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

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, teeth or nails, one could through them injure that body of which they still formed a part. It is for this reason that savages think that if an enemy can obtain possession of any waste product of the body, such as the severed hair or nails, that he can injure the owner through them. Similarly the Hindus thought that the clippings of the hair or nails, if buried in fertile ground, would grow into a plant, through the life which they retained, and as this plant waxed in size it would absorb more and more of the original owner’s life, which would consequently wane and decline. The worship of relics, such as the bones or hair of saints, is based on the same belief that they retain a part of the divine life and virtue of him to whom they once belonged.

      54. Qualities associated with animals

      It is probable that qualities were first conceived of by being observed in animals or natural objects. Prior to the introduction of personal names, the individuality of human beings could neither be clearly realised nor remembered after they were dead. But man must have perceived at an early period that certain animals were stronger or swifter than he was, or more cunning, and since the same quality was reproduced in every animal of the species, it could easily become permanently associated with the animal. But there were no names for qualities, nor any independent conception of them apart from the animal or animals in which they were observed. Supposing that strength and swiftness were mainly associated with the horse, as was often the case, then they would be necessarily conceived of as a part or essence of the horse and his life, not in the way we think of them, as qualities appertaining to the horse on account of the strength of his muscles and the conformation of his limbs. When names were devised for these qualities, they would be something equivalent to horsey or horse-like. The association of qualities with animals is still shown in such words as asinine, owlish, foxy, leonine, mulish, dogged, tigerish, and so on; but since the inferiority of animals to man has long been recognised, most of the animal adjectives have a derogatory sense.105 It was far otherwise with primitive man, who first recognised the existence of the qualities most necessary to him, as strength, courage, swiftness, sagacity, cunning and endurance, as being displayed by certain animals in a greater degree than he possessed them himself. Birds he admired and venerated as being able to rise and fly in the air, which he could not do; fish for swimming and remaining under water when he could not; while at the same time he had not as yet perceived that the intelligence of animals was in any way inferior to his own, and he credited many of them with the power of speech. Thus certain animals were venerated on account of the qualities associated with them, and out of them in the course of time anthropomorphic gods personifying the qualities were evolved. The Australian aborigines of the kangaroo totem, when they wish to multiply the number of kangaroos, go to a certain place where two special blocks of stone project immediately one above the other from the hillside. One is supposed to represent an ‘old man’ kangaroo and the other a female. The stones are rubbed and then painted with alternate red and white stripes, the red stripes representing the red fur of the kangaroos, and the white ones its bones. After doing this some of them open veins in their arms and allow the blood to spurt over the stones. The other men sing chants referring to the increase in the numbers of the kangaroos, and they suppose that this ceremony will actually result in producing an increased number of kangaroos and hence an additional supply of food.106 Here the inference seems to be that the stones represent the centre or focus of the life of kangaroos, and when they are quickened by the painting, and the supply of blood, they will manifest their creative activity and increase the kangaroos. If we suppose that some similar stone existed on the Acropolis and was considered by the owl clan as the centre of the life of the owls which frequented the hill, then when the art of sculpture had made some progress, and the superiority of the human form and intellect began to be apprehended, if a sculptor carved the stone into the semblance of a human being, the goddess Athena would be born.

      55. Primitive language

      It has been seen that primitive man considered the life and qualities to be distributed equally over the body in a physical sense, so that they formed part of the substance and flesh. The same view extended even to instrumental qualities or functions, since his mental powers and vision were necessarily limited by his language. Language must apparently have begun by pointing at animals or plants and making some sound, probably at first an imitation of the cry or other characteristic of the animal, which came to connote it. We have to suppose that language was at the commencement a help in the struggle for life, because otherwise men, as yet barely emerged from the animal stage, would never have made the painful mental efforts necessary to devise and remember the words. Words which would be distinctly advantageous in the struggle would be names for the animals and plants which they ate, and for the animals which ate them. By saying the name and pointing in any direction, the presence of such animals or plants in the vicinity would be intimated more quickly and more accurately than by signs or actions.

105

See also Primitive Culture, i. pp. 119, 121, 412, 413, 514.

106

Messrs. Spencer and Gillan, Native Tribes of Central Australia (London, Macmillan), p. 201.