The Tribes and Castes of the Central Provinces of India, Volume 1. Robert Vane Russell
admission to the clan, and of initiation in its worship, could enable him to demand as of right the grass of a single cow or the wood for a single fire.”56
23. The ownership of land
Thus it appears that the cultivating community of each village constituted an exogamous clan, the members of which believed themselves to be kinsmen. When some caste or tribe occupied a fresh area of land they were distributed by clans in villages, over the area, all the cultivators of a village being of one caste or tribe, as is still the case with the Kunbis in Berār. Sometimes several alien castes or groups became amalgamated into a single caste, such as the Kurmis and Kunbis; in others they either remained as a separate caste or became one. When the non-Aryan tribes retained possession of the land, there is every reason to suppose that they also were admitted into Hinduism, and either constituted a fresh caste with the cultivating status, or were absorbed into an existing one with a change of name. Individual ownership of land was probably unknown. The patel or village headman, on whom proprietary right was conferred by the British Government, certainly did not possess it previously. He was simply the spokesman and representative of the village community in its dealings with the central or ruling authority. But it seems scarcely likely either that the village community considered itself to own the land. Cases in which the community as a corporate body has exercised any function of ownership other than that of occupying and cultivating the soil, if recorded at all, must be extremely rare, and I do not know that any instance is given by Sir Henry Maine. A tutelary village god is to be found as a rule in every Hindu village. In the Central Provinces the most common is Khermāta, that is the goddess of the village itself or the village lands. She is a form of Devi, the general earth-goddess. When a village is founded the first thing to be done is to install the village god. Thus the soil of the village is venerated as a goddess, and it seems doubtful whether the village community considered itself the owner. In the Marātha Districts, Hanumān or Mahābīr, the monkey god, is the tutelary deity of the village. His position seems to rest on the belief of the villagers that the monkeys were the lords and owners of the soil before their own arrival. For the worship of these and the other village gods there is usually a village priest, known as Bhumka, Bhumia, Baiga or Jhānkar, who is taken from the non-Aryan tribes. The reason for his appointment seems to be that the Hindus still look on themselves to some extent as strangers and interlopers in relation to the gods of the earth and the village, and consider it necessary to approach these through the medium of one of their predecessors. The words Bhumka and Bhumia both mean lord of the soil, or belonging to the soil. As already seen, the authority of some menial official belonging to the indigenous tribes is accepted as final in cases of disputed boundaries, the idea being apparently that as his ancestors first occupied the village, he has inherited from them the knowledge of its true extent and limits. All these points appear to tell strongly against the view that the Hindu village community considered itself to own the village land as we understand the phrase. They seem to have looked on the land as a god, and often their own tutelary deity and protector. What they held themselves to possess was a right of occupancy, in virtue of prescriptive settlement, not subject to removal or disturbance, and transmitted by inheritance to persons born into the membership of the village community. Under the Muhammadans the idea that the state ultimately owned the land may have been held, but prior to them the existence of such a belief is doubtful. The Hindu king did not take rent for land, but a share of the produce for the support of his establishments. The Rājpūt princes did not call themselves after the name of their country, but of its capital town, as if their own property consisted only in the town, as Jodhpur, Jaipur and Udaipur, instead of Mārwār, Dhūndhār and Mewār. Just as the village has a priest of the non-Aryan tribes for propitiating the local gods, so the Rājpūt chief at his accession was often inducted to the royal cushion by a Bhīl or Mīna, and received the badge of investiture as if he had to obtain his title from these tribes. Indeed the right of the village community to the land was held sometimes superior to that of the state. Sir J. Malcolm relates that he was very anxious to get the village of Bassi in Indore State repopulated when it had lain waste for thirty-six years. He had arranged with the Bhīl headman of a neighbouring village to bring it under cultivation on a favourable lease. The plan had other advantages, and Holkar’s minister was most anxious to put it into execution, but said that this could not be done until every possible effort had been made to discover whether any descendant of the former patel or of any watandār or hereditary cultivator of Bassi was still in existence; for if such were found, he said, “even we Marāthas, bad as we are, cannot do anything which interferes with their rights.” None such being found at the time, the village was settled as proposed by Malcolm; but some time afterwards, a boy was discovered who was descended from the old patel’s family, and he was invited to resume the office of headman of the village of his forefathers, which even the Bhīl, who had been nominated to it, was forward to resign to the rightful inheritor.57 Similarly the Marātha princes, Sindhia, Holkar and others, are recorded to have set more store by the headship of the insignificant Deccan villages, which were the hereditary offices of their families, than by the great principalities which they had carved out for themselves with the sword. The former defined and justified their position in the world as the living link and representative of the continuous family comprising all their ancestors and all their descendants; the latter was at first regarded merely as a transient, secular possession, and a source of wealth and profit. This powerful hereditary right probably rested on a religious basis. The village community was considered to be bound up with its village god in one joint life, and hence no one but they could in theory have the right to cultivate the lands of that village. The very origin and nature of this right precluded any question of transfer or alienation. The only lands in which any ownership, corresponding to our conception of the term, was held to exist, were perhaps those granted free of revenue for the maintenance of temples, which were held to be the property of the god. In Rome and other Greek and Latin cities the idea of private or family ownership of land also developed from a religious sentiment. It was customary to bury the dead in the fields which they had held, and here the belief was that their spirits remained and protected the interests of the family. Periodical sacrifices were made to them and they participated in all the family ceremonies. Hence the land in which the tombs of ancestors were situated was held to belong to the family, and could not be separated from it.58 Gradually, as the veneration for the spirits of ancestors decayed, the land came to be regarded as the private property of the family, and when this idea had been realised it was made alienable, though not with the same freedom as personal property. But the word pecunia for money, from pecus a flock, like the Hindi dhan, which means wealth and also flocks of goats and sheep, and feudal from the Gaelic fiu, cattle, point to conditions of society in which land was not considered a form of private property or wealth. M. Fustel de Coulanges notices other primitive races who did not recognise property in land: “The Tartars understand the term property as applying to cattle, but not as applying to land. According to some authors, among the ancient Germans there was no ownership of land; every year each member of the tribe received a holding to cultivate, and the holding was changed in the following year. The German owned the crop; he did not own the soil. The same was the case among a part of the Semitic race and certain of the Slav peoples.”59 In large areas of the Nigeria Protectorate at present, land has no exchangeable value at all; but by the native system of taxation a portion of the produce is taken in consideration of the right of use.60 In ancient Arabia ‘Baal’ meant the lord of some place or district, that is, a local deity, and hence came to mean a god. Land naturally moist was considered as irrigated by a god and the special place or habitation of the god. To the numerous Canaanite Baalims, or local deities, the Israelites ascribed all the natural gifts of the land, the corn, the wine, and the oil, the wool and the flax, the vines and fig trees. Pasture land was common property, but a man acquired rights in the soil by building a house, or, by ‘quickening’ a waste place, that is, bringing it under cultivation.61 The Israelites thought that they derived their title to the land of Canaan from Jehovah, having received it as a gift from Him. The association of rights over the land with cultivation and building, pointed out by Professor Robertson Smith,