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I 


IP-NRLF 


t.*«  r 


PAPERS    RELATING    TO    THE 


&BOBIGINAL  TRIBES  OF  THE  GSHTB&L,  PBOYOTB& 


LEFT  IN  MSS 


B7    THE    LATE    BjEVD.    STEPHEN    HISLOP, 

MISSIONARY    OP    THE    FEES    CHURCH    OF    SCOTLAND 

AT    NAGPORE: 
|r 


E  D  ITE  D, 

WITH   NOTES  AND  PREFACE, 

BY 

R   TEMPLE,   C.S.I., 
CHIEF  COMMISSIONER  OF  THE  CENTRAL  PROVINCES. 

•MiMWMWMIMMM 

1866. 


INDEX 


PREFACE. 

PART      I. — Essay  by  Mr.  Hislop ;  with  note  by  Editor. 

PART    II. — Vocabulary  by  Mr.  Hislop ;  with  note  by  Editor. 

Supplement  to  the  Vocabulary  as  respects  the  Oondi  dialect 

only  ;    with  note  by  Editor. 

Comparative   Vocabulary  of  the  Mua*si  or   Kuri  dialect; 
with  note  by  Editor. 

PART  III— Songs  : 

Note  and  Abstract  English  version  by  the  Editor. 

The  Songs  reduced   to  writing  with  English   equivalents 

by  Mr.  Hislop  and  examined  or  supplemented   by    Mr. 

Pandurang. 

PART  IV. — Appendices,  consisting  of  miscellaneous  memoranda ;  with 
note  by  the  Editor. 


H 


48134;") 


PREFACE. 


IT  is  but  too  well  known  to  all  persons  interested  in  the 
Nagpore  Country  that  the  Rev.  Stephen  Hislop,  Missionary  of 
the  Free  Church  of  Scotland  at  Nagpore, — a  gentleman  distin- 
guished for  all  the  virtues  and  qualities  becoming  his  sacred 
profession,  and  for  attainments  in  scholarship  and  in  practical 
science, — died  by  accidental  drowning  on  the  4th  September 
1863.  During  nineteen  years  of  labour  in  the  service  of  the 
Mission,  he  had  diligently  and  perseveringly  enquired,  not  only 
into  the  physical  resources  of  the  country,  but  also  into  the 
languages,  the  manner?,  the  religions,  the  histories,  and  the 
antiquities  of  the  people.  In  the  pursuit  of  these  enquiries, 
he  investigated  much  regarding  the  aboriginal  tribes  inhabiting 
the  territories  now  known  as  the  Central  Provinces,  and  especi- 
ally regarding  the  Gond  people.  The  results  of  this  investiga- 
tion were  embodied  in  several  elaborate  papers,  which  were 
intended  for  publication  ultimately  in  a  complete  form,  but 
which  were  inevitably  left  scattered  and  incomplete  at  the  time 
of  his  sudden  and  lamented  death. 

It  was  naturally  considered  by  the  late  Mr.  Hislop's  relations 
and  friends,  that  these  valuable  and  important  papers  should 
not  be  lost  to  the  public,  but  should  be  examined,  collated,  and 
prepared  for  publication,  in  a  manner  which  (though  falling  far 
short  of  what  the  author  himself  would  have  produced  had  he 
lived)  might  yet  present  the  work  in  a  sufficiently  intelligible 
shape.  At  first  there  was  hope  that  some  gentlemen  possessing 
more  or  less  of  literary  leisure  might  be  found  to  fulfil  the  task 
of  editing  these  papers.  Bub  it  is  difficult  to  secure  such 
assistance  in  these  Provinces.  And  at  length,  at  the  request 
of  Mr.  Hislop's  ft  iends,  I  undertook  to  have  the  papers  brought 
out  under  my  own  supervision  and  direction.  The  work  is 
now  done,  imperfectly  no  doubt,  but  as  well  as  time  and  means 
permitted :  and  if  not  actually  good,  it  is  perhaps  better  than 
nothing  at  all. 

Mr.  Hislop  had  considerable  opportunities  and  facilities  for 
obtaining  reliable  and  detailed  information  regarding,  what  are 
commonly  called,  the  aboriginal  tribes  of  this  part  of  India. 
In  the  cold  season  of  each  year,  he  made  tours  by  marching  in 
the  interior  of  the  districts,  and  thus  saw  much  of,  and  heard 


11 


much  from,  the  pepole  in  their  homes,  their  villages,  their  fields 
and  their  forests.  He  was  generally  accompanied  by  educated 
natives  connected  with  the  Mission,  who  helped  him  in  securing 
full  and  correct  answ?rs  to  all  queries.  These  were  native 
catechists  and  preachers,  either  stationed  in,  or  moving  about, 
the  country —  and  especially  in  Chindwara,  the  heart  of  the 
Gond  region, — who  recorded  and  transmitted  facts  to  him.  Ho 
was  acquainted  with  various  European  officers  and  gentlemen 
who  resided  among,  or  otherwise  came  in  contact  with,  these 
tribes,  and  who  supplied  him  with  information.  He  made 
use  of  all  these  several  advantages  with  patience,  assiduity, 
and  research.  He  tested  and  verified  the  information  thus 
accumulated,  by  extensive  study  of  the  works  of  other  authors 
on  the  aboriginal  races  of  India  and  of  other  countries. 

These  tribes  will,  from  their  numbers,  their  position,  and 
their  antecedents,  be  found  worthy  of  the  erudition  and  study 
which  Mr.  Hislop  bestowed  on  all  that  belonged  to  them. 

Though  much  imbued  with  Hinduism,  they  are  yet  quite 
distinct  in  race  and  language  from  the  Hindus.  Again,  they  are 
not  all  of  one  tribe,  perhaps  not  even  of  one  nationality,  for  some 
of  their  dialects  differ  altogether  from  others.  By  themselves, 
in  the  aggregate,  they  form  an  important  section  of  the  popu- 
lation. They  are  spread,  thinly  perhaps,  but  broadly,  all  over 
the  large  territories  now  known  as  the  Central  .Provinces — 
from  our  extreme  limit?  in  one  direction  to  our  furthest  frontier 
in  another;  from  Bundlecund  in  the  north  to  the  Teloogoo 
coast  districts  in  the  south;  from  Malwa  and  Candeish  in  the 
west  to  the  confines  of  Orissa  in  the  east ;  and  right  through  the 
very  centre  of  the  country,  among  the  Vindhya  Mountains 
which  overlook  the  valley  of  the  Nerbudda  and  the  Sautpoora 
Ranges  which  bound  the  plains  of  Nagpore  and  the  cotton- 
fields  of  the  Wurda, 

Among  these  tribes  one,  namely  the  Gonds,  have  formed 
political  annals  of  their  own,  have  wielded  dynastic  power  in 
most  parts  of  those  Provinces,  and  have  left  architectural  re- 
mains in  attestation  of  former  greatness.  On  this  subject  it 
may  be  well  to  transcribe  some  brief  passages  from  my  first 
Administration  Report  (/or  the  year  1862)  : — 

"  The  earliest  dynasties  in  this  part  of  India  of  which  any- 
thing is  now  either  recorded  or  remembered  are  those  of  the 
Gond- Rajpoots.  But  prior  to  these,  and  superior  to  them  in 
civilization,  there  must  have  been  several  Hindu  dynasties, 
which  are  only  now  known  by  architectural  remains  :  some  at 


Ill 

Jubbulpore  on  the  banks  of  the  Nerbudda ;  some  in  the  hilly 
part  of  Chutteesgurh ;  and  some  ac  Bustar  in  the  heart  of  the 
wilderness. 

"  The  ancient  Gondwana,  or  country  of  the  Gonds,  comprises 
most  of  the  countries  now  included  in  the  Central  Provinces,^ 
both  below  and  above  the  Sautpoora  Kange.  The  earliest 
settlers  in  the  woods  and  hills  and  the  oldest  dynasties  were  Gond. 
The  Gonds  seem,  without  doubt,  to  have  been  one  of  the  most 
powerful  and  important  of  the  aboriginal  races  of  India.  Existing 
prior  to  the  advent  of  the  Hindus,  they  possessed  their  own  forms 
of  heathenism,  which  often  are  preserved  entire  and  intact  to  this 
day,  and  which  have  always,  and  under  all  changes,  impressed 
their  mark  on  the  character  of  the  tribe.  But  some  Gonds,  while 
retaining  their  external  and  distinctive  characteristics,  adopted 
the  Hindu,  and  some  few  the  Mahomed  an,  religion.  Thus 
there  are  seen  in  the  present  age,  as  respects  faith  and  custom, 
three  kinds  of  Gonds,  namely  the  aboriginal  Gonds,  the  Hindu 
Gonds,  and  the  few  Mussulman  Gonds.  In  physique  and  morale 
all  three  seem  much  alike.  The  Hindu  conquerors  of  the 
Gonds  were  principally  Rajpoots.  These  intermarried  with  the 
conquered,  and  their  descendents  are  called  Rajpoots,  and  pride 
themselves  on  their  descent.  Most  of  the  indigenous  Rajpoots 
so  called  are  really  Gond  Rajpoots.  These  mixed  races,  becom- 
ing acclimatised  to  countries  that  would  have  proved  deadly  to 
many  civilized  nations,  spread  themselves  over  wide  domains, 
and  in  arms  and  policy  emulated  the  achievements  of  superior 
tribes.  Their  original  boundary  in  the  south  may  perhaps  have 
been  the  Godavery  If  it  was,  they  must  have  crossed  that 
river,  and  extended  far  into  the  Dakhan. 

46  They  formed  from  first  to  last  four  kingdoms  within  the 
present  limits  of  these  provinces.  The  northern  kingdom  had 
its  capital  atMundla,  and  at  Gurra  (near  the  modern  city  of  Jub- 
bulpore) and  dominated  the  greater  part  of  the  Nerbudda  Valley. 
Of  the  two  midland  kingdoms,  one  had  its  capital  at  Deo- 
gurh  on  the  southern  face  or  slopes  of  the  Sautpoora  Range, 
over-looking  and  commanding  the  plains  which  now  belong  to 
Nagpore.  Deogurh  is  now  ruined  and  utterly  desolate ;  but  it 
was  a  city  before  Nagpore  was  even  a  village.  The  other  mid- 
land kingdom  has  its  capital  at  Kherla,  a  hill  commanding  the 
rich  valley  of  Baitool,  in  the  heart  of  the  Sautpoora  Hills.  To  this 
also  belonged  the  celebrated  forts  of  Gawilgurh  and  Nurnalla, 
both  in  the  same  range.  The  southern  kingdom  had  its  capital 
at  Chanda  on  the  Wurda,  and  comprised  a  vast, but  wild,  territory : 
it  streached  far  up  to  to  the  north-east,  and  again,  commanding 


IV 


the  Godavery,  stretched  far  down  to  the  south.  These  four  dy- 
nasties existed  at  least  some  time  before  the  formation  of  the 
Moghul  Empire.  They  were  brave  and  independent,  but  they 
could  never  have  been  rich  or  powerful.  Still,  each  of  them 
must  have  possessed  an  annual  revenue  of  some  lakhs  of 
rupees.  They  were  quite  inferior  in  art  and  civilization  to  the 
Hindu  and  Mahomedan  dynasties  known  in  other  parts  of  India; 
but  still  they  each  left  architectural  remains  and  monuments  of 
great  interest;  atMundla,  at  Gurra  near  Jubbulpore,  at  Choura- 
gurh  near  Nursingpore,  at  Deogurh  near  Chindwara,  at  Kherla 
near  Baitool,  and  at  C  hand  a.  These  ruins,  surrounded  by,  or  adja- 
cent to,  the  waste,  or  the  rocks,  or  the  forest,  fill  the  modern  enquir- 
er with  surprise,  and  attest  the  former  energies  of  half-civilized 
races  contending  with  the  wildness  of  Nature.  As  the  Mahomed- 
an rule  absorbed  the  different  parts  of  Central  India,  it  attacked 
these  Gond  Kingdoms  in  turn.  The  northern  kingdom,  how- 
ever, in  some  struggles  well  known  to  local  tradition,  maintained 
something  of  its  independence,  though  it  may  have  lost  many 
of  its  richer  provinces.  The  southern  kingdom  also  does  not  . 
appear  to  have  been  entirely  subdued,  though  it  was  rendered 
tributary;  but  its  branches  across  the  Godavery  were  carried 
away  and  added  to  the  Mahomedan  kingdoms  in  the  Dakhan, 
That  dominion  indeed  spread  over  both  banks  of  the  Godavery; 
and  up  to  a  recent  period  the  strip  of  territory  on  the  left,  or 
Nagpore  side  of  the  .river,  belonged  to  the  Nizam.  The  midland 
kingdom  was  at  all  events  rendered  tributary,  and  its  Princes 
were,  by  force  or  influence,  converted  to  Islam. 

"  Besides  these  four  kingdoms  there  was  a  Gond  Rajpoot  dynasty 
at  Wurungal  in  the  Dakhan.  When  that  place  fell  to  the 
Mahomedan,  the  Raja  fled  northward  across  the  Godavery,  and 
established  himself  in  wild  independence  among  the  inaccessible 
forests." 

But  besides  forts,  palaces,  and  tombs,  they  have  in  some 
parts  of  the  country  left  traces  of  works  wisely  designed  for 
material  improvement.  On  this  point,  it  may  be  proper  to  insert 
the  following  passages  from  my  official  report  on  the  river 
Wyngunga  : — 

"  This  tract,  as  already  seen,  lies  between  a  low  range  of  hills 
and  a  river,,  having  an  average  breadth  of  thirty  miles.  Though 
partly  champaign,  it  is  yet  much  broken  up  and  diversified  by 
hills  and  jungles.  Advantage  has  been  taken  of  the  undulations 
in  the  ground  and  the  streams  permeating  it,  to  construct  a  regu- 
lar tank  system.  These  are  not  so  large  as  the  lakes  mentioned 
in  the  upper  basin  of  the  Wyngunga;  but  are  second  to  them 


alone.  This  tract  belonged  to  the  Gond  dynasty  of  Chanda, 
who,  probably  established  at  a  later  period,  were  compara- 
tively more  civilized;  and  these  have  left  behind  them  a  noble 
mark  on  the  land.  In  1865,  after  visiting  these  tanks,  I  caused 
a  letter  to  be  written  to  the  local  authorities,  which,  as  it 
conveyed  impressions  on  the  spot,  may  furnish  a  few  extracts 
to  make  up  the  description,  as  follows: — 

'  The  number  and  size  of  these  tanks  is  certainly  remarkable.  In  some 
parts  they  even  cluster  thick  round  the  feet  of  the  hills.  From  the  summit 
of  the  hill,  called  "  Perzagurh"  by  the  Gonds,  and  "  The  Seven  Sisters "  by 
the  Hindus,  no  less  than  thirty-seven  tanks  were  counted  as  distinctly 
visible. 

1  These  tanks  are  indeed  the  pride  and  ornament  of  the  district.  They 
are,  as  the  people  themselves  told  the  Chief  Commissioner,  the  very  life  of  the 
place.  They  are  the  object  to  which  much  of  the  industry  and  capital  of 
the  people  are  devoted;  and  are  the  main  source  of  agricultural  wealth. 
The  two  staples  are  rice  and  sugarcane — and  both  are  entirely  dependent  on 
the  water  supply  for  irrigation  from  the  tanks.  Not  only  have  large,  indeed 
sometimes  very  extensive,  sheets  of  water  been  formed  by  damming  up 
streams  by  heavy  earthwork  dykes,  but  masonry  escapes  axid  sluices  and 
channels  have  been  constructed.  Some  of  the  sluices,  as  head  works  for  irrigation 
channels,  present  an  almost  elaborate  apparatus,  creditable  to  the  skill  and 
ingenuity  of  the  people. 

*  With   many,   perhaps   with  most,  of  the  largest  tanks,  the  works  were  in 
good,  even  capital  repair.'  " 

Thus  it  is  that  some  knowledge  of  these  tribes  must  be  useful, 
indeed  almost  essential,  to  the  various  Officers  engaged  in  the 
Civil  Administration  of  these  Provinces. 

Though  these  people  have  in  bygone  ages  lorded  it  over  the 
plains  cultivated  with  regular  husbandry,  the)  live  in  recent 
times,  for  the  most  part,  in  the  hilly  and  wooded  tracts.  These 
are  the  tracts  which  yield  those  vast  supplies  of  timber  wood 
and  fuel ;  those  extensive  seams  ot  coal ;  those  iron  ores ;  those 
mineral  riches;  that  lac  dye,  and  many  other  jungle  products, 
which  constitute  in  the  mass  so  large  a  part  of  the  resources 
of  these  Provinces.  In  all  efforts  that  are  being,  or  may  yet  be 
made  to  utilize  these  resources,  an  acquaintance  with  the  people 
who  dwell  in  these  often  desolate  and  inaccessible  tracts,  is 
really  requisite. 

