_Hieroglyphical Marks of Distinction among the Indians._
It is a part of the superstition and religious practices of the
Indians, to paint on their forehead or breast certain hieroglyphical
marks, which serve to shew either their peculiar veneration for some
particular deity, or their attachment to a certain philosophical
sect. Those who understand the secret meaning of these marks of
distinction can immediately tell, when they meet a Pagan Indian,
to what religion or school he belongs. It may afford satisfaction,
therefore, to the reader, to see here an explanation of them
illustrated by a plate.
I. _Trishula_, the trident which _Shiva_, _Rudra_, or _Mahadèva_
holds in his hand, as a symbol of his power over heaven, the
earth, and hell. For this reason he is called by the Indians
the _Trident-bearer_. He is distinguished also by the name of
_Tripurandaga_, that is, the god who pervades and governs three
worlds. The symbol of these three worlds are three mountains, called
_Tripura_.
II. _Shula_, which also represents the trident. The _Shivanites_
paint it, as they do the former, with white earth, both on their
forehead and breast. Some call it _Tirunama_, that is, the most
sacred name of God.
III. _Ciakshu_, or _Trkanna_, the sacred eye of _Shiva_. This god
has three eyes, and that with which he observes every thing stands
in the middle of his forehead. For this reason he is called also
_Trilocèna_, the triple-eyed god[190]. The Shivanites paint this eye
on the forehead.
[Illustration: _Lowry sculp._]
IV. _Aghni_, or _Ti_, that is, fire, which the _Shivanites_ worship
as a symbol of _Shiva_ or the sun. They bear this mark both on their
forehead and breast. The pyramidal form of the Indian temples shews
that they are dedicated to the sun or fire.
V. _Tirumanna_, the holy earth. This mark is painted on the breast
and forehead with yellow, red, or white earth; and is used at
_Jagarnat_ on the Ganges; at _Caveri_, _Cangipuram_, and, in general,
every sacred place. The lateral strokes are white or yellow; but
that in the middle always red. This mark represents the _Meddhra_,
that is, the womb of _Bhavàni_, from which every thing existing was
produced. It is much used by the _Shivanites_ and _Vishnuvites_.
VI. _Tripundara_, that is, the ornament of the three stripes. It is
painted with sandal wood and ashes; and signifies _Bhavani_, the
goddess of nature, together with her three sons _Brahma_, _Vishnu_,
and _Shiva_--earth, water, and fire. Some are of opinion that this
mark represents properly _Vishnu_, as he swam in the water at the
time of the creation.
VII. The _Tripundara_ with the _Puttu_. It has the same signification
as the preceding, and is formed with ashes. Both these marks are very
common among the Indians.
VIII. The _Lingam_ or _Phallus_ of _Shiva_: a symbol of the creative
power of the sun. Some bear it on their neck; others paint it on the
arms, and some on the forehead.
IX. _Pàdiciandra_, the half-moon, which is painted on the forehead
with yellow. It is a mark of the _Shivanites_, who worship the sun
and the moon; and the symbol of _Ishàni_ and _Parvadi_, the ruler of
mountains, the woman of the mountains, that is, the moon.
X. _Pàdiciandra_ with the _Puttu_: has the same signification.
XI. _Pattavardhana_, that is, growth, increase. This mark is an
ornament of the priesthood, and is painted with yellow. It represents
the square pit in which the _Homa_ or _Yaga_ is burnt.
XII. _Vìdavardhana_, happiness, domestic felicity; a mark formed with
cow’s dung, the symbol of abundance. The _Vishnuvites_, that is, the
worshippers of water and earth, are accustomed to make great use of
it.
XIII. _Gòbura_, the tower; a mark which is painted also with a yellow
colour. It is dedicated to _Ishi_, or _Lakshmi_, and relates in
particular to the thriving of cattle. The above female deity bears on
her head a turret of this kind, as Cybele did formerly.
XIV. _Villa_, the bow. It is dedicated to _Shrivàma_, that is, the
young Bacchus (the symbol of the sun), who with it combats the king
of the night, the leader of monsters and giants, who is called
_Ràvana_. According to tradition he was a king in the island of
Ceylon: but properly he is the Pluto of the Indians.
XV. _Tamara-ila_, or _Padma-ila_, the calyx, together with a leaf of
the _nymphæa_. It is painted with yellow, for which the Indians have
a particular fondness; and signifies water, from which every thing
was, and still is, produced by the influence of the sun.
XVI. _Munghi-ila_, a single leaf of the _nymphæa_, placed in water in
an inverted situation. Like the preceding, it is also a mark of the
_Vishnuvites_, and has the same signification.
XVII. _Tamaramotta_, the bulb of the _nymphæa_. It is painted with
yellow, and has also a like signification.
XVIII. _Puttu_, that is, the mark of colour. It is either red, white,
or black. In the middle of it is a raw grain of rice, dedicated to
_Lakshmi_ the goddess of the fruits of the earth, and particularly of
corn.
XIX. _Ciacra_, the wheel of _Vishnu_, which he always turns round,
and by which he directs the world. A great many wonderful powers and
properties are ascribed to it by the Vishnuvites. The oldest Indian
kings employed this wheel instead of a sceptre; and were, therefore,
called _Ciacravartti_, that is, persons who direct the wheel. The
Thibetians still retain this ancient custom, and carry round a wheel
during their public processions, festivals, and other solemnities.
This mark is particularly characteristic of the _Vishnuvites_. Some
consider it as the symbol of the sun; and I am of the same opinion,
because that luminary is worshipped by the Indians as the ruler of
the world.
These different kinds of marks have, in the Samscred language,
a common appellation, viz. _Tilaga_, a mark on the forehead;
_Todocuri_, a stripe or mark which is made by touching colours;
_Citraga_, a coloured ornament on the forehead; _Pattikìra_, a stripe
made through devotion; _Vishèszaga_, marks by which the different
sects and worshippers of God may be known. Some of these marks are
painted with red sandal wood, others with _curcuma_, others with
_magnel_; some with the ashes of burnt cow’s dung, others with
rice-meal, and others with earth which has been collected in the
neighbourhood of a temple, a sacred river, or a place consecrated to
a deity: ashes from burnt human bodies are also sometimes mixed with
this earth. The sandal wood, saffron and ashes are consecrated to
fire, the sun, moon, and planets; but the sacred earth, the ricemeal,
and burnt cow’s dung, are employed in honour of _Lakshmi_ and her
husband _Vishnu_[191].