutschbaltisches biographisches Lexikon 1710-1960. Köln, Wien 1970. 12 Dies = Daniel Gottlieb Messerschmidt (16.9.1685-25.3.1735). 13 Der Chemčik, ein mehr als 300 km langer Fluß, der im Grenzgebiet zwischen Tuwa und der Republik Altaj entspringt und in den Jenissej (heute den Sajano-Šušensker Stausee) mündet. 14 Hier vermutlich Chanten. 15 Dies als Kustode. 116 Michael Knüppel vorher dieses melden, daß ich allenthalben, | wo ich meinen16 Pass bey denen an die Ströhme wohnenden Tattern und | Heyden aufwieß, mir ohne Weigerung Ablösung zum Rudern von jurt zu jurt (oder Hütte) gegeben ward, ja sie wechselten sich von | selbsten untereinander ab; des Nachts schlief Schulman | und ich oft in guter Ruhe, unsere Sachen lag 17 uns offen herum, | und wenn wir aufwachten, hatten sie sich 4.5 à 6mal | abgewechselt, uns aber dennoch keiner das Geringste ent- | want; wir gaben ihnen zu Zeiten etwas Chinesischen Schaar.18 Sie | hingegen uns Fisch; tauschten auch, so wenig als wir auch hatten, bis- | weilen mit ihnen, als Hermelinchen Felle, und grau wercke, | Zobeln aber und vielfraß, die man zwar da ziemlich wolfeile | eintauschen kan, war bey uns 19 selbst verboten, und hätte ich ein | 100 Rubel mitgehabt, hatte man sowohl hierin, als in andern | ihrer ihrer [sic!] Ahrt Kleidungen was mitbringen können; allein | wer weiß, wozu es gut gewesen. In Summa, ich kann die äu- | ßerliche Einfalt, und Frömmigkeit dieser Heyden nicht genug | beschreiben, und weil die meisten von Natur so stille vor sich, | so mag doch auch einstheils viel dazu contribuiren, weil sie un- | ter der Rußischen Pressure leben, die sie so wenig wie | Hunde achten; alle diese Heyden nun so zwischen Crasnoyar | Tomski und Tara wohnen (auch die andern, bey welchen zwar nicht im20 | [4] im Vordertheil gegen dem Eißmeer zu gewesen) sind ohne die | Tungusen so auf 70000 gerechnet werden, und ihre eigen- | en Sprache haben, in vielen kleinen Völckerschafften zertheilet, da | einige 1000, andere 500, wieder andere 300 Mann, und so | fortan aus machen; welche aber vorzeiten viel stärcker und | zahlreicher gewesen; (aber Gott weiß, woran es liegt) sich | immer mehr mindern als mehren, kann seyn von ihren gar | schlechten nutriment, oder ob kein Segen Gottes bey ihnen ist. Es | hat aber fast iedes Völcklein seine eigene Original Mutter | Sprache, die von einander gantz different, als da ist ein Volck | bey Crasnoyar, so Arintzi21 genant worden, und nur noch ietzo | 30 Mann

16 Vor dem Wort ist ein Graphem getilgt. 17 Über der 10. Zeile ergänzt. 18 Dies = Tee (chin. chá 茶). 19 Über der 17. Zeile ergänzt. 20 Dies als Kustode. 21 Hierbei handelt es sich um die in sprachlicher Hinsicht zu den Jenissejern zählenden Arinen, die auch bei v. Strahlenberg, der u.a. eine Darstellung einer arin. Legende wiedergibt und zudem in seiner „Harmonia Linguarum“ eine Wortliste des Zwei Briefe Philipp Johann von Strahlenbergs an Curt Friedrich 117 starck ist, dennoch hats seine eigene Sprache, item | die Kotowskischen und Kistinschen Tattern haben wieder die | ihrige, die ostiakische ist ebenfalls zweyerley etc. Ja es | sind von Astracan an bis zum Japonesischen, und Eißmeer | zu, über die 25erley Ahrt Sprachen; dennoch können sie fast | durchgehens generaliter die rechte Tattersche, oder Türki= | sche Sprache verstehen, und reden, und kan man in der | gantzen Tattarey mit dieser, der Calmückischen und Tungu- | sischen Sprache (wie wol letztere auch 2erley 22 ) wohl zurecht- | kommen; wobey viele unter ihnen das gantze Land durch und | durch die Rußische Sprache auch verstehen, so sie wegen Ver= | kehrung mit denen Rußen lernen müßen; die nächsten Völ- | cker nun hier herunter wärts, und von Tomski ab, sind auf | Rußische Ahrt getauft, haben ein Meßinges Kreutzlein am Halse | hängen, dabey ein holtzern Bildchen in ihren Hütten, wovor sie sich | kreutzigen und bücken; wißen aber fast nicht das geringste | mehr als diese Ceremonie, dabey aber behalten viele ihre alte23 | [5] alte heydnische Gebräuchen welches alles aber daher ent= | stehet, weil sie bis dato weder gewiße Kirchen gebauet, | da man sie versammeln kan, (zumal sie in den Wüsteneyen und | an den Strohmen ziemlich zerstreuet wohnen) noch von der Rußischen | Geistlichkeit Vorsorge getragen wird, daß die armen Leute ein | beßeres unterrichtet werden; wie wol mein Hertzen Bruder | selbst weiß, daß wenn auch dieß geschehe, wir die Rußischen | Hirten meistens beschaffen, was denn wol von solcher zerstreu- | ten Heerde zu hoffen ist. Ich muß aber hiebey mich doch ver- | wundern (ob es zwar kein Anfang fast zu nennen) was der | Fürst der Finsterniß, und der in der Lufft herschet, für ein- | en Grimm, und Zorn heget; wo er nur prasumiret, der Name | Ihsus24 der der einst sol bekant werden. Denn dazu vor alle diese | Heyden, den

Arinischen liefert, beschrieben werden (cf. hierzu ausführlich auch Knüppel, Michael: Einige Angaben zum Niedergang der Arinen bei Philipp Johann von Strahlenberg (1677- 1747). In: Tribus 53. Stuttgart 2004, pp. 63-67). 22 Zu v. Strahlenbergs Zeit wurden die tung. Sprachen zumeist grob in das „Tungusische“ (= Ėwenkische) und das Lamutische (~ Ėvenische) geschieden. Das Manǯu wurde zumeist ausgeklammert und die übrigen tung. Idiome waren entweder noch nicht bekannt oder erst ganz unzureichend erforscht und meist nicht vom Ėwen- kischen getrennt betrachtet. 23 Dies als Kustode. 24 Unklar. Die könnte sich auf den Namen der höchsten Wesenheit, die bei den Kelten verehrt worden sein soll beziehen (– hier wohl von v. Strahlenberg auf die „Heiden“ Sibiriens übertragen). 118 Michael Knüppel

Schaitan25 (oder wie sie ihn sonst außdeuten) den Geist | der in Lufft, Waßer, Erde, Wäldern und Feldern zu sagen hat, | und herschet, geopfert, und Ehrerbietigkeit erwiesenn, mit | Trummeln, wie die Lappen, ihre Zauberey getrieben, welches | außerliche sie abschaffen müßen. So ist doch dabey dieses vorge= | fallen, daß als vor 10 oder mehr Jahren einige Stämme, | oder Völker getauffet worden, bey ihnen sich aller Fisch und Wild- | fang fast verlohren, daß solche auch obligiret worden, bey | denenn so nach den Schaitan venerirten, ihr Aufenthalt und Le- | bens Mittel zu suchen; wodurch es gekommen, daß die erstern nicht allein | gehöhret, sondern die letzteren auch mit mancher | Gewalt zum Tauffen gebracht worden, und wie wohl sich nach | der Hand sah solcher einiger maßen, wieder eingefunden, so höret26 | [6] höret man dennoch über Klage von ihnen, daß es nicht mehr | so gute Zeit ist, als da sie ihren Schaitan gedienet. Ich habe sie | öfters gefraget, ob sie denn wüsten, daß ein beßerer und mäg- | tiger Gott im Himmel wäre, als ihr Schaitan; ja sagten sie; | sie wüsten es wohl, aber der thäte ihnen kein Böses, sondern dieser | täthe ihnen viel Hertzeleyd, und ließe kein Glück | in der Nahrung, wenn sie ihm nicht opferten, und ver- | ehreten; und was nun endlig der anderen Völcker 27 anbelanget als Jakuten, Tungusen, und wie sie mehr Namen | haben, die sind doch pure Heyden, und haben bis dato | noch zu nichts, können gebracht werden, wiewol sich auch | wenig drum bemühet worden; die Mungulen und Calmu- | cken aber hängten alle sämtlich den Dolai-Lama an, doch | stehet der Ajucki, als Haupt der Astrachanschen Calmucken | unter der Rußen Bottmäßigkeit; der gegen Mittag a- | ber wohnenden rechten Tattern als Baskiren, Cosaci Or- | da, Bucharen etc. sind alle solche Mahomethaner, als | die bey der Stadt Tobolski. Nun ist fast nicht abzusehen, | so lange der iezigen Zeiten, so stehen, wie etwas Beßeres | in diesen Theil der Weld, solte können gepflanzet werden | Ehs sey denn, daß Gott der Herr entweder diesen iezigen | Rußischen Monarchen, oder seinen Successore andere Gedan- | cken, und göttl{iche} assistence verleihe. Denn primo sperret sich | sowol die Rußische Geistligkeit (doch gar wenig ausgenom- | men) als das meiste Landvolck wieder Änderungen in | der Religion,

25 Es handelt sich hierbei um eine Übertragung aus dem Russischen – bezeichneten doch ursprünglich die Geistlichen der Russisch-Ortjodoxen Kirche die Götter und Geister der Nicht-Christen als „Schiatane“. 26 Dies als Kustode. 27 Über der 8. Zeile ergänzt. Zwei Briefe Philipp Johann von Strahlenbergs an Curt Friedrich 119 und ihren alten Gebräuchen und wir wol sie äußer-28 | [7] sie äußerlich in einen und andern Gehorsamen müßen, behalten | sie doch heimlich wiederwillen dagegen. Man wil es zwar | in Rusland piano anfangen durch Introducirung teut= | scher Gewohnheiten, und Lebensahrten, aber dabey wer- | den auch zugleich die teutschen Untugenden (wie den Bruder | bekant) fortgepflanzet, welche letztere auch leichter | angenommen werden. Hiebey giebt man Freyheit nach | Wilkühr zu fasten, die Bilder abzuschaffen, und aller= | hand Conversations- freyheiten, unter welchen Mischmasch | eine ziemlich dissolute Lebensahrt unter den Rußen fast | öffentlich entstehet. Welche hingegen vor Zeiten mehr ver= | steckt, dennoch auch bey ihnen Schwang gegangen, an= | derer seits 29 , sind die alten Ressekolschicken30 oder Russischen | Pharisaeer, und Sonderlinge in Siberien so opiniater | über die alten gebräuche, daß sie diesen vergan- ge= | nen Winter zwischen Tara, Tobolski, Tumen etc: eini- | ge Tausend selbsten lebendig verbrandt, und solches | meistens wegen der 3 Finger, so sie nicht wollen | ein Kreutz machen brauchen, item wegen der Bärter | und andern Dingen; wie solten nun die armen Hey- | den, so unter das Rußische Joch stehen bey so bewanten | umständen, so bald was zu hoffen haben; der Herr | des Landes möchte es wol gerne bester Sachen; allein | seine Macht, und Gewalt reichet hie nicht zu. Eins aber | könnte bey seinen Lebzeiten noch wol angehen, neml{ich} al- | so; er ist ein courieuser Herr, der gerne Mathematici | und andere gelehrte Leute in seinen Ländern haben will, | möchte auch gerne Leute (wie exempl. gratia den Doctor 31 ) in weit entlegene Länder senden, um dieses oder je-nes32 | [8] nes zu untersuchen. Das kan nun der Land Mann nicht | wehren; und unter diesen so Gott Rüst zeuge ersehen | hätte, konnte unter den Heyden ein vieles geschehen; man | müste aber sonderlich die Türkische und Tatterische | Sprache

28 Dies als Kustode. 29 Über der 13. Zeile ergänzt. 30 Hinter dem Begriff verbirgt sich die pejorative Bezeichnung für die russischen „Altgläubigen“, Raskol’niki, Раскóльники. Die korrekten Bezeichnungen wären Cтароверы, „Altritualisten“ (Cтарообря́дцы), „Altorthodoxe“ (Древлеправосла́вные). Es handelt sich hier um von der Russisch-Orthodoxen Kirche getrennte, verschiedene Gruppen, die auf Gemeinschaften zurückgehen, welche die Reformen des Patriarchen Nikon nicht mitgetragen resp. sich explizit gegen diese gewandt haben. 31 Dies = D. G. Messerschmidt. 32 Dies als Kustode. 120 Michael Knüppel wißen; wo es aber den Namen der Bekehrung | hat, wird sich alles öffentl{ich} dawiedersetzen. Ja der | Herr vom Lande selbst, wil nicht gerne, daß die Tat- | tern zu klug werden sollen, meinende, daß zugleich | die politique und andere dem Reiche schädliche di= | nge möchten introduciret werden. Nu{n} genug von die- | sen. Sonsten Herzens Wreech habe auch zu berichten von | Demetri Mirowitz33 daß ich ihn in Tobolski in einem | seligen, und guten Zustande dem inner- lichen nachge- | laßen xxx34. Der Tumeensische Archiré35 hat ihn | zwar nach den Dolmatowische Kloster versand gehabt, | woselbst er in Ketten geseßen, und mahlen, backen | brauen helfen, und arbeiten müßen. Er schrieb aber | von da einen Brief an seinen Bruder Waschyl in | Tumeen, er möchte den Archiré sagen, daß er | nun alles mit sich machen laßen, wo er ihn aber nicht | loß laßen würde, müste er sich bey Ihro Czarische | Majestät beschweren, daß er ihn als einen des Cza= | rens Gefangenen so an die Seite gestecket und hanti- | ret, worauf der Archiré stante pede ihn mit ei- | nen wagen nacher Tobolski gesand, woselbst er aber | mal vor den dortigen Archiré stehen müßen, der ihn drohende36 | [9] drohende, sie wolten ihn zum Synodo in Muskau senden | wo er sich nicht änderte, aber dem ungeachtet hält er | fest an Gott, und möchte es, wo es dazu kommt, auch | eben so viel nicht zu sagen haben, weil sie daselbst in Muskau | viel discreter als in Siberien sind. Wes fals ich denn auch | mit Herr Peter Müller 37 geredet, welcher mit dem Ertzbi- | schoff in guter Bekandschafft ist, daß so etwas dergleichen | vorfallen sollte, er ein wachendes Auge | haben möchte; Carl Schulman wird nun bey seinem Vater | in Finnland seyn, schläget aber aus der Art; aber | der älteste Swenson hier in Stockholm, so der Bruder | vielhundertmal grüßet, und von welchen man vor Zei- | ten so schlechte Hoffnung hatte, läßet sich wahrlich | hieselbst gut an. Ich kan wol sagen, er ist fleißig in | seinen Verrichtungen, bescheiden, und Christlich in seinen | Gesprä- chen, und hat seinen geistlichen Vater den lieben | Wreech, recht hertzlich lieb. Paulchen habe in Muscau | gelaßen bey H. Werner

33 Nicht klar, um wen es sich hier handelt. 34 Getilgt. 35 Dies vermutlich = Erzbischof oder Archimandrit (< A-Griech. αρχή „Anfang“ oder „Ursprung“). 36 Dies als Kustode. 37 Peter Müller war ein Kaufmann in Moskau, mit dem vor allem C. F. v. Wreech in Kontakt gestanden hat (cf. v. Wreech [1728], p. [919]). Zwei Briefe Philipp Johann von Strahlenbergs an Curt Friedrich 121

Müller, 38 der ihm jährlich 50 | Rubel giebt, woselbst er 2 Kinder informirt, hier | möchte vor ihm auch anders nichts zu thun seyn; | die Gelder für die Charta39 habe noch nicht gantz | bekommen, weil ich Melanders Revers von Ruß- | land erstlich zurückschaffen soll; ich nam in Siberien | in allen zu zu dieser arbeit auf 89 Rubel, davor ich nach ge-40 | [10] nach gemachter liquid ation 2 R{ubel} wieder be- zahlen mü- | ßen, das meiste habe an H{err}Capt{ain} Torist abgetragen, | welcher vor etwa 8 Tagen von hier nach Teutschland | reisete. Der liebe Gott erhalte doch H{err}n Estats Ce- | derhielm,41 und Dülen bey vorigen guten Gedan- | ken, allein so, wie es scheinet, ist es nicht mehr so; | sie sind vortreflich in äußerl{ichen} Dingen verwi= | ckelt, und vermeinet man, sie werden Reichs- | Räthe werden. Mein Hertzensbruder, ich | werde auch noch wol in Deiner Schuld seyn, und | habe sie noch auf der Reise vermehret. denn | es gab mir der Doctor 42 zwey schlechte Zobeln | mit vor den Bruder zum praesent, wovon iedes | Stück xxx43 in Crasnojahr einen Rubel kostet. | die Noth hat mich aber auf dem langen Wege gezwun- | gen sie zuverkauffen, und habe 2 Ducaten davor | bekommen, ietzo kan Deine Rechnung noch nicht | senden, sondern muß es versparen, Gott wird | wol helffen, daß im Stande kommen kan, al= | les richtig abzutragen. Die 7ben Rubel .98. Kup{eken} habe | von H{errn} Doct{or} Scho- bert bekommen, wovor dem Doctor rechnung44 | [11] Rechnung thun werde. Item die 10 Rubel von H{errn} Pastor | Reichmuth,45 welcher mir zwar in der Stelle | 20 gab, schrieb aber an mir in Petersburg, daß

38 Gemeint ist der deutsche Fabrikant Werner Müller, der um 1720 die Eisenhütte von Ugotzkoi betrieb – der oben erwähnte Peter Müller, war einer der Söhne Werner Müllers. 39 Dies bezieht sich auf v. Strahlenbergs Karte, die erst zwei Jahre später gedruckt vorlag ([Strahlenberg, Philipp-Johann v./ Matern, T. A./ Frisch, P. F.]: Nova Descriptio Geographica Tartariae Magnae tam orientalis quam occientalis in particularibus et generalibus Territoriis una cum Delineatione totius Imperii Russici imprimis Siberiae accurate ostensa. Paris 1725). 40 Dies als Kustode. 41 Dies als Kustode. 42 Gemeint ist der schwed. Beamte und Politiker Josias Cederhielm (4.5.1673- 23.9.1729). 43 Getilgt. 44 Dies als Kustode. 45 Gemeint ist Johann Reichmuth (1677-1739), der 1701 Hofmeister und Hausprediger bei Graf Adam zu Weyde in Moskau, 1702 Lehrer und Rektor der Schule der St. Peter-Paul-Gemeinde in Moskau und seit 1718 Pfarrer in Moskau war. 122 Michael Knüppel die | 10 H{err} Lieutenant Pauli zukämen, welche ich auch zurück | durch H{errn} Nastim46 gesand, und hat H{errn} Lieutenant | Pauli solche empfangen, welcher aus Jakut- | ski in Muskau angekommen, zuvor aber hatte es | H{err} Reichmuth nicht gewust, daß er sie haben sollte | weil Brumm47 20 Rubel bey ihm eingesetzet. dieser | letztere schrieb an Paulchen, daß die äußerlichen | Affaires ihn sehr verstöhren, und möchte derselben | gern gerne loßseyn; Er ist in der Ukraine mit dem | General48 und die Fr{au} Generalinn ist auch damit | hin, welche ich nicht habe kennen lernen; hieselbst | bin noch gar wenig bekant, aber so wie es schei= | net, möchte der liebe Gott hier eine ziemliche | Thür aufthun, wogegen sich zwar das Böse | aufs äußerste wehret, allein der | Herr wird dennoch den Fortgang | zu schaffen wißen. Gott gebe nur | Gnade zum fleißigen anhalten und ausharren; von49 | [12] Von meinen eigenen kan ich fast noch nichts melden; Gott maches es damit, wie es ihm gefällig; Creutz, 50 Levonsteen, und andere Freunde mehr sind noch hier, Gott der Herr erhalte sie alle sämtlich bey der standhafften erkannten Wahrheit. Ich empfehle des übrigens meinen Hertzensbruder in den Schutz des allmächtigen Gottes und verharre so lange ich leben

meines hertzvielgel{iebten} Bruders ergebenster und liebschuldigst{er} Diener Tabbert von Strahlenberg51

P. S. Man hat mich ietzo hier einen andern Namen aufgedrungen, Gott weiß ich wäre damit gerne verschonet geblieben

46 Unklar. 47 Gemeint ist wohl der bei v. Wreech erwähnte Joachim Brumm (v. Wreech [1728], p. 525 u. Register). 48 Gemeint ist hier General Ludwig Nikolaus von Hallart (12.10.1659-27.5.1727), einer der Befehlshaber der russ. Armee in „Großen Nordischen Krieg“. 49 Dies als Kustode. 50 Hierbei handelt es sich um Carl Johannes v. Creutz (15.06.1687-13.03.1757), der, wie Ph. J. v. Strahlenberg, im „Großen Nordischen Krieg“ in russ. Kriegsgefangen- schaft geraten war. 51 Die Unterzeichnung mit dem Namen „Tabbert“ (v. Strahlenbergs ursprünglichem Namen) und die folgende Anmerkung des Absenders sind bemerkenswert, lag die Nobilitierung doch zu dieser Zeit schon viele Jahre zurück und wurde der Name „Tabbert“ doch nicht duch „von Stralenberg“ (so die eigentliche Schreibung, auch wenn der Geadelte die eingedeutschte Schreibung „von Strahlenberg“, die sich in der Literatur schließlich auch durchgesetzt hat, vorzog) ergänzt, sondern ersetzt. Zwei Briefe Philipp Johann von Strahlenbergs an Curt Friedrich 123

Stockholm d. 28ten Juli Anno 1723

Brief Strahlenbergs an Curt Friedrich von Wreech vom 22.7.172452 p. 1, oben links (mit Bleistift): „D III (130a)“;53 p. 1, oben rechts (mit Tinte): „1454“; p. 2, oben links (mit Tinte): „1455“; p. 3, oben rechts (mit Tinte): „1456“; p. 4, oben links (mit Tinte): „1457“; p. 5, oben rechts (mit Tinte): „1458“; p. 6, oben links (mit Tinte): „1459“; p. 7, oben rechts (mit Tinte): „1460“; p. 8, oben links (mit Tinte): „1461“;

[1] 1724. Stockholm, Jul. 22 | Mein hertzl{ich} geliebter Bruder, in dem Herrn und Heÿlande, unserem | Erlöser. | Es sind mir jeder meines liebwerthesten Bruders all 3 Schreiben (wie wol etwas spät) | richtig einhändiget, welches daher gekommen, weil ich eine Zeitlang nicht zur Stelle | gewesen, sondern bin theils in d{er} Stadt Upsala, theils auf meiner Baustelle und zu- | letzt beym Sa[...]men mein [...]ehen, genöthiget worden, daher meine | Briefe von einem Ort zum anderen gelassen, bitte weshalben der Aufschub meiner | Antwort brüderl{ich} zu [...]iren; Auf letzteres aus Halle vom 11.ten Junii | zuvörderst aber zu antworten, so berichte, daß die in der Tobolskischen Schule | gewesene Brüder, so ich hieher weile zur Zeit erfragen können; gerne | confentiren, daß deren Nahmen eingeführet werden, so ebenfalß es die übrigen | hoffen von welchen noch biß dato keine Antwort erhalten; Zumahl wenn Sie sich er- | innern, welche Barmhertzigkeit der Herr unter solcher Gelegenheit an ihren | Seelen gethan hat, so mir noch vorgestern es von dem guten Brumm54 geantwor- | tet ward, d{ie} den Tag zuvor, aus Petersburg alhier angekommen, hat auf einem | berührlichen

52 Archiv der Franckeschen Stiftungen (Halle/ Saale): AFSt/ H D 111, 1454–1461. 53 Mit dem „D“ ist die Bleistiftnotiz „37.“ überschrieben. 54 Siehe oben. 124 Michael Knüppel

Abschied von dem H{errn} General Allard 55 bekommen, und gedenket von | hier eine Reise nach den Seinigen und nach Deutschland zu thun; er berichtete mir, | wie d{er} H{err} Obrester Nieroth 56 ihn als Oeconomus begehret hätte, bey der | [...]ischen Anstalt in Lÿfland, wozu er aber sich sogleich noch nicht resolvieren | wollen; sondern so viel erstl. Cornetts Abschied alhier suchen, wozu er | auch seine raisons haben mag, solte er aber draußen in dergleichen | Fällen können employiret werden; werde wol es ihm, daß ers viel | lieber acceptirte. Aber Herr Reichs Rath Cederhielm57 ist einige Tage vor | meiner Zurückkunft nach den Wedwigschen [...] ver- | reiset, daß als aufgetragene Commission nicht bestellen können, | sobald er revertiret werde nicht ermangeln ihm alßfallß meine | gebührende reverence zu machen: sonsten habe ich mit Herr Pastor Kellejn | u{nd} Herrn Secret{är} Langen, die gantz freundlich und brüderlich grüßen, | wegen Übernehmung ein Theil des Bruders Exemplarien geschwohren, Sie meÿnen es könnten vor der Hand ein 300 Stück übergesand wer- | den; da man allezeit noch mehrere schreiben könnte, wenn man | ernstlich nur deren Abgang [...]het, inzwischen habe auch nach | Finland geschrieben, werde sehen, was daselbst zuthun, wenn hier 58 | [2] hier nach Lÿfland aber gehet keine Post anders als über Hamburg welches | sich weit aus ziehet, wenn aber zu Waßer Gelegenheit gehen wird, wie denn | H{err} Major Wilhelm Albedeil59 erster tages dahin wird, so will auch dahier | es berichten, ob d{er} Bruder weiß, daß Christer Albedeil60 sich verheÿ- | rathet weiß nicht, er soll eine hübsche Partheÿ gethan haben; die Exem- | plaria die d{er} Bruder übersenden wird, können nur an den H{errn} Capi- | tain Finhagen addresiret werden, welchen mit dergleichen äu- | ßerliche Commissiones gar gut u{nd} befelsahm umzugehen weiß, auch | dabeÿ eines redlichen Gemüthes ist, denn ich möchte vielleicht nicht alle- | zeit in d{er} Stadt seyn können; Ich liege mit ihm zusammen | in ein Quartier, und zwar auf derselben Stube, die der

55 Korrekt: Hallart (siehe oben). In schwed. Arbeiten bisweilen auch Allardt (cf. Quennerstedt, August Wilhelm: Karolinski Krigares Dagböcker. Bd. III. Lund 1907, p. 58). 56 Gemeint ist Magnus Wilhelm Nieroth (*1687), der 1717 das Waisenhaus in Alp gestiftet hatte (cf. hierzu Winter [1953], p. 267 f.). 57 Zu Josias Cederhielm siehe oben. Dieser war seit 1723 schwed. Reichsrat. 58 Dies als Kustode. 59 Der auch bei v. Wreech erwähnte M. W. Albedyl (v. Wreech [1728], p. 38). 60 Dies = Hauptmann Christer Albrecht Albedyll (v. Wreech [1728], p. 248). Zwei Briefe Philipp Johann von Strahlenbergs an Curt Friedrich 125

H{err} Bruder | hier gehabt hat, und läßet meine Wirthin den Bruder gar sehr und | hertzlich grüßen, welche anjetzo eine rechte Tabea ist; Pastor Bergner,61 | d{er} sonst eine vocation von H{errn} Koÿett62 nach Schonen hatte, | bleibet nun hier und ist Pastor geworden, beÿ der Gemeine | auf Munckläger, da er denn seine Kirche grade gegen | H{errn} Kriegs Rath Reuterholm über hat, wozu sich die Frau Reu- | terholm hertzl{ich} freut; die ebenfals dem Bruder gantz dienstl{ich} grü- | ßet, wie nicht weniger d{er} Pastor Bergner. Was anlanget Mons: 63 | Carl Ladau, 64 so habe mit dessen Mutter ausführl{ich} gesprochen, | daher sie dem Bruder beÿgehenden [...] in den Händen stellet, | mit Bitte damit zu disponiren, wie es der Bruder gut findet und | es dem jungen Menschen am zuträglichsten ist: Sie hat gewiß ihn bis[...] | Armuth erkämpfet und es dem Sohn dahin gegeben; der Bruder kann | nicht glauben was für ein veränderter Zustand es mit ihr ist, | Sie ist zwar äußerl{ich} so lang und kahl gemacht, daß sie auch manchen | Tag vors liebe Brodt sorgen muß, aber so nimmt sie innerl{ich} zu, und | [...] wie ist der Stoltz und [...] gefallen; und in der Stelle Er- | gebung in des höchsten Schickung gewachsen; theils beweint sie65 | [3] sie, theils wagt sie ihre wenige Thorheiten, wo sie [...] aufbringen | kan, möchte Sie wol eine Reise nach Rewall überthun, woselbst | der Carl Ladau noch etwas (wie wol noch disputable) fall was | was zu finden haben; Carl Ladau wird sich nun hiermit vor der Hand | wol etwas behelfen müssen, und bittet sehr, weil d{er} Bruder seiner | [...] kommt, daß ihm einigermaßen, kleine anständige | Freÿheiten möchten gelaßen, und er nicht gar zu sehr eingeschrenkt | werden, fürchtend, er möchte sonst auf meine u{nd} andere Gedanke gerathen, | worüber geantwortet, es würde d{er} Bruder hierinn [...] auch Maa- | ße zu treffen wissen; was unsren lieben H{errn} Obersten Isendorff fol- | get hiebeÿ im Schreiben, er wird jetzo sehr kränkl{ich} u{nd} hat einen Acces | von Schlage gehabt, sein Brief wird was alt seÿ, weil er folgen | vor meiner [...]

61 Gemeint ist Andreas Bergner, 1705 schwed. Feldprediger in Polen, 1709 nach der Schlacht von Poltava in russ. Kriegsgefangenschaft. Bis 1723 war er Pfarrer an der Kungholmgemeinde, seit 1723 Pfarrer an der Skeppsholmkirche in Stockholm, 1724 Pfarrer in Trolle-Ljungby und von 1731-1749 erneut Pfarrer in Stockholm. 62 Unklar. 63 Hier gekürzte Schreibung von „Mons{ieur}“. 64 Hier Carl Ewald de Ladau, der 1723 in die Schule in Halle aufgenommen worden ist. 65 Dies als Kustode. 126 Michael Knüppel schon [...] gehen [...] gestand: aus dem Anschluß | wird d{er} Bruder aus H{errn} General Moraths 66 Schreiben ersehen, was sei- | ner Meÿnung wegen mir; da ich meine Umstände aber am besten weiß, | muß recht bescheid schreiben, wie es mit mir hie stehet; der Bruder | weiß, daß ich bereits in der unterhabenen Arbeit, sowol d{ie} Charte als Histo- | rie67 mich in Siberien schon gegen H{errn} Capt. Torist u{nd} anderen in Schulden ge- | setzt hatte, Nu habe ich solche von dem jenigen was von H{errn} Müllern | vor die Charte bekommen nicht allein bezahlet, sondern ich habe auch in die- | ser jetzige neuen Arbeit ein ziemliches von neuen einsetzen müssen; | daher ich solches ohne Vorschuß auszuführen nicht wol fortkommen können, | habe derselben bereits in 300 Th(a)ler Schuld gesetzet, u{nd} möchte 68 es (wol | soviel kosten ehe die Charte gestochen, u{nd} die Historie zum Druck kommt) denn | hier in Stockholm zugleich mit 2 andern Personen, als Capitain Materni | und H{errn} Lieutenant Leuonstein, zubringen, um selbe zur Arbeit zu haben, | und solche seÿ zuhalten, ohne aparten recompena, kostet zieml{ich}. Nu | hoffe ich aber, so Gott will, daß wenn mir die Unkosten auch auf 1000 rl | kommen solten, ich dennoch, so Gott will, 3 a 4 [...] drauf [...] | [...] möchte, denn ich versichere meinem Hertzen Hertzen Bruder, daß diese69 | [4] diese jetzige Charte, nachdem ich die Reise so weit hierin im Lande gethan, | nochmahlso accurat wird, als die vorige, vor welche mir damahls mir gleich- | wol 200 Ducaten in Golde gebothen wurd, worauf der Verleger alle zeit- | ten doppelten Vortheil hat, [...] weil d{ie} gleiche Charte von Nachrichten, | noch einmahls ans Tages licht gewesen, auch doppelt so groß wird, | mir sonst gemeine Charte

66 Zu Generalmajor Carl Pereswetoff-Morath siehe oben. 67 Hiermit ist v. Strahlenbergs Hauptwerk gemeint: Das Nord- und Ostliche Theil von Europa und Asia: in so weit solches Das Gantze Russische Reich mit Sibirien und der grossen Tartarey in sich begreiffet. In einer Historisch-Geographischen Beschreibung der alten und neuern Zeiten, und vielen andern unbekannten Nachrichten vorgestellet, Nebst einer noch niemahls ans Licht gegebenen Tabula Polyglotta von zwey und dreyssigerley Arten tartarischer Völcker Sprachen und einem Kalmuckischen Vocabulario, Sonderlich aber Einer grossen richtigen Land-Charte von den benannten Ländern und andern verschiedenen Kupfferstichen, so die Asiatisch-Scythische Antiqvität betreffen; Bey Gelegenheit der Schwedischen Kriegs-Gefangenschaft in Russland, aus eigener sorgfältigen Erkundigung, auf denen verstatteten weiten Reisen zusammen gebracht und ausgefertigt. Stockholm (in Verlegung des Autoris) 1730. 68 Über der 23. Zeile ergänzt. 69 Dies als Kustode. Zwei Briefe Philipp Johann von Strahlenbergs an Curt Friedrich 127 so wird mir keiner vor das Exemplar | zum allerwenigsten 1½ rl versagen; soviel auch vor die dazugehörige | Historie; werde auch wegen Abgang nicht besorgen dürffen, weil, | ungemein vielfragens darnach ist; da ich aber mir erstl{ich} gegen Neu | Jahr od{er} künftigen Fastnacht mit der Arbeit fertig zuwerden denke, | u{nd} Jenner lieber draußen u{nd} in Holland für Drucken, und das Werk sehen, | lassen wolte, als hier; zumahl wegen vielerleÿ es mir hier fast halb mahl | so viel kosten würde als draußen; denn imo hier eine große Preße nicht ist, | mir die Charte [...], u{nd} neu muß gemacht werden; daß Royal u{nd} andere | Pappier, auch vielmehr alhier zustehen kommt, so thäte freunl{ich} gerne deßfalls | eine Reise finans; allein meine Erditores möchten vielerleÿ Anfechtung | nicht allein unter worffen seÿn; sondern so weiß ich auch noch nicht wie | ich das übrige zu achevirung dieses Werkes aufbringen werde; hier an | diesem Ort ist d{er} Geld Mangel beÿ kleinen und großen d{er} maßen groß, | daß es nicht zu glauben: daher hätte ich den Bruder en confidence | fragen wollen; ob deßen gnädigste Herrschafft nicht oberen den Verlag zuthun; | solte geneigt seÿn; und zwar erstl{ich} nur auf die 300 rl so ich hier abtra- | gen könnte, wo gegen ich Sie dann so, die Arbeit in Händen stellen könnte, | daß sie solche selbst zum Druck, unter deren weiter dazu gehörigen | Unkosten befanden könnten; wodurch ich denn alhier wo aller Versprechen; | Ipsamtion, u{nd} anderen weiteren Besorgungen freÿ werden könnte, nachdem es | Gott so fügen solte, daß meine geringe Person dorten anständig wäre, | mich wo hinn begeben könnte, wenn ich selbe, in soja noch etwas zur völ- | ligen Ausarbeitung fehlen möchte ichs dorten vollens zus Ende bringen | könnte: [...]s so habe auch dieses zum Voraus melden wollen, daß so ich70 | [5] ich ja dorten mich selten engagieren. ich mich keines weges zum Informatore | d{er} Jugend würde können laßen gebrauchen, denn dieses eben mein Pfund | nicht ist, sondern so ich denen so sich dazu brauchen laßen, mit derjenigen wenigen | praxis so in d{er} Geographie, Historie u{nd} Ma[...] durch Gottes Gnade habe, | mit guten Rath und Aufsicht werde an Hand gehen können, so will gerne nach | Pflicht u{nd} Schuldigkeit an Hand gehen; u{nd} was die Französche Sprache ange- | het bin zwar durch die langwärige Gefangenschafft mit den Sprachen | aus der Übung, gekommen, einen Autoren aber verstehe ich dennoch soweit, | daß

70 Dies als Kustode. 128 Michael Knüppel mich darinn eben keiner verkauffen soll. Ich bin sonst auch in | meiner Jugend zu äußerlichen Geschicklichkeit zwar angeführet worden, und weiß nicht wie weit solches sich dorten extendiren. Wenn man aber | die Lebens Art erstl{ich} an einem Ort sieht, möchte man sich darinn | aufzufinden wißen, hiermit aber Hertzens Bruder habe mich insoweit | zu nichts recommendiren wollen (denn wo Gottes erbarmende Gnade nicht | hilft u{nd} stärcket, was solte ein armer Mensch von sich wol hoffen | können; sondern ich solte es unter Gottes Willen u{nd} Wohlgefallen, was | er hierunter mit mir thun wird. Wenn gewiß so denke ich mir, denn | d{er} liebe Gott mich einiger maßen etwa den vielen äußerl{ichen} Gemüths- | [...]chungen möchte [...] acceptirt wie, 71 dorten wille, solte aber | das dortige Hoch-Loben dergestalt beschaffen seÿn, daß viele Verführung | u{nd} andere Lasten dabeÿ wären, so möchte es mir ebenfals nicht | dienen: Was die Gagie anlanget, so habe ich hier eines Capitains | tractament; habe ich vor mir u{nd} einen [...], so wieder | ich das übrige in d{er} gnädigsten Herrschafft fragen will stellen, was Sie | zulegen wollen, bloß daß ich mich zu dero honeur ein reinl{ich} Kleid | u{nd} was dazu gehöret halten könne, den d{er} Bruder weiß, daß ich von | mir selbst nichts habe zuzusetzen; ohne so d{en} lieben Gott die un- | ter Händen habende Arbeit solte fragen wollen, daß daraus möch- | te ein übrig Stücklein Brods zu hoffen habe, ist aber dieses auch nicht72 | [6] nicht, so wünsche mir nur die Gnade in seine H{eiligen} Willen gelaßen schicken | zu können; d{er} Character, d{en} ich jetzo habe, forderte wol daß man sich den- | noch auch eben nun der Menschen Schwachheit halber im äußerligen auf- | führet; welches die gnädigste Herrschaft am besten wird überlegen | können, vor meine Person aber wünschte so gering zu leben als | ein gemeiner Soldat; Was d{er} Fr{au} Rohbergen Zustand anlanget, so | rühret die Beklagung von ihres Mannes wegen for, Gott hat den Mann | einige Jahre for in einen solchen Zustand gesetzet gehabt, daß er äußerlichen | nichts anfangen noch wirken können, sondern er ist seiner Meÿnung nach | ein von Gott verlassener, verworffener, und d{er} nicht würdig seÿ | d{er} Gnade; dieses hat ihm nicht allein in großer Niedergeschlagenheit | u{nd} Traurigkeit gesetzet, ist aber nicht zu ergründen, warum d{er} liebe | Gott so lange damit anhält; daher hat er auch keine dienste, son-

71 Über der 19. Zeile ergänzt. 72 Dies als Kustode. Zwei Briefe Philipp Johann von Strahlenbergs an Curt Friedrich 129

| dern nur seinen Abschied gesuchet. obxxx73 man ihn auch nebst Majors | Charactere u{nd} 200 plahten gegeben; ich gestehe dabeÿ, daß solches | eben nicht soviel ist, wovon er sich lange erhalten könnte, sonderl{ich} da | die liebe Frau auch nicht des Glaubens eben ist; daß sie auf die Vor- | sorge Gottes, ohne handgreifliche Auswege, solte bauen können; | daher mit ihrer Lamentation ein Mitleiden zu haben ist; doch | aber möchte es wol viele geben, die weniger noch haben, als sie, und müssen dennoch sich Gott gelaßen, die dazu nicht eben | die dreistigkeit auch haben, sich äußern zu dürffen: alß e. g. | als die arme Cornett Dütkensche, hat über Jahr u{nd} Tag in einem | Winkelchen geseßen mit 4. kleinen Kindern, von welche keiner | gewußt hat, daß ihr Mann sie verlaßen, d{er} sich an d{ie} Cornett | Austersche gehänget, u{nd} ist mit derselben fortgegangen, welches | erstl{ich} vor etwa 14 Tag zuwißen bekommen; wie ich sie zu mir | holen ließ, und fragete, warum sie alle bekannte nicht zuspre- | che, antwortete, sie wäre zublöde; und wäre ihre größte Sorge74 | [7] Sorge nur, wie ihr armer Mann in solch Elend gerathen wäre. Ich sage nun | es deßfalls nicht, wo d{es} Bruders sonsten von d{er} Fr{au} Kohlbergen was in äußer- | lichen ihrer Schwachheit halber beÿtragen wolte, solches nicht zu wollen führen; | aber es mag wol seÿn, weil d{er} arme Mann ihr in keinem Zuhülffe kommt, daß sie | recht dürftig ist, Sondern ich meÿne nur, wie einer von den anderen doch manche | [...]istigkeit hat, seinen Zustand zu offenbahren. Sonsten will nun hier berichten | als wenn H{err} Oberstl{icher} Buggenhagen in seiner Heÿrarth nicht es an kosten solte | getroffen haben, wo es sich so verhält, woll d{er} liebe Gott Ihnen sein Creutz | tragen helfen. Wie H{err} Assessor Rohtlieb,75 welcher nach Pommern auf d{er} Reise | ist, hat auch aus Ustäd in Schonen noch vor 8 Tagen hieher geschrieben, daß | er daselbst schon 4 Wochen gelägen, u{nd} wegen contrairen Wind nicht über können | können [sic!], wodurch er aber in [...] Gelegenheit gehabt mit einige gutwillige | Seelen aldorten in Bekanntschaft zu gerathen, davon er auch viel gutes [...]; | hier ist es nun etwas stiller geworden in den öffentlichen Predigen gegen die Wahrheit, denn es ist recht verbothen worden, daß sich die Priester sich | anzüglicher Reden enthalten möchten; doch aber will man

73 Getilgt. 74 Dies als Kustode. 75 Gemeint ist Gustav Fredrik Rothlieb (1686-1756), der um 1724 Assessor in Stockholm war. 130 Michael Knüppel anderer Seits | particuliere Zusammenkünfte auch nicht zugeben; sondern das können die | Priester thun, daß Sonntags nach gehaltenen Gottesdienst, sie vorm | Altar treten, ihre Predigten mit d{er} Gemeine repetiren, und der- | gleichen, welches auch Hastig von H{errn} Pastor Tolstadio 76 und dem H{errn} Bergner 77 | in der Holm-Kirchen geschiehet, der Albedeilsche reißete von 19 Tagen | voraus nach Lÿfland, ihr kleiner Peter lebet noch gesund, sie sagte | mir, denn sie wußte daß er in Halle könnte unter die Waÿsen- | Kind{er} könnte angebracht werden, sie ihn gantz gerne mit alle dahin geben | wolte. Die Fr{au} Rohtlieben läßet den Bruder viel u{nd} hertzl{ich} grüßen, | Gott sucht sie auch mit Creutz heim, indem die lieben Kind{er} fast sämtl{ich} | krank darnied{er} liegen, u{nd} das ältester wird schwerl{ich} [...] können | denn eine Stunde könne von d{em} H{errn} Ladauen, welche mit dieser Post keinen | noch [...] kan, der den [...] zahlen könnte; 20 Ducaten in Gold hat sie | schon fertig und sie meÿnet noch 20 dazuzuschaffen: Herr Steinhau-sen78 | [8] sen, 79 somit dem H{errn} Prof. Franck 80 correspondiret, hat versprochen gegen zu- | künftiger Post solchen anzunehmen, solchen über Hamburg gegen zulesen, und | recta an den H{errn} Professor, und d{en} selben xxx81 gedachten H{errn} Professor wird | bezahlt seyn, wird so dem Bruder wol notification davon geben: wo des | Bruders gnädigste Herrschaft von gedachtes, wegen mir, selbe eigehen | wollen, so sind es 300 plahten, wo gegen wie gedacht ich der Ar- | beit in Händen stellen werde, mir thut es fast sehr leid, daß ich wegen | dieser Arbeit, so ofte von dem einen aufnehmen u{nd} den anderen wird bezah- | len muß; allein so hoffe doch zuletzt einen guten Ausgang u{nd} muß ich | solches Creutz tragen, so lange das dem Herrn gefallet, Ich weiß, | auch zusammen, wie es dem Bruder in

76 Hier Erik Tollstadiu (21.02.1693-28.07.1759), 1722 Hausprediger und Adjunkt in Stockholm, Pastor der Kirche St. Jakob in Kopenhagen. 1725 erfolgte ein königliches Reskript wegen Tolstadius verbotener Verteidigung der Konventikel (Montgomery, Ingun: Der Pietismus in Schweden im 18. Jahrhundert. In: Geschichte des Pietismus. Bd. II. Hrsg. v. Brecht, Martin. Göttingen 1995, pp. 489-522, 504-506, 509-513, 516, 519 u. 529). 77 Siehe oben. 78 Dies als Kustode. 79 Gemeint ist vermutlich der Kaufmann Henrich Steinhausen. 80 Hier der Theologe und Pädagoge August Hermann Francke (12./22.3.1663- 8.6.1727). 81 Getilgt. Zwei Briefe Philipp Johann von Strahlenbergs an Curt Friedrich 131

Tobolski ergang, welches wie zum | [...] u{nd} guter Aufmunterung, im übrigen so bitte alle lieben | Freunde im Herrn dortiges [...] die etwa meinen Nahmen | kennen, im Herrn zu grüßen u{nd} versichert zu sagen, daß ich lebens- | lang mit der Hülffe Gottes siegen werde, Meines hertzlich geliebenten Bruder liebschuldigster und gehorsamer Diener

Stockholm den 22.ten Julii P. J. v. Strahlenberg 1724

A Monsieur, Monsieur de Wreech Capitain de Dragons

A Halle en Magdeburg.

Caturviṃśati-Mūrti forms of Viṣṇu Additional notes on Daśāvatāra and Dvādaśa

Raju Kalidos Professor emeritus, The Tamil University, Tañcāvūr

Abstract

The Acta Orientalia (2012, 2015) in the recent volumes has published blue-ribbon articles on the Daśāvatāra-10 and the Dvādaśa-12 with special reference to the Tamil bhakti literature. An elaborate codification of the assemblage of iconographical forms of Viṣṇu is perfected in the Caturviṃśati-24. Philosophies, āgamas and [śilpa/vāstu]-śāstras may speculate on concepts of coagulated (cf. Stietencron 1977: 127, 137) forms of the gods (e.g. Ekādaśa-Rudras) and the goddesses (Sapta Mātṛkās and Yoginīs-64). Are they represented in the pictorial arts (Jeyapriya 2015: 101)? Daśāvatāra and Dvādaśa, the Mātṛkas and the Yoginīs have been supported by archaeological and art historical evidences. Do we find any visual corroboration for Caturviṃśati? The present article is an eye-opener. I am not concerned with Śiva and Devī.

Keywords: Caturvimśati, Dvādaśa, Daśāvatāra, āgama, iconography, Tiruvaraṅkam/Śrīraṅgam, gopura, visuals.

134 Raju Kalidos

Forty years ago the Department of Art History and Sculpture of the Tamil University of Tañcāvūr directed a national, rather international Conference on “Facets of Temple Cities; their Arts and Culture” in the Araṅkam (Tiruvaraṅkam, Śrīraṅgam) Temple (cf. Michell 1993)1. Part of the proceedings was published in the Tamil Civilization(1993-95, vols. 11-13), journal of the host university nearly a decade later2. At that point of time in 1986 the crowd of devotees in the temple was negligible with no “pull and push” in long queues. We were able to lead the delegates all over the temple, including the garbhagṛha to experience the darśana of Raṅganātha and the raṅga-vimāna3 of the Rāmāyaṇa fame 4 .Thus the scholars felt the presence of the mūla- Rāṅganātha with their mortal eyes. It was during this visit that I spotted a long row of sthānaka-Viṣṇu Mūrtis on cornice of a maṇḍapa-wall along the western bank of the Candra-puṣkariṇī (Auboyer 1994: Plan 2). My long-felt desire was an article should be written on these unreported sculptures. I had visited the temples several times but the idea of an article on the subject was lingering in

1 The conference was sponsored by the University Grants Commission, New Delhi. National conferences directly sanctioned by the UGC are scarce today. Mostly the conferences are reduced to regional or sub-regional level; the universities granting Rs. 10,000 to 20,000 (100 to 200 Euros!). The experts deliberating in the Śrīraṅgam Conference (24-27 September 1986) were professors K.R. Srinivasan, K.V. Soundararajan, Pierre Filliozat, Vasundhara Filliozat, S. Settar, R. Champakalakshmi, Y. Yasoda Devi, M.S. Govindaswamy, R.S. Misra, Rama Sivaram, Shivaji Panikkar, S. Manickam et alii. George Michell met me in the Palace Complex of the Tamil University of Tañcāvūr on eve of his ‘Temple Towns’ project. Accompanied by Dallapiccola, we visited the tērs in the Tañcāvūr region (Kalidos 2006: II, pl. VIII); see Adam Hardy with family in Kalidos (2006: III, pl. VII.2). 2 What all articles were found in an old file were published. Some delivered extemporaneous lectures (e.g. S. Settar), and others (R.S. Misra) promised to post the article (in those times type-written) that did not reach me. 3 Cf. the Kōyil Oḻuku, traditional register of the Śrīraṅgam Temple in its inaugural part says the raṅga-vimāna present in Brahmā’s Satyaloka was awarded to kings of the Sūryavaṃśa, which in turn was gifted to Vibhīṣaṇa. By folly or divine grace it was consecrated in the present venue. The Koyil Oḻuku formed part of the pioneer V.N. Hari Rao’s (1945) work. Added with historical notes from epigraphy, literary works in Sanskrit and āgamic traditions śrīvaiṣṇavaśrī-Krishṇamācārya (2005-2009: 23-32) has published the work in seven volumes. He has given shape to a New Oḻuku. 4 Professor P. S. Filliozat told me personally: “I have visited the temple many times but not the garbhagṛha. You have taken me into the holy of the holies (Tamil Civilization 1993-95: 6).” Entry for non-Hindus is restricted beyond the Āryahhaṭṭāḷ- vācal (third prākāra). Caturviṃśati-Mūrti forms of Viṣṇu 135 mind. During the summer (2017) R.K.K. Rajarajan, R.K. Parthiban, Jeyapriya-Rajarajan and their colleagues visited the temple again in connection with their papers. I was with them. R.K.K. Rajarajan did the photographic work with his inquisitive kite-like eyes (in Tamil we say karuṭap-pārvai to denote keen observation). I specifically advised him to get photo copies of the “coagulated” Caturviṃśati Viṣṇu- mūrtis. The present communication fulfills my long-felt aspiration, especially in the light of the two articles published in the Acta Orientalia (Jeyapriya 2015: 91-117 on Dvādaśa, Ganeshram 2012: 1- 16 on Daśāvatāra). The location of the images is within an area where non-Hindus are not permitted, and so had evaded the attention of inquisitive scholars that could be reported in scholarly journals or books. Several books and articles were published on Śrīraṅgam but the images under study had dodged the concern of scholars remaining in splendid isolation since I noticed forty years ago. The present article sheds light on visuals relating to the Caturviṃśatimūrti. Interestingly, we find Daśāvatāra, Dvādaśa and Caturviṃśati in different parts of the Tiruvaraṅkam5 temple.

5 For frequencies see TI 6, 98; TII 28, 46, 70, 87; TIII 62, CAN 21, 49, 51-55, 119; TM 2.7.2, 8, 4.8.1-10, 4.9.1-11, 4.10.1-10; NT 11.1-10; NTV 36; PT triumoḻis 1-3: 30 hymns); AMA 1-2, 4-6, 8-10; PL 1-10; Mālai (passim) 1-3; MOLI 7.2.1-10; TAN 11, 14; KUR 19; CTM 71; PTML 118; PTM 1.8.2, 3.7.6, 5.5.4-7, 9-10, 5.6.1-10, 5.7.1- 10, 5.8.1-10, 7.3.4, 8.2.7, 11.3.7; totally 247 occurrences (cf. Rajarajan, Parthiban and Kalidos 2017a: 139-40). The Lord is Araṅkaṉ, Aḻakiya-maṇavāḷaṉ (Handsome Groom); Tāyār: Araṅkanāyaki or Śrīraṅga-nācciyār; vimāna: vedaśṛṅga; tīrtha: Candra-puṣkariṇī; eleven Āḻvārs excepting Maturakavi have extolled the holy land and the Lord. The divyadeśa is located in the heart of Kāvirināṭu. Araṅkam is known as Aṇiyaraṅkam “Decorated State” (TM 4.9.3, TAN 12, 19); Araṅkam “Stage” (KUR 12, TM 4.8.6); Araṅka-nakar “City of the Stage” (PT 3.6, PTM 9.9.2); Cīraraṅkam, popularly Cīraṅkam or Śrīraṅkam “Celebrated Stage”, “affluent” (TM 4.8.7, CAN 50); neṭu-Mālūr “city of the Tall Black”, an archaic name (TM 4.7.9); Poṉṉaraṅkam “Golden Stage” (INA 35); Tirumāl-Kōyil “Temple of the Sacred Black” (TM 4.9.1); Tiruppati “Sacred Venue” (TM 4.0.11); Tiruvaraṅkam/Śrīraṅgam “Sacred Stage” (TM 4.8.2, 4.9.6-7, 10; TAN 18, 23; KUR 7); Araṅkattu-araṅkam (Raṅga-raṅga-Raṅgapati-Raṅanātha of Telugu Aṇṇamayya; Ramesh 2001), and Vāṉaraṅkam (for more details see Kalidos 1991-93: 137, Jeyapriya 2001: 612-15). The Mūrti is Araṅkamānakaruḷāṉ (Mālai 1-3, 8, 25, 29, 31, 36, 39-40, 43), Araṅkaṉ/ Raṅganātha (NTV 60, PT 1.10, PL 10, Mālai passim), [Tiruv]Araṅkar (NT 11.4, 10), Araṅkattammāṉ (AMA 1-2,5, 8, PL 1-10), Araṅkanakarappā “Patriarch of the Araṅkam city” (PTM 11.8.8), Araṅkattaṇaiyāṉ (TM 1.4.9), Araṅkattaravaṇai-paḷḷiyāṉ (TM 4.10.1-10), Teṉ-Araṅkaṉ (TM 2.9.11, 5.6.1-10), vaṇ-Tiruvaraṅkaṉ (NT 11.1-10, 136 Raju Kalidos

Concept of Caturviṃśati

The pioneer, T.A. Gopinatha Rao writing in 1914 (1999: 225-44) has included a section on Caturviṃśati-mūrtayaḥ. He has summed up the notes obtained from the Rūpamaṇḍana and Pātāḷa-kāṇḍa of the Padma-purāṇa (Rao 1999: 229-30, 231-32, cf. Desai 1973: 151). The Pāñcarātrāgama is cited in the context of the philosophical orientations (Rao 1999: 224). The multiplied forms of Para-Vāsudeva are representations of the guṇāṃśa of the Lord such as jñāna (wisdom), śakti (energy, kriyā “creative power”), bala (strength), aiśvarya (supremacy, “[never decreasing] riches” nīṅkāta-celvam PVP 3), vīrya (potency, heroism) and tejas (dissemination of light, illumination). The Lord above all is nirdoṣa (free from evil, anti- terrorist). Rao has cited some photographic illustrations from Hoysala art that are independent representations. They are not narrative. S. Settar (1991: II, pls. pp. 22-23, 54-55, 88-91, 118-119, 238) has illustrated several narrative forms. The individual icons are not identified. The problem is it is difficult to detect the emblems (e.g. c- ś-g-p) meant for each typology in the meant order. Mostly, the cakra, śaṅkha, padma, gadā or abhayamudrā are the hallmarks of identification; the aimpaṭai/pañcāyudhas are not only weapons but ornaments for the Lord (TM 1.3.5). H. Krishna Sastri (1916: 55) talks of the “twenty-four well known names of Viṣṇu” repeated by brāhmaṇas in their daily prayers (cf. Stietencron 1977: 127). They are sthānaka endowed with the cakra, śaṅkha, gadā and padma. A conference proceeding of the Birla Archaeological Institute, Hyderabad, Vishṇu in Art, Thought and Literature has not inducted any article bearing on Caturviṃśati. This

MOLI 7.2.10, Viru 28), Tiruvaraṅkac-celvaṉār (NT 11.3, 6-8), Tiruvaraṅkar (TM 4.9.2) and Tiruvaraṅkattāṉ (Mālai 42). The bhujaṅga-śayana-Mūrti is teṉ-ticai-nōkki “south facing” (PT 1.10); head placed on the west, legs extended to the east, back to the north and facing southern Laṅkā (Mālai 19). Aḻakiyamaṇavāḷap Perumāḷ is noted in inscriptions of Kulottuṅga I by about 1085 CE, also Vikramacōḻa 1118 CE and Kulottuṅga III 1185 CE (ARE 1936-37: [no.] 15, 1948-49: 37, 1936-37: 17, 34, 76). Anatanārāyaṇasvāmi “Nārāyaṇa who was pleased to recline on bed of the Eternal Snake” is noted by Kulonttuṅga I, dated 1091 CE (ARE 1938-39: 130). Tiruvaraṅkattāḻvār is another name (ARE 1938-39: 131). Raṅganātha comes to light during the time of Hoysala Vīranarasiṃha II by about 1232 CE (ARE 1936-37: 69, 1892: 54). In Telugu inscriptions of the Nāyakas (1734 CE) the Lord is Śrīraṅganāyakulu (ARE 1938-39, no.101). Caturviṃśati-Mūrti forms of Viṣṇu 137 book (Kamalakar and Veerender eds.1993: 19-33) notes fourteen forms of Nṛsiṃha (cf. Vīrabhadra in note 21). The Rūpamālā (Gooneratne 1995: 26-38), a śilpa compilation of Śrī Laṅkā talks of the daśāvatāras, including the Buddha in place of Balarāma. Nothing is told of Dvādaśa and Caturviṃśati. Kalpana S. Desai has listed the Dvādaśa based on Pārameśvara-saṃhitā and Ahirbudhnya-saṃhitā (cf. Jeyapriya 2015), and Caturviṃśati based on Padma Purāṇa and Rūpamaṇḍana (Desai 1973: 151). The Padma Purāṇa is dated during 600-750 CE (O’Flaherty 1994: 18) and the Rūpamaṇḍana a century later. However, the Viṣṇusahasranāma (Mahadevan 1976, Svāmi Tapasyānanda 1986) part of the Mahābhārata in Śānti Parvan sporadically notes the twenty-four epithets6 listed below7: Keśavaḥ8-23/648, Nārāyaṇaḥ-245, Mādhavaḥ-72/167/735, Govindaḥ- 187/539, Viṣṇuḥ-2/258/657, Madhusūdanaḥ/Madhuḥ-168, Trivikramaḥ-530, Vāmanaḥ-152, Śrīdharaḥ-610, Hṛṣīkeśaḥ-47, Padmanābhaḥ-48/196/346, Dāmodaraḥ-367, Saṃkarṣaṇa,

6 The suffixing numeral denotes the number of epithet listed in Svāmi Tapasyānanda (1986). The Viṣṇusahasranāma epithets are alphabetically arranged in Rajarajan, Parthiban and Kalidos (2017a: 1652-57). The Tamilized nom/nāma appears redundantly in the Nālāyirativviyappirapantam (Rajarajan, Parthiban and Kalidos 2017: 4 vols). 7 The Tamil morphological forms of these terms are discussed in the present context (see Rajarajan, Parthian and Kalidos 2017b: chap. VI). Few samples are cited here point out how the Sanskritic thought was recast in Tamil. For Dvādaśa see Jeyapriya 2015. 8 Kēcavaṉ (TI 100; CAN 20; NTV 59; TM 1.2.1, 1.8.10, 2.9.8, 3.3.2, 8, 3.7.5, 7, 4.4.10, 4.5.1, 4.6.1; PAV 7; NT 2.5; PTA 65; MOLI 1.5.6, 2.7.1, 4.9.11, 6.4.11, 7.5.3, 6, 10.6.2) is prasasta-keśa excessively fond of His locks (PVP TM 1.8.10), keśa “locks of hair”; i) one with beautiful locks of hair, ii) he who admonished the horse- demon Keśi, iii) the Lord reclining on the Ocean of Milk, kiṭanta-em-Kēcavaṉ (MOLI 10.9.7); chief of Brahmā and Rudra (PVP PAV 30); Kēcava-nampi Lord Keśava (PTM 9.9.6), “Keśava endowed with all kalyāṇa-guṇas” (TM 2.3.1, NT 1.8); Keṭum- iṭarāya-ellām Kēcavāeṉṉa “all evils vanish if the name Keśava is uttered” (MOLI 10.2.1); keśa means “rays of light spreading within the orbit of the sun”; the all- knowing holy men call the Lord Keśava; trayāḥkeśavaḥ the merger of the divine powers of Brahmā, Viṣṇu and Śiva (Santhana-Lakshmi-Parthiban 2015); the primordial energy, śaktimarkeśauvasudhāta; Brahmā and Īśvara-Śiva are born in Keśava (Harivaṃśa 3.88.48 cited in Svāmi Tapasyānanda 1986: 127-28, cf. Īṭu VII, 229 note 3). The ‘Nālāyiram’ annotations are cited from Rajarajan, Parthiban and Kalidos 2017a. 138 Raju Kalidos

Vāsudevaḥ 9 -332/695/709, Pradyumnaḥ-640, Aniruddhaḥ-185/638, Puruṣottamaḥ-24, Adhokṣajaḥ-415, Nṛsiṃha - Nārasiṃha-vapuḥ-21, Acyutaḥ 10 -100/318, Janārdanaḥ-126, Upendraḥ-151, Hariḥ-650/698, and Kṛṣṇaḥ11-57/550.

9 Vacutēvar/Vācutēvaṉ (PT 6.1, 6, 7.3; TM 1.3.6, 16, 1.8.2, 8, 2.2.5, 3.3.8, 3.6.3; NT 4.3; MOLI 5.2.6; PTM 6.8.10); Vācutēvā (TM 2.2.3) was first among the Vṛṣṇis; father of Kṛṣṇa; identified with Kṛṣṇa as Vāsudeva-Kṛṣṇa (NT 7.3, 7). 10 Accutaṉ (CAN 117; TM 1.3.6, 1.4.8, 2.3.13, 4.10.10; NT 6.9; MOLI 3.4.4-5, 9, 3.5.11, 3.6.8, 3.10.4, 4.5.3, 5.2.9, 7.3.11, 7.8.2, 7.8.10); see Acyuta; Endless, Eternal; ‘Unfallen”, “He who does not perish with created things”, “He who is not distinct from final emancipation”, “He who never declines (or varies) from his proper nature” (Dowson 1998: 2); Ekam, ekarūpa (PVP Mālai 2). 11 For copious concordance see Rajarajan et al. (2017a: 515-18):TI 7, 56; TII 64, 100; TIII 8; CAN 25, 37, 47, 86, 93, 105; NTV 50, 80, 84, 93; PT 1.4, 7.4,; TM 1.10.2, 2.8.4; Viru 2, 11-12, 18, 25-26, 37, 47, 57-58, 63; PTA 4, 12, 25, 36, 67, 85; Mālai 18, 29, 32, 45; TM 1.2.1, 2.5.2-3, 2.10.10, 3.4.3, 10, 3.8.8, 5.1.8; MOLI 1.5.7, 1.8.2, 1.9.1, 3-4, 10-11, 1.10.11, 2.2.1, 9, 2.3.7, 9, 2.4.7, 2.5.5, 2.6.2-3, 11, 2.7.1, 9, 13, 2.8.10, 2.9.3-4, 3.2.7-8, 10, 3.3.3, 3.4.1-3, 3.4.8-9, 3.5.1, 3.6.1-2, 5, 10, 3.7.2, 7, 3.9.2, 3.9.11, 3.10.2, 6, 8, 10, 4.1.3, 11, 4.2.10, 4.3.5, 4.4.7-8, 9-10-11, 4.5.2-3, 4.6.9, 5.1.4-5, 11, 5.2.10-11, 5.3.4, 11, 5.4.2, 5, 8, 6.1.9, 6.3.4, 8, 6.5.4, 6.6.7, 6.7.1, 8, 6.8.6- 9, 7.1.8-9, 7.2.2-3, 7.2.7, 7.3.2, 5, 7.5.7, 7.5.11, 7.7.1, 4, 7.8.4, 7-9, 7.10.4, 7, 8.2.3, 11, 8.5.1, 6, 8.9.9, 9.1.9-11, 9.4.7, 9.5.1, 4, 9.5.8, 9.6.5-7, 9.9.1, 7, 9.9.8, 10.3.2, 5, 10.4.11, 10.5.1; PTM 4.1.10, 4.2.6, 4.3.9, 4.6.1-2, 10, 4.8.1, 9, 5.2.10, 7.3.4, 7.6.1, 10.8.10, 11.3.7. Paripāṭal 15.49; Kaṇṇā (TIII 87, PT 7.6, TM 2.3.6, 2.9.4, 3.3.9, 5.1.6, PAV 4, MOLI 10.3.1, PTM 1.9.10, 7.1.9), Kaṇṇa (PTM 7.10.10), Kaṇṇapirāṉ TM 2.4.10, 2.9.2, NT 10.6, MOLI 7.3.5, 9, 8.9.6, PTM 6.9.7), Kaṇṇap-perumāṉ; Kaṇṇāḷaṉ (MOLI 9.8.5, PTM 11.6.7), Kaṇṇar (PTM 4.4.1, 4), Kaṇṇaṇār (PTA 49, PTM 4.10.2), Kaṇṇāṉ (PTM 2.5.8); Kaṇṇaṉ-eṉ-Kaṇṇaṉ “Kṛṣṇa, my dear Kṛṣṇa” (PTM 11.3.6); cf. the divyadeśas Kaṇṇapuram-128, Kaṇṇaṅkuṭi-10 and Kaṇṇamaṅkai-14, totally 152 hymns. One with beautiful eyes; āḻimaḻaik-Kaṇṇā “Governor of the majestic ocean-like rain [varṣa]” (PVP PAV 4); tāmarai-pōl-Kaṇṇāṉ Kṛṣṇa with the lotus eyes (CTM 76). Kaṇṇaṉ is kaṇ, aṅ-kaṇṇaṉ “with beautiful eyes” (TM 2.1.8); there is no kaṇ other than Kaṇṇaṉ (MOLI 2.2.1); Kaṇṇāṉ-Kaṇṇaṉ “Kṛṣṇa is Lord of the Eyes” (Viru 23); kaṇ- peruṅ-Kaṇṇaṉ with big eyes (MOLI 9.5.9), periya-kōlat-taṭaṅ-kaṇ-ṇaṉ He with big rolling beautiful eyes (MOLI 4.5.6); kōlac-centāmaraik-Kaṇṇaṉ “the eye-beauty as the belle red-lotus (MOLI 6.6.1); puṇṭarikaṅkaḷ-pōlum-kaṇṇaṉ “eyes resembling lotus flowers” (MOLI 6.8.7); paṅkayakkaṇṇaṉ “Kṛṣṇa with lotus-eyes” (PAV 14). Kaṇṇā or Kaṇṇē “my eyes” (MOLI 8.1.2, 9.4.2) is a soul-stirring invocation; nam- Kaṇṇaṉ “our Kṛṣṇa” (Viru 27); e.g. Draupadī invoking the Lord when stripped in the Kaurava court PTM 2.3.6); Kaṇṇaṉ-tirumūrtti “Sacred vigraha of Kṛṣṇa” (MOLI 5.2.10). Caturviṃśati-Mūrti forms of Viṣṇu 139

The epithets under Dvādaśa have been systematically Tamilized in the hymns of the Āḻvārs (Jeyapariya 2015: 104-10); e.g. Kṛṣṇa = Kaṇṇaṉ (Rajarajan, Parthiban and Kalidos 2017b: chap. VI, 139-219). We do not get a consolidated chronicle of the Caturviṃśati-mūrti in the Tamil hymns; for Adhokṣaja and Upendra we do not find equivalences in the ‘Nālāyiram’. Mātavaṉ/Madhava, Caṉārttaṉaṉ/ Janārdana, Cītaraṉ/Śrīdhara (cf. cī and śrī), Patumanāpaṉ- Untipūttōṉ/Padmanābha, Kōvintaṉ/Govinda, Viṇṭu-Viṭṭu/Viṣṇu, Vāmaṉ-Vāmaṉaṉ-Kuṟaḷaṉ/Vāmana, Tirivikkiramaṉ/Trivikrama (cf. tiri and tri), Kēcavaṉ/Keśava, Accutaṉ 12 /Acyuta, Tāmōtaraṉ/ Dāmodara, Matucūtaṉaṉ/Madhusūdana, Kaṇṇaṉ/Kṛṣṇa, Naraciṅkaṉ/ Nṛsiṃha, Iruṭikēcaṉ/Hṛṣīkeśa, Tacāvatāraṉ/Daśāvatāra, Vācutēvaṉ/ Vāsudeva, Arimāl/Hari and Nārāyaṉaṉ/Nārāyaṇa are listed in the Piṅkalam (v. 130), a later medieval (c. 12th century) lexis (cf. Rajarajan, Parthiban and Kalidos 2017b: chap. VI). This list also fails to appraise the Tamil equivalent of Adhokṣaja and Upendra. Upēntiraṉ13 is cited from other sources (Peruñcollakarāti III, 250).