It  behoves  especially  those  who  are  employed  in  the  conserva- 
tion and  management  of  the  forests — a  department  of  fast- 
growing  importance— to  learn  all  about  the  hill  tribes  whose 
co-operation  is  necessary  to  departmental  success,  and  over  whom 
influence  can  be  won  only  by  conciliation.  Regarding  the 
important  position  occupied  by  these  people  in  the  hill  districts, 
the  following  psssage  may  be  extracted  from  my  second  Ad- 
ministration Report,  for  1863:  — 


VI 


<(  One  great  cause  of  wastage  and  destruction  of  the  forests 
is  what  is  called  "Dhya"  cultivation.  This  "Dhya"  cultivation 
is  practically  a  substitute  for  ploughing,  and  a  device  for  saving 
the  trouble  of  that  operation.  It  is  resorted  to  by  hill  people, 
who  are  averse  to  labor,  and  have  little  or  no  agricultural  capital. 
The  method  is  in  this  wise :  A  piece  of  ground  on  a  moderate  slope 
is  selected,  clothed  with  trees,  brushwood,  and  grass;  the  trees 
are  cut  down  in  November,  the  brushwood  and  grass  are  set  fire  to 
in  May,  the  charred  ground  is  left  covered  with  ashes;  in  the 
beginning  of  June  quantities  of  seed  are  placed  at  the  upper 
end  of  the  slope;  the  rains  descending  wash  the  seed  over  and 
into  the  prepared  ground;  no  ploughing  or  any  other  operation 
is  resorted  to.  There  springs  up  a  plentiful"  crop,  which  has 
to  be  watched  all  day  and  night,  till  it  is  cut.  It' not  so  watched, 
it  would  be  eatt  n  up  by  wild  animals.  In  this  manner  all  the 
pulses  are  raised.  Besides  this  culture,  there  will  be  a  few 
fields  around  the  homesteads,  regularly  ploughed,  and  growing 
superior  products.  The  pulses,  however,  form  the  staple  food 
of  the  hill  people  in  four  districts  *  and 

*Mundla.  .  r      r      ..  ,.      / 

Seoneo.  in   many   parts   of    districts   acJjacent   to 

Ba!tooTara'  them.     The  population  dependent  mainly 

on  Dhya   cultivation    may   be   a   million 

or  more.  Unfortunately  the  best  ground  for  this  peculiar 
cultivation  is  precisely  that  where  the  finest  timber  trees  like 
to  grow.  It  may  be  hoped  that  by  degrees  these  hill  people 
will  learn  a  better  mode  of  cultivation  But  to  prohibit  the 
Dhya  cultivation,  would  be  to  drive  this  widely. scattered  popu- 
lation to  despair.  Though  rude  and  ignorant,  they  are  not 
destitute  of  spirit  and  endurance.  They  have  clans  and  Chiefs; 
they  are  always  predatory:  and  they  have  on  occasions  shown 
themselves  capable  of  armed  resistance  If  by  a  prohibition  of 
their  favorite  culture  they  were  reduced  to  any  distress,  they 
would  resort  to  plunder,  and  especially  to  cattle -stealing.  And 
it  is  to  be  remembered  that  the  great  pasturage  whither  the 
cattle  from  the  plain  districts  resort,  is  situated  in  their  country. 
And  if  they  were  not  in  the  country,  the  last  state  of  the  forests 
would  be  worse  than  the  first.  For  then  the  traces  of  human 
habitation,  settlement,  and  clearancef  would  disappear.  The 
foresters  and  the  woodmen  could  no  longer  live  in,  or  even 
enter  into,  the  wilderness,  rank  and  malarious  with  uncleared 
jungle,  and  overrun  with  wild  beasts.  These  animals  are  already 
so  destructive  as  to  constitute  a  real  difficulty.  The  only  check 
upon  their  becoming  masters  of  the  forests  is  the  presence  of  the 
hill  tribes." 

There  is  much  in  the  character  of  these  tribes    to  attract 


Vll 


Britisb  sympathies.  They  are  honest  and  truth-telling;  they 
are  simple-minded ;  though  superstitious,  they  are  yet  free 
from  fanaticism  ;  they  have  great  physical  endurance.  Their 
courage  is  remarkable :  the  instance  is  freshly  remembered  in 
the  Chindwara  District,  where  an  English  oiHcer  was  saved 
from  instant  death  in  the  grip  of  a  panther  by  the  bravery  of 
a  Gond  hunter :  and  still  more  recently,  a  wounded  officer  on 
the  G-odavery  was  rescued  from  the  wild  beasts  by  his  native 
hunter. 

In  former  days,  the  bane  of  all  these  tribes  has  been  the 
drinking  of  ardent  spirits,  and  even  wilful  and  deliberate 
drunkenness.  But  of  late  years  radical  changes  in  the  manage- 
ment of  the  excise  have  removed  many  temptations  from 
their  way.  And  it  is  the  concurrent  testimony  of  all  persons, 
European  and  Native,  most  competent  to  judge,  that  a  marked 
reform  in  the  habits  of  these  people  has  been  setting  in  of  late. 

While  a  knowledge  of  these  aboriginal  tribes  is  thus  seen 
to  subserve  so  many  practical  uses,  it  will  not  be  without  its 
scientific  and  ethnological  value.  For  it  is  the  opinion  of  the 
best  informed  persons,  that  in  their  languages  and  religions, 
these  people  have  much  in  common  with  the  wild  races  of  other 
parts,  both  of  the  Indian  peninsula  and  of  the  Asiatic  continent; 
and  that  numerous  points  of  interesting  comparison  suggest 
themselves. 

Such,  then,  very  briefly,  are  the  tribes  for  the  elucidation  of 
whose  character  Mr.  Hislop  devoted  so  much  of  his  heavily- taxed 
time  and  thought.  From  the  inevitably  incomplete  and 
fragmentary  papers  which  he  left,  those  which  follow  have 
been  selected  for  publication  in  the  order  as  below : — 

I.  Essay. 

II.  Vocabulary. 

III.  Songs  and  descriptive  precis. 

IV.  Appendixes,  consisting  of  miscellaneous  memoranda. 

To  each  paper  have  been  appended  such  notes  or  other  ex- 
planation as  seemed  to  be  required. 

The  words  in  the  Gondi,  the  Mu&si,  and  other  dialects,  are 
written  in  the  Roman  character;  all  these  languages  being 
destitute  of  any  written  character  of  their  own.  But  it  is 
supposed  by  some  well  able  to  judge,  that  the  Oriental  Deva- 
n&gri  character  would  afford  much  better  means  of  convey- 
ing the  sounds  of  the  words  of  these  dialects  as  really  pro- 
nounced by  the  people.  This  point  may  deserve  consideration, 


Vlil 


as  a  mission  to  the  Gonds  has  recently  been  commenced  by 
the  Free  Church  of  Scotland  at  Chindwara  ;  and  as  hereafter 
schools  for  secular  instruction  in  Gondi  may  be  established 
there. 

Though  the  preparation  of  these  papers  may  be  imperfect, 
still  the  labour  of  several  gentlemen  has  been  given  to  it, 
whose  assistance  I  have  pleasure  in  acknowledging.  They  are, 
Mr.  G.  Barclay  (  Superintendent  of  the  Chief  Commissioner's 
Office),  the  Rev.  Mr.  Baba  Pandurang  (of  the  Free  Church 
of  Scotland  Mission),  and  Syud  Noor  (the  Meer  Moonshee 
of  the  Secretariat ). 

And  though  this  work  must  necessarily  be  altogether  inferior 
to  what  it  would  have  been  had  it  been  completed  and  brought 
out  by  its  author  himself,  yet  the  publishing  of  it,  even  in 
this  broken  shape,  seems  desirable,  in  justice  to  the  subject, 
and  from  regard  to  Mr.  Hislop's  memory, — a  memory  which 
is  revered  and  beloved  by  all  who  knew  him;  is  respected  by 
all  scientific  persons  interested  in  the  practical  advancement 
of  these  Provinces ;  and  is  cherished  by  the  natives,  for  whose 
moral  and  lasting  welfare  he  laboured  so  long. 

N  A  G  r  o  R  E  :       7 
31**  October  1866.        \  R.  TEMPLE, 


A  j  0      y  s         st 
*    L.  I—  {*-•-.     J. 

/ 


J^ev->-^ 


PART  I.— ESSAY 

Note  by  tfa  Editor, 

THIS  Essay,  by  Mr.  Hislop,  on  the  aboriginal  tribes  of  the 
Central  Provinces  was  not  left  by  its  author  in  exactly  the  shape 
in  which  it  is  now  presented.  It  appears  from  the  autograph 
manuscript  that  he  first  composed  an  Kssay  on  the  aboriginal 
tribes  of  the  Nagpore  country  before  the  incorporation  of  that 
territory  in  the  present  Central  Provinces.  Afterwards  he  en- 
larged his  design  so  as  to  e  morals  tha  whole  of  those  Provinces; 
and  he  obtain  :d  more  specific  inform ition  regarding  the  sub- 
divisions of  the  G  md  trib^  in  particular.  This  indue rl  him  to 
amplify  that  portion  of  the  essay  wluch  related  to  the  G-  vi  Is,  and 
to  include  among  the  Gon  Is  proper  two  tribes  (the  Ma  lias  and 
the  Kolatns ),  which  he  had  reckoned  among  the  oth?r  aborigines. 
For  these,  or  for  some  such  reasons,  he  began  to  rewrite  his 
essay.  But  at  the  time  of  his  death,  he  had  proceeded  only  so 
far  as  the  specification  of  ten  out  of  the  twelve  sub-divisions  of 
the  Gonds.  Thus  there  are  two  m  inuscripts — the  first,  being  the 
original,  carried  to  its  conclusion;  the  second,  being  the  rewritten, 
or  revised  essay,  curried  only  a  short  way  into  the  subject. 

It  seemed,  therefore,  desirable,  even  necessary,  to  make  up 
one  new  essay  out  of  thase  two  manuscripts;  following  the  re- 
written essay,  so  far  as  it  g  >es,  and  taking  the  rest  from  the 
onginaly- prepared  manuscript.  On  examination  of  the  papers,  [ 
have  found  that  this  adaptation  is  quite  feasible,  and  is  the  best 
means  of  carrying  out  the  intention  of  the  author  to  the  utmost 
that  is  now  possible.  Thus3,  although  the  essay  which  follows 
has  something  of  compilation  and  re-arrangera  onfc,  yet  it  contains 
nothing  that  is  not  to  bd  found  in  one  or  other  of  Mr.  Hislop's 
two  manuscripts  above  described  ;  and  it  comprises  everything 
essential  that  is  to  ba  gathered  from  them. 

To  the  essay,  as  now  published,  are  appended  as  foot  notes 
various  annotations  taken  from  Mr.  Hislop's  manuscript.  Some 
hesitation  was  felt  in  ordering  the  publication  of  th.se  notes, 
for  they  were  incomplete  at  the  timu  of  the  author's  death  ;  it 
was  often  very  difficult  to  decyphor  them  ;  and  sometimes  they 
contain  references  to  authorities  not  now  obtainable  at  Nagpore, 
and,  therefore,  are  not  always  capable  of  being  verified.  But  so 
far  as  verification  has  been  practicable,  it  has  been  made.  And 
though  the  notes  are  not  by  any  means  what  they  would  have 
been  had  they  beea  finished,  still  they  have  been  put  into  a 
readable  shape  :  and,  even  with  their  unavoidable  imperfections, 
they  may  be  useful,  and  may,  at  least,  give  some  idea  of  Mr. 
Hislop's  minute  and  extensive  research. 

R.  T. 


AY  on  the  EM  Tribes  of  the  Central  Provinces. 


BESIDES  the  general  population  of  the  Central  Provinces,  con- 
sisting of  a  great  preponderance  of  Hindus  and  a  small  minority 
of  Mahomedans,  there  are  various  tribas  residing  in  the  hilly 
and  jungly  districts,  of  whom  comparatively  little  is  known. 
Though  among  these  there  are  diversities  of  dialect,  and  in  one 
instance  a  complete  difference  in  language,  yet  there  are  some 
features  which  are  possessed  by  ail  in  common. 

Physical  appearance. — All  are  a  little  below  the  average  size 
of  Europeans,  and  in  complexion  darker  than  the  generality  of 
Hindus.  Their  bodies  are  well  proportioned,  but  their  features 
are  rather  ugly.  They  have  a  roundish  head,  distended  nostrils, 
wide  mouth,  thickish  lips,  straight  black  hair,  and  scanty  beard 
and  moustache.  It  has  been  supposed  that  some  of  the  abori- 
gines of  Central  India  have  woolly  hair ;  but  this  is  a  mistake. 
Among  the  thousands  that  I  have  seen  I  have  not  found  one 
with  hair  like  a  Negro.  A  few  indeed  have  curly  locks,  as  a  few 
Britons  have:  but  I  have  not  met  with  one  inhabitant  of  the 
forest  who  exhibited  any  marked  resemblance  to  the  African 
race.  On  the  contrary,  both  their  hair  and  their  features  are 
decidedly  Mango! ian. 

Dress. — All  are  scantily  attired ;  but  what  they  want  in  cloth- 
ing they  make  up  for  by  the  abundance  of  their  ornaments  and 
beads,  of  which  they  are  passionately  fond. 

Character. — All  are  endowed  with  an  average  share  of  intel- 
ligence and  a  more  than  ordinary  degree  ot  observation.  Shy 
in  their  intercourse  with  strangers,  they  are  not  wanting  in 
courage,  when  there  is  an  understood  object  to  call  it  forth. 
Truthful  in  their  statements,  faithful  to  their  promises,  and 
observant  of  the  rights  of  property  among  themselves,  they 
nevertheless  do  not  scruple  to  plunder  those  to  whom  they  are 
under  no  obligation  to  fidelity.  But  the  great  blot  on  their  moral 
character  is  their  habitual  intemperance.  Besides  their  daily 
potations,  a  large  quantity  of  liquor  is  an  essential  element  in 
their  religous  rites.  No  festival  can  be  held  in  the  forest  or 
village  in  honour  of  their  deities;  no  birth,  marriage,  or  death  can 
take  place  in  their  families,  without  an  excessive  indulgence 
in  ardent  spirits.  Their  acts  of  worship  invariably  end  in 
intoxication. 


Literature. — Among  none  of  our  jungle  tribes  can  the  slightest 
approach  to  learning  be  said  to  exist.  All  are  destitute  of  any 
written  character  of  their  own ;  and,  with  the  exception  of  a  very 
few  individuals  who  have  come  in  contact  with  Hindus,  they 
are  entirely  uneducated  in  any  other  language. 

Tillage. — The  system  of  cultivation,  which  all  prefer,  is  mi- 
gratory, like  that  of  the  ancient  Germans,  and  many  forest  tribes 
in  Asia  at  the  present  day.  Here  it  is  called  Dahi  or  Dahya, 
and  is  essentially  the  same  with  the  practice  of  the  Torus,  of  the 
Terai,  of  the  hill  Cacharis,  the  Bodos,  the  Mikirs,  the  Kukis,  the 
Kajmahalis,  the  Kols,  &c.  On  the  Western  Ghats,  near  Sattara, 
it  is  known  as  Dale  or  Kumari,  and  in  the  mountainous  districts 
of  Burmah  it  goes  by  the  name  of  Toungya.  In  the  hot  wea- 
ther they  select  some  spot  on  a  plateau  or  declivity  of  a  hill,  on 
which  they  cut  down  the  brushwood  and  lop  off  the  boughs  of 
the  larger  trees,  and  place  them  in  layers  to  dry.  Before  the 
beginning  of  the  rains  in  June  they  set  the  whole  on  fire,  and 
spread  the  ashes  over  the  cleared  space.  On  these,  after  they 
have  been  slightly  mingled  with  the  soil  by  the  first  showers, 
they  scatter  a  variety  of  inferior  grains,  chiefly  millet,  along 
with  one  or  two  species  of  cucurbit acese.  In  sowing  the  castor- 
oil  plant,  and  different  kinds  of  pulse,  they  use  a  tool  in  some 
places  somewhat  resembling  a  hoe.  The  crops  are  not  very 
productive  the  first  season ;  but  the  following  year,  without  any 
further  sowing,  they  are  more  abundant.  The  third  year  the 
land  is  comparatively  unremunerative,  yielding  little  but  grass; 
but  the  houses  that  had  been  erected  at  the  place  are  still 
allowed  to  stand  there  until  the  cultivators  have  burnt  down  the 
jungle  on  another  spot,  when  they  remove  thither  with  their 
families  and  property.  They  do  not  return  to  an  old  piece  of 
ground  till  after  the  lapse  of  about  12  years,  when  they  find  it 
again  covered  with  jungle,  and  requiring  the  same  process  of 
burning  and  cultivation  as  before.  This  rude  system  of  farming 
is  doubtless  unfavourable  to  the  growth  of  valuable  timber.  It 
is  only  on  superior  soil  that  Teak  thrives,  and,  of  course,  these 
are  the  very  soils  chosen  for  Dahi  tillage.  As  a  necessary  con- 
sequence, Teak  falls  a  sacrifice.  This  tree,  as  Captain  F.  G. 
Stuart,  late  Superintendent  of  Nagpore  Forests,  suggests,  yields 
a  large  amount  ol  ash,  and  our  jungle  cultivators  are  specially 
anxious  to  secure  it  for  manuring  their  temporary  fields ;  or,  as 
they  themselves  allege,  its  large,  broad  leaves,  catching  and 
retaining  the  rain,  cause  a  heavy  drip,  which  washes  out  the 
grain — and  hence  they  rest  not  till  it  is  either  cut  down  or 
deprived  of  its  crown  and  branches.  From  such  motives  many 
parts  of  the  country  have  been  stripped  of  the  finest  forest 


3 

trees,  and  in  their  place  has  sprung  up  nothing  but  a  worthless 
scrub. 

Religion. —  All  introduce  figures  of  the  horse  in  their  worship. 

Marriage. — Among  all,  this  ceremony  does  not  take  place  until 
both  bride  and  bridegroom  have  reached  maturity.  A  consider- 
ation in  the  shape  of  money  or  service  is  always  given  to  the 
father  of  the  former.  The  nuptial  rites  are  performed  at  the  house 
of  the  latter.  The  expenses,  which  are  considerable,  are  borne 
by  the  parents  of  both.  Polygamy  is  permitted,  though,  from 
the  straitness  of  their  wordly  circumstances,  not  commonly 
practised.  On  the  death  of  either  party  the  survivor  may  re- 
marry ;  but  when  it  is  a  woman  who  a  second  time  enters  on 
wedded  life,  the  rites  are  few  and  simple. 

Death. — Both  interment  and  cremation  are  observed.  The 
old  are  often  burned,  though  frequently  also  buried  :  the  bodies 
of  the  young  are  always  committed  to  the  earth. 

