Verzeichnis der Vorlesungen: Verzeichnis der Vorlesungen, SS 1926

Anthropos, 52.1957

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Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-714785

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Titel:: Verzeichnis der Vorlesungen

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Erscheinungsjahr:: 1810/11

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Lizenz:: Attribution 4.0 International (CC BY 4.0)

Sammlung:: Universitätsgeschichte > Personal- und Vorlesungsverzeichnisse

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Titel:: Verzeichnis der Vorlesungen, SS 1926

Erscheinungsort:: Berlin

Erscheinungsjahr:: 1926

Signatur:: PA 6466:SS 1926

Zusätzliche Information:: Reproduktion

Lizenz:: Attribution 4.0 International (CC BY 4.0)

Sammlung:: Universitätsgeschichte > Personal- und Vorlesungsverzeichnisse

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Sammlung:: Universitätsgeschichte > Personal- und Vorlesungsverzeichnisse

584 Durga Bhagvat Anthropos 52. 1957 forbade him to approach because he was a sinner. He then propitiated the godling by prayer and was directed to go home. On his return he found that everything which had previously gone wrong was now set to rights. Even the family house, which had fallen into ruins, and his brothers who had been reduced to great poverty, were restored to their former state. He accordingly called his brothers together and told them that their misfortunes had fallen on them because they had dishonoured Karam deota. Since that time the deity has been worshipped by the tribe 6 . The story contains two important points which are in accordance with the aboriginal rather than the Brahmanic code of conduct, viz., 1) the inti macy between the younger brother and an elder brother’s wife, and (2) mixed dancing. The reference to the dancing is all the more interesting, in that the boy was unaware of the fact that the tree round which he danced for the sake of merriment was the abode of a deity who enjoyed dance and songs. The “sin” alluded to in the story seems to be the affront committed against the deity when the tree was thrown away. This seems to be a typical instance of the aboriginal idea of guilt. It is only the offensive action in itself that counts. The motive is of no consequence to the god. And so the Karam deota does not take into consideration that the youngest brother did not consent when his brothers removed the tree from their courtyard. The “sin” cannot be a man’s making merry with his sisters-in-law, for this is in accordance with the moral code of the aborigines in these parts, unless the Brahmanic idea of “decency” intervenes. Another Karam legend, prevalent among the Pauri Bhuiya of Orissa and recorded by Mr. Roy, says that a merchant returned home after a very prosperous voyage. His vessel was loaded with precious metals and other valuable things, which he brought from foreign countries. Before he unloaded the ship he wanted his wife and sons and daughters to go aboard and perform a religious ceremony for his safe and happy return. It was, however, the Karam-puja day and the women were dancing round the Karam branches and the men were beating drums. No one paid any attention to the merchant’s call. The merchant then became furious and uprooted the branches and threw them away. But no sooner was this done than the wrath of the Karam god fell on him, and his ship with its precious cargo sank in the depths of the water. The man then consulted an astrologer and asked him what was the matter with his ship and how he could get it back. The astrologer told him that it was the curse of the Karam god that had caused the ship to disappear and the only way to get it back was to invoke the deity. The merchant again set out on a voyage, this time in search of the Karam deity. He found the deity in the sea, worshipped Karam Raja, and the god then told him to perform the Karam ritual every year. His sons and daughters-in-law must fast for seven days and nights, and dance and sing at the Karam festival 7 . This legend shows the importance of the Karam ritual and the evil con sequences of its omission (cf. the previous tale). Yet it does not, like the former 6 The Gazetteer of the United Provinces, Mirzapur, pp. 103-104. 7 Roy, The Hill Bhuiyas of Orissa. Ranchi 1935, pp. 267-269.

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