Tamil Kiruṭṭiṉam (Kṛṣṇa Īṭu I, 322; TL II, 930-31); kaṇ-avanKaṇṇaṉ [K] “dear to the eyes” or the eyefuls (Settar 1993: 223-40, Kalidos 2006: 142); Karunteyvam “Black God” (MOLI 9.3.4); Kaṇṇan-eṉṇuṅ-karunteyvam “Kṛṣṇa, the Black God” (NT 13.1). Kaṇṇaṉallālteyvamillai (MOLI 5.2.7), Kaṇṇaṉallālillaikaṇṭīr “no God other than Kṛṣṇa” (MOLI 9.1.10): Lokāḥ Lokapālāḥ… Devā Devakīputra eva “He is the world, Guardian of the world, Lord, son of Devakī (Īṭu V, 60 note citing the Mahābhārata); “Whoever worships in a form desirable to him, I appear in such a form” (Gītā 7.21): Yoyoyāṃyāṃtanuṃbhaktaḥśraddhayārcitumicchati/ Tasyatasyācalāṃśraddhāṃtāmevavidadhāmyaham// 12 Paccaimāmalaipōlmēṉipavaḷavāykamalacceṅkaṇ Accutāvamararērēyāyartaṅkoḻuntēyeṇṇum Iccuvaitavirayāṉpōyintiralōkamāḷum AccuvaipeṟiṉumvēṇṭēṉAraṅkamānakaruḷāṉē (Mālai 2; Rajarajan, Parthiban and Kalidos 2017: Vol. III) Paccai māmalai pōl meṉi the body is as the Marakatagiri “Hill of Emerald” (PVP), pavaḷa vāy coral lips, kamalac ceṅkaṇ lotus red-eyes, Accutā Acyuta, amarar ēṟē bull among the gods, yāyar taṅ koḻuntē ṉṉe um sprout of the family of cowherds, iccuvai tavira excepting this bliss [rasa PVP] (of enjoying Thee), yāṉ pōy Intira lokam āḻum if I am to rule the world of Indra, accuvai peṟiṉum vēṇṭēṉ I do not prefer that pleasure, Araṅkamā nakaruḷāṉē Thou, the Lord of Araṅkam. “Lord, Thy body is the ‘Hill of Emerald’, lips coral, and red-eyes lotuses. Acyuta is the bull among gods. He is the sprout of the family of cowherds. Excepting the bliss of enjoying the Lord, I do not desire any other pleasure even if I am offered the kingdom of Indra. Thou are the Lord of Araṅkam.” 13 He was the son of Indra, and identified with Viṣṇu-Trivikrama. 140 Raju Kalidos

The Caturviṃśati-mūrti are mainly identified with reference to their sthānaka mode and the alternating cakra (c), śaṅkha (ś), gadā (g) and padma (p) grafted to the caturbhujas14. Of the twenty-four, twelve are Dvādaśa listed in Jeyapriya (2015: 95) with the emblems ear- marked. Basing on the canon, Rūpamaṇḍana the emblems of the twenty-four are stipulated as follows (Desai 1973: 151)15:

1. Keśava PSCG Nārāyaṇa SPGC Mādhava GCSP 4. Govinda CGPS Viṣṇu GPSC Madhusūdana CSPG 7. Trivikrama PGCS Vāmana SCGP Śrīdhara PCGS 10. Hṛṣīkeśa GCPS Padmanābha SPCG Dāmodhara PSGC 13. Saṃkarṣaṇa GSPC Vāsudeava GSCP Pradyumna CSGP 16. Aniruddha CGSP Puruṣottama CPSG Adhokṣaja PGSC 19. Nṛsiṃha CPGS Acyuta GPCS Janārdana PCSG 22. Upendra SGCP Hari SCPG 24. Kṛṣṇa SGPC

This is the only clue to identify the images (Jeyapriya 2015). Desai (1973: 151) naïvely suggests the emblems in respect of Janārdana, Upendra and Hari are not traceable in the Paḍma Purāṇa (cf. Rao (1997: 232 citing the Rūpaṃaṇḍana.). Desai wrote sixty years after Rao. Obviously they must have consulted different manuscripts available in the south and the north. Presumably, when Rao (1914) wrote his magnum opus, the śilpa and āgama or purāṇa texts under

14 Āyudha, astra, paṭai “weapon” (TM 4.9.11), missile*; palpaṭai-taṭakkai several weapons in hands (CAN 104), paṭaikkalam “armaments” (TM 4.7.5); the Lord’s true weapon is satyā, dharma and nīti directed toward śāntiḥ, and annihilate terrorism. The āyudha is an ornament, not a destructive weapon in literary sense. Most desired among the weapons are cakra (right parahasta) and śaṅkha/Pāñcajanya (left pūrvahasta; the other two being female-gadā and padma. The Īṭu (V, 185) says the cakra and śaṅkha are divyāyudhas (Īṭu VI, 457) and abstractions of Sūrya and Candra. Other weapons are vil-dhanus “bow”, taṇṭu-bāṇa “arrow/missile”, vāḷ-khaḍga “sword”. For a brief summation see Santhana-Lakshmi-Parthiban (2014: 81). For more details see Rajarajan, Parthiban and Kalidos 2017a. The presiding God of divyadeśa-Aṭṭapuyakkaram in Kāñci (Rajarajan 2007: 30) is known as Aṣṭabhujasvāmi TIII 99; PTML 128; PTM 2.8.1-10; cf. Sastri 1916: fig. 11). The weapons are cakra, khaḍga, puṣpa, bāṇa (right), śaṅkha, dhanus, kheṭaka and gadā (left). * Brahmāstraṃ (nuclear weapon of those times) could not be even touched to solve petty quarrels, which peace loving nations (e.g. Russia, US, all European counties and India) follow today. 15 Basing on Padma Purāṇa a list of emblems is presented in which the attributes meant for Janārdana, Upendra and Hari are missing (Desai 1973: 151, cf. Rao 1997: 232). Caturviṃśati-Mūrti forms of Viṣṇu 141 note were unpublished. Scholastic contribution to Hindu iconography was just sprouting.

Visual evidences

All the three categories, viz., Daśāvatāra (cf. pattiṉāyatōṟṟam “ten (avatāra) forms” CAN 79), Dvādaśa and Caturviṃśati are present in Śrīraṅgam. These are accommodated in different parts of the macro- temple (Fig. 1) in the micro-temple city. The images are located on gopuras and maṇḍapas, including the exterior landscape of the city (Fergusson 1876/1972: plan facing p. 368, Brown 1976: pl. LXXV, Krishṇamācārya 2007: fig. p. 312)16. The visuals in stucco datable since the Vijayanagara-Nāyaka period are renovated from time to time (Kalidos 1997, Rajarajan 2014). It is recorded Śrīraṅgam underwent catastrophic decades and centuries following Islamic disasters in the 14th century (Madhurāvijayam of Gaṅgādevī; cf. Aiyangar 1921/n.d.: 112-16, Krishnaswami 1964: 41-48, Kalidos 1976: 214-15, Dodamani 2008: 19-20, 45) and the Kōyil ḻ O uku. Under the British and the French it was a military camp where all kind of desecration went on unabated during the 17th century. It seems the construction of the tall Rāyagopura (completed in the 1980s, cf. Parker 1992) was hampered due to the presence of the French army in the sacred kōyil premises. However, the British reorganized the administration of the temple looking into the hand-written manuscripts that was submitted by the brāhmaṇa priests. It came to be known as Kōyil ḻO uku. Raṅganātha and Jambukeśvara could be viewed in original form under the Vijayanagara-Nāyakas reviving the golden days of Śrīraṅgam and Gajāraṇya/Āṉaikkā (cf. the Madhurāvijayam); cf. inscriptional attestation in (Krishṇamācārya 2009: V, II).

16 Puṟam is noted in PT 1.8; NT 10.8; MOLI 5.1.1, 6.9.8, 7.8.8, 8.1.6, 10.8.9; PTM 4.1.1; stands for the wilderness not occupied by human beings, araṇya (Tamil āraṇiyam), pradeśa (PVP PTM 4.9.10), kārārpuṟavu “gloomy hinterland” (PTM 8.8.3); outer force, other place (PT 5.8); behind, rear side (PVP PTM 10.8.1), puṟattiṭṭu “push behind”, gravitation; Māyā (Īṭu/Naiḍu 2012: V, 25); puṟam-pōkku (MOLI 10.10.5) is “no man’s land” (Rajarajan, Parthiban and Kalidos 2017a, cf. Hart 1999). 142 Raju Kalidos

Daśāvatāra

Krishṇamācārya17 (2007: I, 1, 153-54) has cited PTM (8.8.10) with reference to the Daśāvatāra-caṉṉiti (Chapel for Daśāvatāra) on vaṭatiruk-Kāvirik-karai (northern bank of the sacred Kāviri)18. By oral tradition Tirumaṅkai Āḻvār is said to have built this shrine. The prathiṣṭha of the Mūrtis was conducted in 1439 C.E. during the time of Devarāya II (ARE 1937-38, no. 39; Krishṇmācārya 2009: V, II, 70). Two inscriptions of Nāyaka Cokkanātha (Regent Maṅgammāḷ 1689-1706) refer to the donations granted to the ‘Daśāvatāram Tirumaṅkai Āḻvār caṉṉiti’, including the gold-coated images of Matsya and Kūrma (ARE 1936-37, no. 102). It is understood Tirumaṅkai Āḻvār was accommodated in this shrine along with the Daśāvatāra-mūrtis (ARE 1936-37, no. 101). One of the inscriptions (ARE 136-37, no. 102) notes the adbhuta-vimāna, ardhamaṇḍapa and mahāmaṇḍapa. The administration of the shrine was invested with brāhmaṇa priests down to 1757 CE (ARE 1936-37, no. 100). Located close to a bathing ghat called Pāṭiyavāṉan19-tuṟai (ford of the lord hymnist, cf. tīrttat-tuṟai ARE 1938-39, no. 42); the cited hymn of Tirumaṅkai Āḻvār notes the avatāras in the meant order: Mīṇ/Matsya “Fish”, Āmai/Kūrma “Tortoise”, Kēḻal/Varāha “Boar”, Ari/Hari “Nṛsiṃha”, Kuṟaḷ/Vāmana “Dwarf”, muṉṉum-Irāmaṉāyt-Tāṉāy- piṉṉum-Iṛāmaṉ “earlier Rāma (Paraśu), the Self/Puruṣottama (Dāśarathi-Rāma), again Rāma (Balabhadra)”, Tāmōtaraṉ/Kṛṣṇa20 and

17 During our visit to Śrīraṅgam, we had the privilege of an interview with this dignitary who is self-taught on subjects relating to Śrīraṅgam. By the way we may point out “Śrī-Vaiṣṇava-Śrī” appears in Nam Piḷḷai commenting on MOLI 5.6.11 (Īṭu V, 276-77). 18 We have not visited this shrine. The present account is based on the reported material in Krishṇamācārya’s KōyilOḻuku. 19 For vāṉaṉ see TIII 80, 92; CAN 53, 70; NTV 56; TM 5.3.9; MOLI 2.4.2, 3.8.9, 3.10.4, 5.7.8; PTM 4.2.5, PTM 4.3.8, 4.4.7, 6.7.6, 9.7.2 9.10.9 (Rajarajan, Parthiban and Kalidos 2017a: 1545). Vāṇar “Resident God” (CAN 93); Nirvahaṇa sustain, maintain (Bhide 1990: 616)) “Cosmic Master” (Īṭu VI, 277), nirvahaṇa also means “leading to the end”, destruction and annihilation of terrorists (ibidem). Vēṅkaṭa- vāṇaṉ is “Lord of Vēṅkaṭam” (MOLI 6.6.11, 8.2.1), Maṟai-vāṇaṉ “Lord existing in the Vedas” (MOLI 4.6.10). 20 See the list of Dvādaśa and Caturviṃśati in which Dāmodara and Kṛṣṇa are listed separately. Tāmōtaraṉ/Dāmodara is baby Kṛṣṇa tied to a mortar with a dama “rope”. Cf. Rajarajan, Parthiban and Kalidos (2017a): Tāmōtaraṉ PT 6.2; TM 2.3.12, 2.5.8, 2.9.8, 3.2.9, 3.3.3, 3.5.7, 9, 3.8.3, 4.6.6, 5.4.1; Viru 49; PTA 32; PAV 5; NT 7.4; Caturviṃśati-Mūrti forms of Viṣṇu 143

Kaṟki/Kalki; pattiṉāyatōṟṟam (CAN 79) “appearances in ten” (cf. Rajarajan, Parthiban and Kalidos 2017: Vol. IV). The Daśāvatāras in the caṉṉiti are independently represented in two rows of five Mūrtis: Matsya and Kūrma in zoomorphic form devoid of the golden mask (supra); Vaṛaha and Nṛsiṃha human mixed with animal (cf. naraṅ-kalanta-Ciṅkam TII 84); others anthropomorphic (Krishṇamācārya 2007: fig. p. 154). The literary mandate for the visuals could have been the PTM of Tirumaṅkai. R.K.K. Rajarajan (2006: 46, 66) has reported separate enclaves for the Daśāvatāras in the temple at Vaikuntam (one among the ‘Navatiruppati’ in Tāmiraparaṇi basin - Rajarajan 2011: 142, note 5), Māliruñcōlai (chronologically as early as Araṅkam, Vēṅkaṭam and Aṉantapuram - Kalidos 2015: 312-18), Tāṭikkompu (1629 CE, Maturai Nāyaka - Gopalakrishnan 1996: 416), and Maṉṉārkuṭi (Tañcāvūr Nāyaka). These chapels are additions of the Vijayanagara- Nāyaka time. Certain ideas gaining currency in literary sources of an early period enter the world of visual arts at a later point of time; a good example in the present context is Caturviṃśati. Stucco images of Daśāvatāra and Dvādaśa in Śrīraṅgam appear on the first taḷa of the southern gopura21 (Fig. 2) of the fifth prākāra, the Akalaṅkaṉ-tiruccuṟṟu known after Vikramacōḻa (1118-35 CE)22.

MOLI 2.7.11-12, 4.7.3, 10.4.1. Āmōtaram-[āmō] (MOLI 2.7.13) “Is it possible to measure (the efficacy)?” (Naiḍu 2012: II 202). 21 Tamil kōpuram (MOLI 10.8.3, 10.9.8; PTM 3.10.8; Tēvāram 4.9.9, tirukkōpuram in ARE 1936-37, no. 87, dated 1610 CE, see note 23), Sanskrit gopura[ṃ] (Apte 2012: 193) is typically Drāviḍian (south of the Kṛṣṇā), the earliest dvāraśobhā (Mayamata, chap. 24; cf. Dagens 1985: 162) peeping in the Kailāsa-s of Kāñci and Ellora, Cave XVI (Harle 1963, Kalidos 2006: I, XIII.2, II, pl. II.2; for Cōḻa see Sitanarasimhan 2006: pls. 25-26). The New Rāyagopura of Śrīraṅgam completed in 1980s is seventy-seven meters high in thirteen talas. The idea spread to the Tamil Diaspora due to what Arnold J. Toynbee calls “mimesis”. It is not “global” if found in London or Atlanta. Śrī Laṅkā was a satellite of Buddhist-Hindu culture (cf. Rajarajan 2016: pl. 36a-b, d). Do not we find the “spire” and the Muḥammadan “minar” all over the world? The minar is a symbol of destruction of others religious properties (e.g. the Kutb zone in Delhi accommodating the Iron Pillar of Candragupta, cf. Habib 2011: fig. 2.8) to erect “tombs” employing the debris (Hegewald 2012: 77-100). For a copious study of Tamil kōpurams see Soundararajan 2015. 22 Vikramacōḻa was the son of Kulottuṅga I (1070-1122). His donations to the temple are recorded in inscriptions (ARE 1936-37: 33, 1947-48: 127-128, 1948-49: 38-39, 1952-53: 339-340, 1954-55: 437). The donations pertain to offerings in the temple, maintenance of flower gardens, sheep for supply of ghee to nontāviḷakku (perpetual lamp), feeding śrīvaiṣṇava pilgrims and mendicants (cf. Pakavar, Bhāgavata; TM 144 Raju Kalidos

The Daśāvatāra stucco images are in the right to left pattern (i.e., pradakṣiṇa) on the right half as one stands facing the gopura. The ten are Matsya, Kūrma, Varāha, Nṛsiṃha, Vāmana (for Trivikrama see Parthiban and Rajarajan 2017), Paraśurāma, Dāśarathi-Rāma, Balarāma, dancing Kṛṣṇa and Kalki (Fig.3). Iconometrically, Dāśarathi is the tallest set within the kīrtimukha of śālapañjara aedicule. Matsya and Kūrma are anthropomorphic above hip. They are of their respective zoomorphic form below hip. Varāha and Nṛsiṃha are fitted with boar and lion masks, and manly below neck. Vāmana is iconometrically equal to Nṛsiṃha et alii. The Lord is holding an umbrella to cover his head, and kuṇḍikā in the right suspended hand. Paraśurāma carries the paraśu in right hand. Dāśarathi is endowed with the Viṣṇu-dhanus and the Rāma-bāṇa. Balarāma is posing ūruhasta and tarjanimudrā. Kṛṣṇa is baby-like lifting the right leg posing a dance. Kalki is endowed with horse-face, hayagrīva; Varāhamūrti is horse-faced in the Tāṭikkompu cluster of daśāvatāra, a popular cult image in the region. Matsya, Kūrma, Varāha and Kalki are caturbhuja gifted with the cakra and śaṅkha in parahastas.

Dvādaśa

On the left side of the gopura (as one stands facing the monument) the Dvādaśamūrtis are set in a row 23 (Fig. 4). The twelve images are uniformly in samapāda-sthanaka mode (cf. Jeyapriya 2015: figs. 2-5). The colour combination is different from what is advocated in śāstras (ibidem100); may be due to renovations from time to time, thus altering the colour pattern. The sthapatis perhaps were not familiar

4.9.6; MOLI 4.4.9, 5.2.8; ARE 1926: 575-78 notes paktar, ARE 1947-48: 126 notes pakavar fed with bhikṣa in the Śrīraṅgam temple, dated in 1095 CE, Kulottuṅga I) and so on. From high-priest to Bhāgavata, they served under various capacities; some donations are Śrīvaiṣṇava-rakṣa “protected by Śrīvaiṣṇava (armed servants?)” (e.g. ARE 139-39: 65, 1947-48: 110, 137). 23 A fragmentary inscription treats the Aḻakiyaciṅkar (Handsome-Nṛsiṃha) whose chapel is found close to the gopura (northern 4thprākāra) opposite the Raṅga Nācciyār shrine as Kōpurattu-nāyakar “Hero of the Gateway” (ARE 1953-54: 365). Nāyakkar/Nāyaka appear in later Cōḻa inscriptions as guardians, masters, custodians of dharma, Deutsch held (ARE 1951-52: 158 of Rajarajaja III 1238 CE); Nāyakulu in Telugu records (ARE 1952-53, no. 346, Krishṇamācāyra 2009: 407). In Tamil tradition the first añjali is paid to the gopura-nāyaka before making an entry into the sacred zone of the temple (Rajarajan 2015-16: figs. 18-19). Caturviṃśati-Mūrti forms of Viṣṇu 145 with canons of architecture (cf. Rajarajan 2015-16). Sky-blue and purple or golden are administered alternatively; beginning with blue and ending with golden. The hands are four uniformly fitted with c-ś- p-g alternating in case of each image. The gadā24 is tiny that could be lifted as the padma.

Caturviṃśati

The twenty-four Mūrti forms are eṭṭum eṭṭum eṭṭumāy “(Lord are Thou) eight, eight and eight (that is twenty-four)” (CAN 77). Actually nineteen Mūrtis are visible; six seem to have merged with the wall of the maṇḍapa that was erected later (Figs. 5-6). Totally, the images should have been twenty-five. The isolated Mūrti is Para-Vāsudeva (Fig. 5). The images appear today on a wall of the western bank of the Candra-puṣkariṇī, third prākāra of the temple that is no entry for non- Hindus (Auboyer 1994: Plan 2, Fig. 1). The twenty-four (visible figures eighteen) are set in the same pattern as we have observed the Dvādaśa-Mūrti on the gopura (supra). Uniformly samapāda-sthānaka, the images are caturbhuja endowed with the four stereotyped emblems (i.e., c-ś-g-p). The individual images will have to be identified with reference to the sequential fixation, not the emblems. Not less than thirty-one sthānaka-Viṣṇu images are reported from early medieval (c. 550-850 CE) South Indian art, especially the pādavarga of the Virūpākṣa temple at Paṭṭadakkal, that could not be identified with Dvādaśa or Caturviṃśati (Kalidos 2006: I, 181-86, 301 Table IV) due to the dislocation of c-ś-p-g. Few of these images are eight-handed; e.g. the Aṣṭabhujasvāmi tradition in the Aṭṭapuyakkaram of Kāñci (Rajarajan 2007: 30). In this medley, Nārttāmalai is unique for accommodating Dvādaśa (Jeyapriya 2015). As far as our knowledge goes Śrīraṅgam is the solitary example of Caturviṃśati. I am of the view the same pattern of twenty-four or twelve Mūrtis could be identified in Hoysala art (Settar 1991, Foekema1994) and the step-wells of Gujarāṭa. Kirit Mankodi (1991: figs. Vāmana-Rāma 71-72, Viṣṇu 81-83, 85/1-3, 86/1-3, 87/1-2, 91/1- 5, Keśava-Trivikrama 84) has identified the images at random. Further investigation is warranted.

24 The gadā-[devī] is feminine (Santhana-Lakshmi-Parthiban 2014: 81) usually a massive weapon (Rajarajan 2006: fig. 88). 146 Raju Kalidos

Conclusion

A relevant question from Vedic vis-à-vis bhakti point of view is why the multiplication of gods25 in so many forms, names and clusters? A hymn from the Tiruccantaviruttam of Tirumaḻicai Āḻvār is worth citing (CAN 17, Rajarajan, Parthiban and Kalidos 1917: Vol. I): Ēkamūrtti mūṉṟumūrtti nālumūrtti naṉmaicēr Pōkamūrtti puṇṇiyattiṉ mūrtti yeṉṉil mūrttiyāy Nākamūrtti cayanamāy nalaṅ kaṭaṟ kiṭantu mēl Ākamūrtti yāya vaṇṇam eṉkol āti tēvaṉē Patavurai: Ēkamūrtti one icon (figure or form), mūṉṟumūrtti three icons, nālumūrtti four icons, naṉmaicēr His Excellency, pōkamūrtti icon for enjoyment, puṇṇiyattiṉ mūrtti yeṉṉil considered the icon of virtue (religious merit), mūrttiyāy the image of images, nākamūrtti lord in the form of snake, cayanamāy nalaṅ kaṭaṟ kiṭantu mēl reposing on the snake with good beholding, ākamūrtti icons in multifarious forms, yāya vaṇṇam eṉkol how many are the forms that the Lord presents, āti tēvaṉē the Primeval God. Summary based on PVP’s commentary: “The Lord is one, Ādimūrti26. He is the three; Saṃkarṣaṇa, Pradhyumna and Aniruddha, He is the four; the caturvyūhas (Pradhāna, Avyakta, Puruṣa and Kāla). His Excellency is the icon for bhogis. In order to protect dharma, Thy

25 Recently a problem arose regarding the name of our kuladevatā, Vīrabhadra. Agni- and Aghora- Vīrabhadra-s are folk written on tin-sheets in the Sundareśvara enclave of the Maturai temple, kampattaṭi-maṇṭapam of the Sundareśvara enclave. Basing on these posters (Rajarajan 2013: 64-66), some illiterate clan-members claimed the Lord is either Agni or Aghora. The Śrītattvanidhi (3.55, 119; 3.14 on Aghoramūrti) citing the Kāraṇāgama talks of the lakṣaṇa of Vīrabhadra, not Agni- or Aghora-. Our clan temple was rebuilt (2016-17) in the Boḍināyakkaṉpaṭṭi village in Tiṇṭukkal after a lapse of 250 years by the descendants of Subbaiya-Nāyakkar, Poṉṉucāmi-Nāyakkar and Ayodhi Rāju Naiḍu (his sons and grandsons), Śrīdhar[a], Perumāḷ Naiḍu and Pavuṉayya Naiḍu contributing liberally (Jeyapariya 2009: 54-57, 60, 97-99). In those times, the uṭukkai/ḍamaruka was sounded inviting the oracle to question him: ōmpēṟueṉṉā “what is your name?” Such time old rituals are vanishing slowly (interview with Muddammā, Narasammā and Sītammā; cf/ Jeyapriya 2009: 55-57). Unruly poster-politicians are dominating the scene leading to catastrophes’. 26 Cf. ‘Ātitēvaṉ’ (CAN 48), ‘Ātipakavaṉ’ (Tirukkuṟaḷ 1, Kalidos 2017) and Vaikuṇṭhamūrti in Badāmī Cave I (Kalidos 2006: I, pl. XXXVIII.2). ‘Ātipūtam’ is the primeval savant, the Bhāgavata, metaphor for Ananta, the Eternal Śeṣa (PVP CAN 65). Caturviṃśati-Mūrti forms of Viṣṇu 147

avatāras are countless. Thou are reposing on the lord of snakes in the Ocean of Milk. Thou, the Primeval Lord how many are the reflections of Thy form?” The Śrītattvanidhi (2.1-76) lists totally seventy-six forms of Viṣṇu (Rajarajan, Parthiban and Kalidos 2017b: 141-46). The sapta- prākāras of the Śrīraṅgam Temple are compared with the sapta- sāgaras accommodating not less than seventy Āvaraṇamūrtis (Fig. 7) that are not intelligible to scholars, and some (e.g. Māṉavaṉ, Viyatan; cf. Krishṇamācārya 2007: I, 1, 310-11, fig. p. 310) do not find place in dictionaries of iconography (Liebert 1986, Bunce 1997). Raṅganātha is housed within the holy space, the Brahmasthānathana is a metaphor for the Vaikuṇṭha 27 . Śāstras and itihāsa-purāṇas talk of vyūha, vibhava or avatāra, aṃśāvatāra, sahasranāma and so on. Heinrich von Stietencron (1977) raises the question when several priests invoke the presence of the God in different venues where will He be present? Stietencron says the God is present where dedicated and faultless invocation takes place; e.g. Bhīṣmācārya and his beloved Arjuna experiencing the Viśvarūpa-darśana in the battlefield at Kurukṣetra. In the bhakti mode Kṛṣṇa is present everywhere because his names and forms, nāma and rūpa are many28, pērumpalapalavē “names are many-many” (MOLI 2.5.6 cited in Kalidos 2006: I, xv). The Lord appears in a form desirable to the dedication of a devotee (avaravar tām tām aṟintavāṟ ētti “whoever invokes the Lord in which ever form perceived by his faculty (the Lord appears in such a form” TI 14)29;

27 The Lord is accommodated in the holy of holies, the vimāna of which is traditionally known as praṇavākāra-vimāna (of the form the praṇavamantra). 28 God is iṟai[vaṉ], tēvu, tēvaṉ, teyvam in Tamil (Kalidos 2017), deva, dio or dea (Italiano), Gott (Deutsch), dieu (French), and the Webster’s New World Dictionary (1995: 548) includes Providence, Jehovah, Yahweh, Numen, Lord, including Meister. The Oxford Advanced Learner’s Dictionary (2010: 665) says God is not prefixed with “the” in Judaism, Christianity and Islam (cf. Scialpi 2012: 385). Eṅka-cāmi (me devaḥ or mama devaḥ “our/my, God”, e.g. Yahweh) is the idea behind kuladevatās in Indian tradition (see note 21). Tirumaṅkai Āḻvār would say eṅkaḷ-Māl-iṟaivaṉ “our God, the Black” (PTM 5.9.2). See notes 8, 11. 29 Tamarukantatevvuruvamavvuruvamtāṉē Tamarukantateppērmaṟṟappēr - tamarukantu Evvaṇṇamcintittimaiyātirupparē AvvaṇṇamĀḻiyāṉām Tamar ukanta tev vuruvam in whichever form (the devotee) desires, av vuruvam tāṉe (the Lord) arrives in that form, tamar ukanta tep pērmaṟṟap pēr whatever the name loved the Lord takes that name, tamar ukantu evvaṇṇam whatever shape is desired 148 Raju Kalidos

Rāma, Kṛṣṇa or Nṛsiṃha. The experiences of virahiṇīs beginning with Nappiṉṉai (Ācāryas’ Nīḷādevī) going through Āṇṭāḷ/Kōtai, Rādha and Mīrābāī are unique in the history of world religions (Hardy 2014, Horstmann 2006, Santhana-Lakshmi-Parthiban 2015a). Kampaṉ in the Irāmāvatāram (6.3.75-76, 124) meaningfully says (cf. MOLI 2.8.9)30: Uḷuḷaṉpuṟattu*uḷaṉ… * See note 16 Ōmeṉṉumōreḻuttuataṉiṉuḷuḷaṉ… Cāṇilumūlaṉōrtaṉmaiaṇuviṉaiccatakūṟuiṭṭa KōṇilumuḷaṉmāMērukkuṉṟilumuḷaṉ in niṉṟa Tūṇilumuḷaṉnīcoṉṉacollilumuḷaṉ… “The LORD is present inwardly in all jaṅgamas and sthāvaras, He is present outwardly… He is the proton of the (mystic) syllable, Oṃ… He is present in a span, cāṇ; He is present in the 100th particle of an atom called kōṇ; He is present atop the Great Meru hill; He is present in the pillar standing here (Fig. 8); He is present in the words that you (Hiraṇya) have uttered…” Raṅganātha is Ekam (Ōruruvam TII 60)31 within the dark chamber of the macro-temple at Śrīraṅgam expanding into an ocean of gods located at the center of the seven-cloisters and the midst of the River Kāviri (cf. Parāśara-bhaṭṭa 1122-74 CE in Raṅganāthastotraṃ: saptaprākāramadhye…Kāverīmadhyate) and the exterior landscape (e.g. the Daśāvatāra shrine of vaṭatiruk-Kāvirik-karai); mūrttipala

that Lord acquires that shape, cintiti maiyā tirupparē whatever meditated, avvaṇṇam Āḻiyāṉām in such a form the Lord Disc arrives. “In whichever form (the devotee) meditates to view (the Lord), He comes in that form. Whatever the desired name, and in whichever shape that one loves, the Disc- holder reaches (his devotee) in such a mode.” (TI 44, Rajarajan, Parthiban and Kalidos 2017: Vol. I). 30 Eṅkumuḷaṉ Kaṇṇaṉ eṉṟa makaṉaik kāyntu Iṅkillaiyā leṉṟu Iraṇiyaṉ tūṇ puṭaippa… “(Prahlāda) said Kaṇṇaṉ/Kṛṣṇa is present everywhere; Hiraṇya chastised him for saying so asking ‘Is He present here?’, and smashed the pillar to pieces (Fig. 8)” (MOLI 2.8.9, Rajarajan et al. 2017: Vol. II). What is ‘Iyer’-ācāra is anācāra for the elite; what is ācāra for the folk is anācāra for the aiyar. 31 Viṣṇu is Ekamūrti, Dvimūrti, Trimūrti and the multiple-Mūrtis (cf. Ēkamūrtti irumūrtti mūṉṟumūrtti palamūrtti MOLI 4.3.3). See Santhana-Lakshmi-Parthiban 2015. Caturviṃśati-Mūrti forms of Viṣṇu 149 kūṟṟiloṉṟu “several are the Mūrtis of which we visualize one” (Viru 92). In any case, a student of iconography is vividly rewarded because he finds the Daśāvatāra, the Dvādaśa and the Caturviṃśati (see note 27) within the River-Island Temple of Araṅkam. He is the eṅkaḷavar32 (our God) for the uḷḷūrār (residents of Śrīraṅgam) who perhaps considered them śrī-Vaiṣṇavas 33 (sacred Viṣṇuvites; Vaiṭṭaṇavaṉ/ Vaiṭṭaṇavar TM 5.1.3; MOLI 5.5.11).

Acknowledgement I am thankful to R.K.K. Rajarajan for the photos published in this article. Vijaya-Raghavan Viravisodhana was working at the plans (Figs. 1, 7), and R.K. Parthiban brought to my attention the article of Heinrich von Stietencron (1977).

Abbreviations

AMA Amalaṉātipirāṉ of Pāṇāḻvār CAN Tiruccantaviruttam of Maḻicai

32 A section of the brāhmaṇa temple servants claim they are the uḷḷūrār. Caṭaiyavarmaṉ Sundara Pāṇṇya’s (1191 CE) notes the ‘Āriyar’ (Āriyabhaṭṭar) and ‘uḷḷūrār’, sons of the soil, the protectors of the temple endowments (ARE 1938-39: 202). 33 Rājarāja II (1156 CE) created a body called Śrīvaiṣṇava-vāriyam to regulate the activities of the uḷḷūrār (ARE 1936-37: 68), cf. Tiruppāṇāḻvār (water carrier) to Toṇṭaraṭippoṭi (instrument player) in Rajarajan (2016a: 44-60). If the Father or Mother is present at the same time in the same venue, the Mother is the first to bless her children; east or west; this is the basic domestic and religious experience. Kulacēkara Āḻvār views the presiding God of Vittuvakkōṭu (divyadeśa in Kēraḷa) the Mother-Father, Vittuvakkōṭṭammāṉ (PT 5.1-10). The independent Jesus, the Christ (Gallico 1999: 42) and Jesus with Mother Mary (Gallico 1999: 43, 35, 40, 20) in the Renaissance art may be theologically oriented; myth and art separated by1600 years. I do not know Christian theology*. William P. Harman (1992: 1-2) says the Roman Catholic nuns are “brides of Christ” in a study of hierosgamos or heirogamy. * I am an admirer of Martin Luther. When in Berlin I made it a point to visit Wittenberg and view the Church door on which 95-Theses were nailed. We question Śrīvaiṣṇavism on the same plane that Luther challenged the Pope on various aspects of liturgy such as transubstantiation, Mass preached in Latin, hierosgamos, selling sin and so on. Religion is “faith” (cf. the ‘Age of Faith’ in Will and Ariel Durant). It should not be “blind faith”. Is there any scientific reasoning to believe the Christian nuns are the consorts of Jesus, the Christ? 150 Raju Kalidos

CTM CiṟiyaTirumaṭal of Tirumaṅkai INA Irāmāṉucanūṟṟantāti of Tiruvaraṅkattamutaṉār KUR Tirukkuṟuntāṇṭakam of Tirumaṅkai Mālai Tirumālai of Toṇṭaraṭippoṭi MOLI Tiruvāymoḻi of Nammāḻvār NT Nācciyār Tirumoḻi of Āṇṭāḷ NTV Nāṉmukaṉ Tiruvantāti of Maḻicai PAV Tiruppāvai of Āṇṭāḷ PL Tiruppaḷḷieḻucci of Toṇṭaraṭippoṭi PT Perumāḷ Tirumoḻi of Kulacēkarar PTA Periya Tiruvantāti of Nammāḻvār PTM Periya Tirumoḻi of Tirumaṅkai PTML PeriyaTirumaṭal of Tirumaṅkai PVP PeriyavāccāṉPiḷḷai TAN Tiruneṭuntāṇṭakam of Tirumaṅkai TI, TII, TIII Tiruvantāti I (Poykai), II (Pūtam)& III (Pēy) TM Periyāḻvār-Tirumoḻi Viru Tiruviruttam of Nammāḻvār

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Figures

1. Plan of the Temple, Śrīraṅgam 2. Southern Gopura, Akalaṅkaṉ-tiruccuṟṟu, 5th Prākāra, Śrīraṅgam 3. Daśāvatāra Mūrtis, Southern Gopura (stucco), 5th Prākāra, Śrīraṅgam 4. Dvādaśa Mūrtis, SouthernGopura (stucco), 5th Prākāra, Śrīraṅgam 5. Caturviṃśati (outer view), Candra-puṣkariṇī, Śrīraṅgam 6. Caturviṃśati (view from inside the maṇḍapa), Candra- puṣkariṇī, Śrīraṅgam 7. Āvaraṇamūrtis set in the sapta-prākāras, Śrīraṅgam 8. Sthūṇa-Nṛsiṃha, Pillar motif, Śrīraṅgam

158 Raju Kalidos

Figure 1. Plan of the Temple, Śrīraṅgam

1. Raṅga-vimāna 2. Candra-puṣkariṇī

3. Raṅganāyaki shrine 4. Gopura of the 5th prākāra

Caturviṃśati-Mūrti forms of Viṣṇu 159

Figure 2. Southern Gopura, Akalaṅkaṉ-tiruccuṟṟu, 5thPrākāra, Śrīraṅgam

Figure 3. Daśāvatāras, SouthernGopura (stucco), 5thPrākāra, Śrīraṅgam 160 Raju Kalidos

Figure 4. Dvādaśamūrtis, Southern Gopura (stucco), 5thPrākāra, Śrīraṅgam

Figure 5. Caturviṃśati (outer view), Candra-puṣkariṇī, Śrīraṅgam

Figure 6. Caturviṃśati (view from inside the maṇḍapa), Candra-puṣkariṇī, Śrīraṅgam Caturviṃśati-Mūrti forms of Viṣṇu 161

Figure 7. Āvaraṇamūrtis set in the sapta-prākāras, Śrīraṅgam (Krishṇamācārya 2005: figure p. 310)

162 Raju Kalidos

Figure 8. Sthūṇa-Nṛsiṃha, Pillar motif, Śrīraṅgam

REVIEW ARTICLE

“Pagan Christmas: Winter feast of the Kalasha of the Hindu Kush” and the true frontiers of ‘Greater Peristan’

Claus Peter Zoller University of Oslo

Der Urknall der Modernisierung vollzog sich mit dem … Auszug aus der Welt der polytheistischen Kulturen Aleida Assmann (2013: 94)1

The review part of this review article concerns this publication:

Cacopardo, Augusto S. Pagan Christmas: Winter Feasts of the Kalasha of the Hindu Kush. London: Gingko Library, 2016. 314 pp.

Abstract

As can be seen, the title and subtitle of the book under review are part of the title of the following review article. A normal book review

1 ‘The big bang of modernization took place with the exodus from the world of polytheistic cultures.’ This translation and all other translations from non-English languages into English are mine until stated differently. 164 Claus Peter Zoller starts with some sentences describing what the book is about, followed by a discussion what the reviewer particularly likes about the book, and then followed by bringing up anything the reviewer dislikes about it. This is then rounded up with some general observations and appraisals. This strategy is also a broad guideline for the first third of the following text. However, the text also oversteps considerably the boundaries of a standard book review for the following reasons: Augusto Cacopardo defines his ‘Peristan’ 2 as a culturally quite coherent area extending through the high mountains from northwestern Afghanistan throughout the northern regions of Pakistan to the southwestern border of Tibet.3 The traditional cultures of this ‘Peristan’ have Indo-Iranian and even Indo-European roots, yet they are, in his opinion, remarkably little affected by the high civilizations of India and pre-Islamic Iran.4 However, it is important to understand that ‘Peristan’ has, on the one hand, indeed preserved archaisms not found elsewhere in South Asia, but due to strong influence of Islam it has also simultaneously lost, or preserved only sporadically, cultural traditions still authentically preserved e.g. in the Indian Himalayas. Cacopardo’s analysis of the Kalasha winter feasts has a strong historical-cultural dimension and he repeatedly refers to cultural parallels in the Himalayas (see section 7. ‘The Hindus of the Himalayas’, pp. 235ff.). His observations on these parallels – which are absolutely justified – nevertheless also caused me to trespass the boundaries of a book review and extend it considerably into a review article. Since the true frontiers of ‘Greater Peristan’ enclose in my view a significantly larger geographical area than envisaged by the Cacopardo Brothers,5 the following article presents also very many data not found or discussed in the publication under review. In order to keep a clear overview of this long review article, it has been

2 ‘Land of the fairies’. 3 See the map 2016: x. 4 Note, however, that, even though Cacopardo’s book is an ethnography of the traditional pagan culture of the Kalasha people, he nevertheless speaks repeatedly also about Islam for no reason other than the massive and imposing presence of this Abrahamic religion right at the doorsteps of the Kalasha world of idolatry. Thus, even though Islam is not the focus of Cacopardo’s publication, it is integral part of the ethnographic description and will thus be addressed in the present review article. 5 I refer here to both brothers because of their joint publication from 2001 in which this concept is discussed and explained. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 165 divided into four main sections. However, ‘Section I’ only follows after the ‘Preliminary remarks’ and the ‘Opening’:

Preliminary remarks

Opening Transcription Impact of Islam on Kalasha culture

Section I Here follows, divided into a number of subsections, the book review of Augusto Cacopardo’s book on the Kalasha winter feast čawmós (Sanskrit caturmāsa ʻperiod of 4 months’ or cāturmāsyá ‘name of three sacrifices at the beginning of the 4-month period’) under a comparative perspective. The outline of Section I largely follows the delineation of Cacopardo’s book. 6 The succession of a number of topics, questions etc. discussed by him has been used both for a critical appraisal as well as repeatedly as starting points for own, partly quite long deliberations, however always guided by the question regarding the true frontiers of ‘Greater Peristan’.

Section II This section throws a rather short look at the caturmāsa ‘4 months celebration of death’ in the Kathmandu Valley by looking for parallels with the Kalasha winter feast čawmós and for other ‘Peristan culture’ features. The end of Section II is also the end of the book review.

Section III This section deals with additional religio-cultural characteristics of ‘Greater Peristan’. They are not mentioned or discussed in Cacopardo’s book, yet many of them do exist also in Dardistan and Nuristan.

6 This is reflected in the fact that in this section the headings of most subsections are copies quoted from Cacopardo’s book and therefore set into quotation marks. Headings without quotation marks are always mine. Note also that footnotes found inside quotes of Cacopardo and of other authors are by default mine, as long as not explicitly stated differently. 166 Claus Peter Zoller

Section IV This section deals with the question of prehistorical linguistic, cultural and religious traces mainly found in ‘Greater Peristan’ (and only sometimes also in the meanstream religion from the Vedas to modern Hinduism). ‘Prehistoric traces’ here means mainly traces from cultures of speakers of Austro-Asiatic Languages and traces going back in periods before the arrival of speakers of Old Indo-Aryan dialects in northern South Asia. However, such traces are occasionally also dealt with in the other sections.7

Keywords: Kalasha winter solstice festival (čawmós – Sanskrit cāturmāsyá), origin of the Kalasha god Baḷimạín, Kathmandu caumāsa (Sanskrit cāturmāsyá8) “4 months celebration of death”, pre- Vedic religion, Proto-Indo-European religion, paganism, polytheism, theory of Outer and Inner Languages.

Preliminary remarks

Besides a critical assessment of Cacopardo’s (C) book, the aim of the present text is to present cultural and linguistic data, which are meant to demonstrate the thesis that those cultural and linguistic features that are seen as characteristic for ‘Peristan’ are, in fact, geographically more widely present than maintained in the publications of the Cacopardo Brothers. C argues (p. 23) 9 that the Kalasha “… culture represents … the very last example of a complex that, until the eighteenth century, was spread throughout the Hindu Kush/Karakorum, from the valleys of Afghan Nuristan to the north-

7 This review article quotes data from a sizeable number of languages, which predominantly belong to Indo-Aryan and Austro-Asiatic. Since it is not possible to provide background information on them within a review article, the interested reader is requested to consult for instance Jenny and Sidwell (2014) for Austro-Asiatic and Cardona and Jain (2003) for Indo-Aryan. I do not regard Nuristani as a separate branch within Indo-Iranian. Useful information on Nuristani languages is for instance available at the “nuristan.info” website of Richard Strand. 8 Even though the Kalasha term is found in Turner sub cāturmāsyá- (4742), the phonetic and semantic distinction from OIA caturmāsa ‘period of 4 months’ (4616) is not completely clear in the respective reflexes. 9 An abbreviation “(p. xyz)” means throughout this essay “(Cacopardo 2016: xyz).” The same practice is followed when I quote successively over an extended section from just one author. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 167 east of Kabul, to the borders of Kashmir and the Tibetan plateau.” The fact of the survival of an archaic cultural-linguistic area little influenced by the surrounding high civilizations is usually explained by maintaining that the ancestors of the Nuristani (the former Kafirs of the Hindu Kush) and of the various Dardic peoples separated in very early times (i.e. in Vedic and pre-Vedic times) from the main body of the Indo-Iranians and Indo-Aryans, and they settled in remote and inaccessible mountainous areas.10 This is certainly true and C’s ‘Peristan’ indeed looks like a kind of background noise of the historical and geographical starting point for spread and growth of Indo-Aryan-influenced Indian civilization. However, the present essay aims at demonstrating that with regard to this archaic (pre-)Vedic culture – characterized by many features differing from the Vedic culture of north Indian Madhyadeśa and its further developments – the Dardic Kalasha11 are not the last and only example for this archaic culture. C and I agree that these differences must be explained for the greater part in terms of earlier and later Indo-Aryan immigrations. However, I differ with regard to more specific details concerning this immigration, which are connected with the question of the relevance of the theory of Outer and Inner Languages. This theory is not a topic in the book under review, but I think its inclusion in this review article is essential (on more details see Zoller 2016a and b, and 2017a and b).12 Thus, the version of this theory I adhere to maintains that the immigration of the Indo-Aryans into South Asia was not a singular event: At the arrival of the Vedic Indo-Aryans (the authors of the Vedic corpus), other Indo-Aryans were already there. Asko Parpola, who is a representative of the model of non-singular immigration, assumes a temporal difference of several hundred years between the early immigration and the late arrival of the Indo-Aryans of the Vedas (see Parpola 2015).

10 There is some evidence that in former times ancestors of Nuristan and Dardistan had also settled in geographically moderate and accessible areas. It is assumed that they were either ousted by later immigrating peoples or that they were assimilated by them. 11 The Nuristani speaking inhabitants of Waigal are locally also called Kalasha, but only the Dardic Kalasha have become widely known under this designation. 12 Apart from the assumption of a non-singular Indo-Aryan immigration, the theory of Outer and Inner Languages stands and falls with the claim that linguistic (and cultural) traces of the non-singular immigration can still be found in New Indo-Aryan languages. In my forthcoming book I pursue to prove this. 168 Claus Peter Zoller

The postulation of the non-singular Indo-Aryan immigration together with the theory of Outer and Inner Languages goes well beyond the mere assumption of an early separation of Nuristani and Dardic languages and cultures from the main body of the Indo- Iranians and Indo-Aryans. It rather proposes a still detectable existence of linguistic and cultural ‘dialects’ rooting in the prehistory of Indo-Aryan. Much evidence for this model, which will be presented below, comes from the Western and Central Himalayas. However, this does not allow the conclusion that the home of the Outer Languages in South Asia were just Hindu Kush, Karakorum and Himalayas. Once Outer Languages must have been spread over large areas of prehistoric13 northern South Asia. However, traces for this are much rarer found at the eastern fringes of the Indo-Aryan world than in northwestern South Asia. Outer Languages – like Nuristani, Dardic and West Pahāṛī – differ from Inner Languages – like Vedic and Classical Sanskrit or Hindi – on the one hand for instance by having preserved Proto-Indo European (PIE) and Old Indo-Aryan (OIA) words not found in Sanskrit or a language like Hindi, and on the other hand they differ from Inner Languages by having gone through a strong encounter with Austro-Asiatic (AA) languages then dominant in prehistoric North India. This contrasts with an apparent weak encounter between Sanskrit and Austro-Asiatic, as can be seen in the small number of Austro-Asiatic words in Sanskrit.

Opening

The book under review is an elaborated and extended version of C’s article from 2008. It is divided into three larger parts (‘The context; Winter feasts in Birir; Intercultural connections’) and nine sections. It contains, besides the more usual elements, also a ‘List of Maps’, a ‘Glossary of Kalasha Words used in the Text’, and an ‘Appendix giving a Chronological Outline of Birir Winter Feasts’. Thus, the book has a clear buildup: The first part acquaints the reader with background and context of the ethnographic endeavor, the second part presents a meticulous descriptive analysis (accompanied by a lot of

13 That is, pre-R̥ g-vedic. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 169 personal observations and annotations) of this Kalasha winter feast,14 and the third part aims at accommodating the geographically small world of Kalasha land into the contexts of the Indian world, of archaic Europe and of the world of the Proto-Indo-Europeans. This chosen aim is certainly ambitious, but I may register right at the beginning of this review that the author has absolutely succeeded in achieving this goal. It is a fortunate combination of anthropological fieldwork (certainly not without hardships) and a thorough knowledge of relevant theoretical literature. However, since it would be unfair to the author and the readers to withhold my criticism until a later part of the present review article, I will take it up instead here right at the beginning. This has also the advantage that the many strengths of the book can then be better appreciated.

Transcription The most noticeable inexactness of the book concerns its presentation of the original Kalasha language material because the transcriptions are insufficiently differentiated. The author does not pay enough attention to the difference between transliteration (namely the conversion of a text from one script to another) and transcription (mapping of the sounds of one language into a writing system, e.g. with the help of the International Phonetic Alphabet [IPA] or with the usual Indological conventions) (see p. xvi 15 ). Instead, he uses his peculiar way of transcription. Some examples: He says (p. vxi) that “[n]asalization is expressed with ~ following the nasal letter.” Apart from the somewhat unclear formulation, it is not evident to this reviewer whether e.g. 'an~ak is pronounced identically with (or differently from?) aLaS'in~g or ca~ (p. xviif.). The author also repeatedly presents words having retroflex stops with dental stops, e.g. in at'Laka ‘plateau’ (but Trail and Cooper aṭálak),16 kot ‘fortress’

14 In the Kalasha village of Birir (the geographical centre of this ethnography), the winter feasts last from December to February and they culminate in the winter solstice festival. 15 C claims (ibid.) that he follows the standards of Colin Masica (as explained in The Indo-Aryan languages [1991] p. xvf.), but this cannot be seen. 16 The L in at'Laka, though not explained, is apparently intended to represent the ‘velar’ Kal. ḷ. Trail and Cooper write the word in their Kalasha dictionary with dental l, but this must be a mistake because the original lemma had only one -l- (which is in Kalasha regularly reflected as -ḷ-). I may use this lemma as an illustration for a small aspect of the working of the theory of Outer and Inner Languages. The Kalasha word 170 Claus Peter Zoller

(correct koṭ), nat ‘dance’ (correct naṭ). However, somewhat unclear is Diz'alik ‘a goddess, protector of delivering women’ (p. 58) with initial dental stop, whereas Trail and Cooper write with retroflex initial ḍizálik ‘spirit being for childbirth’ even though the lemma goes back to PIE *dheiǵh ‘work clay; build up’. It seems that with regard to the Kalasha fricatives, C presumes a subsystem s, ṣ, š, z, ž. This reviewer has repeatedly seen that not all people working on Dard and Nuristan languages recognize the crucial difference between the two sub- systems of affricates and sibilants (fricatives). One reason for this is that – depending on the language – an affricate phoneme may be articulated as a fricative (e.g. depending on its position in a word). The archetypal subsystem of the Dard and Nuristan languages looks thus: s, š, ṣ — ċ ([ʦ]), č ([ʧ]), c ̣ ([ʨ]); z ([ʣ]), ž ([ʤ]) (some authors write ǰ), ẓ ([ʥ]). The affricates, but not the sibilants, can also be aspirated. One may be ready to grant C an implicit restriction, which was expressed with the following words by Lennart Edelberg, a researcher on Nuristan: “One condition was invariably regrettable: I belongs to OIA aṭṭāla(ka) with earliest attestations in Mahābhārata (MBh) meaning ‘watch-tower’ and Rāmāyaṇa (R.) meaning ‘palace’ (Turner 185 [see R. L. Turner 1966]), but the Kalasha meaning hardly matches the Sanskrit meanings. It is somewhat closer to meanings ‘platform’ or ‘elevation’ found in reflexes of this Turner lemma. Yet other meanings are attested in Nuristani Prasun əṭal ‘(cliff) edge’ and Kati âṭ'ol ‘precipice; cliff-overhang’(?) (see Buddruss and Degener 2016). And again somewhat different meanings are found in Munda: Proto-Kherwarian *aʈal ‘layer’ (Kherwarian includes all North Munda languages), Santali aʈal ‘layer, fold, row, storey’, pre-Mundari aʈal ‘layer’ (see SEAlang Munda Languages Project and Bodding, and note that in AA linguistics the use of the International Phonetic Alphabet is very common). The Munda lemma is possibly of AA origin as there is Bahnar of Pleiku hətal ‘layers’ (see SEAlang Mon-Khmer Languages Project). The above-quoted Indo-Aryan (IA) forms are therefore quite likely borrowings from AA (including Munda) languages, whereas Mayrhofer’s suggestion (EWA) for Dravidian affiliation is rather unlikely. The semantic development must have roughly been thus: layer > elevation > platform > tower > mansion. This also means that only words like Oṛiyā aṭāḷi ʻpalace, mansion’, Sinhalese aṭalla ʻscaffold, watch-tower’ are (almost) direct reflexes of OIA aṭṭāla(ka), whereas various other New Indo-Aryan (NIA) words must have been borrowed directly from Munda or other AA languages. In this example there is no simple correspondence in the sense that Outer Languages receive borrowings directly from AA languages whereas Inner Languages receive them through a detour via Sanskrit (Oṛiyā and Sinhalese have strong Outer Languages features), but the example shows that peripheral languages (like Proto-Kalasha and Proto-Prasun) must have received borrowings from AA before Sanskrit (in fact, it seems likely that the AA lemma was first borrowed from AA into an IA Outer Language and from there into Sanskrit). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 171 am neither a phonetician nor a linguist.” Yet, whereas Edelberg wrote before 1972, the two major publications on Kalasha language were written by Georg Morgenstierne in 1973 and by Ronald Trail and Gregory Cooper in 1999, and actually quoted in C’s bibliography. Instead of following Morgenstierne’s way of transcription or the very similar one of Trail and Cooper, which would have made the presented language data a more reliable resource, he followed the peculiar way of transcription as developed by Max Klimburg and explained by him in his 1999 publication (vol. I, p. 431).17

Impact of Islam on Kalasha culture Even though, as pointed out above in the abstract, Islam of northern Pakistan is not an explicit topic for the author, his repeated recourse to Islam shows clearly that a study of Kalasha society and culture with its polytheistic religion cannot be done without taking into account the impact of monotheist Islam on Kalasha religion. Under the present dominance of the paradigm of cultural relativism, it is smart to pursue research projects on topics having to do with ritual participation across religious boundaries. And even though India has plenty examples for ritual participation across religious boundaries, for syncretistic trends, etc., the fact cannot be denied that Kalasha paganism is meanwhile just a tiny moribund island surrounded by the ocean of Islam, whose religious ideology is diametrically opposed to the polytheistic religion of the Kalasha with its ancient Indian and Indo-European roots. 18 I agree with Romila Thapars assertion that “India is a country of startling cultural survivals …” (1981: 295), an assertion repeated by John Irwin who speaks of “the exceptional conservatism of Indian religious practice” (1982: 346). Explaining Thapar’s observation, I have pointed out (2017b: 136) that, whereas the spread of the proselytizing (and intrinsically violent) Abrahamic religions Christianity and Islam has “… led to a virtual eradication or at least a subjugation of infidel traditions in the core areas of their religious/political powers (i.e. Europe and Middle East), this venture

17 I will follow in this review article the Trail and Cooper system, but quote also the other transcription forms whenever necessary. 18 Regarding the number of ‘infidel’ Kalasha, there exist surprisingly diverse estimates. They range between 3 to 4000 (Peter Parkes, quoted in Alaudin [1992: 207]) and between 1 and 2000 according to other sources quoted in op. cit. p. 206- 208. 172 Claus Peter Zoller was less successful in case of South Asia.” This assessment of mine is partly based on work of the Egyptologists Jan Assmann. In a number of publications, he has developed the thesis that the monotheism of the three Abrahamic religions (Judaism, Christianity and Islam) is intrinsically violent (e.g. Assmann 2014: 36). Here a succinct version of Assmann’s thesis:19 The so-called monotheistic religions are intrinsically violent; the so- called polytheistic religions are intrinsically peaceful (Assmann 2000: 69).20 Assmann is aware (see e.g. 2014: 36f.) that polytheistic religions are, of course, not seldom violent too. However, the innovation beginning with Judaism and continuing in Christianity and Islam was violence in the name of God. Assmann adds (2014: 43), that the spread of Christianity through Europe through missionary zeal led, as alluded to above, to the extermination of all paganism. C seems to maintain a similar view when he observes (p. 276) that “[n]ext to nothing is known … about the ritual systems of pre-Christian Europe …” Regarding Islamization in the area of the Hindu Kush and beyond, C notes (p. 25f.) that although the first attested Muslim incursions into northwestern South Asia date back to the 11th Century, ‘Peristan’ (with the partial exception of the Kalasha) was only fully Islamized in the second half of the 19th Century: The last impenetrable polytheistic stronghold of the Hindu Kush – present-day Afghan Nuristan – which had resisted to the attacks of Mahmud of Ghazni, of Tamerlane, and of the Moghul Emperor Akbar … was subdued and forcibly converted to Islam by the Amir of Kabul Abdur Rahman Khan only in 1895-96, immediately after the border with British India was defined through the Durand Agreement of 1893 … This century-long resistance by the people of Peristan was no doubt due to their determination …21

19 Original German: „Die sogenannten monotheistischen Religionen sind intrinsisch gewalttätig, die sogenannten polytheistischen Religionen sind intrinsisch friedfertig.“ 20 Assmann suggests (2014: 38f.) that ‘monotheism’ is basically an autonym, whereas ‘polytheism’ is always an exonym. 21 Klimburg reports (1999 I: 100, fn. 242) that the invading Afghan soldiers burnt down the wooden Kafir coffins (set up above the ground) and that he still could see in 1971 burn marks of these outrageous acts. The same misdeed has been also reported by Wolfgang Lentz (1937: 298) who also could see the charred remains. Such events appear to not fit into the ‘typical patterns’ analyzed by Richard Eaton in his paper “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 173

Whereas the former Kafirs abandoned their pagan religion after 1895- 96, for the Kalasha the conflict with Muslim rulers of Chitral continued. This more recent history has been preserved in Kalasha oral traditions, which describe the tragic events of their continuous persecution, which forced them to penetrate further and further into the side-valleys, “… where they were again hunted down by the armed men of the Muslim king who massacred entire families and forced them again to flee elsewhere” (p. 32). Whereas the former Kafirs at least retained their languages, Kalasha converts shifted to Khowar language (the majority language of Chitral). In some circles, people were threatened with fines if they continued to speak in Kalasha and big efforts were made to efface all memories pertaining to the pagan past (p. 36). However, there seem also counter reactions to take place. C writes (p. 196f.), “… the whole Kalasha people are 'onjiSTa [pure]22 in relation to the Muslims.” And during the festival days, “… Kalasha converts must leave the villages … recently … a prohibition on speaking Khowar has been added. The community enters into a sort of ‘valley cloistering’ … aimed at avoiding all contact with the external world and with the Muslims, seen as a source of contamination.” C observes that pressure to convert to Islam continues to this day, especially through Muslim schoolteachers. Actually, conversions rarely, if ever, take place without force, and reconversion back to paganism is impossible because of the well-known penal laws for apostasy. However, thanks to the engagement of a small European NGO, a school exclusively for unconverted Kalasha youth could be set up (p. 65). The fact that there are still a few thousand non-converted Kalasha does not mean that they can pursue their traditional way of life undisturbed. They themselves have the impression that the arrival of Islam had a “… disruptive influence on the 'onjiSTa sphere” (p. 108), that is all those spheres which are holy, ritually pure, sacred, taboo.23 Here follow a few concrete examples for these disruptive influences.

(2000) on (mainly) Islamic temple desecrations. On the other hand, there is also some evidence that already in connection with Alexander the Great’s campaign to India, graveyards of the ‘Proto-Kalasha’ were ravaged by his soldiers (see below p. 350). 22 Explanatory insertions in square brackets are always from this reviewer. 23 On ónǰeṣṭa more further below. 174 Claus Peter Zoller

Describing the dance floor (gri) in totally converted Kalasha village Grom, where a part of the Chaumos festivities is taking place, C notes (p. 141) that the floor has been removed from its old location to the opposite edge of the village because at the old sacred place “… a mosque was built several decades ago, once the village was entirely converted.” Above that old place is a steep rocky spur where “still in recent times, uph'or was celebrated, the ritual dance of the victorious warrior upon his return from an incursion into enemy territory.”24 It is clear that “enemy territory” refers to areas inhabited by Muslims only since the time of permanent Muslim-‘Kafir’ encounters. Many communities between Hindu Kush and Central Himalayas have been warlike for ages, and it seems that for the Kalasha (and probably for other related communities) manhunt and hunting animals was conceptionally similar. Trail and Cooper list uphór dyek ‘to celebrate over killing an enemy’ and illustrate this with the example of a leopard killer who has to organize a feast, which “… involves skinning the leopard, putting the skin on a pole and dancing. It also involves feasting the village.” People from Indus Kohistan have told me that in former times the captured heads of enemies were fixed on poles, which were set up vertically.25 One can compare these grim practices with a myth of the Kati Kafirs in which it is related how God Gyīṣ, having decapitated God Sanu, plays polo with Sanu’s head (Morgenstierne 1951: 163 and Jettmar 1975: 92). And one can compare this with warrior traditions in western Uttarakhand and eastern Himachal Pradesh – immortalized in ballads and songs – where victorious warriors played football with the heads of enemies (see Zoller 2017b, sections 5.2 and 5.3, also with additional references). C also notes (p. 55) that in the pre-Islamic cultures of the Hindu Kush and surroundings, wooden statues of the various gods of the local pantheons were very common. However, “[t]oday the Kalasha do not have effigies of their gods, but it is quite certain that in the past they did; their removal is due in all likelihood to increasing Muslim pressure.”

24 Cf. OIA *ut-spharati1 ʻleaps up’ (Turner 1910). 25 This is for instance delineated in the popular ballad of Prince Bahrām, recorded by me but not yet published. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 175

That the Kalasha were, according to C (p. 4), “… [v]ictims for centuries of the contempt of their Muslim neighbours …” is also perceptible in a tendency towards shallowness and a marked trivialization of traditional Kalasha oral lore and wisdom.26 C notes (p. 60f.): Kalasha mythology is poor … since myths belong to the most ancient forms of religion, their absence can only be explained by a conscious will to dispense with them. In the case of the Kalasha, such a choice may be attributed to the circumstance that for well over two centuries their territory has been encapsulated … in an Islamic political entity … Myth … fell in all likelihood a victim of the long-term contacts with Islam … As C points out repeatedly, whereas traditional ritual practices are still quite alive and functioning, this hardly holds true for the pagan spiritual world of the Kalasha, which has structurally adapted itself to Islamic theological tenets: “Everybody professes a faith in a single God … the supreme God is at times even invoked with the name Allah” (p. 62). Another sad example is presented (p. 121) in form of a brief prayer in which is stated that the venerable god “Warin” of the Kalasha is now “… a friend of the holy Creator God.” The name of this god – who has become a type of angel or messenger of God (C ibid.) – derives from OIA *aparendra ‘the unrivalled Indra’ (Turner27 444). But also C’s claim that traditional ritual practices are still quite alive and functioning holds only true with an important caveat: On pp. 105ff. he discusses the traditional Kalasha song and dance forms and ascertains that “[t]here are only three types of song/dance: ca~, d'ushak and drazha'ilak.”28 Compared with the transmitted song and dance traditions found in the Western and Central Himalayas, this is a rather meagre stocktaking. It can only mean that also in this field of

26 The same development – to put it simply: a development from sacred myth to entertaining fairy tale – has been described by me in the 2010 article ‘Love and vengeance in Indus Kohistan’. 27 As already indicated above, the notation “(Turner xyz)” refers always to lemmata in the Comparative Dictionary of the Indo-Aryan languages of Ralf Turner from 1966. 28 Trail and Cooper transcribe čạ ‘quick tempo dance accompanied by clapping’, ḍhúšak ‘medium-fast dance and song performed at festivals’ and dražáyḷak ‘story- telling folksong sung in a drawn out manner at festivals.’ Regarding the last dance type, the two authors explain, “[t]he verb dražék means ‘to stretch out’ and the words of the song are sung in this way.” This verb derives < OIA *drāhyate ʻis stretched out’ (Turner 14633). 176 Claus Peter Zoller expressive art forms a serious simplification of a former much richer and more complex cultural tradition must have taken place. This is also suggested by C’s observation (p. 106) that “[t]he lyrics of ca~ are quite simple and composed only of a few verses.” I may add here a few alerting words. If someone suspects so- called Islamophobia after reading the above historical facts, I recommend studying Cornelia Mallebrein’s book (in German) Die vertauschten Götter: Religionswechsel in Indien. The eighth chapter describes the very recent and often traumatic conversion of many Lanjia Sora people (living in northern Andhra Pradesh and southeastern Odisha) from their inherited ‘tribal’ religion to Christianity.29 Is this description a case of Christophobia? Within just a few years, the distinguished and visually imaginative ‘tribal’ religion of the Sora had disappeared and many speakers of Munda Sora shifted to Indo-Aryan Oṛiyā. Even though there is no automatic correlation between loss of culture/religion and loss of mother tongue, it seems that there can be mutually enforcing developments. Another issue, which needs treatment with caution, concerns the fact that a simple juxtaposition of ‘Islam’ and ‘Kalasha paganism’ does not reflect reality. Alaudin has pointed out (1992: 217ff.) that pagan Kalasha and their converted brethren usually live together on quite friendly terms in case they and their elders have long-since known each other and if they still share many common customs and a common language. Trouble has always come from zealotic outsiders. I ought to add here that not only immigrant Muslim zealots constitute a threat for the traditional way of life of the Kalasha. Peter Parkes has shown (2000) that also certain well-meaning but naive NGOs form another threat for the Kalasha because of their unnecessary interfering with Kalasha religious culture, which not seldomly aggravates the constant problems of cultural enclavement, religious defection, etc. Demonstrating this problem with reference to the indigenous activist and spokesperson of the Kalasha, Saifullah Jan, Parkes writes (2000: 253) that during the Third International Hindu Kush Cultural Conference in 1995 Saifullah Jan targeted a range of related ‘well-wishing’ programmes aimed at local education in the Kalasha language on topical issues of hygiene, local medicine, indigenous tradition, and environmental

29 Apparently converted mainly through missionary zealots from Kerala. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 177

understanding. His wry rejoinder was again: ‘We don’t need to be told what we already know ourselves! We don’t need to be shown pictures of what we can see every day! We need no more NGOs!’ A yet another peril threatening the Kalasha has been described in Alaudin’s rather gloomy book, namely the greediness of outsiders for Kalasha material objects, including human bones. With regard to the Kalasha custom of aboveground coffins in their cemeteries, 30 he observes (1992: 11f.): “In early seventies sometime, the community decided to bury the coffins underground, in order to escape the initiative of the souvenir collectors who in some cases were suspected to have taken away entire skeletons.” At the end of this section I would like to add one more example found in C’s book and illustrating this time Christian zealotry. It is found in fn. 12, p. 183f. where the author discusses the Kalasha ritual of purifying dolls that belong to girls. He writes, “[i]n Europe the custom of gifts for children at New Year has ancient roots. Already at the end of the third century CE it was condemned by the Church as a pagan practice …” and there is a sixth-century Latin sermon “where such gifts are condemned as ‘diabolical’…”

Section I

‘“Introduction’ and ‘Part I, 1: The Kalasha: historical and cultural context”’31

We turn now one by one to the many other interesting topics discussed in C’s book. In the subsection on theoretical approaches, C rightly criticizes (p. 9f.) the presently dominant trend in anthropology towards ‘contemporaneity’, which betrays the classical anthropological endeavor “in search of the Other”,32 which always had

30 This custom is discussed and analyzed below. 31 From here onwards, the titles of the sections (shown in bold face) are adapted to, but not always completely identical with the names found in C’s book (here p. 1). This is done to facilitate for the reader the array of the cross connections between C’s book and the present review article. 32 Indeed, the current Western ideology promoting diversity is, in the eyes of this reviewer, a highly moralistic but neocolonial enterprise. There is a rapidly shrinking interest in genuine Otherness, be it in form of ‘exotic’ cultures or ‘exotic’ languages. Many languages are currently running into danger of vanishing, which is paralleled by 178 Claus Peter Zoller also the important function of a “critical appraisal of our own world” (ibid.). In the subsection on ‘Ritual as language’ (pp. 15ff.), C introduces the useful term ‘riteme’ – also used by Axel Michaels (2016: 83) – for denoting a smallest ritual action. The regular patterns leading to ‘riteme’ clusters serve C in analyzing underlying ideologies (p. 17). Interpreting the import of the lived rituals for the practitioners, C lists several functions rituals may fulfil (p. 18). Here well worth emphasizing is C’s field observation among the Kalasha (ibid.) of a type of “rituals of a Dionysian flavor that provoke, often through the stimulus of wine, a euphoric sense of communion with all fellow beings” since this will occupy us at several places in this essay. After these introductory remarks, we turn now to C’s dealing with the historical and cultural context of the Kalasha people. Kalasha land is part of ‘Peristan’ (see map p. x), a region of high mountains which extends from Afghan Nuristan to the borders of Kashmir and Tibet to the lowlands further south. However, towards the end of the book (pp. 235ff.) C accurately notes that “… the pre- Islamic world of the Hindu Kush seems to have, in fact, many traits in common with that of the Indian people of the western Himalayas: the Pahari of Himachal Pradesh … Uttarakhand … and Uttar Pradesh.”33 This is not only correct, but will be supplemented by additional data throughout this review article. According to C, ‘Peristan’ was/is united through a common fundamental ideology (p. 24), which certainly extends also through Western and Central Himalayas and which differs substantially from Brahmanic Hinduism (and, in any case, from Iranian traditions). C and this reviewer agree that these differences must be explained for the greater part in terms of earlier and later Indo-Aryan immigrations. The world of ‘Peristan’ is characterized thus (p. 24): … societies based on patrilineal exogamous lineages, lacking a priestly class, with a stateless political organization, a system of rank in which prestige could be acquired by distributing wealth in codified

the unbroken tendency in Western universities to close down the disciplines considered rare and exotic. 33 With the term Uttar Pradesh C refers to Berreman’s ethnography from 1963 when the Central Himalayas were still part of that state. The hill state of Uttarakhand was only founded in 2000. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 179

feasts and by killing enemies, and a division of labour assigning herding strictly to men and agricultural chores largely by women. Many of these characteristics can also be identified in societies in the Western and Central Himalayas, e.g. the religiously motivated former practice of headhunting and the institution of the shaman/bard (see Zoller 2017b with additional literature). Though it is clear that whereas Western and Central Himalayas have long-since been under influence of Buddhism and Hinduism, this does not hold true – or only very limited – for the core area of what I would like to call from now onwards ‘Smaller Peristan’. However, the impact of Islam on ‘Smaller Peristan’ has been much more drastic. 34 The languages spoken in ‘Smaller Peristan’ are undoubtedly the most conservative within Indo- Aryan (p. 28). On the following page, C argues that the religious culture of ‘Smaller Peristan’ has preserved traces of an ancient Indo- Iranian or Indo-Aryan – i.e. pre-Brahmanic – stage of evolution.35 In social terms, Kalasha society is essentially egalitarian, it lacks a central power and exercises direct democracy, even though intra- familial structures are strongly hierarchical, and there is a pronounced socio-economic and religious gender distinction. “An egalitarian ideology that produced political organizations of the type the Kalasha have preserved for their internal affairs was deeply rooted throughout pre-Islamic Peristan in a myriad of independent communities …” (p. 38).36

34 By including Western and Central Himalayas, I postulate the reality of a coherent cultural area in the high mountains extending from eastern Afghanistan Hindu Kush to the Central Himalayas (Uttarakhand) and perhaps even further east, which I call ‘Greater Peristan’. It is characterized by a common pool of religio-cultural features, which is quite distinct from mainstream Hinduism (and anyway from Islam), and it is characterized by a chain of language and dialect clusters – Nuristani plus Dardic plus (West) Pahāṛī – which are not only geographically adjacent but which are genetically related in such a way that they constitute a distinct sub-branch within Indo-Aryan (see Zoller forthcoming).The linguistic reasons for my inclusion of Nuristani within the fold of Indo-Aryan instead of regarding it as a separate branch between Indo-Aryan and Iranian are explained in my forthcoming publication. 35 Almost needless to say that the area has also evolved many regional innovations. 36 For egalitarian societies in Indus Kohistan, see Jettmar (1983); for egalitarian structures among the martial Khūnd warriors in eastern Himachal Pradesh and western Uttarakhand see Zoller (2007). That many asceticism-oriented movements in Hinduism – like Sants, Nāths, Siddhas, Kashmir monistic Śaivas, etc. – had and have strong egalitarian leanings is well known and therefore not elaborated here. 180 Claus Peter Zoller

“Part I, 2. The Kalasha: The traditional model”

C rightly observes that at the core of the Kalasha symbolic system is the pervasive opposition between ónǰeṣṭa ‘holy, ritually pure, sacred, taboo’ and prágata (in village Birir: réla) ‘ritually impure, defiled’ (p. 45 and 231ff.). He elaborates (p. 46): “The 'onjiSTa/pr'agata polarity is … the fulcrum of a system of classification of the world that, as such, concerns humans as well as animals, plants, the spaces of the valleys and the invisible beings inhabitating them.” The etymology of ónǰeṣṭa is somehow unclear. According to Parkes (1991: 100), the word derives < OIA *avanijyati ʻwashes’ (Turner 791), but the (second part of the) term may rather be connected with Kalasha ǰéṣṭak ‘female spirit being of the home and clan’.37 In Zoller forthcoming I suggest for prágata derivation < OIA *aparagātra ‘lower body’; and regarding réla cf. OIA rasamala ‘impure excretions’. As is well known, Louis Dumont (1966) believed that Hindu society constructs its basic hierarchical organization on the essential opposition between pure and impure, which is further linked with ‘separation between castes’ and ‘occupational specialization’, and furthermore with ‘(non-)commensality’. These were and are considered by many as the most negative phenomena of the Indian social order. Yet, how does this fit together with societies that are constructed on the very same essential opposition between pure and impure, and that are nonetheless egalitarian like Kalasha society? I venture to say that Dumont together with his admirers and critics simply overlooked the fact that this essential opposition between pure and impure, which indeed is intrinsic to the whole of Indo-Aryan civilization, must not necessarily impinge on social ranking. Alternatives are found in peripheral areas like ‘Smaller and Greater Peristan’, and are thus easily overlooked. Here a selection of alternatives for entrenching an opposition ‘pure-impure’ into the heart of a specific lifeworld.