The  above  description  is  intended  to  apply  only  to  those  mem- 
bers of  the  hill  tribes  who  adhere  to  their  original  customs. 
With  respect  to  those  who  have  conformed  to  Hinduism,  several 
of  the  remarks  will  not  hold  good.  Of  the  points  of  resemblance, 
some  may  have  been  produced  by  similarity  of  circumstances,  and 
others  may  have  been  borrowed  by  one  tribe  from  another. 

Whether  any  indicate  a  community  of  origin,  will  be  considered 
towards  the  conclusion  of  this  paper. 


THE  GOND  RACE. 

The  name  of  Gond,  or  Gund,  seems  to  be  a  form  of  Kond,*  or 
Kund,  the  initial  gutturals  of  the  two  words  being  interchangeable, 
as  in  gotal  ghar,  an  empty  house :  from  Kotal,  a  led  horse,  and 
ghari  a  house.  Both  iorms  are  most  probably  connected  with 
Kondd —  the  Teloogoo  equivalent  for  a  mountain — and  therefore 
will  signify  "  the  hill  people."  And  no  designation  could  be  more 
appropriate  to  the  localities  which  the  majority  of  them  inhabit. 
Though  they  are  also  found  residing  in  the  villages  of  the  plains 
along  with  the  more  civilized  Hindus,  yet  they  chiefly  frequent 
the  mountain  ranges  lying  between  18°  40'  and  23°  40'  north 
latitude,  and  between  78°  and  S2£°  east  longitude.  This  tract 
somewhat  corresponds  with  the  old  Mahomedan  division  of  Gond- 
w£na,  but  differs  from  it  in  not  reaching  so  far  to  the  east  and 
in  extending  considerably  fuither  towards  the  south-east.  The 

*  I  believe  the  above,  and  not  the  common  aspirated  mode,  is  the  correct  spelling  of  th« 
*ame  of  the  Orissa  aborigines. 


Moghul  geographers  seem  to  have  included  with  the  Gonds  of 
Nagpore  the  Kols  on  their  east  frontier,  and  to  have  been  igno- 
rant of  the  relationship  between  them  and  the  inhabitants  of 
Bustar.  In  the  north,  Gonds  are  met  with  about  Saugor  and  near 
the  source  of  the  Hasdo  ;  on  the  east,  they  cross  that  river  into 
Sarguja,  where  they  border  on  the  Kols,  and  are  found  with 
Konds  and  Uriyas  in  Nowagudda,  Kareal,  and  Kharond  or  Ka- 
lahandi  ;  in  the  south,  they  form  the  mass  of  the  population  of 
Bustar  and  a  portion  of  the  inhabitants  of  Jeypur  (in  the  Madras 
Presidency),  while  they  occupy  the  hills  along  the  left  bank  of 
the  Godavery,  about  Nirmul  ;  and  on  the  west,  they  are  inter- 
mingled with  the  Hindus  of  Berar  for  30  miles  from  the  right  bank 
of  the  Wurdah,  and,  along  the  Kurs,  extend  along  the  hills 
both  north  and  south  of  the  Narbadda  to  the  meridian  of 
Hindia,  where  they  give  place  to  the  Bhils  and  Nahals. 

In  such  a  large  extent  of  country,  as  might  be  expected,  they 
are  divided  into  various  branches,  and  distinguished  by  specific 
names.  The  classification  adopted  by  themselves  is  into  twelve 
and  a  half  castes  or  classes,  in  imitation  of  the  Hindus.  These  are : 
Raj  Gond,  Kaghuwal,  Dadave,  Katulyfc,  Padal,  Dholi,  Ojhyal, 
Thotyal,  Koilabhutal,  Koikopal,  Koiam,  Madyal,  and  an  inferior 
sort  of  Padal  as  the  half  caste.  The  first  four,  with  the  addition, 
according  to  some  of  the  Kolam,  are  comprehended  under  the 
name  of  Koitor— — the  Goud,  par  excellence.  This  term,  in  its  radical 
form  of  Koi,  occurs  over  a  wide  area,  being  the  name  given  to 
the  Meria-sacrificing  aborigines  of  Orissa  and  to  the  jungle  tribes 
skirting  the  east  bank  of  the  Godavery,  from  the  apex  of  the 
delta  as  far  up  nearly  as  the  mouth  of  the  Indrawati.  Its  mean- 
ing is  evidently  associated  with  the  idea  of  a  hill ;  the  Persian 
tname  of  which,  Koh,  approaches  it  more  closely  than  even  the 
Teloogoo,  Kondd.  I  need  scarcely,  therefore,  add  that  it  has  n.o 
connection  with  the  interrogative  Koir  as  some  have  supposed, 
nor  has  Koitor  any  relation  to  the  Sanskrit  Kshatriya,  as  sug- 
gested by  Sir  R.  Jenkins.  Though  there  area  few  of  the  more 
wealthy  Koitors  who  would  gladly  pass  themselves  off  as  Raj- 
puts, yet  the  great  majority  of  those  known  by  that  name  resent, 
with  no  small  vehemence,  the  imputation  of  belonging  to  any 
portion  of  the  Hindu  community.  The  sacred  thread  of  the 
twice-born,  instead  of  being  an  object  of  ambition,  is  to  them 
a  source  of  defilement. 

The  Raj  Gonds  are  so  called  because  they  have  furnished 
from  their?  number  most  of  the  families  that  have  attained  to 
royal  power.  They  are  widely  spread  over  the  plains  and  moun- 
tains of  the  province  of  Nagpore,  and  are  found  in  Berar  and 


the  jungles   south   of    the   Wurdah,   as   well   as   those  north 
of  the  Narbudda.   The  Raghuwal  and  Dadave  are  more  limited 
in   their    range,    being    confined     chiefly    to   the     district    of 
Chindwa'ra.     These  three  classes  generally  devote    themselves 
to  agriculture.     They  eat  with  each  other,  but  do    not  inter- 
marry.    The   Katulya,  though  not  a  very  numerous   class   in 
regard  to    individuals,    is  extensively   scattered.     It  ,  includes 
all  those  who,  originally  belonging    to    one  or  other  of    the 
preceding  Koitor  classes,  have  begun  to  conform  to  the  Hindu 
religion  and  to  ape  Hindu   manners.    Professing  to  be    Ksha- 
triyas,  they   have    invested   themselves  wiih  a  sacred   thread, 
and  make  great  efforts  to  have  their  claim  allowed,  by  contract- 
ing  marriage  with    needy   Rajpoot  brides.     With    scrupulous 
exactitude,  they  perform  the  prescribed  ablutions  of  their  adopt- 
ed faith,  and  carry  their  passion  for  purification  so  far  as  to 
have  their  faggots  duly  sprinkled  with  water  before  they  are 
used  for  cooking.     At  the  time  of  dinner,  if  a  stranger  or  a  crow 
come  near  them,  the  whole  food  is  thrown  away  as  poluted. 
These  practices,  which  other    Koitors  regard    with    profound 
contempt,  are  gaining  ground  among  the  rich.     It  was  only  one 
or  two  generations  ago  that  the  Zemindar,   or  petty   Raja  of 
Kheiragad, — the  present  bearer  of  which  title  still  carries  in  his 
features  unmistakeable  traces  of  his  Gone1  origin,— was  received 
within  the  pale  of  Hinduism;  and  similar  transformations,  though 
at  a  more   distant  date,  seem   to  have  been  undergone   by  the 
royal  dynasties  of  Bustar,  Mundla,   and  various  smaller  princi- 
palities.    This  tendency   to  claim   connection   with  Rajpoots  is 
not  peculiar  to  ambitious   Gonds :    it  prevails  among   the  Bhils 
of  Malwa,  and  is  not  unknown  to  the  wandering  Keikadis  of 
the  Dakhan,  both  of  whom  boast  of  being  Yadawas,  or  Powars, 
or  some  other  equally  high  born  section  of  the  Kshatriyas.     On 
the  other  hand,  there  was  a  temptation  in  the  days  of  Aurangzib, 
when  Mahomedanism  was  rampant,  to  adopt  that  religion.     In 
comparison  with  the  Bhils,  however,  few  of  the  Gonds  actually 
made  the  change.     The  only  instance  that  has  come  to  my 
knowledge  is  that  of  Bakht  Buland,  the  Rajah  of  Dewagad,  who 
was  converted  to  Islam  when  on  a  visit  to  Aurangzib  at  Delhi. 
Still  his  descendants,  though  adhering  to  this  change  of  creed, 
have  not  ceased  to  marry  into  Gond  families ;  and  hence  the  pre- 
sent representative  of  that  regal  house  is  not  only  acknowledged 
by  the  whole  race  about  Nagpore  as  their  head  and  judge,  but 
is  physically  regarded  a  pure  Raj  Gond. 

The  Padal,   also  named   Pathddi,  Pardhan,  and  Desai,  is  a 
numerous  cla&s  found  in  the  same  localities  as  the  Raj  Gonds, 
to  whom  its  members  act  as  religious  counsellors  (Pradhana). 
t 


They  are,  in  fact,  the  bhats  of  the  upper  classes, — repeating  their 
genealogies  and  the  exploits  of  their  ancestors,  explaining  their 
religious  system,  and  assisting  at  festivals,  on  which  occasions 
they  play  on  two  sorts  of  stringed  instruments,  named  Kingri 
and  Jantur  (yantra).  For  their  services  they  receive  presents 
of  cows  or  bullocks,  cloth,  food,  and  money.  The  birth  or 
death  either  of  a  cat  or  dog  in  their  family  denies  them ;  and 
from  this  uncleanness  they  cannot  be  free  till  they  have  shaved 
off  their  moustache,  purchased  new  household  vessels,  and 
regaled  their  caste  fellows  with  a  plentiful  allowance  of  arrack. 
These  have  assumed  the  name  of  Raj  Pardhans,  to  distinguish 
themselves  from  a  subdivision  of  the  same  class,  which  is 
degraded  to  the  rank  of  a  half-caste;  consisting  of  those  who  in 
the  vicinity  of  Nagpore  speak  Marathi,  play  on  wind  instruments 
of  brass,  and  spin  cotton-thread,  like  the  outcast  Hindus. 

The  Dholis  are  so  styled  from  the  kind  of  drum  (dhola)  which 
they  are  in  the  habit  of  beating.  They  also  play  on  a  kind  of 
wooden  clarionet,  named  Surnai  ;  and  at  marriages,  where  they 
exercise  their  musical  powers,  they  prompt  the  women  when 
they  hesitate  in  their  songs.  The  Nag&rchis  are  a  subdivision 
of  this  class,  whose  instrument  is  the  kettle-drum  (nakara). 
These  are  also  known  by  the  name  of  Chherkya  in  the  more 
jungly  districts ,  where  they  are  employed  as  goatherds.  The 
wivee  of  both  Dholis  and  Nagarchis  act  the  part  of  accoucheurs 
in  Hindu  as  well  as  Gond  families. 

The  Ojhyal  follow  two  occupatr  -that  of  bards,  as  their 
name  implies,  and  that  of  fowlers.  "'le  two  classes  to  be 

next  mentioned,  they  lead  a  wandering  life;  and  in  the  villages 
which  they  pass  through,  they  sing  from  house  to  house  the 
praises  of  their  heroes,  dancing  with  castanets  in  their  hands, 
bells  at  their  ankles,  and  long  feathers  of  jungle  birds  in  their 
turbans.  They  sell  live  quails,  the  skins  of  a  species  of  Buceros, 
named  Dhanchidiya,  which  are  used  for  making  caps,  and  for 
hanging  up  in  houses  in  order  to  secure  wealth  (dhan)  and  good 
luck,  and  the  thigh  bones  of  the  same  bird,  which  fastened  around 
the  waists  of  children,  are  deemed  an  infallible  preservative 
against  the  assaults  of  devils  and  other  such  calamities.  Their 
wives  tattoo  the  arms  of  Hindu  women.  Of  this  class  there 
is  a  subdivision,  who  are  called  M&na  Ojhyal.  Laying  claim 
to  unusual  sanctity,  they  refuse  to  eat  with  any  one — Gond, 
Rajpoot,  or  even  Brahmin,  and  devote  themselves  to  the  manu- 
facture of  rings  and  bells,  which  are  in  request  among  their  own 
race,  and  even  Lingas  and  Naudis,  which  they  sell  to  all  ranks 
of  the  Hindu  community.  Their  wives  are  distinguished  by 


weanr.g  the  cloth  of  the  upper  part  of  the  body  over  their 
rigbt  shoulder,  whereas  those  of  the  common  Ojhyal,  and  of  all 
(he  other  Gonds,  wear  it  on  their  left. 

The  Thotyal,  i.  e.  the  maimed,  or  inferior  class,  are  also 
known  by  the  more  honorable  appellation  of  Pendabarya,  or 
minstrels  of  God.  Their  songs  are  in  honor  of  their  deities; 
but  the  divinity  whose  service  they  find  most  profitable  is  the 
Goddess  of  small-pox — the  power  of  Mata  being  equally  dreaded 
by  Hindus  and  Gonds.  Hence  they  are  frequently  called 
Matyal,  though  among  Hindus  they  wish  rather  to  be  styled 
Thakurs.  They  may  be  seen  travelling  about  with  a  kawad 
over  their  shoulder,  from  one  end  of  which  is  suspended  a 
bambu  box,  containing  an  image  of  their  favourite  goddess,  and 
from  the  other  a  basket,  designed  to  be  the  receptacle  of  grain 
and  other  gifts.  A  tambourine  (daph)  is  their  usual  musical 
instrument.  To  their  sacred  occupation  they  add  the  trade  of 
basket-making;  while  their  woman  acquire  a  knowledge  of 
simples,  and  practise  the  art  of  physic  in  rural  districts. 

The  Koilabhutal  are  the  third  class  of  itinerants.  Their  oc- 
cupation, however,  is  neither  of  a  religious  nor  secular  kind, 
but  consisls  in  making  a  profit  of  vice.  Their  women  are  danc- 
irg  girls,  in  both  senses  of  the  word.  They  follo~,v  their 
profession  chiefly  among  the  Hindus,  it  being  reckoned  disreput- 
able by  the  people  of  their  own  race.  The  Bhimd,  not  in- 
cluded in  our  list,  are  found  in  the  north-east  of  the  Bundara 
District.  Though  they  resemble  the  Koilabhutal  in  their  habit 
of  dancing  in  the  villages  through  which  they  pass,  they  are 
believed  to  abstain  from  their  open  depravity. 

Unlike  the  three  preceding,  the  Koikopal  are  a  settled  class, 
devoted  entirely  to  the  employment  of  cow-keeping — Kopal 
being  the  Gondi  corruption  of  Go  pal.  They  have  the  epithet 
of  Eoi.,  i.  e.  Gondi,  prefixed  to  distinguish  them  from  other 
Ahirs  living  in  the  province  of  Nagpore,  of  whom  three  sub- 
divisions, the  Kanojiya  Gwalwanshi,  and  Malh&,  speak  6Hindi, 
while  the  Dudh  Gowars  use  Marathi. 

Of  the  remaining  two  classes  on  the  list,  viz.  the  Madyas 
and  Kolums.  some  account  shall  now  be  given. 

The  name  of  the  M&dya  subdivision  of  Gonds*  seems  to  be 
derived  from  Mara,  the  Gondi  term  for  a  tree.  In  Bustar  they 
are  also  called  Jhorias,  probably  from  Jhodi,  a  brook.  Every- 


*Inhabitants  of  Soonchoor  Talook  generally  Goads,  with  a  few  Holier*.     Most  of  the 
GioncU,  i.  «.  Madias,  subsist  on  roots  and  flower  of    Mhoira  dried  in  iun,  of    which  latter 


8 

where  they  are  wilder  than  the  Gonds  commonly  so  called; 
but  on  the  Bella  Dila  Hills,  which  run  south-east  parallel  to 
the  Godavery,  and  where  they  are  known  by  the  name  of 
Madians,  they  are  perfectly  savage. 

On  the  east  of  Chanda  District  the  men  wear  no  covering 
for  their  head  or  for  the  upper  part  of  their  bodies,  and  con- 
stantly go  about  with  a  battleaxe  in  their  hands.  The  women 
deck  themselves  with  30  or  40  strings  of  beads,  to  which  sorre 
add  a  necklace  of  pendant  bells.  Bangles  of  zinc  adorn  their 
wrists,  and  a  chain  of  the  same  metal  is  suspended  from  the 
hair,  and  attached  to  a  large  boss  stuck  in  the  ear.  But  the 
greatest  peculiarity  connected  with  their  costume,  is  the  practice, 
which  prevails  in  the  more  remote  districts,  of  the  women  wear- 
ing no  clothes  at  all ;  instead  of  which  they  fasten,  with  a  string 
passing  round  their  waists,  a  bunch  of  leafy  twigs  to  cover  theai 
before  and  behind.  The  Rev.  Mr.  De  Rodt  says  that  this 
practice  was  reported  to  exist  south  of  the  K61  country ,f  which 
he  visited  about  1840  or  1841.  His  allusion  may  refer  to 
Juangas,  who  fell  under  the  personal  notice  of  Mr.  Sam .;ella 
in  1854.  This  custom  was  observed  by  Mr.  Samuells  to  exist 
also  in  Orissa,  In  his  notes  on  them  in  the  Bengal  Asiatic 
Journal,  Volume  XXV.,  page  295,  Mr.  Samuells  states  the  some- 
what interesting  fact,  that  the  practice  is  traced  up,  to  the  com- 
mand cf  one  of  their  deities  when  reproving  the  women  for 
their  pride.  A  similar  custom  is  said  to  obtain  among  the 
Chenchawas  that  inhabit  the  jungles  between  the  Madians  and 
Masulipatam  ;  and  it  did  exist  till  about  30  years  ago  among  the 
Holiers  in  the  vicinity  of  Mdngalur. 

