The Tribes and Castes of the Central Provinces of India, Volume 1. Robert Vane Russell

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СКАЧАТЬ it, and by whom; whenever they saw the movement of an animal, plant, or other object, they thought it was volitional and self-conscious like their own movements. If they saw a tree waving in the wind, having no idea or conception of the wind, they thought the tree was moving its branches about of its own accord; if a stone fell, they, knowing nothing of the force of gravity, thought the stone projected itself from one place to another because it wished to do so. This is exactly the point of view taken by children when they first begin to observe. They also think that everything they see is alive like themselves, and that animals exercise volition and have a self-conscious intelligence like their own. But they quickly learn their mistakes and adopt the point of view of their elders because they are taught. Primitive man had no one to teach him, and as he did not co-ordinate or test his observations, the traces of this first conception of the natural world remain clearly indicated by a vast assortment of primitive customs and beliefs to the present day. All the most prominent natural objects, the sun and moon, the sky, the sea, high mountains, rivers and springs, the earth, the fire, became objects of veneration and were worshipped as gods, and this could not possibly have happened unless they had been believed to have life. Stone images and idols are considered as living gods. In India girls are married to flowers, trees, arrows, swords, and so on. A bachelor is married to a ring or a plant before wedding a widow, and the first ceremony is considered as his true marriage. The Saligrām, or ammonite stone, is held to represent the god Vishnu, perhaps because it was thought to be a thunderbolt and to have fallen from heaven. Its marriage is celebrated with the tulsi or basil-plant, which is considered the consort of Vishnu. Trees are held to be animate and possessed by spirits, and before a man climbs a tree he begs its pardon for the injury he is about to inflict on it. When a tank is dug, its marriage is celebrated. To the ancient Roman his hearth was a god; the walls and doors and threshold of his house were gods; the boundaries of his field were also gods.100 It is precisely the same with the modern Hindu; he also venerates the threshold of his house, the cooking-hearth, the grinding-mill, and the boundaries of his field. The Jains still think that all animals, plants and inanimate objects have souls or spirits like human beings. The belief in a soul or spirit is naturally not primitive, as man could not at first conceive of anything he did not see or hear, but plants and inanimate objects could not subsequently have been credited with the possession of souls or spirits unless they had previously been thought to be alive. “The Fijians consider that if an animal or a plant dies its soul immediately goes to Bolotoo; if a stone or any other substance is broken, immortality is equally its reward; nay, artificial bodies have equal good luck with men and hogs and yams. If an axe or a chisel is worn out or broken up, away flies its soul for the service of the gods. If a house is taken down or any way destroyed, its immortal part will find a situation on the plains of Bolotoo. The Finns believed that all inanimate objects had their haltia or soul.”101 The Malays think that animals, vegetables and minerals, as well as human beings, have souls.102 The Kawar tribe are reported to believe that all articles of furniture and property have souls or spirits, and if any such is stolen the spirit will punish the thief. Theft is consequently almost unknown among them. All the fables about animals and plants speaking and exercising volition; the practice of ordeals, resting on the belief that the sacred living elements, fire and water, will of themselves discriminate between the innocent and guilty; the propitiatory offerings to the sea and to rivers, such incidents as Xerxes binding the sea with fetters, Ajax defying the lightning, Aaron’s rod that budded, the superstitions of sailors about ships: all result from the same primitive belief. Many other instances of self-conscious life and volition being attributed to animals, plants and natural objects are given by Lord Avebury in Origin of Civilisation, by Dr. Westermarck in The Origin and Development of the Moral Ideas,103 and by Sir J.G. Frazer in The Golden Bough104

      Thus primitive man had no conception of inanimate matter, and it seems probable that he did not either realise the idea of death. Though it may be doubtful whether any race exists at present which does not understand that death is the cessation of life in the body, indications remain that this view was not primary and may not have been acquired for some time. The Gonds apparently once thought that people would not die unless they were killed by magic, and similar beliefs are held by the Australian and African savages. Several customs also point to the belief in the survival of some degree of life in the body after death, apart from the idea of the soul.

      53. The distribution of life over the body

      Primitive man further thought that life, instead of being concentrated in certain organs, was distributed equally over the whole of the body. This mistake appears also to have been natural and inevitable when it is remembered that he had no name for the body, the different limbs and the internal organs, and no conception of their existence and distribution, nor of the functions which they severally performed. He perceived that sensation extended over all parts of the body, and that when any part was hurt or wounded the blood flowed and life gradually declined in vigour and ebbed away. For this reason the blood was subsequently often identified with the life. During the progress of culture many divergent views have been held about the source and location of life and mental and physical qualities, and the correct one that life is centred in the heart and brain, and that the brain is the seat of intelligence and mental qualities has only recently been arrived at. We still talk about people being hard-hearted, kind-hearted and heartless, and about a man’s heart being in the right place, as if we supposed that the qualities of kindness and courage were located in the heart, and determined by the physical constitution and location of the heart. The reason for this is perhaps that the soul was held to be the source of mental qualities, and to be somewhere in the centre of the body, and hence the heart came to be identified with it. As shown by Sir J.G. Frazer in The Golden Bough many peoples or races have thought that the life and qualities were centred in the whole head, not merely in the brain. And this is the reason why Hindus will not appear abroad with the head bare, why it is a deadly insult to knock off a man’s turban, and why turbans or other head-gear were often exchanged as a solemn pledge of friendship. The superstition against walking under a ladder may have originally been based on some idea of its being derogatory or dangerous to the head, though not, of course, from the fear of being struck by a falling brick. Similarly, as shown in the article on Nai, the belief that the bodily strength and vigour were located in the hair, and to a less extent in the nails and teeth, has had a world-wide prevalence. But this cannot have been primary, because the hair had first to be conceived of apart from the rest of the body, and a separate name devised for it, before the belief that the hair was the source of strength could gradually come into existence. The evolution of these ideas may have extended over thousands of years. The expression ‘white-livered,’ again, seems to indicate that the quality of courage was once held to be located in the liver, and the belief that the liver was the seat of life was perhaps held by the Gonds. But the primary idea seems necessarily to have been that the life was equally distributed all over the body. And since, as will be seen subsequently, the savage was incapable of conceiving the abstract idea of life, he thought of it in a concrete form as part of the substance of the flesh and blood.

      And since primitive man had no conception of inanimate matter it followed that when any part of the body was severed from the whole, he did not think of the separate fraction as merely lifeless matter, but as still a part of the body to which it had originally belonged and retaining a share of its life. For according to his view of the world and of animate nature, which has been explained above, he could not think of it as anything else. Thus the clippings of hair, nails, teeth, the spittle and any other similar products all in his view remained part of the body from which they had been severed and retained part of its life. In the case of the elements, earth, fire and water, which he considered as living beings and subsequently worshipped as gods, this view was correct. Fractional portions of earth, fire and water, when severed from the remainder, retained their original nature and constitution, and afforded some support to his generally erroneous belief. And since he had observed that an injury done to any part of the body was an injury to the whole, it followed that if one got possession of any part of the body, such as the severed hair, СКАЧАТЬ