Pure versus impure a) Pure peak regions versus impure valley floors.

37 The etymology of this term is again somehow unclear. Turner considers with question mark either derivation < OIA deṣṭrī́ ‘name of a female divinity’ or < jyéṣṭha ‘most excellent, pre-eminent, first, chief, best, greatest; the chief’ (see Turner 6556). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 181

b) Pure homeland versus impure outland (implying killing of intruders38). c) Purity hierarchies in flora and fauna. d) (i) Pure upper half of the human body versus impure lower half of the body; (ii) pure prepubescent children versus impure adults; (iii) pure male persons versus impure female persons. a) This conceptual contrast is found in many places between Central Himalayas and Hindu Kush.39 b) Kalasha land is the home of the Kalasha’s own deities who possess the highest degree of ónǰeṣṭa ‘sacred(ness)’, whereas the highest degree of prágata ‘impur(ity)’ “… is the Other, the enemy that threatens the existence of the group, who for the Kalasha, in the last four centuries, can be identified with Islam” (p. 50). 40 There is, however, little doubt that the “impure” Muslims simply filled the gap, which was there when they had overcome the previous enemies of the Kalasha. 41 Regarding the former Kafirs, Klimburg notes that “[e]verybody living outside the ‘homeland’, in the present context outside the Waigal/Ashkun area, was fair game, regardless of whether the person was man, woman or child, Muslim or Kafir” (1999 I: 101f.). And George Scott Robertson feels certain (1896: 565) that “Káfir hates Káfir far more intensely than he hates Musalmáns.” In any case, there is also little doubt that very similar ideologies

38 In case of beheading, various forms of skull cults. 39 For its wide spread in this mountainous stretch of land, see Bhatt, Wessler and Zoller (2014). 40 On the regular hunting down of Muslims by the former warriors of Kafiristan, see Robertson (1896). However, Robertson notes also (p. 14): “… the enmity of the Káfirs for Afghan races is one of blood and antagonism, far more than a religious feud.” Again p. 192: “It is blood and race that the Káfir clings to; about religion he is comparatively indifferent.” 41 Nevertheless, a notion of Muslims (and Christians) being impure must have been formerly widespread. It is (or was) also found among the Santals where it was said that the land outside the Santal/Munda area is “the country of the Muslims, the defiled country” (Bodding et al. 1942: 14). However, Bodding rightly adds (ibid.) in footnote 40: “The expression is intended to frighten the people and prevent them from crossing the river. As a matter of fact there were very few Muslims living in the country to the East of the Ajae [Ajay River].” 182 Claus Peter Zoller prevailed formerly also in parts of the Central and Western Himalayas (see Zoller 2007). On the subject of the highest esteem for the sacredness of the earth of one’s homeland, note also C. R. B. Lalit (1993: 70) who – writing about eastern Himachal Pradesh – points out that the tutelary goddess and the territory of the Khūnd warriors42 are sacred for them and invaders are either killed or the Khūnd warrior is killed. The same principle – fighting enemies and protecting one’s own territory – is also pursued by the royal moving gods of the Western Himalayas (Luchesi 2006). Note also the following observation on the deities in Ravaīṁ (upper Yamuna Valley) by S. D. Bahuguna (1932: 281): … generally people do not worship the gods of other villages. They think that the gods of a particular village is partial to its own village people and drives away all bad spirits towards other villages. It is believed that one village god is envious of the others. So they are antagonistic to each other and the god of one village will not do good to the people of a second village. This is quite similar to that what C says on p. 220 in connection with the well-known fact of ethical behaviour being limited to the own group in traditional (and small) societies: Beyond those limits, there is the enemy, who remains outside the horizon of ethics, against whom any act of violence is admitted and even exalted … as shown by the traditional system of rank that conferred the title of sh'ora moc for the killing of an enemy.

42 A succinct definition of Khūnd is for instance given by Hans Hendriksen (1976: 35): “‘[M]an who in former times would kill a prominent man in another (probably hostile) village, cut off his head and bring it back to his village’ (the head would be carried in procession through the village and buried and a stone pyramid would be erected over it: afterwards it would be object of worship).” This compares with the following Kalasha tradition (Cacopardo p. 50): “In the past, homicide, anathema if committed within the group, became a glorious deed if committed outside of it.” These martial Himalayan and Hindu Kush traditions are similar but not the same. I have shown (Zoller 2007), that the former Bangani Khūnd warriors (in western Uttarakhand) received their battle inspiration from female divine beings having their abodes in sanctuaries everywhere called ‘place’ (for a picture of such a ‘place’ construction see Zoller 2017b: 108). Thus, these sanctuaries are to this day embodiments of the supernatural (female) spirit of the place. This makes traditional xenophobia in these areas understandable. I may add here that Bangani language has also seemingly preserved a common Indo-European word for ‘battle frenzy’ (Zoller 2017b: 81f.). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 183

Even though there do not seem to exist exact parallels for religiously motivated headhunting in Dardistan and former Kafiristan in the way it is known from the Himalayas, there was a perhaps comparable custom extant in former Kafiristan in connection with funeral rites, namely the reburial of bones. Klimburg writes (1999 I: 100) that this rite … honoured the collection of the bones of Great and Big Men (possibly also of Great Women) several years after death … climaxing in the ritual reverence of the skulls. This particular bone-burial ceremony took place in the late autumn month Sarpoch-mas … called meaningfully Atiogrã-mas in Wama and Achenu. This month was also singled out for raiding and “head-hunting” undertakings and marriages. In Nisheigram … a son or brother of the dead person and the shüwala [former Kafiri slave] went to the grave. There the bones were put into a bag and left inside the chest, while the skull was taken out, wrapped in a red cloth, and carried by a shüwala to the mara-mala [ritual ‘death-roof’] rooftop inside the village … Then an ox was sacrificed and the skull was filled with its blood, so the story goes. Afterwards ghee was applied to the skull to make it look shiny. Thereupon … close male relatives danced the atipreg-nat [perhaps meaning ‘the bones-granting/giving dance’] with the skull, either holding it in the red cloth or on a fork-like branch. The skull … was adorned … if the deceased was a dandaku-oda,43 a warrior with a score of seven or more victims. Finally, in the evening of the same day, the skull was brought back to the cemetery …44 c) Also this conceptual contrast (see above p. 181) is found in many places between Central Himalayas and eastern Afghanistan.45

43 On dandaku(-oda) see next footnote and further below p. 273f. 44 Regarding the term Atiogrã-mas ‘bones-seizing month’ cf. e.g. Nuristani Waigalī aṭ'i ‘bone’, gre- ‘fetch’ and mās ʻmonth’; for atipreg-nat cf. again Waigalī aṭ'i ‘bone’, pra- ‘to give’ and nāṭ ‘dance’; for dandaku-oda ‘owner of a ‘crown’’ cf. Waigalī ḍanaköloda ‘a killing rank’ (‘Tötungsrang’ [Degener 1998]), again discussed further below. Klimburg follows the same non-standard transcription system as Cacopardo. The term ḍanaköloda and some other related terms are discussed below. 45 For purity hierarchies in Bangani flora and fauna see Zoller (1990a). There are again parallels between Central- and Western Himalayan traditions and those of North Pakistan. One example: There are still people in various places of Uttarakhand who know about the traditional impurity of chicken. C writes (p. 48), “… chicken and their eggs are the most pr'agata and are therefore banned by dast'ur.” A similar statement is found on p. 147, and Alaudin (1992: 13) confirms on the Kalasha: “Poultry, 184 Claus Peter Zoller d) (i) The concept of pure upper half of the body versus impure lower half of the body is found in traditional Bangan. 46 In traditional Bangan, there is no difference in purity between man and woman.47 Moreover, a woman is in Bangan traditionally 48 not regarded as impure even during menses or childbirth49 – thus, traditions of houses for childbirth and menstruation are unheard-of.50 particular chicken, was supposed to be deadly polluted.” The obvious reason for this taboo is the fact that chicken pick out their nutriment from the earth. Still, this taboo is not ‘natural’ since it is geographically limited to ‘Greater Peristan’. 46 Therefore, the presentation of deities in form of metal masks (called mohrā < OIA mukhará ‘leader’) in Central and Western Himalayas shows either the head of the deity or the upper half of the deity’s body. For instance in Baṅgāṇī, the terms are śucɔ ‘sacred, pure’ (< OIA *śucya ‘to be purified’ [Turner 12511]) and nikamɔ ‘bad, dirty, impure; dirt, impurity’ (< OIA niṣkarman ‘inactive; exempt from or neglecting religious or worldly acts’ [Turner 7475]). 47 This is in sharp contrast with Kalasha land where men are ónǰeṣṭa and women are prágata (p. 49). It would be difficult to find historical facts explaining this contrast, but for the higher rank and more positive role of women in traditional Bangani society, probably certain Tantric currents were (also) responsible. Such currents were formerly very widespread and influential in the Central and Western Himalayas (see also Zoller 2017b, sections 7.4 and 7.5). 48 I have to emphasize here repeatedly the word ‘traditional’ because the impact of mainstream Hinduism with its quite different moral values is constantly growing in the area. 49 The following observation made by M. R. Allen (1976: 314) suggests that this view – apparently atypical for mainstream Hinduism – seems to have parallels among the Newars of the Kathmandu Valley and therefore may be a cultural archaism: “An unusual feature of Newar menstrual taboos is that they are almost wholly confined to the first menses. Most orthodox Hindus, including the Parbatia Brahmin and Chetri peoples of Kathmandu valley, require the isolation of women throughout each bleeding period … Amongst the Newars, by contrast, the only restriction placed on a menstruating woman is that she must have a bath before cooking and she should keep away from the household shrines. Though it is likely that most men refrain from sexual intercourse there is no formal taboo and little or no sense of danger. In other words, for the Newars the dangerous and polluting power associated with menstrual blood is almost wholly confined to its initial occurrence in virgin girls.” 50 In Kalasha, they are called bašáli (cf. OIA vaśa a.o. ‘birth’ and, here perhaps relevant, related vaśas- [or vaśā-?] ‘the residence of harlots’). The institution of bašáli corresponds with the presence of specific birth goddesses, which are unknown to me from the Himalayas. In Kalasha, there is first Ḍizálik ‘female spirit being of birth’, Trail and Cooper note: “It is said that she is the sister of Ḍizáw ‘the Creator’. Women pray to her to make their birth easy.” Both words derive ultimately (despite irregular initial retroflex) < PIE *dheiǵh- ‘work clay, build up’. Second, there is ǰéṣṭak ‘female spirit being of birth’ (already quoted above). Trail and Cooper note: “She protects pregnancy, birth, marriage etc.” (regarding somewhat unclear etymology see above p. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 185

Among the martial subgroup of the Khūnd ‘Rajputs’ in Bangan, the most important ‘caste’ relationship is seen between a Khūnd and ‘his’ Koḷṭa.51 Even though a Koḷṭa roughly corresponds with a low-

180). Third, there is kuṣumáy ‘female spirit being’, Trail and Cooper note: “She has power to give a child to an infertile woman … Women give fruit to men to take there [to her abode] and offer to her so that they might bear children.” The word appears to be related with RV 10,3,1 su-ṣu-mánt ‘with good birth’(?) or RV 2,32,7 su-ṣū́ ma ‘easily giving birth’ (see EWA ii: 714), but last syllable is perhaps influenced by a reflex of OIA mātr̥ ́ ‘mother’. Irmtraud Müller-Stellrecht maintains that the ‘Kafirs’ called kuṣumáy with the term “Krumai” (1973: 249). However, Morgenstierne (1951: 164) lists ‘Kafiri’ Kati Kuṣum'äĩ, Kṣəm'äĩ (who is the mother of Mōn(e) [< OIA Mahā(n)deva, Morgenstierne loc. cit.]) and Urtsun dialect of Kalasha Kūmřaĩ and Kāmdeshi Kū̄̃mṛ'äi. The latter two forms are compared with Prasun kim'ē ‘a pre- Islamic goddess’, which probably derives < OIA kumārī́, kumārikā́ ‘young girl’. The last detail makes it likely that Dardic Kalasha kuṣumáy derives < an older compound *kumārī-su-ṣū́ ma or a similar form. This etymological suggestion is supported by Nuristani Prasun ṣuwe ‘goddess of childbirth’, probably < older *ṣuṣuwe (displaying common coronal consonant harmony) < even older *suṣuwe and further related with su-ṣū́ ma, and by Prasun pǝṣaṣ'ī ‘goddess of childbirth’. Buddruss and Degener (2016) point to Morgenstierne’s notation pǝšāšī ‘a female demon’ with suggested derivation < OIA piśācá ‘demon’ (Turner 8216). This may hold true for the word registered by Morgenstierne, but certainly not for the word collected by Buddruss. For the latter I suggest derivation < a synonym compound OIA utpāda ‘coming forth, birth, production’ plus just above reconstructed *ṣuṣuwe or a morphologically similar form. 51 Reflex of OIA kola ‘name of a degraded tribe’ or of kolika ‘weaver’ (Turner 3535)? Actually, I rather assume AA origin in Munda going back to Proto-Kherwarian *kɔɽa ‘male’ (> *hɔɽɔ ‘man’), Korku koro ‘man’, Mundari koɽa ‘a man, male, a husband’, Bondo kɔlɔi ‘a man of the Koloi Porja tribe’, etc. Mon-Khmer: Proto-West Bahnaric *kəlɔː ‘male (person)’ and Bahnaric Sapuan kalɔː ‘man, male’ and Halang kloː ‘man’, etc. It is not unlikely that as a result of unfriendly encounters with (Indo-Aryan?) immigrants autochthonous ‘men’ became ‘artisans’, ‘servants’ and ultimately ‘slaves’. This Austro-Asiatic lemma ‘man’ seems to have undergone the following semantic changes during borrowing processes into Indo-Aryan languages: Nuristani Kāmdeshi kāl'etr ‘slave’ (with second syllable < OIA bhr̥ ta ‘servant’ [Turner 9588]?), Dardic Khowar koḷudos'ak ‘person of the ‘partridge catcher’ caste’ (a synonym compound with second syllable reflecting OIA dāsá1 ʻa non-Aryan, slave’ [Turner 6316]). It is probably second syllable in Munda Santali kuŋkəl ‘potter’ with first syllable perhaps related with OIA kuṇḍa a.o. ‘bowl, pitcher, pot, water-pot’ or with polysemous kūṭa- a.o. ‘a kind of vessel, water-jar’ in which case it could be compared with Nuristani Waigalī kuṭäli-kāra ‘potter’ which, however, cannot be separated from OIA lex. kūṭpālaka ‘potter’ (found also in Oṛiyā), which itself looks like a hypersanskritism of a more realistic antecedent *kūṭakola, *kuṇḍakola etc. A form like this would also be a plausible predecessor for etymologically contested Hindi kulāl, Oṛiyā kurāḻa, kulāḻa, Kashmiri krāl all ‘potter’. There is another, geographically much more restricted lemma with similar semantics: Nuristani Waigalī šüwal'a ‘name of the second group of Kafiri slaves’ and Saňu-viːri šiwāl'a “weaver’ caste’ (according to 186 Claus Peter Zoller caste Ḍom, he is in traditional Bangan not less pure than a Khūnd. Their relationship is not defined by purity opposition but by the opposition between ‘lord’ (Baṅgāṇī dɔ̀ ṇi < OIA dhanín ‘a rich man, owner, creditor’) and ‘servant’ (Koḷṭa). It is said that this opposition corresponds exactly with the opposition between husband and wife. In more general terms, both relationships express a ranking ‘strong’ versus ‘weak’, which, however, should not be understood in the sense that Banganis think that women and Koḷṭas are weak. We come a step closer to classical manifestations of the caste system further east in Uttarakhand, where a difference is made between pure castes (biṭh) and impure castes (ḍom). Still, it is remarkable that I have been repeatedly assured that there are no outcastes in this area (see Zoller 2018: 484). This has also been reported by Asaf Sharabi and Hagar Shalev, who write (2016: 23): “According to Berreman (1964:52 54) there are relatively few Pahāḍī (‘of the mountains’) castes, ‘none of whom are classed as Sudras or Vaisyas’,” and William Simpson writes about the population in Chini village53 (1884: 16): “… there were only two classes – Kati-Wallahs and Cooli-log; the first being owners or occupiers of the land, and the Coolies being the laboring population.”54

Degener [1998] this meaning is folk etymology because of šüv- ‘sew’), and here probably also Kāmdeshi cavötra ‘slave (obsolete)’ (perhaps with same second element as in above kāl'etr). I am not aware of any etymological attempt for explaining these forms. My very tentative own suggestion is possible connection with OIA Dhātup. śevate ‘serves, worships’ which must be linked with OIA sevate ‘serves, etc.’, whose origin is, however, unclear. Note here also Panjabi sepī (not found in Turner) ‘one who renders the service called sep. The ghair mulāzim or sepī are workmen found in every village who work for all, without being the servants (mulāzim) of any one in particular, except in so far as they may be attached to a special sep or to a number. They do agricultural work. They are the Kumhār, potter, Chūhṛā or khākrob, the scavenger, sweeper or field hand, the Mochī leather worker or cobbler. Besides specific payment for any work they do, they get certain payments and allowance in pice and in a share of the produce.’ The traditional function of a Bangani Koḷṭa is perhaps comparable with that of a Nuristani (e.g. Waigalī) šüval'a ‘second group of former Kafir slaves’. However, it seems that originally šüval'a etc. did not designate an occupational caste but really a slave who had to do any work. 52 Correct is 1963. 53 Near Kinnaur Kailash Range in Himachal Pradesh. The main population is Hindu, a minority is Buddhist. 54 The “Kati-Wallahs” are obviously Khatrīs or Kṣatriyas, whereas the “Cooli-log” are not the Coolie porters but the Koḷṭa population. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 187

(d) (ii) (see above p. 181) “Among men the highest grade of ‘purity’ is that of virgin boys ('onjiSTa s'uda), while married men are 'onjiSTa to a lower degree … prepubescent girls are the least pr'agata of all” (Cacopardo 2016: 49). I may add here that in the Central and Western Himalayas for the operation of certain magic-Tantric practices (e.g. divination with the help of magic ‘spyglasses’55) only prepubescent boys or girls are considered suitable, and in the Himalayan Śivarātri festival (discussed below) also young boys and girls play an important role. Moreover, about young Mundas in the Chota Nagpur area, Hilary Standing writes (1976: 155): “Unmarried boys and girls play an important role in rituals because of their purity” and Yamada Ryuji notes (1970: 129) that on the third day of the Munda ‘flower festival’ (on which more below p. 342f.), “… a chaste boy, not the village headman or the village priest, offers rice-beer to the mountain spirit on the top of the Horo buru hill, as the rain-making ceremony … ‘Anyone known to have had sexual intercourse with any woman, is excluded’…”

(d) (iii) As pointed out just above, the Bangani and the Kalasha purity concepts with reference to men and women differ radically. C summarizes the Kalasha view thus (p. 49): “Among human beings, men are 'onjiSTa and women are pr'agata.”56 He specifies male purity to the effect that close to the extraordinary purity of the virgin boys is only the dehár ‘shaman’ (p. 51). Even though this last observation may not appear to be especially remarkable, indeed it is striking. The Kalasha dehár has etymologically related parallels in other Dard languages, in Nuristani and in West Pahāṛī, all of which derive < OIA devapāla ‘god-defender’.57 In different places in ‘Greater Peristan’ the

55 The more common term would be ‘vessels for divination, divination vessel’. Object and practice are very widespread also outside India. 56 However, “[i]n the female world prepubescent girls are the closest to the 'onjiSTa sphere …” (p. 166). 57 For instance Baṅgāṇī Devāḷ ‘bard and healer’, which is a straightforward reflex of devapāla. The phonetic form of Kalasha dehár is a little bit more complex: There are cases where a common v corresponds with h in Kalasha as can be seen in the Kalasha pronunciation of ‘Peshawar’ as bišahúr; there are many cases where common ā corresponds with Kalasha á as e.g. in perišán ‘worried’ (but Persian parešān); there are a few cases where Kalasha r corresponds with general l, as in Kalasha rónzik ‘to 188 Claus Peter Zoller lemma has different meanings, e.g. besides ‘shaman’ also ‘oracular priest’ or ‘professional musician’. In addition, in Nuristani Waigalī a däl (also dyäl) ‘seer; shaman’ had also the function to give advice to men of his village who were about to set out for a raid (Klimburg 1999 I: 104). The Bangani Devāḷs ‘professional musicians and traditional healers (through magical techniques)’ are now seen from a Central Uttarakhand perspective as belonging to the impure ḍoms (like other professional musician and drummer castes), even though informed Banganis would certainly reject this because of many features characterizing the Devāḷs as not-impure.58 It becomes clear bit by bit that in former times the devapālas and their descendants must have held a similar prominent and high social position as the dehárs, a position that was correspondingly characterized by high ritual purity. I should add here that the institution of the devapāla as a religious expert is probably at least of common Indo-Iranian antiquity (see Zoller 2016a: 18). C points out in the context of the concept of (im)purity (p. 49f.) that “[t]he only more prágata persons than delivering women [who are very impure] are those who violate the exogamic rule, which forbids marriage between two persons who have a common ancestor in the male line until the seventh ascending generation, and until the fifth in the female line. In the past those who violated this rule became irredeemably pr'agata, to the point of being virtually excluded from the community … they became part of a group of untouchables called b'aira who were treated as serfs …” C does not offer an etymology for b'aira, but it is unquestionably related with Nuristani Ashkun barī ‘blacksmith, artisan, slave, servant’, Kāmdeshi bar'i, Nisheygram dialect of Waigalī bar'i ‘a Kafir slave whose traditional tasks were weaving, carpentry, wrought-iron work’ (Degener 1998: 388) and from this language borrowed into Nuristani Prasun bˈārī ‘blacksmith’ (Buddruss and Degener 2012: 630). Buddruss and Degener derive the Waigalī word < OIA bhārika ‘porter’, where Turner has listed the

shiver as with fear, fever or cold’ which appears to be a borrowing from Persian larz ‘tremor, fear, terror’ (see Turner 5522 and 14537). 58 For more details, see Zoller 2016a and b, and Zoller forthcoming. Of high informativity regarding ‘low caste’ professional musicians in the Central Himalayas is also Maheshwar P. Joshi 2011 (in Hindi). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 189

Ashkun word (lemma 9464). However, this suggestion is not correct.59 The term, which designates a.o. blacksmiths and artisans, is also found in other languages of ‘Greater Peristan’ and is, it seems the result of a contamination of two different but similar-looking OIA words. Here are further parallels: Burushaski 60 bériċ and its Yasin dialect béḍeċ ‘a member of the smith and musician caste in the Gilgit Agency; gypsy, ‘Dom’, smith, musician’ (Berger 1998), West Himalayish Kannauri61 bērū ‘blacksmith; carpenter’, Garhwali beḍā ‘man of a caste of dancers and singers’, Munda Mundari baṛāi ‘blacksmith’, Brajbhāṣā beṛini ‘a dancing girl (belonging to the beṛ caste, which demonstrates acrobatics for their livelihood)’ (Callewaert and Sharma [2009]). The here quoted words – which must originally have contained as second consonant a retroflex stop/flap – derive either < OIA viṭa ‘a … boon-companion … [who] (in the drama … resembles in some respects the [Brahmin] vidūṣaka … but [is] at the same time accomplished in the arts of poetry, music, and singing …)’ or are the result of a contamination of viṭa with reflexes of OIA vardhaki ʻcarpenter’ (Turner 11375) (cf. e.g. Baṅgāṇī bāṛi ‘carpenter’). The origin of OIA viṭa is not clear, but Turner (11712) collocates it with several alloforms with basic meaning ‘impurity’;62 he also quotes there Prakrit viḍa ʻa pander’, and among the reflexes of allomorph *viṭṭala there is Assamese biṭaliyā ʻmean (epithet of a Brahman)ʼ and Oṛiyā biṭuḷa ʻwicked, outcast, bastardʼ. Baṅgāṇī biṭaḷiṇɔ means ‘to become impure (e.g., Brahman who eats inappropriate food)’. All this suggests a semantic parallel between Brahmin vidūṣaka and a sort of ‘fallen Brahmin’ viṭa. This term viṭa will be discussed again further below p. 287. The above-given occupational designations for a b'aira, barī etc. are not specific enough. In one of Klimburg’s books (1999 I: 67),

59 The Ashkun meanings ‘blacksmith, artisan, slave, servant’ have no semantic parallel in 9464. 60 Probably a language isolate spoken in North Pakistan. 61 Languages of the West Himalayish branch of Tibeto-Burman have absorbed words from several other language families. 62 Reflexes of the reconstructed forms sub 11712 – if indeed constituting only one lemma – combine the institutions of ‘blacksmith’ and ‘bard’. Traditions of close associations between blacksmiths and shamans are found all over Eurasia (Brighenti 2015: 118). The comic side of the North Indian ‘shaman/musician’, discussed below, seems to be a somewhat separate phenomenon, which will be compared with the historical background of the religious figure of the Brahmin. 190 Claus Peter Zoller there is a plate depicting two barī drummers! C assumes (p. 50, fn. 6), that the b'airas are descendants of former autochthonous populations and (p. 105) he notes that they are not professionals (as against the descendants of the devapālas).63 I may add here that in the Central Himalayas, blacksmiths are frequently also working as magicians and exorcists (Zoller 2018: 485, fn. 23, see also Makarius 1968), like for instance the Bangani Devāḷs. Whereas in Kalasha land the ‘high-caste’ dehár shaman is still the absolute antithesis to the ‘outcast’ barī drummer, this opposition has been largely levelled in the Himalayas – clearly at the Devāḷs’ cost. In the present context of point (d) (im)purity concepts, there is probably a further parallel between Kalasha religion and some religious traditions in the Central Himalayas. It concerns the phenomenon of untouchability due to extreme purity. In his description of the Chaumos Festival, C points out repeatedly (see e.g. p. 132) that during certain phases of the festival, nobody is allowed to touch the virgin boys, obviously due to their intensified purity during these phases. This invites comparison with the Central Himalayan pilgrimage called Nandā Devī Jāt (Zoller 2018). On her trip through a series of villages in Uttarakhand, the Goddess says farewell to the inmates of her ‘parental’ houses. Two high-caste dancers, who must not be touched at all because of their extreme purity, accompany her. The same is said about followers of the hunter deity ɛ̄ ṛi in the Central Himalayas.64 Edward Atkinson notes (1882: [Vol. ii, Pt. ii] 826f.): Airi’s temples are found on hills and desolate tracts and are never met with in inhabited places … the villagers worship him during the bright half of Chait65 … Those possessed with Airi … bathe twice and eat but once during the twenty-four hours; they allow no one to touch them, as they consider other men unclean, and no one except

63 When looking at other areas of ‘Greater Peristan’, then it is hard to believe that the Kalasha were without professional drummers in the past. On the meanwhile difficult circumstances of life for (formerly officially but now clandestinely performing) professional musicians in Indus Kohistan, see Zoller 2010. 64 The word derives < OIA (lex.) ākheṭika ‘hunter’. 65 That is, March-April (in various parts of the Central Himalayas seen as turn of the year). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 191

themselves is permitted to touch the trident and stones 66 in Airi’s temple … Another example are religious rituals of the Mundas. Hillary Standing writes (1976: 155), “[u]nmarried boys and girls play an important role in rituals because of their purity.” Yet another possible example, now within the frame of the cāturmāsyá ‘name of three sacrifices at the beginning of the 4-month period’ (Turner 4742) celebrations, comes from the Kathmandu Valley. In the Kathmandu Valley, caumās consists of a series of loosely related single festivals. Probably the most important is Indra Jātrā (see below p. 288f.), which is followed a few days later by Dasain (Sanskrit daśaharā ‘the tenth day of the bright half of the month Jeṭh’) during which a Pacalī Bhairava yātrā takes place, performed by sacred dancers belonging to the butcher guthi (socio-religious association). At the end of their dance yātrā, the guthi members are in a state of extreme purity “in which they cannot accept food touched by anybody else including family members and, most important of all, in which they cannot observe death pollution. As a sign of this vow they take a bath, cut their nails and shave their heads” (van den Hoek [2014: 76]). One last example concerns the ritual status of relatives of a deceased person who are conducting the antyeṣṭi kriyās in the Central Himalayas. According to Data Ram Purohit from HNB Garhwal University, these persons must not be touched at all during the rituals because they are in a state of extreme purity (pers. comm.). The presence of a concept of dual untouchability (due to extreme purity or extreme impurity) is found both in the Central Himalayas, in Kalasha land and among ‘tribals’ and may therefore be of considerable antiquity. This ends the discussion of the various manifestations of the purity-impurity opposition, and following the thematic structure of C’s book,67 we now turn to the topic of concepts and practices related to afterlife.

66 The trident embodies ɛ̄ ṛi, whereas the stones represent his litter-bearers Sau and Bhau, who actually are probably two dogs (see Zoller 2017b: 87). 67 It has certainly meanwhile become clear that the structured thematic succession pursued here is not paralleled by a one-dimensional succession of book pages. 192 Claus Peter Zoller

Concepts of afterlife Continuing the section on the Kalasha symbolic system, C reports that for the Kalasha there is “… little interest in the world beyond, and [their religious system] seems to lack completely the idea of a prize or a punishment in the afterlife … – an attitude found also in the Veda … as well as … in the ancient Indo-European religion” (p. 46).68 Or under a slightly different perspective (p. 273), “… retribution for human deeds, in Kalasha traditional view, is not projected in a distant Afterlife, but takes the form of prestige and glory obtained in the course of one’s life. Immortality has therefore nothing to do with the survival of an entity like the Christian-Islamic soul, but with the memory of a person’s name, which will be perpetuated after his death by the generations to come in songs, chants and panegyrics.” It is not necessary to search for parallels far away in time and space, because I made practically the same observation in the Bangan area, and in Himachal Pradesh, the situation is also very similar.69 “… the reward for meritorious acts is bestowed here on Earth, with the prestige they give and the everlasting memory posterity will keep of he who performed them.” This “… has to do with being remembered in this world, with remembrance; which is kept alive through the chants and panegyrics celebrating the feats of the ancestors …” (ibid.). Again, there are many parallels of hero traditions in the Central and Western Himalayas (Zoller 2017b with further references)¸ which are clearly of Indo-European origin. Paul Treherne writes about the hero of Classical Greek and how the continuity of his memory was secured (1995: 123), “[f]irst, the funerary practices left behind the enduring physicality of the funerary monument, a highly visible memorial of the deceased’s exploits … Second, in the epic songs of oral poetry the individual is preserved from the anonymity of death.” On p. 55, C discusses the underlying meaning of Kalasha altars for deities (déva dur lit. ‘house of the god’). They are small

68 C quotes Edelberg in footnote 4 (p. 46) who cites one of the last Kafirs of Nuristan who had told new converts: “You console yourself with beholding God in the life to come, but we prefer to see him in this life.” This citation reminds me of an answer we got many years ago from a senior Bangani man on our question “where is the otherworld?” He replied, “it is right here.” 69 See for eastern Himachal Pradesh Marc Elmore (2006) who also emphasizes the this-worldly attitudes of villagers in religious matters. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 193 quadrangular stone constructions, topped by a wooden plank to which two or four wooden horse heads are fixed. C refers approvingly to the Italian archaeologist Paolo Graziosi (fn. 21) who had claimed in a publication that these horses represent the horses of the chariot of the god. Compare this with the fact that in the core area of the moving royal gods in Himachal Pradesh and western Uttarakhand the palanquins of these gods are called rath (OIA rátha ‘esp. a two- wheeled war-chariot’ [lit. perhaps ‘goer’]).70 Many of these royal gods are of a martial disposition, paralleling the martial warrior traditions found between Central Himalayas and former Kafiristan.71 On p. 59, C, following Trail and Cooper, suggests to derive Kalasha s'uci ‘mountain spirit’ (Trail and Cooper: ‘spirit or fairy which frightens people’) from OIA śucikā ‘name of an Apsaras’ (Turner 12510) or from *suvatsikā ‘a goddess’ (Turner 13514). Both suggestions are phonetically not convincing and I find derivation < OIA ŚOC ‘shine, glow, burn’ more plausible. For instance, Baṅgāṇī śucɔ ‘pure’ (as e.g. honey or the blood of a Himalayan wild goat, both of which are offered to the fairies) derives < OIA *śucya ʻto be purified’ (Turner 12511). Note also OIA śocyate ‘is purified’. Kalasha súči is certainly cognate with sučék ‘to purify ritually, sanctify’ and

70 However, further below we will see that such vehicles for divine or heroic persons were/are also understood as moving coffins! A common classification of palanquins for deities in the Central and Western Himalayas comprises three types: box style, hair-covered style and chair style. 71 See Zoller 2007 and 2017b with additional bibliographic references. A good example for a belligerent royal god is Mahāsu (actually comprising four divine brothers) – the area of his cult comprises eastern Himachal Pradesh and western Uttarakhand. In Bangāṇī, his temples are called dā̀ m (OIA dhā́ man ‘seat of the gods’), and symbols of his kingship are the palanquin (rəth – regarding meaning cf. OIA ratha-garbhaka ‘litter, sedan-chair, palanquin’) carrying his throne (siṅāsən – OIA siṁhāsana ‘throne’) and his sword (kɔtari – OIA *karttāra ‘knife’), in place of the otherwise usual daṇḍa. Like other gods in the area, he is sustained by the consumption of the ‘life-breath’ (sās) of sacrificial animals and by the ‘drinking’ of the smell of their blood (Zoller 2007: 253). The god’s more recent drift towards mainstream Hinduism, which includes a leaning towards vegetarianism, is described in Sharabi and Shalev (2016). Note also that a rátha ‘chariot’ in its function as a South Indian temple car conveys the following symbolism, according to Mathew and Rajukalidoss (2017: 232): “The symbolism is the ter/ratha is the totality of the temple that is the Meru, Axis mundi.” Regarding homologies between chariot – throne – altar – axis mundi, found time and again in Hindu traditions, see e.g. Gonda (1969: 81f.) or note the expression of the “throne of Yama in Kāśī, the cremation ground of the Hindu universe” (Chalier-Visuvalingam 1989: 178), elsewhere called Mahāśmaśāna. 194 Claus Peter Zoller has parallels in Nuristani Prasun suč'ū, süč, süčū, süčü ‘(ritually) pure; exclamation during purification ceremonies e.g. when women had entered a sacred place’ (Buddruss and Degener 2016) and in Himachali scēraṇ ‘the act of purification; purity’, scerāvṇu ‘to cause or allow to purify’ and scerṇu ‘to purify, make pure’ (built with fairly rare -r- causative) (Tika Ram Joshi 1911a). For the Kalasha, Prasun and Himachali forms derivation < OIA *suśucya is likely (cf. etymologically related OIA suśukla ‘very white’ and suśoka- ‘shining beautifully’).

“Part II: Winter feasts in Birir”

Part II of C’s book is devoted to a description and analysis of the Chaumos (čavmós) ‘winter solstice festival’ (as suggested already above, probably < OIA cāturmāsyá ‘name of three sacrifices at the beginning of the 4-month period’ [Turner 4742]). I will here not reiterate all external details of the festival, which have been described several times by different authors, but concentrate only on items, which appear especially remarkable in the context of ‘Greater Peristan’ and beyond. Already the early phase of the festival is characterized by ‘transgressive’ performative sequences in form of erotic songs and dances (see pp. 93-6 and a recapitulation of this theme p. 234f.), and in some of the following days by ritualized vituperation and revilement (pp. 101ff.).72 Yet, already in 1962 J. F. Staley has noted (1964: 198) on the ‘transgressive’ Prun (or Pul) festival, celebrated in October when the shepherds would have returned from the high pastures and were allowed during the festive days to freely cohabit with any woman of the village (who actually courted them) – clearly for fecundity reasons – that “… it seems most likely that the real purpose of Pul was abandoned with the growing influence of Islam, and that it is now a symbolic celebration only.” Thus, various Kalasha rituals and cultural traditions are now more or less poor survivals of once more powerful self-expressions of the community. Again, also these ‘transgressive-erotic’ traditions must have formerly been very

72 For this ancient practice since Vedic times see Zoller 2017b. Note also that aiskhrologia ‘shameful or obscene language’ was also practiced in sacred festivals in Classical Greece (Bremmer 2008: 263). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 195 widespread also in the Western and Central Himalayas. They have survived for instance in Bangan (see Bhatt, Wessler, Zoller 2014: 103) and Himachal Pradesh (B. R. Sharma 1993: 43: “There are traces of obscenity in songs sung on various occasions in almost the whole of Himachal Pradesh”), even though also there those time-honoured traditions have come into the firing line of bigots. As C records correctly (p. 96), these changes assert themselves at the cost of the freedom and right of self-determination of the women of these areas. On p. 98, C reports the close relationship between Chaumos festivities and wine drinking culture (which may include women and children as participants, see p. 135). Interestingly, the Kalasha word for wine ḍa is an apparently old borrowing from Persian dārū. A parallel case of borrowing is Nuristani Prasun mul ‘wine’, which is also a loan from Persian.73 One can probably see here past influence of a Persian tradition in which – as is well known – sophisticated wine culture erstwhile enjoyed high esteem. Other Nuristan and Dard languages, however, do have inherited words for ‘wine’, e.g. derived from OIA drā́ kṣā ‘vine, grape’. Among the Kalasha and elsewhere in these high mountains there are (or rather were) viniculture-related rituals (p. 99) and there is little doubt that also in the cultures of the Western and Central Himalayas religious and ritualized practices around wine and other spirits were firmly established. On p. 107, C writes, “[f]rom the point of view of the morphology of ritual, an important element is the smoke of the sacrificial fires, and especially the fragrance (gand'uryak)74 of juniper sprayed with the blood of the sacrificial victims – this also being found in the Zoroastrian (Parsi) cult of fire, as well as in the Homeric formula of the ‘odorous altar’, but not present, it seems, in the Vedic sacrifice …” The action here described by C can be expressed in Kalasha language with the verb kušék ‘to make smoke to quiet a fussy child and drive away its cause’ and kušóku kárik ‘to put smoke on a person to take away sickness or a spell’. The smoke comes from burning seeds of juniper. The verb is said to be borrowing from Khowar, which, however, appears there with retroflex sibilant as kṣóa- ‘smoke’. The Kalasha and Khowar forms are connected with

73 Kalasha ḍa ‘wine’ is ónǰeṣṭa ‘pure’ (p. 99), which can be compared with the Bangani concept of grapes being pure (śucɔ) (Bhatt, Wessler, Zoller 2014: 118, fn. 116). 74 Trail and Cooper transcribe gandúirak ‘fragrance’. 196 Claus Peter Zoller

OIA lex. kaṣāku ‘fire, the sun’ respectively kuṣāku ‘burning, scorching, inflaming’. Sub OIA KŪḌ ‘burn’ Manfred Mayrhofer75 mentions as possible reconstruction *kuẓḍ- which he, however, does not find satisfactory. However, the lexicographic and the Dardic forms support exactly this reconstruction. Could the words go back to a non- palatal allomorph of PIE *ḱeu ‘to ignite, burn’ with an -s- extension (with RUKI)? Note, however, that Mallory and Adams rather suggest (2006: 123f.) reconstruction of a non-palatal velar, thus *kehau ‘burn’ as in Greek kaíō ‘burn’. Alternatively possible is derivation < *ker-s-d (< PIE ker ‘burn’ – see Mallory and Adams [2006: 125]) with loss of -r- after RUKI as in OIA KAṢ ~ KARṢ ‘scratch’ (see EWA). The Kalasha lemma is certainly an Outer Languages exponent. This must also be true for the above lexicographers’ OIA forms, whose presence only in ‘late’ Indian lexica is telltale. The religious relevance of olfactory sense-related practices like the fragrance emerging from burning juniper sprayed with blood in Kalasha sacrifices has, according to C, parallels in a variety of other cultures, however, not in Vedic culture (and its descendants). C refers here to Jan Heesterman, who indeed holds that (1993: 18-19), “[i]t is striking, though, that Vedic ritual appears insensitive to the fire’s smoke, fragrant or otherwise …”76 The ‘vegetarian variant’, if I may say so, of smoke and blood is found in North Pakistan in the Gilgit area in the first part of a ritual where a shaman (dãyál), 77 in order to be able to communicate with the fairies, inhales the fumes of burning juniper, while at the same time milk of sheep or goat is poured into this fire. He now loses consciousness, but reawakens through a song sung by an attender, and then, while in trance, a goat is slaughtered, its bleeding neck is presented to the shaman, who sucks out the complete blood (Leitner 1893: 8).78 There are no direct parallels of squirting blood or milk drops into a fire emitting fragrant smoke known to me from the Himalayas.

75 The quote is from EWA vol. I, p. 385. 76 Heesterman goes on to elaborate on this initial remark. 77 The word corresponds with the Bangani Devāḷ. 78 Note M. R. Allen’s note on animal sacrifice among Newars in the Kathmandu Valley (1976: 313): “Unlike all neighbouring peoples in the Himalayas, who remove their victims’ heads with a single blow of a curved knife, the Newars kill their animals as slowly as possible by holding the neck back and giving the jugular vein a tiny nick. The aim is to ensure that a hot jet of blood can be so directed into the mouth of the deity that it can be drunk direct from a still living animal.” “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 197

The traditional Bangani way of ritual fumigation is to put glowing pieces of charcoal into a dùpatrɔ ‘incence ladle’ (< OIA dhūpapātra) on which ghee and the leaves of the ‘incense-plant’ kɔċār are put. Closer to the Kalasha sacrificial practice is Bangani animal sacrifice through decapitation by which God Mahāsu ‘drinks’ the smell of sacrificial victims (above fn. 71).79 This action of divine Mahāsu can be ‘emulated’ by his shaman mouthpieces, the Mālis,80 who may slurp the blood out of the trunk of a just sacrificed goat (or sheep). In Baṅgāṇī, this is called upśośɔ dennɔ (lit. ‘to give a sucking [of blood]’). This practice is known to me from Shina-speaking North Pakistan (see example in the preceding paragraph), from Himachal Pradesh, from Garhwal (Zoller forthcoming) and from the Kathmandu Valley (van den Hoek 2014: 16).81 Thus, in all likelihood, also this is an old custom of ‘Greater Peristan’. The underlying rationale is quite clear: while swallowing a liquid like blood, one does not only taste but also smell the liquid. Therefore, it is probably also no accident that in modern Indian languages expressions for ‘smoking a cigarette, a chillum, etc.’ are formed with words for ‘to drink’. On pp. 109ff., C discusses the performance of a d'ushak (ḍhúšak) song, which praises the ancestors of a certain Saidan Shah. On p. 113, he then remarks that “[t]he new residence of Saidan Shah is a fairy house (bararih'an), and his family is compared to a hard- working swarm of bees in its hive (mac'erikmO).” 82 The term bararih'an ‘fairy house’ is a compound with second component < OIA *handha ʻplace, house’ (Turner 13970), which is typically used in the compound ǰéṣṭak han ‘temple of the goddess Jestak’. The first component of the compound “barari-” is not found in Trail and

79 See also Cacopardo (2016: 139 fn. 58) where C refers to parallels in Jewish sacrifice (share of the deities is the blood) and Greek sacrifice (share of the deities are bones and the fat). This is to be interpreted that the deities receive the most vital part of the sacrificial victim and that they indeed consume these very concrete substances. 80 Even though sometimes claimed, the term has nothing to do with ‘gardener’ but derives < OIA mahallaka ‘old, feeble’ (Turner 9935). However, since reflexes of this lemma frequently mean ‘father’, I rather assume an old basic meaning ‘little father’. 81 Almost needless to say that same or similar religious practices are embedded in different religious contexts in these different geographical areas. Still, they are held together by the shared feature of sacred transgressiveness. 82 Trail and Cooper transcribe mačhériḳ mṍ ̣ ‘bee hive; very productive and prosperous person’. Etymologically mačhériḳ is < OIA *mākṣikakara ‘bee’ (Turner 9990) and mṍ ̣ ‘nest of an insect or bird, etc.’ < OIA mā́ na ‘house, dwelling’ (Turner 10042). 198 Claus Peter Zoller

Cooper, but has in all likelihood etymological parallels in Burushaski and Shina baráai ‘fairy’ and in Garhwali b(h)arāṛi ‘fairy’ (Bhatt, Wessler, Zoller 2014: 91f.). We have suggested (ibid.) that this ‘fairy’ lemma is directly or indirectly connected with OIA bhuráti ‘moves rapidly, quivers, struggles’. Even though mačhériḳ mṍ ̣ (lit. ‘bee nest’) means metaphorically also ‘very productive and prosperous person’, it can hardly be denied that also here there is an ultimate fairy association, because there exist close relationships between fairies and bees in the high mountains between Central Himalayas and Hindu Kush (see Bhatt, Wessler, Zoller). In sum: the theme discussed in this paragraph is yet another example for the genetic (linguistic and cultural) relationship between ‘Smaller Peristan’ and Central and Western Himalayas. On pp. 116ff., C discusses the rather opaque mytho-religious background of ritual events called “nongrat”83 on the fourth day of the winter festival. He suggests an etymological connection between Kalasha “non~g” ‘one-eyed monster living near springs’ (Trail and Cooper noŋ, nohoŋ ‘monster with one eye’) and OIA nāgá ‘snake’84 (Turner 7039), following a consideration by Turner (ibid.) who, however, also refers to Persian nahang. Persian borrowing or a contamination is standing to reason because of Kalasha nohoŋ. There is also Indus Kohistani nhā́ ṅg ‘a monster-like whale (or a similar animal)’. Persian nahang, nihang means ‘a crocodile, alligator; a shark; a water-dragon or similar monster’, which appears to be the origin of both the Kalasha and Indus Kohistani word. However, it is likely that indeed contamination with nāgá has taken place. First, a nahang is to my knowledge not described as one-eyed; however, there are quite many exaples for one-eyed nāgas (Zoller 2017b). Second, there is the Nuristani Prasun designation of the river Pech as Lunang translated by Buddruss (1960: 202) as ‘Goddess Nang’. Semantically this matches better with nāgá- than with nahang. In such a case, it would also be possible to read the name of Nanga Parbat not as ‘naked mountain’ but as ‘(female?) Snake Deity Mountain’,85 an idea already

83 The night of “nong”. 84 To my knowledge, this suggestion was made for the first time by Georg Morgenstierne and then accepted by Georg Buddruss (1960: 202). Actually, the term nāgá- mostly refers to cobras. 85 There are OIA nāgin, nāginī ‘covered with or surrounded by serpents’ and later forms like nāgiṇ, nāgiṇa ‘female cobra/deity’. This makes it seem possible that “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 199 suggested by Michael Witzel (2004). Moreover, the name of the famous culture hero and “great shaman-prophet Nanga Dehar” of the Kalasha people (Parkes 1991: 91, see also Alberto Cacopardo 1991) probably belongs here too. 86 Thus, Nanga Dehar probably means basically ‘(with) divine serpent (related) shaman’. Note also that pre- Islamic mythology and many fairy tales attest the important role of divine/demonic serpents in the mindscapes of Nuristan and Dardistan. On p. 124, C makes the following important observation regarding a small ritual during the Chaumos festival when there is an initiation ceremony for male children during which they receive new clothes from their maternal uncles: “The maternal uncle receives in exchange the push, a gift of metal utensils, like tripods for the fire or kitchenware, the same type of goods, that is, as those given in payment for a bride price, the ones given to affines.” According to Trail and Cooper, the ritual is called púšaw maráṭ istóŋgas kárik87 which I translate here quite literally as ‘to cause prosperity (or: beneficialness) (by means of) animal-sacrifice sprinkling’. Writing on the traditional hemp cultivating economy by the Central Himalayan Rathi community, Maheshwar Joshi list in his conclusions (2017: 209) a number of remarkable cultural traditions of this community. Thus he refers to A. C. Turner (1933: 565-66) who “… has reported two interesting customary practices exclusive to Pavila-Khasiya-s, 88 namely, ‘mamadam’ (payment to the maternal uncle of the bride),

Kalasha noŋ and Prasun ‘Goddess Nang’ go back to (or are at least influenced by) older *nāṅgī < *nāgnī < OIA nāginī. Alternatively, there has been a rather common ‘spontaneous’ nasal consonant intrusion (resp. nasalization of a vowel) as also seen in Kalasha naṅgór, noṅgór (besides nogór) ‘fort, castle’ < OIA nagará ʻtown’ (Turner 6924) or in Hindi nīṁd ‘sleep’ < OIA nidrā. 86 Regarding Kalasha alternation o ~ a see preceding footnote. Kalasha Dehár ‘shaman’ has many parallels in Nuristani, Dardic and West Pahāṛī and derives ultimately from OIA devapāla ‘god defender’ (see above p. 187f. and Zoller forthcoming). 87 There is no phonetic reason against a derivation of púšaw < R̥ g-veda poṣyāvat- ‘causing prosperity, beneficial’ because in Kalasha, OIA -t- changes frequently into -l- and from there every so often into -w-; the historical change of -ṣya- > -š- is characteristic (though not always occurring) for Middle Indo-Aryan Gāndhārī (and thus for various modern Dard languages) and is discussed in my forthcoming book; Kalasha istóŋgas ‘sprinkling’ derives < OIA *staṅkati ‘sprinkles’ (Turner 13665). It is clearly an Outer Languages word – possibly of PIE origin – also discussed in the forthcoming book. 88 A sub-group of the Rathis. 200 Claus Peter Zoller undoubtedly reflecting a deep bride price indicative of ownership of two successive generations of women (in first generation mother and in second, her daughter). It is the polar negation of the Brahmanical ritual of kanyādāna (gift of daughter), in which the maternal uncle (māmā) mandatorily makes gifts, to the extent that he is not supposed to take even a drop of water in his sister’s household.” The special relationship between nephew and maternal uncle is Indo-European heritage. Indo-Aryan has undergone an innovation insofar as at a prior stage the maternal uncle could also be called ‘little grandfather’ (Gamkrelije and Ivanov [1995: 674]) until in Old Indo-Aryan reference was shifted to the mother as reflected in mātulá- ‘(affectionate term for) mother’s brother’ (Turner 10009), which is derived from OIA mātár ‘mother’ (op. cit. p. 675). Kalasha móa ‘maternal uncle’ derives from mātulá. It would not be sufficient by only stressing the stark opposition between traditional bride price in parts of the Central and Western Himalayas and in (parts of) ‘Smaller Peristan’, and the dowry system (kanyādāna) common over large parts of northern South Asia, to postulate profound differences between ‘Greater Peristan’ and mainstream Hinduism if there would not be more contrasts. Yet, there are additional difference paralleling the one of bride price versus dowry. What L. D. Joshi wrote about the traditional family law of the Himalayan Khaśa community (1929: 49ff.) pertains also to a considerable extent to ‘Smaller Peristan’.

Khaśa law Standard Hinduism marriage is a secular transaction89 marriage is a sacrament

89 On the formerly widespread practice of marriage through capture/kidnapping of a potential bride in large parts of the Himalayas see Devi Datt Sharma (2000 : 24ff.). Such a practice naturally excluded a sacred concept of marriage. A type of secular cum sacred ‘polyandrous’ marriage is found among the Newars and Nayars of the Kathmandu Valley in form of mock-marriages between bride and and a bel fruit (of the tree Aegle marmelos) which is associated in Hinduism with God Śiva. M. R. Allen discusses this mock-marriage with the fruit and notes (1976: 315): “It is regarded as the girl’s true marriage and hence enables her to obtain a divorce and to remarry as a widow whilst remaining eternally married to a divine spouse … Furthermore, in both societies the de facto secondary unions are not the eternal and indissoluble bonds that they are amongst orthodox Hindus.” Mock-marriages of puberty-reaching young girls with a bel tree are also reported in connection with the Indo-Aryan speaking Sadan people in Kharkhand (Standing 1976: 205). A perhaps comparable form of mock- marriage was in use in the Jammu area until 1940 (when it was prohibited), where young women were married to poles (tham byah < OIA stambha-vivāhá): “According “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 201 wife is purchased through bride-price wife's family gives dowry wife can divorce and remarry wife cannot divorce and remarry plurality of marriage relationships monogamy and no levirate and levirate90 marriage is dissolvable marriage is not dissolvable no fiction of rebirth fiction of rebirth91

Regarding the ‘fiction of rebirth’ two notes: (a) Regarding the śrāddha ritual for ancestors and with reference to the fate of a fallen hero who was immortalized through a memorial- stone, Thapar observes (1981: 306 and 308), that “[i]t is assumed that the ancestors are living in heaven, for the dead are nourished in heaven by the food given at the śrāddha. Such a concept would seem to conflict with that of a cycle of rebirth and reincarnation … Such rituals seem to reflect an early and continuing belief in heaven and hell … The firm faith in the belief that the hero lived in heaven after he died suggests the popularity of an alternative to the belief in reincarnation. This is particularly striking in the centuries A.D. when the doctrine of reincarnation was widely accepted.” Thus, hero cults, promising undying fame and the doctrine of reincarnation are mutually exclusive. In 2007, I had written (p. 256): “In Bangan there is no traditional belief in reincarnation (other than recent importations) …” (b) In Zoller forthcoming I suggest that Himachali mthḷaiṇi ‘a cremation ground’ (Tika Ram Joshi 1911a) derives < OIA *mr̥ ta- layana (OIA mr̥ tá ‘death’ [10278] and layana in the sense of ‘place of rest, house, cell’ [Turner 10963]) and originally meant ‘graveyard of

to this a woman was first married to a pole (tham) and then she could enjoy with as many husbands as she desired” (Devi Datt Sharma 2000: 17). 90 For the impressive diversity of marriage forms like monogamy, polygamy, polyandry, sororal and non-sororal polygyny, polygynandry etc. see Devi Datt Sharma (2000). The OIA term for ‘levirate’ is niyoga, which was definitely also practiced in Vedic and later times, however, only under narrowly defined circumstances. See e.g. Kapadia (1961). 91 This juxtaposition of Khaśa family law and Dharmaśāstric jurisdiction should not hide the fact that in large parts of the Central and Western Himalayas both legal traditions are frequently found in one and the same settlement area. Compare, for instance, the ethnography of Tika Ram Joshi (1911b) with its description of a bewildering diversity of customs within the tiny Himalayan princely state of Bashahar. 202 Claus Peter Zoller

the god of death’.92 The Himachali term is very similarly built like Nuristani Prasun imn'a ‘graveyard, cemetery’, which derives < OIA *yama(rāja)-layana ‘graveyard of the god of the dead’. Whereas OIA śmaśāná ‘crematorium’ matches well with reincarnation ideas, this is less so in case of ‘graveyard of the god of death’.93 Some remarks made by D. D. Kosambi on the ‘barbarians’ of northwestern South Asia also fit here. They appear surprisingly accurate and (mostly) close to reality when compared with certain present-day traditions. He wrote (1979: 119): … caste observances were so slack on the frontier that-easterners began to look upon Madra, Gandhara and Kamboja people as loose- lived and barbarous. The far north-west had only two real castes: Arya, which denoted ‘free’; and Dasa, which meant ‘slave’. Any member of one could change over to the other without the least fuss94 … The women of the frontier were quite unrestrained in their behaviour, with neither the shyness before strangers nor modesty in the presence of elder males of the family which Indians of good breeding expect even now from their womenfolk. Both sexes ate meat and drank strong liquor; there would be mixed public dancing in a state of undress. Such a way of life was positively obscene to eastern brahmin eyes. The custom of bride price (instead of its opposite, the dowry) which prevailed in the north-west seemed degrading to easterners; so did the marriage by bride capture … A warrior’s widow in those regions would even immolate herself with her husband’s corpse. This horrifying custom of sati was then completely unknown in the east and would so remain until early feudal times, say the sixth century A.D.95 At this place, I want to add some remarks on the important role of the God of the Dead in ‘Greater Peristan’. On King Yama as being a

92 However, note that the Prakrit and Sindhī reflexes of this lemma also mean ‘cave’. This might be interesting because Klimburg reports (1999 I: 99, fn. 241) the existence of communal coffins for up to 20 dead people in Nuristan; and in the Ashkun Valley such coffins were placed in caves in the hills. Moreover, there existed ‘bone depots’ for lineages in caves or crevasses (Klimburg 1999 I: 100). 93 However, see also my suggestion for the etymology of śmaśāná below in footnote 262, which resembles the above *mr̥ ta-layana- reconstruction. 94 The last statement may be doubted, but see above p. 186 the present-day Bangani distinction between ‘lord’ and ‘servant’. 95 Also here Kosambi seems to be correct with his assumption that the custom of satī developed out of warrior societies. A similar view is held by Romila Thapar (see Zoller 2017b: 64, fn. 149[a]). On the antiquity of the satī custom, see also Modi 1929. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 203 characteristic god of ‘Greater Peristan’ see also Zoller (2017b: 27f.) and note also A. W. van den Hoek’s observation (2014: 83) that “Yama … is actively worshipped in Nepal … As Mahākāla or Bhairava he enjoys a pre-eminent position in the religion of Nepal.” From among the Aṣṭabhairava of the Kathmandu Valley, it is Pacalī, the Bhairava of the southern half of Kathmandu, who is closely associated with Death. His hideout is among cremation ghāṭs and according to some descriptions, he is wrapped in a pulu ‘a reed mat used for encasing a dead body before the funeral procession takes place’ and he “… possesses the attributes of the Lord of Death himself” (van den Hoek [2014: 78]). In this context, also the following observation of van den Hoek is of great relevance. It concerns the most important of the so-called guthis (Sanskrit goṣṭhī ʻassembly’) ‘the network of socio-religious associations of the Newars’, namely the sī- or sanāguthis because “… the basic unit of urban social structure above the family level is not the caste (jāt) but the funeral association, the sī- and sanāguthi” (2014: 12). The terms can be translated as ‘corpse’ and snāna[‘purification by bathing’]- association’ (Newārī sī ‘a corpse’; see STEDT #27 Proto-Tibeto- Burman *səy ‘die’).

We now continue with some remarks on traditional marriage customs: Baṅgāṇī ċia is a traditional marriage according to local customs, sometimes described as “short or small marriage”. In it, the bride moves in a wild and arms bearing marriage procession to the residence of the groom. In Islamic Chitral, the groom’s father comes to the bride’s father telling him that he wants his daughter for his own son. If the girl’s father agrees, he may say, “I will send you my daughter, three months hence, but I shall want a lot of property from you in return” (Müller-Stellrecht 1980: 185). Note also Robertson who writes somewhat sneeringly about Kafir women (1896: 533f.), “[m]arriages are very simple affairs: they are actually the purchase of women by men … when the amount to be paid has been settled, the suitor visits the girl’s house; a goat is killed, then there is some feasting, and the marriage is completed.” On levirate, e.g. in Hunza, see Müller Stellrecht (1979: 171). In this context, it is also worth quoting here Müller-Stellrecht’s observations on adultery. She registers (1979: 198) a neutral or even positive attitude towards the widespread practice of spousebreach and seduction in the whole of 204 Claus Peter Zoller

Dardistan and neighboring regions like Pamir, old Kafiristan and Ladakh. The women of the Dardic Brokpa in Baltistan and Ladakh wore needles and turquoises on their headgears, the number of which signaled successfully concluded amorous adventures. Among the Kam-Kafirs, male adultery increased the social status of those individuals. 96 Karl Jettmar had made the same observation (1975: 333): women could move very freely; love-affairs of married and unmarried people were very common; divorce could be demanded both by men and women. It is as if these practices wanted to suggest a structural similarity between transgressive adultery and transgressive killing of enemies by heroes. See below figure 1 for the former Kafir custom of ḍal posts furnished with a number of indentations, which were set up after a hero had conducted 18 homicides. Klimburg characterizes its function as “memorial post for great warrior/feast giver” (1999) whereas Degener writes (1998) “Pfosten, als Ehrenmal für 18 Tötungen” (‘post, as memorial for 18 homicides’). Figure 2 shows a menhir also with indentations. The menhir is located near village Kaphada (District Almora, Uttarakhand). There is, of course, no proof (yet) that the indentations of the two steles as a special characteristic has the same or a similar religious-cultural background.