In  their  villages  bothies  for  bachelors  are  universal.  Every- 
where they  are  extremely  shy  in  their  intercourse  with  stangers : 
but  on  the  Beil&  DM  Hills  they  flee  at  the  approach  of 
any  native  not  of  their  own  tribe.  Their  tribute  to  the  Raja 
of  Bustar,  which  is  paid  in  kind,  is  collected  once  a  year  by  an 
officer  who  beats  a  tom-tom  outside  the  village,  and  forthwith 
hides  himself,  whereupon  the  inhabitants  bring  out  whatever 


eat  4  seers  for  every  seer  of  rice.  All  armed  with  bows  and  arrows,  and  good  marksmen. 
Gonds  and  Holiers  live  long  about  Soonchoor.  Even  Avhen  old  they  cut  wood,  make  mats, 
and  build  houses. — Tuke. 

A  thief  is  beaten  out,  according  to  Tuke.  The  Gonds  are  honest  among  themselve*  (see 
Macpherson).  Dr.  Walker's  fugitives  robbed. 

In  Ruga  and  Chikhilnada  Talook  chiefly  Gonds. 

Dr.  Walker's  men  said  :  Near  Buster  town  dress  of  Gonds  simply  a  bit  of  cloth  1|  cubits 
long,  and  7  or  8  inches  broad,  called  in  Hidustani  a  «'  langoti ;"  their  heads  and  bodies  bare  ; 
food— rice,  and  dal  of  green  gram.  Coarse  cloth  brought  by  Mussulman  merchants  from 
Madras  and  Nagpore  to  Marunkah,  where  blind  Bhopal  Deo  lived. 

t  The  Bhils  have  bows  with  bambu  string,  like  Madias. — Tod,  p.  34. 


9 

they  have  to  give,  and  deposit  it  on  an  appointed  spot. 

Religion. — They  have  one  great  festival  in  the  jungle?,  at  the 
beginning  of  the  monsoon,  before  they  sow  their  crops,  for 
which  a  priest  (Seadi  Manji)  goes  round  and  collects  contri- 
butions. The  ceremony  consists  in  setting  up  stones  in  a  row, 
to  represent  their  gods,  daubing  them  with  vermilion,  and 
presenting  the  accustomed  offerings.  On  gathering  in  their 
crops,  they  have  a  day  of  rejoicing  in  their  respective  abodes. 

Birth. — The  separation  of  a  mother  lasts  for  a  month,  during 
which  no  one  touches  her,  and  unless  there  are  grown-up  daugh- 
ters, she  is  obliged  to  cook  for  herself. 

Marriage. — On  the  east  of   Chanda  District  the  chief  part 
of  the  nuptial  ceremonies  is  confined  to  one  day.     In  the  morn- 
ing, about  7,  a  bower  having  been  erected  near  the  bridegroom's 
house,  the  two  young  people  are  led  into  it  and  made  to  stand 
up  together,  when  a  vessel  of  water  is  dashed  upon  their  heads 
from  above.     They  then  put  on  dry  clothes,  and  sit  down  in  the 
midst  of  their  friends,  who  lay   on   their  heads  some  grains  of 
rice.     The  marriage  is  completed  by  an  exhortation   from  the 
parents.     On  the  east  of  Arpeili  Zemindary,  which   is  farther 
south,  the  ceremony  commences  in  the  morning  by   setting  up 
at  the  door  of  the  cow-house  a  row  of  carefully  washed  stones, 
with  one  in  the  middle,  to  represent  the  "great  god."     Round 
all  a  thread  is  passed,  and  each  is  honoured  with  a  black  mark, 
made  with  a  mixture  of  charcoal  and  oil.     A  brass  drinking 
vessel  is  placed  in   front  of  the  chief  deity,  into  which  each 
married  woman  drops  four  cowries,  which  become  the  property  of 
the  principal  man  of  the  village.     They  then  present  their  offer- 
ings, burn  incense,  and  sprinkle  water  three  times   before  their 
gods,    whereupon    they  retire  to    the   house  for  refreshments. 
At  noon  the  nuptials  are  solemnized,  commencing  with  the  pour- 
ing of  water  on  the  heads  of  the  young  people  as  before.     Their 
clothes  being  changed,  and  the  bridegroom  having  received  from 
the  head  man  a  dagger,  which  he  is  to  hold  during  the  remain- 
der of  the  ceremony,  he  and  his  partner  are  both   seated  at  the 
door  with  the  corners  of  their  garments   knotted  together;  and 
a  white   mark  having  been   applied  to   the  forehead  of  each, 
water  in  which  saffron   and  lime  have  been  mixed,  so  as  to  form 
a  red  liquid,  is  carried  round  them  thrice,  as  an   honorary  gift, 
and  thrown  away.     The  elder  people  are  seated  near,  and  music 
and  dancing  are  kept  up  for  two  or  three  hours  among  the   un- 
married youth  of  both  sexes.     In  the  evening,  at  the  sound   of 
the  tom-tom,  the   people  again   assemble,  and  similar  rites  are 
repeated,  as  also  on  three  occasions  the  following  day.     With 

t 


10 

the   customs  in  the  wildest  parts   of  the  country    I   am    not 
acquainted. 

Death. — When  a  Madid  dies,  the  relatives  kill  and  offer  be- 
fore his  corpse  a  fowl.  They  then  place  the  body  on  a  bambu 
mat,  and  four  young  men  lift  it  on  their  shoulders.  All  the 
neighbours,  calling  to  mind  their  own  deceased  fathers,  pour  out, 
on  the  ground,  a  handful  of  rice  in  their  honor;  then  turning  to 
the  corpse,  they  put  a  little  on  it,  remarking  that  the  recently 
departed  had  now  become  a  god,  and  adjure  him,  if  death  had 
come  by  God's  will  to  accuse  no  one,  but  if  it  had  been  caused 
by  sorcery  to  point  out  the  guilty  party.  Sometimes,  it  is  said, 
there  is  such  a  pressure  exerted  on  the  shoulders  of  the  bearers, 
that  they  are  pushed  forward  and  guided  to  a  particular  house. 
The  inmate  is  not  seized  at  once;  but  if  three  times  the 
corpse,  after  being  taken  some  distance  back,  returns  in  the 
same  direction,  and  indicates  the  same  individual,  he  is  appre- 
hended and  expelled  from  the  village.  Frequently,  also,  his 
house  shares  the  same  fate.  The  body  is  then  carried  to  a  tree, 
to  which  it  is  tied  upright  and  burned  amid  the  wailing  of  the 
spectators.  Funeral  rites  are  performed  a  year  or  eighteen 
months  after  the  cremation,  when  a  flag  is  tied  to  the  tree  where 
it  took  place.  After  sacrificing  a  fowl  the  friends  return  and 
eat,  drink,  and  dance  at  the  expense  of  the  deceased  man's 
family  for  one  or  more  days,  according  to  their  ability.  The 
dancing  is  performed  by  men  and  women  in  opposite  rows,  alter- 
nately approaching  to,  and  receding  from,  each  other.  On  occa- 
sion of  these  funeral  festivities  it  is  reckoned  no  sin  for  a  virgin  to 
be  guilty  of  fornication,  though  such  conduct  is  strictly  forbid- 
den at  other  times ;  and  unfaithfulness  in  a  wife  is  punished  by 
the  husband  with  death. 

Names  of  men  :  Bursu,  Kutmanji,  Mahingu,  Newara,  Tiya, 
and  Warlu.  Women:  Ledi,  Mahingi,  Masi,  Semi,  and  Tomi. 

The  Kol&ms  extend  all  along  the  Kandi  Kondd  or  Pindi  Hills, 
on  the  south  of  the  Wurda  River,  and  along  the  table-land 
stretching  east  and  north  of  Manikgad,  and  thence  south  to 
Dantanpalli,  running  parallel  to  the  western  bank  of  the  Pranhita, 
The  Kol&ms  and  the  common  Gonds  do  not  intermarry,  but 
they  are  present  at  each  others  nuptials,  and  eat  from  each  others 
hands*  Their  dress  is  similar;  but  the  Kolam  women  wear 
fewer  ornaments,  being  generally  content  with  a  few  black  beads 
of  glass  round  their  neck.  Among  their  deities,  which  are  the 
usual  objects  of  Gond  adoration,  Bhimsen  is  chiefly  honoured. 
In  the  celebration  of  their  marriages  they  follow  a  custom^  which 


11 

prevails  also  among  the  Khonds,  as  it  does  among  the  tribes 
of  the  Caucasus,  and  did  among  not  a  few  of  the  ancient 
European  nations.*  I  mean  the  practice  of  carrying  off  a  bride 
apparently  by  force.  When  a  young  man  desires  to  enter  on 
the  connubial  state,  two  or  three  friends  of  the  family,  having  heard 
of  a  suitable  partner  in  the  neighbourhood,  and  most  probably 
having  come  to  a  good  understanding  with  her  relations,  proceed 
thither  on  their  errand  of  abduction.  The  men  in  the  village, 
who  see  what  is  going  on,  do  not  interfere,  and  the  opposition 
of  the  matrons  is  easily  overcome.  The  nuptials  are  celebrated 
at  the  bridegroom's  house ;  after  which  he  and  his  bride  pay  a 
visit  to  the  family  of  the  latter,  and  the  friendship,  which  had 
seemingly  been  interrupted,  is  formally  re-established. 

This  completes  the  account  of  the  twelve  tribes,  as  specified 
in  the  earlier  part  of  this  Essay. 

The  following  are  further  particulars  regarding  the  Gond 
nation  generally : — 

Personal  appearance.^ — They  are  about  the  middle  size  of 
natives,  with  features  rather  ugly,  though  among  those  living  in 
Hindu  villages  I  have  seen  a  considerable  approximation  to  the 
Hindu  type  of  countenance.  They  have  been  said  to  possess 
curly  hair:  but  this  is  a  mistake. 

Dres*. — The  men  seldom  wear  more  than  a  piece  of  cloth 
around  their  waists  (dhoti)  and  a  small  kerchief  about  their 
heads.  The  more  civilized,  in  addition,  throw  a  loose  cloth 
(dngwastra)  over  the  upper  part  of  their  body.  The  women, 
besides  a  lower  garment,  which  is  tucked  up  so  as  to  expose 
their  thighs  and  legs,  wear  a  sadi  (cloth),  which  passes  like 
a  broad  sash  over  the  back,  and  is  somewhat  more  spread  out 
in  front  upon  the  chest.  The  men  are  fond  of  silver  or  brass 
chains  round  their  ears  and  a  narrow  bangle  at  their  wrists. 
The  women  tie  up  their  hair  into  a  knot  behind,  which  in  the 
Bundara  District  they  adorn  with  a  profusion  of  red  thread. 
Their  ears  above  and  below  are  decked  with  a  variety  of 
rings  and  pendants  h  chains  of  silver  are  suspended  from  their 
necks;  big  brass  bangles,  named  sinum,  enclose  their  wrists; 
and  the  backs  of  their  thighs  and  legs  are  tattooed  down  to 
their  ancles,!  on  which  they  wear  plated  ornaments  (kharging). 

*  A  dance  among  the  Benuas,  during  which  the  bride-elect  darts  off  into  the  forest,  and 
requires  to  be  captured  by  the  bridegroom, — Nicol.  Art.  Khonds.  Calcutta  Review,  p.  31.,  Vol.  V. 

f  See  description  of  Physique  of  Khonds—  Calcutta  Review,  p.  41,  Vol.  V  ;  intellectual, 
p.p.  42-30,  Vol.  V. 

£  Their  cloths  can't  go  with  them  to  heaven ;  but  the  marks  are  the  only  thing  that 
does.  Tho  Ojha  and  Thota  women  only  tattoo  when  about  20  years  of  age,  before  or  after 
marriage.  First  make  the  forms  with  juice  of  Biwali  and  lamp  black  with  four  needles.  The 
forms  of  the  tattoo  are  a  peacock,  an  antelope,  and  a  dagger.  The  mark  is  done  on  the  back 
of  the  thighs  and  legs :  the  operation  is  painful,  and  the  patient  requires  to  be  held  down. 
The  hair  sometimes  naturally  curls ;  but  so  does  that  of  Hindoos,  European*,  ifec. 


12 

Food.  —  They  make  two  meals  a  day:  their  breakfast,  consist- 
ii;  ;.'•  Aioe-rally  of  gruel,  and  their  supper  of  some  boiled  coarse 
grain,  with  pulse  and  vegetables.  Occasionally  thia  routine  is 
varied,  when  the  chase  or  a  religious  festival  has  provided  them 
with  the  flesh  of  dear,,  hog,  goat,  or  fowls.* 

Social  position.  —  In  the  plains,  where  they  are  mingled  with 
Hindus,  the  Gonds  take  rank  above  Mahars  and  other  outcasts. 
In  this  honor  they  are  partly  indebted  to  the  political  influence 
which  some  of  their  race  have  retained  up  to  the  present  day. 
Indignity  cannot  be  heaped  on  those  whose  kindred  are  known 
to  be  at  no  great  distance  the  owners  of  property  on  which 
even  respectable  Hindus  are  content  to  live.t  But  it  must 
be  confessed  that  the  G-onds  have  acquired  their  honorable 
position,  in  a  considerable  degree,  by  yielding  to  the  prejudices 
of  the  Hindus.  Though  their  own  principles  admit  of  the 
slaughter  of  cows,  yet,  in  deference  to  the  feelings  of  their 
more  powerful  neighbours,  they  abstain  from  the  practice,  and, 
if  I  mistake  not,  do  not  partake  of  the  carrion,  which  Mahars 
are  ready  to  devour.  In  many  cases  the  wish  to  stand  well 
with  tl,^  followers  of  tho  dominant  faith  has  led  them  in  a 
great-  measure  to  embrace  it  and  surrender  their  own;  and 
some  of  their  Thakiirs  or  Zemindars,  or,  as  they  are  sometimes 
called,  Rajas,  have  used  their  utmost  endeavours  to  be  recog- 
nised as  Kshatryas,  by  contracting  marriages  with  needy  bUj- 
put  brides.  J  The  family  at  Kheiragad  has  succeeded  in  this 
attempt  On  the  other  hand,  there  was  a  temptation  in  the 
days  of  Auran^zib,  when  Mahomsdanism  was  ra-npant,  to 
adopt  that  religion;  and  we  find  that  this  change-  was  actually 
made  by  Bakht  -Buland,  the  ancestor  of  the  Raja  of  Dewagad. 
Still  the  present  representative  of  that  regal  house,  though 
adhering  to  the  change  of  creed,  has  not  ceased  to  mirry  into 
Gond  families  —  and  hence  is  acknowledged  by  the  whole  race 
about  Magpore  as  their  head  and  judge,  and  is,  physically,  a  pure 
Raj  Gumd.  In  their  hill  retreats  the  Gonds  are  left  to  their  own 
standard  of  respectability;  but  whan  they  have  there  another 

*  At  NTajpare  wom3a  at  U.£  a.m.  eifc  millet,  braad,  aid  dil.  Men  eat  at  noon  when  released 
from  work,  and  sup  at  9.j  p.m.  on  vegatables.  Husband  and  wife  don't  dine  together. 
At  Kamptee  same  hours,  only  early  part  gruel,  made  of  rice  flour  boiled  in  much  water.  At 
night  they  eat  rice  and  pulse. 


>m.  —  .\fter  death  of  father  family  remxin  together,  or  if  the  sons  wish  to 
•eparate  they  divide  the  property  equally.  They  may  give  their  sisters  some  ornaments  or 
oicxth,  bat  ths  latter  have  no  share. 

$  TV-  tendency  of  the  Gond  fUjas  to  claim  connection  with  llajpuis.  Chohan  Bhils—  Tod, 
p.  34  ;  and  even  Koorooa  —  Dr.  Rilfour.  ID  Aurangzib's  time  we  find  these  Gond  Princes 
in  Muudilla,  Deo  ;hur,  and  (Jharida  ;  and,  acgordiug  to  .K-vfee  Khan,  the  tribute  in  .cash,  jewels, 
and  elephants  taken  .from  the  tw.o  latter  WAS  very  great.—  Je-akitta,  p.  41. 


IS 

jungle  race  living  among  them,  as  on  the  range  of  hills  north 
of  Ellichpoor,  they  generally  are  the  patels,  or  head  men  of 
their  villages;  and  their  neighbours  occupy  an  inferior  position. 

Houses  and  Villages.*  — When  residing  in  the  midst  of  a 
Hindu  population,  the  Gonds  inhabit  mud  houses,  like  the  in- 
ferior sort  common  in  the  Dakhan.  But  in  the  jungles  the 
houses  are  of  wattle  and  daub,  with  thatched  roofs.  The  internal 
arrangements  are  of  the  simplest  kind,  comprising  two  apart- 
ments, separated  from  each  other  by  a  row  of  tall  baskets,  in 
which  they  store  up  their  grain.  Adjoining  the  house  is  a 
shed  for  buffaloes;  and  both  house  and  shed  are  protected 
from  wild  beasts  bv  a  bambu  fence.  The  villages  are  situated 

•*•  O 

on  table-lands,  or  on  slight  elevations  above  the  general 
level  of  the  country,  and  they  seldom  number  more  than  10 
houses,  and  more  frequently  contain  only  3  or  4.  But,  however 
small  the  village  may  be,  one  house  in  it  is  sure  to  be  the  abode 
of  a  distiller  of  arrack. 

Occupations. — In  the  immediate  vicinity  of  the  city  of  Nag- 
pore,  and  of  all  British  stations  throughout  the  province,  the 
Gonds  have  entered  into  the  service  of  Europeans  as  grass- 
cutters.  In  rural  districts  they  are  employed  as  assistants  in 
farm  labor  by  Hindu  cultivators,  or  sometimes  plough  a  few 
fields  for  themselves  in  the  usual  way.  In  the  jungles,  as  we 
have  seen,  they  dispense  with  the  plough,  and  adopt  the  nomadic 
system  of  tillage.  In  places  of  mixed  population,  some  of 
their  women  add  to  their  husband's  gains  by  tattooing  the 
forehead  and  arms  of  Hindu  females.  In  their  own  wilds  the 
men  increase  the  means  of  their  family's  subsistence  by  hunt- 
ing, in  which  their  chief  reliance  is  on  their  matchlocks, 
though  in  some  of  the  more  remote  parts  they  kill  their  game 
with  arrows,  which  most  shoot  in  the  common  mode,  but  others 
in  a  sitting  posture,  their  feet  bending  the  bow,  and  both  hands 
pulling  the  string.  When  they  go  out  on  such  expeditions, 
and  frequently  at  other  times,  they  carry  a  small  axe  and  knife 
for  lopping  off  the  branches  that  might  obstruct  their  path. 

