The Tribes and Castes of the Central Provinces of India Volume III Part 65

[323] Gunthorpe, p. 81. Mr. Kennedy says: "Sansia and Beria women have a clove (lavang) in the left nostril; the Sansias, but not the Berias, wear a bullaq or pendant in the fleshy part of the nose."

[324] Gayer, l.c. p. 61.

[325] Crooke, l.c. para. 3.

[326] In a footnote Mr. Nesfield states: "The Kanjar who communicated these facts said that the child used to open out its neck to the knife as if it desired to be sacrificed to the deity."

[327] Butea frondosa.

[328] It is not, I think, used for weaving now, but only for stuffing quilts and cus.h.i.+ons.

[329] But elsewhere Mr. Nesfield says that the brushes are made from the khas-khas gra.s.s, and this is, I think, the case in the Central Provinces.

[330] This article is compiled princ.i.p.ally from a note by Mr. Paiku, Inspector of Police, Chanda.

[331] This article is based princ.i.p.ally on a paper by Nand Kish.o.r.e, Bohidar, Sambalpur.

[332] Hobson-Jobson, art. Cranny.

[333] Eragrostis cynosuroides.

[334] (London, A. & C. Black.)

[335] This definition of totemism is more or less in accord with that held by the late Professor Robertson Smith, but is not generally accepted. The exhaustive collection of totemic beliefs and customs contained in Sir J. G. Frazer's Totemism and Exogamy affords, however, substantial evidence in favour of it among tribes still in the hunting stage in Australia, North America and Africa. The Indian form of totemism is, in the writer's opinion, a later one, arising when the totem animal has ceased to be the main source of life, and when the clan come to think that they are descended from their totem animal and that the spirits of their ancestors pa.s.s into the totem animal. When this belief arises, they cease eating the totem as a mark of veneration and respect, and abstain from killing or injuring it. Finally the totem comes to be little more than a clan-name or family name, which serves the purpose of preventing marriage between persons related through males, who believe themselves to be descended from a common ancestor.

[336] Orpheus (Heinemann), p. 197.

[337] Lane, Modern Egyptians, p. 248.

[338] Orpheus, p. 47.

[339] Ibidem, p. 50.

[340] B. G. Parsis of Gujarat, pp. 232, 241.

[341] Orpheus, pp. 101, 102.

[342] Ibidem, p. 204.

[343] Ibidem, p. 144.

[344] Ibidem, p. 169.

[345] D. M. Flinders-Petrie, Egypt and Israel, p. 61.

[346] Gomme, Folk-lore as a Historical Science, p. 161.

[347] Haug's Essays on the Parsis, p. 286.

[348] Golden Bough, ii. pp. 299-301. See article on k.u.mhar.

[349] Orpheus, p. 139.

[350] Orpheus, pp. 119, 120.

[351] Ibidem, p. 144.

[352] Religions, Ancient and Modern, Ancient Rome, Cyril Bailey, p. 86.

[353] Religions, Ancient and Modern, Ancient Egypt, Professor Flinders-Petrie, p. 22.

[354] Religions, Ancient and Modern, Ancient Egypt, Professor Flinders-Petrie, pp. 24, 26.

[355] Vide article on Bania.

[356] Dowson's and Garrett's Cla.s.sical Dictionaries, art. Kartikeya.

[357] Religion of the Semites, p. 265.

[358] Ibidem, pp. 269, 270.

[359] Religion of the Semites, pp. 270, 271.

[360] Ibidem, pp. 273, 274.

[361] Religion of the Semites, p. 289.

[362] Ibidem, p. 313.

[363] Religion of the Semites, p. 271.

[364] Religion of the Semites, p. 275.

[365] Golden Bough, ii. p. 321.

[366] Vide art. k.u.mhar.

[367] Religion of the Semites, p. 338.

[368] Ibidem, p. 281.

[369] Dr Jevons, Introduction to the History of Religion, p. 150.

[370] Religion of the Semites, p. 285.

[371] Orpheus, pp. 123, 125.

[372] In following the explanation of the Pa.s.sover given by Professor Robertson Smith and M. Reinach, it is necessary with great diffidence to dissent from the hypothesis of Sir J. G. Frazer that the lamb was a subst.i.tute for the previous sacrifice by the Israelites of their first-born sons.