96 That nowadays cases of adultery are quite regularly requited in Dardistan by killing the transgressors is, according to Müller-Stellrecht, due to the spread of strict morals of the Pathans. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 205

Figure 1. Fragment of a ḍal post with Figure 2. Menhir with indentations indentations showing number of killed as ancestor memorial98 enemies97

This deliberation is not far-fetched because in former Kafiristan, warriors fixed as many cowries on their quivers as many enemies they had killed (Klimburg 1999 I: 108). Alternatively, they fixed the appropriate number of feathers on their caps. The type of feather depended on the rank of the warrior. Thus, only the high-ranked batur (bahādur) warriors could wear pheasant feathers (ibid.).99 On pp. 140ff., C turns attention to the rituals performed during the climactic day of the Chaumos festival. The central ritual is named “kot shatek”,100 which originally probably meant something like ‘the

97 Courtesy: Max Klimburg. A smaller cutout of the same image of the pole fragment from the Waigal Valley is reproduced in Klimburg (1999 I: 203) and a different photo of the same pole fragment is reproduced in Klimburg (1999 II: plate 697). 98 Courtesy: Maheshwar P. Joshi. 99 On the custom of wearing pheasant feathers called phru etc. (and their symbolic ‘surrogates’) in many mountainous places in northwestern South Asia see Zoller forthcoming. 100 That is, koṭ ‘fortress, castle’ plus probably a verb not found in Trail and Cooper. However, note in their dictionary the past participle šaták ‘smashed, squashed’, which is probably etymologically related with Baṅgāṇī śòtɔ ‘fragment, piece’. Also note that a falling accent on a Baṅgāṇī vowel indicates a tone. In many cases, though not always, a Baṅgāṇī word with a tone show loss of a former aspiration. 206 Claus Peter Zoller smashing of the castle’.101 It culminates in a race between runners of the two sections of the population of the valley. This is reminiscent of competitive moiety structures in the Western and Central Himalayas (see for a discussion Zoller 2017b: sections 5.2 [pp. 61ff.], 5.3 [pp. 67ff.]). In the morning, the prabal'on g'Uak of the two moieties had heaped up wood at two places representing two ‘castles’. The phrase “prabal'on g'Uak” is not completely transparent, but it is believed that praba is a reflex of OIA pravabhrá ‘a name of Indra’ (see Turner 8782); g'Uak clearly reflects OIA *kuḍa ‘boy, son’ (Turner 3245). OIA pravabhrá does not have a convincing etymology; therefore, I think that the suggestion may be wrong. It is at least equally likely that praba actually derives < OIA prá-bhartar ‘carrier (of the sacrifice) (Darbringer)’ (Pokorny 1959: 129), which has an exact parallel in Avestan fra-bərətar ‘carrier of things, secondary priest (ein Unterpriester)’. Interestingly, Mayrhofer notices sub BHAR for R̥ g- veda prá-bhartar- ‘Voranbringer (von Indra); promotor’ an apparent connection between Indra and this term. This alternative etymology is plausible also because of Baṅgāṇī bɔ̀ rṇɔ ‘offering of s.th. (to a deity)’ and Kumaoni bhairāṭ ‘(animal) sacrifice’, 102 whose religious semantics match well with the R̥ g-vedic and the Avestan terms.103 I do not believe that it is too daring to recognize in the prabal'on g'Uak a faint and distant echo of Vedic Indra and his followers, the Maruts; that is, the divine correspondence to the human Vrātyas with their leaders gr̥ hapati/sthapati and their followers grāma/śardha. According to the Baudhāyana-śrautasūtra, “the Vrātya (leader) worships Indra, the troupe the Maruts” (see Falk 1986: 18). According to other sources, Indra and the Maruts were sometimes seen as the first Vrātyas (Falk 1986: 50). The Vrātyas were known – like several kindred Indo-European ecstatic warrior groups – as notorious because of their aggressiveness. This may be compared with the collection round of the prabal'on g'Uak during one day of the festival. C observes (p. 119): “The boy leading the group had an imperious attitude that was the exact opposite of the one normally expected from a Kalasha youth. The collection resembled an extortion, because the

101 Is this a faint reminiscence of the destruction of Tripura? 102 Discussed in Zoller forthcoming. 103 Regarding the unusual looking disappearance of the OIA -rt- cluster in praba, note that this indeed can sometimes completely vanish in Kalasha as e.g. the similar case in mátr-ik ‘to speak’ whose finite verb stem has become ma-. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 207 boys offered nothing in return – as is usually the case in singing collection rounds where gifts are given in exchange for well-wishing – but demanded grain and beans as if they were exercising a recognized right.” One more interesting detail in the present context is this that it is said that “Indra has a demon-like counterpart, Jeṣṭan (K.[alasha], < *jyeṣṭha?), seen on earth as a dog” (Witzel 2004: no pagination). Could this fact be again a distant echo of ancient Vrātya culture with its practice of ecstatic wolf/dog impersonations?104 Note also that in ancient India, the month of jyeṣṭha- (May-June) was sacred to Indra (Monier-Williams) and that jyeṣṭha derives from JYĀ ‘overpower, oppress, deprive of property’, an apt characterization of the Vrātya way of life. Now back to the rest of the Kalasha rituals of this day (pp. 142ff.): There follows a ritual game called “nog'or grik” ‘to capture the fortress’ during which it is the task of the pure prabal'on g'Uak to defend their ónǰeṣṭa area against impure (réla) intruders. Again, this seems to be an archaic survival because C (in fn. 60) can point to a number of European “[w]inter ritual games of the type ‘the assault on the fortress’.” Later in the day, the race between the two moieties takes place and the runners compete for who will first reach the ‘castles’ and set them on fire. This decides whose moiety will enjoy good fortune in the coming year. In fn. 63 (p. 145), C refers to Witzel’s opinion that “… the ritual clash between two opposed sections at the time of the winter solstice is connected to the dichotomy Deva/Asura …” This is certainly correct and I have discussed (Zoller 2017b) in detail the many successors of this archetypal image in various Hindu traditions. These few sketches should suffice to illustrate and make clear the many successors of (pre-)Vedic traditions especially in ‘Smaller Peristan’ and in the Western and Central Himalayas. Heesterman has repeatedly tried to peek into the Vedic world during the age prior to the classical Śrauta rituals (after splitting off the Gr̥ hya rituals). For instance, he writes (1981: 59): “The point … is that communal ceremonies were not just a nice and comforting expression of mutual support and togetherness. Rather such ceremonies provided the arena for competition, conflict and even violence. That the pre-classical

104 See Falk 1986 and Zoller 2017b, both with copious further references regarding ancient Vrātya culture. 208 Claus Peter Zoller complex of sacrifice was replete with conflict and violence can still be seen in the frozen, ritualized remnants of contests, such as, for instance, the gambling episode at the setting-up of the śrauta fires and the royal unction, verbal contests where originally the loser might literally lose his head as well unless he offered his submission in time, or chariot races and raids with equally high stakes.” Continuing the description of this day, C notes (p. 146f.) that besides the three song types mentioned above, there are two more types of song, exclusively sung by women, namely “songs celebrating Chaumos, and obscene songs.” The previous wide spread of the latter ‘transgressive’ erotic songs also in parts of the Himalayas has already been pointed out above.105 Here to be added is a small detail of yet another parallel between Kalasha land and Central and Western Himalayas. These ‘transgressive’ songs are called in Kalasha “laC ghO~” ‘shameful songs’ (ḷač ghõ ̣ < OIA lajjā ‘shame, modesty’ [Turner 10910] and gā́ thā- ‘song’ [Turner 4126]) and – at least some of them – employ the image of the walnut since (p. 148) “[w]alnuts are an immediate symbol of fertility and sexuality.” This can be compared with a small ritual performed in parts of western Uttarakhand and eastern Himachal Pradesh in the morning after the end of the so-called buṛi divāḷi ‘old Diwali’ festival.106 During the night, groups of boys and girls sing separately but competitively at a small distance from each other many ‘transgressive’ erotic songs.107 In the morning, all participants (young and old, male and female) present each other handfuls of walnuts as a gesture for begging for pardon for the transgressive songs and stagings performed during the previous night. On the same page 148, C gives an example for a ‘shameful song’, one line of which is translated thus: “(Watch out that) I’ll set the hair of your scrotum on fire and I’ll burn it all.” This compares with a Baṅgāṇī phrase, which can be used e.g. in obscene ritual dialogues, however with inverted roles of the sexes: ɔgni ḍɔi ni tēri ‘your vagina seems to be burned’ or, little more sanitized, a Bangani

105 Note also that during the Assamese spring festival Bohagi Bihu in mid-April highly erotic songs are sung (Urban [2016: 11]). 106 Celebrated one month after the regular Diwali and discussed below. 107 Jettmar (1975: 373) describes quite the same for the Kalasha during various religious festivals. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 209 woman to a man: tēri ḍāṛi ḍɔũ gũzɛ kullu ‘I burn your beard and will singe your moustache’.

“5 The narration: The other winter feasts”

During the three festive days of so-called lagaur, on the first day “… in all homes miniature animal figurines were going to be made with bread dough (sharabir'ayak)” (p. 164, see also p. 169).108 C does not deal further with this ritual phase even though in Jettmar’s magnum opus of 1975 one finds several sections devoted to the practice of making miniature animal figurines from dough (‘shaped bread’) as well as frequent mention of bread pancakes for rituals and other religious purposes. There are striking parallels in Bangan, as we will see below. Jettmar refers on p. 379f. to a publication of Müller-Stellrecht (1973) who has noted that according to a common belief in the Gilgit area, at the time of the winter solstice, sacred wild goats are mating. This seems to be related with the “seventh” day of Chaumos, when animal figures were painted on the walls of the “Jestak-houses” (ǰéṣṭak han) (1975: 381). Mostly they depicted markhors or domestic animals, especially goats, but one could also see depictions of carnivorans and whole hunting scenes. Only hunters were allowed to produce these figurines. In the evening of the same day, shaped breads109 (up to 15 cm high) were formed from flour, nuts, salt and water, again depicting wild and domestic animals, but also a shepherd. One set up the figures ceremoniously on a shelf at the backside of the living room. Simultaneously, three small bread pancakes were baked for the souls of the dead. This ritual has striking parallels in parts of the Western Himalayas. On February 27, 1995, I attended the Śivarātri festival in village Pauḷi in Bangan. In Bangāṇī, the festival is called Śiuriāt (which means the same).110 From the afternoon until the evening, a complex sacred installation, a kind of cosmic altar, is set up in the common

108 Trail and Cooper: šára biráyak ‘bread statuette of a goat’ built with šára < OIA śarabhá ‘a kind of deer’ (Turner 12331) and biráyak built with Kalasha bíra ‘male goat’ (< OIA vīrá ‘man, hero, son’ [Turner 12056]) plus diminutive suffix -yak. 109 In German, ‘Gebildbrote’. 110 Dissimilated < older *śiu ri rāt. 210 Claus Peter Zoller room of the houses in the so-called ‘old corner’ (jeṭhi kūṇ).111 Right in this corner, a big upright branch of the thorny, sacred bekhḕḷ bush is placed.112 It can hardly be doubted that the bush represents the world tree, a concept still alive in Bangan. On top of it (or slightly to its side) a bunch is fixed on the wall with a thread. The bunch consists of three twigs: from a phāzɔ tree,113 from a sacred bɔmeli bush plus twigs with blossoms from a burā̄̃s ‘rhododendron’. On the long thread with the three twigs are also beaded in intervals small round-shaped babēr breads 114 and bɔṛkuṛi balls. 115 Young boys (kumār) have already

111 Seen from the entrance door usually at the right backside. Only this corner is sacred. The ‘old corner’ is invisibly connected with the giriya, the female numinous centre of every Bangani house (in form of a hole in the basement covered by a flat stone), which, in turn, is invisibly connected with the ʣāga (Hindi jagah), the female numinous centre of many Bangani villages (in form of a cube-shaped stone construction with four walls covered by four wooden beams). The term jeṭhi kūṇ might be connected with OIA jyaiṣṭhya ‘precedence, priority of birth, primogeniture, seniority’ and OIA koṇa ‘corner, angle’ (Turner 3504). One wonders whether we have here in the concept of the most sacred corner of the house, associated with feminine numinosity and semantics of seniority a distant connection with the Kalasha ǰéṣṭak ‘female spirit being of the home and clan.’ This does not seem far-fetched, because in Nuristani Prasun the word for ‘old woman; grandmother’ is žišt whose male correspondence is žešt ‘bull’. It is likely that both words derive < related OIA jyéṣṭha ‘first, chief; eldest’ (see Turner 14525). Note in this connection also that according to Robertson, headmen of Kafir clans were called “jast”, which also appears related. 112 This bush is especially sacred to God Mahāsu’s guardian deity Kɔilāth. Its thorny twigs are placed behind oneself on a path if one fears to be pursued by a ghost. Kɔilāth is also leader of the fairies, mā̄̃tri, and we derived his name < OIA *kokila- nātha ‘the lord (who is black as) charcoal’ (see Bhatt, Wessler, Zoller 2014, especially p. 105). Baṅgāṇī bekhḕḷ corresponds with Himachali bhékhaḷ ‘a kind of plant with sharp thorns’, Garhwali bhekal1 ‘a thorny bush, oil is extracted from its seed’, and in Bangan it is said that Kɔilāth brought this oil to the people. Interestingly, there is also Garhwali bhekal2 ‘name of a serpent deity, who is worshiped in the Urgam area in Chamoli District (Urgam reflects *uraga-grāma- ‘serpent village’, for which see also Atkinson [1882: 375]). The word of the thorny plant may be of Austro- Asiatic origin. Cf. Proto-Kherwarian *bakuʔ ~ bakub ‘hook’ and *baʔ ‘to hook’, and especially Santali bhokta boŋga ‘the deity [boŋga] in whose honour the pata, or hook swinging festival is observed’; Proto-Mon-Khmer *dɓɔk ‘to hook’, Bahnaric Sre bəkap bökap ‘to fasten, hook’, Khmu ʰwak ‘hang on hook’. On the importance of thorny plants – especially clearly seen in the Bondo “magician’s swing” with a seat made of thorny branches – in North Indian ‘tribal’ ordeals see Brighenti 2015 (with a depiction of a ‘thorn seat p. 135) and below in this review article. 113 First tree getting leaves in spring. 114 Also called babɔ̄ r and in neighboring Himachal Pradesh babrū ‘fried fermented sweet wheat bread’. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 211 collected the three twigs in the morning, and the whole finished bunch is called ʣɔṭṭɔ (< OIA *jaṭṭa ‘hair twisted together’ [Turner 5086]). Possibly, this bekhḕḷ ‘world tree’ is understood to be a sort of Ādi- puruṣa ‘primordial man’. Whatever the case may be, directly in front of the bekhḕḷ branch there is a semicircle of perhaps twenty or so piled-up so-called śakuḷi ‘thin steamed rice pancakes’, more in the middle but few at both ends (see below figure 4).116 Whether or not this could symbolize a cosmic mountain, is unclear. Nevertheless, there may be a distant cosmogonic background of śakuḷi.117 In the Bangani cosmogonic ballad Iśɛ kɔ bɔkhāṇ ‘the expounding of the Lord’,118 it is said that the cosmos was created by the Lord of the World by pulling it apart like the two skins of a śakuḷi pancake (Zoller 2014: 396, 521). Directly before the arc of the pancakes, other small balls and flat cakes are draped: cuḷɛ ‘sweet type of Puris’, lɔṭuṛi ‘soft Capatis’, ċīṇɛ ‘balls made from red millet’ and kauṇi ‘balls made from a type of rye’. Within this arrangement, there is also a small heap either of rice or of millet on top of which a senior member of the family has placed a small oil light. To the right of the pancakes, breads and lentil balls, there are a few clods of earth, with or without young barley sprouts on top (see figure 6), which were collected in the afternoon by the same young boys from (at least theoretically) four sacred fields called in Baṅgāṇī bɔstua. The sacred barley sprouts, called lūṅg,119 are also used in other ritual contexts. They certainly symbolize vegetative thriving. Right before the small balls and flat cakes there are two thick Capati-size breads (rōṭ) with two anthropomorphic dough figures lying on the upper surfaces of the breads (see figures 3 and 5). They portray ‘the sun’ (dūs) = ‘God’ (bɔgvāṇ) = Mahādeva (Śiva) and ‘the moon’ (ʣūn) = ‘the Goddess’ (bɔgvāṇi) = Pārvatī. Right before the divine couple, a small herd of shaped bread figures is placed (see figure 3). Usually, it comprises a

115 Made from uṛad pulse. 116 Due to a technical defect, my camera unfortunately produced somewhat blurry photos. 117 The word derives < OIA śaṣkulī, śaskulī ‘a large round cake (composed of ground rice, sugar, and sesamum, and cooked in oil)’. 118 Devāḷs perform the cosmogonic ballad on the first day of the five-day festival ḍɔknāċaṇ, which always starts on Vasant Pañcamī. On the second day, the Bangani Mahābhārata, called Pɔṇḍuaṇ, is performed. Both epic and ballad have been transcribed and translated in Zoller (2014). 119 The word is of Mon-Khmer origin as shown in Zoller forthcoming. 212 Claus Peter Zoller sheep or ram, a dog, two female goats and a he-goat. On the back of the he-goat lies a two Rupees note and the he-goat is called lādu ‘porter’ (< OIA *larda ‘piling up, load’ [Turner 10965]) because he always carried God’s luggage. 120 As last element of this sacred arrangement, there is directly before the small herd of shaped bread figures one more representation of the divine couple looking like stick figures drawn with rice corns against a background of māś pulses (see figure 4).121

Figure 3. Dough animals before ‘sun’ Figure 4. God and Goddess and ‘moon’ breads

120 Regarding the background of the (divine and limping?) goat both in the Bangani incest myth (discussed below p. 229f.) and the Śivarātri festival, one wonders whether the statement that the goat bore always God’s luggage is a confusion of an older concept of a goat carrying the Sun-god (and not his luggage). This brings us to the Vedic Ajá ékapād ‘the one-legged billy-goat’. George Dumézil is critical (1973: 144ff.) of previous scholars (e.g. Louis Dumont [1933]), who have claimed that Ajá ékapād was a solar deity. Indeed, evidence seems to be not really convincing. However, we should not forget that Agni in his heavenly manifestation is Sūrya, that his vehicle is either a ram or a goat and that he is sometimes also regarded as an Āditya. 121 Figures 1 to 4 © C. P. Zoller. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 213

Figure 5. ‘Sun’ or ‘moon’ bread Figure 6. The ‘altar’ in the ‘old corner’

When everything is ready, an elderly person worships the ‘altar’ with incense. I was told that the elder is invoking God Mahāsu, but this makes no sense because Mahāsu plays no role whatsoever in the ritual. Therefore I suggest that the elder actually (or perhaps better: formerly) invoked the descent of the divine person symbolized by the ʣɔṭṭɔ, namely the Lord of the World (Mahādeva) (see next section on Kalasha Baḷimạín). This sequence is followed by several other ritual consecration actions. Then a young son of the family (with a twig of the phāzɔ tree in his hand) and a young daughter (with a water pot in her hand) go outside. After a short while, the girl returns first with the water pot on her head. Her brother who sprinkles water from the pot on the floor follows her. Both represent apparently the divine couple, but probably also sun and moon and their vehicles he-goat and ram (see below). The elders address them with the words ḍā̀ l bɛlɛ bɔkruāḷuo, ḍā̀ l ‘greeting dear goat herders, greeting’ and continue ɔsi bɛ āċhɛ ‘are you fine?’ They reply tumɛ ċaĩ āċhɛ ‘you should be fine’. Then an elder asks ḍā-dukh ‘pain-grief?’ — nɔi pār ‘beyond the river!’122 — sāl-phəsəl ‘crop-harvest?’ — nɔi uār ‘this side of the river’, etc. There are around one dozen such questions and answers with the good things wished for oneself, whereas the bad things are wished on one’s enemies. Here a few more examples: śɔru-bāgūr ‘hail-storm’, sukh-śānti ‘luck-peace’, ḍāg-bū̀ t ‘witches-ghosts’, etc. At the end of this formalized augury, the elder addresses the two thus:

122 This does not only mean ‘save us from pain and grief’ but also ‘send pain and grief to our enemies’. 214 Claus Peter Zoller śāndui-goɛ ɔ̄ lɛ, bośo ‘you must have grown tired, sit down’. However, they do not sit down. Instead, the elder now anoints with butter or ghee the top of the girl’s head (where there was before the water pot) and the insteps of her feet.123 Now she sits down. Then the elder anoints the left shoulder and the insteps of the boy,124 who then also takes place. This ends the ritual activities of the day. Early morning next day, an elder goes to the ‘old corner’, sets the little bekhḕḷ “world tree” up vertically and lets it fall: the direction of the fall shows where one can expect an ample harvest in the upcoming year.125 Then everyone waits for the sunrise. Now the ʣɔṭṭɔ “hair bunch” is taken out of the room in a small dancing procession (which may go on for one hour or more) and then fixed outside on the house wall somewhere where it is exposed to the light of the rising sun. Special songs accompany this dance leading outside. Then the bekhḕḷ “world tree” is placed on that side of the (sloping) house roof, which points towards the rising sun. Finally, the ʣɔṭṭɔ is said goodbye amid tears shed by the women and by some men. After lunch, some persons (e.g. children) take the water pot filled with holy water from the day before and pour it on the earth clods with the barley sprouts. The clods are then taken back to the places from where they were removed, but only after pouring some holy water into the earth holes. There can also be little doubt that the Bangani Śivarātri festival celebrates the short visit (or epiphany) of the Lord of the World (probably together with his spouse, the divine Lady) in the world of humans and his lamentable departure already next day. Below we will also see that the festival has also something to do with an incest myth involving the sun god and either the moon goddess or another divine female person.

123 The instep of the ‘moon goddess’ are anointed because she had to walk a long way. The water pot is probably there because the ‘real’ moon goddess allowed the he- goat of the sun god to drink cool water during pauses when the he-goat was exhausted and feeling hot and thirsty (explained in a myth below p. 229f.). 124 Because the he-goat vehicle of the sun god limps and had to walk a long way, as explained in that myth below. 125 With regard to the pole, which was erected during the Indramaha Festival in ancient India, the Viṣṇudharmottara-purāṇa says that when a specific tree had been selected, it was felled and “[a]ccording to the way it falls, the astrologers make some prophecies” (quoted in Tiffou 1992: 79). Thus, this does not only seem to have been a widespread custom, but it again confirms my claim that the ʣɔṭṭɔ is an axis mundi (see Tiffou 1992: 81). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 215

The above-described “altar” represents an ideal paradisiacal world (see below) and the ʣɔṭṭɔ “hair-bunch” is a semi-iconic depiction of the Lord’s temporal presence among the people (see also above footnote 70 on the hair-covered style of palanquins for deities). It would be difficult to find parallels for this religious pattern in mainstream Hinduism. However, there is a clear and striking parallel in the Kalasha Chaumos festival during which a certain god named Baḷimạín ‘the spirit being to whom the winter festival (cawmós) is dedicated’ comes to earth for a short visit. At the apex of the festival, this god descends into the Bumburet Valley (p. 198) during the so- called “Nangairo” night (p. 200)126 “on a winged horse with hooves of burning embers” (p. 198). At a certain moment in the course of the evening, the Dehár ‘shaman’ would fall into trance and make auguries for the coming year (p. 201). The whole night is structured by an altercation between seven pure boys (inw'aw g'Uak ‘Indra’s boys’) and impure adults who would not only brag “… of having raped the women (in spite of the prohibition forbidding sexual relations) …” (ibid.) 127 but also threaten the pure boys with rape. In the early morning hours, these men would move towards the village “with explicit copulating movements down to the village where the women were waiting, singing with a clear sexual allusion, the chant of the hornless ram (konDameSal'ak)128 … ‘who will pierce you with his horn’…” (ibid.). It has repeatedly been pointed out that Baḷimạín does not have a temple or altar in Dardistan. The ṭhok hardwood tree129 is sacred to him (see Jettmar 1975: 356), but Jettmar points out (ibid.) that the tree actually ‘belongs’ to a brother of Baḷimạín, namely Indra and that this

126 Is this word connected with Kalasha naŋgór ‘fort, castle’ which is < OIA nágara, which e.g. in Pali also means ‘fortress or citadel’? For the now following sketch of the events of the night, C takes recourse to a description of Peter Snoy from 1955. It is very likely that his depiction of sexually very explicit scenes are meanwhile part of the past. 127 Further below it will become clear that this apparently unjustified bragging of the impure men may have something to do with an incest myth between sun and moon as handed down in the Western Himalayas. 128 Trail and Cooper: kóṇḍa meṣaḷák ‘hornless male lamb’. Whether this ‘hornless male lamb’ (euphemistically for ‘ram’?) seems to correspond with the ‘lame he-goat’ in the Western Himalayan myths (see below) is unclear. 129 Also Khowar ṭh`ok ‘tree with small edible berries’. 216 Claus Peter Zoller can only mean that Baḷimạín has occupied Indra’s place. In the next section we will see that historically it was just the other way round.

Who is Baḷimạín? The etymology of the name of this god has always been a somewhat controversial issue. C suggests (p. 198) a compound of bal'ima ‘most powerful’ and In(dra), and he refers to Morgenstierne’s recording of Nuristani Kati bélimo ʻO most powerful!’, which is found in Turner sub OIA *balitama ʻvery strong’ (9173). On the same page in footnote 9 he refers to Morgenstierne’s suggestion for reconstructing *bala-Mahendra built with Kalasha balá ‘big, huge’ < OIA bála ‘power, strength’ (Turner 9161), but believes that his own is the most likely suggestion. I do not think so and rather hold that Morgenstierne was closer to the truth. I suggest deriving Baḷimạín < OIA *Bali- Mahendra ‘the great Indra (King) Bali’. 130 The ancient Indian mythical complex of King Bali has left traces in a number of places in northern India and he is still remembered here and there. In Bangan, the night before the regular buṛi divāḷi ‘old Diwali’ festival is called rɔṇ devaḷa ‘battle Diwali’ and songs thematizing King Bali are sung.131 It is not possible to connect this mythic complex with the difference between Outer and Inner Languages because there are a number of indications that it is autochthonous, i.e. widespread in India already before the arrival of the Indo-Aryans. Before we have a closer look at the King Bali mythological structure, a few more words on the ‘old Diwali’ and its connection with King Bali and with the Mahābhārata in Bangan. In the Pɔṇḍuaṇ, the Bangani oral Mahābhārata, there are depictions of the birth of the Pāṇḍavas. From among the sixty (or hundred or hundred sixty) Kauravas, only four have individual names and individual portrayals of their births, even though all Kauravas are born through a sort of precipitate labour. Gāndhārī is first made pregnant by two rams and then gives birth to Duryodhana (who

130 However, the etymology of the king’s name remains obscure. 131 This looks different from ‘The song of the Bla’j fair sung in Bla’j’ in eastern Himachal Pradesh (Tika Ram Joshi 1911a: 267ff.), in which after a long creation myth the well know purāṇic myth of the Vāmana dwarf-incarnation of God Viṣṇu is related. We will see that this Vaiṣṇava version of the King Bali mythological complex is probably quite young. Cf. Himachali blāj ‘(S[anskrit] Valirāja, the King Vali.) A night fair. (Also barláj or brláj)’. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 217 therefore wears two small horns), then she is made pregnant by two young bulls and she gives birth to Duḥśāsana, then she is made pregnant by King Yama (Jim Raza) and she gives birth to a Kaurava named Baṛa Baṅg, 132 and finally she is made pregnant by King Kaurava (Kaũru) and she gives birth to the large rest of the Kauravas who flop down (from her vagina) to the ground like walnuts from an opened sack (Zoller 2014: 257). I have written a summary of the course of events in the night of rɔṇ devaḷa (1990b: 158ff.). Here some relevant excerpts (with some minor changes and additions): “At night … four Koḷṭas133 enter the village ground from as many opposing directions. Traditionally they wear nothing than a tanga (ṭɔṇiaḷṭi) and a wooden mask (ċhābɔ).134 Their bodies are smeared with ash (rākh) and three of them sit astride pairs of wooden poles (musēḷ ‘pestle’). Each pair of poles is borne by a Koḷṭa at either end. The fourth actor hangs on the two poles, his wrists and ankles tied as if he were shot game. 135 While moving around the village ground the riders make gestures that are not exactly decent. After saluting God Mahāsu, a conversation ensues between the four and the public: … The public asks each of them: “Hey, who are your (parents)?” They answer one after the other: The first: “I am (the son) of a barren sow.” The second: “I am (the son) of a barren she-buffalo.” The third: “I am (the son) of a barren ewe.” The fourth: “I am (the son) of a barren she-goat.”

132 In purāṇic lore, one of King Bali’s sons is called Vaṅga (he ruled eastern India) and we will see below that there are clear similarities between King Yama and King Bali. 133 See above p. 186 on the Bangani opposition between ‘lord’ (dɔ̀ ṇi) and ‘servant’ (Koḷṭa). 134 < OIA chádman ‘a deceptive dress, disguise, masquerade’. See Turner 4981. Cacopardo, discussing a short song of the Jhanì festival (p. 180), which takes place early January and which has the line “[i]n the day of jhanì there are tigers and fierce biests”, thinks that this line echoes New Year festivals in pagan Europe and Christmas folklore when also animal masks were worn “in the course of the famous twelve days (or at times removed to the first two weeks of January)…” (ibid.). On the next page, he reminds us of the very common association of masks with spirits of the dead. 135 Baṅgāṇī musēḷ < OIA músala ʻ pestle’ (Turner 10223). The three sitting characters seem to represent divine beings moving with a chair style palanquin (see above footnote 70). For divinized ancestors sitting on chairs in Kafiristan and among the Mundas see below p. 347 and footnote 458. The hanging ‘corpse’ character may be associated with a box style (‘coffin’) palanquin (footnote 70). 218 Claus Peter Zoller

… In this scene the three-and-one riders are devtās, who are regarded as extremely pure (śucɔ).” We see here a partial identity with the animal fathers of important Kauravas, thus the four Koḷṭas represent a delegation of ‘dead’136 Kauravas who have come for a visit from the underworld (the Kingdom of Bali). Instead of normal litters (ḍoḷi)137 for carrying deities, they come riding on pestles because pounding and grinding of grain are underworld-related activities. There is also the following conversation (Zoller 1990b: 160): Public: “From where have you come?” One of the four: “I have come from there.” Public. “Does the Kingdom of Bali belong to you or to us?” One of the four: “To us.” We are still in Cacopardo’s section 5 “The narration: The other winter feasts.” On p. 167 he deals with a song ‘call the crow’ sung by small girls. This bird is a mythical white crow “bringer of fertility and abundance” and on the next page, a white crow is described as descending on earth as an envoy from heaven. C describes a similar song on p. 172, but now sung by adult women. In the song, the women ask the crow to fulfill their wishes for health, peace, etc. Therefore, the white crow is a messenger between God and the humans. ‘Normal’ crows are sometimes fed ritually, which is understood as a sacrifice for the ancestors because the crows can carry the offerings into the world of the ancestors. Trail and Cooper mention also ḍágari ‘the festival of crows’ and ḍhámba rat ‘song to praise the crow’ which “is sung after cawmós ‘the winter festival’ in the Dagari celebration.” There is also a crow ceremony kạgáyaḳ which Trail and Cooper describe such: “This is held a week after čawmós ‘the winter festival’. Flat bread stuffed with meat, walnut meats, coriander, and dried tomatoes is made. During the night, songs are sung to praise the crows. Next morning they take beans and shells

136 On this characteristic of the Himalayan Kauravas, see Zoller (2014). The fact that they, as ‘dead underworld’ characters, are regarded as extremely pure, compares with above-quoted statement (p. 191) of Data Ram Purohit concerning the extreme purity (and untouchability) of the relative of a deceased person while performing the funeral rites. Thus, one finds in the Central Himalayas extreme purity and untouchability also associated with death-related transcendence. 137 < OIA dolā ʻlitter, swing’ (Turner 6582). The semantics of ‘litter’ and ‘swing’ is understandable because when possessed people carry litters with deities, the litters can swing quite fiercely. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 219 in one hand and walnut meats and beans in the other. They throw the shells at the first crow that is seen flying and sing a song to abuse them.” C observes (p. 168) that crows belong to the prágata sphere of impurity and to the realm of the ancestors. Witzel writes (2004) about crows in Kalasha religion, “[c]rows, however, represent the ancestors, and are frequently fed, also at tombs (with the left hand), just as in the Veda and in parts of modern India and Nepal …” In Bangan, at the time of śrāddha (usually September), people place piṇḍas (made of different ingredients) on the house roofs so that crows can carry them to the ancestors (Zoller 2014: 164). In the Bangani Mahābhārata, the Pɔṇḍuaṇ, black crows appear several times. They are called e.g. kaḷɔ mũzər, which roughly means ‘black useful idiot’. A white crow appears in the epic only one time, namely then when the Five Gods, who want to create an immaculate lineage, have reached Elysium-like Lake Mānasarovar. They ask Brahmā for the auspicious moment when they can undertake their ritual purifying bath. Brahmā answers: “When a white crow sits down on the branch (of a tree), this is your time.”138 I got the explanation that in heavenly and pure realms like Kailāś and Mānasarovar no black colour exists, therefore the crow is white.

More on the ‘old Diwali’ Now follows some additional information on the ‘old Diwali’: According to Devi Datt Sharma (2012: 503), a būṛhī dīvālī is celebrated 11 days after the general Diwali on kārtik śukla ekādaśī, that is, the 11th lunar day in the bright fortnight of the Hindu month of Kārtik.139 This day is also sometimes called devotthāna ekādaśī ‘rising of the deity’ or haribodhinī (cf. haribodha ‘the awakening of Vishnu’, haribodhadina ‘name of a festival’) or prabodhinī ekādaśī because in mainstream Hinduism it is said that this day marks the end of the four- month period of cāturmāsa, when God Viṣṇu is believed to sleep.140 If I understand Sharma correctly, there are indeed several Pahāṛī Diwalis

138 The Baṅgāṇī term here is śetɔ kua < OIA śvitrá ʻwhite’ (Turner 12772) and *kukāka ʻaccursed crow’ (Turner 3204a). 139 In 2018, this was 19 November. It seems to be celebrated 4 days before Kārtik Pūrṇimā, which is also called Deva Dīvālī or Tripurāri Pūrṇimā (in commemoration of Śiva’s burning of the three cities Tripura ‘built of gold, silver, and iron, in the sky, air, and earth, by Māyā for the Asuras’). 140 Note again that Turner derives Kalasha Chaumos < OIA cāturmāsyá (4742). 220 Claus Peter Zoller

(2012: 504) and this būṛhī dīvālī is not the same as the būṛī dīvālī, which everywhere in the Central and Western Himalayas is celebrated on the first amavasya (moonless night) a month after the main Diwali festival. According to B. R. Sharma (1993: 33), in Balag Village141 there is a Barlaj/Balraj festival celebrating Bali Raja “who is believed to have ruled the region with his capital at Balag or ‘Baligram’.” In this village, there is a Pāṇḍava temple. As in Bangan, also in various other localities in Himachal Pradesh there seem to exist connections between the Mahābhārata heroes and King Bali. Sharma adds (1993: 34f.), “[i]n Ravin village of Shimla district, an image of king Bali is made in flour and a lamp is lit on the chest of the figure before putting the logs of wood and raising a bonfire … The Asura King Bali is believed to have since been residing in Patala loka (the underworld) and pay a visit to the earth only on the days of Boodhi Diwali and Barlaj (Balraj) festivals.” He continues (1993: 42), “[d]uring Boodhi Diwali, the Pandits recite the same type of Mantras (chants) as are recited at the time of paying homage to the dead.142 A legend goes that on Boodhi Diwali, the Pandavas burnt a bonfire and, in order to wipe out the Kauravas, invited them one by one to pay homage to their common ancestors. The Kauravas started coming to the bonfire turn by turn and the Pandavas would put each one of them in the bonfire. Thus, 59 brothers were sacrificed, but the last one did not come as, he, by that time, had sensed that there was some foul play. The Pandavas chased the brother and fearing that he would disclose the happening to others and would bring bad name to them, chopped off his tongue. Thus, he became dumb. There is a water spring near Nirmand village which is called the Baoli (water source) of the dumb. This Goongy baoli is considered very sacred and water for use during the Bhunda (rope-sliding ceremony) 143 is taken from it.144 The sacred water is kept in a jar and is distributed to the devotees during the next Bhoonda which takes place after several years.” According to The News

141 Not far southeastward of Shimla. 142 This coincides with the above-mentioned Bangani concept of the ‘dead’ Kauravas. 143 This rope-sliding ceremony will be shortly discussed further below p. 225f. 144 Note, however, that also H. A. Rose has written about a sacred spring in the Upper Sutlej Valley associated with serpent deity cults and guarded by a dumb watchman (1911: 146). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 221

Himachal (14.11.2017),145 “[i]n the Trans-Giri region, the festival is also known as Baliraj dahan.146 The people take out a sort of large procession at night carrying Mashal’s (flambeau) to a particular spot … The fair starts with a brief recital of Mahabharata and story of Raja Bali in folk songs.” Subhash Anand’s article (1993) provides a good overview of the mythological complex of Raja Bali in Purāṇas and in the Sanskrit Mahābhārata. The following paragraphs are a summary of his findings and insights. With regard to the Diwali festival, he believes that “the myth of Bali is the original nucleus of a festival which today is spread over five days” (p. 63). He refers to the Bhaviṣya-purāņa (BhvPU) in which Kr̥ ṣṇa reminds Yudhiṣṭhira that it is said that “the festival [is] known as the Rule of Bali” (ibid.). Kr̥ ṣṇa continues: “On the afternoon of the 15th of the kr̥ ṣņa-pakṣa of Kārttika, the king makes a proclamation to his people: ‘Today is the Rule of Bali, enjoy yourselves’” (ibid.). “The BhvPU 140 also makes it clear that originally this feast did not belong to what it considers to be the orthodox tradition. Bali is referred to as the Lord of the Demons (daitya-pati …), their king (daitya-rajan … daitya-indra …). He is surrounded by demons (dānava-samvr̥ ta …), being the enemy of the gods (sura-arāti …)” (p. 64). Even though the Mahābhārata (MBh) is aware of the Vāmana episode, it emphasizes the conflict between Bali and Indra. Thus, it is clear, Viṣṇu taking away the kingdom from Bali is a later idea (ibid.). Bali’s grandfather was Prahlāda and since his father was Virocana, he is also known as Vairocana ‘coming from or belonging to the sun’ (p. 65f.). Regarding Bali’s apparent solar nature, the MBh claims, “Bali's splendour is hidden in a cave (guhā …)” (p. 67). 147 “This cosmic function, particularly as an act of heating and of lighting up, can be better understood if we note the solar association the deity seems to have. He appears on the eastern shore (pūrva-kūla …) of the ocean. He claims to be more splendid than twelve suns put together …” (p. 72). Back on page 67, Anand notes that Indra (in relation to Bali usually denoted with the epithet Vāsava) promises that Bali will (sometime in the

145 Headline: “Remote Himachal gears up for Bhudi Diwali – a less known ancient tradition.” 146 That means, ‘the burning of King Bali’. 147 Thus, Bali is doubtlessly connected with the widespread myth of the hidden sun, which will be discussed further below. 222 Claus Peter Zoller future?) be set free. This suggests an ancient pattern that Bali was believed to have been once the wise ruler of a perfect world and that one time in the future, he will return and reestablish this perfect world. Until then, he only visits the people once a year: “… during the Bali- worship at Divālī his devotees remind him that he is the king of the age to come (bhaviṣya-indra148 …). This also explains why during Divālī ‘Some of the hymns sung by Maharashtrians are for the restoration of the reign of Bali’” (p. 78). “The caturvarnya was not part of Bali’s kingdom. The MBh tells us that after Bali was defeated the fourfold caste system was instituted (cātur-varnye vyavasthite …). The explanation given for Bali’s fall is also an indication of the classless society of which he was the king” (p. 76). On p. 73, Anand discusses Bali’s connections with horse and donkey,149 and he refers to Sūrya’s chariot drawn by horses. Here one can certainly see a connection with Baḷimạín: “Balimain, the Visitor god of Bumburet and Rumbur, arrives on a winged horse with hooves of burning embers …” (Cacopardo 2016: 198). Anand perceives Bali’s association with the underworld thus (p. 73), “[h]is being pushed down into the netherworld by Vāmana may be the result of the superimposition of the Vāmana story on an earlier myth of Bali's periodic visit to the underworld, a period during which his splendour is said to be hidden. Bali is shown as dwelling in the netherworld, the kingdom of Varuṇa. We shall soon see other texts that will relate him to Yama, the Lord of death and of the world of the dead.” According to the three mentioned Purāṇas, “[d]uring the Divālī celebrations a rope made of special grass (mārga-pālī) is tied to some high pillar or tall tree in the eastern direction (pūrvadiś …). I suggest that this is to welcome Bali, the sun rising in the east. We wait for Bali to return” (p. 80). This ritual looks as if a connection between heaven and earth is created along which a god or a ‘messenger’ can commute. If so, then there exist parallels in the Central and Western Himalayas, which are shortly discussed below. On p. 82f. Anand compares now the

148 This epithet of Bali is found in the Bhaviṣya-purāņa, the Padma-purāṇa and the Skanda-purāṇa. 149 It is unclear whether here an Indo-European tradition has sneaked into the autochthonous mythological aggregate of King Bali. Parpola writes about Indo- European funeral chariot races and he especially says that “the Aśvins drive a chariot pulled by asses in the funeral race of Yama; another reason is undoubtedly that the wild ass, which is stronger than the horse, is associated with death …” (2015: 118f.). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 223 evidence of the Purāṇas and the Mahābhārata with a similar present- day festival in Kerala, called Onam festival, where this song is sung: Those days when Maveli [Mahābali] ruled the land, All men were equal in their stand. False and fraud, all were then unknown … The data presented above suggest an ancient mythological complex of a righteous king who is presently living in exile in the netherworld. Anand now wonders why this festival begins on Yama-trayodaśī150 and ends on Yama-dvitīyā.151 On the following page, he gives a clear answer, which brings us almost to the end of this thematic section: “There is a great similarity between the two [Yama and Bali]. Like Bali, Yama too is the son of the Sun (sūrya-ja,152 sūrya-nandana153), and his sister Yamuna is the daughter of the Sun (bhānuja154 …). Just as Bali is made the lord of the netherworld, so too Yama is the lord of the world of the dead – traditionally the netherworld.155 Bali is the sun that sets to rise again. Yama too is the setting sun.156 According to Hindu mythology, Yama is the Lord of Righteousness (dharma-rāja …). The kingdom of Bali too is a kingdom of righteousness. Divāli is the mahā-utsava, the grand celebration not only of the rule of Bali, but also in the kingdom of Yama (yama-rāṣṭra …).” With regard to the image of Bali as the setting sun, Anand argues (p. 79) that this parallels his descent into the underworld. Then he translates and discusses the following verse from the MBh: andhaṁ tamas tamisraṁ ca dakṣiṇāyanam eva ca, uttarāyaṇam etasmāj jyotirdānaṁ praśasyate (13. 101.46)

150 According to Monier-Williams, yamādarśana-trayodaśī is a particular 13th lunar day, and yamādarśana-trayodaśī vrata is ‘a religious observance on the above day (those who perform it are said to be exempted from appearing before Yama).’ 151 ‘The second lunar day of the light half of Kartik.’ 152 In Padma-purāṇa. 153 In Skanda-purāṇa. 154 In Skanda-purāṇa. Correct would be bhānujā. 155 It seems that the concept of Demon King was/is not limited only to King Bali. Francesco Brighenti reports (2015: 116) that the Gonds “… worship Rāvaṇa, his brother, Kumbhakarṇa, and his son, Meghanāda, on the Daśaharā day … and regard that demon king as their ancestor.” 156 In a footnote, Anand refers to a publication of his in which he has discussed this equation: Sāvitrī and Satyavat: A contemporary reading. In: Annals of the Bhandarkar Oriental Research Institute, LXIX (1988): 23–24. 224 Claus Peter Zoller

The southward movement of the sun is [equivalent to] darkness, to blinding darkness. Therefore the offering of light is praised as uttarāyaṇa. Anand rightly points out (p. 80) that dakṣiṇāyana is associated with night (‘sleeping period’) of the gods and a time when ghosts and spirits of the dead can come dangerously close to the world of the living. Thus, according to the Bhaviṣya-purāṇa, the ritual of dīpa- dāna for the sun god in the month of Kārtik is highly beneficial. This ritual “is also a way of telling the Sun-god that we need his light, and that we look forward to his return to our hemisphere (uttarāyaṇa)” (ibid.). This is a significant statement, because the festival of Śivarātri in Bangan and elsewhere is celebrated on the first day of uttarāyaṇa.

Stratified cosmoi and axes157 mundi in ‘Greater Peristan’ We return now to the description of the Bangani ‘altar’ installed during Śivarātri.158 According to a Bangani interpretation, the above- described altar-like sacred installation can be looked at as reproduction “of the first heavenly thāc.” In purely physical terms, a thāc (< OIA sthātrá ‘station, place’ [Turner 13752a]) is either an open treeless space (esp. on top of a hill for grazing sheep and goats in summer) or a clearing in an alpine forest. Under a Bangani religious perspective, a thāc is a sacred ‘enclosure’ in the wilderness, which corresponds with the sacred enclosures found in many Bangani villages, which are called ʣāga – also meaning ‘place’ (see above). In traditional Bangani view, the universe is a projection of the first heavenly thāc (a kind of paradise located high above in a sacred sphere) on a series of lower and lower thāc-es until the impure valley floors.159 The word with its complex religious imagery has apparently semantic-etymological parallels in Nuristani languages: There are Ashkun ze-tã ‘cult place’ and in the Wama dialect ze-tã ‘place for funeral feast’ (with first element corresponding with Persian jā ‘place’ or rather Pashto zāe ‘place’), and there is Prasun māndī tā ‘(God) Māndi’s altar’ and Kalasha imbro tã ‘place of Imra’ (Parkes 1991: 85), that is ‘temple of the God of the dead (Yama)’. At least tã derives

157 This is also the plural form of ax and axe. 158 Cf. above p. 213ff. 159 Cf. Zoller (2007). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 225

< OIA sthā́ na ‘place’ (Turner 13753), whereas Prasun tā is either the same or etymologically closely related (see Zoller forthcoming). Another here semantically related parallel between Western Himalayas and Dardistan/Kafiristan is the following: Formerly, a temple in the area of the Sutlej Valley could be called “Thakoor- dwara” (Simpson 1884: 14), i.e. ṭhākur dvāra lit. ‘door of the Lord’. The second component (OIA dvā́ ra ‘door’) compares firstly with Panjabi gurudvārā ‘a guru’s residence; a Sikh temple’, but then also with Kalasha dur ‘house; door’ and especially with déva dur ‘altar’ (lit. ‘house of the god’) (already quoted above p. 192f.), which derives either < etymologically related dúr- ‘door’ (Turner 6423) or < *duvāra- ‘door’ (Turner 6459). Here also interesting and probably etymologically related is Nuristani Prasun mārē üry'ē (also māreš īr'ē) ‘old name of the temple of God Māra’ (< OIA māra ‘death; killing’ [Turner 10063]). Since in Prasun language word-initial consonants have disappeared in quite a number of cases, it seems possible that üry'ē (respectively īr'ē) – which apparently means ‘temple’ but for which no etymological suggestion has been made – also derives < OIA dúr ‘door’. Thus, we have here parallels between Kafiristan/ Dardistan and the Sutlej Valley and Panjabi (but in Panjabi -dvārā is a tatsama). Here semantically close is also Newārī dyocheṃ/dyaḥcheṃ ‘temple’, which literally also means ‘god-house’.160 It should be mentioned here that there are ritual practices in the Western and Central Himalayas, which serve to span temporarily the distance between the heavenly and the mundane sphere. I point out here two: (a) The Himalayan rope-sliding ritual in which a member of a ‘low caste’ of performers (formerly e.g. a descendant of the devapāla mentioned above) rides on a wooden saddle down a slanting grass rope, which may bestride a river valley. 161 I argue (Zoller forthcoming), that this feat was (sometimes still is) done in order to bring auspiciousness and blessing from heaven down to the earth.162

160 It is not easy to find a precise description for the pronunciation of a sound transcribed or transliterated as ḥ. It probably indicates an especially long preceding vowel, perhaps also a slight aspiration. 161 For a detailed description, see Berreman (1961). 162 I know the motif of a rope connecting heaven and earth also from Jaunsārī myths I had heard in the early 1980s (recorded but not yet published); a wire on which hangs a house appears in a Kafir myth (Buddruss und Degener 2016: 229); and a ‘heavenly rope’ dmu thag is known from Tibetan mythology (Xie Jisheng 2001: 456ff.). 226 Claus Peter Zoller

Recall also the above (p. 221) purāṇic reference to the installation of a rope during Divālī, a festival for celebrating King Bali. B. R. Sharma says about this ritual as performed in Himachal Pradesh (1993: 34): In rope sliding festival (Bhunda), 163 which is arranged after long intervals in some villages in outer Seraj and Shimla areas, the rope on which the slider ‘Beda’,164 has to perform his feat … it is amusing to note that the ropes prepared on both the occasions have heads and tails like those of snakes … On both the occasions, the snakes of grass are prepared by the scheduled caste known as ‘Dom’ or ‘Kolis’ … The Beda gets plenty of gifts for his feat and is elevated to the honourable position of Dhuré (the leader of the dancing party who dances ahead of others holding a Chamvar165).” The other occasion referred to by B. R. Sharma is mentioned on the same page and has been partly quoted above in connection with the preparation of an image of king Bali in Ravin Village at the occasion of the ‘old Diwali’, which is then burned in a bonfire. We have seen above that this practice is also found in the Trans-Giri region, where the festival is called Baliraj dahan ‘the burning of King Bali’ (also p. 34): Bonfire is arranged in all the related villages on the occasion and ‘kab’ 166 (kavya or a long ballad having eighteen cantos), 167 is presented while singers moving around it at many places. The typical custom of preparing two snake images of grass and cutting them to pieces in the preceding morning while singing remaining seven cantos of the ballad, reminds us of Naga race which was headed by demon ‘Vritra’ at the time of the regime of Lord Indra. Communication between the Three Worlds seems to be possible with the help of snake-like ropes (or rope-like snakes) who, nevertheless, like King Bali, have to suffer holocausts (like the famous sarpa-sattra in the Mahābhārata). There is a second type of ritual (b) from the Central Himalayas with the same aim of winning auspiciousness and blessing from

163 Certainly derived < OIA bhaṇḍa2 ‘jester, mime’ (Turner 9371) and discussed in more detail in Zoller forthcoming. 164 Most likely deriving < OIA viṭa already discussed above p. 189, p. 287 and footnote 317. 165 That is OIA cāmara ‘fly-whisk’. 166 < OIA kā́ vya ʻinspired; poems’ (Turner 3110). 167 Like the number of books of the Sanskrit Mahābhārata. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 227 heaven. It is called lāṅg (khelnā) with lāṅg meaning ‘a long bamboo pole’. This lāṅg symbolizes the axis mundi. Here it is again a member of a ‘low class’ of performers who scales the pole in order to bring down auspiciousness and blessing. An axis mundi in form of an iron rod is known from former Kafiristan (area of the Prasun people). Robertson writes (1896: 379-80): In Presungul there is a distinct atmosphere of religion … there is an iron pillar which is said to have been placed in its present position by Imrá himself, and a sacred hole in the ground, to look down which is certain death … Most important of all, the valley possesses a famous temple of lmrá, renowned throughout all Káfiristan. For the circumstances of the destruction (burning down right at the time of the Afghan invasion?) or desecration (change into a mosque for women?) of this temple – once the most famous in the whole area – the recorded reports are contradictory (see Buddruss 1983: 82). Peter Parkes has analyzed (1991) the mythological significance of this temple for the Kalasha cosmology. He notes (1991: 85): Most intriguing, however, are references to the ‘underworld pillar’ (pariloi thũř) inside the temple. This is said to be constructed out of iron (čīmbar) and decorated with ‘sacred designs’ (õčiṣṭa čoṭ) from which all Kalasha ritual iconography is derived … the ‘underworld pillar’ was also said to be emblazoned with figures of intertwined snakes (gok), frogs (maḍrāk), centipedes (šawilā), and scorpions (hūpala): sacred animals (õčiṣṭa žandār) that also recur in other Kalasha traditions about the hidden world. Parkes notes (1991: 86f.) that in Kalasha mythology, this iron axis mundi or world pillar in the centre of the world extends in one direction into the underworld of the ancestors and in the other direction into heaven. Its base rests upon the navel of an outstretched giant named Minj Māra (‘the God of death of the middle [region]’). Even though this mythical concept is certainly not without parallels in world mythology, its similarity with certain Bangani myths is, however, striking. At the end of a recent article (Zoller 2017b: 134) is the depiction of a cosmological design: a kneeling (not outstretched) giant with the world tree (or world pillar) resting upon his back (not upon his navel). The image of the iron world pillar is found in the Bangani oral Mahābhārata, called Pɔṇḍuaṇ (see next paragraph). Yet, 228 Claus Peter Zoller note also that “…notions of ‘world-pillars’ made of iron have a wide distribution in Central and South Asia” (Parkes 1991: 88). During their long exile, the Pāṇḍavas meet upon a giant named Kaḷdas Danaũ or Kɔḷu who is in possession of an iron rod called Kɔḷeu-ri Gɔ̄ z meaning, according to Banganis, ‘yardstick of the eons’. Bhīmsen wrests the rod from the giant and kills him with the rod (Zoller 2014: 305ff.). The name of the giant corresponds, I think, with OIA kāla ‘death; Yama, regent of the dead’. About the background and nature of the iron rod, I could collect the following information (Zoller 2014: 305, 347): First, the rod was with God, then it fell in the hands of the giants, then the Pāṇḍavas got it. With the rod, the universe was probably created and measured. It has much knowledge engraved in it, and when it was with God, everything was written on it. In a song, it is explained thus (op. cit. p. 307): At the top (of the rod) are the three worlds, at the bottom (of the rod) are the three worlds … into it are engraved the Mahābhārata of Laṅkā,168 the Mahābhārata of Kurukṣetra, and that all pilgrimage sites need to be purified. It is apparent that the traditions of the iron axis mundi found in Himalayas and Hindu Kush are, like the above mythological complex of King Bali, not Indo-European heritage, but rather ancient and perhaps pre-Vedic South Asian heritage. Coming once more back to the thorn bush branch in the Bangani Śivarātri ritual, it is now clear that the bekhḕḷ “world tree” represents also the ‘Cosmic Man’. We can also safely assume that during the Himalayan rope-sliding ritual and during the lāṅg ritual, the ‘low caste’ performer represents the Lord of the World. In the ballad Iśɛ kɔ bɔkhāṇ ‘the expounding of the Lord’, the Lord is characterized as besmeared with ashes (bhəgōṭ) and wearing a fur (khaləṇi) and matted hair (jəṭ) (Zoller 2014: 398, 522 verse 1099). The word for the Lord’s matted hair (jəṭ) is clearly the same as the ʣɔṭṭɔ “hair bunch” of the Bangani Śivarātri festival. Most interesting, verse 1099 mentions not only the Lord of the World but also states:

168 That is the Rāmāyaṇa. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 229

mali kɔ̄̃ḷa surəz rə̄̃ċe mali The Sun god creates the messenger ‘Dawn’, the messenger ‘kɔ̄̃ḷa’ uske pās. ‘Dawn’ is close to him (the Sun god) We now think that our former translation for mali ‘female messenger’ is questionable. There seems to be no convincing etymology and parallels are unknown. A better interpretation for mali is derivation < OIA mahallikā variously translated as ‘a female attendant in the women’s apartments’ or ‘old lady’. Among the modern reflexes (Turner 9935), it frequently means ‘mother’. It is possibly also an honorific suffix for ladies.169 kɔ̄̃ḷa ‘dawn’ derives < OIA kamalā with probable basic meaning, according to Mayrhofer (EWA), ‘pale red’. This ‘Dawn’ is extolled as a goddess in a series of Bangani songs typically starting with the line kɔ̄̃ḷa rāṇi rāt biāṇi ‘O Queen Dawn, night has come to an end.’ Despite the Bangani ‘altar’ arrangement in which the breads are identified both with sun and moon, and with divine Lord and Lady, and despite the mention of both Lord and Sun god within the same verse, a structural relationship between Mahādev and Sūrya remains unclear. According to Nick Allan (2007: 204f.), Karṇa of the Mahābhārata, son of Sūrya “… is only linked to Śiva indirectly, via the notion of heat and tapas.” The multiple designation of the two breads representing a divine couple together with the double presentation of the divine couple make it clear that religious/cultural superimpositions must have taken place. The oldest level seems to be their designation as ‘male sun’ (dūs) and ‘female moon’ (ʣūn). About the moon, it is said in Bangan that it is surrounded by a lake. At the Śivarātri festival, we were told that in the afternoon, when the shaped bread figures of the goats are baked in oil, people remember the poor he-goat who had to suffer under the great heat when it lived close to the sun. This refers to a Bangani incest myth, which was published by me long ago (1993a). A short summary: Once upon a time, there was a God and a Goddess. They had a son (who was the Sun) and a daughter (who was the Moon). They kept their children separate from other children and when they were away, they locked them in a room. On such an occasion, an incest took place. The sister became pregnant and due to a pledge of her father,

169 The masculine form mali, māli is used in western Uttarakhand and eastern Himachal Pradesh in the meaning of ‘shaman; medium; mouthpiece of a god’. 230 Claus Peter Zoller

she regurgitated a star after nine months. Because of their sinful act, they decided to leave their parental home. As a vehicle for riding, Sun took a he-goat and Moon took a ram. When they set out travelling, sunlight and moonlight came to earth for the first time. The he-goat moved always quickly across the firmament, whereas the ram was slow. However, due to the heat of the Sun, the he-goat became weaker and weaker. Moon allowed him to graze and drink cool water during pauses together with her ram. However, due to her past grievances, she shot an arrow at the he-goat, which broke its foreleg. Consequently, night came back to earth. Then Moon convinced Sun to take up travelling the firmament again, however in the way that for six months he would ride a healthy and fast he-goat and for another six months the lame and slow he-goat. In winter he rides the fast he-goat, therefore days are short, whereas in summer he rides the lame he-goat, therefore the days are long. On first sight, this myth may appears to be just a faint reflex of the ancient and widespread myth of the hidden sun, overlain by motifs not found in the otherwise known parallels to this myth. However, on second sight we recognize quite many parallels and the myth’s embeddedness in larger contexts. There is a striking parallel to the Bangani myth in Himachal Pradesh, where it is related to a temple with the surprising name Bekhalī devī mandir (Harnot 1991: 125), which contains with Bekhalī a parallel to the mythology-rich Baṅgāṇī bekhḕḷ ‘thorn bush’. In above footnote 112, I have mentioned bhekal2 as ‘name of a serpent deity, who is worshiped in the Urgam170 area in Chamoli District’.171 The Bekhalī devī mandir is 2 km away from Kullu. Bekhalī devī is also known under the names Jagarnāthī ‘Lady of the World’ or Śrī Bhuvaneśvarī ‘ditto’.172 In the temple, there is no

170 Urgam reflects, as already pointed out above in footnote 112, *uraga-grāma- ‘serpent village’, for which see also Atkinson (1882: 375). 171 According to D. D. Sharma (2012: 533), there is a bhekaltāl ‘bhekal pond’ also in Chamoli District at an altitude of 9.000 feet in a scenic sylvan landscape. The pond is frozen up parts of the year and it is located directly on the route of the famous Nandārājyātrā, that is the 12-yearly yātrā with Goddess Nandā Devī. The pond is the residence for a serpent deity named Bhekal Nāg (see also Vogel 1926: 266). William Crooke (1919: 264, fn. 1) tries to etymologically connect the name of this serpent deity with OIA bhéka ‘frog’, which is off track. 172 In this connection, it appears worth mentioning that in Himachal Pradesh there is just one temple dedicated to the Sun god. It is located in Nirath town in the Sutlej Valley. This fact is not so special. However, close to this temple there is another temple whose name is Jagadambā bhavan ‘abode of the mother of the world’ (Harnot “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 231 image of the goddess, but she is worshiped in the form of an ordinary piece of stone. There are three melās for her per year during which her priests walk around in a limping manner (laṅgṛākar). There is a hearsay (kiṃvadanti) why they behave so. According to this, the Sun god once got infatuated with this divine virgin. However, the moment when he attempted to violate her virtue, her guard Nārāyaṇ protected her and got embroiled with the Sun god. Out of anger, the Sun god hurled a thunderbolt and broke the leg of Nārāyaṇ.173 Upon this, the Goddess ousted the Sun god and out of sympathy for her guard she became maimed too. Therefore, this was established as a tradition during the melās. Both in the Bangani version and in the version from the Kullu Valley, the successful or unsuccessful rape attempt of the Sun god resulted in a lameness injury. It is quite likely that Bekhalī devī is by nature a Nāga kanyā. It is also possible that her guard Nārāyaṇ does not refer to a title of Viṣṇu/Kr̥ ṣṇa, but also to a Nāga deity, because in Himachal Pradesh there is a class of Nāga deities – especially weather serpents – who are called Narain (see e.g. Zoller 2014: 181). Witzel (2005) provides an overview of old and modern versions of the myth of the hidden sun, which can also be associated with an incest or ‘illegal intercourse’ theme. On p. 2 he refers to Stith Thompson’s Motif Index (A 710-739), which furnishes a small collection of widespread motifs like ‘sun hides in cave’, ‘sun and moon from cave’, ‘sun and moon kept in pots’, etc. “The myth relates the disappearance … of the sun (or the deity of the sun) in a cave or some other enclosure, and its re-appearance … after the intervention of a group of gods (and others), creating (or restoring) light and prosperity to the world” (p. 3). In the R̥ g-veda, it is God Indra who liberates the Dawn Uṣás, who was hidden in a cave on an island. Although the R̥ g-veda does not really make clear the reason for Uṣás’ hiding, the Japanese parallel of the myth of the hiding of the Sun- goddess Amaterasu is explicit: “Amaterasu has been annoyed, sexually offended, and wounded, perhaps even mortally, by the actions of her rash brother Susa.no Wo” (p. 10). There are, however, a

1991: 192). Also this can be taken as a hint that besides the purāṇic imagery of the Sun god with his two wives, his chariot etc. there was another notion of a Sun god as ‘Lord of the World’ together with a ‘Lady of the world’ who was perhaps perceived as the Moon goddess. 173 Whether or not this scene is a covered castration act, is anyone’s guess. 232 Claus Peter Zoller number of Vedic myths describing more or less successful incest attempts against her – by her brothers, the Aśvin, and by her father, Dyaus (Heaven) (p. 10) – but she does not have a progeny. In contrast, the Japanese Sun-goddess and her brother agree to produce children. This may be compared with the regurgitation of a star by the Bangani moon ‘goddess’. Whereas in the Vedic tradition of the myth of the hidden sun the moon does not occupy a (significant) role, this seems to be different in Old Iranian. According to the Avesta, inside Yima’s174 (underground?) fortress, there are “stars, moon, and sun [that] descend and rise only once per year” (Witzel 2005: 40) before the beginning of human history. Apparently, there is not much more to say for Witzel about additional Iranian traditions. He therefore turns to the evidence in former Kafiristan. “There are several variants of the myth of the liberation of the sun which closely resemble the old Indian and some Iranian tales” (p. 41). Sun and moon are kept in a house,175 between them flows a waterfall. The house has to be taken by storm in order to liberate the two.176 In one version, God Mandi177 liberates them. In another version (p. 41f.), a castle, containing the celestial bodies, needs to be shot down by an arrow. It crashes on the ground, but remains locked. In this moment, Goddess “Dis(a)ni tells Mandi to look at her thighs, … which are white and full. Mandi gets excited, jumps against the door and breaks it.” Witzel compares this erotic theme – found only in one of the versions – with parallels in Japan and in the transgressive Vedic mahāvrata ritual (where female performers were clapping their thighs with their hands). The above-

174 OIA yamá ʻthe god who rules the dead’ (Turner 10422); note especially phonetically similar to the Iranian form Kafiri Kati im'rō and yum-dei, Urtsun dialect of Kalasha imbro, Ashkun im'rā, Prasun yumr'ā all ‘creator and highest god’. For several of the here quoted forms see Morgenstierne (1951). Note also Baṅgāṇī jim raza ‘God of the dead’ and Himachali jiū̄̃ ‘the deity of death’. 175 It is unclear whether they were brought there by the giant Espereg-era (Jettmar 1975) or whether this was a demon (Witzel 2005) or whether this has something to do with ǝspǝrǝg-(ǝ)rˈā ‘name of a mythical hero’ (Buddruss and Degener 2016). 176 Documentation seems only to come from Prasun language and the Urtsun area (“Kati tribe in Bumboret” [Witzel p. 41]), and Witzel mentions (ibid.) Robertson (1896: 385, 28) (recte 385, 387), Jettmar (1975: 84ff.) and Buddruss (2002). We can add here Buddruss (1960) as well as Buddruss and Degener (2016). The latter publication contains two versions of the myth under the story numbers 54 and 65 (original Prasun and German translation). 177 According to Morgenstierne (1951: 164), < OIA Mahā(n)deva. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 233 quoted modern Bangani version supports the idea that the myth of the hidden sun (and moon!) can have erotic/sexual aspects. Indeed, this finds support in another Bangani version of the myth as come down in the oral version of the Mahābhārata called Pɔṇḍuaṇ. In the section describing the way how Kuntī is made pregnant by various deities who then become fathers of her six sons, there is also a description of the following incident (summary of Zoller 2014: 265ff.): Kuntī says that, the“ god at whom my gaze is aimed at should get up.” The eldest Sun god178 stepped forth, He went into hiding (together with Kuntī), Around the Five Gods it became dark … The Lord of the World began searching (them) He began searching them with the (dim) light of his pādukās He hit his knee on the floor He began to moan and complain… There arrived a honeybee that had built a hive in the belly of a (dead) water buffalo cow179 The bee indicates that she knows the hideout of the two. The Five Gods convince her to reveal the place and the bee discloses that they are hiding in a knothole of a Kanni tree.180 When they are spotted, Kuntī clears off. The Lord of the World throws the Sun god into a prison, but after much wailing and gnashing of teeth, the Sun god is seated on a throne in the eastern corner (of the world).181

178 According to a Bangani tradition, there are twelve sun brothers (bara bài dūs). This corresponds clearly with the purāṇic tradition of the twelve Ādityas as Sun gods: in each month of the year, a different Āditya is said to shine. 179 I do not know the motif of a bee (or wasp) dwelling in the corpes of a bovine (or of a horse) from South Asian folklore. However, it is found in Ancient Greece and among Siberian Turks and thus appears to be a kind of old ‘wander motif’. Yuri Berezkin writes (2012: 150), “[i]n Ancient Greece, just as among the Siberian Turks, the bull was contrasted with the horse but the signs in this opposition were different, the bull was considered good (bees emerged from its corpse) and the horse bad (wasps or drones emerged) …” 180 Perhaps a type of Ilex. 181 The next scene describes King Karṇa’s birth. Living up to his name, he takes birth through Kuntī’s ear. She picks him up from the ground and throws him over into the Kaurava camp (Zoller 2014: 266f.). 234 Claus Peter Zoller

“6 The deep meaning of the Kalasha Chaumos”

Kalasha cosmology I do not have much to say about this chapter since it is largely structured by theoretical reflections and not by additional ethnographic data. However, there are two observation of C, which do require some comments. The first: Noting that both cemetery (maṇḍawǰaw) and the house for childbirth and menstruation (bašáli) are extremely impure even though they mean two completely opposing things, C suggests not to see life and death as an opposition in the Kalasha universe but instead contrast birth-and-death against life-without-beginning-or-end: “For their function in generation, women are therefore symbolically connected to the sphere of birth and death … while men are symbolically associated with the opposed sphere of beginning-less and endless life” (p. 215f.). In somewhat other words, referring to the Italian Indo-Europeanist Enrico Campanile, he says (p. 273) that he “… has indeed highlighted a contraposition between the mortal life of men and the immortal life of the gods, that is … between birth-and- death and life-without-beginning-or-end, and … between … bios and zoè; an opposition that in our view is at the core of the ritual complex of Chaumos and of the entire traditional symbolic system of the Kalsaha.” And, I want to add, at the core of all of ‘Greater Peristan’. Indeed, this may be a characterization of an important and perhaps intrinsic property of Hinduism from its ‘beginning’ until today. In an article with the title ‘An Indian myth of the creation of death and life’ (1999) I have placed the following words of Goddess Durgā on the first page (p. 205) as a kind of motto. She asks Śiva: “Why is it, my Lord, that thou art immortal and mortal am I?” In my publication of 2017b, I have tried – besides a set of other themes – to find an answer by analyzing a number of creation myths. Since Kalasha land is part of ‘Greater Peristan’, as the present review article tries to demonstrate, it is actually not a big surprise to arrive eventually at such a significant insight. The second: C’s discussion of the Kalasha conceptual distinction between wild and domestic (pp. 216ff.) leads him to these conclusions: The Kalasha conception of the world is completely different from the concept found in the Abrahamic religions that man is entitled to bring under subjection the whole earth with everything “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 235 that creeps and crawls. For the Kalasha, “positive values and qualities are attached to the wild rather than to the domestic” (p. 217) – with ‘wild’ frequently characterized by ‘pure’ – which is only understandable if one sees this opposition related with that of animal husbandry and agriculture (p. 218) and “… agriculture is the sphere of separation and appropriation, where private property is the rule, while husbandry is the sphere of sharing” (p. 219). As against the worldview of the Genesis, the worldview of the Kalasha has a “monistic perspective” (ibid.), and Kalasha cosmology has a “monistic character” (p. 221). Again, I ought to say that since Kalasha land is integral part of the world of Hinduism (in the widest possible sense), also this insight is important though not surprising. At various places in my 2017b publication, I have called attention to this aspect of Hinduism, namely a persistent tendency towards monism not only in high philosophy but also in specific folk traditions.182

“Part III Intercultural connections”

C points rightly out that until now only very few attempts have been made for analyzing the ethnographic data from Nuristan and Dardistan under a comparative perspective “either for distant common origins or, despite its historical condition of isolation, for subsequent contacts” (p. 223). This formulation is not without problems because it implies implicitly the assumption that data usable for comparison are either of an Indo-European or Indo-Aryan nature. But is this so? I think that the history of Indian civilization represents itself to us in a similar way as the history of European civilization represents itself for instance to Marija Gimbutas (1982). Certainly not in terms of a prehistorical peaceful matriarchal society that got overlaid at the beginning of history, so to say, by a bellicose patriarchal society, a view for which she was justly criticized. But when speakers of Indo- Aryan arrived in South Asia – in more than one wave and more than one form of culture, as I will show in my forthcoming book – the subcontinent was neither without peoples nor without own cultures and religions. Not few of the above-discussed culture features are

182 On p. 212 C quotes fittingly Mary Douglas who had said, “[t]he more we know about primitive religions the more clearly it appears that in their symbolic structures there is scope for meditation on the great mysteries of religion and philosophy.” 236 Claus Peter Zoller surely of autochthonous origin in a way comparable to the massive influence of Austro-Asiatic languages, which formerly have dominated the north Indian linguistic landscape (Zoller 2015, 2016a and b, 2017a and b). However, I also recognize that C is aware of this initial situation because he writes (p. 242), “… the Christianization of the European continent is undoubtedly a later historical process than the synthesis between the Vedic system and the pre-Aryan religious forms, that in the Indian subcontinent gave rise to Hinduism …” C mentions Buddruss’ work on the mythology of the Prasun and their sacred high-located lake süǰum-sur, corresponding with a sudharma-saras ‘lake of fair law’ and resembling the Vedic concept of r̥ tasya sadana- ‘abode of truth’. Buddruss himself refers to the northern Buddhist concept of Lake Anavatapta ‘heat-free’, which is located on the peak of the Himalayas in the centre of the world and ruled by a Nāga king. This image is very similar to cosmological ideas found in the Bangani Pɔṇḍuaṇ to which I have devoted section ‘7.3 Raum und Zeit’ (2014: 159). According to Banganis, the most sacred place is Lake Mānasarovar, which is located higher than Mount Kailāś. Lake süǰum-sur is the original home of the Prasun goddess Nang, which probably corresponds with OIA nāgá (see above p. 198). In the myth analyzed by Buddruss, she is requested by God Māra to come down and he tells her (1960: ), “[l]and by land, you should cleanse that which is dirty, land by land you should make clear that which is dirty.”183 According to the Pɔṇḍuaṇ, the Five Gods must do a pilgrimage to Lake Mānasarovar and take a ritual bath in order to be able to create an immaculate lineage (the Pāṇḍavas). As a vanguard, they send forth the Nāga deity Pũḍir (cf. Zoller 2017b: 60). The epic repeats several times that when the Pāṇḍavas had to leave the capital after the lost dice play, they set out in order to kill giants and purify pilgrimage sites. These few examples look as if taken from A. K. Ramanujan’s common ‘pool of signifiers’. Many of the topics recapitulated in this chapter have been discussed in previous chapters. An exception is found p. 239, where C wonders whether there could be a connection between the ethnic

183 „Land für Land sollst du das Schmutzige reinigen, Land für Land sollst du das Schmutzige klar machen.“ Buddruss explains (ibid.) that the Prasun word for ‘dirty’ is used both in a physical and in a moral way. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 237 group of the Khaśas of the Himalayas “and the name of the Kasuo (k(h)asu'o) that … was the name the Kati of Bashgal gave to the people of Bumburet and Rumbur, or the name Kasi by which the Kalasha were referred to by the Dameli, a neighboring population of southern Chitral …” The term is apparently quite widespread. Besides better-known Khas-kurā ‘the Nepali language’, there are also Dardic Indus Kohistani Qaš-qārī and Phalura Kaš-kāri both meaning ‘the Khowar language’.