Religion. — Though  the  Gond  pantheon  includes  somewhere 


^  *  Khond  houses  are  of  boards  plastered  inside  ;  thatched ;  in  two  rows, — Calcutta 
Review,  Vol.  V.,  p.  46.  At  Hutta,  in  the  Buadara  District,  the  Gond  houses  are  of  bambu 
tatti,  daubed  with  mud  ;  thatched  ;  with  veranda ;  2  doors,  one  front  and  the  other  behind 
no  windows  ;  divided  by  tatti  or  by  baskets  of  grain — larger  half  with  door,  in  which  they 
cook  and  eat ;  other  dark,  in  which  they  keep  goods,  vessels,  &c.  Around  single  houaea 
in  a  compound.  But  in  the  jungle  houses  are  in  two  rows,  with  compound  behind.  They 
keep  «ows,  sows,  buffaloes,  fowls,  but  no  horses,  except  those  who  are  rich,  (2ows  are 
yoked  to  the  plough,  where  the  plough  is  used. 

t 


about  fifteen  gods,  yet  I  have  never  obtained  from  one  individual 
the  names  of  more  than  seven  deities.  These  were  Badu 
Dewa  (the  great  god),  who  in  other  districts  is  called  Budhal. 
Pen  (the  old  god),  Matiya  (devil  or  whirlwind),  Sale,  Gangara 
(little  bells),  or  more  properly  Gagara,  Palo,  Gadawa,  and 
Kham;  or,  as  enumerated  by  another,  Badu,  Matiya,  Salei, 
Gangaro  Mai,  Palo,  Chawar,  and  Rank.  The  above  lists  were 
furnished  to  me  by  worshippers  of  seven  gods  near  the  Maha- 
deva  Hills.  To  the  "great"  god,  common  to  all  the  sects,  the 
adherents  of  these  deities  jom  Kuriya,  and  Katharpar.  Besides 
these,  1  have  heard  at  various  times  the  names  of  Kodo  Pen, 
Pharsi  Pen,  and  Bangaram;  and  the  Rev.  J.  Phillips,  who 
visited  the  Gonds  at  Amarkantak,  mentions  Hardal  as  the 
principal  object  of  veneration  there.* 

What  are  the  characters  or  offices  of  these  deities,  whose 
very  names  are  so  imperfectly  known  by  their  worshippers,  it 
is  vain  to  inquire  from  any  Native  authority.  I  have  been  left 
therefore  merely  to  conjecture,  and  would  wish  my  remarks 
on  the  subject  to  be  received  simply  as  suggestions.  It  ap- 
pears to  me  that  Budhal  Pen  is  the  same  as  Bura  Pen,f  the 
chief  god  among  the  Khonds.  Perhaps  Hardal  may  be  the 
synonym  near  the  source  of  the  Narbadda.  Matiya|  I  would 
suppose  is  a  name  for  the  god  of  small-pox,  who  is  also  one  oi 
the  Khond  divinities,  and  may  be  identical  with  Bangaram, 
afterwards  to  be  mentioned.  Sale  may  probably  be  the  god 
who  presides  over  cattle-pens  (Salo).  Kuriya  may  denote  the 
deity  who  takes  care  of  the  tribe  (Kul),  or,  as  it  is  frequently 
mispronounced,  (Kur).  Kattarpar  may  correspond  with  the 
Katti  Pen  of  the  Khonds,  i.  e.  the  god  of  ravines.  Kodo 
Pen  is  considered  by  the  Kev.  J.  G.  Driberg,  in  his  "  Report 
on  the  Narbadda  Mission,  1849,"  to  preside  over  a  village,  and 


*  Jungoo  (war  or  wild).  Royata  is  also  given,  to  whom  they  pray  on  eighth  day  of 
the  Busara ;  make  a  circle  of  a  pusti,  and  in  middle  fill  jaggery,  and  make  with  their  hand* 
rays  like  the  Sun's,  and  so  make  a  half  moon  with  Bhumuk,  and  fry  both  in  oil. 

t  Sun  god  and  Moon  god. — Calcutta  Review,  Vol.  V.,  p.  55.  The  Bhumuk  of  the 
Dewalwada  said  his  gods  were  Bhimsen  and  Matadewa,  who,  he  said,  was  same  as  Sun. 
Boorapenuee,  god  of  light,  Supreme  in  other  districts.  Bellapennee,  Sun  god. —  Church 
Mission  Intelligencer. 

According  to  Lieut.  Hill,  the  great  sacrifices  among  Khonds  take  place  at  full  moon  of 
Pooshum  and  Maghum. 

At  Dali  3  times :  on  8th  of  Dusara,  when  new  rice  comes ;  9th  of  Cheitum,  when  Mhewa 
flowers  ;  in  Jhiet,  before  rice  sowing. 

Among  Khonds,  to  Pattooripennee  a  hog  is  sacrificed  before  sowing. 

Boorapennee  among  ditto  is  worshipped  at  rice  harvest. 

Hill  god  (Soropennee),  i.  e.  Durgudeo. — Calcutta  Review,  Vol.  V.,  p.  57. 

Bura   Pen   is  worshipped  once  a  year,  at  rice  harvest ;  the  worship  lasts  5  days  :  a  hog 
sacrificed. 

$  Mdtiya  is  not  known  by  the  three  Gond  women  belonging  to  Nagpore  whom  I  ques- 
tioned, but  is  considered  by  Pah-ad  Singh  and  Gadi  Rawaji  to  mean  a  devil.  Jt  is  the 
name  given  to  a  whirlwind,  against  which  Hindus  lift  up  their  shoe  and  utter  threateniags. 


would  thus  be  the  counterpart  of  the  Nadzu*  Pen  of  the 
Khonds.  But  may  it  not  signify  rather  the  god  who  is  believed 
to  bless  crops  of  grain,  of  which  Kpdo  (paspulum  frumenta- 
ceum)  among  Gonds  is  one  of  the  chief  ?  The  name  of  Pharsi 
Pen,  who  is  represented  by  a  small  iron  spear-head,  may  possibly 
be  formed  from  Barchi,  which  in  Hindi  denotes  a  spear,  on 
which  hypothesis  this  deity  would  be  the  equivalent  of  the 
Khond  Lohaf  Pen,  the  iron  god,  or  god  of  war. 

In  the  south  of  Bundara  District  the  traveller  frequently 
meets  with  squared  pieces  of  wood,  each  with  a  rude  figure 
carved  in  front,  set  up  somewhat  close  to  each  other.  These 
represent  Bangaram  Bungaraf  Bai,  or  Devi,  who  is  said  to 
have  one  sister  and  five  brothers — the  sister  being  styled  Dan- 
teshwari.  a  name  of  Kali,  and  four  out  of  the  five  brothers  being 
known  as  Gantaram,  Champaram  and  Naikaram,  and  Potlinga. 
*  These  are  all  deemed  to  possess  the  power  of  sending  disease 
and  death  upon  men,  and  under  these  or  different  names  seem 
to  be  generally  feared  in  the  region  east  of  Nagpore  City.  I 
find  the  name  of  Bungara  to  occur  among  the  Kols  of  Chybasa, 
where  he  is  regarded  as  the  god  of  fever,  and  is  associated  with 
Gohem,  Chondu,  Negra,  and  Dichali,  who  are  considered,  respec- 
tively, the  gods  of  cholera,  the  itch,  indigestion,  and  death.  It 
has  always  appeared  to  me  a  question  deserving  more  attention 
than  it  has  yet  received,  how  far  the  deities  who  preside  over 
disease,  or  are  held  to  be  malevolent,  are  tp  be  looked  on  as  belong- 
ing to  the  Hindus  or  aborigines.  Kali  in  her  terrible  aspect  is 
certainly  much  more  worshipped  in  Gondwana  and  the  forest 
tracts  to  the  east  and  south  of  it,  than  in  any  other  part  of  India. 
As  the  goddess  of  small-pox  she  has  attributed  to  her  the  cha- 
racteristics of  various  aboriginal  deities,  and  it  is  worthy  of  re- 
mark, that  the  parties  who  conduct  the  worship  at  her  shrines, 
even  on  behalf  of  Hindus,  may  be  either  Gonds,  fishermen,  or 
members  of  certain  other  low  castes.  The  sacrifices,  too,  in 
which  she  delights  would  well  agree  with  the  hypothesis  of 
the  aboriginal  derivation  of  the  main  features  of  her  character. 
At  Chan da  and  Lanji  in  the  province  of  Nagpore,  there  are 
temples  dedicated  to  her  honour,  in  which  human  victims  have 
been  offered  almost  within  the  memory  of  the  present  genera- 


*  In  worshipping  Pidzu  Pen  and  Bura  Pen  Khonds  call  on  Bura'and  Tari  and  the 
other  gods. 

t  Loha  Pen,  a  piece  of  iron  or  an  iron  weapon  is  buried ;  fowl,  rice,  and  arrack  are 
offered  in  grove.  Village  god,  Nudzu  Pen.  Horatin  Ko  (Tic/cell,  p.  800)  are  spirits  of  the 
forefathers  of  a  newly  married  woman — worshipped  on  the  road,  invoked  in  sickness. 

J  Bungara,  or  ram,  may  be  a  deity  named  from  Sontal  and  Ho, — generic  word  for  god. 
V.  12.  There  is  a  goddess  named  Pangara.— See  TicMl,  IX.,  p.p.  799,  800.  Bhungara- 
a  tribe  among  the  Waralis, 


16 

tion.  The  victim  was  taken  to  the  temple  after  sunset  and 
shut  up  within  its  dismal  walls.  In  the  morning,  when  the 
door  was  opened,  he  was  found  dead,  much  to  the  glory  of  the 
great  goddess,  who  had  shown  her  power  by  coming  during  the 
night  and  sucking  his  blood.  No  doubt  there  must  have  been 
some  of  her  servants  hid  in  the  fane,  whose  business  it  was  to 
prepare  for  her  the  horrid  banquet.  At  Dantewada  in  Bustar, 
situated  about  60  miles  south-west  of  Jagdalpur,  near  the  junc- 
tion of  the  Sankani  and  Dankani,  tributaries  of  the  Indrawati 
in  Bustar,  there  is  a  famous  shrine  of  Kali,  under  the  name  of 
Danteshwari.  Here  many  a  human  head  has  been  presented 
on  her  altar.  About  30  years  ago,  it  is  said  that  upwards  of  25 
full-grown  men  were  immolated  on  a  single  occasion  by  a  late 
Raja  of  Bustar.  Since  then  numerous  complaints  have  reached 
the  authorities  at  Nagpore  of  the  practice  having  been  continued, 
though  it  is  to  be  hoped  that,  with  the  annexation  of  the 
country,  it  has  entirely  and  for  ever  ceased.  The  same  bloody 
rite  in  the  worship  of  Kali,  as  we  learn  from  Major  MacPherson, 
prevailed  among  the  immediate  predecessors  of  the  present  hill 
Rajas  of  Orissa,  including  those  of  Boad,  Gumsur,  &c.* 

Whether  Bhima,t  who  by  Hindus  is  esteemed  one  of  their 
greatest  heroes,  is  to  be  regarded  as  borrowed  from  that  nation, 
or  lent  to  them,  it  is  difficult  to  say.  One  thing  is  certain,  that, 
under  the  name  of  Bhim  Pen,  or  Bhimsen,  his  worship  is 
spread  over  all  parts  of  the  country,  from  Berar  to  the  extreme 
east  of  Bustar,  and  that  not  merely  among  the  Hinduized 
aborigines,  who  have  begun  to  honour  Khandoba,  Hanuman, 
Gunpati,  &c.,  but  among  the  rudest  and  most  savage  of  the  tribe. 
He  is  generally  adored  under  the  form  of  an  unshapely  stone 
covered  with  vermilion,  or  of  two  pieces  of  wood  standing 
from  3  to  4  feet  in  length  above  the  ground,  like  those  set  up 
in  connection  with  Bangararn's  worship. 

But,  in  addition  to  the  deities  generally  acknowledged,  there 
are  inany  others  who  receive  reverence  in  particular  local  - 

*  Regarding   Manko,  compare  Indian  Review ;  where  it  is  said  that  in  Jeypur  there  is 
Maniksoro — god  of  war ;  but  afterwards  it  is  remarked  that  Hindu  chiefs  before  any  great 
enterprise  used  to  propitiate  goddess  Maniksoro. 
Tooahmool  are  Meria-sacrificing  G-onds. 

The  Sontal  Marucg  Bura  and  his  elder  brother  Maniko  may  be  our  Budh£l,  or  Royata 
and  his  consort  Manko. 

The  chief  Khond  deity,  Bura  Pen,  however,  is  obviously  our  Budhal  Pen. 
f  Bhiwasu  is  admitted  to  be  chiefly  a  Gond  deity,  and  to  be  named  after  Bhim  the 
Panel u.  About  one  coss  south-west  from  Bajar  Kurd  (north  of  Parseuni)  is  a  large  idol  of 
Bhiwasu,  8  feet  high,  formed  into  shape,  with  a  dagger  in  one  hand  and  a  burchie  (javelin) 
in  the  other.  A  Bhumuk  is  the  Puja"ri ;  and  the  people  repair  to  worship  on  Tuesdays  and 
Saturdays,  offering  hogs,  he-goats,  cocks,  hens,  cocoanuts.  The  Patel  of  Awareghat,  who 
is  a  Mussulman,  gives  Rupees  2 ;  and  Hindoo  cultivators  give  rice  for  an  annual  feast,  which 
takes  place  at  the  commencement  of  the  rains,  when  the  Bhumuk  takes  a  cow  by  force 
from,  the  Gowar,  and  offers  it  to  Bhimsen  in  the  presence  of  about  25 


17 

ities.  It  is  the  custom  of  the  Gonds  to  propitiate,  for  at  least  one 
year,  the  spirits  of  their  departed  friends,  even  though  they  have 
been  men  of  no  note.  But  when  an  individual  has  been  in  any 
way  distinguished, — if,  for  example,  he  has  founded  a  village,  or 
been  its  headman  or  priest, — then  he  is  treated  as  a  god  for  years, 
or  it  may  be  generations,  and  a  small  shrine  of  earth  (Thapana, 
or,  more  properly,  Sth&pana  ),  is  erected  to  his  memory,  at  which 
sacrifices  are  annually  offered. 

It  has  been  stated  that  the  Gonds  have  no  idols.  It  is  true 
they  have  no  images  in  their  dwellings,  but  at  the  scene  of  their 
religious  ceremonies  in  the  jungle  there  are  for  the  most  part 
some  objects  set  up,  either  iron  rods,  stones,  pieces  of  wood,  or 
little  knobs  of  mud,  to  represent  their  deities.  Among  these, 
when  there  is  a  number  together,  the  representation  of  the 
"great  god"  usually  occupies  the  chief  place. 

*  Though  one  of  their  deities  is  styled  the  "great  god,"  yet,  if 
I  may  judge  of  the  whole  race  by  what  I  heard  in  one  of  their 
districts,  they  hold  that  this  chief  of  their  divinities  is  to  be 
distinguished  from  the  Invisible  Creator  and  Preserver  of  the 
World,  of  whom  my  informant  stated  they  had  a  distinct  concep- 
tion, and  to  whom,  in  imitation  of  the  Hindu  agricultural  po- 
pulation, they  give  the  name  of  Bhagawan.  According  to  this 
view  their  " great  god"  is  only  the  first  of  their  inferior  gods, 
who  are  all  looked  on  as  a  sort  of  media  of  communication  in 
various  departments  between  God  and  man,  though,  as  is  the 
case  in  every  form  of  polytheism,  the  near,  or  visible  inferior, 
receives  more  attention  than  the  unseen  Supreme. 

Worship. — The  Creator,  as  I  was  told  by  a  Gond  in  the  neigh- 
bourhood of  the  Mahadeva  Hills,  is  occasionally  adored  in  their 
houses  by  offering  prayers,  and  by  burning  sugar  (gul)  and 
clarified  butter  in  the  fire. 

The  public  worship  of  these  forest  tribes  seems  to  be  con- 
nected with  their  crops.  In  places,  where  rice  is  produced,  there 
are  three  great  days,  when  they  leave  their  villages,  and  proceed 
to  worship  under  the  shade  of  a  Saj  or  Ein  treo  (Pentaptera 
t wentosa^, — 1st,  the  day  when  rice  begins  to  be  sown;  £nd, 
when  the  new  rice  is  ready;  and  3rd,  when  the  Mhowa  tree 
comes  into  flower.  The  great  festivals  among  the  Bodos,  of 
which  there  are  four,  appear,  in  like  manner,  to  be  associated 
with  their  crops. 

In  the  wilder  villages,  near  the  Mahadeva  Hills,  Kodo  Pen, 
as  we  learn  from  Mr.  Driberg,  is  worshiped  at  a  small  heap  of 
stones  by  every  new  comer,  through  the  oldest  resident,  with 
fowls,  eggs,  grain,  and  a  Hew  copper  coins, N)  which  become  the 


18 

property  of  the  officiating  priest.  Bhimsen,  who  is  there  re- 
garded as  the  god  of  rain,  has  a  festival  of  four  or  five  days' 
duration  held  in  his  honour  at  the  end  of  the  monsoon,  when 
two  poles  about  20  feet  high,  and  5  feet  apart,  are  set  up  with 
a  rope  attached  to  the  top,  by  means  of  which  the  boys  of  the 
village  climb  up  and  then  slide  down  the  pole.  The  same  offer- 
ings are  presented  to  this  god  as  to  Kodo  Pen,  with  the  excep- 
tion of  the  money. 

