The oldest civilization in Central America was the Maya civilization.
The oldest civilization in Central America was the Maya civilization.
It was of American Indians. This civilization existed from 2000 BC. The people of this civilization worshipped warriors. The “Warrior Temple” established at the end of the high stage of this civilization is very famous, and the “Warrior Temple” is very attractive, with some walls still in ruins.
The tradition of honoring and venerating soldiers who died in the war of national defense as heroes is prevalent all over the world. In Tamil culture, the period before the Sangam period is called the Perungalam period. This is a name based on the method of burying the dead. Perungalam culture forests are widely found in South India and Sri Lanka. It is believed that the Sangam culture originated from this culture.
Many ethnic groups were found in Sangam Tamil Nadu. However, wars were fought between these groups with the aim of creating an empire. Wars were fought to protect land and cows, which were considered great wealth, by other groups. Many people died in these wars. People revered them as divine. They were gifted with speech and song. In memory of these heroes, the central stones were established. Central stones were established for all the great kings, petty kings, chieftains, army leaders, warriors, etc.
The 221st song of Purananuru refers to the central stone of the king named Kopperuncholan. The news of the king’s life friend Pothiyar spreading the central stone is told in this song. A festival was celebrated by planting a central stone in memory of Adhiyaman Neduman Anji. Auvaiyar participated in it. At that time, the song that Auvaiyar sang with regret, remembering his pride, is included in the 232nd song of Purananuru. These are the great kings.
In a small area, the enemy had captured the Anirai. The chieftain of the area followed them and fought and rescued the Anirai. When he reached the village, he was wounded and fell. At that place, he praised his heroic deed and planted a central stone and made a feast spread. This news is mentioned in the 260th song of Purananuru.
Nadukal was also planted for soldiers who were not leaders. In the books Akananuru, Aingurunuru etc., there are reports about many Nadukals planted in the desert and on the roads. Since these were in large numbers, these were Nadukals for ordinary soldiers.
These Nadukals were planted at the places where soldiers fell. The name and peed of the deceased soldier were written on these. Special services were performed on these Nadukals as were done to the gods. People worshipped Nadukals every morning by bathing, garlanding, performing puja, lighting lamps, playing musical instruments, etc.
No Nadukals from the Sangam period have been found so far. Therefore, it is not known how the name and peed were written on them. Established during the Pallava period (6-8 AD) Only midstones were found. These stones have the name of the king, the name of the deceased warrior, the news about the war in which he died, etc. The midstones of the bricks have inscriptions on them along with the message of the charter and the image of a warrior fighting with a sword and shield. The hero stones found in the Kerala field school depict scenes of a warrior fighting, his dead body being welcomed by high-ranking women with garlands, and the hero-worshipping Shiva in the form of a lingam. Through these messages, we can understand the gradual developments in midstone worship in the South.
The maverick cemeteries for the warriors who became heroes in the Tamileelam Liberation War are reminiscent of the Paleolithic and Sangam periods.
The burial of all the heroes here in one place is reminiscent of the Paleolithic period low forests. The construction of a memorial and writing names and inscriptions and the veneration of them are from the Sangam period. The Nadukal tradition is reminiscent of the tradition. The attempt to create a history of every hero who sacrificed his life in the war is the exclusive right of Tamileelam. The publication and installation of pictures, statues and sculptures remind us of the traditions of Sangam and Bulapalli Nadukal.
“The one who lives well in land, will be placed in the deity in the sky.” – This is Valluvar’s assessment of human gods.
Although heroes are also human beings, they put aside their passions and came forward to give their possessions, dignity and life to the country. This is why people consider heroes who sacrificed their lives to do good for humanity as superhumans and respect and admire them.
– Erimalai Magazine, December 1992
(Translation by Tamilpriya)
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