“8 Peristan and archaic Europe”

In this second to last chapter, C deals with themes like ‘winter feasts in European folklore’ (p. 243), ‘Carnival and Christmas’ (p. 244), etc. and how they can be compared with Kalasha culture. A continuously resurfacing theme is that of the licentious character of many of the discussed festivals both in ‘Peristan’ and in Europe. Without doubt, this is a very archaic characteristic and could be eradicated in the spheres of influence of Islam and Christianity only with moderate success. On p. 249, C comes back once more to the Baḷimạín complex by pointing out that the god had destroyed a village with his whip because the villagers had unleashed their dogs before against him. This ‘smells’ like another survival of Vrātya culture in the area (see above p. 202f.) not only because of the dogs but also because of Baḷimạín’s use of a whip. Falk mentions (1986: 27) the bow with unclamped bowstring corresponding with a whip as part of the equipment of a Vrātya as well as of brotherhoods in Europe and in modern India.

“9 Peristan and Proto-Indo-Europeans”

Similar to my above statement (p. 171) that India has preserved windows allowing a deep look into history and even prehistory due to the limited success of the two missionizing Abrahamic religions, C notes (p. 262) that “[i]t is certainly surprising that Peristan, as the ultimate refuge of the last Indo-Aryan polytheism which had escaped the deadly embrace of the great world religions, has not sparked the interest it deserves …” However, one should also see that the Kalasha did receive scholarly attention – comparable, perhaps, with the 238 Claus Peter Zoller academic attention given to the ‘polyandrous’ Jaunsaris or the ‘courageous’ Sherpas – more than other communities. This fact makes it not an easy task to recognize the actual extend of ‘Greater Peristan’. On p. 266, C compares features reconstructed for Proto-Indo- European with present-day ‘Peristan’. Unsurprisingly, there are quite many, e.g. the mixed agro-pastoral economy, possibly practice of transhumance, or the fact that wealth was calculated in terms of livestock. This has been known for long in case of OIA páśu ‘cattle’, which cf. e.g. with Gothic faihu ‘assets, money, property’, but note also OIA vásu ‘wealth, goods, riches’ compared to Nuristani Ashkun and Kati wəsə́ ʻgoat’ (Turner 11446). Here it needs to be added that Nuristani mal (borrowed from Arabic) has not only the common meaning ‘goods, possessions’ but means also ‘bride price’ (e.g. in Kalasha mal) and “man wealth” (i.e. number of enemies killed) (Klimburg 1999 I: 101), e.g. in Waigalī mačm'al ‘designation for a man who has killed 1-7 Muslims (Kafiri)’.184 That there is indeed in ‘Greater Peristan’ a conceptual relationship between ‘winning women’ and ‘winning decapitated heads’ will become clear further below. Back to common features mentioned in the book under review: Millet was probably a PIE main cultivation and was until recently the staple crop in Nuristan and Afghanistan. One of the OIA words for ‘millet’ is *aṇuni (Turner 195), which is documented in Niya Prakrit, in Nuristani and Dardic. It has also a reflex in Baṅgāṇī anəṇi (with inversion of nasal consonants), there, however, meaning ‘type of rice not needing irrigation and regarded as sacred’. Several pages starting with p. 267 are devoted to a validation of George Dumézil’s tripartite ideology (together with some of its variants). C’s conclusion regarding survivals of the three functions of sovereignty/sacredness, strength/war and prosperity/productivity in Kalasha land are plain and straightforward: “The data from Peristan offer no support to such a view” (p. 268). However, on p. 270 he identifies some traces of the tripartite ideology in a Kalasha foundation myth involving three arrows, which are marked with three threads in the colours white, red and black: “We find here exactly the three colours that are believed to already represent the three functions in the Indo-Iranian world … white is the colour of

184 See also Degener (1998: 321f.) for a short anecdotic story on this term. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 239 sovereignty/sacredness, red of strength/war, and black of prosperity/productivity …” Even though it is not easy to identify connections between these three colours and present Kalasha society (C ibid.), there are clear parallels in ‘Greater Peristan’. For instance, the ancient martial and transgressive Vrātya culture is evidently connected with the colours red and black (see Zoller 2017b) at least in the historical period between the Vedas and the Mahābhārata.185 The above example of crows being white in Elysian Fields because in those spheres there are no black-coloured objects (p. 218) demonstrated the link between sacredness and the colour white. Another example comes from Bangan. In the traditional view, the Bangani caste system is based on a similar triraṅgā system. The ‘unmixed color’ castes are: Brahmins (deopuʣia) are white (śetɔ) Rajputs (khɔś, khūnd, śukuāṇ and Rajput carpenters) are ruddy (rɔtɔṅkhɔ) Koḷṭas (partly also called ḍūm) are black (kaḷɔ, kaɔ) The ‘mixed color’ castes are: Harijan carpenters (baṛi) are whitish-grey (śetɔṅkhɔ) = black + white Professional musicians (devāḷ) are darkish (kɔḷɔṅkhɔ) = black + red Goldsmiths (sunār) are darkish (kɔḷɔṅkhɔ) = black + red Blacksmiths (loār) are darkish (kɔḷɔṅkhɔ) = black + (black + red) The above tables of classification, received from residents in Bangan, do not appear to match completely in terms of hierarchy and caste types with the caste classification received for this area from knowledgeable residents of other parts of Uttarakhand (see Zoller 2018: 485). However, the differences are minimal: There is no doubt that the musicians stand above the smiths. In Bangan, there are practically no coppersmiths (ṭamṭā), therefore they do not appear in the above table. Whereas carpenters have in Central Uttarakhand roughly the same caste status as blacksmiths, this is certainly different in the Bangan area. Apart from the curiously looking fact of high- caste and low-caste carpenters, their relative high position is explained by their close association with myths related to divine architect, artist and carpenter Biśkɔrmɔ (Viśvakarman) who, according to local

185 C notes (p. 271) that the number of colours is in some versions of the foundation myth reduced to red and black. 240 Claus Peter Zoller traditions, is the nephew of Bhagvān ‘God Father’, i.e. the son of the sister of Bhagvān. I may add here that one epithet of OIA Viśvakarman is Tvaṣṭr̥ the ‘divine moulder (creator, maker)’, which is semantically close to Prasun dizg'a, dizg'ā ‘creator, designation for God’ and Kalasha ḍíziḷa ḍizáw ‘Creator God’ which are reflexes of PIE *dheiĝh ‘work clay; build up’.186 Here mentionable is also that in Bangan nāth is a given name among both male carpenters and blacksmiths. This is an allusion not only to ‘lord’ but also to the ‘Lord of the World’ who is either a carpenter or, as among the Prasun and probably elsewhere, a blacksmith (see above).

Ball games in Hindu Kush and Himalayas

The heading of this last part of Section I before a first summary is presented is not a quote from C’s table of contents because the Kalasha ball game as described by him seems (now) to hold just a secondary role in the sequence of rituals constituting čawmós. However, in the following the (former) importance of religious ball games especially in the Western and Central Himalayas will become clear. In Kalasha land, there is cikíḳ gaḷ187 ‘game like golf, played in the snow’. The game is played for three days in a row.188 In the game watched by C (p. 177f.), the players belonging to Guru temple played against the players belonging to Aspar temple. This is apparently the only existing information for a former religious background of the game. The number of players was not fixed and everyone could come and go as he liked. The players have to reach certain goals, for which they get always one point. The team, which reaches 12 points first, is the winner. Similar games were formerly played also in Kafiristan (Robertson 1896: 401) and Chitral. C wonders whether polo, which is very popular in Hindu Kush and Karakorum, is the equestrian form of the Kalasha ball game. However, there are seemingly parallel traditions reaching back to ancient Europe and perhaps even to proto- Indo-European times (see Cacopardo 2016: 266). Apart from the sporty side of this ball game, there is nothing else worth mentioning

186 However, retroflexion in Kalasha is puzzling. 187 The etymology of gaḷ is discussed below pp. 333ff. 188 In 2007, it lasted from 23 to 25 January. See p. 177ff. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 241 for C. This is surprising vis-à-vis the complex religious background of ball games in the Central and Western Himalayas discussed by me in an article (1993b). Here follows a succinct summary of the main characteristics.189 One parallel between Himalayas and Hindu Kush concerns the number of players, which is not fixed, and any player can play as long as he wants. The criteria for who becomes winner and who loser are somewhat unclear and differ from place to place. In some cases in the Himalayas, there exists something like a goal or a line to be crossed, whereas e.g. in case of Bangan that team becomes winner which manages to keep the ball longer in the opponent’s half of the playground. Whereas in Kalasha land the religious basis of the game has apparently evaporated, in the Himalayas incentives for maintaining the different game traditions are abating. In the Himalayas, nowadays the type of ball game is usually a form of football. However, in some villages in the upper Ṭons Valley one still distinguishes between football game ‘genda’190 and hockey ‘hindoda’ (p. 202). The ball game mostly takes place on makar saṁkrānti, that is when the sun is in Capricorn zodiac (around mid-January). It marks the end of the month with the winter solstice and the start of longer days. This is one of the few ancient Indian festivals following a solar cycle. In Bangan, the ball game was or is a religious obligation, called khirɔ ‘duty towards a god’. Its non-observance would cause the threat of dōś or ‘divine punishment’ (p. 208). The Pɔṇḍuaṇ epic describes the same ball game played between Pāṇḍavas and Kauravas. The Banganis believe that they played this game on makar saṁkrānti, therefore this Mahābhārata game is their model. Pāṇḍavas and Kauravas played it in the middle of Kurukṣetra below a ‘world tree’ (Tree of Life) (see Zoller 2014 and 2017b: 65ff.) There is a supernatural relationship between the ball – which is somehow sacred – and the ‘world tree’. This ball game is known from regional Mahābhārata traditions also in Rajasthan and Gujarat (see Jain 1980), but there are no clear parallels in the Sanskrit versions. Jyotindra Jain describes the depiction on a painted scroll with Bhīmsen shaking the ‘world tree’ thus (1980: 11):191

189 The following page numberings refer to this 1993b article. 190 OIA genduka ʻball for play’ (Turner 4248). 191 A version of this visual depiction can be seen in Zoller 2017b: 66. 242 Claus Peter Zoller

The fourteenth panel depicts the scene of the game amli-pipli 192 played between Pandavas and Kauravas. Arjuna was daily cheated during the game and punished by the Kauravas. One day Bhima decided on revenge. Being gigantic in stature, he held the entire tree in his embrace and shook it so violently that many of the Kauravas fell on the ground and were injured. Half of Bhima’s body was made from vajra, and it is always shown painted with a silver pigment. According to the Bangani version (Zoller 2014: 269ff.), Bhīmsen came to shake off the Kauravas from the ‘world tree’ due to the following reason: The rule of the game is such that one party shoots off the ball – called pāṭ, pāṛ193 – as far as possible and the other party has then to locate the ball and bring it back. Since the Kauravas play also here tricks with Arjuna, he cannot find the ball and becomes completely exhausted. So he is replaced by Bhīmsen who shoots the ball up to the sky from where it falls on the top of the amɛ(-)rɔ būṭ. The Kauravas can locate the ball only after Bhīmsen’s hint. When they try to reach the top of the tree, he shakes the tree and they fall down “like apricots in (the month of) Āṣāḍha” (p. 274). Further down it will become clear that the ball game is played in order to win some ‘essence’ contained in it. Bhīmsen’s shooting the ball to the sky has probably charged it with some ‘essence’. The matter gets clearer by looking into a version of this Mahābhārata scene from Rajasthan (Krishnakumar Sharma, n.d.: 162). Here follows my English summary of the original in Hindi: Mother Kuntī planted a tree, which became huge within no time. When the Kauravas saw it they wanted to play under it. Also the Pāṇḍava Nakula arrived there with a bundle of ‘eternal food’ (nitya bhojan). He hung the bundle into that tree and started to play with the Kauravas, but never got a chance for starting the game. He becomes very weak and Bhīmsen takes over. When the Kauravas are in the

192 This term probably reflects the two designations of the ‘world tree’: pipli is < OIA píppala ‘Ficus religiosa’ whereas amli corresponds with Baṅgāṇī amɛ(-)rɔ būṭ which for some Banganis means ‘Mango tree’. However, its original meaning is most likely ‘immortal (amara) tree’. When the Bangani musicians replace (-)rɔ with Hindi-like kɔ, association with ‘immortality’ gets lost. 193 On the one hand it is said that this ball was made by Bhīmsen from a crooked fir tree (Zoller 2014: 271), on the other hand pāṭ means also ‘millstone’ (< OIA paṭṭa ‘slab, tablet’). A third pāṭ with a semantic range between ‘plank’ and ‘throne’ is discussed below p. 335f. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 243

tree, trying to fetch the ‘eternal food’, Bhīmsen shakes the tree, the Kauravas fall down and are dead. It is clear by now, that this is a very serious game, actually a life and death contest. Instead of winning a ball with an ‘essence’ in a game played under the ‘eternal tree’, the tree itself can become object of dispute. This is said in a song, which is known to me in two versions. A simpler version is found in Shivanand Nautiyal (1981: 138f.) and a longer version – telling the story from Kunti and her two sisters’ birth until the ‘founding’ of Hāstinapura – was taped by me and my Bangani language consultants in 1987 in Bangan in the Brahmin village Dagoli. The end of the longer version was published in Zoller (1990b: 155f.) (with English translation) and the whole song (in German translation) is found in Zoller (2014: 47-49). The first line of the Nautiyal version in Garhwali means ‘the tree became big and started to touch heaven’,194 which makes it clear that a ‘world tree’ is meant, but here the English translation (with small deviations from the older translation): Hey, in Hāstinapura live two lords hey, the Kauravas (and) the Pāṇḍavas, the triumphant brothers hey, the leopard195 unsheathed the ‘immortal tree’ (āmɔri buṭi) hey, (under) a good omen it is pulled up, (it is like) strained milk hey, the tree became big196 hey, for this tree the fight was fought hey, the Pāṇḍavas say, “it belongs to us” hey, the Kauravas say, “it belongs to us” hey, the Pāṇḍavas played the indu-like dice197

194 ḍālī baṛī svarīg nainī. 195 The figure of the leopard sī ̄̃ (< OIA siṁhá ʻlion’) is somehow enigmatic. A leopard appears also in a popular Bangani lullaby called baḷɔ sunaia ‘the golden child(?)’ (published in Zoller 1993b). This child throws a copper ball in the same way as Bhīmsen has done. But the copper ball lands in the belly of a leopard. The child belongs to the clan of the Induāṇ and there seems to be a close relationship between this clan and leopards. With regard to Pāṇḍavas and Kauravas, it seems that the leopard is associated with the Pāṇḍavas whereas the Kauravas are thought to be associated with cats and dogs in the Bangan area. 196 It was explained to me that Pāṇḍavas and Kauravas grew up contemporaneously with the growing tree. 197 This line is ambiguous: e khelɛ pā̄̃ḍuvɛ induvāṇi pāśɛ could also mean ‘the Pāṇḍavas revealed (themselves in their) indu-like radiance’. In addition, induvāṇi is connected with Induāṇ ‘a mythical race’ from which some Banganis believe to have descended. 244 Claus Peter Zoller

hey, the Pāṇḍavas won the place of Hāstinapura hey, deceitful (God) Nārāyaṇ threw an inauspicious198 cast of dice hey, the Kauravas played kauravic dice hey, the Kauravas won the place of Hāstinapura. Back to the concrete ball game: In his description of the ball game in Ḍāḍāmaṇḍī in Uttarakhand, Nautiyal notes (1981: 305-307) that before the beginning of the game the ball receives pūjā together with Devī and Bhairava. Those villagers who win the game199 take the ball together with their banner (of Devī and Bhairava) and return home, the whole way dancing. After arrival in their village, ball and deity receive again pūjā and the whole night is spent with merry-making. Early next morning again both receive pūjā. Then the ball is buried in front of the temple. This resembles the past custom of the Bangani warriors to place the heads of vanquished enemies into the ‘mouth’ of their ʣāgas200 and consequently bury them at a secret place. It also resembles the past custom, once common in other parts of Garhwal, to bury the heads of slain enemies before the doorways of the houses and courtyards of fortresses.201 In addition, it resembles the fact that in former Kafiristan certain temples were equipped with depots for trophies, e.g. in Nisheigram at the Bṛog-ama ‘temple and depot for trophies’ (Klimburg 1999 I. 104f.).

Agonistic stone pelting festivals in Hindu Kush and Himalayas There appear to exist structural similarities between the above- described ritual ball games and agonistic stone-pelting contests roughly in the same areas. I have discussed a still maintained tradition of a stone-pelting contest in Uttarakhand (2017b: 79ff.) and pointed out that it is perceived as a contest between Devas and the Dānavas (i.e. Asuras) (p. 80). Above examples of ritual ball games are frequently described as emulating the competition between Pāṇḍavas and Kauravas, i.e. between gods and demons. Traditions of ritual stone-pelting contests are also reported from Himachal Pradesh (in

198 Baṅgāṇī kɔl may be same as OIA kali ‘of the die or side of a die, which is marked with one point (personified as a deity or evil genius)’. The deceitful Nārāyaṇ resembles Kr̥ ṣṇa in the Mahābhārata in being a god with strong trickster characteristics. 199 The winning players were formerly highly respected. 200 See Bhatt, Wessler, Zoller (2014: 96). 201 Usually a fortress in the hills had to house a temple of the kuladevī. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 245

Village Dhami near Shimla and called in Hindi pattharoṁ kā melā ‘fair of stones’ and supposedly performed for the appeasement of Goddess Kālī)202 and from the Kathmandu Valley. In Kathmandu City, which is traditionally divided moiety-like in an upper and a lower town, ritual stone-pelting contests were practiced in the bed of the Viṣṇumatī River until they were finally banned in 1849 by Jang Bahadur Rana (van den Hoek [2014: 12f.] quoting from a travel report from Francis B. Hamilton). The dangerous skirmishes between the two moieties lasted for 15 days. They were not motivated by hatred. Yet, prisoners made during the ritual were sacrificed to deities, “… if one of the parties obtained the victory, every thing favourable, seasonable rains, plentiful crops, and fine weather, is augured for the remainder of the year; the reverse is expected should the opposite party gain an advantage.” If we now turn to ‘Smaller Peristan’, we find comparable customs, although evidence in scholarly publications is scarce. However, I certainly do not overgeneralize when I say that the religion(s) of the (former) Kafirs revolve around a permanent competition between gods and demonic beings, the latter variously translated as giants, demons, spirits (Jettmar 1975). In other words, we find here very similar concepts as those concerning Devas vs. Asuras, Pāṇḍavas vs. Kauravas, etc. One way of staging this rivalry has the form of a competition of throwing the iron “shíl” ball during the so- called Taska festival formerly celebrated in February in North Kafiristan. Here a short summary of Robertson’s description of the festival he witnessed in February 1891 (1896: 584f.):203 The festival begins by encouraging little boys to abuse with obscene swearwords men of the opposite upper village or, conversely, of the opposite eastern village. Usually, on the next day a ritual snowball fight took place.204 Two days later, the annual competition started by throwing the iron ball called “shíl”. The ball has the size of a tennis ball but is of an irregular shape. This ball is one of two, said to have been made by God Imra (Yamarāja) when he created the world. The

202 One finds many references in the internet. However, I am not aware of academic publications. 203 Also discussed in Snoy (1962: 106f.) and Jettmar (1975: 145). 204 However, in 1891 this was cancelled because of a smallpox epidemy, which shortly before had claimed numerous victims especially among children. On ritual snowball fights in Himachal Pradesh see Zoller (2017b: 106). 246 Claus Peter Zoller

other ball is said to be “buried under a stone in the middle of a spring of water near the top of the village hill” (1896: 585). The winner of the competition keeps the ball hidden in a wheatfield until next year. During the actual competition, the competitors try to throw the ball with all force, and they are whooped by the audience with “‘Onsht, onsht!’ (up with it, up with it)” shouts.205 In February 1891, one of the champions was a famous warrior who, however, had to share the victory with a much less popular but better competitor.

There are several strange things here, on which I try to throw some light. Robertson, Peter Snoy and Jettmar translate “shíl” as ‘iron ball’. In Buddruss and Degener’s dictionary of Prasun (2016) one finds šīl ain'īg ‘to throw an iron ball (a game)’ but šil piǰir or šül piǰir ‘iron ball?’ The question mark is justified because there is also Prasun žim piǰir ‘iron club, iron ball; anvil’ with piǰir basically meaning ‘ball’ (Kugel) and žim ‘iron’. The latter word is reflex of OIA cīmara ʻcopper’ (Turner 14496), which itself is probably a borrowing from Turkish. Thus, šil cannot mean ‘iron’ but is most certainly a reflex of OIA śilā́ ‘rock, crag’ and lexically ‘lower millstone’. Snoy points out that in a Kafir myth the god Mōn(e)206 competes with giantesses in “stone shot-put” (“Steinstoßen” not Kugelstoßen).207 Since at least in Himalayan folklore giantesses are not only associated with the underworld but also with mills, with grinding of corn and with millstones,208 it is likely that, at least in the mythical universe, the long throw competers competed with millstones or at least with boulders or rock fragments. The name of the Taska festival is likely connected with the Prasun verbal root √-ski ‘throw’ with one of the prefixed forms having the shape tiski- ‘throw into’ as in īr tisk'ī tiẓāw- ‘to stone to death’ and with the morphologically very similar root √-sko ‘fight’ which takes only t- prefixes as in tisko-, tüsko- ‘fight, quarrel’, tüska- and tüskāw- both ‘let fight’. Buddruss and Degener suggest

205 Every young man can throw as many times as he wants. 206 < OIA Mahā(n)deva, see above footnote 50. 207 Note Prasun ič'i ‘games with archery or “stone shot-put”’ and kǝ̄̃ ičinig, zug ičinig ‘fighting game in honor of a god’, and išč- ‘to shoot, “stone shot-put”, arrow shooting’ and išč'ə, īšč'ō ‘a match (arrow shooting, “stone shot-put”)’. The here- quoted forms appear to be related with the Prasun verbal roots √‑č2 ‘let go’ and √‑šč3 ‘throw, shoot’. 208 According to the Pɔṇḍuaṇ, Bhīmsen has a Yoginī-type of aunt who wears a mortar as hat and millstones as earrings (Zoller 2014: 373). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 247 comparison of the latter root with the Prasun ‘allo-roots’ √-šč7, √-š as reflected in the stems üš-, ušč¨- ‘to revile, quarrel’, but I am not sure whether √-ski and √-sko are ultimately different roots or not. In any case, both cover semantically the various parts of the Taska festival, the reviling, the throwing and the fighting for victory. Snoy claims (1962: 120f.) that the throwing of the ball competition does not have a dualistic character and he might have thought of some comparsison with sport events. However, such a comparison would be out of the way. What we actually see here and above are competitions between moieties in which sometimes select representatives fight in the name of their village or their gang. Revealingly, these are not price competitions in which the winner gets a price. It seems to be rather the reverse because the winner is obliged to feast the whole village (Robertson 1896: 587). However, maybe he has to do this because with his successful “up with it, up with it” throw he has won something which is ample compensation for the expenditure of this potlatch-like challenge. An “up with it” is not the same as a long throw and it rather reminds one of the ball game played by Pāṇḍavas and Kauravas in various ‘folk’ Mahābhāratas or of the throwing of the copper ball by baḷɔ sunaia mentioned in above footnote 195. It is as if by throwing or shooting a suitable ball (or container) up to the sky the ball/container comes back filled with some ‘life essence’ which can be won or which can become object of a price fight. The above- mentioned rite of burying the iron ball209 for one year in a wheatfield is similar to the Himalayan rite mentioned in the previous section of burying the captured ball in front of the temple. The pattern described here resembles all those forms of strife for the ‘life essence’ either through climbing the axis mundi, through a rope-sliding ride, 210 through ball games in the shade of the world tree or through other

209 It seems that such a ‘divine ball/container’ could be made of different materials: stone, wood, copper, iron and perhaps more. In case of Kafiristan, one may speculate that an original stone ball was at some time replaced by an iron ball for (yet) unclear reasons. It is also not clear why it was said in Kafiristan that God Imra had created two balls at the beginning of time, one so-to-say visible and the other invisible. This is even more strange when one takes note of the fact that on the compound of the main temple of God Mahāsu in village Hanol (District Dehradun)) there have always been lying two very heavy metal balls, said to be of lead, from time out of mind. The two metal balls can be seen on some of the photos available in the internet. 210 See above p. 225f. 248 Claus Peter Zoller more or less similar procedures. The stone-pelting fairs are a variant form of these patterns.

Summing up Section I

Augusto Cacopardo has embedded his ethnographically rich study in a wide geographical and historical frame, which has shown the complex and rich inter-connectedness of this cultural retreat area. However, the study makes also clear how threatened and frail the core area of ‘Smaller Peristan’ has meanwhile become. One has probably to accept that – not very different from the situation Robertson faced in Kafiristan around 1895 – even without military intervention, the days of traditional Kalasha culture are numbered. Kalasha heterotopia in the middle of a huge Islamic world would appear to resemble Kalasha vagueness with regard to matters concerning afterlife matters: the deceased go on living in an ‘otherwhere’, that is, not in an elsewhere or in a nowhere (Sloterdijk 2009) – in complete dissimilarity with the ‘optimistic’ and high-contrast otherworldly images offered by Islam and Christianity. The still existing this world-oriented cultural richness of Kalasha culture, as unfurled in Cacopardo’s book, has prompted me to use his book not only for a standard review but as an opportunity for comparison with cultures of the Western and Central Himalayas and beyond, which have interested me over decades. I hope, my review article does show that there is indeed a ‘Greater Peristan’ outstretched from Hindu Kush through the high mountains until the Western and Central Himalayas and even further east. I think that the existence of a ‘Greater Peristan’ – as distinguishing itself in a number of features from closely related mainstream Vedic and Hindu traditions, is best explained in terms of the theory of Outer and Inner Languages, which not only maintains linguistically and culturally distinct earlier and later immigrations of speakers of varieties of Old Indo-Aryan into South Asia. The theory also maintains that the earlier immigrants experienced a stronger linguistic and cultural impact due to more intensive contacts with native communities than the latecomers. From now on there will be only occasional recourse to Cacopardo’s book. However, through the following sections II to IV we will continue presenting and analyzing cultural, religious and linguistic data, which “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 249 bear testimony of these early contacts. The study will end with presenting examples of lore know from northwestern South Asia but rooted in Southeast Asia.

Section II

Caturmāsa “4 months celebration of death”211 in Kathmandu

This section looks at similarities and differences between the Kalasha caturmāsa (čawmós), and the caturmāsa of the Kathmandu Valley (caumās[a]). The common characterization of the Kalasha čawmós as ‘Winter solstice festival held in December’ for two to three weeks (see e.g. Trail and Cooper) and the perhaps hardly less common circumscription as ‘four-day winter festival’ (apparently corresponding with Khowar “chitrimas”) does not only prove oblivion of the old meaning in Sanskrit, it has also invited wrong etymological speculations.212 However, since Cacopardo has shown in his book that this festival is just one element of a festive period with various celebrations extending over several months until February, and since the Kathmandu Valley caumās – which extends “from the middle of the rainy season till the end of the year” (van den Hoek 2014: 135)213 – also consists of a chain of different celebrations, we may have here an old underlying similarity.214 Viṣṇu’s extended sleeping time, the appearance of the underworld King Bali, and van den Hoek’s portrayal of the caumās as “celebrations of Death” leaves little doubt that this must have always been a festive period associated with the

211 This heading and the following discussion refer to the publication of A. W. van den Hoek (2014). However, the concrete reasons and arguments why he thinks that Newar society in the Kathmandu Valley is centered upon death and sacrifice are found in his article from 1992, where he also discusses the intricacies contained in the concept of the antyeṣṭi, cremation as man’s last sacrifice. 212 For instance, Morgenstierne suggested ‘four-(days’)-meat’ (1932: 37). 213 Celebrated either in April or in December, but here the December New Year is meant. 214 According to orthodox Hindu tradition, beginning and end of the Kathmandu Valley caturmāsa are marked by Hariśayanī ekādaśī (approximately June/July) and Haribodhinī ekādaśī (approximately October/November) – the period of Lord Viṣṇu’s sleep – thus by a period which might be longer than four months and end before the New Year day in December. Van den Hoek lists nine separate (and structurally different) celebrations between the two poles (2014: 141). 250 Claus Peter Zoller otherworld, with ancestors and with demons.215 It also seems to be associated not just with death but also with a celebration of lifecycles of being born and going to die (discussed below pp. 254ff.) – not as humans but as gods and goddesses. The survival of this ‘sinister’ festive period quite at the fringes of the Hindu worlds together with just scanty information about this festival period in ancient India prompt the conclusion that it probably was always a non-dominant tradition cherished in peripheral areas. This hypothesis is supported by evidence presented below. Note that “end of the year” is followed by ‘New Year’, which, according to van den Hoek is called svanti in Newārī (2014: 18). However, according to Manandhar its meaning is ‘the festival of lights, known in Nepali as Tihār [Sanskrit *tithivāra], or Tiwār (Sanskrit Dīpāvalī)’.216 Van den Hoek continues (ibid.) about svanti as the new year of the Nepal Era that this is “… the first occasion on which the newly harvested rice may be consumed.217 Likewise, the beginning of the ritual chain is not the falling asleep of Viṣṇu, but the first major festival after it, Gathāṃmugaḥ. On this occasion the rice transplantation should (ideally) be completed … In the more common vision of this festival period the caumāsa, as defined by Viṣṇu’s sleep, is shortened by almost one month.218 Because the start and end of the latter are not greatly celebrated occasions, the ritual period, which has been labelled ‘Celebration of Death’ here shall be considered in its narrower sense, as stretching from Gathāṃmugaḥ to Svanti (Tihār).” This description may suggest that caumās of the Kathmandu Valley had originally not so much to do with Viṣṇu’s dormant phase (for

215 Note, however, van den Hoek’s clarification (2014: 17f.): “To be sure, ‘Celebration of Death’ is not a participant’s expression, but the span of time, which it covers is a recognizable unit. As such it is represented in a dual fashion. In the more Sanskritized view, it covers the four months’ period in which Lord Viṣṇu takes his sleep, Hariśayana. This period is known as Caumāsa, the four months (Skt. Caturmāsa). It starts from Harisayanī Ekādaśī … The sleep of Viṣṇu ends with Haribodhini Ekādaśī, ten days after the turn of the ritual year, which is called Tihār in Nepali, Divālī in other parts of South Asia.” 216 Manandhar’s suggestion for the etymology of Tiwār is obviously not correct. However, the alternation h ~ w is occasionally also found in Kalasha (see above footnote 57) and may therefore be an Outer Languages feature. 217 On the common correlation between either harvesting of ripe crops or sowing of new crops and New Year celebrations, see Irwin (1982: 341). 218 This seems to be roughly the same timespan as the winter festive period of the Kalasha, even if transposed by several months. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 251 instance, since it is only imperfectly synchronized with Hariśayanī ekādaśī and Haribodhinī ekādaśī), even though it is clear that demons take advantage of Viṣṇu’s sleep because they “have apparently dethroned the gods [and] dance in the streets … and threaten the universe” (Toffin 1992: 81). Since there are hints pointing to ritualized rice-planting cycles, cf. svanti with the following words from Austro-Asiatic languages: Proto-West-Bahnaric *sɔːt ‘to harvest’, Proto-North-Banaric *sɔːt ‘to harvest rice’ and Halang sɔat ‘to harvest rice’ and Nyaheun suat ‘harvest the rice by hand’ and Jeh soːt ‘to reap’ and Su' sɔːt cɛh ‘harvest rice’,219 Proto-Katuic *sɔɔt ‘strip rice from stalk’ and Katu sɔɔt ‘harvest rice by hand’ and its An Diem dialect sɑːt ‘harvest (rice)’ and Kantu and Ngeq sɑɑt ‘harvest rice (by stripping off grains)’ (Ngeq also sɔɔt) and Bru sɔɔt ‘harvest rice (by stripping off grains)’, Khasi suːt ‘to take off, to pull out (as grain from a bunch)’, Proto-Khmuic *sɔːt ‘to harvest’, etc. (probably all < 1058 C *cruət ‘reap’ (Shorto) as still preserved e.g. in Tampuan crout ‘reap, harvest’ and Khmer croot ‘to harvest, reap, cut [with a scythe]; to mow, trim’), etc. Here belongs perhaps also Munda Juray sosod ‘harvest (tagword)’. This example for Austro-Asiatic influence is not an isolated case, as a number of additional examples below will show. Moreover, in my forthcoming publication I show with considerable supporting evidence that rice cultivation-related vocabulary of Austro-Asiatic origin is found in many places over North India. This may strengthen the hypothesis of the so-called farming/language dispersal hypothesis, which, in the case of North India would entail that the agricultural technique of rice cultivation was introduced in North India by speakers of Austro-Asiatic languages immigrating from Southeast Asia. However, this process must have been of a remarkably high historical complexity, as proposed e.g. by Charles Higham (2002).

Moieties versus castes Kathmandu City220 is divided into ritually opposed halves, roughly coinciding with North (upper, Thane) and South (lower, Kvane) Kathmandu (see pp. 1, 7). This type of division includes also “a number of other Newar towns as well” (p. 7). The division is not

219 Second word means ‘(unhusked) rice’. 220 The following quotes are all from van den Hoek 2014 until stated otherwise. 252 Claus Peter Zoller based on Vāstu śāstra or tāntric manuals, as distinct from Maṇḍala geography. Thane and Kvane each had its distinctive fountain (hiti) called Thahiti and Kohiti (ibid.) and both North and South Kathmandu still have a (politically powerless, but ritually important) Thakū juju ‘king’. Whereas Thakū possibly contains Newārī tha ‘upward’ (see Thane), Newārī juju ‘king, head of state’ appears to be of Autro- Asiatic origin. Cf. Mon-Khmer Aslian Semai ɟaɟa ‘a term of address to woman over 45 years of age’ 221 and Jahai ɟaɟɨʔ ~ ɟaɟaʔ ‘old woman’ 222 and Temiar ɟaɟaːʔ ‘old woman’. 223 If this etymological suggestion holds, it would perhaps reveal a change from some variety of matriarchy to patriarchy in the pre-history of Nepal. This hypothesis is supported by the fact that the visible (apparent) Maṇḍala pattern of the aṣṭamātr̥ kā ‘the eight mothers’, which form with their sanctuaries a circle around the city, 224 is transcended by the two sisterly but antagonistic goddesses Indrāyaṇī and Bhadrakālī who are said to incorporate all the other ‘mothers’, and “[t]he Thakū juju of the North is intimately connected with the pīṭha and the yātrā of Indrāyaṇī … Indrāyaṇī has a perfect antipode in her sister Bhadrakālī, whose pīṭha is at the south-eastern point of the compass and whose yātrā reversely moves into the northern part of town” (2014: 9f.). Revealingly, only Indrāyaṇī and Bhadrakālī seem to also have Newar names. Bhadrakālī is also called Luti Ajimā ‘Grandmother of the Golden Liquid’ and Indrāyaṇī is also called Lumari Ajima ‘Grandmother of the Golden Bread’.225 Indeed, it appears that there is an ancient tradition in ‘Greater Peristan’ for calling the Lord and Lady of the World ‘grandfather’ and ‘grandmother’ who are either a couple or siblings. From among Kathmandu’s aṣṭabhairava ‘the eight Bhairavas’, the most important is Pacalī Bhairava who belongs to South (lower, Kvane) Kathmandu and, remarkably, he and Bhadrakālī

221 Spoken in western Malaysia. 222 Spoken in Malaysia. 223 Also spoken in western Malaysia. 224 For a diagram see van den Hoek (2014) p. 5 and for a map p. 8. 225 Also this word appears to be borrowing from Austro-Asiatic, cf. e.g. Proto-Tani jo ([ʤo]) ‘grandmother’, Mundari aɟi ‘grandmother’, Proto-Mon-Khmer *ɟooʔ ‘grandmother’ with a number of modern reflexes. Similar forms in Tibeto-Burman, e.g. Apatani aja, Bengni a-juː ’grandmother’, etc. are geographically very limited and adjacent to Austro-Asiatic languages and therefore possibly also borrowings. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 253 are called Āju226 and Ajimā ‘grandfather’ and ‘grandmother’ (2014: 15), and “(Pacalī) Āju and (Lumari) Ajimā227 are the two main pīṭhas [sanctuaries] of Kathmandu Kvane, the lower (southern) part of the city, and it is sometimes told that the two gods are husband and wife” (2014: 93). We have here probably the same or a similar tradition as that of the ‘old God’ (Būṛādevā) in Garhwal and of the ‘old God’ with his sister and his nephew in Bangan (see above p. 239). Here arises also the question whether these ideas and concepts are somehow the historical background for the concept of God Brahmā as pitāmaha- ‘paternal grandfather’, of the ‘old world pillar’ and perhaps of the ancient Indian theatre version of the world pillar jarjara, if the suggested connection with OIA JAR ‘old’ is not wrong (discussed below pp. 277ff.). Here comparable appears also Kalasha ǰéṣṭak ‘female spirit being of the home and clan’ if connected with OIA jyéṣṭhā ‘eldest’, which seems not unlikely because of the Nuristani Prasun word for ‘old woman; grandmother’ žišt (see above footnote 111). Finally, cf. also the West Pahāṛī designation of the shaman/medium as māli with basic meaning ‘little father’ (above footnote 169). Due to a quarrel in connection with a date-related mistake by the elder Bhadrakālī in the context of an invitation to a sacrificial party, the younger sister Indrāyaṇī got so angry that a sarpahoma had to be installed, which is performed until today in the night preceding the beginning of Indrāyaṇī’s yātrā (2014: 10f.). Even though the two are sisters, they are also antagonists and therefore the components for the construction of social moieties. Such moiety organizations are also found in the Uttarakhand Himalaya and in Kalasha land (see above p. 206), and they provide a rich tradition in myths of competition between Devas and Asura. It seems as if the moiety system, based on contention and rivalry, stands in opposition with the caste system, based on purity opposition. It is hardly possible to say whether these moiety systems – found at the northern and northwestern fringes of the Hindu world – are direct survivals of pre-classical competitive and dangerous ritual cycles conducted by ‘warrior-priests’, which later on transformed into the non-competitive Vedic Śrauta rituals (see

226 Newārī has also the hybrid form Ajudyaḥ (with deva) and the term Bhailaḥ (Toffin 1992: 74). 227 Note also that Āju and Ajimā are regularly also translated as ‘ancestor’ and ‘ancestress’. 254 Claus Peter Zoller

Heesterman 1981b: 258 and Zoller 2017b: 26) or whether they are of a different origin. In any case, we should take note of van den Hoek’s appropriate observation (1992: 534) that “[n]ot all of Indian society was, or could possibly, be ‘śrautified’, and the pre-existing patterns of exchange continued to exist alongside the development of ritualism and renunciation.” The competitive or even antagonistic relationship between Indrāyaṇī and Bhadrakālī is perhaps distantly connected with the myth of Kadrū and Vinatā, the basic pattern of which is found in various other text traditions (Zoller 2017b: 90ff.).

Gods dying and being born A globally widespread concept concerning the difference between men and gods is that the former are mortal and the latter are immortal, even though in India the Devas first had to win the Amr̥ ta ‘drink of immortality’ in order to become ageless as e.g. related in the myth of the kṣīrasāgaramanthana. However, the same distinction between mortals and immortals exists also within the world of gods and goddesses, between those who are anādi, ‘beginningless, unborn,’ or svayambhū ‘self-existing’, like the Lord of the Universe, or ādi ‘a firstling’ like the Goddess (see Zoller 1999: 208) or the ādi puruṣa ‘first man’. “[I]t is the fate of the Goddess to be born, to birth and to die” (Zoller 2017b: 126). The difference between ādi and anādi is probably not gendered. In Himachal Pradesh there are male Nāga deities who need to be rejuvenated in regular intervals when they have expended all their spiritual powers (see Zoller 2017b: 106f.), and in western Uttarakhand and eastern Himachal Pradesh there are the numinous female village beings called ‘place’ who also grow old and need to be rejuvenated through sacrifices (Zoller 2017b: 109). A still more dramatic case of divine frailty is reported from the Kathmandu Valley where gods and goddesses die in regular intervals. According to van den Hoek (2014. 83), “… the death of a god is contrary to the essence of a divine being …” Death is naturally related with birth and/or incarnation. Among the three possession-related religious phenomena found in South Asia – shamanism, mediumship, ‘spiritual pastoralism’228 – it is mediumship with living gods, i.e. a most intimate relationship between humans and deities. There seems

228 On this less known religious phenomenon – religious specialists ‘herding’ deities – see e.g. Zoller (2017: 109ff.). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 255 to exist a rough correspondence between the nature or quality of this relationship and the duration of its acute phase. The most common seem to last more or less short times in minutes and perhaps in very few hours. The typical quality of this relationship is a relatively short but complete replacement of the consciousness of self of the human by the consciousness of self of a divine being (resulting in amnesia of the human consciousness). There is plenty of evidence in relevant literature, which must not be quoted here explicitly, that typically the person ‘possessed’ has no memory of the phase of possession. It is as if the deity enters the medium/vehicle/channel and takes full control of the person. In case of long impersonation periods extending over weeks, months or even years, there seems to exist a dynamic balance between the consciousness of self of a divinized human being and the consciousness of self of a ‘humanized’ (‘euhemerized’, ‘materialized’) divine being: two self-conscious entities in one body. Van den Hoek makes it clear (2014: 90) that the divine power is built up both in the dancers and in the masks before “… they can be joined to constitute the single body of the divine dancer or the dancing divinity. Such a build-up is confirmed by the last rites in which these powers have to be disjoined again.” It depends on the circumstances (e.g. rituals, festivals, etc.) which of the two entities comes to the fore. The reality of the two spiritual entities in one physical body is perfectly expressed by wearing masks or a makeup and ceremonial attires, but reaching this symbiosis through a mutual ontological approach can be a complex and elaborate effort. I illustrate this now with various examples from different parts of the Himalayas (belonging to ‘Greater Peristan’). In the Kathmandu Valley, this mutual approach consists in a spiritual empowerment of the members of dance ensembles who are from the Gathu gardener caste and who perform divine dance yātrās during caumās.229 They are typically conducted in a 12-year cycle, but some groups perform annually. The empowerment of the dancers is

229 Such groups are found in four cities in the Valley. Interestingly, van den Hoek points out that all divine figures of the dances belong to the families of the four principal musicians (who play horned drum and horned cymbals, smaller cymbals and a special kind of cymbals) (2014: 84). It looks more than a coincidence that in Uttarakhand there are traditions connected with professional musicians in which it is said that God Brahmā and his consort Gautamī Devī had four sons who were musicians (e.g. referred in Zoller 2017b: 78). 256 Claus Peter Zoller accompanied by a “… ‘raising of divinities’ … from their permanent seat (pīṭha) …” (van den Hoek 2014: 81). After one month, the dancers receive their bracelets ghaṃgalā230 “worn below the knees, which are distinct for each of the divinities” (ibid.) and “[t]he gaṃgalā [sic] worn by the eleven Gathu dancers in Kathmandu are considered to be distinct from each other, signifying the divinity to whom they belong” (2014: 87). 231 At the eve of Dussehra (Vijayadaśamī), there is a homa fire ritual that effects a jīva nyāsa “the inserting of life into the masks and dancers together” (2014: 82). In other words, at the beginning of the dancing period, the masks are rejuvenated and the dancers are reempowered (2014: 148f.). 232 Whereas the homa is a ritual of empowerment and liaison, the ‘cosy togetherness’ it has created must end after a number of weeks “… by a cremation in which the masks are burned in a way similar to a dead person” (ibid.). “The dancers are relieved from divine possession shortly after the gods in them die, but their sanctity remains until bicāḥ pūjā,233 a last worship in the Bhadrakālī temple” (2014: 85).234 The place where the gods are going to die is called Jamabāhāl

230 The word is certainly related with Hindi ghuṁghrū ‘string of small bells worn round the wrist or ankle’, which itself is of Austro-Asiatic origin (Zoller forthcoming). 231 On the dual nature of Tantric goddesses – at least according to the Br̥ hanīla tantra – both as body and as sound gestalt, see Biernacki (2007: 115f.). 232 The jīva nyāsa is possibly an abstracted and hinduized (‘tantricized’) ritual whose older conception shines through the description given by Linda Iltis about deities in Nepal (in Claus, Diamond and Mills [2003: 261]: “In order to make them [the deities] temporarily more accessible to worshipers once every twelve years, the families of gods and goddesses must be brought to life and ‘pulled’ out of their permanent rock shrine, pīṭha, in a birth ritual [italics Zoller] performed by a Buddhist Tantric priest, Vajrācaryā [sic], who installs them into the human dancers.” Note that the Newārī term for ‘pulling out’ the deities is actually dyo thanegu ‘raising the gods’ (New. thane- a.o. ‘awaken from sleep; prop up, cause to stand’ which action is followed by ‘drawing the gods along’ (dyo sālegu – New. sale- a.o. ‘pull, drag along’) (see van den Hoek 2014: 87). Is here a distant echo of the ancient Vrātya who moves ahead followed by the deities (see Zoller 2017b: 127f.)? 233 Newārī bicāḥ alone refers to various customs followed when there is a case of death (see Manandhar). 234 Even though van den Hoek does not mention it, it seems very likely to me that this final phase of sanctity must be accompanied by (a certain degree of) untouchability due to great purity. As long as the dancers are in this elevated state, they are said to be like gods, and like gods they are exempt from death pollution (2014: 84). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 257

(Sanskrit Yama-vihāra) ‘Cloister of Death’ (2014: 100). 235 The concreteness of the antyeṣṭi for the gods and goddesses comes out in the following remark by van den Hoek (2014: 148, endnote 11): “In Kirtipur Gaṇeśa … kindles the fire before dying himself. As the eldest son of Bhairava it is his duty to light his father’s pyre.” Ending the topic of dying- and being-born-deities, it needs to be pointed out that the final rituals for the deities match only partly with those of humans. A major difference is that for the deities no śrāddha rituals are performed. However, this is plausible because śrāddha makes sense only in a non-cyclical, non-recursive world whereas these deities have revenant lifepatterns. It is also important to note that even though the dancers are during the dancing-yātrā in a state of sacredness, they cannot be worshipped without masks whereas the masks can be worshipped without their bearers (2014: 100). Very strikingly, it is actually the musicians from the gardener caste who can be (and apparently are) worshipped because it is their power (of music) to have the deities embody in the dancers and have them put in motion (ibid.). This ritual and religious function and power of these low-caste musicians is strikingly similar to that of the ‘low-caste’ musicians of Uttarakhand, e.g. like that of the Devāḷs (Zoller 2017b: 132ff.).

Serpent deities and snake sacrifices (sarpahoma, sarpasattra, sarpabali) In the course of the above-mentioned preparatory period during which divine life is infused into dancers and their masks, a small but interesting scene is described by van den Hoek thus (2014: 91): A salient feature is that Bhairava, in addition to his mask, receives (with a namaskāra, hommage) a metal snake, which was attached to the Nāsaḥdyo236 kalaśa … before. Like Bhairava himself the serpent is also called Āju, grandfather or ancestor. The serpent, which – unless killed– is commonly considered immortal, may hold an important clue.237

235 A translation ‘palace of the god of the dead’ is perhaps more accurate. 236 I take up this term again further below p. 259. 237 This can be compared with a religious tradition among Munda communities where during the ‘flower festival’ (discussed below p. 342f.) legs of crabs are offered to the ancestors (who can also be called ‘grandmother’ and ‘grandfather’). Yamada Ryuji 258 Claus Peter Zoller

The reversal of the infusion of divine live is the process of dying of the deity and the deity-impersonating mask, as sketched above. Van den Hoek interprets this process thus (2014: 105): In a distant way it [the process of dying] resembles the serpents who vanquished death through their (self)-sacrifice, while, on further consideration, the serpent Āju worn around Bhairava’s (Āju’s) neck might point to that same feat. Van den Hoek alludes here to his two articles from 1992,238 describing a sarpahoma fire ritual (van den Hoek 1992: 537, see also van den Hoek and Shreshtha 1992) in which oblations are made to Agni. The ritual is performed during the festival of Goddess Indrāyaṇī in front of her temple, which borders on the cremation ground of the area. The goddess is associated with the northern half of Kathmandu, for which reason the yajamāna is the Thakū juju of the North (see van den Hoek 1992: 541 and see above p. 251f.). Among the oblations thrown into the homa fire are also five animals, each species comprising two pairs (one pair is thrown into the fire, another is set free): sparrows, grasshoppers, fishes and serpents.239 Therefore, the homa is also called sarpabali or sarpāhuti (ibid.). The animals thrown into fire “are said to obtain true release, mukti” (ibid.). And “[t]he prominent divinities who are invoked into kalaśas (water jugs) to witness the sarpahoma include the serpents themselves, whose presence as invitees reinforces

explains this tradition with the following belief among Mundas (1970: 129): “… crabs become young by shelling their carapaces yearly and never die …” They obviously behave quite similar as snakes do. Ryuji points out (ibid.) that there are traditions among various Munda groups that maintain close connections between crabs and funeral rituals. 238 One co-authored with Balgopal Shreshtha. 239 Van den Hoek and Shreshtha interpret this assembly as “… representing animals of the air, the water and the land respectively. If the snakes are included here, they represent animals that traverse the three spheres …” (1992a: 71). However, one may also argue that the animals have perhaps a particularly close relationship with the centre of the world because in the formerly most important temple of Nuristan, called Imrō tã ‘Imra’s place (= OIA *Yama-sthāna), there was a representation of an iron ‘underworld pillar’ (Kal. parilōi thũř [Parkes 1991: 85], but Trail and Cooper write more accurately pariḷóy ‘place where fairies and evil spirits live’ and thũ ̣ ‘supporting post, column or pole’, but actually OIA paraloka ‘the other world’ may have been meant), which “was also said to be emblazoned with figures of intertwined snakes (gok), frogs (maḍrak), centipedes (šawilã), and scorpions (hūpala)” (Parkes ibid.). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 259 the idea of self-sacrifice” (ibid.).240 This type of homa is obviously an antyeṣṭi and the snakes are cremated in order to reach a higher level of existence, which must not be such an elusive goal as mukti but also a proper deification may suffice. This interpretation is supported by a story from Himachal Pradesh: In the Kullu Valley in Tūnan District (Phāti) there is Jāru Nāg who is deaf. He became a deity after he and eight other snakes were thrown into a fire through which he became deaf (Rose 1911: 167). The presence of the serpents as witnesses at the sarpabali makes it likely that this is seen as a kind of “religiously motivated ritual suicide” (Michaels 2004: 152) leading to deification.241

240 Note also Peter Claus et al. who observe (2003: 428): “In Hinduism village serpent gods … are worshiped in the form of … water pots …” 241 The profound analytic results for the ‘meaning’ of a sarpahoma arrived at in van den Hoek and Shreshtha can be summarized thus: A sarpabali has the classical form of a pan͂cbali comprising two times four pairs of animals plus one fifth, namely head, heart and lungs of a buffalo, which was sacrificed in the night before the sarpabali during Navarātri in the context of the Mahiṣāsura-mardinī celebrations (1992a: 58ff.). Whereas the actual sarpabali is executed with much secrecy only by the jajmān and his ritual specialist (karmācārya) (p. 59), the sacrifice of this and other buffalos is a very public affair (therefore the expression ‘exchange and non-exchange’ in the title of the paper). Connecting the course of actions during the Kathmandu sarpabali with textual evidence in some Brāhmaṇas and in the Mahābhārata (Janamejaya’s sarpasattra), the two authors state that the sacrifice of the snakes is “… either performed by the snakes themselves, or executed by a separate agency with the snakes as victims. The sarpabali performed at Indrāyaṇï contains aspects of both manifestations. This fusion of viewpoints means that the serpents attend the very sacrifice of which they are the victims” (p. 71). And (p. 72): “In one and the same form the snakes express the ambiguity of sacrifice that exists in the fusion between being slain and reaching immortality.” And (ibid.): “The snakes in the sarpabali provide the link between the idea of selfsacrifice and the idea of a universal sacrificial victim incorporating all spheres of the world. Since ancient times the snake embodies the very image of sacrifice and immortality … The snake’s ambivalent nature of being victim and sacrificer together is matched by man (puruṣa) [in the puruṣamedha], who shares this capacity.” The Kathmandu sarpabali is not a characteristic of ‘Greater Peristan’ since it has clear roots in Classical India (even though there are, as I have shown in 2017b, many links between serpent cults and Austro-Asiatic languages). The underlying logic of this sacrifice is demonstrated by the authors with the following quote from Jan Heesterman given on p. 70f.: “The mystery of the cosmogonie act of sacrifice, then, comes down to the unresolved tension between the monistic view of self-sacrifice, and the dualistic view of sacrifice by a separate agency. The two properties do not exclude each other. They keep shifting, fusing and going apart again in each single context” (Heesterman 1987: 92- 93). 260 Claus Peter Zoller

Turning now to Nāsaḥdyo: he is the Newar god of music, dance and drama and is represented in some rituals in the forms of a holy water jug (kalaśa). To my knowledge, no suggestions regarding the origin of this word have been made. I think a phonetically unproblematic derivation is borrowing from Sanskrit *Nr̥ ṭya-deva ‘god of dance’. 242 Bhairava receiving a serpent from *Nr̥ ṭya-deva seems to suggest that the latter is actually Śiva Naṭarāja ‘the lord of dance’. However, this is too narrow a scope. Śiva Naṭarāja and *Nr̥ ṭya-deva look similar but are not the same. The term nr̥ ṭya is in the Kathmandu Valley also used in connection with the sacred Vajrayāna Caryā Nr̥tya dance tradition. A Buddhist deity associated with this tradition and with serpents is Vajrapāṇi. The theatre scholar and practitioner Syed Jamil Ahmed writes (2003: 167), “Vajrapāṇi … a fierce emanation of Akṣobhya, is also the protector of the nāgas (serpents) …” Depending on specific iconographical representations of this deity, Vajrapāṇi may have a serpent necklace around his neck and he may wear a loin cloth made from the skin of a tiger. Thus, his similarity with God Śiva is conspicuous and this seems to be an explanation why Bhairava receives a metal snake. Both Vajrapāṇi and Bhairava come forth with serpent necklaces called Āju ‘ancestor’. Of the two, at least Bhairava has clear features identifying him with the axis mundi (skambhá), as has been shown by Chalier-Visuvalingam (1989: 158) and as I will show below (pp. 281ff.). There is also an Atharva-vedic tradition saying that the skambhá is purāṇa that is, ‘belonging to the olden time, primaeval, ancient, old’ (see below p. 277f.). All this suggests an intimate relationship between ‘ancestor serpents’ and ‘primaeval world pillars’. Indeed, a direct evidence for this assumption is found in Nuristan. I have mentioned in above footnote 239 the intertwined snakes (Kalasha gok). 243 Parkes adds, “[t]his snake (gok) was said to be entwined around the underworld pillar at Wetdesh, 244 from whose

242 Within a Newārī frame, the phonetic development of this borrowing is straightforward: from nr̥ ṭya > nacca > nāca > nāċa > nāsa with c > s as in many other parallels (also typical for Outer Languages), e.g. in Newārī sapā ‘a cake of cow dung’ borrowed < OIA *carpa ʻflat’ (4696). 243 The Kalasha word derives < OIA gavedhuka ‘a kind of snake’ (Turner 4104). 244 The image of a serpent entwining a central prop looks like a precursor of the Tantric imagery of Iḍā and Piṅgalā which entwine the central ‘vein’ Suṣumnā and which, indeed, alternate from one side to the other (see Zoller 2017b, footnote 203). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 261 mouth great winds blew if insufficient sacrifices of horses and bulls were given at the temple of Mahandeu.”245 Moreover, he adds (p. 87) that, according to his consultant, “… the entwined snake around this pillar at Wetdesh (Wetdēš thũřani gok) was matched by a similar ‘ouroboros’ serpent encircling the edge of the world, ‘holding its tail in its mouth’ (damǟ̃ři pĩřĩ grīau) …”246

Section III

Lake-drainage and earth diver myths

As pointed out at the beginning of this review article, this section ııı and the following section ıv deal with additional religio-cultural characteristics of ‘Greater Peristan’, which are not mentioned or discussed in Cacopardo’s book. Even though there is one ritual period during Kalasha čawmós, which appears connected with serpent deities – a topic also of the subsubsection beginning right below – and which is called “nongrat” (celebrated on the fourth day of čawmós and perhaps meaning ‘night of the divine/demonic serpents’; see above p. 198), its ritual/mythological backgrounds remain just unclear, as confirmed by C on p. 116. Therefore, the subsection ‘lake-drainage and earth diver myths’ opens this section, which shows that there are interesting Nāga-related traditions in Dardistan and former Kafiristan.

Lake-drainage myths Lake-drainage myths are mainly known from the high mountains in South Asia between Hindu Kush and Arunachal Pradesh. This type of myths is also known from north of the high mountain range, namely from Tibet, Khotan and China, but it seems to be missing further south on the subcontinent.247 The anthropologist N. J. Allen probably

245 Apparently, the Kalasha identify Mahandéo ‘spirit being of the Kalasha’ with God Imra (Yamarāja). 246 It is unclear to me whether this image of an ouroboros is result of a recent or even idiosyncratic account of Parkes’ informant – since I am not able to find clear and unambiguous parallels in Hindu traditions – or whether we have here an old motif, which came perhaps into the area from a region outside South Asia. The famous serpents Śeṣa (Ananta) and Vāsuki do fulfill cosmic tasks, but they are not exactly examples of an ouroboros. 247 Much information in this subsection comes from N. J. Allen (1997). 262 Claus Peter Zoller rightly assumes “that stories of lake drainage have been part of the cultural heritage of the area for several millennia” (1997: 443). In other words, it is likely that the remarkably wide spread of this type of myths within a fairly clear-cut geographical space reflects a tradition rooted in prehistory, that is, it must have been part of the lore of peoples inhabiting Hindu Kush, Karakorum and Himalayas, as well as the highlands further north before the arrival of Indo-Aryans. I start with a lesser-known small example from the Prasun Valley in former Kafiristan (not mentioned by Allen), followed by a well-known example from Kashmir. For the former Prasun Kafirs, Lake Dorah (Hauz-i-Dorah248) (north of Dorah Pass and north of the Hindu Kush main chain) was the most important sacred lake. 249 According to Buddruss (1960), this heavenly lake is the abode of the deities, the place of origin of sun and rain and of the Prasun River Pech, which is named Lu Nang ‘Goddess Nāgī’ in its upper reaches (see also Snoy 1962: 79). The snake-goddess-river plays also an important role in a Kafiri myth about God M'āra who has to convince Lunang to come down from Lake Dorah into the Prasun Valley in form of a river in order to drive M'āra’s newly built watermill (Buddruss 1960: 202). This is one of very many examples where the act of lake-drainage marks the beginning of human civilization, respectively “the origin of features of social and cultic life” (Allen 1997: 444). However, Allen points out in addition that in the oldest Chinese tradition the lake-drainage took place “when the world began” (1997: 445). In its archetypical form, the lake-drainage myth describes mostly the origin of civilization, however, sometimes also the origin of the world. A combination of these two aspects is shown in the next example from Kashmir. It concerns the myth about Kashmir Valley as a big lake in prehistoric times. One version is found in the Rājataraṁgiṇī (1.25ff.) and slightly different versions appear in later Indo-Persian quasi- historical tārīkh works. Here follows a summary from the latter sources as discussed in Zutshi (2013):250

248 Called Lake Dufferin during colonial times. Pictures of the lake can be seen by googling “Lake Dufferin”. 249 Located at an altitude of 4.300 meters. 250 Chitralekha Zutshi uses three tārīkhs: the Tarikh-i Haider Malik Chadurah by Haider Malik (1620–21); Khwaja Muhammad Azam Dyadmari’s Waqiat-i Kashmir “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 263

Originally, the Valley of Kashmir consisted of one big lake called Satisar. “The lake Satisar, the tarikh relates, was named after Mahadev’s wife, Sati … In the lake lived a demon called Jaladev,251 who wrecked havoc on the surrounding lands … On witnessing this havoc … sage Kashyap, Brahma’s son, called on Mahadev to destroy him. Mahadev deputed the task to Vishnu … Ultimately, Vishnu went to the vicinity of Baramulla, where he lifted the mountain that was blocking the water from escaping, thus allowing the lake to be drained, Jaladev to be slain and the land of Kashmir – ‘the mountain of Kashyap’ – to emerge. Kashyap then brought Brahmans from Hindustan to populate and settle the land.” I want to add here a detail from the Rājataraṁgiṇī where it is said (1935: 10), that “… Pārvatī … has converted herself into the Vitastā [River], which turns her face towards low-lying lands …”252 According to local mythology, the name of Kashmir derives from OIA kaśyapa-meru ‘Prajāpati Kaśyapa’s Mount Meru’ (see Doniger 2009: 503, fn.). Kaśyapa is son or grandson of Brahmā, but the same word also means ‘tortoise’, which make much sense in connection with the mythical origin of Kashmir. In the myth of the ‘churning of the milk ocean’, Viṣṇu as Kūrma-avatāra supports Mount Mandara so that it does not sink in the ocean. There are also Hindu traditions related to Kūrma as ‘the earth considered as a tortoise swimming on the waters’ (Monier-Williams) or the Bangani myth about the kneeling giant Kurum on whose back stands the world tree (Zoller 2017b: 134), etc. That the above-quoted myth about the origin of Kashmir is indeed originally a cosmic creation myth is also supported by the tradition that Viṣṇu in his Varāha ‘boar’ incarnation caused the drainage at a place now called Baramulla. Baramulla indeed derives < OIA varāhamūla ʻname of a place in Kashmir’ (Turner 11326). The term corresponds clearly with the sacred city Varāhatīrtha, mentioned in the Mahābhārata (III 83, 18), and located in the Doāb between Yamunā and Gaṅgā. Since this was (also) the place, where Viṣṇu as Kūrma-avatāra had raised the first earth from

(Events of Kashmir, 1746); and the Tarikh-i Hassan by Pir Ghulam Hassan Shah Khuihami (1880s). 251 In the Rājataraṁgiṇī he is called Jalodbhava. In the context of a tārīkh work, Jaladev means certainly ‘water monster’, ‘water giant’, etc. 252 Pārvatī in the form of Vitastā River came to the valley after the drainage of Satisar (see also Mahesh Sharma [2008] on descriptions of the Vitastā in the Nīlamata- purāṇa). 264 Claus Peter Zoller the cosmic waters, Varāhatīrtha was believed to be the navel of the earth (see Kuiper [1970: 127f.]). In varāhamūla the meaning of the second component -mūla is apparently unclear. However, in Zoller (2014: 181) I have argued that OIA *mūlanārāyaṇa ‘name of a local deity (?)’ (Turner 10252) can in fact be translated as ‘spring of water serpent deity’.253 The idea of a very high located sacred lake is also known in Bangan, where I was told that Lake Mānasarovar – the most sacred lake in Bangani mythology – is located even higher than Kailash, the highest mountain in mythology (Zoller 2014: 159).

Earth-diver myths A kind of structural inversion of lake-drainage myths are earth-diver myths. Whereas according to the former myths, the beginning of human civilization, respectively “the origin of features of social and cultic life” was achieved through drainage of former lakes (allowing the cultivation of soil), the earth-diver myths relate how the first chunk of earth was won from the depths of the primeval waters as initial precondition for the development of creation. Whereas the lake- drainage myth are geographically relatively restricted to the mountains of northern South Asia and southern Central Asia, the earth-diver myths are found over large areas on the globe. Very likely, neither lake-drainage nor earth-diver myths are of Indo-European origin, but the origin of the myth must certainly date back to the Paleolithic (Berezkin 2012: 151). According to Yuri Berezkin (2012: 150): In South Asia, the Earth-diver myth is recorded among the Northern and Southern Munda (Agaria, Birhor, Mundari, Santali, Bondo, Sora), Oraons, Central Dravidians (Gondi, Koya and Maria), and the Tibeto- Burmans (Garo, Kachari, Mishmi, Kachin). It has also been recorded among the Baiga 254 and Chero 255 whose language affiliation is not clear and possibly has changed, and among some Indo-Aryan people including the Tharu of Nepal and the Sinhalese who moved to Ceylon from Eastern India almost three thousand years ago. This plot is found

253 On the nārāyaṇa class of serpent deities, see Zoller (ibid.). 254 It is assumed that they formerly spoke an Austro-Asiatic language. They live in the Indian states of Madhya Pradesh, Uttar Pradesh, Chhattisgarh and Jharkhand. 255 The Chero are a caste found in the states of Bihar, Jharkhand and Uttar Pradesh. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 265

in early Sanskrit texts, though their compilers apparently did not understand it properly. According to the same author, the earth-diver myth is not typical for Southeast Asia (ibid.). It is very common over large areas in Siberia, but since the South Asian versions show greater variety regarding the nature of the diver-hero (e.g. crayfish, crab, shrimp, worm, turtle, ant, a human, etc.), it is likely that the myth was borrowed (or wandered) from South Asia to Siberia and not the other way round (see 2012: 151). Besides some tribes, the diver-hero in the shape of a wild boar (varāha) is especially typical for mainstream Hindu traditions and is therefore quite widespread in India (ibid.). 256 Berzkin concludes (2012: 153): Some motifs and tales exist that are shared by people of Northern and Southern Eurasia, but unknown in its central part. The Earth-diver myth is among them. Parallels between the Indian and Siberian variants suggest that the southern and northern areas of its spread were connected somewhere in the past. If this tale was known across the Eurasian steppe zone, the Hindu Kush (the Dards and Burusho)257 and the Northern Caucasus (the Kara Chai) versions are the survivals of this tradition. I end this section on earth-diver myths by pointing out a special Hindu version found in connection with the celebrations of the menstrual cycle of Goddess Kāmākhyā every year in June-July at her temple on Mount Nīlācal near Gauhati.258 Paolo Eugenio Rosati writes (2017a: 141):

256 However, Vladimir Napolskikh notes on this (2012: 132): “A wild boar (Prajapati as a wild-boar Emuša in the Śatapadha-Brahmana [sic]), who lived in the primordial waters, brings up the earth from the bottom with its tusks … folklore versions are known from Munda (Didayi / Gatak [Gtaʔ], Bonda / Remo), Central Dravida (Koya, Gondi), and the texts and names used in them clearly show, that the plot penetrated into folklore tradition from the brahmanistic literature …” 257 The corresponding myth found among Dards and speakers of Burushaski, differs significantly both from the typical South Asian and Siberian versions, which is why Berzkin asks whether this indicates “the last fragment of a peculiar tradition” (2012: 152). 258 There have been various unsuccessful attempts at analyzing the origin of the name Kāmākhyā (see e.g. Rosati 2015 [2016]: 7), e.g. connection with Kāmākṣi (which might have had some influence on the phonetic shape of Kāmākhyā). A first interesting point is that there are regional goddesses whose names end in -kha, e.g. the old Khasi goddess Ka-me-kha or the Bodo-Kachari goddess Kham-mai-kha (Rosati 266 Claus Peter Zoller

This festival grounds its roots in the ancient myth of Viṣṇu in his varāha (boar) form that rescued Pṛthvī (Earth goddess) from primordial waters … This story is recounted also in the Kālikāpurāṇa – the earliest text devoted to the worship of Kāmākhyā, probably compiled no later than the tenth–eleventh century in a region between Assam and Koch Bihar (a district of West Bengal) … It is narrated that Viṣṇu, through his touch, impregnated Pr̥ thvī although she was in her menstrual period … In the later Devībhāgavatapurāṇa … the myth is transformed: the Earth and Varāha are described to have an endless sexual intercourse … which was celebrated every year with an agricultural festival. The religious dimensions of human and divine menstruation will occupy us below a few times in different contexts.

