The Tribes and Castes of the Central Provinces of India, Volume 1

by R. V. Russell

64. The common life.

Thus, resuming from paragraph 61, primitive man had no difficulty in conceiving of a life as shared between two or more persons or objects, and it does not seem impossible that he should have at first conceived it to extend through a whole species.[141] A good instance of the common life is afforded by the gods of the Hindu and other pantheons. Each god was conceived of as performing some divine function, guiding the chariot of the sun, manipulating the thunder and so on; but at the same time thousands of temples existed throughout the country, and in each of these the god was alive and present in his image or idol, able to act independently, receive and consume sacrifices and offerings, protect suppliants and punish transgressors. No doubt at all can be entertained that each idol was in itself held to be a living god. In India food is offered to the idol, it goes through its ablutions, is fanned, and so on, exactly like a human king. The ideas of sanctuary and sacrilege appear to depend primarily on the belief in the actual presence of the god in his shrine. And in India no sanctity at all attaches to a temple from which the idol has been removed. Thus we see the life of the god distributed over a multitude of personalities. Again, the same god, as Vishnu or the sun, is held to have had a number of incarnations, as the boar, the tortoise, a man-lion, a dwarf, Rāma and Krishna, and these are venerated simultaneously as distinct deities. The whole Brāhman caste considered itself divine or as partaking in the life of the god, the original reason for this perhaps being that the Brāhmans obtained the exclusive right to perform sacrifices, and hence the life of the sacrificial animal or food passed to them, as in other societies it passed to the king who performed the sacrifice. A Brāhman further holds that the five gods, Indra, Brahma, Siva, Vishnu and Ganesh, are present in different parts of his body,[142] and here again the life of the god is seen to be divided into innumerable fragments. The priests of the Vallabhachārya sect, the Gokulastha Gosains, were all held to be possessed by the god Krishna, so that it was esteemed a high privilege to perform the most menial offices for them, because to touch them was equivalent to touching the god, and perhaps assimilating by contact a fragment of his divine life and nature.[143] The belief in a common life would also explain the veneration of domestic animals and the prohibition against killing them, because to kill one would injure the whole life of the species, from which the tribe drew its subsistence. Similarly in a number of cases the first idea of seasonal fasts is that the people abstain from the grain or fruit which is growing or sown in the ground. Thus in India during the rains the vegetables growing at this period are not eaten, and are again partaken of for the first time after the sacrificial offering of the new crop. This rule could not possibly be observed in the case of grain, but instead certain single fast-days are prescribed, and on these days no cultivated grain or fruit, but only those growing wild, should be eaten. These rules seem to indicate that the original motive of the fast was to avoid injuring the common life of the grain or fruit, which injury would be caused by a consumption of any part of it, at a time when the whole of the common life and vigour was required for its reproduction and multiplication. This idea may have operated to enable the savage to restrain himself from digging up and eating the grain sown in the ground, or slaughtering his domestic animals for food, and a taboo on the consumption of grain and fruits during their period of ripening may have first begun in their wild state. The Intichiuma ceremonies of the Australian natives are carried out with the object of increasing the supply of the totem for food purposes. In the Ilpirla or Manna totem the members of the clan go to a large boulder surrounded by stones, which are held to represent masses of Ilpirla or the manna of the mulga tree. A Churinga stone is dug up, which is supposed to represent another mass of manna, and this is rubbed over the boulder, and the smaller stones are also rubbed over it. While the leader does this, the others sing a song which is an invitation to the dust produced by the rubbing of the stones to go out and produce a plentiful supply of Ilpirla on the mulga trees.[144] Then the dust is swept off the surface of the stones with twigs of the mulga tree. Here apparently the large boulder and other stones are held to be the centre or focus of the common life of the manna, and from them the seed issues forth which will produce a crop of manna on all the mulga trees. The deduction seems clear that the trees are not conceived of individually, but are held to have a common life. In the case of the hakea flower totem they go to a stone lying beneath an old tree, and one of the members lets his blood flow on to the stone until it is covered, while the others sing a song inciting the hakea tree to flower much and to the blossoms to be full of honey.[145] The blood is said to represent a drink prepared from the hakea flowers, but probably it was originally meant to quicken the stone with the blood of a member of the totem, that is its own blood or life, in order that it might produce abundance of flowers. Here again the stone seems to be the centre of the common life of the hakea flower. The songs are sung with the idea that the repetition of words connoting a state of facts will have the effect of causing that state of facts to exist, in accordance with the belief already explained in the concrete virtue of words.

Sir E. B. Tylor states: “In Polynesia, if a village god were accustomed to appear as an owl, and one of his votaries found a dead owl by the roadside, he would mourn over the sacred bird and bury it with much ceremony, but the god himself would not be thought to be dead, for he remains incarnate in all existing owls. According to Father Geronimo Boscana, the Acagchemen tribe of Upper California furnish a curious parallel to this notion. They worshipped the panes bird, which seems to have been an eagle or vulture, and each year, in the temple of each village, one of them was solemnly killed without shedding blood, and the body buried. Yet the natives maintained and believed that it was the same individual bird they sacrificed each year, and more than this, that the same bird was slain by each of the villages.”[146] An account of the North American Indians quoted by the same author states that they believe all the animals of each species to have an elder brother, who is as it were the principle and origin of all the individuals, and this elder brother is marvellously great and powerful. According to another view each species has its archetype in the land of souls; there exists, for example, a manitu or archetype of all oxen, which animates all oxen.[147]

Generally in the relations between the totem-clan and its totem-animal, and in all the fables about animals, one animal is taken as representing the species, and it is tacitly assumed that all the animals of the species have the same knowledge and qualities and would behave in the same manner as the typical one. Thus when the Majhwār says that the tiger would run away if he met a member of the tiger-clan who was free from sin, but would devour any member who had been put out of caste for an offence, he assumes that every tiger would know a member of the clan on meeting him, and also whether that member was in or out of caste. He therefore apparently supposes a common knowledge and intelligence to exist in all tigers as regards the clan, as if they were parts of one mind or intelligence. And since the tigers know instinctively when a member of the clan is out of caste, the mind and intelligence of the tigers must be the same as that of the clan. The Kols of the tiger clan think that if they were to sit up for a tiger over a kill the tiger would not come and would be deprived of his food, and that they themselves would fall ill. Here the evil effects of the want of food on one tiger are apparently held to extend to all tigers and also to all members of the tiger clan.