Ceremonies  connected  with  Births. — A  woman  remains  apart 
for  thirteen  days  after  her  delivery.  On  the  fifth  day  after  the 
occurrence  of  a  birth,  the  female  neighbours  are  feasted:  on  the 
twelth  the  male  friends  are  similarly  entertained:  and  on  the 
thirteenth  the  purification  is  ended  by  giving  a  dinner  to  both 
parties.  The  child  is  named  a  month  or  two  later.* 

Marriage. — The  expediency  of  a  marriage  is  occasionally, 
determined  by  omens.  A  vessel  is  filled  with  water,  into  which 
is  gently  dropped  a  grain  of  rice  or  wheat,  m  the  name  of  the 
respective  parties,  at  opposite  sides  of  the  vessel.f  If  these  ap- 
proach each  other  the  union  will  be  a  happy  one,  and  the  mar- 
riage day  is  fixed.  Another  way  of  settling  the  question,  is  to 
consult  some  man  with  a  reputation  for  sanctity,  who  sits  and 
rolls  his  head  til),  he  appears  furious,  when,  under  supposed  in- 
spiration, he  gives  the;  answer.  But  frequently  the  matter  is, 
determined  by  personal  negociation  between  the  fathers,  who 
call  in  some  neutral  parties  to  name  the  sum  that  should  be  paid 
for  the  bride.  This  obligation  is  discharged  on  the  day  of  the 
betrothal,  along  with  a  present  of  such  things  as  are  necessary 
for  feasting  the  friends  assembled  at  the  bride's  father's  house  on 
that  occasion.  On  the  day  fixed  for  the  commencement  of  the 
noarriage  ceremonies  the  bridegroom  and  his  father  go  to  the 
father-in-law's  house  with  presents,  which  contribute  again  to  the 
entertainment  of  the  guests.  Next  day  an  arbour  is  constructed 
at  the  bridegroom's  house,  to  which  the  bride  is  taken,  and 
a  dinner  is  provided.  The  day  following,  the  two  young  people, 
after  running  round  the  pole  seven  times,  retire  to  the  arbour  and 
have  their  feet  washed.  Pice  (j.  e.  copper  coins)  are  waved  round 
their  heads,  and  given  to  the  musicians,  when  the  ceremonies 
are  concluded  by  a  feast. 


*  Among  Gonds  of  Kolit  the  child  is  named  on  9th  day;  among  the  Hindus  on  12th  day. 

t  This  omen  is  resorted  to  among  the  Khonds  to  determine  a  child's  name— only  it 
is  if  grain  swim  at  a  particular  ancestor's  name. — Calcutta  Review,  p.  31,  Vol.  V.  A  few  of 
every  class — 1  out  of  1,000  —become  celebites,  and  are  received  among  Gosains. 

They  put  turmeric  and  then  ghee  over  whole  body,  and  on  a  woman  they  put  Kuku  ( red 
powder)  besides. 


19 

Funeral  n'te*.* — The  relatives  of  a  deceased  person  are  un- 
clean for  a  day.  The  ceremonial  impurity  is  removed  by  bath- 
ing. Some  time  after  the  occurrence  of  a  death  a  sort  of  low 
square  mound  is  raised  over  the  rernainsf  of  the  deceased,  at  the 
corners  of  which  are  erected  wooden  posts,  around  which  thread 
is  wound,  and  a  stone  is  set  -up  in  the  centre.  Here  offerings1 
are  presented,  as  in  the  jungle  worship  of  their  deities,  of  rice 
and  other  grains,  eggs,  fowls,  or  sheep.  On  one  occasion,  after 
the  establishment  of  the  Bhonsla  (or  Maratha)  government  in 
Gondwdna,  a  cow  was  sacrificed  to  the  mants  of  a  Gond;  but 
this  having  come  to  the  hearing  of  the  authorities,  the  relatives4 
were  publicly  whipped,  and  all  were  interdicted  from  such  an  act; 
again.  To  persons  of  more  than- usual  reputation  for  sanctity, 
offerings  continue  to  be  presented  annually  for  many  years  afrer 
their  decease.  In  the  district  of  Bundara  large  collections  of 
.rude  earthenware,  in  the  shape  of  horses,  may  be  seen,  which 
have  accumulated  from  year  to  year  at  the  tombs  of  such  men. 

Priesthood. % — There  is  scarcely  an  institution  among  the  Gonds 
that  may  properly  be  called  priesthood ;  marriage,  and  such  like 
ceremonies  being  for  the  most  part  performed  by  some  aged 
relative.  There  are,  however,  some  men,  who,  from  supposed 
superior  powers,  or  in  consequence  of  their  hereditary  connec- 
tion with  a  sacred  spot,  are  held  to  be  entitled  to  take  the  lead 
in  worship.  These  men  are  named  Bhumuks,  Pujaris,  &c» 
About  the  Mahadeva  Hills  the  higher  Pardhans  act  as  Pujaris, 
and  the  lower  as  rude  musicians:  the  Koitars  seeming  to  look 
down  upon  both  offices  as  somewhat  menial.  But  in  other  dis- 
tricts the  last  mentioned  class  appear  rather  to  take  the  lead  as 
holy  men,  and  many  of  them  make  use  of  their  supposed  sacred 
character  to  impose  on  their  simpler  neighbours.  They  profess 
to  be  able  to  call  tigers  from  the  jungles,  to  seize  them  by  tha 
ears,  and  control  their  voracity  by  whispering  to  them  a  com- 
mand not  to  come  near  their  villages.  Or  they  pretend  to  know 
a'  particular  kind  ©f  root,  by  burying  which  they  can  prevent 
the  beasts  of  the  forests  from  devouring  men  or  cattle.  With 
the  same  view,  they  lay  on  the  pathway  small  models  of  bed- 
steads. &c..  which  are  believed  to  act  as  charms  to  stop  their 
advance.  They  are  supposed  to  have  the  power  of  detecting 


*  They  are  burred  at  Kolitradrd  naked,  as  unmarried  Kooroos  are  burned  naked,  with  fafte 
upwards,  and  leaf  of  llui  (Calotropis  yigantea)  or  Palas  tree  in  the  jungle,  the  head  south,  and 
the  feet  north.  Sometimes  they  burn  house  of  deceased  and  desert  it. 

t  <^t  Umret  they  burn  the  dead,  and  after  burning  ashes  erect  chubutraa,  and  at  coroeis 
place  tall  red  stones. 

|  Khond  priests  possessed  of  magical  arts.  —  Calcutta.  Review,  p.  59,  Vol.  V. 


20 

•oreery,*  which  is  greatly  dreaded,  and,  like  the  gipsies  in  this 
country,  they  are  consulted  by  their  more  civilized  neighbours 
on  the  fortunes  of  the  future,  which  they  read  in  the  lines  of 
their  applicant's  hand.  At  Mandanpur,  about  100  miles  north- 
west of  the  city  of  Nagpore,  there  is  aGond,named  Sonsei,  who 
boasts  of  the  possession  of  miraculous  powers.  He  ani  his 
sons  are  engaged  in  quarrying  red  ochre,  the  property  of  a  Gond 
Kaui,  who  lives  at  Gandei,  still  farther  to  the  north-west.  Near 
his  quarry  he  has  erected  a  sacred  mound  to  the  manes  of  his 
father,  who  was  similarly  gifted ;  and  he  uses  the  awe  which 
attaches  to  this  spot  as  a  means  of  extorting  money  from  the 
deluded  Queen.  Besides  5-l6ths  of  the  proceeds  of  the  quarry, 
which  he  receives  for  the  labour  of  himself  and  family  in  work- 
ing it,  he  induces  his  superior  to  send  him  Rs.  10  (£5)  every 
two  years,  on  the  pretence  that  his  deified  ancestor  in  the  neigh- 
bourhood is  angry,  has  turned  the  ochre  into  material  of  very, 
indifferent  quality,  and  will  not  be  appeased  until  the  sura  named 
is  spent  in  offerings.  The  sum  is  sent:  a  part  of  it  is  expended 
on  fowls,  a  goat,  hog,  arrack,  &c.,  which  go  to  the  entertain- 
ment of  the  cunning  quarryrnan,  and  the  remaining  rupees  go 
into  his  pocket. 

Names  of  males  among  the  Gonds:  Bh&du,  Chin£,  Dhanu, 
Gonda,  Jilu,  Kokarra,  Mahingu,  Panda,  Phaga,  Liamman,  Riga, 
Runa,  Woja. 

Of  females:  Birjo,  Buto,  Jamo,  Jango,  Mahingi,  Mirgo,  Peto, 
Renu,  Siikaro,  Sonaki,  Polai,  and  Tumki. 

Tribes  connected  with  the  Gondv. — Badiyds  and  Bafwds. 

The  Badiyas  are  found  in  the  Chiridwara  District,  scattered 
from  the  town  of  that  name  to  the  Mahadeva  Hills.  They 
seem  to  be  Gonds,  who  retain  much  of  their  original  customs, 
but  have  conformed  to  the  Hindus  in  language  and  some  of 
their  religious  observances.  They  worship  the  gods  ot  tht-ir 
ancestors  under  the  shadow  of  the  Saj  tree;  but  they  have 
adopted  the  use  of  idols  of  stone  and  brass,  which  they  keep 
in  their  houses,  and  carry  out  only  on  the  recurrence  of  their 
festivals,  which  are  the  same  as  those  of  the  Gonds.  Except 
in  rare  cases,  they  burn  the  bodies  of  their  deceased  relatives, 
and  throw  the  ashes  into  an  adjoining  river.  They  observe 

*  Sorcery— See  also  the  Beigas  of  Phillips,  though  some  reckon  them  simply  a  distinct 
race.  The  Ojhas  are  bird  catchers  and  exorcists.  Goj  Raj  omens  compared  with  Khonds. — 
Calcutta  Review,  p.  51 ,  Vol.  V.  Numbers  of  unfortunate  persons  fall  victims  to  belief  in 
witchcraft.— T-Jce,  p.p.  811  aud  807.  (Ragapar),  Diviner,— Take,  p.p.  802  and  B03.  Sickness  be- 
lieved to  come  from  supernatural  course. — Calcutta  Review,  Vol.  V.,  p.  50.  In  Pondacole  magi- 
cians are  burned:  three  were  so  treated  at  Pipulpanka  ill  1831-35.— Calcutta  Review,  Vol.  V., 
p  53. 


more  of  the  Hindu  feasts  than  is  done  by  the  great  majority 
of  the  Gonds. 

The  Halwds*  form  a  pretty  numerous  body  in  the  districts  of 
Bundara  and  Raepore  and  the  dependancy  of  Bustar.  In 
these  parts  of  the  country  they  seem  to  occupy  a  position 
similar  to  that  of  the  Badiyas  to  the  north-west  of  them,  though 
they  have  perhaps  still  more  imitated  the  manners  of  the  Hin- 
dus. They  wish  to  hold  a  respectable  place  in  their  village, 
and  eagerly  covet  the  distinction  of  wearing  a  sacred  thread 
over  their  shoulder.  This  privilege,  till  recently,  was  sold  to 
those  in  Bustar  by  the  Raja  of  that  principality,  and  such  may 
have  been  the  beginning  of  the  practice  among  those  in  the 
more  civilized  parts  of  the  country.  But  even  there  they  still 
retain  the  custom  of  offering  worship  to  their  deceased  ances- 
tors, and  presenting  at  their  tombs  the  usual  number  of  earthen- 
ware horses. 

Admitting  the  identity  of  their  origin  with  that  of  the  Gonds, 
among  whom  they  at  present  dwell,  it  is  difficult  to  explain 
the  abandonment  by  these  Badiyds  and  Halwas  of  their  mother 
tongue.  Their  case,  however,  is  not  singular,  for  the  Gonds  of 
Amarkantak  have  also  laid  it  aside,  although  it  is  generally 
spoken  in  the  district  to  the  west  of  them  as  far  as  Jubbulpore. 
But  in  this  instance  we  can  see  the  reason  of  the  change. 
Lying  in  the  highway  between  the  plains  of  Chutteesgurh  and 
Sohagpore,  they  have  constant  intercourse  with  the  Hindu  mer- 
chants, who  pass  by  that  route,  and  have  thus  come  to  be  more 
familiar  with  their  language  than  their  own. 

Gditi  Gonds. 

These  call  themselves  also  Koitars,  and  are  as  much  Gonds 
in  language  and  everything  else  as  those  who  are  known  by  no 
other  name.  Their  chief  peculiarity,  which  I  have  not  found 
among  common  Gonds,  though  it  may  exist  even  among  them, 
is  to  have  in  each  village  a  separate  tenement  set  apart  for 
the  occupancy  of  unmarried  men  during  the  night.  This  they 
call  agotalghar  (empty  bed  house)  and  answers  to  the  dekha  chung 
of  the  hill  Cacharis  and  the  N&gas,  and  to  morang  among  Abors 
or  Padans.  In  some  villages  there  is  a  like  provision  made 
for  the  unmarried  Gaiti  women.  Mr.  Samuells,  who  has  given 
us  some  interesting  information  regarding  the  Juangas  of  Orissa, 
doubts  the  report  he  had  heard  of  similar  establishments  exist- 
ing among  them\  but  I  have  been  assured  by  my  friend 
Dr.  Shortt,  that  he  found  them  in  the  villages  which  he  visited 

*  HalwsCs  won't  kill  bison  ^r  buffalo.      In  Soonchoor  they  are  mixed  with  a  preponderance 
of  Gonds  (Marreea).    HalwjCs  are  mixed  in  Jeypur  (Tuke)  with  Uriyai  and  Qoudi. 


22 

in  Keonjur.  When  the  Gditis  have  returned  in  the  evening 
from  their  work  in  the  jungle,  where  they  are  very  industrious 
in  cultivation  and  cutting  timber,  all  the  families  go  to  their 
respective  houses  for  their  supper;  after  which  the  young  men 
retire  to  their  common  dwelling,  where,  around  a  blazing  fire, 
they  dance  for  an  hour  or  two,  each  having  a  small  drum 
suspended  in  front  from  his  waist,  which  he  beats  as  he  moves 
about,  while  the  young  women  sit  at  no  great  distance  accom- 
panying the  performance  with  a  song. 

Religion. — The  worshippers  of  six  deities  could  enumerate 
Budhal  Pen,  Saleng,  Gdgaral,  Rayetal,  and  Purjal :  but  those, 
who  are  devoted  to  seven,  could  not  mention  more  than  Kodiyd, 
Sup£ri  Dewa,  Sakra  Bai,  and  Dewa  Dula,  without  having  re- 
course to  Hindu  divinities. 

Their  great  festival  seems  to  be  after  the  ingathering  of  the  rice 
harvest,  when  they  proceed  to  a  dense  part  of  the  jungle,  which 
no  woman  is  permitted  to  enter,  and  where,  to  represent  the 
"great  god,"  a  pice  has  been  hung  up  enclosed  in  a  piece  of 
bambu.  Arrived  at  the  spot,  they  take  down  the  copper  Budhal 
in  his  case,  and  selecting  a  small  area  about  a  foot  square  under 
a  tree,  to  be  cleaned,  they  lay  on  it  the  pice,  before  which  they 
arrange  as  many  small  heaps  or  handsful  of  uncooked  rice,  as 
there  are  deities  worshipped  by  them.  The  chickens  brought 
for  sacrifice  are  loosed  and  permitted  to  feed  on  the  rice,  after 
which  they  are  killed  and  their  blood  sprinkled  between  the 
pice  and  the  rice.  Goats  are  also  offered,  and  their  blood  pre- 
sented in  the  same  manner,  Until  prohibited  by  the  Hindus, 
sacrifices  of  cows  were  also  common.  On  the  blood,  arrack  is 
poured  as  a  libation  to  their  deities.  The  pice  is  now  lifted 
and  put  in  its  bambu  case,  which  is  shut  up  with  leaves,  wrapt 
in  grass,  and  returned  to  its  place  in  the  tree,  to  remain  there  till  it 
is  required  on  the  following  year. 

Names  of  males :  Kanhu,  Koksha,  Kopa,  Maharu,  Pundi,  and 
Sau. 

Of  females :  Gursi,  Konji,  Konsi,  Mah£ri,  Masi,  Milo,  Min- 
kii,  Silo,  and  Tursa. 

Maria  Gends. 

These  are  more  civilized  than  the  Marias.  They  form  the 
bulk  of  the  agricultural  population  in  the  north  and  centre  of 
the  Bustar  dependancy.  Beyond  the  east  frontier,  however,  where 
they  mix  with  the  Khonds  in  Pdtna,  Kharond,  and  Jeypur,  they 
are  somewhat  wilder,  and  devoted  to  the  chase.  With  their 


23 

long  hair  tied  in  a  knot  behind,  and  their  spare  arrows  hanging 
down  from  it  by  the  barb  between  their  shoulders,  they  pursue 
the  deer  of  their  forests,  and  at  short  distances  (according  to 
Lieutenant  Hill)  seldom  miss  in  their  aim.  In  these  districts 
they  are  evidently  immigrants,  having  come  from  the  plains 
on  the  west,  where  they  are  separated  from  the  Khonds  by  the 
physical  character  of  the  country,  which  would  allow  peculiari- 
ties of  manner  and  language  to  spring  up  between  the  neigh- 
bouring tribes.  Even  now,  however,  the  two  are  not  much 
more  distinct  from  each  other,  than  are  the  Gaitis  from  the 
adjacent  Marias.  In  Bustar  the  Moria  villages  generally  con- 
tain individuals  of  a  different  race,  as  we  find  to  be  the  case 
among  the  Khonds.  And  here  we  meet  with  the  distillers 
of  the  Eastern  Ghats,  under  the  identical  name  of  Sundis ;  and  the 
G&hindas  of  the  s^me  district  are  represented  by  the  Gandas, 
who  act  as  Kotwals  and  weavers  for  their  villages. 

