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Story of Bali, Indonesia
house, which received
several of the group's women in marriage. Members of the royal lines occasionally
bring offerings to these shrines.
There are thrones for the deities of health, economy, and agriculture;
their Hindu names are known, but it is the functions themselves that are
stressed, since they represent official classical duties which are still
professional specializations.
Another pedestal refers to a northern irrigation-headwater temple, and
two small thrones receive the spirits from forest shrines erected by the
group's ancestors when searching for the spring this temple commemorates.
In some respects the ancestor temple represents the ideal unity of its
congregation. Its principle structures - the orchestra pavilion and entrance
threshold - are maintained by al the women of the group equally. No offshoot
temple can be built with a taller entrance, which would imply that it
outranked this sacred ancestral source of legitimate members of the group
where all cyclical and life-crisis rites culminate. In other respects
the temple represents the internal differentiation of the group. Each
collateral division is responsible for repairing different shrines. If
one of several brothers receives a larger paddy inheritance, lie is likely
to accrue heavier responsibilities for financing temple festivals. The
ordinary adult male is concerned less with esoteric religious lore of
the temples he supports than with his share of the upkeep and finances
for ceremonies. Meticulous calculations to distribute fairly the practical
monetary burden of maintaining an ancestor temple insure that a collateral
division which claims higher prestige will have to pay for demonstrating
it. The many thousand temples of 'the island of the gods' are not sustained
by the fabled Balinese religiosity alone.
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we must point out a very important distinction which the Balinese make between
two clearly separate groups of ancestors. The first of these groups consists
of the dead who are riot yet completely purified. This group is in turn subdivided
in pirata, those riot yet cremated, and pitara, those already cremated. The
former are still completely impure; the latter have been purified, but are still
considered as distinct, individual souls. The second group consists of the completely
purified ancestors who are considered as divine.
No contact is sought with the pirata, the dead who have not yet been cremated.
Oil the contrary they are dangerous, Offerings must however be made for the
redemption of their souls.
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