Baessler-Archiv: Baessler-Archiv, 46/47=71/72.1998/99

Baessler-Archiv, 51.2003(2005)

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Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-714814

URN:: urn:nbn:de:kobv:11-714814

Persistenter Identifier:: BV044347945

Titel:: Baessler-Archiv

Untertitel:: Beiträge zur Völkerkunde

ISSN:: 0005-3856

Erscheinungsort:: Berlin

Verlag:: Reimer

Erscheinungsjahr:: 1910

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

Zeitschriftenband

Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-711540

URN:: urn:nbn:de:kobv:11-711540

Persistenter Identifier:: 1501143206107

Titel:: Baessler-Archiv, 46/47=71/72.1998/99

Erscheinungsjahr:: 1999

Signatur:: LA 1255

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Baessler-Archiv, Band 51 (2003) 33 divine couple Visnu and Laksmi, since tulsT is also considered a manifestation of Laksmi - apart from being associated with the Goddess Brundabati. 12 LaksmI is not only represented by the earthen pot filled with paddy and placed at the wedding altar, the bride herself signifies LaksmI. During the wedding ritual bride and groom - being continuously purified - are elevated to a divine as well as royal status. Such a combination of divine and royal status is expressed by a crown (makut) made of at least three leaves of a date palm tree (khajur) which is offered to bride and groom, but also to the pots standing for Laksmi and Narayan, the Goddess kalyani khunt, the Mahua-trees and other gods believed to be present at the altar. The crown symbolises the high status, and bride and groom do not have to show their respect to any elder relative, only to the priest. A fusion of royal and divine status may be inherent to the Goddess, since Laksmi herself as Goddess of wealth and riches symbolises not only prosperity, abundance, and property as such, but also ruling power and majesty. The royal tie is to be seen specifically in her name Sri applied to kings, but also in the elephant as her essential attribute figuring in royal titles such as Gajapati (Lord of the elephants). A very clear analogy between bride, rice, and Laksmi is also found among tribal Gadaba in Koraput (Berger: personal communication) and communities in Bastar (Gregory 2003: 7). In these cases rice, conceived as bride, is brought in a procession from the fields to the threshing floor or house. The same, however, is not ritually enacted among the Aghria or any other community in the immediate vicinity. While Goddess Laksmi may be vindictive in other contexts (see below), she is also clearly conceived as a protective mother. The element of protection is perhaps best documented at the time of marriage, when suhasen bind a thread consisting of seven single 12 For an association Tulsi Mata and Laksmi see also Parry (1979: 61, 64). Fig. 6 Aghria bride.

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Bibliographische Daten: Baessler-Archiv, 51.2003(2005)

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