Religion  — I  do  not  possess  detailed  information  regarding 
the  mythology  of  the  Morias ;  but  from  the  names,  Gagaru  and 
Kodal,  borne  by  their  males,  I  would  infer  that  they  have  some- 
what the  same  gods  as  are  recognised  in  the  vicinity  of  Nag- 
pore  City.  Major  Charles  Elliot  states  that  their  most  common 
deities  are  the  earth  goddess,  the  hill  god,  and  Bhim  Pen. 
Of  the  first  two  there  are  no  images  in  use:  but  a  small  hut, 
similar  to  those  erected  for  the  accommodation  of  the  tiger 
god  in  the  jungly  districts  of  the  Dakhan,  is  set  apart  for  the 
people  offering  arrack  and  sacrifices  in  their  honour.  Before 
the  two  pieces  of  wood,  representing  the  third,  worship  is 
regularly  performed  previous  to  the  period  of  sowing.  Of 
course,  in  every  village,  as  in  the  other  parts  of  the  province, 
Bhawani  comes  in  for  her  share  of  superstitious  reverence 
unrfcr  the  two  fjrms  of  the  small-pox  goddess,  and  Maoli  or 
Daiiteahwari.  the  counterpart  of  the  great  Kali  at  Dantewada. 

Carriage. — The  marriage  ceremony  combines  certain  cus- 
toms that  we  have  already  nad  to  notice.  As  in  the  north- 
west of  Chindwara,  the  expediency  of  a  match  is  decided  by 
what  may  be  called  the  attraction  omen.  At  the  time  ap- 
pointed for  the  union  oil  and  saffron,  which  have  been  em- 
ployed in  the  worship  of  Bhim  and  the  small-pox  goddess,  are 
brought  from  their  shrines,  and  used  to  anoint  the  bride  and 
bridegroom ;  who  are  then  attired  in  the  usual  coarse  cloth  of 
the  country,  and  have  a  yellow  thread  tied  round  their  wrist; 
water  descends  on  their  heads  in  the  bower;  their  clothes  are 
knotted  together;  and  sometimes  they  run  round  the  marriage 
pole.  • 


24    - 

Names  of  males:  Badal,  Bukal,  B^yal,  Dhela,  Dhodi,  Dorge, 
Gagaru,  Gedi,  Higal,  Judah'al,  Kodal,  Malal,  Mulal,  Milol, 
Musial,  Odhi,  Pichke,  Samarr,  Surka.  Suval. 

Females:  Gagari,  Hinge,  Judahi,  Kodo,  Kani,  Sukali. 

J\aikude  Gonds. 

These  have  more  than  any  other  section  of  their  race  con- 
formed to  Hinduism.  They  inhabit  the  jungles  on  the  north 
and  south  banks  of  the  Pain  Ganga,  but  especially  abound  in 
the  tract  between  Digaras  and  Umarkhed.  They  are  ioiuid 
about  Aparawa  Pet,  and  as  far  as  Nirmul,  from  whence,  inter- 
mingled  with  Hindus,  they  are  scattered  westward  nearly  to 
Bidar,  Of  all  the  subdivisions  of  the  Gond  race,  with  the 
exception  of  the  Halwas  and,  perhaps,  the  Badiyas,  they  have 
the  most  been  influenced  by  Hinduism.  They  dress  like  Hindus, 
and  will  not  eat  beef.  Some  partly  support  themselves  by  the 
produce  of  the  chase,  which  provides  them  with  the  flesh  of 
the  antelope,  elk,  and  wild  hog,  and  partly  by  collecting  honey» 
wax,  and  lak  for  sale.  The  poorer  classes  earn  a  bare  subsis- 
tence by  cutting  wood  and  grass.  In  the  more  considerable 
villages  they  cultivate  land,  and  are  employed  by  patels  or 
headmen  as  sipahis.  None  of  them  have  abandoned  their 
aboriginal  love  for  liquor.  They  are  a  terror  to  their  neigh- 
bourhood by  their  depredations. 

Religion. — Ancestor-worship  forms  an  important  part  of 
their  religion.  They  also  acknowledge  as  deities  Bhimsen  and 
Rajuba,  not  to  mention  those  dreaded  by  the  Hindus  as  well 
as  the  forest  tribes  of  their  part  of  India, — Waghoba,  the 
tiger  god,  and  Marai,  the  cholera  goddess.  In  the  month  of 
Cheitra  these  Gonds  go  on  a  pilgrimage  to  Sasarkund,  a  pool 
in  the  Mahur  jungle,  in  which  the  Pain  Ganga  is  said  to  be 
engulphed.  Here  in  a  gorge  there  is  a  huge  stone  rising  out 
of  the  ground  and  covered  with  vermilion,  which  goes  by  the 
name  of  Bhimsen.  In  front  of  this,  Naikude  Gonds  mingle 
with  Raj  Gonds  and  Kolams  in  acts  of  adoration.  The  order 
of  the  religious  service  seems  to  be  the  following:  at  5  p.m., 
having  cooked  a  little  rice,  the  worshippers  place  it  before  the 
god,  and  add  a  little  sugar.  They  then  besmear  the  "stone 
with  vermilion,  and  burn  resin  as  intense  in  its  honour;  after 
which  all  the  parties  .offer  their  victims,  consisting  of  sheep, 
hogs,  and  fowls,  with  the  usual  libations  of  arrack.  The  god  is 
now  supposed  to  inspire  the  Pujari,  who  rolls  about  his  head, 
leaps  frantically  round  and  round,  and  finally  falls  down  in  a 
trance,  when  he  declares  whether  Bhimsen  has  accepted  the  ser- 
vice or  not.  At  night  all  join  in  drinking,  dancing,  and  beating 


25 

their  tom-toms.  Early  in  the  morning  they  partake  of  a  meal 
and  depart  for  their  own  houses.  Those  who  are  not  able  to 
go  to  the  place  of  pilgrimage  repair  to  the  shade  of  a  Mhowa 
tree,  where  they  go  through  similar  rites.  Rajuba  is  wor- 
shipped in  the  month  of  Kartik,  with  ceremonies  somewhat 
like  the  above.  The  tiger  god  is  honoured  with  ajatra,  or 
gathering,  of  two  days  at  the  village  of  Pipalgaum,  south  of 
Mahur,  where  Hindus,  as  well  as  Gonds,  take  part.  On  the 
5th  day  of  Shrawun  a  feast,  named  Jambatas,  is  celebrated  by 
the  latter  in  their  own  dwellings;  but  to  what  god  I  am  un- 
able to  say. 

The  services  of  a  Brahmin  are  called  in  to  name  their 
children  and  to  celebrate  their  marriages,  which  always  take 
place  before  the  parties  have  come  to  years  of  discretion. 
The  influence  of  Hinduism  is  also  seen  in  the  prohibition 
against  the  remarriage  of  their  widows. 

The  dead  are  either  burned  or  buried.  The  relatives  are 
unclean  for  two  days.  On  the  third  day,  the  manes  are  wor- 
shipped in  the  usual  Gond  manner;  and  on  every  Saturday, 
and  feast  day  thereafter,  they  are  treated  to  incense  and  some 
of  the  family  food. 

Names  of  males:  Bheisi,  Bhutiya,  Gontiya,  Gunaji,  Jha- 
cliya,  Manaji,  Raji,  Sambhu,  Satwa,  and  Waghee. 

Females:  Bhimi,  Chimmi,  Eiti,  Gadin,  Gangi,  Housi,  Jaggi, 
Mukhi,  Nousi,  Rukhma,  Satai,  and  Yemnai. 

Aboriginal  tribes  separate  from  the  Gonds. — Kurs. 
"We  come  now  to  a  race,  in  language  at  least,  quite  distinct 
from  any  that  have  engaged  our  attention, — a  race  in  that  re- 
spect  not  allied  to  the  Dravidian  stock,  but  to  the  family 
which  numbers  among  its  members  the  K61  nation.  With 
the  name  of  this  last  mentioned  nation,  the  word  Kur,  or  Kal 
as  it  ought  properly  to  be  pronounced,  is  evidently  identical, 
the  u  and  o  being  frequently  interchanged,  as  in  Gond  or  Gund, 
Oriya  or  Uriya.  The  Kftrs  are  found  on  the  Mahadeva  Bills, 
and  westward  in  the  forests  on  the  Tapti  and  Narbadda,  until 
they  come  into  contact  with  the  Bhils.  On  the  Mahadeva 
Hills,  where  they  have  been  much  influenced  by  the  Hindus, 
they  prefer  the  name  of  Muasi,  the  origin  of  which  I  have 
not  been  able  to  ascertain:  unless  it  be  that  the  word  is 
derived  from  the  Mhowa  tree.  Their  food  is  of  the  most 
meagre  kind.  Though  they  have  no  objection  to  animal  food, 
yet  a  considerable  portion  of  their  diet  consists  of  a  gruel 
made  from  the  pounded  kernels  of  mangoes  and  flowers  of 
the  Mhowa  tree. 


26 

Religion. — The  chief  objects  of  their  adoration  are  the  sun 
and  moon,  rude  representations  of  which  they  carve  on  wooden 
pillars**  Aft3r  reaping  their  crops,  they  sacrifice  to  Sultan 
8akada,  whom  they  suppose  to  have  been  some  king  among 
them  in  former  times. 

A  feast  is  generally  provided  on  the  4th  or  5fch  day  after  a 
birth,  and  without  any  further  ceremony  the  father,  in  the 
course  of  a  month  or  two,  gives  a  name  to  his  child. 

As  among  the  Bodos,  or,  to  quote  a  more  illustrious  example, 
like  Jacob  of  old,  a  Kftr  bridegroom,  in  the  absence  of  the 
money  demanded  for  his  bride,  comes  under  an  obligation  to 
serve  his  father-in-law  for  a  certain  number  of  years.  The 
marriage  ceremonial,  which,  like  that  of  the  Gonds,  includes 
the  tying  of  garments  together  and  the  running  round  a  pole 
or  Mhowa  tree,  concludes  on  the  third  day  with  a  feast  and 
dance ;  during  which  the  newly  married  pair  are  carried  about 
for  some  time  on  the  backs  of  two  of  the  company. 

In  some  cases  the  dead  are  burned ;  but,  for  the  most  part, 
they  are  interred  with  their  head  towards  the  south.  Near 
their  villages  they  have  a  place  appointed  for  burials,  where, 
after  having  offered  a  goat  to  the  manes  of  the  deceased,  they 
set  up  a  rude  representation  of  him  in  wood  about  2  feet  above 
the  ground.  There  worship  continues  to  be  paid  for  at  least 
a  year. 

Names  of  males:  Bendu,  Bongd,  Dhokol,  Nam,  Sukali, 
Surprai,  and  Tutd. 

Females:  Batro,  Badam,  Irma,  Jaso,  Manjibakan,  Pundiya, 
and  Rajani. 

Conclusion. 

In  looking  over  the  vocabularies,  which  I  have  collected 
from  the  dialects  of  the  above  tribes,  I  find  that  among  the 
words  used  by  the  different  subdivisions  of  the  Gond  race  there 
is  the  utmost  similarity,  and  that  these,  with  the  exception  of 
the  vocables  of  the  Kolam  and  Naikude  Gond  dialects,  agree 
more  with  the  distant  Tamil  than  the  neighbouring  Teloogoo 
type  of  Dravidian  speech.  The  dialects  excepted,  while  exhibit- 
ing proofs  of  the  modifying  influence  of  Teloogoo,  retain  enough 
of  their  original  structure  to  show  that  they  also  were  once 
more  closely  allied  to  the  Tamil,  in  the  additional  list  of  words 
derived  from  a  wandering  tribe,  naraed  Keikadis,  whose  route 

*  According  to  Mr.  Bullock,  wooden  pillars,  with  horse,  sun,  and  moon,  set  up  before  house 
of  married  people.  Nahals  a*-e  not  allowed  music  at  their  weddings,  Nahals  on  north-  east 
of  Khandeish. 

The  Scythian  origin  of  Kurs  and  of  Gonds  might  perhaps  be  inferred  fron^Kodo  Fen,  and 
earthen  horses,  Trhich  are  offered  instead  of  living  sacrifice,  Gondi  don't  use  horiea  or 
ponies  much. 


27 

lies  more  remote  from  the  Tamil  country,  than  from  Telingana 
or  Cdnada,  I  find  evidence  of  the  same  fact.  Thus  the  Keikadi 
name  for  "fire" — narpu — agrees  exactly  with  the  Tamil  term  for 
that  element,  but  differs  considerably  from  the  Teloogoo, — 
nippy,, — and  still  more  from  the  Canarese — benki. 

As  the  language  of  the  Kurs  is  found  within  the  territory 
assigned  to  the  Gonds,  it  has  been  supposed  to  be  another  of 
their  dialects.  This  seems  to  be  the  opinion  of  two  such  emi- 
nent philologists  as  Dr.  Latham,  and  Mr.  Logan  of  Singapore, 
who,  I  fear,  have  been  misled  by  a  list  of  words  furnished  by 
the  first  and,  certainly,  one  of  the  ablest  geological  observers 
that  ever  sojourned  in  India — I  mean  Dr.  Voysey.  That  list 
its  compiler  distinguished  as  Kur  Gond.  The  vocabulary  of 
the  Kur  language,  which  I  have  drawn  up,  demonstrates  that 
there  is  no  relation  between  it  and  the  Gondi,  but  that  there  is 
a  connection,  amounting  almost  to  identity,  between  it  and  the 
speech  of  the  Kols.* 

For  the  affinities  of  the  Kur  and  K61  tongues  we  must  look 
in  another  direction  than  the  south  of  India.  They  must  be 
sought  at  the  foot  of  the  north-east  Himalayas,  and  still  more 
among  the  M6ns  of  Pegu,  and  the  Benwas,  described  by  Cap- 
tain Newbold,  inhabiting  the  mountainous  regions  of  the 
Malayan  peninsula.  Thus  the  word  for  "water"  in  the  lan- 
guage of  the  Kiirs  and  K61s,  da;  among  the  Bodos,  Cacharis, 
and  Kukis  in  the  north-east  of  India,  is  doi,  di,  tui;  among  the 
Karens  and  Mons  in  Burma,  is  ti  and  dat;  and  among  the 
Benwas  of  Malacca,  di.  Again,  the  word  for  "eye"  among 
the  Kurs  and  Kols — med  or  met — i«  among  the  Kukis  and 
Mikurs  in  north-eastern  India,  met  and/fti&;  among  the  Karens 
and  Mons,  me  and  mot;  and  among  the  Benwas,  med.  Time 
will  not  permit  me  to  prosecute  this  investigation  further, 
than  to  add  that  the  first  three  numerals,  which  among  the 
Kurs  and  Kols  are  mia  bara,  apia,  are  among  the  Mons, 
mue,  ba,  and  pai.  May  we  not  conclude  then,  that  while 
the  stream  of  Dravidian  population,  as  evidenced  by  the 
Brahuis  in  Beluchistan,  entered  India  by  the  north-west,  that 
of  the  K61  family  seems  to  have  found  admission  by  the  north- 
east; and  as  the  one  flowed  south  towards  Cape  Comorin,  and 
the  other  in  the  same  direction  towards  Cape  Romania,  a 
part  cf  each  appears  to  have  met  and  crossed  in  Central  India. 

*  Bhumiyas  and  Kiirs — this  becomes  Kols  on  the  east  according  to  Bengali  custom, 
Kooroos  on  the  south.  Among  rude  tribes  names  for  whole  tribe  are  seldom  found.  It  is 
their  neighbours  that  know  them  in  their  collective  capacity.  Todd  in  his  Travels,  page  32, 
thinks  that  the  name  Bhomia  is  assumed  by  Bhils  in  a  spirit  of  boasting.  Bhumijs  that 
are  among  Kols  speak  Koli.  As  to  the  supposed  aborigines  of  Bengal,  see  Bengal  Asiatic 
Society's  Journal,  Vol.  IX,  p,  606.  Bhoomijas  are  the  exorcists. — TicbeU,  p.  709. 


SOWJSAH,  AND  KHOND  WEAPONS,  #c. 

From  a  letter  from  the  Acting  Principal  Assistant 
Collector,  to  the  Acting  Collector  ot  U an jam,  d*ted 
1st  ultimo,  "it  appears  that  the  weapons  used  by  the 
Sowrahs  are  ina<ie  by  a  particular  caste  called 
*  Arisi  Paidivallu.1  Ornaments  worn  by  Sow  rah 
women  are  purchased  in  the  fairs  below  the  ghauts. 
They  are  chiefly  ma  ie  of  brass  arid  tin.  They  wear 
white  and  red  beads  on  their  necks.  These 
breads  are  purchased  in  the  fairs  below  the  ghaiun, 
and  are  worn  both  by  males  and  females. 
They  ao  not  make  use  of  iron  or  brass  vessels  for 
cooking  and  other  purposes.  They  uce  common 
eartheu  pots.  Some  of  the  Sowrahs  buy  cloihs 
in  the  fairs  below.  Cloths  n>auufaoturned  iu  the 
hills  are  of  a  very  coarse  kind.  A  woman's  cloth  is 
generally  3  cubits  long  and  14  cubits  broad.  A 
man'?  cloth  is  6  Co  7  cubits  in  length  aud  half  a 
cubit  »a  breadth.  Each  costs  about  half  a  Rupee. 
In  the  hills,  cloths  are  manufactured  by  the 
'  Pauiies.'  The  faces  of  these  cloths  are  made 
of  red  coloured  cotton,  Scwrahs  make  their  own 
agricultural  implements,  such  aa  ploughs,  yokes,  &c. 
All  these  thiugs  used  by  Sowrahs  ('-he  manager 
perhaps  means  specimens  of  them)  will  cost  about 
6  Us. »  and  they  can  b«  made  into  a  package  a»»d 
sent  by  steamer.  Sowrahs  burn  their  dead  together 
with  all  the  things  that  have  been  in  their  use,  v>a  , 
ornaments,  weapons,  cloths,  &o.,  aud  aftei  Wards 
bury  the  ashes  and  the  remains  of  the  burnt  weapons, 
&c.  Over  this  burying  place  they  raise  a  bouse 
which  remains  for  about  a  year  or  80.  It  id  not 
known  whether  anything  will  be  found  if  any  of  the 
old  burial  places  are  now  opened.  Even- if  anything 
were  to  he  found,  it  wil  1  be  quite  out  of  shape,  as  it 
will  have  undergone  the  process  of  being  first  burnt 
aud  then  buried  in  the  earth  for  a  long  time. 
8owrahs  also  wear  brass  and  other  kinds  of  rings  in 
the  ears  ;  their  women  wear  brass  *  Kodiyahi,' 
*  A.ridelu,'  &o.,  on  the  legs  and  brass  bracelets  on 
the  arms.  All  these  will  be  about  4  Rupees  and  12 
Annas  iu  value." 


