This artifact signifies the belief of a group of people in India who believe that every type of creature in the world has his or her own God. They also believe that God of a specific world of creature is the administrative head. All the major decisions have to be approved by the God of that world. The God of a specific world does not have any direct control over the world of the other creatures. However, they have some kind of arrangements with the Gods of other world of creature who are in the same class. On the other hand, the Gods of other creatures who are in a different class do not have any kind of communication between them. For example, the God of the fish world have direct communication with the God of frog. This arrangement creates a synergy between the two species. On the other hand, the God of fishes would have nothing to do with the God of cows and goats. Believer of this idea also trust that having a God is not limited to the animals but plants also have their own Gods. The artist in the picture has given the God of fish world half human body. This is just a way for the artist to show the distinction between the God and the rest of the population. In fact, it is believe that the God can appear in any form. It can take the form of small fish or it can appear in the form of a dolphin or it can appear in the form of a man. It just depends on the circumstances in which God has to appear. The main function of God is to formulate the strategy, which will result in an absolute advantage for the specific population. It controls the population growth, the creation of new kind of features in the population, the supply of food, and a lot of other things. It is also believed that the God of each type of creature works under the authority of a bigger God, the God of human beings.
Choudhry U. Raza
This artifact depicts a typical courtroom of the Persian Empire. The way court system used to work in Persian Empire is as follows. A plaintiff files his/her complaints against the other person or institution to the judicial secretary of the kingdom. The secretary reviews the complaint and reply to the plaintiff about his initial evaluation of the case. The secretary also sends a copy of the complaint to the party against whom the complaint was filed. In the initial evaluation if the secretary finds it worthwhile to involve the king, it inform the both parties by sending a messenger who reads the order of the secretary in the presence of at least two male witnesses or four female witnesses. The Persian regards witness by a woman as half of man. The message is, in fact, an order on behalf of the king to be present in the Court on a certain date and time, with no exceptions. The message also clearly spells out the punishment for not appearing in the courtroom. During the hearing, the king decides about the outcome of the case. Most of the time this is only kingís judgment about who is right and who is wrong. The king makes the decision from top of his head and punishment is based on the common law of that time, which was; an eye for an eye and blood for blood. Interestingly, the decision by the king is considered as final and action about the outcome takes place right after the court time is over. In the top middle part of the picture, the man was given death plenty and the law enforcement authorities are preparing to hang the person in front of all the attendees. On the left is the judicial secretary who is giving instruction clearly and continuously. Sometime the dispute involves money. In that case the defendant has to bring the amount of money claimed by the plaintiff or bring property documents which worth at least equal to amount of the claim.
Choudhry U. Raza
The two artifacts relates in a sense that both of them suggest the presence of multiple layers of govering boding which effects our lives.