Thrones, coffins, palanquins and hearses

Before we take up once more the topic of the ‘old Diwali’, first some observations on travelling gods and demons in the Western Himalayas. In many cases, they are not place-bound to one particular locality, but they can and do move around, usually in regular intervals and along prescribed routes. Their litters are frequently called rath ‘chariot’, which signals the noble or even royal and belligerent nature of the travelers. For instance, God Mahāsu travels in form of a metal bust inside a silver chest whose outer sides show beautiful artistry. This chest is called siṁhāsan ‘lion’s seat’. Therefore, the underlying idea of the whole arrangement is that of a palanquin, a throne chair carried by porters. The institution of moving royal deities is not found in ‘Smaller Peristan’, however, something similar seems to have existed in former Kafiristan in connection with funeral rites for high- ranking personalities, usually successful warriors. Klimburg gives the

ibid.), which looks strikingly similar to the Khasi name. Both words might contain as last element a word that appears in Khasi as kʰaː ‘to give birth’. A second possibly relevant point is the general agreement that Kāmākhyā is originally a tribal ‘fertility’ goddess that had come under strong influence of Hinduism (see the publications of Rosati and Urban in the literature). This makes the assumption plausible that Kāmākhyā is a hybrid compound with Kāmā- reflecting OIA kumārī́ ʻyoung girlʼ. Kāmākhyā thus may have originally had a meaning similar to ‘youthful genitrix’. This would come close to the semantics of birth goddesses found in northwestern South Asia like the above discussed *kumārī-su-ṣū́ ma (footnote 50). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 267 following description of the funeral of a high-ranking man in Waigal (1999 I: 97f.): During much of the daytime during the feasting, the dead man’s body was kept inside his house. The dead man was virtually “sitting in state”,259 as he was held in a sitting position in his chair of honour which was placed on his bedstead, the chair’s legs sticking through the bed’s open wicker-work … He was dressed according to his rank and bedecked with all the festive clothes and regalia signaling his rank and achievements … His head was covered with the conical cap260 … which held the different tufts with bird feathers etc., i.e. the dandaku or “crown”261 … At sunset the bed with the chair and the dead body on top was carried around in the village … accompanied by musicians … dancers and mourners … On the evening of the last day the dead, unaccompanied by the women, was carried on his bedstead (by four shüwala [slaves] in Nisheygram) to the particular lineage-owned part of the cemetery known as ayam-tã or mariä-tã or shani-tã … A high ranking man was laid to rest, in full festive dress with jewellery, weapons etc., in an individual, decorated chest shani … above the ground on a foundation. There are two especially remarkable things in this short description. First, a dead high-ranking person is moving around sitting on his ‘throne’ on a ‘palanquin’ carried by slaves and accompanied by musicians and dancers like a Western Himalayan royal god. Such a god is during his circuits traditionally accompanied by musicians, and other people in his escort are frequently also dancing, but instead of mourning many of them fall into trance. The second thing concerns the terms for grave(yard). In Degener (1998) we find ayamt'ā ‘grave’,262 but the other two terms mentioned by Klimburg are not

259 Which means, equipped with all status insignia etc. he had won during lifetime. 260 For an image of such a cap see Klimburg (1999 I: 295). This type of caps looks Persian or Central Asian, but not Indian. Perhaps more remarkable is, however, that a small pennant is attached to the cap, which is called “put-dandaku” and which will be discussed further below. 261 I discuss this dandaku “crown” in the next subsection starting below p. 273. 262 The Waigalī word ayam- may derive < OIA āyāma a.o. ‘stopping’, and ayamt'ā would thus mean ‘place of rest’. This meaning is close to the formation with same verb with different prefix, namely OIA viyama/viyāma ‘rest, stop, cessation’. I may add here that the origin of OIA śmaśāná ‘cemetery, crematorium, burial-place’ remains, despite various suggestions, unclear (see EWA). Could this not be a word with a somewhat irregular phonetic history (e.g. due to taboos) and simply be a contracted form going back to OIA *śama-śayana ‘bed of rest/tranquility’ or *śama- 268 Claus Peter Zoller listed there. However, the second (mariä-tã) is probably related with Waigalī mrõ ‘death’ and shani-tã most likely reflects OIA śayana- sthāna. 263 This could mean either ‘place for resting’ or ‘place of bed(stead)’. Sub Turner śáyana ʻlying down, bed’ (12323) there is only Dardic Tirāhī sen with meaning ‘bedstead’. On Richard Strand’s Nuristan website264 one finds in addition Khowar ž'en ‘bed (charpoi)’. Otherwise, the Nuristani languages use different words for ‘bed’. Yet, there is Nuristani “shani” designating the traditional Kafiri aboveground coffins. 265 Thus, there is the Himalayan ‘palanquin- chariot’ for touring the world of the living and there is the ‘palanquin- coffin’ for touring (to/from) the world of the dead: The above four ‘dead Kauravas’ (p. 217f.) have come on a palanquin from the underworld kingdom of King Bali, and the prominent dead Kafir is on the way to his resting place named ‘coffin place’ sitting on his ‘throne’, which was placed on his ‘palanquin-bedstead’. I am not aware of any unambiguous evidence, which would support the idea, that the reason for the existence of Kafiri graveyards with aboveground coffins instead of belowground coffins is that the coffins were thought to represent vehicles, palanquins for the dead. However, there is a somewhat uncertain possibility. The Kalasha dictionary of Trail and Cooper contains two words for ‘coffin’: bahagá ‘coffin; casket’ (the authors do not propose an etymology) and máṇḍaw (discussed in the next paragraph). The first word could be an old compound *vāhagama ‘moving with a carrier or carriage’266 built like OIA pakṣagama ‘moving with wing, flying’ or khagama ‘moving in the air, flying’. Coming back to Nuristani “shani”: OIA ŚAY means ‘lie (down)’ and this root derives < PIE *ḱei ‘lie’. A peculiarity of this PIE root is that, according to Mallory and Adams (2006: 296), “… in poetic language the word is also used to indicate the position of the deceased (e.g. Homeric Grk keîtai Pátroklos ‘[here] lies Patroklus’).” This

śayāna perhaps meaning something like ‘tranquility-resting’? I am aware that this is quite speculative. 263 Robertson (1896: 199) writes “Shenitán” ‘coffin-box’. 264 https://nuristan.info/lngFrameL.html (last accessed 4.4.2019). 265 Note also the Mahābhārata śara-śayyā- ‘bed of arrows’ on which Bhīṣma lay for 58 night until he died at the winter solstice and at the beginning of the Uttarāyaṇa. 266 OIA GAM ‘go’ is found in modern Kalasha as ga ‘go’ (e.g. in gá-ḷa ‘(he) went’ and gá-ḷa gá-ḷa ‘going on’). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 269 meaning ‘position of the deceased’ Greek shares with Nuristani, but not with Sanskrit. Therefore, Mayrhofer (EWA) can only wonder why the OIA root evokes associations like ‘familiar, dear; home’. Here I may mention also Kalasha máṇḍaw ‘the corpse and coffin together’, the specific meaning of which, in my eyes, supports the suggested concept of the aboveground coffin as palanquin. Trail and Cooper derive máṇḍaw < OIA máṇḍala ‘disc’ (Turner 9742), which is semantically hardly justifiable. On the other hand, there is no convincing alternative. Association with Korku munda ‘wooden marker or stone planted for the dead’ resp. muɳɖa ‘the wooden pole erected in memory of dead’ is possible but vague. In Jeannine Auboyer’s book on the symbolism of the throne in ancient India, one can see on plate ıı (1949: 21) drawings of low-slung panel-like thrones and seats with small stilts and without back- and arm-rests from Gandhara and Kashmir. They look definitely very different from drawings on plate ııı (1949: 25) of chair-like seats with back- and arm-rests from Mathura and Amaravati. Compare the former also with the famous ‘Proto-Śiva’ seal from the Indus Valley Civilization here shown on the next page as a drawing.267 The reason for its reproduction is that it shows an eminent being sitting on a ‘panel’ supported by (four?) stilts. This looks very similar to the ancient panel-like Northwest-Indian thrones and seats. I would agree that despite some striking similarities in design, there is no compelling reason for postulating a direct historical derivation. However, note also Kenoyer’s characterization of a narrative scene depicted on a small tablet from Harappa. The left half of this small tablet shows exactly the same theme as above – an eminent being sitting in ‘yogic’ position on a panel with small stilts – whereas to its right someone is sitting on a kind of stool (1998: 115, figure 6.25b). Kenoyer interprets the scene thus (ibid.): In the … panel a figure sits on a bed or throne [italics mine] in a yogic position, with arms resting on the knees … Both arms are covered with bangles, and traces of a horned headdress and long hair are

267 A photograph is found in Kenoyer (1998: 112) with the caption “Carved steatite seal with the so-called ‘proto-Shiva’ …” On the next page there is the photo of another seal with the same theme. There the flat seat with short feet is even clearer recognizable. It bears the caption “Steatite seal depicting a male deity seated in yogic position …” On the presumed ‘throne’ nature of this type of Harappan low seat areas see also Pathak (2016: 577f.). 270 Claus Peter Zoller

visible on some of the impressions. A second individual, also with long hair and wearing bangles, sits on a short stool to the proper left of the individual on the “throne.” Even though Kenoyer’s words are not a proof, an interpretation of the depicted sitting accomodations as ‘bed’ and/or ‘throne’ is not so far- fetched. It is also supported by Khmer pallaŋ ‘throne; stand/base (esp. of a statue of the Buddha)’ and Mon pənɛŋ ‘sedile, throne, lotus- throne pedestal used as altar for offerings’, which must be borrowings from OIA palyaṅka/paryaṅka ‘bed, couch, bedstead’ (see Turner 7964 and next paragraph).

Figure 7. Steatite seal with “Proto-Śiva”268

It is not clear how the word ‘palanquin’ entered European languages, however, there is no doubt that it goes back to OIA palyaṅka/paryaṅka ‘bed, couch, bedstead’. The etymology of this lemma is unclear (see EWA). However, very interestingly, Pāṇini gives for palyaṅka/paryaṅka the additional meaning ‘sitting cross-

268 Courtesy (and many thanks to): S. P. Shukla (Regd. Prof. Department of Ancient Indian History and Archaeology, Kurukshetra University, Kurukshetra, Haryana, India). This is an artistic interpretation by Professor Shukla of the famous “Proto- Śiva” seal from the Indus Valley Civilization (the details of the visual interpretation are of no further relevance here). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 271 legged’ (quoted sub Turner 7964). Moreover, in Monier-Williams there is another additional OIA lex. meaning ‘a cloth wound round the loins while sitting on the heels and hams’. All this may suggest that the lemma originally did not just mean ‘bed’ but, parallel to above Kalasha máṇḍaw ‘the corpse and coffin together’ meant perhaps something like ‘(someone) sitting cross-legged on a low-slung seat’. Another common and interesting OIA lemma with similar meaning is kháṭvā ‘bed, bedstead; bier’ (Turner 3781) 269 whose etymology again is unclear. It has been borrowed into Newārī as “khat” with meaning ‘palanquin of a deity’ (van den Hoek and Shreshtha 1992: 68, fn. 33), and in the Bangani Pɔṇḍuaṇ epic, the bumbəḷkhāṭ is the palanquin or seat of the clan goddess of the Kauravas (Zoller 2014: 225). In yet other NIA languages it can also mean ‘litter’ (see Turner). OIA kháṭvā is probably related with OIA lex. khaḍū1 ʻbierʼ and khaṭṭi both meaning ‘bier’ (Turner 3785), perhaps also with OIA lex. kaṭa ‘a hearse or any vehicle for conveying a dead body; a burning-ground or place of sepulture; a corpse’ (see questioning comments in EWA). This at first sight strange-looking cluster of meanings becomes understandable after having a closer look at the background of the OIA compound khaṭvāṅga “a club shaped like the foot of a bedstead” i.e. ‘a club or staff with a skull at the top (considered as the weapon of Śiva and carried by ascetics and Yogins)’, which was analyzed by David Brick (2012). He says (p. 31) that this meaning for khaṭvāṅga is not found in the earliest documentations for the term in Dharma-śāstra literature where it designated a staff, which a Brahmin-murderer had to carry during his period of punitive penance. In a commentary by Aparārka on the Yājñavalkya Smr̥ ti there is the following line (followed by Brick’s translation): dhvajavān khaṭvāṅgī | … khaṭvā cātra śavanirharaṇārthā | tadaṅgam eva dhvajaśabdena vivakṣitam | The phrase ‘carrying a banner’ [in YSm270 3.243] means ‘carrying a bed-post’ (khaṭvāṅga). . . . And in this compound, the word ‘bed’ (khaṭvā) refers to one used to carry

269 In all likelyhood, a khaṭvā was not simply a bed but “some kind of raised or elevated bed” (Brick 2012: 33). In this it must have resembled the āsandī́ ‘chair, stool, royal throne’, which is also said to be an elevated sitting accommodation. It fitted kings and its use was forbidden for Buddhist monks (Müller 1899: 11, fn. 4). Moreover, both khaṭvā and āsandī́ could be used as biers, as we will see. 270 Yājñavalkya Smr̥ ti. 272 Claus Peter Zoller

away a corpse. The word ‘banner’ [in YSm 3.243] denotes a ‘post’ (aṅga) of that (= khaṭvā). So Aparārka used khaṭvāṅga in the sense of ‘part of a khaṭvā-bed’,271 which was used in the sense of ‘bier’. On p. 33 Brick argues that the -aṅga- of the compound must have designated one of the long rails of the frame of the khaṭvā. A comparable association with ‘bier’ and the otherworld is mentioned above on p. 212f. in connection with the Himalayan ‘old Diwali’ celebration where three figures from the underworld appear sitting astride ‘palanquins’ consisting of two long pestles. 272 However, Brick points out (on p. 34) that there is no evidence at all in early Brahmanic literature that the word khaṭvā was used in the sense of ‘bed for removing corpses’. According to the ritual texts, a cart (ánas) should be used for this purpose or a chair āsandī́ (also meaning ‘royal throne’ or ‘stool’). 273 The latter term āsandī́, however, is quite interesting because Pali āsandi- means ‘an extra long chair, a deck-chair … used as a bier’274.275 Moreover, there is at least one passage in the Baudhāyana Pitr̥ medhasūtra (1.3.8) describing a bed as a means of transport for corpses (p. 35, fn. 16): athainam etayāsandyā talpena kaṭena vā saṁveṣṭya dāsāḥ pravayaso vā vaheyuḥ | “Then servants or old men should carry him [= the deceased] by means of this chair, by means of a bed, or having wrapped him in a mat.”

271 I.e. the post of a bed-frame. 272 Which also point to the underworld, because that is the realm where giants are engaged in pounding and grinding grain. 273 According to the author, also the term śmaśānakhaṭvāṅga ‘post from a cremation- ground khaṭvā’, suggesting the use of a khaṭvā as a bier and found in Atharva-veda Pariśiṣṭa (36.7.2) is not much helpful because of the comparatively late age of the text (p. 34, footnote 12). However, Brick probably offers a wrong translation of the term, which more likely meant something like ‘(sacred) staff with a skull at the top associated with the cremation ground’. On the next page we will come across an interpretation where the khaṭvāṅga is identified with the axis mundi, which itself can be located in the middle of a cosmic cremation ground (called Mahāśmaśāna-stambha [Chalier-Visuvalinga 1989: 187]). 274 The same statement “… the âsandî is used as a bier” is found in Müller (1899: 11, fn. 4). 275 For the provenance of this word, quite many not convincing suggestions were made (see EWA). However, the lemma may be a borrowing from Austro-Asiatic or Austro-Asiatic languages may have influenced the Indo-Aryan word. Cf. Sora sandi:n ‘bed’ and Bodo-Gadaba senla ‘bed’, and Tampuan sanɛɛn ‘bed, table, chair’ and Khsing-Mul səneːn ‘bed’. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 273

In the light of this (admittedly small) evidence from Baudhāyana, the evidence from Pali, but also the different type of evidence fom former Kafiristan as described above (p. 267) by Klimburg, Brick’s assumption (p. 35) that “Aparārka’s assertion that a khaṭvāṅga is part of a bier seems to reflect a decidedly later development” (long after the period of Dharma-śāstra literature) may be doubted. The use of certain types of chairs or beds for transporting corpses (probably here and there also understood as vehicles for transporting the dead passengers from this world into the next) appears to be of considerable antiquity. These pieces of furniture must have been ‘objects of interest’ for certain criminals as well as for certain antinomian ascetic groups, the latter groups transferring the legal crime of Brahmin- killing into the religio-mythological sphere of Bhairava’s crime of Brahmahatyā. Here the situation is different with regard to the development from a simple rail of the frame of the khaṭvā into the Śaiva symbol of the khaṭvāṅga, which must have taken a long time during which it absorbed a whole complex of religio-mythical imagery. Chalier-Visuvalingam presents (1989: 183) in her section with the title ‘The Khatvanga-Bhairava: Executioner, victim, and sacrificial stake’ the following here relevant reflections: The immeasurable world pillar traversing and uniting the three cosmic levels of netherworld, earth, and heavens, from which Bhairava emerges to appropriate Brahma’s central head, is reduced to more handy ritual proportions in the cranial staff (khaṭvāṅga) which the Kāpālika wields as a weapon … On the basis of the explicit textual evidence of Tibetan Buddhist tantras further elucidated by the oral traditions of their lamaistic practitioners, the khaṭvāṅga, surmounted successively by a fresh moist head, a half decomposed one, topped by a dry skull, and provided with a Brahmanical cord (yajñopavīta), has not only been identified with the world-tree, also called Amr̥ ta and growing in the cremation ground, but the entire symbolic complex has been derived from esoteric psycho-physical, especially sexual, techniques centering on the production of the ambrosia of “supreme felicity” (mahāsukha), through a process of alternating ascent and descent within the suṣumna. 274 Claus Peter Zoller

Reflexes of Indra’s flagstaff

Here significant is also the conical cap worn by high-ranking Kafiri warriors during their death ritual, which will be discussed on the following page. Klimburg maintains (1999 I: 97f.) that different tufts (bird feathers, etc.) fixed to this cap were called dandaku and had reportedly the meaning ‘crown’. 276 On p. 102 he notes that great warriors were known also as dandaku-oda (Waigal) or dandaköl-oda (Nisheigram) or dandakul-oda (Wama), meaning ‘owner of a dandaku’, and he continues on p. 109 saying that “[d]andaku (Waigal), literally ‘crown’, was probably a term once used to denominate a combination of tassels and feathers and short sticks which were put into the feastgiver’s/ warrior’s headdress, the high conical hat of ranking men …” Besides, a similar type of dandaku could be fixed on the warrior’s spear (ibid.). Moreover, the famous Kafiri ‘horn chairs’277 had groups of three tenons on top of the three corners of the two backrests of such chairs, which were also called dandaku. Near these tenons were holes probably meant for fixing small ‘dandaku-flags’ (see Klimburg 1999 II, plates 754-756). Degener translates Waigalī ḍanakölada278 ‘a killing rank; ein Tötungsrang’, but it also clearly means ‘owner of a ḍanaköl’. As just mentioned, according to Klimburg, the meaning of this term is ‘crown’. This is not right under a historical linguistic perspective. So far, no suggestion has been made for the etymology of the term. I will try this here and suggest derivation < OIA synonym compound *dhvaja-daṇḍa-kaṭa ʻflagstaff’ (cf. Turner *dhvajadaṇḍa ʻflagstaffʼ [6898] and there see Oṛiyā dhaṇḍā, and OIA lex. kaṭa2 ‘a thin piece of wood, a plank’ [2631 – Pk. kaḍa ʻstick, bamboo, peeled wood’] and there e.g. Dardic Phalūṛa [Palūla] kaläí ‘plank in a wall’). I want to point here out the conceptual closeness of OIA *dhvaja-daṇḍa with indradhvaja ʻIndra’s banner’ (Turner 1578) and the indramaha festival, widespread in ancient India during which Indra’s flagstaff was worshipped.

276 His definition for apparent allomorphs “dandaku, dandakul, danaköl” (1999 I: 389): “… the ensemble of status-related tassels, sprigs, sticks with feathers etc., worn by a high-ranking man on his headdress.” The suffix -oda, found e.g. in dandaku-oda ‘owner of a dandaku’, is a Waigalī possessive suffix (Degener 1999). 277 “Shiŋ-nishä” < OIA śŕ̥ ṅga-niṣádana ‘horn-sitting down’ (Turner 12583 and 7465). 278 That is, Klimburg’s dandaku-oda (see above footnote 44). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 275

I suggest that “dandaku” originally did not mean ‘crown’ but ‘(miniature) banner with flagstaff’, even though this original meaning obviously was blurred. Klimburg says (1999 I: 108), “… the most important warrior emblem … was a thin stick, some 40 cm long, with a pennon-like red piece of cloth, referred to as put dandaku, ‘red dandaku’.” The first word is also found in Kāmdeshi p'uṭ ‘red; shiny’, which goes back to Proto-Indo-Aryan (PIA) pũḍra ‘pale; bright red; color of sugarcane’ and which is probably reflected in OIA puṇḍra1 *‘pale’ (Turner 8259.1). Klimburg adds (1999 I: 109), with regard to Waigalī and Ashkun “batur” ‘title of a great warrior’:279 “[a] batur or dandaku-oda usually wore one such put-dandaku on the right side of his headgear280 and had a second one fixed on his spear … The put- dandaku may also have been a red pennon put on the spear of a batur, whose headdress carried a dandaku, ‘crown’, consisting mainly of paǰi281 and watsö282 feathers … Another account (from Wama) claims that the dandaku was a fork of an olive branch, wrapped in red cloth, holding a pennon-like piece of red cloth on one branch and the head of a monal pheasant and the tufts of the bird’s feathers on the other.”283 On page 108, Klimburg quotes Mountstuart Elphinstone who had observed the following (1839 II: 386): “Those who have slain Mussulmauns … have afterwards a right to wear a little red woolen cap (or rather a kind of cockade) tied on the neck.” A yet another use of ‘(Indra’s) flagstaff’ was near the coffins at the graves of high-ranking people. Klimburg notes (1999 I: 98f.), “… a pole with a red flag could be erected next to the chest … A red cloth could also be left hanging out under the chest’s lid to indicate the dead person’s high homicidal score of at least seven kills (in Waigal and Wama).” Photos of flagstaffs several meter high are found in Lentz (1937). On p. 292 (figure 15) one sees a flagstaff at the corner of a

279 Degener specifies (1998): “bat'ür ‘a killing rank for at least 8 killed Muslims (kafir)’ (← Pashto bātūr; ← mong.[olian]-pers.[ian] honorific title bahādur ‘hero’ …).” 280 See figure 104 (1999 I: 295). 281 Hawk or bussard. Degener notes pāǰ'i ‘a raptor – falcon, eagle’? 282 Monal pheasant < a proto-form of OIA *vāśuka ʻcrowing, calling (of birds)’ (Turner 14800). 283 For the importance of (the feathers of) the monal pheasant in the Himalayas see the short comment in Zoller (2017a: 18), where I also point out parallels between this pheasant and the peacock. This pheasant is also the state bird of Uttarakhand and of Nepal (formerly also of Himachal Pradesh). 276 Claus Peter Zoller burial house near Wama (similar figures 24 and 25). The pennants on their tops are of red or white colour (p. 300). On ‘grave banners’ (Grabfahnen) see also p. 303. In my view, we deal here with martial traditions linked with the ancient Indian warrior republics, the āyudhajīvī saṃghas or śastropajīvin-saṃghas, because about one of them, the Kekayas, the Mahābhārata tells us (5.57) that all of the kekaya brothers had purple flags (see Zoller 2017b: 56).

Indra’s flagstaff in ancient Indian theatre and later In his article on the worship of the jarjara ‘Indra’s banner or emblem’ in ancient Indian theatre, F. B. J. Kuiper has shown (1975) the identity of indradhvaja and jarjara, thus both of which are representations of the ‘world pillar’. The jarjara plays an important ritual role in the initial pūrvaraṅga section of ancient Indian theatre when during several of the aṅgas, which constitute the pūrvaraṅga, the primordial act of Indra’s separation of heaven and earth – “Indra’s cosmogonical act of ‘propping up’ (ut-tambh-) the world pillar” (1975: 252) – is ritually repeated on the stage “… the ideal norm [of re-enactment of cosmogony] was observed by inserting a miniature banner festival into the pūrvaraṅga (1975: 257).284 On p. 252, he notes “… the gods who reside in its five joints are (from the top to the bottom) Brahmā, Śaṅkara, Viṣṇu, Skanda and the Mahānāgas Śeṣa, Vāsuki and Takṣaka. Its cosmic character is, accordingly, beyond doubt … The jarjara represents the world tree, which is rooted in the nether world (the Nāgas) … and reaches into heaven (Brahmā), whereas in its very middle joint Viṣṇu is located as the connecting link between the upper and nether worlds.” On p. 249, he notices that for a jarjara a bamboo staff was preferred. This has parallels in present-day folk traditions. For instance, in the Central Himalayan lāṅg (khelnā) 285 ritual, a ‘low caste’ professional musician climbs a vertical bamboo pole (which

284 The setting up of a world pillar for establishing the cosmos is an ancient Indian religious concept – Kuiper notes (1975: 248) that the jarjara is a replica of the cosmic tree and is abode for certain gods – which has survived in quite many present-day regional cultures (Zoller 2017b). 285 A description in Hindi is found in D. D. Sharma (2012). See also next footnote and below footnote 312. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 277 must have nine joints),286 on top of which he rotates and performs artistic feats. The ritual is meant to foster fecundity and thriving. To my knowledge, the etymology of this jarjara remains unclear, possibly also because different concepts and ideas have been read into it. I mention here first OIA aspirated jharjhara for which Apte provides meanings like a.o. ‘cane-staff’ (he probably means ‘walking-stick’) and ‘an iron instrument used in cooking’. Kuiper considers connection between jarjara and NIA words like Hindī jhaṇḍā ‘flag, etc.’ (1948: 80, 160), which is unlikely, or with jayanta- (p. 80), which is also the name of Indra’s son and which is more interesting because the Vāyu-purāṇa contains a story according to which this Jayanta gets cursed and turned into a bamboo (see Mani 1975: 354). Moreover, according to Manohar Laxman Varadpande (1987: 100), the Tamil epic Silappatikaram maintains that the flagstaff in the South Indian Indra festival represents Jayanta, son of Indra. Second, jarjara in connection with OIA járati ‘makes or grows old, decays’ and jarjara ‘old, infirm, decayed’. This is not as implausible as it may look at first sight. With regard to God Brahmā, who can be called lokapitāmaha ‘grandfather of the world’ and who is actually the highest god, and the jarjara Kuiper observes (1975: 253) that “… there was also a close connection between the jarjara and Brahmā, who resided on the one hand in its upper joint and, on the other, in the maṇḍala in the centre of the stage.” That the world pillar is of ancient origin is claimed in AV 10.7.26 where we read: “Where the skambhá, generating forth, rolled out the ancient one, that one member of the skambhá they know also accordingly [as] the ancient one” (Whitney’s translation) or: “Where Skambha generating gave the Ancient World its shape and form, They recognized that single part of Skambha as the Ancient World” (Griffith’s translation) or: “'When Skambha, generating, evolved the Ancient One … then men knew by analogy … the one limb of Skambha to be the Ancient One” (Srinivasan’s translation [1978: 213]). The skambhá is purāṇa that is, ‘belonging to the olden time, primaeval, ancient, old’. On the same and next page, Srinivasan makes this important observation that “Skambha is the first creator

286 The word lāṅg means in Garhwali ‘a long bamboo pole’. On similar pole-climbing rituals, formerly found in many places in India, see Brighenti (2015). In this publication, Francesco Brighenti has drawn well-founded parallels between these contemporary rituals and the Vedic pole-climbing rite, yūpārohaṇa. 278 Claus Peter Zoller who gives birth to the second, who in turn takes over the creation process. This way of conceptualizing the supreme creative force is not found in the RV. It is a schema to develop importantly in the Upaniṣads, Mahābhārata287 and the Purāṇas … It is the ancestor of the well-known Vaiṣṇavite cosmogonic image of the demiurge Brahmā arising from out of the navel288 of Nārāyaṇa (Viṣṇu-Anantaśayana).” A further characteristic of the world pillar is, according to Srinivasan, this (1978: 211): “AV 10.8.2cd says this well: ‘In Skambha [dwells] this whole universe, possessed of self (ātmanvat) …’” and (p. 214), “… everything, all worlds, are within Skambha (e.g. AV 10.7.22; 29a; 10.8.2c).” That is, there is a clear homology between Atharva-vedic skambhá and indradhvaja and jarjara (which also is abode for several deities) and, I think, the Nuristani dandaku. With regard to the cosmic function of the jarjara in ancient Indian theatre performances, Kuiper thinks that (1975: 255f.) “… the sūtradhāra … is the god of the universe and while holding the world tree upright in his hand he represents the cosmic centre.” This statement is not without problems because elsewhere (1979: 138f.) he clarifies correctly that the world pillar, which was set up by Indra in the beginning of creation, is not identical with the god. He founds the world through raising the world pillar and he holds in his hand his ‘Indra banner’, which symbolizes the world pillar. This gesture of holding the (symbol of the) ‘world pillar’ in one’s hand can be compared both with Indra having fixed the dhvaja to an aṣṭacakra ratha (Kuiper 1979: 129, fn. 83) and with the fixing of a Kafiri dandaku “flagstaff” on the warrior’s spear (see above p. 274). There is a myth related in the Nāṭya-śāstra, which says that after the successful completion of the first theatre performance by Bharata and his sons, the gods were so pleased that they bestowed various items upon them. For instance, Indra gave his banner in form of the jarjara, Brahmā gave the kuṭilaka ‘bent stick’, Viṣṇu the throne

287 Srinivasan refers here to the ancient Indian tradition of creation-in-two-steps in which Prajāpati, the Vedic creator god par excellence, is created before he himself becomes lord of creation: “Skambha emitted Prajāpati” (Srinivasan 1978: 213). This finding of such a particular tradition of creation-in-two-steps goes actually back – as much as I can see – to F. B. J. Kuiper (1970: 98 and 1983: 18). I have discussed it rather extensively in Zoller (2017b). 288 Srinivasan: “The navel represents the center as the place of generation. Already in the AV, the middle is the place of the procreative source; Skambha as yakṣá is situated in the middle of the universe (AV 10.7.38; 10.8.15)…” “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 279 siṁhāsana,289 Kubera the head diadem mukuṭa, etc. (Kuiper 1979: 144). On the next page, Kuiper elaborates on the kuṭilaka. He quotes Abhinavagupta according to whom it is ‘a curved stick used by the vidūṣaka, a staff which is the brahmins’ weapon’. Kuiper continues (ibid.), “[t]he kuṭilaka is apparently identical with the daṇḍakāṣṭa, which is described, immediately after the manufacture of the jarjara …” According to Elizabeth Chalier-Visuvalingam (1989: 184), “… the kuṭilaka itself is a caricature of the Brahmanical staff daṇḍakāṣṭha (= brahmadaṇḍa),290 which is assimilated even in the Buddhist tantras to the tripartite axis mundi. Planted on the border of the sacrificial altar (vedi), precisely half-within and half-without, the yūpa represents the neutralization of the opposites (coincidentia oppositorum)291 … This aspect is fused with its phallic dimension, evident in later transposition as the śivaliṅga …”292 It is, however, somewhat doubtful whether the bent form of the stick is a caricature of the daṇḍakāṣṭha. The etymology of OIA kuṭilá ‘bent, crooked; fraudulent, dishonestʼ is unclear, but Mayrhofer (EWA) mentions possibility of derivation < *kr̥ t-ilá-, the root being connected with OIA kr̥ ṇátti/kr̥ ṇtati ‘twists, spins’ (see Turner 3231). However, an OIA *kr̥ t-ilá can with the same phonetic likeliness be connected with OIA kr̥ ṇā́ ti/kártati1 ʻcutsʼ (Turner 2854), here in the sense of OIA kr̥ ttá ‘cut, truncated, clipped off’. This OIA *kr̥ t-ilá ‘clipped off’ is possibly reflected in Kalasha kúị ḷa ‘castrated’. In case of the kuṭilaka stick of the Vidūṣaka there may have been a contamination (or old reinterpretation?) of two phonetically similar words. This would mean that the caricaturing of the Skambha (in theatre the jarjara) does not (only) aim at the twisted shape of the kuṭilaka but would (at least originally) imply the insinuation that the Mahābrāhmaṇa Vidūṣaka is not equipped with a proper “phallic” Skambha but with a “castrated” little stick. As indicated just aboe, it has been suggested that the ‘world tree’ has “phallic” associations in which he parallels the yūpa, “the phallic sacrificial post” (Chalier-Visuvalingam 1989: 168): “The

289 Kuiper points out (ibid.) that the siṁhāsana is closely connected with the yūpa ‘sacrificial pole’ and the centre of the world. 290 Also this was a bamboo staff used as a kind of (magic) weapon. 291 Likewise, the yūpa is a weapon, as pointed out by Jan Gonda who wrote that “the yūpa is considered a thunderbolt (vajra) standing erect as a weapon against the enemy” (1965: 147). 292 On the phallic character of the yūpa see also Gonda (1969: 81). 280 Claus Peter Zoller phallic identity of the yūpa is especially evident in the buffalo sacrificed to Thampa (= Stambha) Bhairava” (in the Indreśvar Mahādev Temple in Panauti near Kathmandu) (p. 185).293 And with regard to the composite Hindu-Muslim folk cult of the saint cum martyr Ghāzī Miyāṁ294 – a representation of the saint/martyr’s head is carried around on top of a pole in some of his cults 295 – Marc Gaborieau says (1975: 314f.):296 In India, poles whose summit is ornamented with an effigy of the head of the martyred hero are taken out in procession; in Nepal, it is the pole itself which receives the blood of kids offered to obtain rain; no doubt that in these rites, it is the saint himself who is represented by the poles through a symbolism which is widespread in the Muslim world [and] in the rites meant to obtain rain, [the pole] appears as a sort of phallic symbol uniting heaven and earth. A ‘pseudo-phallic’ association of the kuṭila is suggested in the following words of Visuvalingam: “Wielded in the pūrvaraṅga by the Sūtradhāra, Indra’s jarjara appropriately becomes the kuṭilaka in the hands of the Brahmā-Vidūṣaka, who aggressively raises (utthāpana) and brandishes the crooked wooden staff in sexually suggestive situations …”297 and he notes as characteristic “… the Vidūṣaka’s

293 “Thampa Bhairava” (‘Pillar Bhairava’) is one of many instances demonstrating Bhairava as the ‘divine person aspect’ of the ‘world tree’. 294 The cult is found in North India and Nepal. 295 Carrying heads of vanquished enemies around on upright poles has been mentioned above p. 174. Van den Hoek and Shreshtha report also the practice of carrying the head of a sacrificed buffalo on an upright pole during the festival for Goddess Indrāyaṇī (1992a: 66). 296 The following English translation of the original in French was made by Sunthar Visuvalingam and Elizabeth Chalier-Visuvalingam and is found in their joint publication from 2006 on p. 113. 297 Contrary to Kuiper’s thesis, Visuvalingam holds here that the Vidūṣaka is not an emanation of Varuṇa but of Brahmā. This differs from his earlier position where he accepts Kuiper (see Visuvalingam 1989). However, the truth may be rather a ‘both … and’ as suggested by Witzel’s equation (2005: 27): “Vidūṣaka = Brahman priest = Vr̥ ṣākapi = Jumbaka = Varuṇa” (Vr̥ ṣākapi ‘monkey comrade of Indra’). Note also Lidova’s opinion (2009: 12) (pagination according to online version): “Thus, the Vidūṣaka most probably impersonated Brahmā not Varuṇa in the Trigata.” About Vedic Jumbaka, however probably an epithet of Varuṇa, Keith (1925: 262f) writes: “At the concluding part of the horse sacrifice a sacrifice to Jumbaka is offered on the head of a man of repulsive appearance, who is driven into the water, and the texts make it clear that Jumbaka is believed to be Varuṇa and that the appearance of the man is intended to correspond with that of Varuṇa.” Even though the Nāṭya-śāstra “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 281 stereotyped obscene abuse, like his phallic gestures with the kuṭilaka …”298 Two other examples of ‘phallic prop of the cosmos’ are the so- called Aśoka pillar in Prayāg (Allahabad) and the Lāṭ Bhairava pillar (stump) in Varāṇasī. Prayāg (‘place of sacrifice’) has frequently been regarded as “the holiest spot in India (quoted in Irwin 1983a: 253) and is also described in early documents as a ‘Navel of the Earth’ or in Purāṇas and the Mahābhārata as pr̥ thvyā jaghana299 (p. 260) probably meaning ‘vulva of the earth’, where heaven and earth were first separated at the beginning of time (ibid.). The area of holy Triveṇī was marked probably since pre-Buddhist times by the two landmarks akṣaya vaṭa ‘everlasting figtree’300 and the pillar, probably wrongly labelled as ‘Aśoka pillar’ (Irwin 1983a). In terms of religious symbolism, pillar and tree reflect each other as axis mundi. At the other side of Ganga River towards east is samudra kūpa, a well with a deep vertical shaft, possibly suggesting a passageway into the underworld (p. 258f.) and thus comparable with the deep hole near the iron pillar in Kafiri Presungul (see above p. 227). The ‘Lāṭ Bhairav pillar’ (also called Kapāli) is also found at a confluence, that of the Ganga and the Varuna. 301 Lāṭ Bhairava is probably the most important of the Aṣṭabhairava found on the brink of the old city of Vārāṇasī, where he is located – remarkably – within the precincts of an Islamic ‘īdgāh (see the map in Visuvalingam 2006: 99 and Irwin 1983b: 323). Visuvalingam explains (2006: 98f.), “[t]he Lāṭ nowhere speaks of a deformed bodily appearance of the Vidūṣaka, elsewhere this is maintained. Thus, he is described as bald-headed, red-eyed, as a hunchbacked figure with tawny hair and yellow or green beard (see Kuiper 1975: 213, fn. 387). His yellow or green beard may indeed be a caricature of Brahmā, who, as sarvaloka pitāmaha ‘grandfather of all worlds’ (Vālmīki Rāmāyaṇa 1-44-16), is frequently depicted with a long white beard. 298 See Visuvalingam 2006(?) Abhinavagupta: The Genius of Kashmir (p. 33): http://svabhinava.org/abhinava/AbhinavaGeniusOfKashmir/AbhinavaNatyaVeda- shortIGNCA.pdf (last accessed 8.8.2019). 299 Compare below p. 288 the setting up of an Indra Pole (Indradhvaja), which represents an axis mundi and which is placed in a hole with a “yoni design”. 300 According to western travelers, the tree (or a later sprout of it) was still alive in 1611 but not so anymore in 1766 (Irwin 1983a: 272). Irwin points out that according to the traveler William Finch, who wrote a travelogue published in 1611, “[i]nvading Muhammadans … had earlier tried – and failed – to destroy the tree” (p. 271). 301 Irwin mentions that formerly (before the riots) both Hindus and Muslims worshiped the pillar (1983b: 349). 282 Claus Peter Zoller

Bhairõ is a pillar that was almost completely leveled during the Banaras riots of 1809. Today this Hindu icon is a mere stump … The evidence points to an “Ashokan” pillar, no doubt the one that Hiuen Tsang in 636 A.D. saw standing before a Buddhist stupa … The Hindu Māhātmyas … refer to a ‘pillar of the great cremation ground’ (mahā-śmaśāna-stambha) standing at the present location of the Lāṭ … The Kāśīkhaṇḍa (97.64–6) [of the Skanda-purāṇa] speaks of the ‘great Rudra’ (Mahārudra, the fierce Rig-Vedic prototype of Śiva) residing with his consort Umā (not in an adjoining temple but) in the pillar itself, near the ‘Lord of the Skull’ (Kapāleśa) …”302 In contrast to Visuvalingam, John Irwin insists on the pre- Aśokan nature of the pillar, which was smashed during those riots “reputedly the worst ever on Indian soil when thousands were massacred” (1983b: 323).

Figure 8. Lāṭ Bhairava in Vārāṇasī303

There is a further association between the two ‘centers of the world’: According to Chalier-Visuvalingam, the Bhairava Akhāḍā in Vārāṇasī

302 Here is certainly an allusion to the Soma-siddhānta doctrine of the Kāpālikas with soma exceptionally interpreted as sa + Umā (see White 2000: 83). 303 © C.P. Zoller. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 283 houses a Ruru or ‘Dog’ Bhairava at Hanumān Ghāṭ. In “the Prayāga- Mahātmya, the sacred core of Prayāga is called the Prayāga-maṇḍala, which is an area circumscribed by its four principal shrines …” (Irwin 1983a: 260), one of which is a Vaiṣṇava temple in the small town Alarkapuri at the southern bank at the confluence of the two rivers (Irwin 1983a: figure 5). Alarkapuri is also one of the names of Vārāṇasī (see e.g. Rana P. B. Singh 2009: 201) and, according to the Mahābhārata, there was once a king ruling the states of Kāśī and Karūṣa304 with name Alarka; he was member of the council of King Yama305 (Vettam Mani).306 Whatever the actual historical connections between the two Alarkapuris and the reasons for their designations may have been, it is worth mentioning that there are still more alarka- homonyms: alarka ‘name of an insect’, 307 alarka ‘the name of a Yakṣa said to be the lord of all dogs, and hence he is invoked to remove the poison from a person bitten by a mad dog’; alarka1 ‘a fabulous animal like a hog [with eight legs]; a mad dog’ (Turner 705). Because of the Ruru ‘Dog’ Bhairava, we concentrate now on alarka ‘mad dog’. Mayrhofer, referring to T. Burrow, suggests in EWA Indo- European ancestry, which I do not find convincing. More incontrovertible for me appears borrowing from an Austro-Asiatic language. Cf. Santali lakar lakar ‘to protrude the tongue with thirst, as a dog’ and perhaps Korku laka=tiɲ ‘to pant (as a dog)’, and cf. (prefixed?) Khmer plɑk ‘sound of a dog lapping a liquid’, Nyah Kur mblɛ́ ʔ and phlɔ́ k-phlɔ́ k both ‘sound of dog lapping food or liquid’. The lemma (if it is one lemma) was borrowed into Indo-Aryan *lakk ʻsound of lapping or bubbling’ (Turner 10876) as reflected e.g. in

304 With capital Shahdol in Madhya Pradesh. 305 According to Monier-Williams, alarka ‘a mad dog’ has the allomorph alaka. However, more often alaka designates the inhabitants of Alakāpurī, capital of Kubera. The early meaning of Kubera was ‘chief of the evil beings or spirits of darkness having the name Vaiśravaṇa’, later he became the god of riches and treasure and the chief of the Yakṣas. According to various Purānas, this capital is located in the vicinity of Mount Satipanth (7075m) (see D. D. Sharma 2012). It seems that originally Alakāpurī resembled Yamapurī. This seems to be the background for King Alarka being associated with the court of Yama. 306 The Mārkaṇḍeya-purāṇa mentions also another Alarka person (see Ganga Ram Garg). 307 For more details see Garg. 284 Claus Peter Zoller

Sindhī lakaṇu ʻto lap (as a dog)’ or Hindi lakhlakhānā ʻto pant with heatʼ.308 Ruru ‘dog’ could perhaps derive < OIA rā́ yati ʻ barks atʼ (Turner 10714) (with a > u). However, also here I prefer suggesting borrowing from Austro-Asiatic. Cf. Proto-Mon-Khmer *luʔ ‘to howl’ and/or *roʔ(roʔ) ‘to make an inarticulate noise’,309 Stieng rɔːu ‘to cry, howl, roar, bellow’ and Sedang rəre ‘scream’, Kui luː ‘to howl’, Khmer rɔvooh ‘repeated sound of howling’, Nyah Kur lolóo ‘howl’, Proto-Wa-Lawa *roh ‘to bark’. Note that *roʔ(roʔ) seems also to be reflected in Santali ruru ruru ‘inefficiently, as the music of one who is learning to play’. Summing up the theme of this last sub-section, I wonder whether the Ruru or ‘Dog’ Bhairava of Vārāṇasī is not a later reflex of the ancient Yakṣa who was the lord of all dogs. Back to the pillar form of Lāṭ Bhairava: In the literature in discussions of this particular shape of Bhairava, Lāṭ is usually translated as ‘club’ or ‘pillar’. Thus, one may assume a derivation < OIA *laṣṭi ʻstick’ (Turner 10991), even though lack of aspiration (cf. Hindi lāṭhī) looks suspicious.310 The lemma is attested from Pali, and Turner and Mayrhofer consider morphological contamination of kuṭilá and yaṣṭí ‘stick, pole; staff’. However, besides lack of aspiration, there is no evidence at all for a semantic reflex of ‘crooked’ in 10991. The term is also found in Garhwali lāṭu devtā, lāṭu deptā ‘an epithet of Baṭuk Bhairav, devotee of Lord Shiva who escorts Nandā Bhagwatī Rājjāt farewell journey’ (Nautiyal and Jakhmola 2014) – also without aspiration as against Garhwali laṭṭhā ‘staff, club’ – and in Kumaoni lāṭ bhargaṇ ‘attendand spirit of Bhairav’.311 I have pointed out (2018:

308 In my forthcoming book I distinguish lemma 10876 from similar sounding but geographically differently located words with meaning ‘lick’ and of possible PIE ancestry. 309 However, Shorto reconstructs *raw; *raaw ‘to make a loud sound’. 310 Visuvalingam and Chalier-Visuvalingam assume exactly this (which I think is not correct) when they write (2006: 98): “The ‘punishment of Bhairava’ (bhairavī- yātanā) … was administered at a pillar (lāṭ) whose stump, now called ‘Lāṭ Bhairõ’, still stands beside the present-day Kapālamocana tank where it is worshipped as the representation (liṅga) of Bhairava …” They follow the same interpretation, which was suggested by John Irwin already in 1983 (1983b: 321). See above figure 8 on page 278. 311 The term bhargaṇ may be a compound with -gaṇ corresponding with OIA gaṇá ‘troupe, flock’ and bhar- meaning ‘fairy folk’ as found e.g. in Burushaski and Shina baráai ‘fairy’ and Garhwali b(h)arāṛi ‘fairy’ (Bhatt, Wessler, Zoller 2014: 91). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 285

480) that during such a procession (‘farewell journey’) different guardian deities like Bhairava or Lāṭū Devtā (alias Baṭuk Bhairava), who are represented in form of long draped bamboo poles, proceed ahead of the Goddess. These poles are called lāṅg312 and the red and yellow cloth strips are called phurkī (see ibid. photo).313 There is a Garhwali religious folk theatre, which is performed during night stays for a deity during a procession. It is called ausar (cf. OIA avasara- pāṭhaka ‘a bard, panegyrist’) and it is a hilarious parody staged by two actors who are called Buṛlū (Būṛādevā) ‘the old God’ and Lāṭā-lūṭī ‘slow witted, simpleton, mentally retarded; dumb, without the power of (adequate) speech;314 a word of endearment’ (see D. D. Sharma 2012: 68). They may be the same as the old God and his nephew (i.e. son of God’s sister, see above p. 239), a concept found e.g. in western Uttarakhand and eastern Himachal Pradesh. During the suggestive ausar performance, the two appear to mean nothing else than ‘an old sod’ and a ‘sucker’ are in charge of creation. Whereas the counterpart of the pure is the impure, the counterpart of the sacred and the solemn is the ludicrous, the grotesque and the obscene. Therefore, the deities with names like Lāṭū Devtā and Lāṭ Bhairav are probably further connected with the following lemma: Hindi laṭ ‘playful, wanton; coquettish’, laṭak ‘affected or wanton gait; coquetry’; Santali laʈae goʈae a.o. ‘promiscuously’ (regarding second word cf. Santali ghoʈao ‘to be accused’), laʈ ghaʈ ‘adultery, unlawful sexual intercourse’ (cf. Santali ghəʈ ‘fault, transgression, offence, crime’’), laʈ lagao ‘commit adultery with a married woman or a woman of the prohibited degree or a non-Santal; commit incest’ (Santali lagao ‘attach’), probably also Santali loɽo ‘to have sexual intercourse’, Bodo-Gadaba loʈei

312 There is also a Central Himalayan ritual called lāṅg in which a member of the Aujī musician caste climbs up a vertically fixed bamboo rod. On its top is a plank on which the Aujī lies and rotates. This is a sort of fertility rite. More details are found in D. D. Sharma 2012, as pointed out above, and the etymology of the word is discussed in Zoller forthcoming. 313 This is a Himalayan and Dardic word of unknown origin, which frequently designates the feather of a pheasant worn by men on their caps. Also famous Padmasambhava is known to have worn a phur(kī) on his hat (see Zoller forthcoming). 314 Cf. Hindi laṭpaṭānā a.o. ‘to stammer, hesitate (in speech)’, Baṅgāṇī lɔṭiāṇ ‘a stammerer’, Santali laɽbaɽao ‘to stammer’ and laɽbəɽiə ‘deficient in stamina, or intelligence’, and OIA lāṭa ‘idle or childish language’. 286 Claus Peter Zoller

‘intercourse’; OIA laṭva ‘a dancing boy’, laṭvā ‘a bad or unchaste woman’. Under the entry Buḍṇyā devtā D. D. Sharma describes (2012: 501) an agriculture-protecting rite in the Garhwal area in connection with the ‘Himalayan rope sliding festival’ (see Berreman [1961]) performed by the caste of the Beḍās/Baddis. A bamboo pole is set up and worshipped. After an ārtī ceremony performed by the musician and his wife, there appear Buḍṇyā devtā and (his wife?) Kuṭaṇī devī315 who assure the villagers to protect their fields. With regard to the Buḍṇyā devtā, the villagers hold that he is the mental son of Pārvatī.316 He entertains the villagers with his ribald talks and his svāṅgs (< OIA *samāṅga ‘mimicry; sham, farce; clowning’ [cf. Turner 13203]). Buḍṇyā devtā certainly means ‘the old God’; cf. OIA *buḍḍha2 ʻold’ (Turner 9271) and Kashmiri buḍu ʻoldʼ with verbal derivation buḍun ʻto become oldʼ. This Himalayan ‘old God’ reminds one of God Brahmā, who is pitāmaha ‘paternal grandfather’, and of the ‘old world pillar’. The term Kuṭaṇī devī is certainly connected with OIA kuṭṭanī ʻbawd’ (Turner 3240), whose possible further cognates are discussed below p. 307f. The Beḍā’s 317 personification of the ‘old God’ and his consequent entertainment of the villagers with his farces and clowning strengthens Visuvalingam and Lidova’s suggestion of a correspondence between Brahmā and Vidūṣaka (see above footnote 297). Moreover, Kuiper has drawn attention to the fact (1975: 211f.) that the Vidūṣaka is only found in the prakaraṇa form of ancient theatre and not in the nāṭaka style, which takes its subject matter from the epics, as well as not in other styles as in the samavakāra,318 etc.319 In footnote 376 (ibid.) Kuiper quotes Paul Thieme’s definition of the prakaraṇa: „[D]ie Gattung des auf die literarische Ebene gehobenen Volksstücks“ (“the genre of the folk play, raised to the literary level”).

315 I assume, they possess the bard and his wife. 316 This is not at all plausible and I assume it is just the other way round. 317 In my opinion, Beḍā is a reflex of OIA viṭa ‘… the companion of a dissolute prince [who] resembles in some respects the vidūṣaka … but [is] at the same time accomplished in the arts of poetry, music, and singing.’ See next page. 318 A species of rūpaka or drama (described as a representation of mutual combats and heroic action in three acts). 319 However, note Lidova’s observation (2009: 9, fn. 23): “The Vidūṣaka was among the dramatis personae of an overwhelming number of plays in the era of the classic Sanskrit drama.” “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 287

OIA viduṣ- means ‘be defiled, commit a fault or sin, transgress; deride, ridicule’,320 and Witzel notes about the Vidūṣaka (2005: 27): “In the trigata321 conversation … the hero is constantly echoed by the vidūṣaka with incomprehensible, foolish, and indecent talk … the vidūṣaka is described, similar to Vr̥ ṣākapi, as a bald, hunchbacked, lame dwarf, with yellow eyes and protruding teeth and distorted features, a funny gait, and uttering incoherent talk; this also agrees with the description of the Jumbaka in the Aśvamedha ritual, where he represents Varuṇa.” There are different opinions whether the Vidūṣaka was just a theatre character or whether he was also a figure in ancient Indian society (at least in urban and royal court contexts).322 The Vidūṣaka was, at least to some extend, a sort of personification of God Brahmā, a fact, which makes it unlikely that there were men practicing the profession of Vidūṣaka-clown just for making a living. The situation was/is different with the Viṭa. Whereas, apparently, there are no modern reflexes of OIA vidūṣaka, there are many modern reflexes of OIA viṭa, as shown above (see p. 189). The Viṭa is described in the context of the Nāṭya-śāstra as a “… bon-vivant… (in the drama … he is the companion of a dissolute prince and resembles in some respects the vidūṣaka …)” (see just above fn. 317), he is thus a kind of ‘secular’ counterpart of the Vidūṣaka who has instead a divine/demonic background. However, on the previous page we have seen that the Himalayan Beḍā is a religious specialist who is able to embody divinities. This apparent ‘ontological’ difference between a ‘sacred’ and a ‘secular’ Viṭa may have something to do with his roots in non-dominant/non-elite traditions. He may have been a role model for the dubious figure of the Vidūṣaka, whose own existence was mainly limited to elite performance and literature traditions. Within those circles, the figure of the Viṭa of the ‘folk traditions’ was reduced to that of a philanderer. However, based on the above-quoted evidence from Turner 11712 and from Baṅgāṇī,323 he should be more accurately

320 Lidova defines the word Vidūṣaka (2009: 11, fn. 26): “Lit. ‘spoiler’, ‘deformer’, ‘abuser’ or ‘curser’, whose task it is to ‘spoil’ or ‘misrepresent’ (vi-dūṣ).” 321 On the meaning of this term, which refers to a section in the ancient Indian theatre, see Lidova 2009. 322 Kuiper is skeptical, whereas Lidova argues for his former existence beyond the borders of the arena of the theatre. 323 biṭaḷiṇɔ means ‘to become impure (e.g., Brahman who eats inappropriate food)’ (see above p. 189). 288 Claus Peter Zoller characterized – from an elite Hindu position – by the oxymoron of an ‘impure Brahmin’. It appears likely that the Viṭa from ‘folk traditions’ was perceived from an orthodox point of view as a kind of fallen Brahmin, whereas in reality he embodied (and still embodies) the ‘original Brahmin’, that is the ‘Brahmin’ who evinced and simultaneously transgressed the ostensibly fundamental antinomy of ‘pure’ and ‘impure’. However, at least in various parts of northwestern South Asia, where modern reflexes of OIA viṭa are found, the religious expert par excellence is not the Brahmin but especially the successor of the Devapāla. 324 The Brahmin’s extraordinary longing for purity and non-violence led to a dissociation and ostracism of transgressive elements like lewdness, frenzy or filth from the orthodox Brahmin’s lifeworld. However, these elements could continue their existence in the traditions of the clownish Pāśupata ascetics, of the Vidūṣakas and of the social lives of Tantric Brahmins of Kashmir, who split up their lifestyles between secret and public spheres (see Sanderson 1985).

Modern Indra Jātrā in the Kathmandu Valley This Newar festival lasts for eight days from the twelfth of the bright half of Bhādra (August-September)325 until the fourth of the dark half of Āśvin (September-October). The approximately 60 feet high Indra Pole (Indradhvaja 326 ) is called in Newārī yaḥsiṃ (also rendered yaḥsĩ). The word is either derived from Newārī yala ‘sacrificial post’ (van den Hoek [2014: 38] and Toffin [1992: 81]) and the common Tibeto-Burman lemma for ‘wood; tree’ (STEDT #2658 PTB *si[ŋ/k]) (van den Hoek 2014: 38) or with first syllable borrowing from Indo- Aryan yātrā (Manandhar). In Nepāli the pole is called liṅga and

324 Geographically less widely found is the Central Himalayan Auji ([ɔːʤi]) ‘musician and drummer’. This word may derive < OIA abhivādya ‘to be respectfully saluted’. 325 Note that also the ancient Indian Indramaha festival was celebrated during the bright half of Bhādra (Toffin 1992: 79). 326 A similar pole set up at the beginning of the Bisket Jātrā in Bhaktapur is called Viśvadhvaja ‘banner of the Universe’ (Toffin 1992: 76), which even clearer illustrates its cosmogonic function. The yaḥsiṃ is now a Sāl tree (OIA śāla ʻthe tree Vatica robusta or Shorea robusta’, Turner 12412), but there is clear evidence that it was formerly a bamboo pole: In the MBh (Ādiparvan, ch. LXIII) there is a story how Indra gives a bamboo staff to King Uparicara (or Vasu) turned ascetic “as a gift to protect the people … Kings even carried this staff onto the battle-field; its destruction meant the defeat of the ruler” (Toffin 1992: 79). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 289

Gérard Toffin adds that while erecting the pole its base is set into a hole “which bears a yoni design on the surface” (1992: 76). We probably see here a hinduized interpretation of the creative aspect of the world pillar. On top of the pole is fixed, among other auspicious items, a red flag (van den Hoek 2014: 40), which in Newārī is called hari patāḥ (OIA hári patākā ‘golden flag’).327 The erection of the pole is accompanied by “music, dance, and cannon shots” (van den Hoek [2014: 40]), 328 and in fact, the musical performers of the festival worship Nāsaḥdyo ‘the god of music and dance’ (2014: 46). The names of two of the musical instruments point to Austro-Asiatic origins: pvaṃgā ‘a pipe instrument’ (2014: 45, 84) — cf. Sedang pɔ̰ ŋ ‘pipe’, Jahai pŋjuŋ ‘to play flute’, Khmu puŋ ‘blow the flute’, Bolyu pɔŋ³¹lɯ¹³ ‘flute’; tāḥ ‘cymbal’ (2014: 46) — cf. Pacoh traːh ‘clash cymbals’.

Modern Indra Jātrā in Odisha According to G. C. Tripathi (1977: 1002f.), the ancient Indian Indradhvaja festival is known at least since the time of the Gr̥ hysūtras, and its oldest description is found in Varāhamihira’s Br̥ hatsaṃhitā. Before traces of the ancient festival were discovered in Odisha in the 1960s, 329 the only other known modern survival was the Nepal tradition. A reason for survival in Odisha was apparently the integration of the festival into the cult of Jagannātha. It is said that the god celebrates it as Lord of Odisha for the welfare of his subjects (1977: 1005). The festival, as it is celebrated in the town of Keonjhar, consists of eight main ritual events. Especially remarkable is the piṭakadevatāpūjanam (1977: 1004) during which fourteen bags (piṭaka), which have been consecrated to fourteen different deities, are fixed to the dhvaja as ‘decorations’ (bhūṣaṇānī) (1977: 1011, fn. 25). However, they actually do not appear so much as ‘decorations’ but rather remind one of the seven deities said to reside in the jarjara (see

327 This reminds one again of the flagstaffs with red banners carried by the Vrātya-like Kekaya warriors (Zoller 2017: 56). See also above p. 276. 328 This appears like a distant echo of pre-classical Vedic rites characterized by “singing, playing the lute, and frivolous activities” (Zoller 2017: 41). 329 Tripathi feels certain that the Orissa Indradhvaja festival is not an artificial later recreation, but must have been more widespread in Orissa hundreds of years ago (1977: 1004f.). However, he also notices a strong Vishnuization of the whole festival (1977: 1008). 290 Claus Peter Zoller above p. 276). During the following dhvajôtthāpanam (‘the erection of the standard’), a metal statue of Indra is set up directly near the foot of the standard (1977: 1004). This has a close parallel in the Nepal festival: after erecting the large pole – Indra’s banner – a “… a small Indra statue … is placed at its feet” (Van den Hoek 2014: 39). Also remarkable is Tripathi’s observation (1977: 1006) that, in contrast with the ancient descriptions, which recommend selecting one from five tree species for the pole,330 nowadays a bamboo pole, draped with red clothes, is preferred. Even though in Nepal the śāla tree (ʻVatica robusta or Shorea robusta’) is used (van den Hoek 2014: 38), deployment of bamboo poles – draped with red and orange clothes and used as ‘vehicles’ for various deities – is still quite common in India (see e.g. plates in Zoller 2018: 480).

Section IV

Common Indian and Southeast Asian lore

This section does not deal with the spread of Indian Hinduism and Buddhism into Mainland and Peninsular Southeast Asia, which may have begun around the beginning of the Common Era (see Coedès 1968). I rather want to take up and elaborate on the following thesis advanced by the American anthropologist Robert Knox Dentan (2002: 157): This essay attempts to substantiate Coedès’ observation by examining the possibility that some pre-Hindu religions of India were cognate with religions still practiced by Mon-Khmer speaking hill peoples of in Peninsular Malaysia … The picture suggested here involves the slow internal differentiation of an unformalized and unnamed aboriginal religion which spread throughout south and southeast Asia; its resultant differentiation into diverse forms in India and (for purposes of this article) the mountainous interior of Peninsular Malaysia; and a subsequent convergence in the first millennium AD as Indian traders, princes and missionaries introduced their Hindu and Buddhist modifications of the original religions into the area.

330 Arjuna, Aśvakarṇa, Priyaka, Dhanvan, and Udumbara (1977: 1010, footnote 18). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 291

However, my approach is quite different from that of Dentan. Whereas Dentan searches for religio-cultural traits among the so- called Orang Asli, the indigenous people of Peninsular Malaysia, which he then tries to compare with elements of ancient Indian Vedic religion, I will proceed in this way: An important community of Orang Asli are the Semai whose language belongs to the Aslian branch of Mon-Khmer. Mon-Khmer itself constitutes, according to traditional taxonomy, together with Munda the Austro-Asiatic language family. Presently, the only (group of) languages belonging to Mon-Khmer and spoken in India is the Khasic branch (mainly located in Meghalaya). However, there is growing evidence that before the arrival of speakers of Indo-Aryan, other Austro-Asiatic languages were spoken over large parts of northern India (see Zoller 2016b and forthcoming). Therefore, I will present in this section also various religiously and culturally relevant linguistic data, which are shared by Austro-Asiatic languages spoken in India and in Southeast Asia (including, however not only, data from Semai). Rather than claiming old parallels between the ancient Indian Vedic religion and religions in Peninsular Malaysia, I think a more realistic thesis is explaining the parallels either due to the former wide spread of Austro-Asiatic languages and their concomitant cultures over large areas of northern India or due to the spread of words and concepts into Southeast Asia belonging to a prehistoric linguistic level located in India ‘below’ the levels of Indo-Aryan, Austro-Asiatic and Dravidian.331

The sacred basil plant Dentan claims (2002: 166) that “[a]t least some sacred plants … in Semai rituals are salient in Hindu ones as well …” In endnote 18 (p. 183) he elaborates further: Perhaps the most notable is bn332 buus, sugarcane (i.e. sweet) sacred- plant, sweet basil (Ocimum sanctum) … it [sweet basil] may cause giddiness, a quality Semai associate with trance and thus the supernatural … Malays, for whom the plant also has magical uses, talk about being mabuk selasih, “basil drunk” … The importance of sweet basil in Hindu medicine … need not suggest that the use is of

331 An example for the latter case – a lemma ‘concubine, prostitute’ – is discussed below p. 307. 332 Perhaps abbreviation for ‘botanical name’? 292 Claus Peter Zoller

Hindu origin; sweet basil occurs from Arabia through Polynesia, and, although the Malay name is of Sanskrit origin, 333 the Semai name is not. There is no need here to demonstrate the important role of the sacred basil plant in traditional Indian religion and medicin (see e.g. Khosla 1995). Whereas Semai “buus” ‘sweet basil’ (Dentan 2002)334 is not known in India and OIA tulasī ‘basil’335 does not seem to have been borrowed into Mon-Khmer,336 there is another Mon-Khmer word that is interesting in the present context because of parallels in OIA and Munda: Kui bɔː rphaː ‘sweet basil, a seasoning herb’. OIA lex. bharavī ‘sacred basil’(Apte has bhāravī ‘the sacred basil’), barbā and barbarī ʻa species of Ocimum’ (Turner 9159), varvvara ‘a sort of basil (Ocymum pilosum, Rox.)ʼ, varvarīka ‘a sort of basil’ – basta ‘a shrubby basil’ (Apte), Santali bharbhəri ‘two plants go under this name, Ocimum basilicum, Linn. and Ocimum canum, Sims’.

