Midnight Mother — Tamil gramadevata of sudden afflictions
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Rakkayi Amman (Tamil: இராக்காயி அம்மன், from irā = "night" and kāvi / kāyi = watchful or blood-colored; plus amman, "mother") is a Tamil gramadevata of the fierce midnight-mother class — invoked against sudden, unexplained afflictions: fever that arrives after dark, stillbirth, crop-blight, the sudden death of livestock. She belongs to the same structural family as Ankalamman, Ellaiyamman ("boundary mother"), and the smaller kaval-ammai of village fringes, and is distinct from the rain-and-pox mother Mariamman in that her province is nocturnal and uncanny rather than epidemic and meteorological.
Rakkayi's authority is specifically nocturnal. Her offerings are made at the Aadi Amavasai new moon and at other dark-moon nights; her shrines are small, often unroofed, and located at the village ellai — the boundary between cultivated land and uncultivated common. Unlike temple goddesses who require daytime purity, Rakkayi's ritual presence is invited precisely when the village is most vulnerable: after midnight, in the cremation-ground or threshing-floor, following a sudden misfortune. Isabelle Nabokov (Clark-Decès, 2000) documents the range of sorkinam and kaman rituals in which Rakkayi-class deities are appeased to remove bewitchment (sunyam).
Rakkayi is rarely carved. Her typical "body" is:
When anthropomorphised, she is depicted with unbound hair, a protruding tongue (paralleling Kali iconography), a trident, a bowl, and bare feet. She is conspicuously without a consort — her power is un-mediated.
Historically Rakkayi received goat and cock sacrifice; contemporary rural practice increasingly substitutes pumpkin-breaking (poosani-udaittal) and the cutting of lemons, both considered ritual equivalents of the older blood offering. The characteristic offering is the pongal — rice and toor-dal boiled over an open fire on the midnight of Aadi Amavasai, shared by the village at dawn.
Rakkayi is served by non-Brahmin village priests drawn typically from the Paraiyar, Chakkiliyar, and Vanniyar communities, depending on locality. Possession (the deity "descending" onto a medium) is the principal form of ritual communication; the medium, often a woman past menopause, answers questions about the source of affliction and prescribes the terms of appeasement.
Where Mariamman governs visible, seasonal, epidemic afflictions (rain, pox), Rakkayi governs occult, individual, nocturnal afflictions (bewitchment, sudden infant illness, unexplained infertility). A Tamil village typically needs both — Mariamman at the village centre, Rakkayi at the boundary. Attempts to assimilate Rakkayi into Mariamman (a pattern visible in contemporary urbanisation) are resisted by ritual practitioners because they collapse a structurally essential division of labour.
Rakkayi Amman is the ELGODS census's first wholly un-textual deity — no Puranic reference, no Agama, no pan-Indian attestation. Her inclusion tests whether the encyclopedia can represent the pole of Hinduism that is oral, nocturnal, untranslated, and caste-sensitive without either romanticising or flattening it. If the census excludes her, it excludes the religion as lived by roughly a third of rural Tamil women.
