396:"The four chief Deoris thus had to make an annual visit to the Ahem court in order to demand and obtain the sanction of the king for their annual sacrifice of human beings. They were treated with much respect by the Ahom kings on that occasion. It is said that when any Hindu Gosain (the leaders of neo-Vaishnava order) appeared before the Ahom king, the latter remained seated, while the Gosain put the garland on his neck and gave blessing; but when the four chief Deoris made an annual visit to the court, the king rose and stood before them to receive their salutation." (
310:"In my observation in 2012, it was found that the Tamresvarl Temple located in Sadiya town at present is a recent construction of not more than fifty years old. The local people still consider the Goddess KecaikhatI as a daughter of the Old Ones called Bura-buri in Assamese or Girasi-gira in Deori language. They offer buffalo sacrifice to her at this new Tamresvai Temple every three years, and a Deori who comes from a specific family performs the sacrificial ritual." (
271:"According to the eleventh-century Jvi,fikapura1J4 (51.76-7), Kamarupa is triangular in shape and also one hundred yojanas in length from the Karatoya to the Dikkara and thirty yojanas in breadth from the north to the south. It is black in colour and interspersed with innumerable hills and hundreds of rivers. Here, the dwelling place of Dikkaravasini is deemed as the eastern limit of Kamarupa." (
284:"(T)he Goddess Kamakhya is well-known for her close association with Narakasura or demon Naraka. As a son of the Earth and Vishnu in his Varaha incarnation, he had been the central figure in the fabricated genealogy of Kamarupa and the constant source of political authority of three ruling families, the Varmans, Mlecchas, and Palas, from the seventh to the twelfth century." (
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258:"The shrine of Kecaikhatl has always been referred to as the Tamresvari Temple in later times because it was covered with a roof of beaten sheets of copper. The temple formerly stood at lat. 27° 56', long; 96° 21' near Paya in Arunachal Pradesh, about 8 km away from Tebangkhunti on the Sadiya-Teju route." (
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collected tithes and procured offerings for the temple, including sacrifices. They are understood to have magical powers, and commoners often approached them for services. During the Ahom reign, all four offices had to approach the Ahom king to seek permission to perform the human sacrifice. The
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Kecaikhati is noted to be a daughter of Bura-Buri and the younger sister of
Pisadema. According to tradition, human sacrifices were first offered by Kecaikhati to Bura-Buri for introducing sin in this world—and over time, these sacrifices were offered to her instead. On account of her flesh-eating
336:"In the case of Tamresvari Temple, the goddess was served by the Deoris, the representatives of the priestly class among the Chutiyas. They were permitted to continue their religious service to her including human sacrifice even after their subjugation by the Ahoms in 1523." (
362:"Among them a great deal of importance is given to the Chutiyas in connection with worship of the Goddess Kecaikhati, mentioned as Digaravasini (i.e. Dikkaravasini) in their inscriptions and later known as Tamresvari." (
297:"These references lead one to assume that the sacrificial ritual for Dikkaravasini in the form of Tikhnakanta was presided over by non-Brahmanical priests such as the Deoris among the Chutiyas in later times." (
245:"One of the most famous goddesses worshiped in the north-east and one of the first to receive attention from British colonial officer-scholars in the 1800s, is the Goddess Kecaikhati, eater of raw flesh..." (
323:"The Deoris offered human sacrifices to the goddess on certain special occasions including their annual performance, and also to avert special calamities such as cholera, small pox, and drought." (
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In medieval period, her worship was related to power, warfare and royalty. Under Hindu influence she has come to be known by different names: Tamreswari in
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and the historical
Kamarupa kings, Kecaikhati continued to remain outside the ambit of Brahminical influence and remained under the control of
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the tutelary deity of the
Kacharis, which the Dimasa rulers continued to worship even after the establishment of their rule in Cachar." (
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entered the temple and offered worship using incantations which the common people did not understand. The two
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Kecaikhaiti, Eater of Raw Flesh: A Profile of the
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The Deoris were the priests of two additional temples: the temple of
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during an annual festival and at calamitous times well after the
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took over the Chutia kingdom in 1523 till the Ahom king
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to it so that it can be listed with similar articles.
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140:Saru Deori
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100:Priesthood
67:Narakasura
31:Kecaikhati
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