Fish catching with poison and womens’ blood (menstruation etc.) It is probably not far-fetched to assume that formerly (ritual) catching of fish must have been widespread in India. I have not attempted to set up a comprehensive overview, but one can get an impression of its former wide distribution from a list in Chopra et al. (1933: 583ff.). From outside the Austro-Asiatic language area I may randomly point out the traditional Mauṇḍ (fish) Melā in the Jaunsār and Jaunpur areas in Uttarakhand (see Singh et al. 2016) and fishing with poisonous plants by the Hill Miri tribe of Arunachal Pradesh (see Tag et al. 2005). Sema Topano shortly describes annual ritual fish poisoning among the Mundas (2004: 454f.) and Malti Nagar (1982: 122) describes this activity of (Gond?) tribes in Bastar thus: In isolated pools of water herbal poison in the form of powder, known as kuve, is mixed. The water is stirred by the movement of human feet

333 Does Dentan mean OIA dalasāyasī ‘white basil’, which appears in Malay as selasih ‘basil’? 334 SEAlang quotes only Semai bus ‘sugarcane’. 335 The word seems to be a borrowing from Dravidian (see EWA). 336 It has been borrowed into Santali, but that is trivial. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 293

to mix the powder uniformly and make the water muddy. The effect is to render the fish unconscious so that they start floating on water and can be easily caught by hand. This form of fishing is always a group activity. Bodding et al. (1942: 119) describe fish poisoning among Mundas thus: We have a special way of killing fish; this they call fish-poisoning. They bring different kinds of roots and stuff from the forest and crush this and throw it into the water. Then the fishes become intoxicated, and some of them die and float up. Then they are easily caught. The names of the poisons are: the root of the stemless Date, the fruit of corco, jĩoti grass, the bark of kumbiṛ, the bark of sạkṛi phol, the fruit of 1oṭo, and others. This we call haṛ (fish-poison).337 North Munda Proto-Kherwarian *rub ‘to poison fish’ is reflected in pre-Mundari rub and Santali rub repectively ruˀp all ‘to poison fish’. The same lemma is also found in Mon-Khmer Bru rabuː ‘to die by poisoning (of fish)’ and perhaps in Halang rəbo̤ ʔ ‘to finger for fish’. Note also Bru rabajh ‘fishhook’ and Sô rabɛh ‘fishhook’, Palaung rəbɛt ka ‘fish-hook’ and rəbɛʔ, rəbɛt ‘bait (for fish)’. Possibly related are also reflexes of Proto-Pray-Pram *rap ‘fishing net’, Proto- Palaungic *ruup ‘fishing net’, etc. Among the Semai, there is a taboo related to fish poisoning: Blood, especially women's menstrual and puerperal blood, has special powers,338 akin to those symbolized by tigers and thunderstorms, say the Semai … A menstruating woman who accompanies a fish poisoning expedition, mixing specific categories of powerful poisons, for example, might mutate into a tiger (Dentan 2000: 210).339

337 Bodding et al.: Of the poisons mentioned, the stemless Date is the Phoenix acaulis, Roxb.; corco is the Casearia tomentosa, Roxb.|; jĩoti is a grass growing in riceflelds and moist places; kumbiṛ is Careya arborea, Roxb.; sạkṛi phol is a tree, sometimes planted by the Paharias; 1oṭo is Randia dumetorum, Lam. 338 In general, women’s blood has a counterdemonic power (see Dentan 2002: 167). 339 Menses and mutation into a tiger are also topic of an observation made by Sue Jennings (1995: 124) about the Temiar: “… for a shaman to have contact with menstrual blood is considered even more dangerous [than in case of contact by ordinary men] and he is likely not only to lose his spirit-guides … but also the menstrual blood that he touches will turn into a tiger and enter his hup [‘heart; identity’] and gnaw away at his feelings.” Fish catching and pregnancy is also found linked in a Munda custom that is valid during ritual fish catching as part of the ‘flower 294 Claus Peter Zoller

Dentan explains the underlying logic for this taboo thus (1988: 51): A red highland Semai woman mpo' [dream] is in reality a fish-poison vine (Strychnos ovalifolia, Senoi 340 lguub), whose “spirit” also manifests itself in other ways. Menstruating women should not go fish poisoning lest they tum into tigers; the sap is thus an objective correlative of menstrual fluids. So far I understand Dentan’s various statements on women and shamanism in this way: Semai adepts or shamans have spirit consorts or “wives” (see also below p. 304 on this topic) called guniik or gunig341 for whom, however, their shamans/adepts are their “fathers” (Dentan 1983: 2), which seems to indicate “a sort of incestuous lust” (Dentan 1988: 50).342 Since many guniik are actually tiger familiars,343 festival’ (on which more below): According to it, men whose wives are pregnant at that time are banned from participating in the ritual (Ryuji 1970: 129). 340 The term Senoi (also spelled Sengoi and Sng'oi) is a combined designation for the Semai and Temiar people. This is due to the phonetic similarity between Semai sʌŋɔɪ ‘person, man’ and Temiar sʌnɔi ‘person, man, mankind, human’ (see also Dentan 1983:1). 341 The term is analyzed further below p. 307f. 342 This assessment of Dentan may be doubted. Marina Roseman has analyzed the complex relationship between Temiar shamans and their ‘consorts’. She explains (1984: 433): “In Temiar performance, categories are upended. Symbolic inversion works as a leveling mechanism. Differences are simultaneously in halāʔ/spirit-guide … These symbolic inversions [occurring in the spheres of everyday life and ritual] crisscross the categories of kinship and pedagogy: the father is student, the child is teacher. Furthermore, they reverse gender distinctions: the free-ranging male of the everyday domain becomes the earth-bound male of the ritual domain, whose consort is the ritually free-ranging female component.” See, however, also Dentan’s somewhat reserved comments on these statements of Roseman (1988: 48f.). 343 This belief is at least common among the Semai and Temiar Orang Asli and has certain parallels among the Tibeto-Burman speaking Garo in Indian Meghalaya. Francesco Brigenti writes about their ‘tiger-“shamans”’ (2017: 98, fn. 3): “‘Tiger- shamans’ are powerful shamans who take the tiger as their spirit-guide and who can supposedly perform miraculous cures with its help.” In footnote 4 he continues: “… the theme of the miraculous or magical deeds of ‘tiger-shamans’ of the past parallels and integrates that of the weretiger in the cultural traditions of some ethnic groups of mainland Southeast Asia (e.g., the Semai and Temiar of peninsular Malaysia), of Northeastern India, (e.g., the Naga tribes), and of Nepal, where many Tibeto-Burman- speaking tribes have tales of shamans who had the ability to turn themselves into tigers whenever they liked. All these tribal groups live in the village-forest interface, i.e. in places where human contact with tigers or leopards was once common experience (which is, conversely, not true of urban or semi-urban societies of tropical Asia).” “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 295 it is possible that under extraordinary circumstances a woman can metamorphose into a tiger. With the above expression a “red highland Semai woman mpo'” Dentan may allude here to what he stated much earlier (1983: 2), namely that “[t]he word for gunig dreams (mpo') also refers to the appearance of the gunig itself in dream or trance”344 and thus to the implicit suggestion that the “Semai woman mpo'” is in fact a “Semai gunig mpo'”345 who is ‘in reality’ a fish-poison vine. Once more: a gunig (guniik) is a beautiful divine woman. However, such a gunig “… is in the real world a hideous spiny grub. Such grubs belong to the anomalous natural/supernatural class smēd, of which an evil gryllid cricket is the unmarked synecdoche …” (Dentan 1988: 50). Quite obviously, a gunig is ‘in reality’ for instance a grub, a cricket or a fish-poison vine. This may appear as an unreasonable claim, but it is not. The anthropologist Diana Riboli writes about shamanism in Nepal and Peninsular Malaysia (2009: 349):346 Shamanic metamorphosis into animal and vegetal forms – in the same way as shamanic journeys – is only a re-elaboration of the primordial pattern when harmony, peace and perfection were possible due to the non differentiation-collaboration between all living beings and between the latter and supernatural beings. Finally, what does Dentan mean when he states, “the sap [of the fish- poison vine] is thus an objective correlative of menstrual fluids”? I think he means to say that the Senoi regard menstrual blood to be like fish-poison. There is a theme in Semai mythology, which is interesting in our present context. Shanthi Thambiah et al. explain (2018: 272):

344 Regarding mpo' ‘dream’, Dentan clarifies (1983: 2): “… mpo' is the generic term for ‘dream,’ That is, mpo' refers both to dreams in general and also to gunig dreams, ‘true mpo’, in particular.” Elsewhere he further explains that for the Semai and Temiar most dreams are of no use, but ‘gunig dreams’ have to do with real (including supernatural) facts and are therefore important. 345 For slightly complicating matters, Dentan adds (1988: 50): “The gunig itself, however, is not the same thing as its dream semblance. The latter is mpo', ‘dream.’ Gunig exist independently of dreams, sometimes in the mundane world and sometimes elsewhere.” 346 Also quoted in Brighenti 2017: 109. 296 Claus Peter Zoller

Ŋkuu’347 lives in the uppermost region of the human world, which is the sky. The second region comprises the earth and the sea, and is the dwelling place of Naga and his wife (Ipoh Bernei). Ipoh Bernei is the spirit of the ipoh348 plant (the source of blow pipe dart poison) … Ŋkuu’ and Naga are brothers. Ŋkuu’ is the eldest and Naga is the youngest. They have a sister whose name has been forgotten, who is married to Kəloog349 Ming Lot, the tiger spirit … Naga, although the youngest, is said to be wise and gentle, and to possess vast supernatural knowledge. He taught Kəloog Ming Lot [married to Naga’s sister] how to heal. This made the tiger spirit the first halaaɂ (adept, shaman, or religious specialist).350 Here the first interesting point is the idea that the youngest child has unusual powers and abilities. This view is common amongst the Orang Asli. Signe Howell (1982: 24–26) mentions for the Chewong (more correctly Cheq Wong) that every last-born child is a shaman and, thus, whenever someone is called bongso (the youngest male or female child), we can expect unusual and superhuman acts from him or her. I will take up this point again below p. 322f. The second interesting point is that the deadly blowdart poison is related, as we saw above, with menstruation, but has also a spiritual aspect in form of Goddess Ipɔh. The same concept appears under the perspective of violations against an order, a violation called trlaac in Senoi (Dentan 2002: 159): The violations may also be of cosmic (cognitive) order, by mixing immiscible things together; or of the social order, by disrespect or incest; or of the personal order, by loss of self-control. A few involve sympathetic or contagious magic. The term trlaac refers to any such

347 Here the word Ŋkuu apparently means the highest god. It is the same as Semai ŋku ‘thunder’. 348 Temiar ipɔh ‘a jungle tree the sap of which is used to make poison for blowgun darts’. The botanical name of this tree is Antiaris toxicaria. According to Wikipedia, “Antiaris toxicaria is notorious as a poison for arrows, darts, and blowdarts.” Regarding Strychnos ovalifolia, which is more commonly called Strychnos ignatii, it is said, “[t]he roots are used in Indonesia and Malaysia as arrow poison, and sometimes as a fish poison”: http://tropical.theferns.info/viewtropical.php?id=Strychnos+ignatii (last accessed 2.8.2019). 349 See Semai kʌloʔ ‘spirit, soul’ and Temiar kenlok ‘spirit, soul, ghost, the vital force and immortal part of a human being, the apparition of a dead person’. 350 Aslian Kensiu halaʔ ‘shaman’ and Semai mai hala ‘magician, medicine man, shaman’. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 297

acts, subversive of order and definition, which might bring on a thundersquall. One of the possible violations is this (2002: 178): “… putting dart poison (or menstrual blood) in a river is trlaac and produces thundersqualls.” Whereas among the Senoi the dangerous aspect of womens’ blood is ‘poison’, the most widespread correspondence in South Asia is ‘pollution’.351 There are, however, also some few traces of equation of menses with poison in South Asia. M. R. Allen reports the following from the Kathmandu Valley from a Vajracharya informant (1976: 314): A girl during her first menstrual period releases some poisons from her womb. If this is exposed to the sun, the sun itself would become impure. If this poison is exposed to her male kinsmen, her brothers or her father and uncles, they would become impure and also might suffer many misfortunes… Allen’s informant was perhaps not informed about adequate ritual countermeasures, which Newar society undertakes to exclude any inappropriate exposure of menarcheal girls to the Sun God. A description is provided by Niraj Dangol who explains (2010: 34) that after a mock marriage with a Bel tree (Aegle marmelos), another puberty rite is performed for preventing inappropriate exposure (see loc. cit.). The Wikipedia description of the so-called Bahra ceremony is succinct: Bahra tayegu or bahra chuyegu (Nepal Bhasa [Newārī]: बराह तयेगु or बराह चुयेगु) is a coming of age ritual in Newar community of Nepal in which girls between the ages of 7 to 13 are married to the sun god in a 12-day ceremony.352 Bahra tayegu is a second marriage of a Newar girl, the first one being ihi; the marriage with the bael fruit. In Nepal Bhasa bahra means a ‘cave’ and teyegu or chuyegu mean ‘to put’, thus Bahra tayegu is the ceremony where Newar girls are put in a “cave” like scenario for 12 days … For the first 11 days the girl is kept in a dark room away from sun light and any male contact. This is done to symbolize the purification of the girl before her marriage to

351 This must not be explicitly substantiated here with literature references. 352 There is also very similar Newārī barha (not bahra) pikayegu ‘to make menstruation come out’. See https://en.wikipedia.org/wiki/Barha_pikayegu. I don’t know how the two so similar phrases are related. 298 Claus Peter Zoller

the sun god on the 12th day … The final day is marked with a bhwe (a traditional party) and celebrations. Dangol adds the important informations (2010: 34f.) that during this period, the girl is kept in a dark room called gufa [‘cave’],353 and that this second puberty rite is, in fact, “… also regarded as the second marriage of a girl, and this time groom is the Sun. The Sun is considered an incarnation of Lord Bramha [Brahma] … on the last day of ritual, it is ensured that the first male she faces is the Sun when she is taken out from the room; after which this ritual is named Surya Darshan …” Can we see here a distant relationship with the R̥ g-vedic myth of God Indra liberating the Dawn Uṣás, who was hidden in a cave on an island (see above p. 231)? However, the Vedic myth does not address the theme of toxic menses. Therefore, the Newar puberty rite seems (also) to echo the myth connected with the Ambuvācī Melā festival in June-July, which celebrates the annual menstrual cycle of Goddess Kāmākhyā. According to this myth, “… Viṣṇu, through his touch, impregnated Pr̥ thvī although she was in her menstrual period; thus her future son will have been Naraka, the earliest king of Kāmarūpa” (partly quoted already above p. 266). Note also that in the past, the Goddess resided in a guhā ‘cave’ (Rosati 2017a: 142), as nowadays the prepubescent Newar girls do. There is evidence that the annual Ambuvāca Melā celebrating the menstruation of Kāmākhyā has a historical background in regional fertility cults (Urban 2011: 244). Rosati notes: “According to the Yoginī Tantra – a north-eastern text compiled in the sixteenth century – the Goddess resides in her sanctum ‘in the form of red water’ … (rakta pāniya rūpiṇī)” (Rosati 2017a: 141 and fn. 26), which strongly suggests that her menses fulfills a fertilizing function, in other words, a blood-seed function.354 Despite the widespread fear of the polluting or toxic character of

353 OIA *gupphā ʻcave’ (Turner 4204) in modern reflexes typically meaning ‘cave of a hermit’. 354 On this term ‘blood-seed’ see White (2003: 70, 73, 117). Sarah Caldwell writes about an aniconic representation of the Goddess in a temple in Kerala: “The blood drawn from the living stone is proof of the goddess’s divine life force, but is also her bījam, procreative blood-seed” (1999: 116). In a Munda myth about the origin of three kinds of grain it is said that a “Guru ploughed the earth after making an ox of mud at the instruction of his wife’s mother (witch) and sprinkling his wife’s menstrual blood …” (Ryuji 1970: 208). That there is both ‘male’ and ‘female seed’ appears to be a concept found in various parts in India, e.g. in Bangan in the Indian Himalayas (Zoller 2007: 247). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 299 menstrual blood, its quality to fertilize and fecundate was and is widely accepted. We must not search for esoteric Tantric traditions where these relationships are implemented in ‘secret’ rituals. According to the ancient Indian medical compendium Suśruta Saṃhitā, [g]ermination is described … as “Garbhavkranti” [garbhāvakrānti] or the descent of the germ into the womb. It was supposed that the union of semen and menstrual blood forms a favourable condition for the descent of garbha or the life-monad into the womb (Narvekar 1966: 311). However, in case of the Newar girls, neither Dangol nor Wikipedia mention the toxic character of the menarche. In addition, in Allen’s report there is no clear differentiation between womens’ blood as poison or pollution. Even though there is not enough evidence for arguing that there was a historical development from a life threatening to a contaminative quality, there do exist ample traces for the spiritual aspect of menstruation. Bert van den Hoek and Balgopal Shreshtha have pointed out the intimate reciprocity between poison (viṣá) and nectar (amŕ̥ ta) (1992a: 60): “As evidenced by numerous texts, poison (viṣa) and the essence of immortality (amṛta) are two sides of the same coin, embodied by the serpent.” In other words, deadly cobras (Nāgas) are also closely related with immortality and it is probably no accident that the above-mentioned Senoi dartpoison Goddess Ipɔh is married to a Nāga. This has probably a hinduized parallel in the cult of Goddess Kāmākhyā in Assam: “At Kāmākhyā, during the annual festival (Devadhani or Debbadani) celebrated in honour of Manasā, the goddess which [better: who] cures poisoning and [who is] sister of Vāsuki [who is king of the Nāgas], animal sacrifices are performed …” (Ramasso 2010: 173).

Blood sacrifices from shins and thighs This is perhaps another ritual motif found both in Orang Asli and in Munda and other Indian traditions. Dentan deals at various places in his publications with a specific type of blood sacrifice: “In the ‘blood sacrifice,’ people, usually women, take a sharp splinter of bamboo and make a shallow slice across their shins, catch the blood in split bamboo ladles and throw it into the howling wind, chanting or crying out in feigned pain” (2002: 159). This ritual is performed in order to 300 Claus Peter Zoller bring dangerous thunderstorms to a halt. In Semai language, the action is called -Siwaac ‘to throw blood toward the skies to stop thunder’ (p. 178 endnote 7). Bodding et al. describe a healing ritual among the Santals (1942: 96) performed in case of fever or other ailments. The ritual involves an Ojha ‘exorcist and diviner’. Once the Ojha has identified the evil Bonga spirit who caused the fever, then … the ojha asks for a little sun-dried rice. He gets this in a leaf. The ojha then makes the patient touch this rice with his left hand, and he exorcizes him (her) with the rice. Thereupon he goes to the end of the homestead field and prickles himself with a thorn in five places on his thigh; he smears the blood on the rice; thereupon he kneads and mixes the blood-smeared rice with the rice in the leaf. Thereupon he sows this out with his left hand to the bonga who has been caught. He now makes an invocation … In Santali, the ‘blood sacrifice’ is called bul mayam ‘an offering of human blood’.355 The Munda rite is also discussed by Brighenti (2009: 77f.) in the context of ritual self-wounding in Śākta-Tantrism, but he states (p. 78) that it is difficult to say whether the Munda ritual has its origin in Śāktism or not. Actually, this seems rather unlikely and it is perhaps more promising to attempt identifying roots of Tantrism and Shaktism in pre-Indo-Aryan cultures. Here I may refer to Alf Hiltebeitel who discusses thigh-piercing rites in Maharashtra (1991: 391f.). Besides the levels of tribal and Śākta traditions, the theme of ‘blood offering from the thigh’ is also found in folk-Mahābhārata traditions like the cult of Draupadī in South India. Hiltebeitel speaks of the “regenerative fertility and sexual potency” of thigh blood (1991: 396). After Duryodhana’s exposure of his naked thigh to menstruating Draupadī, she swears to keep her hair open until she can oil it with Duryodhana’s thigh blood in order to complete her much delayed menstrual purification (ibid.). This ritual hair washing is normally done with cool water and not with hot blood. I may add here as an aside, that ritual hair washing is already known from Chandragupta Maurya: “According to Strabo, a great occasion at the court [of Chandragupta Maurya] was the ceremonial washing of his hair by the king on his birthday…” (Mookerji 1943: 62). In various parts of contemporary India “… ritual washing and

362 Formed with bulu ‘thigh’ and mayam ‘blood; to bleed’. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 301 dressing of women’s hair occurs after times of pollution, including sexual intercourse and menstruation … Punjabi women refer to the ‘regular pollution of menstruation […} as syr nòṇi (having to wash the head)’” [sic] (Adluri and Bagchee 2011: 18) and, “[e]thnographic evidence has also been cited to the effect that washing of the hair is an ‘absolutely crucial’ part of the ritual bath that ends the period of menstrual confinement … There are numerous statements in the Dharmaśāstra Saṃhitās to the effect that women are cleansed by the menstrual flow” (p. 25).356 Hair washing rituals are also known from the Santals who perform ritual hair washing of bride and groom during the marriage ceremonies when both mutually wash their hair (Bodding et al. 1942: 73). Significantly, ritual hair washing is also done by the Santals during funeral rituals when the mourners not only wash their own hair in order to get purified, but also request the decedent and various deities to do the same (1942: 178f.). Regarding the factuality of Hiltebeitel’s “regenerative fertility” of the thigh, there is support from Santal traditions. During a betrothal, the bride “gives the bridegroom’s father one brass-cup beer and water in a loṭa. When he has drunk the beer, he puts the brasscup down, and taking hold of the bride’s upper arm he makes her sit on his thigh; he puts a brass necklet on her and kisses her mouth” (Bodding et al. 1942: 34). The bride’s girl friends sing now a short song, which contains the line (addressed to the prospective father-in-law): “If you are pleased with her, place her on your thigh” (p. 35). Lateron a similar ceremony takes place and the bride sits on the thigh of her potential mother-in-law (p. 45). In yet another repetition, the bride sits on the thigh of the village headman who acts exactly like her prospective father-in-law (p. 61). Still later, the groom is made to sit on the thigh of his prospective mother-in-law (p. 64) who then kisses him. The ceremony is then again repeated with various other relatives of bride and groom (ibid.). The religio-cultural importance of the thigh among the Santals is also seen in the fact that in case of hunted-down or sacrificed animals, the thigh is always given for consumption to the most important people related to the hunt or sacrifice (see e.g. Bodding et al 1942: 126). Finally, I may add that in the Pɔṇḍuaṇ, the Bangani oral

356 This is also said in Classical Newari: ‘[A] a woman is cleaned by menstruation; a river is cleaned by flowing’ (Malla 2000: 109). 302 Claus Peter Zoller

Mahābhārata, there is a scene where Bhīmsen feeds the thigh of a giant, whom he had just killed, to Goddess Caṇḍikā who is the daughter of that giant (Zoller 2014: 155). Here there are clearly incestuous undertones. A certain similarity of this scene can be seen in an incident from the Gilgamesh Epic where the hero Enkidu tears loose the right thigh of the Bull of Heaven and tosses it into the face of Goddess Ishtar. The scene has been discussed by Hiltebeitel (1980: 216-227 and 1991: 396), who tries to connect it with the mythological complex of Mahiṣāsura (in the 1980 publication). The similar scene in the Pɔṇḍuaṇ only shows, however, a widespread motif in South and Southeast Asia concerning the fecund and magically powerful character of the thigh (and, to a lesser extend, the shin).

Shaman midwives and childbirth The Senoi term bidat ‘midwife’ is a borrowing from Malay and a bidat asal is “[th]e soul of the first midwife, which is believed to live in heaven. This supernatural being guides the human midwife and looks after the ruwai [human’s spirit (head-soul)] of the children on earth” (Edo 1998: xviii). The Senoi midwive is one of the four categories of shamans (Edo 1998: 66). Thus, she held in traditional society a central position with high prestige. Her ancestral high position is also recognizable in the fact that “[a]depts [shamans] and midwives should be buried with their heads to the sunrise, not to the sunset like ordinary people” (Dentan 1988a: 54). Another fact, namely that “[m]ost recognized midwives are postmenopausal or sterile” (ibid.) will occupy us further below p. 324. Under a comparative perspective here especially relevant is Dentan’s following observation (p. 52): Puerperal blood requires particular care. A midwife wraps the placenta (nsoob, ‘nesting,’ from soob, ‘nest’) in a banana leaf and stores it with the navel cord for the husband to take into the ‘cool’ rain forest and store in the fork of a tree, so that the smell will not trickle into the groundwater and attract bird/water spirits. Juli Edo presents a somewhat different account (different tradition?) (1998: 81): “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 303

As a former traditional mid-wife, she explained that during their delivery, the blood of these people was ‘spilt’ on the behumi’ (soil)357 of Perah 358 and their afterbirth (uri’) 359 were also buried in the behumi’ of Perah. I cannot find information in the cultural history of India that would indicate a similarly important religious role (category of female shamans related with familiars) of midwifes in India. A certain exception are the Munda where some traditions have survived, which can be compared with the above-mentioned among the Senoi. Bodding et al. write about Munda midwivery in the section titled ‘Janam chạtiạr, ceremonial cleansing after birth’ (1942: 23f.): When a child is born, village and house of birth become unclean. Boys are shaved on the fifth and girls on the third day. Together, all men of the village are also shaved by the village barber in a hierarchical sequence. At the end, the father and the newborn child are shaved: The woman who has worked as midwife carries the child in her arms out to the door, bringing along two leaf-cups, one leaf-cup with water and one to put the hair in. The barber shaves the child;360 when this is done, the midwife puts this hair in the leaf-cup; thereupon she binds two threads on the arrow with which she cut the umbilical cord when the child was born. Now the child’s father fills oil in the leaf-cup and calls on the men of the village to come along with him to a place where they can go down to the water. They go along. When they come back after having bathed, the midwife takes along with her oil and turmeric and the arrow on which the two threads are bound, and calling on the women of the village to come along she takes them to the watering-place to bathe. They go there. At the place of bathing the midwife throws one thread together with the child’s hair into the water and lets it float away, after she has made five marks of sindur at the descent to the water. This they call to buy way down to water. The other thread and the arrow she washes and and brings with her back to the house, when all of them have bathed. Arrived to the house the midwife immerses the remaining thread in turmeric (water), and this she makes into a loin-string round the waist of the child …

357 A borrowing going back to OIA bhū́ mi ‘earth, ground’. 358 Name of a Senoi village. 359 I cannot locate an exact correspondence in SEAlang. However, there is Khmer ʔaarəh ‘(of a woman) to give birth to sickly children who die soon after birth’. 360 Bodding et al.: “The whole head.” 304 Claus Peter Zoller

The midwife continues with a series of further rituals, e.g. she sprinkles flour-water on the bedstead of the child and then on the various functionaries of the village (again in hierarchical order). This is followed by a name-giving ceremony in which the midwive tells the name of the child to the parents (“a first-born boy gets the name of his father’s father, and the first girl gets the name of her father’s mother” [1942: 24]). After distributing gruel with nīm (Melia Azadirachta, Linn.) in leaf-cups, “… the defilement is wiped out, and the child has come in among its relatives. Five days later the barber and the midwife again shave the child alone. Then all is finished” (ibid.). There is no doubt that also among the Munda the midwives played important roles in religious rituals around the birth of a child; roles that appear to have been not much different from those of village priests or other ritual specialists. Hugh B. Urban, writing on Assames Tantric traditions, refers to Brenda Beck who had noted that “… in many popular traditions, the hair is associated with the ambivalent power of both menstruation and sexual intercourse” (Urban 2001: 802). Under such a perspective, one can argue that the ritual setting free of the first cut hair of the Munda newborn child into a river is a substitute act for the much more dangerous action of disposal of the placenta as still practiced by the Senoi.

Shamanism and women Dentan maintains about Semai shamanism (2002: 163f.): A number of notions in Semai theology resemble early Hindu ones. Perhaps the most salient is the metaphor by which a person’s shamanic power is his “wife” … Semai adepts and successful hunters have demonic wives. The adepts’ “wives” appear in dreams and give them melodies361 with which the adept can later lure them in seances to become spirit guides … Semai say deliberate contact with demons may drown a person in an experience of hnalaa’, what anthropologists loosely call “trance” or “possession trance.” The concept of the shaman, his superhuman (but demonic) “wife” who sings, strongly remind one of Tantric practitioners and their Yoginī or Ḍākinī ‘(semi)divine consorts’ (Tibetan mkha' 'gro ma ‘one who goes in space’). Although the cultural and temporal distances are

361 For the complex self-understanding of Temiar singing and music making, and how songs are received by dreamers from spirit-guides see Roseman (1984: 419ff.). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 305 great, making postulation of historical connections almost impossible, I may be allowed to mention here that there is a medieval Tibetan tradition of (human) Yoginīs singing “mantras in a sweet melody in Dakini language” (Germano and Gyatso 2000: 252). We are on safer grounds when we look at shamanism-related terminology. The following terms, which I assume to be cognates even though certain details of their phonetic relationships are not always clear to me in several cases, have been divided into a few small groups according to their phonetic and semantic similarities. I begin with Dentan’s above- quoted term hnalaa’ ‘(possession) trance’ for which I suggest the following possible Mon-Khmer cognates:

Shaman, magician, spell Kensiu halaʔ ‘shaman’;362 Semai mai hala ‘magician, medicine man, shaman’, hala ‘magic’, hʌlhal ‘unconscious, in a coma, under a hypnotic spell’, Temiar halaʔ ‘magic, the occult powers claimed to be exercised over nature or the future events, sorcery’ 363 and ʔaːl ‘to curse, to invoke malevolent spiritual powers’; Ngeq ʔɔɔl ‘curse’. Perhaps (if built with a prefix?) Phong təʔəːl ‘abuse, curse’. Forms with a (near) initial na- ‘prefix’: Semai nʌhʌlhal ‘spell, trance’364 and nʌhala ‘magic, sorcery’. One uncertain Munda parallel could be Korku ala kala ‘accusation, blacken through tattling’.

Curse, spell, charm Ngeq sabaːp ‘to curse’;

362 Note also halaʔ asal “[t]he soul of the first Shaman, who is now believed to live in heaven. This supernatural being guides the hala’ on earth” (Edo 1998: xx). 363 Roseman gives a preciser definition of this important term in Temiar (1984: 415): “The ability to receive songs from spirit-guides during dreams, and manifest those spirit-guides when subsequently singing the given songs during ceremonial performances, renders a person sɛn?ɔy bə-halāʔ (‘person with halāʔ adeptness’).” 364 The initial nʌ- (perhaps related with above hnalaa’) may have something to do with the phenomenon of ‘incopyfixation’, which is typical for Aslian languages (see Jenny and Sidwell 2014: 21). 306 Claus Peter Zoller

Semai sʌʔnap ‘curse’, sap ‘to curse, to put a curse or spell on someone or something’,365 sʌʔnaʔ ‘a charm’ and perhaps saʔni ‘test, trial, temptation’; here perhaps also Jahai sanuʔ ‘ghost’; Tampuan sanaoʔ ‘spread a disease (according to traditional beliefs)’ and perhaps pasaap ‘place a strong curse’ (cf. Mnong pah ‘to put a curse on’); Kui nhɛː ~ snɛː ‘magical charm, i.e. a magical potion, object, etc.’ Surin Khmer snɛː ‘a charm, attraction, a magical charm; love- potions’.

Magical charm, love-potions, etc. In case enchanting forms of magic (like above Surin Khmer snɛ) can be seen as semantically related with notions of ‘wish, desire’, then also the following forms from Mon-Khmer and Munda can be added. They belong to Shorto’s lemma PMK *cuun; *ciin ‘to desire’: Palaung sin ‘to desire, wish to’; Sedang sin ‘request’; Khmer snaə ‘to request, etc.’ The lemma is also reflected in Munda languages: Proto-Kherwarian *sana ‘to wish’; Pre-Mundari sana ‘to wish’; Santali sana ‘wish, desire, lust; to wish, to desire, to lust’. One more common Mon-Khmer and Munda lemma of this semantic field: Pacoh hah ‘teach magic formulae’; Mang hɛː⁴ ‘spell, charm (?)’ (Vietnamese phù);366 Santali aha ‘to bewitch by looking at one while eating, cast evil spell on’ and ahaˀk ‘to be bewitched’.

365 Kui saːp ‘(spell) to wear off’ does probably not belong here because Shorto lists it under the lemma PMK *saap ‘tasteless, without effect’. 366 The online Cambridge Vietnamese Dictionary has phù phép ‘he charmed the snake from its basket’. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 307

We carry on with Dentan’s article from 2002: After mentioning the concept of hnalaa’ ‘(possession) trance’ (see above), he continues (p. 164): And that is a state [(possession) trance] which some Semai, especially men, seek out, striving to connect with the fearsome demons … a connection which Semai phrase as love … A particular dream-demon gives its particular beloved a special, summoning melody. If the person accepts the melody, then he (sometimes she) becomes an adept, halaa’, and the demon becomes a guniik, from an old Malay word for “concubine,” which here means something like “familiar” or “spirit guide” but connotes erotic partnership.367 These remarks underline again parallels with Indian Tantric practitioners and their erotic relationships with their (semi)divine consorts. However, Dentan’s explanation for the origin of Semai guniik as a borrowing from an old Malay word for ‘concubine’ is only half-correct. According to Tom Hoogersvorst (2015: 72), this lemma, which is quite widespread among Malay languages (with meanings like ‘secondary wife, female attendant, mistress, concubine’), is a borrowing from Dravidian koṇḍi ‘prostitute, concubine’ 368 and according to the same author, “South India and Maritime Southeast Asia have been in close contact for more than two millennia” (2015: 64). However, even though it is clear that the lemma in Malay and Senoi is a borrowing from India, it is doubtful that it is a borrowing from Dravidian. The lemma seems rather to belong to the North Indian language-scape before the arrival of Austro-Asiatic and Indo- Aryan.369 The first reason is that the Dravidian lemma koṇṭi (DEDR 2079) has reflexes only in six languages and from among them a meaning related with ‘concubine’ appears only in one language, namely Tamil koṇṭi ‘insubordinate, naughty person or animal;

367 Dentan notes about the guniik/gunig (1988a: 50): “… they appear to adept men as seductive women …” He describes their nature thus (1988a: 48): “A Senoi gunig is a familiar whose spirit gives a person, usually a man; a tune with which he can thereafter summon the gunig’s spirit to help him in the diagnosis and treatment of problems that involve entities from outside the orderly human world.” And (p. 55): “Such gunig are usually bird spirits or smēd [natural or supernatural] insects …” 368 On the change k- to g- in the borrowing process, see Hoogersvorst (2015: 71). 369 In Zoller forthcoming, I deal with this linguistic term ‘North Indian’ in the sense of (usually North) Indian words and their cognates, which cannot be allocated to a known language family. 308 Claus Peter Zoller prostitute, concubine’. Compare this with the following morphologically and semantically similar OIA and NIA forms: OIA kuṭi ‘a bawd, a procuress or go-between’, Bengali kuṭī ʻ bawd’, OIA kuṭṭanī ʻbawd’ (Turner 3240) with many NIA reflexes,370 OIA lex. kuṭīra and kuṭṭāra both ‘sexual intercourse’ (EWA), OIA kurīra ‘copulation’ and quite likely also related OIA kuṇḍa2 ʻson of a woman during husband’s life by another man’ (Turner 3265), kuṇḍī ‘a bastard’ and kuṇḍāśin ‘a pander, a pimp’. Regarding ‘original’ morphology and semantics of such a lemma, here two proposals. First ‘original’ morphology: In Outer Languages, a historical change of a to u is very common (see e.g. Zoller 2016b: 85). Thus, it is possible that the above-quoted kuṭ- forms derived from older *kaṭ- forms. Therefore one can quote here the following words from two Nuristani languages from extreme northwestern South Asia: Prasun noun kaṭ ‘strength, power, violence; Stärke, Kraft, Gewalt’ and verbal kaṭ- as e.g. used in the phrase wəst'īš kaṭ'ā pəgy’ogso or wəst'īš kaṭ'a žatyego ‘he raped the woman’ (Buddruss and Degener 2016: 683). Nisheygram dialect of Waigalī: kāṭ ‘violence, power; Gewalt, Kraft’ and kāṭ k- ‘to use violence, to rape’ (Degener 1998). Second ‘original’ semantics: above (p. 286) I have discussed the Central Himalayan Kuṭaṇī devī whose name can be translated as ‘bawd goddess’ and who is a good example for the strong transgressive strands in many forms of ancient and contemporary Hinduism371 where an interlocking of ‘the sacred’ and ‘the obscene’ is practiced. The following information from a Munda creation myth also belongs here: “The Munda creation myth tells of the founding of the race by the first couple who were brother and sister. They were named Lutkum Haram and Lutkum Buria, as in the Asur myth” (Standing 1976: 157).372 According to Standing, their names mean “the old man

370 Mayrhofer (EWA) refers to Kuipers suggestion of connection of kuṭṭanī with Kanarese kūṭa ‘sexual intercourse’ to which I add Tamil kūṭal and kūṭṭam ‘sexual union’. However, both the Kanarese and the Tamil forms may also just be borrowings from the same prehistoric lemma. 371 Discussed in detail and supplemented with ethnographic data in Zoller 2017b. 372 Standing presents this myth of the small Mundari speaking Asur community (living northeast of Ranchi District) p. 145ff., in which Lutkum Haram and Lutkum Buria appear as a grandfather and a grandmother, however without children (p. 148). Yamada Ryuji describes Lutkum haram-Lutkum buria of the Tarub Mundas as the original human couple of the Mundas (1970: 127). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 309 and the old woman with high cheekbones” (p. 148), which is not correct. Santali luʈkum means ‘stout, chubby, fat, applied to children and young animals’ and there are Proto-Kherwarian *haɽam and Santali haɽam both meaning ‘old’ (note Korwa haɽam ‘husband’), and there is Santali haɽam buɽhi ‘husband and wife’ with buɽhi meaning in Juang (as in Hindi etc.) ‘old woman’. Here the transgressive factor is not the obscene373 but the stultification of Lord and Lady of the Universe or at least the stultification of the divine protectors of the village (see Standing 1976: 158). Note also that the term “haramburia” designates the ancestors (Standing 1976: 188): “The word haparambonga is used to denote very distant ancestors, and is a distributive of haram (old) signifying ‘all the old ones’. They dwell as spirits in the ading, or inner room and are also referred to as adingbongako.” Another related term for ‘ancestors’ is “haramhoroko” (Ryuji 1970: 310) (cf. Santali haɽam hoɽko ‘old men’). They are “… the dead who live a peaceful and contended life in the inner room or ading.” We will return to these “distant ancestors” again further below pp. 341ff. (‘Some Munda funeral rites’). One more example for obscene transgression again in the context of a Hindu goddess comes from South India and has been provided by Sarah Caldwell (1999: 128) who writes about the temple of Kodungallur Bhagavati north of Cochin in Kerala where during the annual festival for the Goddess her “shrine is ritually polluted with blood sacrifice, filth, obscenity, and possession” (1999: 128). Summing up of what has been said so far, the Semai guniik is not just reflex of a borrowing from a Dravidian language. The theme of an “erotic relationship” between this demonic/divine being and her shaman spouse points to a common South Asian and Southeast Asian culture of religious transgression centering on tempting and dangerous goddesses.

373 This is enacted at other occasions. Standing writes about the “magemela” festival (probably same as Santali mag sim porob ‘a festival observed in the month of Mag [January-February]) (1976: 163): “Mage is celebrated in [village] Sukuhatu, however, as an occasion of great bawdiness. The young men ‘beat the village bounds’ for three nights in January, singing obscene songs, but no village ritual is performed.” 310 Claus Peter Zoller

Menstruating goddesses and divine life stages

Figure 9. Idol at Kāmākhyā temple, Guwahati, Assam.374

Dentan’s suggestion for trying to examine the possibility for traces of common South Asian and Southeast Asian (especially Peninsular Malaysian) religious traditions (2002: 157, see above p. 290), which were or are at least partly concurrent with the former wide spread of Austro-Asiatic languages, show also at least partly positive evidence in the realm of ancient goddesses. For me it is quite striking that there exist in India traces of categories of goddesses who possess features and characteristics hardly found in works on Vedic religion or standard Hinduism.375 These goddesses display a strong independence vis-á-vis divine male companions or shun even the male gaze; they are usually transgressive, wild, and bloodthirsty; and they share similarities with human females by following menstruation cycles and even stages of life. The best-known instance for this type of goddesses is Kāmākhyā (or Mahā-Māyā ‘Great Illusion’) who resides on the blue hill in Guwahati city in Assam. From among the many studies which have dealt with Kāmākhyā, I choose at the beginning the book of

374 Courtesy: Subhashish Panigrahi, Creative Commons: https://commons.wikimedia.org/wiki/File:Idol_at_Kamakhya_temple,_Guwahati,_As sam_02.jpg (last accessted 11.9.2019). 375 Consult e.g. Hillebrand (1927-29), Fuller (1992), Michaels (1998) or Parpola (2015). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 311

Lorilai Biernacki (2007). She combines in her study fieldwork with the analysis of relevant Tantric texts (especially Br̥ hannīla, Māyā and Yoni Tantras, besides five other Tantras). The goddess is said to dance without (male) spectators when the temple gates are closed. This independence of and high respect for the Goddess, Biernacki connects with an unusual attitude towards human women as displayed in several of these Tantras. She says (2007: 12-14): … the group of texts I analyze here [8 tantras], and especially the Br̥ hannīla Tantra, offers an uncommon view of women, and, along with this, a systematic and coherent cultivation of a respectful attitude towards women … a unique verse, replicated across several texts reads … “women are Gods, women are the life breath.” On p. 35, she continues with these important observations: … in Sanskrit texts, as early as the Vedas … we find women lumped in with the lowest of the four castes, the servants (śūdras) … In contrast, the suggestion we find here instead is that women as a group form a separate caste apart from the lowest servant caste and that this special caste of women ought to be treated more like Brahmins … It is true that Biernacki also cautions her readers (p. 85) that such descriptions and statements just exist at the level of textual discouse. However, I think that she is too skeptical. Referring to Jae-Eun Shin’s publication from 2010, Urban points out regarding the religious situation in ancient northeastern India (2011: 233), “it does appear that there were indigenous forms of goddess worship in the region before it was taken over and transformed into a brāhmaṇic seat of worship. Powerful mother goddesses were worshipped by many of the northeast tribal communities, such as the Bodos, Chutiyas, Jaintias, Khasis, Lalungs, and Rabhas.” Biernacki states herself about medieval Assam (2007: 190), “[w]omen did not veil themselves … the birth of female children was not considered a financial liability … we find … the practice of paying a bride-price to the family of the woman … A number of tribes in the Assam region were matrilineal, with property being inherited by daughters.” Another menstruating goddess is found in Odisha. Goddess Haracaṇḍī resides in a temple near the town Brahmagiri. Her festival of menses, Raja Parba, is celebrated yearly at the summer solstice 312 Claus Peter Zoller from June 14 to 17 (Apffel-Marglin 1995: 87).376 “During these four days, men from about 60 villages within a radius of about 20 km around the temple of Goddess Haracaṇḍī camp on her hill while the women celebrate the festival in the villages” (ibid.). The only information Apffel-Marglin provides on the mythological background of this goddess, who is Mā ‘mother’ and Pr̥ thivī ‘earth’ (see p. 97), is that during the four days of her annual menses she embodies Draupadī from the Mahābhārata who was mistreated by the Kauravas in their palace while she menstruated (p. 90).377 One of the informants of the author says that the men visit the temple during the menses of the Goddess so that the people get good crops and good rain (p. 93).378 During the festival, red color is thrown at the dress of the Goddess to make her appear bleeding (p. 112). The cloth is then put into a water- filled bucket so that the water turns red: “The priest will show it to the pilgrims and says ‘this is the blood of the Ṭhakurānī’ [the Lady]. People out of joy and happiness will take that water” (p. 113). This reminds one of Goddess Kāmākhyā residing in her sanctum in the form of red water (see above p. 298), but also seems to suggest that the followers of the goddess sip this red water (as a kind of prasād?). Another reason for the separation of men and women, repeated several times by different informants, is the fact that during the menses of the Goddess the village women are in a similar state and are thus avoided by their men. Interestingly, these village women are said to be the pratibimba ‘reflection; shadow’ of the Goddess – “… women feel that they are the reflections of the goddess and that is why

376 For a short overview of festival and cult see also Brighenti (1997: 426f.). 377 Apffel-Marglin explains (p. 99, fn. 17) that the informants refer here to a 19th century text written in Oṛiyā and dealing with that famous episode. 378 At the moment of menarche, a girl is made to stand on a manure pile for half to two hours. The pile consists of cowdung, ashes, rubbish of the house and straw and it increases the harvest (p. 117). This manure is spread in the month of Jyeṣṭha (p. 118). This practice may have been more widespread in ancient or at least pre-modern India. There are OIA lex. pāṁsukā ‘a menstruous woman’ and Caraka pāṁsu ‘(prob.) the menses’ which are obviously related with OIA pāṁsú ‘dung, manure’ (see Turner 8019). Morally more charged are OIA (Apte) pāṁsulā ‘a menstruous woman; an unchaste or licentious woman’ and kulapāṁsukā ‘a woman disgracing her family, an unchaste woman’. They betray old confusion between OIA kúla ‘clan, household’ and kū́ la ‘heap, mound’ as demonstrated by Buddhist Hybrid Sanskrit pāṁśukūlika ʻone who wears clothes made of rags from a dustheap’ and pāṁśukūla ʻdustheap, rags in a dustheap used by monks as clothesʼ; note also Pali paṁsukūlik and Sindhī pasiliyā both ʻmonk, hermit’ (see Turner 8020 and EWA regarding s ~ ś). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 313 they observe the rules of Raja” [menses] (p. 94) – or they are said to be the anśa ‘part, portion’ (p. 108) of the Goddess – “The single goddess is multiform and reduplicates herself in partible form (anśa) in the collectivity of women” (ibid.). All this is a confirmation of the Tantric doctrine that “women are Gods” and “women are the life breath” quoted above by Biernaki (p. 311) and actually hailing from Br̥hannīla Tantra (6.75b) and Māyā Tantra (3.20). Also in Kerala one finds menstruating goddesses. For instance, Bhagvati of Chengannur is said to get her periods (Caldwell 1999: 116). Caldwell explains that “[t]he details of the rituals surrounding the menses of Chengannur Bhagvati explicitly re-enact the traditional puberty ceremony of high-caste girls of Kerala, now falling into disuse” (ibid.). Whereas Newar girls had to spend traditionally 12 days in a dark room (“cave”) before their menarche, after which they were married to the Sun God (see above p. 297f.), young Nambūtiri Brahmin girls in Kerala in the same situation had to spent fourty days in seclusion in a menstrual room or hut. On the following day, there was a procession with the girl to the rice storeroom of the house, where she received a red silk cloth called “vīralipattu”. Then the girl was taken out again and she removed the cloth from her face. “At that time she is instructed to gaze into a special bell-metal mirror. One woman told me the purpose of this gazing is for the girl to worship her self, to recognize her own divinity” (p. 117). Also this is an example for “women are Gods”.379 Another example for divine menstruation is a festival called Keddasa, which is celebrated annually in Tuḷu Nadu in February. It is different from the previous examples, as it is not associated with the cult of a specific goddess. It is a ‘worship’ of Bhūmi Devī ‘mother earth’ for three days during her annual menstruation period.380 Hiltebeitel has compiled a few other examples for divine menstruation (1991: 397f.). He mentions Mīnākṣī of Tamil Nadu, whose menstruation is celebrated at the Āṭi Pūram festival during the first and most inauspicious month Āṭi at the beginning of dakṣiṇayana “when the Tamilnadu rivers begin to rise” (Fuller 1980: 333). Also in

379 What Caldwell reports is well known e.g. from South Indian Theyyam performances in which the fully dressed up dancer gets possessed by a specific deity the moment he looks into a mirror. 380 I have not been able to locate some academic publications, but the internet provides many sites with a great variety of information. 314 Claus Peter Zoller

Tamil Nadu, in Kongu Nadu, Pārvatī’s first menstruation is remembered at the same date (Hiltebeitel 1991: 398). There appear to exist correspondences between specific menstruating Goddesses and the rivers they epitomize. This holds true for the South Indian Kaveri: “It is commonly believed that Tamilnadu's major river, the Kaveri (Cauvery), which flows through the Tanjore Delta, turns red for the three days preceding [the domestic festival] Āṭippĕrakku …” (Fuller 1980: 333, fn. 26). Fuller (1980: 336) mentions also a North Indian belief according to which Goddess Gaṅgā is menstruating or pregnant for a period of four months (June to October). There appear to be correspondences between menstruating goddesses and matrilinear societies. We will therefore have now a look first on traces of matrilinearity in ancient India, then on the term kúla and after this on the well-studied matrilinear Khasi community.

Matrilinear traces in ancient India The eminent Indian sociologist Sharad Patil (1925–2014) has identified such traces. In an article from 1973 he argues that from among the semantically similar terms gotrá ‘cowshed; race, family’ and kúla ‘race, family; herd, flock, swarm, multitude’ the former is associated with Brahminical patrilinearity and the latter with matrilinearity. He writes (1973: 44), “[t]hese [ancient Sanskrit] sources not only assert that the Kṣatriyas and Vaiśyas have no gotra of their own, but that they have gotra of their purohita Brahmins.” Then he quotes (ibid) from P. V. Kane’s History of Dharmaśāstra (Vol. II, Part I, 1941: 493): The Śrauta sutras allow … an option to kṣatriyas (to kings according to Aśv[alāyana]). ‘They may employ the pravara381 of their purohitas or all kṣatriyas may employ the same pravara viz. Mānava–Aila– Paurūravasa–iti’. Patil points out correctly that “Aila” means ‘a descendant of Ilā’ (see Monier-Williams) i.e. of the goddess Ilā who “is considered the chief progenitor of the Lunar dynasty of Indian kings” (Wikipedia) and he concludes (ibid): “It is significant that the option allowed to Kṣatriyas

381 The Vedic pravaras ‘lines of ancestors’ assure the descent of a particular Brahmin from a particular R̥ṣi of his gotrá. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 315 contains a name which is starkly matrilineal.” 382 On p. 44f. he continues that “Baudhāyana prescribes that the following four marriage rites are lawful for the Brahmins: 1) Brāhma, 2) Prājapatya, 3) Ārṣa, and 4) Daiva, the Āsura and Rāksasa for the Kṣatriyas, and the Gāndharva and Paiśāca rites respectively for the Vaiśyas and Śūdras.” And (p. 45): “The Nibandhakāras make a significant observation to the effect who is married according to any one of the former four rites, adopts the gotra of her husband, while a bride who is married according to any one of the latter four rites, remains in the gotra of her father.” From the fact that ancient scriptures prohibited cross-cousin marriages, Patil concludes (p. 44), “[t]his explanation of the prohibition or permission of marriage inadvertently admits that the Brahmins who followed the gotra system were patriarchal, while the rest of the castes were matrilineal. The option allowed to the Kṣatriyas and Vaiśyas not only proves that gotra system was totally foreign to them, but clearly suggests that they followed a matrilineal clan system” with which he means a kúla system. V. S. Agrawala (1953: 188) mentions ancient Indian names ending in putra with first element name of the mother like Gārgīputra and Vātsīputra. “The practice of adding the mother’s name to putra is found in the Vaṁśa list of teachers in the Śatapatha Brāhmaṇa beginning with Sāñjīvī-putra …” (p. 189, see also Patil p. 45).

Etymology of kúla ‘race, family, etc.’ Whereas the etymology of OIA gotrá ‘cowshed; race, family’ is quite straightforward, namely gáv- ‘bull; cow’ plus probably TRAI ‘protect’, the etymology of kúla continues to be debated. An old suggestion for Dravidian origin is hesitantly accepted by Kuiper (1948: 55) but rejected by Mayrhover (EWA). Pinnow (401) believes also in Dravidian connection but is at strife regarding the direction of borrowing. In my opinion, there are, despite some problems, good arguments for suggesting Austro-Asiatic origin. Shorto suggests PMK 1708 *krkuul ‘descent group’, reflected e.g. in Old Mon kirkūl, kərkul ‘family, clan’ and Khmer trəkoːl ‘family, race’. It is, however, unclear if and how this lemma is cognate with the following forms. There are Halang khul ‘crowd; large group; plural marker’ and Proto-Khasic and

382 On the same page, he quotes Patañjali who maintained that Pāṇini was called Dākṣīputra after the name of his mother who belonged to the Dákṣa gotrá. 316 Claus Peter Zoller

Pnar (*)kur ‘clan’ and in Munda one finds Kharia khili ‘clan’ and Juang kili ‘clan, sept’ and Mundari kili ‘sept, totemistic sept’; khil is used in Santali in expressions for clan names as e.g. in məɲʤhi khil hembrom ‘a sub-sept of the Santal sept Hembrom’. The Kharia and Santali forms are phonetically close to West Pahāṛī Himachali khēḷ ‘a sept, a clan’ and Sirmauri khel ‘clan’ (Negi 1969: 435), which must be borrowings from a Munda substrate.383 Sub OIA kúla Monier-Williams mentions also OIA lex. kulī ‘a wife’s elder sister’. I think it is possible to see here the older meaning of the term which, if this assumption is correct, has undergone a change from an egocentric kinship term *‘classificatory affinal or consanguinal female kin (i.e. classificatory ‘wife’ or ‘sister’)’ to a sociocentric kinship term ‘family’. OIA lex. kulī has parallels in Munda: Proto-Kherwanian *hili ‘elder sister-in-law’, 384 Santali and pre-Mundari hili ‘elder sister-in-law’, Juang kuli ‘sister-in-law; elder brother’s wife’ and in Mon-Khmer Temiar kuleh ‘wife’s sister, sister- in-law (more exclusive)’. It looks as though a ‘sister-in-law’ can be seen either as classificatory ‘wife’ or a classificatory ‘sister’ for instance among the Santals. With regard to the practice of levirate, Bodding et al. have observed that in case of the death of an elder brother, the younger brother can marry his wife. However, this is impossible in case of death of a younger brother because “[a] younger brother’s wife they honour equal to a bonga [‘a spirit, a god’], – they do not even touch their bedsteads” (Bodding et al. 1942: 81).385 Note also Valentina Pakyntein who says about Khasi society (2000: 29): “… to be married to a man without a sister, mother or any female member in his immediate family, as in the case of an extinct family is regarded as very unfortunate and looked down upon by the Khasi.” My above suggestion for PAA *kula *‘classificatory affinal or consanguinal female kin’ is further supported by OIA kulaṭā with the two strangely opposing meanings ‘an unchaste woman’ and ‘an

383 Even though they look as if they were old borrowings ← Arabic/Persian xayl ‘troop; tribe’ (cf. also Pashto xel ‘section of a tribe’). 384 The SEAlang reconstruction is not quite correct as can be seen immediately below. 385 However, this may (also) have something to do with the central role of youngest daughters in social and religious life among the Khasi (see next subsubsection) or, more distantly, with the belief among the Orang Asli that a youngest child is a shaman (see p. 296). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 317 honourable female mendicant’. 386 Patil notes (1973: 48), “[t]he etymology of kulaṭā as given by Kāśikā [a commentary on Pāṇini’s grammar] is kulany aṭati iti kula-ṭā, meaning a woman who roams from clan to clan.”387 Since OIA lex. kulī ‘a wife’s elder sister’ is obviously based on a more general meaning ‘sister-in-law’, the term can be semantically compared with OIA syālá ‘brother-in-law; brother of one’s wife’. Turner remarks on this lemma (13871), “[t]he masculine is frequently a term of abuse indicating that the sister of the person addressed has had sexual relations with the speaker.” It is thus evident that kulaṭā ‘an unchaste woman’ must have been used in a mirror image manner. This is supported by the Hindi kinship term bhābhī ‘elder brother’s wife, sister-in-law’ (OIA *bhābbha ‘a nursery word’ [9453a]), which implies a so-called joking relationships. About joking relationships among the Aghria in northwestern Odisha, Uwe Skoda writes (2007: 692): … ritualized, public, and partly obligatory joking is practised in several ‘joking relationships’. In many cases a special intimacy is attached to or expected from those with whom people have joking relationships … In opposition to avoidance and respect, joking hints not only at a familiar relationship, but also at possible sexual relations or later marriages, for example in levirate relations … The meaning of ‘an honourable female mendicant’ may be there because both – mendicant and unchaste woman – share an unsteady lifestyle, the mendicant, however, for noble reasons. Nevertheless, also the lifestyles of mendicants can appear questionable. One more word apparently related with kúla is Pali kulūpikā ‘bhikkhunī, a Buddhist nun’. There is also masculine kulū̄̆ pako ‘one who associates much with a family, a family friend, a confidant’. One interpretation is to say that the ending -upaka is identical with OIA upaka about which Agrawala (1953: 191) writes: “Upaka occurs as a gotra name in Pāṇini (II.4.69).” A kulūpikā thus would appear to have the basic meaning ‘she who belongs to a sister-in-law lineage or family’.

386 There is also masculine kulaṭa ‘any son except one’s own offspring (an adopted son, bought son, etc.)’. 387 The -ṭā is probably a pleonastic suffix, which is found reflected in Middle Indo- Aryan -ḍa. It seems also not unlikely that ancient folk etymology interpreted kulaṭā as formed from ku- plus the above-discussed laṭ- lemma (p. 285) as found in OIA laṭvā ‘a bad or unchaste woman’ and reflected e.g. in Hindi laṭ ‘playful, wanton; coquettish’. 318 Claus Peter Zoller

However, Patil suggests a different interpretation. He thinks that kulūpikā derived from kulapā, which could also mean a woman as head of a clan (1973: 48). He adds (ibid.): “A Buddhist nun who obtained her quota of alms only from one clan and had no need to resort to several clans, was called a kulūpikā. The nun Thullananda was one of them …” However, the nun called Thullanandā (‘fat joy’ [Ohnuma 2013: 19]) has frequently a bad reputation in Pali literature even though she was probably just controversial (Ohnuma 2013). In any case, this seems to suggest that also a kulūpikā nun was associated with a certain odium. In Vinaya Piṭaka (iv, 66) there is apparently an equation of Thullanandā and a kulūpikā in the sentence thullanandā bhikkhunī aññatarassa kulassa kulūpikā hoti niccabhattikā which has been not quite correctly translated as ‘the nun Thullanandā relied upon a certain family for alms and was a regular diner among them’ (Ohnuma 2013: 21, fn. 8). As mentioned above (p. 312, fn. 378), there is also OIA kulapāṁsukā ‘a woman disgracing her family, an unchaste woman’ where I suspect confusion between OIA kúla ‘clan’ and kū́ la ‘heap, mound’. An almost perfect morphological reversal of kulapāṁsukā is pāṁśukūla ʻdustheap, rags in a dustheap used by monks as clothesʼ which leads to the question whether Pali paṁsukūlik and Sindhī pasiliyā both ʻmonk, hermit’ (quoted ibid.) together with kulūpikā are terms that designated ascetics who sought censure and ridicule as part of their spiritual path.

Matrilinear Khasi community Khasi is nowadays the only Mon-Khmer language spoken in India, even though there is plenty of evidence that Mon-Khmer languages were formerly spoken over large areas of northern India. The following paragraphs summarize here relevant facts discussed in Gerlitz (1988 [in German language]).388 Only the Austro-Asiatic speaking Khasi and the Tibeto-Burman speaking Garo are matrilinear societies (the latter are believed to have adopted the system from their Khasi neighbours), i.e. with a

388 For more ethnographic details on matrilinear societies in northwestern India see Ehrenfels (1955) and on the massive Christian influence on Khasi religious cultures see Lyngdoh (2016). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 319 matrilinear descendancy. The Khasi are strictly exogamous, and marriages are either matrilocal or uxorilocal, rarely they are virilocal. Directorate of the household is in the hands of the mother who, in case she is also the youngest daughter (ka kun 389 khadduh), is also (designated) mother of the clan. It is her task to conduct the rituals, especially the funeral rituals. The conduct of the rituals is in the hands of the clan ancestress or of her youngest daughter, ka kun khadduh, who embodies the ancestress virtually and potentially.390 There exists also avunculate. 391 A matrilinear joint family consisting of the matrilineal blood relatives has a common great grandmother (iawbei392 tymmen). The joint family is called kpoh and consists of several iing393 (see p. 55, fn. 7). All kpoh, which claim descend from one common ‘first’ iawbei (the mythical ancestress ka iawbei394 tynrai), build the kur395 or jaid ‘clan’. A Khasi joint family, also called ka iing, is headed either by a mother (addressed as i mei) or by a grandmother or great grandmother (ka iawbei).396 In prayers, the ancestress (maternal grandmother) is either also addressed as iawbei or as ka blei 397 ‘goddess’. This means, she is both maternal grandmother and a mother goddess. Seat of the khadduh is the iing khadduh. The ancestress iawbei (‘maternal grandmother’) is the first mother of the clan, ka iawbei tynrai ‘the mother (actually ‘grandmother’) of the origins’. After death, all clan members assemble at the place of the iawbei (‘maternal grandmother’). She is the mythical similitude of the khadduh (‘the youngest [daughter]’), so-to-

389 Khasic Pnar ka kʰɔn ‘daughter’ and Khasi kʰad duʔ ‘youngest, last, lastly’. 390 The same fact is expressed by Valentina Pakyntein (2000: 28) in this way: “The maternal uncle (U Kni) and youngest daughter (Ka Khadduh) act as the family priest and priestess respectively, in performing the rituals pertaining to the family … It is also the duty of the youngest daughter to see that the death rites (incineration and bone-internment) of her family members are carried out accordingly.” 391 Mother’s brother takes over social fatherhood of the children of his sister. 392 Khasic Lyngngam bej jaːo, gjaːo ‘maternal grandmother’. 393 Khasi jiŋ ‘house’. 394 Cf. Khasi kjaːw ‘grandmother’. 395 Proto-Khasic *kur and Pnar kur ‘clan’. Already mentioned above p. 316. 396 I assume that the ka in ka kun ‘(youngest) daughter’, ka iing ‘joint family’ and ka iawbei ‘(great) grandmother’ is always the same and thus related with Khasi kaː ‘a, an, the, sign of the feminine or neuter gender she, it’ and Khasic Pnar ka ‘she (fem. singular pronoun)’. Obviously, core kinship concepts in Khasic are marked as ‘feminine’. 397 Khasi blej ‘god’ and ka ‘she’. 320 Claus Peter Zoller say her archetype. At the side of the grandmother stands her elder brother and regulates as ancestral spirit the destinies of that part of the clan who – separated from the living – exists in the otherworld. Living and dead cannot be separated because the “big uncle”398 guarantees steadiness and permanence of the clan. Families are dependent on ancestors. In this sense, also the ‘clan king’ syiem 399 and the constitution of his little kingdom are dependent of the control of the ancestors. Because in his mother, the syiem sad, 400 who in her role as high priestess is simultaneously mediator between the ancestress of the syiem-clan and her son, all preceded generations of the clan are present. The syiem sad is the spiritual corrective of worldly power. Thus, the syiem sad is the ‘god- queen’ (p. 67). Among the here-presented glimpses of matriarchal aspects and mortuary cults, the topic of avunculate is of central importance. The following subsubsection is devoted to this topic.

Avunculate Avunculate is not only characteristic of Khasi society. Also for instance the Austro-Asiatic Temoq Orang Asli in Malaysia display similar traits: “The relation between father and child is rather remote, while mother and child are much closer: there is an avunculate respect relationship between mother’s brother and sister’s child. Inheritance is by female ultimogeniture”401 (Benjamin 2011: 188). One may argue here that avunculate, namely the relationship between a man and his sister’s children, especially her sons, is found in many societies. And even though there seems to be a correlation between avunculate and matrilinearity (and cross-cousin marriage), avunculate is also known in India already in the (patriarchy-oriented) Mahābhārata (Trautmann 1973: 163 fn. 19) and even earlier in the R̥g-veda insofar as “Sanskrit

398 Khasi kɲiː ‘uncle (mother’s side)’. 399 Khasi sʔiem ‘king, chief’. 400 Khasi sʔiem saːt ‘eldest or the youngest female member of the s'iem’s family in charge of sacrificial ceremonies’. 401 Ultimogeniture is defined as a principle of inheritance in which the right of succession belongs to the youngest child. This holds also true for the Khasi people. However, Valentina Pakyntein differentates this matter (2000: 28): “Although the youngest daughter inherits the property, she is not the sole owner but acts merely as its custodian. The maternal uncle manages and has equal control over the property.” “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 321 tradition as early as the Rigveda reflects traces of special respect for the maternal uncle” (Gamkrelije and Ivanov 1995: 675, see also my comments above p. 199f.). The usual north Indian term for ‘maternal uncle’ – Māmā jī – is probably of Dravidian origin (EWA, see also Turner 10055 and DEDR Tamil māmaṉ, māmā ‘mother’s brother’) and with it probably also of large parts of this widespread Indian institution of special relationship between maternal uncle and sister’s son. However, this Dravidian lemma is attested in Indo-Aryan only since Pañcatantra. The older Old Indo-Aryan word since Brāhmaṇa times is mātulá ʻmother's brother’ whose modern reflexes (Turner 10009) are much fewer than those of OIA māma. Moreover, they are typically found in rather peripheral areas like Nuristani, Dardic and Pahāṛī. 402 It is thus clear that Dravidian māmā has considerably supersedet the OIA inherited lemma. OIA mātulá is itself an innovation deriving from mātár ‘mother’, which has replaced a reflex of PIE *h₂éwh₂os ‘maternal uncle; maternal grandfather’. 403 Gamkrelije and Ivanov add (ibid.): “Sanskrit preserves the special significance of the kin relation in question but changes the identifying feature: instead of being identified with the grandfather, the maternal uncle is connected with the mother in the Sanskrit nomenclature.” To me it appears likely that this perspectival reorientation occurred as result of an early encounter with – possibly Austro-Asiatic speaking – matrilinear societies.

Grandmothers and granddaughters, grandfathers and grandsons There exists an old tradition of a special or prevailing relationship between an old maternal grandmother and the youngest (grand)daughter or -child. As said just above about Khasi society, “[d]irectorate of the household is in the hands of the mother who, in case she is also the youngest daughter … is also (designated) mother of the clan … The conduct of the [funeral] rituals is in the hands of the clan ancestress or of her youngest daughter … [T]he iawbei [maternal grandmother] … is the mythical similitude of the khadduh [the

402 It seems, the lemma was also borrowed into Munda Bondo where one finds mala- bañǰa ‘maternal uncle and nephew’ with second word borrowing from a reflex of OIA bhágineya ‘sister’s son’. 403 Reflexes of PIE *h₂éwh₂os almost only with meaning ‘maternal grandfather’ have only survived in Nuristani and Dardic languages. They are discussed in Zoller forthcoming. 322 Claus Peter Zoller youngest (daughter)], so-to-say her archetype.” Regarding inheritance of family property, the tradition is that “[t]he Khasis follow the matrilineal form of family life in which the line of descent is through the mother’s lineage and the inheritance of the ancestral property is via the youngest daughter (Ka Khadduh)” (Wahlang 2015: 3). This resembles the above-mentioned female ultimogeniture system among the Temoq in Malaysia. Something comparable cannot (anymore) be found among the Mundas in India (see e.g. Ryuji 1970: 258ff.). However, there is perhaps one here-related cultural feature among the Khasi, which may have a parallel at least among the Mundari speaking Mundas. Pakyntein observes (2000: 33) that “[a]mong the Khasi, even at present the majority of the youngest daughters stay with the parents and look after them in their old age.” This can be compared with a Mundari tradition (Standing 1976: 189): Interest in genealogy is minimal and when households divide, as they normally do as soon as brothers marry, the worship is carried on separately in the different households. The youngest son usually retains the ading, or the original house, and there is no particular efficacy attached to the original ading, nor do brothers return to the original house for rituals. Mundari adiŋ means ‘kitchen, inner apartment of a house set apart for worship’ (of the ancestors). In other words, it is here the youngest son who stays in contact with the ancestors. There do not seem to exist matrilineal traces among the Munda communities (as a rule, women cannot inherit land and they are excluded from ancestor worship [Ryuji 1970: 258ff.], and eldest sons are given some advantage in inheritance [p. 270]) so that the fact that the youngest son continues to take care of inherited kitchen and place of worship may be due to some patriarchy-oriented innovation in the past. As already alluded to above (p. 296), a very similar stage-of- life-pattern (as outlined above pp. 319ff. for the Khasi) exists in connection with the descendence of the office of shamanism to the last born child among the Chewong (Cheq Wong) people in Peninsular Malaysia. Howell writes on the Chewong Bongso hero legends (1982: xxiv): The name Bongso is taken from the Malay bongsu which means the last-born child of a series, i.e. the youngest. This is the meaning also attributed to it by the Chewong, but it is their belief that in the old “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 323

days every last born child was a shaman (putao) and hence, whenever someone is called Bongso in a legend, the audience knows that they are to expect unusual and superhuman acts from him or her. Thambia, who confirms this, writes, “[t]he notion that the youngest child has unusual powers and abilities is common amongst the Orang Asli” (2018: 272, fn. 12). In a Semai myth about the origin of the Semai nəˀasik ‘healing ritual’ it is said that once a heavenly healer with name Ɂatoˀ Segandi had to flee together with his seven assistants because he had failed to heal the sick daughter of the king: “One of his assistants, the youngest, fell down to earth in Semai territory, as she was unable to follow Ɂatoˀ Segandi. He told her to live with the Semai and teach them the curing and healing knowledge that they today possess” (2018: 278). This almost mirror image-like conjunction between grandparent and grandchild – mentioned above in connection with the Khasi maternal grandmother who is in a way also granddaughter and mentioned in above footnote 400: “Khasi sʔiem saːt ‘eldest or the youngest female member of the s'iem’s family in charge of sacrificial ceremonies’” – is also discernible in Dentan’s depiction of the relationship of Semais with their familiars (2002: 164): Among Aslian-speaking peoples like Semai demons are also ancestors, in a sense. Indeed, Btsisi’ call their version of the same demons moyang, grandmothers and in sèances shamans may address the familiars as “fathers.”404 Yet, as familiars, people say they are also adopted children who need protection and nurturance. Besides grandmothers, also persons classified as grandfathers or grandparents are mentioned as occupying elevated positions: Thambiah points out (2018: 269) that “the name of the Perak Semai high god, Jnaang or Ynaang, means ‘grandparents’ or ‘ancestors’ as well as ‘Lord’.” Similarly, the Semai god of thunder ŋku is also called ‘grandfather’ (Dentan 2002: 158). And with regard to the above- mentioned tiger spirit Kəloog Ming Lot (p. 296) and the teaching of kəbut ‘ancient ritual’, she notes (2018: 274): “The kəbut was given to the Semai a very long time ago … Kəloog Ming Lot taught this

404 Remember here also that in the Central and Western Himalayas shamans are called ‘little fathers’ (see above p. 197, fn. 79). 324 Claus Peter Zoller knowledge to Yók Luj 405 in a kəbut ritual in which he disguised himself as an old man and appeared to Yók Luj in a dream … and Yók Luj was pronounced a halaaɂ [‘shaman’].” The elated position of Senoi midwives has been pointed out above (p. 302). It is therefore not surprising when Dentan notes (2002: 181, endnote 17), “[t]he equivalent of an adept’s familiar spirit is Wa’ Gan, ‘Grandmother Midwife,’ also called ‘Ajoo’ Langit, ‘Grandmother Sky,’ who live(s) in the moon.” Dentan’s “Ajoo” is Semai ʔaɟa ‘great aunt, term of address to grandmother or term of reference for a mother-in-law (in eastern dialect)’ that has parallels in Sedang ɟa ‘grandmother’, Proto-Tani jo ([ʤo]) ‘grandmother’ etc. (Proto-Mon-Khmer *ɟooʔ ‘grandmother’) and in some Munda languages (see above p. 252, fn. 225). There are also a few similar forms in Tibeto-Burman languages, but which appear to be borrowings from Austro-Asiatic. aji ‘grandmother’ and Newārī aji ‘grandmother, ancestress’. Interestingly, Newārī aji means also ‘midwive’ for which I cannot find a parallel in a Tibeto-Burman language. On the other hand, we have seen that Senoi midwives can also be called ‘grandmothers’. The factuality of the hypothesis that the Newārī lemma is ultimately a borrowing from Austro-Asiatic is also supported by the fact that several Newārī goddesses are called ‘grandmothers’ as well. So there are Hārītī-ajimā406 ‘the goddess who wards off children’s diseases when worshipped’, Luti-ajimā ‘grandmother of the golden liquid’ (Newārī name of Kathmandu Goddess Bhadrakālī) and Lumari-ajimā ‘grandmother of the golden bread (Newārī name of Kathmandu Goddess Indrāyaṇī) (Van den Hoek 2014: 9f., already mentioned above p. 248f.). Finally, there are at the Kathmandu Caturmāsa festival (discussed above pp. 249ff.) five deities who embody themselves in five professional dancers, namely Gaṇeśa, Kumārī, Vārāhī, Bhairava and Ajimā (2014: 88). Note also that Pacalī Bhairava of Kathmandu is also called Āju ‘grandfather’. Interestingly, “… Pacalī partakes in both the divine and the human world: he is mvādya, a living god, and as such the founding father of the ancient Thakū juju dynasty” (2014: 77). This resembles the Khasi

405 The term luj refers to the youngest child in the family: yók luj refers to the youngest son and han luj to the youngest daughter. 406 First word is name of the well-known Buddhist goddess (originally a Yakṣiṇī). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 325 ancestress who is both ‘maternal grandmother’ and a ‘mother goddess’ (above p. 315f.). The mirror image-like conjunction between ‘grandmother’ and ‘granddaughter’ is perhaps also reflected in the fact that the Kathmandu Royal Kumārī has an attendant, namely an elderly woman called Kumārimā ‘mother of the virgin’: “The Kumārī receives up to a dozen faithful devotees everyday. ‘Many people come to see the Kumārī’, the Kumārīmā, a small elderly woman explained” (Lidke 2017: 128). A negative case of a similar conjunction may be seen in the fact that when a Newar girl undergoes the puberty rite before menarche in a secluded room, “[t]he threatening power of a girl undergoing her seclusion is dramatically represented in the figure of the barha khya,407 a cotton effigy of a part-deity part-spirit which is believed to possess the girl and is hung on the wall of the seclusion room. The khya … is commonly represented as a dwarfed and pudgy figure who is black in colour with curly hair and red-pouting lips … he is essential for the success of the ritual and each day he must be offered food” (Allen 1976: 314). Poonam Gurung clarifies that a black khya is very dangerous. It dwells in houses where a girl has died during menstruation: “The spirit is said to be that of a girl who dies during barha and is buried there in the house, for the body cannot be brought out of the house on such deaths” (2000: 74).408 A perhaps comparable pattern is found near the other end of the subcontinent in Kerala. In its Malappuram District, an old woman carries during a tribal menarche ritual the young girl at the end of her first menses to a pond for purification (Caldwell 1999: 118). 409 Caldwell continues (p. 118f.): This obscure ethnographic detail may clarify the motif, clearly seen in the temple art, of Bhadrakāḷi riding atop the shoulders of a hideous,

407 Newārī barha means ‘menstruation’ and khyāḥ means ‘nightmare; an object of terror’. 408 One may conjecture that the girl who died in the past during menstruation (and became a barha ‘nightmare’) was an ancestress of the present girl. Note also the similarity of this conviction with the Senoi category of smēd ‘supernatural evil grubs’ and the following Senoi belief: “Smēd are associated with women, in that they originate from the blood of the dead, particularly from the blood of women dead during their first childbirth” (Dentan 1988a: 51). 409 I should point out here that the marumakkathayam ‘system of matrilinear inheritance’ in Kerala was not only practiced by high-caste Nāyars but also by various tribals (see Vidyarthi and Rai 1977: 387). 326 Claus Peter Zoller

haggard old woman named Vētāḷam410 … Vētāḷam, represented in muṭiyēttu [ritual theater in Kerala] by a grotesque face worn at the waist of the actor playing Bhadrakāḷi, is explicitly said to be a wild, forest-dwelling creature. The correspondence between Vētāḷam carrying Bhadrakāḷi into war and the tribal old woman carrying the menarchal virgin to her bath strikingly confirms Bhagavati’s identity as a menstruating virgin female. The mirror image-like conjunction between grandmother and granddaughter or similar figures (plus the intermediate stages between the two poles) can be presented in the following table, which is based on a table in Caldwell (1999: 123), but with slight differences:

Little girl Virgin Married Widow Old woman or (neutral) (ambivalent (auspicious) (inauspicious) hag (neutral or dangerous) inauspicious and dangerous) Non- Menstruating, fertile Non- menstruating, menstruating, infertile infertile

This table shows that e.g. in Khasi society the female persons mainly responsible for the diachronic continuation of society are ideally located at the left and right border of the above chart, i.e. before and after the fertile stage of life. Caldwell’s table shows only the distribution of auspiciousness. However, according to T. N. Madan (2010: 50f.), ‘auspicious’ śubha and ‘pure’ śuddha are not only interlocked, they are also ontologically different: whereas śubha has strong temporal associations (e.g. certain events like birth and marriage are śubha), śuddha is, on the other hand, associated with strive for ideal things or states (p. 58f.). As examples for śuddha, Madan mentions “a prepubescent unmarried girl (kanyā), water from a holy river, unboiled milk, ghee and a temple …” (ibid.). Out of theoretically four options of combinations of śubha and śuddha, three are actually found in Hindu India: birth (śubha-aśuddha), death (aśubha-aśuddha), and marriage (śubha-śuddha) (see p. 65). It is also obvious that only women are usually associated with auspiciousness and not men. We have seen that a prepubescent unmarried girl (kanyā or, in certain contexts, kumārī) is pure, but nothing can be said

410 Cf. OIA vetāla a.o. ‘vampire (esp. one occupying a dead body)’. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 327 concerning auspiciousness. An umarried menstruating girl is ambivalent with regard to purity.411 Devadāsīs ‘temple dancers and prostitutes’ are, as pointed out by Madan (2010: 66) impure (because of their unchaste behavior) and auspicious (because of their dancing and singing).

Non-menstruating divine and divinized virgins According to M. R. Allen, a Kumārī goddess of Nepal has been worshipped at least for the last 2.500 years. Her image was highly ambivalent because on the one hand she was thought of as a pure virgin but on the other hand also as a mother goddess and thus as erotic consort of some male deity (1976: 293).412 Temples dedicated to this goddess are, however, quite rare. Besides Kanyakumari at India’s southern tip, he mentions only Kanya Devi in the Kangra Valley (p. 294). However, the cult of the Kumārī in the Kathmandu Valley has attracted much attention. Allen writes (p. 295): In Kathmandu Valley the Newars have developed a unique cult in which two- to three-year-old girls are formally installed in office as living Kumaris … Though out of office as soon as they menstruate, they are nevertheless worshipped as living forms of such mature goddesses as Taleju Bhavani, Durga, Kali and even the Buddhist Vajradevi … From among ten Newar girls worshipped as Kumārīs in 1976, especially remarkable was Tebukche Kumārī in Bhaktapur who had to be an unweaned baby and therefore had to be replaced every year (p. 301). Therefore, it is obvious that there existed always different opinions about who qualifies – also in terms of age – as a Kumārī. The Rudrayāmala-tantra contains a short list of the names of Kumārīs differentiated by age (1994: 234). Wherever relevant, I propose suggestions for the underlying meanings of several of the names. The list starts with a one-year old girl called Sandhyā. From one to sixteen

411 Whether this holds also true for menstruating goddesses like Kāmākhyā is unclear. However, the temple of Kāmākhyā remains closed every year during the days of her menses. 412 This, however, can be compared with Bhagavatī, the most important goddess of the South Indian Nāyars, who is also said to be simultaneously virgin and mother (Allen 1976: 315). 328 Claus Peter Zoller years the virgins ought to be worshipped from Pratipadā (‘first day of a lunar fortnight’) until Purṇimā (‘full moon’): Sandhyā, Sarasvatī, Tridhāmūrti, Kalikā (cf. OIA kalika ‘curlew’), Subhagā, Umā (‘wife of Rudra’), Bhillinī (cf. OIA *billa ‘cat’ and bhilla ‘name of a wild mountain race’), Kubjikā (cf. kanyākubja ‘Kanauj lit. ‘humpbacked damsel’), Kāla Sandarbhā (‘she who is connected with time or death’), Aparājitā (‘unconquered; a name of Durgā’), Rudrāṇī, Bhairavī, Mahālakṣmī, Pīṭhanāyikā (‘mistress of the temple’), Kṣetrajñā, Ambikā. The (Tantric) Hindu character of this list can hardly hide the original concept of the ‘virgin-mothers’ as dangerous supernatural beings with bird and other animal features or with ‘defective’ characteristics. For instance, the long list of mātr̥gaṇa in Śalyaparvan 45 of the Mahābhārata names Goddess Kukkuṭikā ‘wild hen; name of one of the mothers in Skanda’s retinue’. Shin points out (2011: 51f. [586f.]) that in the Āraṇyakaparvan seven auspicious and seven inauspicious mothers are mentioned, the latter with their individual names:413 Kākī (‘crow‘), Halimā (‘yellowness?),414 Rudrā,415 Br̥ halī (‘she who makes strong’),416 Āryā, Palālā,417 Mitrā. “It is important to note here that several female divinities in the list bear bird like features. Vinatā is said to be a bird grasper (śakunigraha) and Pūtanā is portrayed as a bird in the sculptures of the Kuṣāṇa period …” (Shin 2011, ibid.). These ambivalent divine/demonic female spectres who are both enchantingly beautiful and repulsive – yet in any case very dangerous – appear as frightening hypostases, projections or alter egos of human females located at or near the left and right edges of the table found above p. 326. The more tangible manifestations along the vector from human to superhuman ‘virgin-mothers’ are, as seen above, the (usually prepubescent) girls worshipped as Kumārīs. One technique for bridging the dangerous time between menarche and marriage were

413 They are also discussed by White (2003: 39ff.). 414 White ibid. compares OIA halīmaka, which is a form of jaundice according to Suśruta saṃhitā. 415 Cf. OIA lex. Rudrāṇī ‘name of a girl eleven years of age (in whom menstruation has not yet commenced, representing the goddess Durgā at the Durgā festival)’. 416 White ibid. 417 “Palāla … is the name of a male demon inimical to children in the Atharva Veda” (White ibid.). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 329

(are) the mock marriages with substitute ‘men’ like trees or poles (see above p. 200 fn. 89). Whereas divinization of prepubescent girls has been neatly institutionalized (Kumārī pūjā) and systematized (e.g. in the Rudrayāmala-tantra), there are a few isolated cases, which are difficult to categorize. They seem to refer to the colour ‘red’.

The red virgins  OIA lex. Gaurikā ‘a girl 8 years old prior to menstruation’.418 Since gaura also means ‘reddish, pale red’, her name may allude to the colour of menses.  OIA lex. Rākā ‘a girl in whom menstruation has begun’.419 Rākā may have been listed by mistake instead of another word, perhaps e.g. raktakā ‘red; bloody, containing blood’. Cf. this also with Goddes Kāmākhā who manifests in regular intervals as rakta pāniya rūpiṇī in the form of red water.  OIA Rohiṇī ‘a young girl (in whom menstruation has just commenced; others ‘a girl nine years of age’)’.420 Redness as a characteristic feature of virgins is also found with the Kumārīs in Nepal. Allen writes (1976: 313): “It should also be noted that Kumari is classed as a redcoloured deity; in her installation ceremony she becomes redder and redder as the spirit of Taleju enters her, and she must subsequently wear red, scarlet, pink or purple clothes. Her favourite flower is the red hibiscus, she must wear a huge red tika on her forehead, and her toes are purified with red paint.”421

418 It seems unlikely that this Gaurikā has anything to do with ancient Indian Gaurī who was sometimes identified with the wife of God Varuna. Brighenti writes on Goddess Gaurī (1997: 363): “At the time of composition of the great epic she had not been yet identified with Umā-Pārvatī, that is, with the consort of Śiva, rather she was sometimes regarded as a form of the goddess of liquor Vāruṇī or Varuṇānī, the wife of the Vedic god Varuṇa.” 419 Also here it seems unlikely that this Rākā has something to do with the Vedic goddess Rākā́ about whom very little is known. However, according to EWA, this Vedic goddess was possibly originally a goddess of childbirth. David M. Knipe (2015: 201) confirms this: “Raka … is one of a trio of rather shadowy females … to serve as shapers or arrangers of childbirth in cosmic orientation.” 420 The more common meanings are, however, ‘red; a red cow’, etc. 421 Rohiṇī ‘the red (female)’ is also the name of the star Aldebaran (α Tauri), and there is evidence that for a long time the star, which was close to the vernal equinoctial 330 Claus Peter Zoller

Powerful and dangerous liquids  The female followers of menstruating Goddess Haracaṇḍī in Odisha (see above p. 311f.) call their ritual observances during her menses rajapālana (see e.g. Marglin 1995: 93). The Oṛiyā term rajapālana ‘observing menses’ is built with the OIA root PĀ1 ‘protect’. In certain Tantric traditions there is the technical term rajapāna ‘drinking the female discharge’ built with the OIA root PĀ2 ‘drink’ (see e.g. White 2003: 11). Moreover, if I do not completely misunderstand Marglin’s above quote (p. 309), then also the followers of Goddess Haracaṇḍī in Odisha consume a red water, which represents the menstrual discharge of the goddess. And Rosati adds (2017b: 8), “Kāmākhyā … vivifies Earth through her menstrual fluid that pour out from her yoni, on top of Nīlācala, every year during Ambuvācī Melā” and (p. 12): The Kālikāpurāṇa explained the divine water which flowed inside the symbolic womb of the goddess Kāmākhyā as the greatest elixir (amr̥ ta); and the act of drinking this reddish water probably influenced the later Tantric literature that described rajapāna (drinking female discharge) rite or the kissing of the female vulva with the purpose of obtaining siddhis – a common Kaula practice.  OIA lex. kalā ‘the menstrual discharge’422 is listed by Monier- Williams sub OIA kalā́ ‘a small part of anything, etc.’, where there is also listed the meaning ‘a term for the embryo shortly after conception’. I do not think that kalā ‘the menstrual discharge’ belongs etymologically to OIA kalā́ ‘a small part of anything, etc.’. Instead, I suggest comparison with Kumaunī kil, Gaṛhwāḷī kilṛā and Bhalesī kal all ‘beestings’. The last form is found sub OIA lex. kalya4, ˚yā ʻspirituous liquor’ (Turner 2950). I support Turner’s semantic equation of ‘liquor’ and ‘beestings’ and suggest comparing here also the semantics of OIA pīyū́ ṣa ‘beestings’ that also means ‘the food of the gods, ambrosia, nectar’ i.e. amr̥ ́ta. In left-hand Tantric schools, amr̥ ́ta or kulāmr̥ ́ta was the paraphrasing term for menstrual discharge used in ritual

point around 3054 BC, may have back then indicated the beginning of the new year (Parpola 2015: 198). 422 OIA lex. vikala ‘a woman in whom menstruation has begun’ and vikalā ‘a woman during her courses’ (Apte) are etymologically not related. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 331

(see White 2003).423 The ‘spiritual liquor’ word is also second component – as kala – in OIA madakala ‘drunk, intoxicated (with liquor or passion), ruttish, furious, mad’. Murray Barnson Emeneau translates the term as ‘intoxicated with intoxicating drink or with sexual desire (must)’ (1963: 105) – and it is found in OIA darpakala translated by Emeneau as ‘intoxicated with pride’ (1963: 106). The first compound is found in Bāṇabhaṭṭa’s romantic novel Kādambari (7th Century AD) and the second one in Kālidāsa’s Kumārasaṃbhava (perhaps 4th -5th Century AD). According to Mayrhofer (EWA), OIA lex. kalyā ‘spiritous liquor’ is probably a borrowing from Dravidian and he quotes Tamil kaḷi ‘to be intoxicated, be in rut, etc.’ (DEDR 1374). However, I want to make once again the proposal that the lemma is ultimately of Munda or ‘North Indian’ origin and thus a borrowing both into Dravidian and Indo-Aryan (or first into Dravidian and from there into Indo-Aryan). I think that the more original form of the lemma can be seen reflected in Munda Santali kəlo-balo/kaloˀk-baloˀk ‘intoxicated, suffering from, or shewing the effects of intoxication, to be in one’s dotage, to be out of one’s mind, to rave’ and Korku kal bhul ‘to become dizzy and fall (as in climbing)’. In both cases, the second words are reflexes of Proto- Mon-Khmer *ɓul ‘drunk’. The two forms can perhaps be compared with Mon-Khmer Cua kalah ‘dizzy, giddy; dream; out of mind with fever, delirious’. The following linguistic data, which display initial sound alternation k- with h- or zero, supports my assumption concerning Munda or even Austro-Asiatic origin because this sound change is typical for Munda languages (see Kuiper 1965 and Zoller 2016b: 110): Kashmiri al-pal ‘wine and flesh,424 i.e. two of the five things offered in the Kaula, or left- handed, worship of Śiva’ (Grierson 1932) with al- < OIA lex. hala ‘spirituous liquor, wine’ and Himachali hē'ḷ ‘a sacrifice of a goat or a sheep’ (Joshi 1911a) with different meaning due to a decline of certain esoteric Tantric practices. OIA lex. hala is probably a borrowing from Munda: cf. Jurai and Sora ʌli ‘liquor’,

423 For the transgressive Tantric practice of offering meat, alcohol and sexual fluids to the Yoginīs see also Gavin Flood (2005: 164). 424 OIA pala ‘flesh, meat’. 332 Claus Peter Zoller

Birhor and Mundari ili ‘rice-beer’, Bodo-Gadaba ili ɖõ.ɖoĩ to brew [‘cook’] beer’, Bondo ili ‘liquor, beer’.

The goddess and the covetous king Jeffrey S. Lidke writes about King Trailokya Malla and Goddess Kumārī (2010: 94): Trailokya Malla, who reigned in the independent kingdom of Bhaktapur from 1562-1610, is credited with establishing the institution of the Kumārī in each of the three Malla kingdoms … Trailokya and the goddess were playing dice. The king longed for intimate contact with his iṣṭa-devī, who consequently scolded him and said that he could only communicate with her through a girl of low caste. There are several versions dealing with the failed advances of the king. However, his behaviour was actually offensive to the Goddess because he wanted to see her. More interesting than these variants is the fact that a very similar story is told in connection with Goddess Kāmākhyā in Assam. Biernacki explains (2007: 3f.) that Kāmākhyā Devī … dances for her own pleasure … when the temple doors are closed. The priest Kendukalai, however, gains her favor because of his great devotion toward her and is allowed to watch her nightly dance. He, unfortunately, tells the king, Naranarayan, of her dancing, and consequently incites the king’s desire. Under pressure from the king, and to gain his favor, Kendukalai arranges to have the king watch the goddess dance through a crack in the wall. The goddess, of course, realizes what is going on and kills the unfaithful priest,425 while the king and all his descendants are cursed to never be able to have the sight (darśana) of the goddess at Kāmākhyā … To this day … when the king’s descendants come near the temple, they must carefully keep a distance and hold an umbrella as a screen between themselves and the temple. The pattern of this story might be compared with that of the Kalasha warrior king Raja Wai who was punished by the wrath of God Mahandeo “when he forced some young captive girls to dance naked for him” (Alberto M. Cacopardo 1991: 273).

425 Endnote 3 Biernacki: In one version, she beheads him. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 333

Ordeals

Two types of ordeals This last section of the review article begins with a summary of data collected by Brighenti (2015) on religio-cultural topics, which can be largely subsumed under the umbrella term of ‘ordeals’. The author differentiates between two types of ordeals. First, there are the ordeals, which are conducted when for whatever reason a normal human finding of justice is not possible. Here typical are water and heat ordeals. Second, there are ordeals, which are conducted out of a desire for closer proximity with the divine. In India they include hook swinging, climbing of sacred poles or ladders (and rotating on top) and fire walking. There is evidence for both types of ordeals in South and in Southeast Asia, but whereas the latter type of ordeal is still quite common in India (it is also the topic of this subsection), the former type is about to disappear. An example of a formerly widespread ordeal of the former type (discussed in more detail in Zoller forthcoming) is Burushaski maċ ‘ordeal during which the accused has to carry a piece of a glowing blade of axe on a piece of birch bark’ which I compare with Mon-Khmer Bahnar moːc ‘to undergo ordeal by water’.

Functional varieties of a ‘hook’ The varieties of hook-swinging rituals entail use of some hooks on which the performer is hung (and then rotated). “The Bhils … call this gaḷ deorā (gaḷ means a hook and deorā, a place of worship) …” (Brighenti 2015: 115). 426 And, “[t]he hook-swinging ceremony celebrated in Maharashtra in honour of [folk deity] Khaṇḍobā is termed gaḷ ṭocaṇẽ (‘piercing the hook’)” 427 (p. 125) 428 and “[t]he

426 Second word derives < OIA *devaghara ʻtemple’ (Turner 6528). This hook swinging thus means ‘hook temple’. Note also that in the perception of the Gonds, the hook swinging post is the abode of a deity (2015: 116) and among the Bhil the deity of hook swinging is called Gaḷ Bāpsi ‘Little Father-Hook’ (2015: 127). 427 Should it not rather mean ‘piercing with the hook’? 428 The Marāṭhī lemma comprises ṭoc ‘bill, beak’, ṭocṇī ‘pricking, piercing’, ṭocṇeṁ ‘to prick, pierce’, ṭocā ‘an instrument for making punctures’ etc. Turner lists in his etymological dictionary only ṭoc sub *ṭōcca, which he thinks is an allomorph of OIA *cōṇṭa ‘beak’ (4925) for which, however, there is no compelling evidence. In fact, the Marāṭhī words are morphologically related with (imprecisely reconstructed) OIA *ṭoss ʻstrike’ (5485) and *ṭhōss ʻpush’. Semantically more realistic reconstructions 334 Claus Peter Zoller

Korkus also call this deified wooden post, Kandera or Kendera (probably from Korku kende ‘black’). These and other traditions point to the frequent occurrence of the deification of the pole and its iron hooks at both Hindu and tribal hook-swinging festivals” (163). Since ‘black’ makes little sense here, I suggest the word actually being cognate with Temiar kendeʔ ‘seat, chair’ and Old Mon kəntør, kinti(r)² ‘seat’ both of which are reflexes of PMK 1620 *ktər ‘board, plank’ (Shorto). The relationship between PMK *ktər ‘plank’ and modern ‘seat’ resembles the relationship between Mon Khmer Tampuan pataʔ ‘board, plank’ and Bengali pāṭ ‘throne’ discussed in the next subsubsection. We have now already come across several linguistic-religious examples, which show the deep entrenchment of Indian ecstatic religious ordeals in the Austro-Asiatic languages and concomitant cultures. The word gaḷ ‘hook’ derives < OIA *gaḍa5 ʻhook’ (Turner 3971, see there e.g. Gujarātī gaḷ ʻhook’). In all likelihood, the same OIA lemma has also a reflex in Kalasha gaḷ ‘ball game of any kind’ that must originally have had the meaning ‘hockey ball game of any kind’. Kalasha gaḷútsun ‘stick like a golf-club for playing snow golf’ appears to be an old triple compound going back to older *gaḷ1-plots2- gon3 *‘hockey stick1-hockey ball2-stick3’; cf. here also Kalasha plots gaḷ ‘game similar to hockey’. Whereas gon/goṇḍ ‘pole, stick, club’ derives < OIA lex. gaṇḍa2 ʻjoint of plantʼ or gaṇḍi ʻtrunk of tree from root to branches’ (Turner 3998), the origin of plots ‘hockey ball’ is unclear. 429 However, there may exist connections with words for ‘quick’ like Kalasha pḷak ‘suddenly, quickly’ which cf. with Khmer plaək-plaək ‘lightly and quickly, in a springing/bouncing/trotting manner; light and quick’ and pləc ‘very quickly, instantly, in a fraction of a second’, Nyah Kur plɔ́ ɔc ‘(come out) quickly’ and perhaps Santali pucuˀc ‘quickly, without delay’. OIA *gaḍa5 ʻhook’ may be part of a ‘macro lemma’ belonging to a North Indian pre-Indo-Aryan and pre-Austro-Asiatic substrate level. Turner had termed several of such macro lemmata as ‘defective words’. Several of them are discussed in detail in Zoller forthcoming. are Proto-Mon-Khmer *toːc ‘pick’ and Proto-Kherwarian *t(h)oc and *ʈ(h)oc ‘prick, pick, peck’. Cf. Kalasha ṭósu dyek ‘to peck’, Santali toˀt ‘to peck’, Koku. tocoˀ ‘(fowls, birds) to peck at grain’, Proto-Bahnaric *toːc ‘to pick’ and Cua toːc ‘to pick up with fingers’, Mlabri toc ‘to fetch; pick; choose; receive’. 429 Borrowing from Written Tibetan spolo ‘ball’ is phonetically unlikely. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 335

I suggest to include into the *gaḍa-5 ʻhook’ macro lemma also KUṬ1 ʻbend’ (which has a series of derivations), 430 kuṭi in compounds ʻcurveʼ, kuṭika ʻbent’ (Turner 3230), kuṭilá ʻbent, crooked’ (Turner 3231),431 kauṭilya ʻcrookedness’ (Turner 3557),432 etc.

The pāt “plank-throne” “A group of religious festivals … celebrating the New Year, are observed in Odisha during the month of Caitra (March-April). Known as the Daṇḍa Yātrā, Pāṭuā Yātrā, and Jhamu Yātrā, these festivals … are characterized by a wide range of self-inflicted body mortifications by devotees who have vowed to fast and self-torture” (Brighenti 2015: 131) and “[t]he Pāṭuā Yātrā draws its name from the pāṭuās, a class of Odishan low-caste penitents who carry out their acts of self-torture in honour of the Great Goddess” (p. 133) and “… the Santals … used to perform the rite … by being suspended from a rotating device (pata ḍaŋ, where ḍaŋ means ‘pole’) … as if they were the deities themselves” (p.114f.)433 and “… low-caste Śaiva ardent practitioners … during the Bengali gājan festival band together in vowed brotherhoods led by a pāṭ-bhakta (lit. ‘throne [i.e. chief] devotee’)434 … [They are] … lying on a wooden plank studded with nails in its middle portion. The plank, pāṭ or pāṭā in Bengali … can be raised and carried by two poles tied to it lengthwise … the pāṭā bearers dance wildly and spasmodically in a trance during which they are believed to be possessed by Bhairava through the medium of the pāṭā, which directly rests on their heads” (p. 129). So again we have the same motif of ‘palanquin-throne’ as discussed above in the section “Thrones, coffins, palanquins and hearses” (pp. 266ff.). Bengali pāṭ

430 The etymology of KUṬ1 is anyway unclear, and many different and unconvincing suggestions were made. 431 As pointed out above pp. 279ff., in Sanskrit classical theatre, the Vidūṣaka Brahmin clown carries a kuṭilaka stick. 432 Some of the forms have apparently been morphologically “indo-aryanized”. 433 Campbell: “pata ‘[a] festival in honour of Mahadeo’. This is the hook swinging festival of India.” 434 The expression pāṭ-bhakta is modelled on OIA paṭṭa-devī ‘a queen (decorated with the tiara), the principal wife of a king’ which has a reflex in Singhalese paṭarāṇī ‘main wife of a monarch’ (see EWA sub paṭṭa3). 336 Claus Peter Zoller

‘plank’ is a reflex of OIA paṭṭa1 ʻslab, tablet’ (Turner 7699).435 MIA forms of OIA páttra might have influenced the OIA lemma, as suggested by Turner, but originally it is a borrowing from Austro- Asiatic: Munda Bonda paʈa ‘plank’ and Juang paʈa ‘board’, and Mon-Khmer Tampuan pataʔ ‘board, plank’ and Khmer ptie ‘to cut (wood) into planks’; Mang pəːŋ¹ paːt⁷ ‘chopping board’ (Vietnamese thớt) is perhaps a synonym compound (cf. first word e.g. with proto- South Bahnaric *paŋ ‘flat objects classifier’, Chrau and Sre paŋ ‘classifier flat objects’).

Fire walking rituals and ‘flowers’ About the caṛak pūjā of Bengal, Brighenti writes (p. 111f.), “[w]hile whirling in the air, the men suspended from hooks shower flower petals and throw down fruits (both indicating fertility and fecundity) on the crowd assembled below …” and (p. 156) “… male and female devotees walk barefoot over a bed of red-hot coals; the fire-pit is often equated to a ‘flower-pit’; fire-walkers often carry their children in their arms.” Note also Hiltebeitel (1991: 279, plate 35), where the plate shows a male devotee carrying a “flower karakam”436 across a field of glowing charcoal. Among Munda and Oraon groups in the Chotanagpur area, “the fire-walk ceremony is known as phūl khundi, a term literally meaning ‘trampling on flowers” (Brighenti 2015: 152f.).437 In Bengal one finds phul sannyās “flower renunciation”: “The faithful … gather fuel and make a large bonfire in the evening; at night they walk and hop over the flames and sport with the burning coal” (p. 152) and phul-khelā ‘flower play’ “… involves handling the coals, rubbing and showering them on one’s body, tossing them about, and playing catch with them” (ibid.). In South India, there are fire-walking ceremonies for Draupadī: The fire-pit the devotees walk across is called in Tamil akkiṉikuṇṭam (OIA agni-kuṇḍa). It forms a rectangular bed filled with live coal. The fire-pit is frequently compared with a flowerbed, in Tamil called pū- nīṭam or ‘flower place’. Second word is borrowing ← OIA nīḍá a.o.

435 Bengali pāṭ ‘throne; stool’, Gujarātī pāṭ ʻbenchʼ and Hindi rāj-pāṭ ‘throne, etc.’ are reflexes of OIA paṭṭa ‘throne; chair, stool’ (Apte), which itself is a semantic evolution out of OIA paṭṭa1 ʻslab, tablet’ as will become clear. 436 A karakam is a pot representing a goddess. 437 < OIA *kṣundati ʻcrushesʼ (Turner 3717). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 337 meaning ‘bed’, thus pū-nīṭam meant perhaps originally ‘flowerbed’ (see p. 146). Regarding the similarity of fire walking rituals also with regard to terminology, Brighenti concludes (p. 152), “[a]s we have seen, the ‘coals = flowers’ equation is likewise peculiar to Tamil fire-walk rites. In view of the geographical distance between Tamil Nadu and Bengal, one has to assume this religio-cultural tradition to be archaic indeed.” This is certainly correct. It is also comprehensible that above- mentioned showering of flowers in hook swinging (which was typically performed at the turn of the year) has something to do with fertility magic, and hook swinging and fire walking are/were surely expressions of a special devotion towards a deity. However, it remains enigmatic why glowing charcoals are called ‘flowers’ and why they are occasionally used like playthings. If ‘flower’ were used as a metaphor, the question of a metaphor of what would arise.

Souls and sparks I want to suggest that the enigmatic ‘flower’ imagery – prevalent both in North and in South India – is due to a confusion between reflexes of OIA phulla ‘full blown flower’ (Turner 9092) and similar-sounding words from Austro-Asiatic meaning, however, ‘soul, spark of the soul, (glowing) spark’.438 The etymology of phulla is not quite clear (see EWA), this question will again be taken up below. See the evidence:  Munda Korku phul2 ‘soul; spirit’ and here perhaps also phula ‘be in heat’ — Mon-Khmer Proto-Bahnaric *pəhɔːl ‘spirit, soul’ and Cua phɔːl ‘spirit, soul (leaves body when sleeping)’ and phɔːl hiːl ‘soul’ (with second word probably with weakened initial consonant from Cua khiːl ‘wind’439), and Tarieng pahɔl ‘psyche, guardian angel’. Here possibly also Semelai phʉl ‘blow up (of a breeze, wind)’ and Pacoh pʰɤl ‘whoosh, air going out of dying animal’. Since the PMK reconstruction for ‘soul’ is *[ ][b]uuʔ (also ‘shadow; butterfly’), the here quoted forms ending in -l may all be old compounds formed with second element < PMK *kjaal

438 Regarding semantics, compare e.g. Oṛiyā tatsama word hlādinī ‘the Divine Spark inside the body’ with OIA meaning hlādin a.o. ‘lightning; Indra’s thunder-bolt’ or the Seelenfünklein (‘spark of the soul’) concept of medieval German mystic Meister Eckhart. 439 Regarding semantics compare e.g. Khasi msiem ‘soul, breath’ or OIA ātmán ‘breath, soul’ < PIE *h₁eh₁tmṓ ‘breath’. 338 Claus Peter Zoller

‘air, wind’ as reflected e.g. in Temiar hʌlhul ‘wind, current of air, air in motion’, Pacoh hɤl ‘heat waves, wind waves, water waves’, Nyah Kur húəl ‘blow out; inflate; pass wind’.  The -l extended form of PMK *[ ][b]uuʔ is also reflected in a phonetically non-indianized form in Proto-Kherwarian *umul ‘shadow, shade’, Birhor, Ho, Mundari etc. umbul ‘shade, shadow’. 440 The term is frequently understood in the sense of ‘shadowy human soul’ i.e. ‘spirit of the deceased’, and therefore there is also a ritual performed by Mundas from the Ranchi Plateau during funeral ceremonies, which is called umbul ader ‘bringing in the shadow’ (discussed below in the subsubsection ‘Some Munda funeral rites’ [pp. 341ff.]).  Khasi pʰlliaʔ diŋ ‘flying cinder or spark’ (with second word meaning ‘fire’) and perhaps Khmu pldɛh ‘sparks’.  Bengali phulaki ‘a spark’, Marāṭhī phūl(a) ‘a spark (esp. from iron or from fireworks); the soot or condensed smoke of ऊद 441 or frankincense’, phulbājī ‘firework’ and phulaṇēṃ a.o. ‘to open or spread in glowing radiations – the ददशा at dawn’. Note: Here also related is another meaning of Marāṭhī phulaṇēṃ, namely ‘to be divulged or disclosed – a secret matter. (Lit. To open out, from the bud, into the flower).’ This has a parallel in Kashmiri pholu1 a.o. ‘a secret connexion between two people (e.g. by religion, qualities, or actions), close intimacy’ and Santali phul patao, phul poran ‘to perform a ceremony wherein two young persons of the same sex engage themselves to life long friendship’. The word patao means ‘to exchange flowers in token of friendship’ and poran means ‘life’ (OIA prāṇá?). Whether patao is related with the above words for ‘plank – throne’ is unclear. However, it is clear that the Santali ‘flower’ ceremony is actually (or originally) a ritual for creating a special relationship between two souls.  The end product of glowing coals, namely ashes – already noted above in Marāṭhī phūl(a) ‘kind of fly ash’ – is also found in Panjabi phull jhaṛṇā ‘to fall from a lamp or candle little piece of charred or half consumed wick’ and phullā ‘the burnt part of a candle wick’. The ‘ashes’ lemma will be discussed in more detail

440 In addition built with an um- prefix, which may have a parallel in Khmer ʔɔmbau ‘butterfly’ (PMK *[ ][b]uuʔ ‘soul; butterfly’ ). See also Pinnow (121). 441 Thus a kind of fly ash. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 339

in the next subsubsection, but here I have to point out that there are Austro-Asiatic forms for ‘ashes’ resembling those for ‘soul’: PMK *[ ][b]uuʔ ‘soul’ and PMK *buh, *buuh, *buəh ‘ash, powdery dust’. And with an -l(-) ‘extension’ Proto-North- and West-Bahnaric *blɔː ‘ashes’ and Tarieng blɔː ‘fireplace, hearth, ashes’, Lavi plɔː ‘ashes’ and Sedang plɔ̰ ʔɔn ‘ashes, fireplace, hearth’ (with Sedang ʔɔn ‘fire, light’), Katu ɓlɑː ‘ashes’, Proto- Vietic *p-lɔː ‘cendres; ashes’ and Tho plɒː¹ ‘ditto’.

Remains of bones The above meanings ‘ashes, fly ash, soot’ lead to the next aspect of the present thematic complex related with ‘soul’. Georg Buddruss pursues in an article “Hindi phūl, Domaaki phulé” (1986: 75) the meaning of Hindī phūl, which, besides ‘flower’, means also ‘remains of bones after cremation; post-cremation ashes’, ‘the bones of a corpse after partial cremation’ and ‘spark of fire’. The Br̥ hat Hindī-koś defines the term as śavdāh ke bād rahnevālā asthi-avaśeṣ ‘the leftover of bones that remain after cremation’. Spies und Bannert (1945: 59) define Hindi phūl as haḍḍiyāṁ aur dāṁt ‘bones and teeth’ (which are collected from a cremated corpse). The meaning ‘ashes’ is also found in various other NIA languages, but Ḍumāki phulá sg., phulé pl. ‘ashes’ versus phul sg., phúla pl. ‘flower; blossom’ shows that the ‘ashes’ word cannot derive directly < OIA phulla ‘full blown flower’ (9092). Other examples are the Kohistani dialect of Shina phulaži ‘ashes’, which is a compound with second component -aži *‘ashes’ perhaps of PIE origin (see Zoller forthcoming) and Panjabi phull ‘the bones of a deceased person after the corpse has been reduced to ashes they have to be cast into the Ganges’. From among Munda languages note also with similar meaning Korku phuljagni ‘ceremony conducted for dead by a family (once only)’. The above examples from Indo- Aryan languages are probably to be interpreted as traces of more elaborate second burial rituals conducted long time ago. Even though the Ḍumāki evidence supports the suggestion of different origins of the ‘flower’ and the ‘spark - ashes’ lemma, both must have influenced each other to the extent that the original meaning of the ‘flower’ metaphor in the different ordeals got lost.442 As indicated above, the etymology of OIA phulla ‘expanded, blown

442 Note also a similar semantic development in Tamil pū ‘flower’ and ‘spark of fire’. 340 Claus Peter Zoller

(of flowers); inflated (of cheeks); open; full blown flower’ is not quite clear, even though Mayrhofer (EWA) suspects a derivation somehow < OIA SPHUṬ ʻburstʼ. SPHUṬ is possibly a Prakritism and the past participle meanings may point towards a reconstruction *sphuṭa-ulla with an MIA suffix (see Zoller 2016b: 94ff.), which would explain a form like OIA . OIA SPHUṬ appears to be cognate with OIA SPHAṬ ʻburst, split’ (the change of a > u is typical for Outer Languages), with OIA SPHUR ʻdart, twitch’443 and with OIA SPHUL ʻthrob’. They are all varieties of one common lemma that was borrowed from Austro- Asiatic (perhaps repeatedly in different areas). See the evidence:  With original dental stop: Munda Gtaʔ butua-so ‘sparks’ (so ‘fire’) (but also retroflexed bʈwaˀ ‘to spark’), Bondo puto-suŋ ‘sparks’ (suŋɔ ‘fire’) and Sora pʌtaɟ ‘to break open, crack, burst’; borrowed into Indo-Aryan Kalasha and Khowar phat ‘torn, cracked, burst’, and probably Prasun pūt'og ‘goiter’.444  Retroflexed Korwa puʈaːˀ ‘to shoot sparks (of fire)’ and borrowed into Indo-Aryan: Kāmdeshi pṭʹa- ‘flake off; break off (outer layer); explode in small bursts (as wood in a fire)’, Sindhī pirihphuṭī ‘dawn’ < OIA prabhāta ‘morning’ and *sphuṭyati ‘is burst open’ (13845); Rājasthānī papolo ‘blister’ perhaps < OIA *prasphola (cf. *prasphoṭa ‘bursting forth’ [8883]); here perhaps also Burushaski praṭ man-ˑ and Sh. praṭ ‘(to) burst’ and Burushaski with -ˑt- ‘to let burst (e.g. furuncle)’.  PMK reconstruction in SEAlang:445 *[b]tuuʔ ‘to burst, pustulate’, *bt1uh ‘to burst, explode, spark, pustulate’, *pɗuh ‘to burst, explode, spark, pustulate’, *pɗiəs ‘to burst, explode, spark, pustulate’, etc. Here a small selection of modern reflexes: Proto- Bahnaric *ptoh ‘to burst, explode’ and Tampuan patṳh ‘shatter, break open, burst, explode’ and Sre bərtoh ‘split, crackle, explode’, Katu padɔh ‘explode, burst’ and Ngeq partɔ̤ h ‘explode, burst’, Khmer phtùh ‘to crackle, to burst, explode’, Khasi prtʰiew ‘to come out (as an eruptive disease), to burst (of roasted grain)’,

443 This allomorph is found reduplicated as OIA *pusphura ʻflashing’ (Turner 8311) with a modern reflex in Sindhī pupura ʻspark’. Note also the same ‘root’ in OIA *sphuriṅga ʻsparkʼ and sphuliṅga (13851). 444 Regarding semantics see Burushaski right below. 445 See slight differences with Shorto (lemma 2008). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 341

Pear pʰtɛːs ‘eclater, explorer; to burst, explode’.446 The lemma was also borrowed into Thai patʰúʔ ‘to explode’.

Some Munda funeral rites The following subsection does not offer an in-depth analysis of Munda funeral rites, but examines just some aspects, which are relevant in the present context. I quote mainly from M. Topno (1955); some additional information comes from Standing (1976) and Bodding et al. (1942). For a very detailed description of Munda funeral rites see also Ryuji (1970: 321-344). Nowadays, many Munda groups practice burying due to conversion to Christianity, but “[a]bout a century ago, cremation seems to have been the general rule” (Topno 1955: 720). To be more precise: there was general cremation, however, before the corpse was burnt completely, some remains of bones were taken out of the pyre and became part of a second burial ritual at a later time. For this, the bones were either buried near the roots or hung up on a branch of a Ficus religiosa (ʈepel hesə).447 Topno notes (p. 716, fn. 5): “Formerly there was the custom of putting a burning charcoal into the mouth of the corpse” but according to Bodding et al. (1942: 177), “… the heir [of the deceased] breaks off a sedge-culm and, uncoiling some threads of the fringes of the cloth of the dead one, he twists this round the sedge. Having kindled this he sets fire to the mouth of the dead one, while looking away to another side. This they call ag mukh” (‘fire- mouth’). Standing describes a slightly different form of the ritual (1976: 230): “In the Santal cremation ceremony, the eldest son, or close agnate, lights the funeral pyre with his left hand, by putting a lighted bael branch [Aegle marmelos?] with cotton tied round it into the mouth of the corpse … This is symbolically enacted in Hasada [community] funerals, and the image of the deceased as ‘ash’, or as being in ‘fire and wood’ recurs in ritual references in all the ceremonies.” For instance, she explains (p. 219) that at the beginning of the second part of the funeral – the Bone Burial Ceremony (see below) – a miniature ‘house’ is built from some sticks and straw at the place where the corpse was first put down. “The head of the house

446 Could the -s, through consonant swapping, be the origin of s- in *sphuṭyati etc.? 447 Tree burial customs are well known in anthropology. They were especially widespread among North American Indians. 342 Claus Peter Zoller sets fire to the straw and as the sticks burn down everyone throws rice at the fire, shouting to the deceased to come home, because his house is burning down” (p. 220). Topno (1955: 724) describes more or less the same burning sequence where the utterances of the participants suggest that the deceased had made her- or himself comfortable at that place outside the village, but is now prompted to settle in the appropriate place in the kitchen of the clan. Bodding et al. present in their description of the whole funeral ritual important additional information (1942: 179): After return from the cremation ground, “… they call on the dead one to come. Three persons become possessed, one by the dead one, one by Porodhol448 and one by Maraṅ buru.”449 After the two gods have disclosed their identities, the recently deceased says, “I the extinguished one, the fallen-down one have come, have arrived. They then give rice to the three bongas” (ibid.). Ideally, the ‘flower-bones’ ought to be finally set afloat in the Damudā River with these words, “… you two, Maraṅ buru and Porodhol, look after what is his (hers), pay attention to what is his (hers)” (p. 183). The information of this last paragraph makes it clear that ancestors are divinized through the two components of the traditional Munda funeral. The difference between a divinized ancestor and a ‘real’ deity like e.g. Maraṅ buru appears to be just gradual and not essential. Regarding the above-mentioned insertion of a glowing charcoal into the mouth of the deceased I wonder whether this was originally understood as the symbolic insertion of a ‘spark of the soul’ (phulla) or even of a transformation of the deceased into a ‘charcoal-soul’ at the beginning of his/her new life among the ancestors in the beyond (i.e. in the kitchen of the clan).450 I therefore also think that the Munda ‘flower festival’, Santali Baha (celebrated between mid-February and mid-March at the turn of the year), which is actually a festival for the

448 Bodding et al.: “Porodhol, lit. the whitehaired one, is used here about the spirit of the first man.” 449 Santali maraŋ buru ‘the chief of the burus, or bongas’ with buru meaning ‘a mountain; a spirit, an object of worship’ and boŋga ‘the name given by Santals to the spirits whom they worship, a demon’. 450 This ritual has probably nothing to do with the practice of placing a coin in the mouth of a deceased. This is known to me from Bangan, but Manjula Poyil (2006) mentions in addition the Gadabas in Odisha and Andhra Pradesh (p. 136), the Muḷḷakuṛumans in Tamil Nadu (p. 175), and in Kerala the “Ūralikuṛumans place a coin or a piece of metal between the lips of the corpse” (p. 195). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 343 ancestors and in which boŋgas possess people (Bodding et al. 1942: 169), must have originally been a tribal correspondence to the Christian All Souls’ Day. For the idea that for the Munda death is a kind of birth into the otherworld, I could to date not find direct proof. However, the following information can at least be taken as a hint. Standing notes (1976: 92), “[m]ost informants in Sukuhatu [village] said that the two khunt [corporate local patrilineages found in many Munda villages] do not eat together at birth and death rites, in which ancestral sacrifices are made.” The association of childbirth with ancestry is also visible in Munda name giving practices. Bodding et al. write (1942: 24), “[t]he first born boy gets the name of his father’s father, and the first girl gets the name of her father’s mother. The second born gets the name of his mother’s father, and the second girl the name of her mother’s mother. Those who come afterwards get the names of the brothers and sisters of the father and mother.” Munda funeral rites clearly have the goal to guide the deceased into the community of ancestors who reside very close to the habitats of the living: e.g. in case of the Munda in the adiŋ ‘kitchen, inner apartment of a house set apart for worship’ [of ancestors] or in case of the Santals in the bhitər ‘the inner apartment of a Santal house’. In connection with the beginning of the first ritual phase after a person has expired, Topno has made an important and here relevant observation (p. 717f.) “… all [mourners] assemble at last for the burial. The corpse is placed on a string-bottomed cot (parkom) or on a kind of stretcher, consisting of two poles connected crosswise with a network of plaited straw ropes, or ordinary ropes … The bier (parkom), with the corpse on it, is now lifted on the shoulders of four men, while the women raise a loud lament” and at the outskirts of the village, “the umbul ader ceremony (the bringing in of the dead person’s shade) will begin.”451 This resembles strikingly the Nuristani Waigal funeral rituals as described by Klimburg (above p. 267f.) with regard to the transport of the dead person on a bedstead, accompanied by much noise and, as we will see below, the similarities in the

451 Bodding et all. describe the same rite thus (1942: 176): “And what the people of the house send with the dead one, all this they place on the bedstead … When they have finished arranging all this, four men come in, and taking hold of the four bedstead-legs they carry the dead one out; when they have brought him out into the courtyard, they carry him on the bedstead on their shoulders to the junction of roads at the end of the village street; here they put him down for a short while.” 344 Claus Peter Zoller

‘aftercare’ of the deceased. Topno continues (p. 720), “[t]hen one of the diggers, with the back of his hoe, breaks two legs of the cot or stretcher on which the corpse was brought to the burial ground so that no one may take it away. The bier is then placed on the grave in such a way that the part where the legs of the corpse rested is at the head of the grave.” The leaving behind of the four-footed bedstead exactly at the place of the grave (after truncating two of the legs), leave hardly any doubt of its similarity with the traditional Kafiri aboveground coffins, interpreted by me as reminding one of palanquins (see above p. 268f.). The etymology of the string-bottomed cot parkom is not quite clear. The lemma is in wide use in Munda languages and Pinnow considers borrowing from OIA paryaṅka ‘chair of state, palanquin, litter, bed, couch’ (67), which I discussed above (p. 270f.) and where I also mentioned borrowing of the word into Khmer pallaŋ ‘throne; stand/base (esp. of a statue of the Buddha)’ and Mon pənɛŋ ‘sedile, throne, lotus-throne pedestal used as altar for offerings’. Towards the end of the Munda burial, “… the bones and ashes were gathered together and covered up in a pit near the place of cremation, but a few bones were saved and placed in a small earthen pot (cuka̭ ) [cukəˀk ], into which was also put the effigy of the deceased made of dubila grass (Cynodon dactylon) …” (p. 716, fn. 5). Once the burial is over, an important next step is umbul ader (‘to bring in the shadow’). Topno defines (p. 721): Umbul ader is the ceremony by which the shadow of the deceased person is invited to return to the inner room (adiŋ) of the family house, so that it may thenceforth make its abode there with the shadows of the other deceased members of the family … this umbul is also called roa.452 According to Topno (p. 727 footnote 18), in some villages the ritual items used during the cremation, which included the gaṇḍu ‘seat’ (on which more below), are subsequently placed in the adiŋ. “Once the shadow of the deceased has entered the inner room of the house it remains there for ever, where it receives the homage and the sacrifices of the surviving members of the family. As a rule the shadows of all those whose bodies are burnt or buried in the graveyard are called back into the house” (p. 728).

452 PMK *ghuuj ‘spirit, soul’ and reflected e.g. in Jahai rwaj ‘soul’, Proto-Katuic *rwaaj ‘soul, spirit’, etc. See Shorto (1543). “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 345

Before calling the deceased’s spirit, “soft ashes or flour is spread with a winnowing shovel at a place in the inner room (adiŋ) or at the entrance to it …” (p. 722). Onto this, a leaf-cup with a little bit of food is placed and after the calling of the deceased’s spirit, the area is checked for ‘footprints’ of the deceased’s soul (e.g. in form of footprints of a cat or fowl [727]). If they cannot find any traces, they would say that he (the spirit) will come within a few days, and “our ancestors will certainly fetch him” (p. 728). According to Pinnow (342), Mundari adiŋ parallels Kharia dɛŋ ‘to cook’; and there is also Sora dɨɲ ‘to cook’ (which is similar with Mon [Thailand] duɲ ‘cook’). Shorto (but not SEAlang) reconstructs for these forms *kɗaŋ ‘to cook’ (583), reflected e.g. in Mon-Khmer Semelai kdeŋ ‘rice cooking pot’, Palaung *ktɔŋ ‘cooking pot’, Proto-Waic *ndɒŋ ‘jar, cooking pot’, Samtau któŋ ‘cooking pot’, Lawa ndoŋ ‘jar, cooking pot’ and Bahnar ʔadrɛŋ ‘fry, cook without water’.453 Here perhaps especially relevant is Thavung adaːŋ³ ‘to roast (on embers)’. The meaning ‘kitchen’ for Munda adiŋ may go back to a meaning ‘container for cooking or (due to some contamination?) ‘place for frying and roasting’ as the homestead for the ancestors. The Munda association of ancestors with kitchen and hearth is suggested by preparing the arrival of the ‘shadow’ of the deceased through spreading ashes in the adiŋ. It is also suggested by Standing’s following observations (1976: 102), “Christians may not approach the cooking hearth or enter the inner part [adiŋ] of a purnadharom [‘old religion’] house as this would offend the ancestors” and (p. 261), “Haparombongako454 only visit misfortunes on their household and only then if their proper worship is neglected or if prohibited persons enter the ading or approach the cooking hearth.” For Vedic India, Charles Malamoud has shown (1996: 23ff.) that ‘cooking’ (or ‘heating’) is a primary technique and central metaphor for transformations in the world of sacrifice. ‘Cooking the world’ (OIA loka pakti) was originally intended to perfect the world (Zimmermann 1988: 207) and (Zimmermann 1988: 8), “[w]hat the Rishis, the seers of Vedic times, quite literally saw was that the

453 Munda Jurai and Sora ɲʌdʌŋ- ‘to roast, scorch, be hot, heat a little’ and Mon- Khmer Khasi thang ‘to burn, roast, cremate’ are rather reflexes of phonetically similar PMK *t1aŋ ‘to roast, bake’. 454 Cf. Standing’s (1976: 188) definition of a haparambonga as a ‘very distant ancestors’ (quoted already above p. 309). 346 Claus Peter Zoller universe is a kitchen …” Natalie D. Gummer (who gives a good overview of the complex notion of ‘cooking’ in India) notes (2014: 1096), “[t]he [Vedic] fire altar too, then, is a kitchen, modeled on the cosmos, in which fire ‘re-cooks’ the world already cooked by the sun.” Her main topic, however, is the pursuit of the ‘cooking’ metaphor especially in Mahāyāna Buddhism where, it seems to me, emphasis is not so much on Hindu loka pakti than on Buddhist ‘puruṣa pakti’. A small example for this is her conclusion (2014: 1118), “whatever Buddhas do, it is all for the sake of cooking beings (satvaparipācanatayā …).” Perceptions of rites of passage (or of religious maturation) as being ‘cooking’ processes are most certainly not inherited from Proto-Indo-European. However, as long as no clear conceptual parallels are identified in Southeast Asian religious lore, the roots of these traditions have to be located in South Asia.

Jaŋ-topa – The Bone-Burial Ceremony “The Mundas follow the widespread usage of giving a second burial to the bones of a deceased” (Topno 1955: 730). Another name for the ritual is jaŋ-bā ‘flower decorated bones’ (ibid.) (Proto-Kherwarian *baha ‘flower’). A stone has to be found, which will be set up vertically above the place of the buried bones. On the morning of the burial ceremony, the relatives are shaven, and the [small earthen pot with remains of bones] cukəˀk is brought home after garlanding it with rice cakes and with golaici flowers (Plumeria acutifolia), which are fragrant. 455 This second funeral then takes place in the graveyard (sasan),456 and in some villages the cukəˀk is carried by an unmarried girl (p. 732).457 A libation of rice beer is poured over the stone and after this two men who shout haribol lift up the head of the family three times (p. 733). In Campbell’s dictionary, həribol is rendered as “a shout given at a marriage when the red lead (sindur …) has been

455 Also Bodding et all. (1942: 178) use the term ‘flower-bones’ even though the original meaning must have been something like ‘soul-bones’. On p. 180 footnote 5 he writes: “Lit. jaŋ bahā, bone flower, the three bits of bone that are to be taken to the Damuda river. No Santal has been able to explain why these bones are called ‘flower’, some think, that it may possibly be due to the bones being white.” 456 Borrowing of a reflex of OIA śmaśāná ʻerection for burning dead, burial place for cremated bones’ (Turner 12658). 457 This may be a small survival of the past central socio-religious role of a youngest daughter e.g. among the Orang Asli and Khasi. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 347 applied by the bridegroom to the bride’s forehead.” We see here again a conceptual equation of funeral and marriage. Standing notes about Munda funerals (1976: 229), “[i]nversion of the normal order is a major theme … In many respects, funerals present an inverse of weddings.” And regarding the situation of life of the umbul ‘human shadows’ in the next world she finds (p. 231), “[t]hese are pictured as living in a world which is a mirror image of the present one.”

Once more the ‘thrones’ Before calling back the deceased’s spirit in the umbul ader ceremony, a group of odd-numbered men visits a place outside the village for the ritual. “They take with them a wooden seat (gaṇḍu), without any iron in it …” (Topno 1955: 722) and “[t]he officiating relative of the deceased meanwhile recites the following: O such and such old men (here follow the names of the dead ancestors) and others that sit with them, on the same seat, the same chair, I invite you to the umbul ader festival; I make this offering of a small cup of rice beer to you …” (p. 723) This recitation shows that the ancestors are perceived as seated on (regal) chairs.458 “After the ritual, the men return in complete silence led by the man who carries the gaṇḍu under his armpit” (p. 724). Campbell describes gaṇḍo [ɡaɳɖɔ] as “a small piece of wood from 6 to 12 inches long and 3 or 4 high, used as a stool to sit on.” There are Proto-Kherwarian *ɡaɳdɔ̀ ‘seat’, pre-Mundari ɡaɳdu ‘seat’, Santali (Singbhum) gaṃɖo ‘wooden rectangular small chair, about 10cm high’, Juang gaɳɖua ‘stool, seat’, Mundari gaɳɖu ‘a kind of small wooden chair’, Ho gãɖu, Birhor gaːɳɖuː ‘low stool’ 459 — Mon- Khmer Temiar kendeʔ ‘seat, chair’ and perhaps kʌnanar ‘sedan chair, a chair with poles for transporting a person with bearers’, Car kan-teː- ɾa ‘a chair, throne’ and Nancowry katere ‘chair’, perhaps Palaung

458 Jettmar quotes a story (1975: 138f.) about a Kafiri man who climbs down into the underworld where he sees his ancestors sitting on chairs of honour. 459 Kuiper (1948: 78) connects OIA lex. gaṇḍi ‘the trunk of a tree from the root to the beginning of the branches’ with OIA daṇḍá which I think is untenable. Cf. also Turner 4053 *garda2 ʻseat ʼ, which is probably cognate of OIA gárta2 ʻhigh seat, chariot seatʼ, both of which are probably related with OIA *gāḍḍa ‘cart’. It is unclear whether or not this OIA lemma could have influenced the above AA ‘chair’ lemma. 348 Claus Peter Zoller kərthaiŋ ‘chair’, Pnar knɔr ‘small wooden stool’, Nyah Kur kǝndɤ́ l ‘small stool used when preparing food in the kitchen’, Surin Khmer ktaŋ-Ɂiː ‘a little bench about one foot long and half a foot high’ and probably Khasi kʰet ‘throne’. Cf. Shorto’s reconstruction 1620 *ktər ‘board, plank’, which has already been quoted above (p. 334) and which demonstrates the semantic range of this lemma between ‘plank’ and ‘throne’. The sacred character of the Munda ɡaɳɖɔ (as a kind of altar) becomes evident from Standing’s observation on its function as part of the wedding ritual: “A fowl of the colour known as hera is killed by dashing it on a gandu, or small wooden stool” (1976: 209). The sacredness is further confirmed by Brighenti’s observation (quoted above p. 333f.) that “[t]he Korkus also call this deified wooden post, Kandera or Kendera.” Korku has preserved the non-indianized form of the Austro-Asiatic lemma, which resembles strikingly just above quoted Car kan-teː-ɾa ‘a chair, throne’.

Parallels in Nuristan and Dardistan I suggest that Kalasha gaṇḍáv, gaṇḍáli ‘statue of a deceased person’ (Trail and Cooper: “this is made to honor a person after his/her death and is accompanied by the holding of a feast”) and gaṇḍáḷik ‘statuette’ are borrowings of a Munda lemma close to above-quoted Proto- Kherwarian *ɡaɳdɔ̀ ‘seat’ (for ancestors). Trail and Cooper derive the Kalasha words < OIA gaṇḍa ‘trunk of tree from root to branches’ (Turner 3998.1), which would thus be very close to Kalasha gon/goṇḍ ‘pole, stick, club’ (< OIA lex. gaṇḍa2 ʻjoint of plantʼ or gaṇḍi ʻtrunk of tree from root to branches’ [Turner 3998]) (see above p. 334f.). In my eyes, more likely is that OIA lex. gaṇḍa, gaṇḍi themselves are borrowings from a Munda type language. They were then reflected in Kalasha gon/goṇḍ ‘stick’. On the other hand, Kalasha gaṇḍáv etc. ‘statue of ancestor’ are direct borrowings from a Munda type language into Proto-Kalasha. This assumption is supported by the fact that, according to Trail and Cooper, gaṇḍáḷik ‘statuette’ is synonym with Kalasha kundurík ‘statuette of wood placed by a field’, 460 which resembles ‘Mon-Khmer type’ forms of the same lemma like Car kan- teː-ɾa ‘a chair, throne’ (preserved also in Korku kandera, kendera

460 This must have been, at least in former times, the representation of a deity. The word is also discussed in Zoller forthcoming. “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 349

‘hook-swinging pole’). As we have seen, the lemma has been reconstructed as PMK 1620 *ktər ‘board, plank’ (Shorto). Even though it is long-since known that present-day Kalasha possess only wooden statues of ancestors, there exists one exception. There is a portrayal of the Kalasha Goddess Diz'alik ‘protector of delivering women’ (already mentioned above p. 170) in form of a plank with some abstract carvings and a human-like silhouette (see Graziosi 1961: 149 and Jettmar 1975: 115f.). Graziosi explains (p. 151): “It [the ‘statue’ of the Goddess] is carved from a thick plank of deodar wood and appears like a figure with a carved profile rather than a sculpture in the round.” It is very unlikely that this presentation of Diz'alik was the only statue of a deity ever existing among the Kalasha. Jettmar wonders (1975: 138), why the setting up of the ancestor statues used to happen after one year. Could this indicate the former practice of secondary burial? This is supported by Irmtraud Müller- Stellrecht (1980: 44) (Teil II Gilgit), who says that almost until 1847, it was custom in Gilgit to inurn after cremation the ashes and the bones in separate urns. Here perhaps also relevant is the fact that in Punyal there was exposure of the dead in stone houses in which, after the decomposition of the corpse, bones and skull were deposited (ibid.). Even though there is a seemingly unbridgeable gap between the times of the well-known graveyards of late Bronze (and early Iron) Age from the Swat and the Upper Indus Valleys,461 and present-day Nuristan and Dardistan, there are some new archaeological findings, which deserve to be mentioned here. Massimo Vidale and Roberto Micheli present them in their recent article (2017). Writing on traces of wooden architecture at the ancient graveyard in Udegram (Swat Valley), they conclude (2017: 392f.): The buried surface retained … also postholes of wooden posts, some belonging to rectangular and round fences delimiting the perimeters of graves … Excavation also revealed traces of planks set vertically in the ground, hinting at rectangular wooden constructions. Among Kafir and Kalash societies of the Pakistani Kohistan, corpses were traditionally left above ground to decompose in wooden boxes, with

461 Known as Cemetery H or as Gandhara Grave Culture. 350 Claus Peter Zoller

old reports mentioning the smell of decaying bodies that pervaded the air at those sites (Robertson 1896: 642). Substantial and very visible wooden erections thus stood on the ground surface. Such wooden platforms or clusters of poles may have been used to suspend corpses, as isolated mandibles and scattered human teeth were found on the trampled ground surface of the cemetery. Alternatively, and more probably, these wooden platforms held suspended bags or baskets containing partial skeletal remains awaiting secondary interment …All of this interpretation also explains a famous passage by Quintus Curtius (History of Alexander 10.8–10 …), wherein Alexander the Great’s soldiers, crossing the northwestern Swat Valley at night, “cut down trees and raised a flame, which, fed by logs, caught the sepulchres of the inhabitants. These had been built of old cedar, and widely spread the fire which had been started, until all were levelled with the ground”. … The furnishings included a decayed wooden vessel set on the stone floor after part of the skeletal remains had been manipulated and re- exhumed … The decayed container might be the protohistoric equivalent of the wooden pots with food or other substances that Kafirs placed in wooden coffins for the benefit of the dead (Robertson 1896: 641). In their section ‘Re-opened graves and secondary burials’, the authors report the following here relevant results (pp. 396ff.): Almost all of the graves had been re-opened shortly after burial … [which indicate] a palimpsest of offerings and removals as parts of longer funerary cycles, often including exhumation … the prevailing funerary custom … was a double interment in which a primary undisturbed occupant was generally followed by a secondary interment … Secondary interments were wrapped in cloth bundles or kept in baskets, and displayed a recurring arrangement: the cranium always placed on top of the long bones … the primary burial was a mature adult female, resting directly on the floor of the grave, followed by a secondary burial of a male, of the same age or slightly younger, but not young enough to be considered her son. All of this suggests a female-centred pattern: women were buried in megalithic graves, thereby alluding to their leading role in the household, while the remains of a male relative (?) played an important but secondary role as an ‘accessory’, joining the female occupant after a divergent and more transformative funerary process “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 351

that may have involved exposure, defleshing and sometimes bone- chopping. Besides the interesting linkages suggested by the two authors between those prehistoric graveyards and Kafiristan of recent past, I would in addition point out here Klimburg’s description of the Atiogrã-mas ceremony (above p. 183 and fn. 44), when the skull of an important deceased man was taken out of the grave and wrapped in red cloth. Moreover, the above mention of traces of “planks set vertically in the ground” can be compared with Jettmar’s characterization of the representations of Kalasha deities (1975: 116). He maintains that the deity is represented in the sanctuaries as a plank covered with certain carving patterns and sometimes reminding one of the silhouette of a human being, as has been exemplary shown above for Goddess Diz'alik.

Conclusions Having reached the end of a very long review article, I want to keep my conclusions very brief. A better and more realistic understanding of the linguistic and religio-cultural prehistory and early history of northern India has to take three perspectives into account: (a) the prehistory and history of Old Indo Aryan and its associated religio- cultural transformations, (b) the prehistory and history of Austro- Asiatic and its associated religio-cultural transformations, (c) the prehistory of northern India before the arrival of Austro-Asiatic and the arrival of Old Indo-Aryan. These three perspectives taken together constitute the frame of ‘Greater Peristan’, in my understanding. It is very likely that both immigrations did not take place as singular events. Perspective (a) concentrates on Indo-European heritage and is dominant in Cacopardo’s book. A number of examples for perspectives (b) and (c) are found in this review article. For instance, quite a lot of data concerning ancestor perceptions show clear linkages with mon-Khmer speaking Southeast Asia. However, myths around King Bali, the lake drainage myths or the imagery of ritual/spiritual ‘cooking’ are likely candidates for an Indian original homeland. The review article has also presented data, which strongly suggests that before the arrival of speakers of Old Indo-Aryan dialects, people speaking Austro-Asiatic languages and following matrilinear forms of kinship dominated large parts of northern India. 352 Claus Peter Zoller

Abbreviations AA Austro-Asiatic AV Atharva-veda BhvPU Bhaviṣya-purāņa DEDR A Dravidian etymological dictionary (see Burrow and Emeneau) Dhātup. Dhātupāṭha EWA Etymologisches Wörterbuch des Altindoarischen (Mayrhofer 1986-2001) IA Indo-Aryan IEW Indogermanisches Etymologisches Wörterbuch lex. Sanskrit lexicographer MBh a Sanskrit version of the Mahābhārata MIA Middle Indo-Aryan NIA New Indo-Aryan OIA Old Indo-Aryan PAA Proto-Austro-Asiatic PIE Proto-Indo-European PTB Proto-Tibeto-Burman RV R̥ g-veda SEAlang Mon-Khmer Languages Project. http://sealang.net/monkhmer/index.htm (last accessed 14.12.2019) SEAlang Munda Languages Project. http://sealang.net/munda/dictionary/ (last accessed 14.12.2019) STEDT Sino-Tibetan Etymological Dictionary and Thesaurus. http://stedt.berkeley.edu/~stedt-cgi/rootcanal.pl (last accessed 14.12.2019) “Pagan Christmas” and the true frontiers of ‘Greater Peristan’ 353

Turner see Turner, Ralph L.

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BOOK REVIEWS

Knutson, Jesse Ross. Into the twilight of Sanskrit Court Poetry. The Sena Salon of Bengal and Beyond. University of California Press, Berkeley 2014, 212 p.

The origin of this book is Knutson’s Columbia thesis. Apart from the Introduction and Conclusion there are three chapters treating three poets: Govardhana and Jayadeva, both writing in Sanskrit, and Baḍu Candidās who writes in Old or Middle Bengali, total text 124 pages plus 37 pages of notes, and bibliography and index (pp.195-210). There are four valuable appendixes. Appendix A: “The Complete Verses Attributed to the Sena Kings”, 20 taken from the Saduktikarṇāmrita and 2 from the Śārngadharapaddhati (pp. 125- 131). 12 of these are attributed to Lakṣmanasena, the most famous of the Sena kings. It would have been helpful if dates had been provided for the five Sena kings, or has chronology gone out of fashion? Appendix B: “The Complete Verses Attributed to Govardhana (not found in the Āryāsaptaśatī)”, a total of seven verses, six of them from the Saduktikarṇāmrita (pp.133-135). Appendix C is the most interesting: “The Complete Verses Attributed to Jayadeva (Not Found in the Gītagovinda)”, 29 verses, 26 from the Saduktikarṇāmrita (pp.137-145) and, finally, Appendix D: “Gītagovinda-Śrīkṛṣṇakīrttana Correspondences” (pp.147-151). It may seem odd to highlight the appendices first in a review, but this is where Knutson excels: finding, transliterating and translating Sanskrit and middle Bengali texts. His translations are very good, although sometimes a bit contrived. But why Eros for Kāma? 380 Book Reviews

However, the rest of the book presents several problems. Starting with the subtitle “The Sena Salon of Bengal and Beyond”. It seems anachronistic to talk about a Sena ‘salon’. The word ‘salon’ evokes literary gatherings prevalent among the upper classes in Europe in the 18th and 19th centuries. It seems both inadequate and pretentious to apply the word to medieval India. And in what urban centre in Bengal was this ‘salon’ located? All this seems based upon one single verse by Jayadeva, enumerating four other contemporary poets, viz. Umāpati, Śaraṇa, Govardhana, and Dhoyin (Gīt. I.4). All of them, along with Jayadeva, seem to have been patronized by Lakṣmaṇasena and could have known each other, but did they ever meet as a ‘salon’? There are some 21 references – along with lengthy quotations – to Sheldon Pollock in this rather slim volume. This is of course understandable, since Pollock was the supervisor of this thesis. Otherwise Knutson is not very generous with acknowledging sources he has drawn on. Chapter 3 is devoted to Jayadeva, primarily to his poem the Gītagovinda (pp. 72-88, notes pp.180-184). In a long footnote Knutson enumerates several scholars who have discussed the Gīt. (p.180, note 1) without mentioning the only existing monograph of the Gītagovinda, namely mine, published 1977: Stella Sandahl- Forgue: Le Gītagovinda. Tradition et innovation dans le kāvya, henceforth referred to as SS-F. Knutson refers to it once – and rather dismissively – in one brief footnote: “Stella Sandahl-Forgue scanned all the meters, noting that one of them corresponds to the Bengali payar.” (p.182, note 18), reducing 30 pages of comprehensive metrical analysis to one single observation (see SS-F La Métrique, pp. 91-121 – twice the length of Knutson’s entire Jayadeva chapter). Knutson even misquotes the title of the book, and misspells the name of the publisher (it is Wiksell, not Wiskell). In this 16 pages long Jayadeva chapter Knutson presents several ‘discoveries’: He affirms that “The songs … can be easily understood by someone who knows virtually no Sanskrit … some Sanskrit vocabulary would have been well within the grasp of someone who was completely illiterate or unlearned in eastern India or Bengal about eight hundred years ago. ” (Knutson p. 80, cf. p.82) One would have expected a reference here to SS-F pp. 17-18 “Le Sanskrit du Gīt., tout au moins celui des chansons, était sans doute facilement compréhensible même par ceux qui n’étaient pas instruits” and SS-F. Book Reviews 381 p. 156 “…Jayadeva a écrit pour être compris, même par ceux qui n’étaient peu, ou n’étaient pas du tout, versés dans la langue sanskrite.” Knutson discusses the influence of vernacular poetry on Jayadeva’s Sanskrit. In particular the so-called ‘bhaṇita’ which means that the poets “sign” their compositions by inserting their own names, usually in the last stanza. This was indeed something new in Sanskrit literature. It was most likely taken over from the vernacular poetry where it was the norm. The word bhaṇita itself appears in 13 of the 24 Gīt. songs, but Jayadeva mentions his own name in all the 24 songs, and also in a few of the traditional kāvya stanzas (see my Index Verborum, SS-F pp.209-268). This novelty in Sanskrit poetry was already pointed out by me (see SSF p, 128-9), something Knutson has chosen not to mention. Knutson seems to have been rather bewildered by the Gīt. – the word ‘peculiar’ appears several times applied to Jayadeva’s poem. Knutson’s judgement of Jayadeva’s Sanskrit is rather contradictory: on p. 110 he talks about “the quasi-high Sanskrit represented by the Gītagovinda” and fourteen lines later “high literature intertext (Gītagovinda)…” How can “quasi-high Sankrit” become “high literature” (presumably in classical Sanskrit) fourteen lines later? There is nothing peculiar whatsoever in Jayadeva’s songs or in the kāvya verses, unless Knutson believes that innovation is something peculiar. Since Knutson has taken most his information about the Gīt. from me without proper references, one is tempted to suspect he has also pillaged other authors for the remaining chapters. All through the book Knutson tries to oppose high vs. low, urban-cosmopolitan vs. rustic, vulgar vs. sophisticated, all this is a twisted language deploying all the trendy verbiage one expects from a 2nd year undergraduate in literary studies (metapoetics, intertextuality, inflectional elaborateness, etc. etc.). To give some examples: “The juxtaposition of incongruous registers likewise enables reflexion on the structure and composition of incongruity itself…” (p.49); or “The literary cultural present from which we look on this reflected past is unthinkable without this very past…” (p.2) – who would have suspected that the present is connected with the past? Or statements like this: “Pollock’s own account, in its depth and subtlety, itself more than adequately reveals the very contradictoriness 382 Book Reviews

I am trying to point out, but accounts of the life of Sanskrit poetry smaller in scale may hold the strongest potentials for penetrating the veil of surface homogeneity, showing how the “world within a world” was never really closed to the world without. A reduced scale, or even microhistorical inquiry, can allow us to more closely define particular state forms as they interacted dialectically with literary forms, to address an array of details of political history that pertain to the study of Sanskrit literature.” (p. 46). Knutson unnecessarily makes his sentences and utterances much more elaborate than they need to be for what he wants to say. Curiously, the footnotes, which contain factual information, are much better reading than the actual text. However, Knutson’s excellent command of Sanskrit deserves praise, and he is obviously a hard worker.

Stella Sandahl University of Toronto