PART    IL— VOCABULARY. 


Note  by  the  Editor. 


THE  following  Vocabulary  of  the  unwritten  dialects  of  the 
aboriginal  tribes  is  in  all  essential  particulars  the  same  as  that 
left  by  Mr.  Hislop,  but  has  been  re-arranged  for  this  publica- 
tion. In  his  manuscript,  the  alphabetical  order  of  the  words 
was  not  followed,  though  doubtless  this  would  have  been  done 
had  he  lived  to  complete  his  work.  He  classified  the  English 
words  according  to  subjects,  beginning  with  nouns,  which  sup- 
plied the  names  of  the  primary  objects  of  observation;  such  as 
the  elements,  the  prominent  features  in  the  face  of  Nature,  the 
minerals,  and  so  on;  then  the  relations  in  the  human  com- 
munity, the  members  of  the  human  body,  the  brute  creation, 
the  vegetable  world.  Next  came  numerals  and  adverbs.  Then 
came  a  fairly  large  selection  of  adjectives,  and,  lastly,  of  verbs. 

The  English  words  having  been  thus  classified,  the  design 
was  to  ascertain  and  record  in  the  Roman  character  the 
equivalents  in  eleven  unwritten  dialects,  namely  Gondi, 
Gayeti,  Rutluk,  Naikude,  Kolami  Madi  or  Maria,  Madia,  Kuri  or 
Muasi,  Keikadi,  Bhatrain,  and  Paija.  Also  in  juxtaposition 
were  to  be  entered  the  equivalents  in  the  Teloogoo  and  Tamil 
languages.  It  will  have  been  seen  from  the  Essay  that  Mr. 
Hislop  considered  that  seme  affinity  was  discernible  between 
some  of  these  aboriginal  dialects  and  the  Tamil. 

But  this  classification  by  subjects,  however  convenient  for 
the  rough  draft  of  a  vocabulaiy,  in  which  the  words  would  be 
entered  as  they  were  ascertained  from  these  wild  people  in  the 
sequence  of  ideas,  would  not  be  suited  ior  publication,  when 
the  object  is  to  facilitate  reference.  It  has,  therefore,  been 
necessary  to  re-arrange  all  the  words  strictly  in  alphabetical 
order. 

In  several  parts  of  the  manuscript  Vocabulary,  there  are 
breaks  and  blanks  where  the  work  was  left  unfinished.  And 
for  the  verbs,  the  equivalents  are  only  given  in  the  Kuri  or 
Mudsi,  and  not  at  all  in  the  Ciondi  and  the  other  dialects. 
All  the  breaks  and  blanks  in  the  Gondi  have  been  filled  up 
from  information  obtained  at  Nagpore,  ^hieh  can  probably 
be  relied  on.  But  it  has  not  been  possible  to  suppty  satisfac- 
torily the  deficiencies  in  the  other  dialects.  This  much,  there- 
fore, is  unavoidably  left  wimting. 

The  Vocabulary  thus  made  up  comprises  some  362  words. 
Though  perhaps  tolerably  full  for  an  unwritten  dialect,  it 


probably  does  not  cotitain  all  the  words  actually  '.n  use,  or 
otherwise  ascertainable.  Indeed  there  are  other  and  addi- 
tional words  used  by,  or  known  to,  the  Goncs  of  Nagpore. 
These  have  been  recorded;  but  they  have  not  been  inserted 
in  this  Vocabulary,  as  it  seemed  better  not  to  enlarge  Mr. 
Hislop's  plan,  but  to  leave  it  in  its  originality  as  much  as 
possible. 

The  Teloogoo  and  Tamil  words  have  also  been  entered  as 
given  by  Mr.  Hislop.  Several  of  the  coincidences  with  the 
Tamil  will  be  found  to  be  interesting  and  important.  In  addi- 
tion to  what  is  said  on  this  point  in  Mr.  Hislop's  Essay, 
I  would  adduce  the  following  passage  from  Cie  preface  to  II.  H, 
Wilson's  Sanskrit  Grammar  :  — 

'•In  the  south  of  India  cultivated  languages  of  local  origin 
are  met  with,  largely  supplied  with  words  which  are  not  of 
Sanskrit  origin.  There,  however,  as  in  the  north,  the  intro- 
duction of  Sanskrit  was  the  precursor  of  civilization,  and 
deeply  impressed  it  with  its  own  peculiarities.  The  spoken 
languages  were  cultivated  in  imitation  and  rivalry,  and  but 
partially  aspired  to  an  independent  literature.  The  principal 
compositions  in  Teloogoo,  Tamil,  Oanara,  and  Malayalam,  are 
translations  or  paraphrases  from  Sanskrit  works." 

In  this  passage,  Teloogoo  and  Tamil  are  clearly  recognised 
as  aboriginal  languages. 

In  this  Vocabulary,  also,  many  words  appeared  to  be  bor- 
rowed from  the  Sanskrit,  and  where  this  is  seemingly  the  case, 
I  have  noted  it  in  the  column  of  remarks. 

Some  words,  also,  now  naturalized  in  the  Gondi,  such  as  the 
names  of  the  superior  sorts  of  weapons,  are  taken  from  the 
Hindoostanee,  and  were  probably  learnt  by  the  Gonds  from 
the  Mahomedans. 

Among  Mr.  Hislop's  papers  was  found  a  printed  copy  of 
the  narrative  of  a  second  visit  to  the  Gonds  of  the  Nerbudda 
territory  by  the  Rev.  J.  G.  Ltnberg  and  the  Rev.  H.  J. 
Harrison  m  1849,  to  which  was  appended  a  grammar 
vocabulary  of  their  language.  Doubtless  Mr.  Hislop  in- 
tended to  compare,  or  may  have  actually  compared,  that  voca- 
bulary with  his  manuscripts.  But  there  is  no  record  of  such 
comparison  to  be  found.  The  comparison  has  now  been  made, 
and  may  possess  some  interest,  inasmuch  as  the  Gonds  whom 
Mr.  Driberg  met  were  those  inhabiting  the  outskirts  of  the 
Nerbudda  Valley  to  the  north  of,  or  on  the  northern  face  of 
the  Sautpoora,  or  Puchmurree,  or  Mahadeva  hills;  whereas 
the  Gonds*  whom  Mr.  Htslop  met  were  those  dwelling  to  the 


Ill 

south  of  the  range,  and  separated  by  mountain  barriers  from 
their  northern  brethren.  Some  words  given  in  one  vocabulary 
are  not  found  in  the  other,  and  vice  versd ;  but,  on  the  whole, 
that  by  Mr.  Hislop  is  much  the  more  complete  and  copious  of 
the  two.  In  many  instances  there  is  full  agreement;  in  some, 
partial  resemblance ;  ancTin  some,  difference.  In  every  instance 
I  have  noted  the  result  of  the  comparison  in  the  column  of 
remarks. 

In  reference  to  the  short  grammar  given  by  Mr.  Driberg,  it 
may  be  added  that  Mr.  Hislop  does  not  appear  to  have  com- 
menced the  preparation  of  any  grammar,  though  doubtless  he 
would  have  done  so  had  he  survived. 

Also  among  Mr.  Hislop's  papers  was  found  a  printed  copy 
of  the  transactions  of  the  Bombay  Geographical  Society  "of 
the  year  1846,  which  contained  an  account  of  the  Gonds  of 
the  Gawil  hills  on  the  north  of  Berar,  by  Assistant  Surgeon 
Bradley,  then  of  the  Nizam's  Infantry.  To  this  account  was 
appended  a  vocabulary  of  the  dialect  of  the  tribes  inhabiting 
those  hills.  This,  no  doubt,  was  intended  by  Mr.  Hislop  for 

Eurposes  of  comparison,  though  no  record  of  such  has  been 
sft.  I  find,  however,  on  comparison  that  the  words  do  not 
generally  agree  with  the  Gondi  properly  so  called,  nor  with 
the  Gondi  words  as  given  by  Mr.  Hislop  and  Mr.  Driberg. 
But  they  do  agree  to  a  considerable  extent  with  the  Kuri  or 
Muasi  words  as  given  by  Mr.  Hislop,  and  with  the  words 
given  by  other  authorities,  as  spoken  by  the  Koorkus,  and  by 
the  tribes  inhabiting  the  hills  to  the  south  of  Hoshungabad. 

The  result  of  this  latter  comparison  has  not  been  given  in 
the  column  of  remarks  in  the  Hilsop  Vocabulary  now  under 
consideration ;  but  has  been  treated  of  in  another  part  of  this 
publication. 

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Note  by  Editor  on  the  following  Supplement  to  the  Hislop 
Vocabulary,  as  respects  the  Gondi  dialect  only. 


MR.    Hislop's  Vocabulary  is   so  far   comprehensive,   that 
perhaps  it  may  be  well  to  make  it  as  complete  as  possible, 
according  to  the  means  available  at  Nagpore.     The  following 
list  of  English  words  is  given,  which  appear   to  be  useful, 
although  they  did  not  enter  into  Mr.   Hislop's  scheme.     And 
the  synonyms  are  given  in  Gondi  as  ascertained  from  Gonds 
at  Nagpore.     Though  the  population  of  Nagpore  is  not,  of 
course',  Gond,  still  the  Deogurh  Gond  Rajah  and  his  dependants 
live  there;  and  there  are  Gond  Ozhas  (or  minstrels)  there  also, 
on  whom  Mr.  Hislop  used  to  rely  as  being  of  some  authority 
on  these  points,     But  in  offering  this   brief  Supplement,  I  by 
no  means  intend  it  to  be  supposed  that  this  list  includes  all 
the  remaining  Gondi  words,  or  that  there  are  no  other  words. 
Indeed  there  may  be  many  others,  and  doubtless  there  must 
be  such. 

R.  T. 


SUPPLSWE&T  TO  THE  fflSLOP  VOCABULARY,  AS  RESPECTS 
THE  GONDI  DIALECT  ONLY. 


English. 

Gondi. 

English. 

Gondi. 

A. 

Able(v) 

Parintona 

Autumn                  •  • 

Kahlai 

Abuse                        •  • 

Hdngana 

1 

Awake                    •  • 

Ckaitoayana 

Ache 

Karawullana 

Axe                         •• 

Main 

• 
Acid 

Suwital 

B. 

Active                       •  • 

Tapur 

Bald 

Tal 

Add 

Jumrna 

Bake 

Atana 

Adopted  son 

Koratai  aitoor  chhava 

Bard                         •  . 

Pataree 

Adore                        .  • 

Poonjakiana 

Bare                        •  . 

Koottaka 

Afternoon                •  • 

Piyal 

Barley                       •  . 

Jou 

Age                           •• 

Woi 

Barren                      •  • 

Wanjooli 

Aged 

Seira 

Base                         •  • 

Hulko 

Agree  (v)                   ,  . 

Sarko  ayana 

Bathe                       «• 

Yarekiana 

Aim  (y)                   •  . 

Hindanlawai  kim 

Battle 

Tarotantor 

Alight                      .. 

Ruggana 

Battleaxe                 •  . 

Pharchi* 

Angry                       .. 

Kees 

Bawl                       .  . 

Killitana 

Annual                    .  . 

San 

Beads                      •  • 

Poting 

Another                   .  » 

Dusro 

Beak                       •• 

Chachu 

Appear 

Disana 

Bear                        «  • 

;Yedjal 

Arise                        .. 

Taidana 

Beat                        •  . 

Jiana 

Armpit                     .  , 

Kootling 

Beauty                    «  . 

Sajro 

Arms                        «. 

Partal 

Bed 

Bichona 

Ascend                     ,  . 

Targana 

Bee 

Phukee  wisiing 

AM 

Gadhal 

Beginning              •  • 

Hohtur 

English. 

Gondi 

English. 

Gondi. 

B  —  continued, 

Cattle 

Dobalk 

Believe  (v) 

Man  tatana 

Cease                      •  » 

Kamma  kakisan* 

Bell 

Tripper 

Change                   •  • 

More  kiana 

Belt 

Naree  dohta 

Chaste 

Sutro 

Bend 

Bagaikiana 

Chastise  (v)              •• 

Soeto  kiana 

Best 

Bako 

Chew 

Kachkana 

Betroth 

Kulloo  dohtana,Paring 

Chirp  (v)                 *. 

Chir  chir  kiana 

Big 

Paror 

Clear  (v)                   •  • 

Oota  kiana 

Bloom                      • 

Poongaroayana 

Climb                      •. 

Targana 

Bosom                      •  • 

Chhati 

Club 

Kutka 

Brackish 

Kharo 

Cocoanut                 •  . 

Naral 

Brave                        • 

Hatal 

Colour                     •  . 

Rango 

Bread                         »  . 

Sarei 

Conquer                  «  • 

Myana 

Breast                       •  • 

Chati 

Cook 

Attan* 

Breath                       .. 
Bright 
Brother-in-lavr          .  . 

"Waree,  Naiskana 
Jhalka  manta 

Sairndo  Koko  (wife's 
brother) 

Country                   .  . 
Cousin                     .  . 
Creep                      •  . 

Dess,  Dehar 
.'  Yaina  (Mother'*  bro- 
j      ther's  son) 
f  Tumino  (Father's 
[do 
Ghursay  mayana 

Brown                       •  » 

Bhurka 

Cripple 

Laagra 

Bud 

Jewai 

Cry 

Arana 

Bull 

Kurra 

Cub                         ». 

Piela 

Bush                         .. 

Jhoorpuree 

Cultivate                .  . 

Julekiana 

0. 

Cup                         •• 

Wat* 

Carry                         «. 

Tahtana 

Custardapple           •  • 

Cheeta-far 

Cart                          .. 

Gadda 

D. 

CMtle 

Killa 

Dagger                     •  • 

Soori* 

English. 

Gondi. 

English. 

Gondi. 

D.  —  continued. 

• 

Enter                        •  . 

Wasi  handana 

Dash                            *  . 

Aptikiyana 

Err(v) 

Bhulai  matana 

Daughter-in-law        •  . 

Serial 

Escape                      .  . 

Soddaisihundana 

Dawn 

Pahto 

Evening                    •  . 

Nulpay 

Dearth 

Ankro 

Evil 

Burte 

Deep                          .  . 

Khole 

P. 

Deer                          •• 

Kui'S 

Fair 

Goro 

Destroy                     •  . 

Burtai  kiana 

Faithful 

Sooda 

Dig 

Katana 

False 

Khotal 

Dirt 

Caday 

Family 

Kutum 

Distant                      .  .  Lnk 

Famine                     •  . 

Mahang 

Drag 

Umana           „ 

Father-in-law          •  . 

Murial 

Dread 

Varitaua 

Feed 

Teehtana 

Dream                        .  , 

Kanchkana 

Feel 

Pundana 

Dress  (v) 

Pondana 

Fever                       •  . 

Yerki 

Drive 

Hakle  kiana 

Fight 

Tarotan* 

Drop                          .. 

(Arootana 

Fill 

Neihetan* 

Drowa                        .  . 

Murutana 

Find 

Puttana 

Dry 

Wattal 

First 

Pehlo 

Dwell 

Mandana 

Flint 

Garee 

E. 

Float 

Pohay  mayana 

Egg 

Mea 

Flow  (v) 

Pong-in-tana 

Elephant                   •  • 

Yani 

Fly 

Paritana 

End 

At 

Food                        .  , 

Nehna 

Enemy                      •• 

Dandi 

Fool                         .. 

Khotal 

English. 

Gondi. 

English. 

Gondi. 

F.  —  continued 

Hasten                     •  . 

Lahki  kiyana 

Forenoon                    .  • 

Piyal 

Hatchet 

Mura 

Forest                       •  • 

RLaira,  Dongur 

Hate 

Burte  kkna 

Forget                       •  • 

Bhule  mayana 

Have 

Erana 

Forgiv* 

Dam  tindana 

Heal 

Nehen  ayaaa 

Fort 

Killa 

Heap 

Rasi 

Foul 

Brote 

Hear 

Kenjana 

Fowl 

Pitte 

Heart                        •• 

Boka 

Fox 

Khekree 

Heat 

Kahlaimat 

Fragrant 
Friend 

Vlakmak 
S  nngo 

Heel 
Help                         •• 

Moonving 
Asrokiana 

Fruit 

Kaya 

Hide 

Tole 

Full 

Nintal 

Hill 

Matta 

a 

Hip 

Kula 

Girdlo 

Nuri  dohta 

Hit 

Jeana 

Give 

Siyana 

Hold 

Biana 

Glad 

Nehna 

Honey                      •  • 

Phukey 

Grain 

Dauang 

Hunger                     •  • 

Karu 

Grandfather               ..Tado 

Hunt 

Shikar 

Graze                          •  •  Mehtana 

Hurt 

Khosre 

Grove 

H. 

Hand                          •  • 
Hang(v) 

Gurba 

Kyk 
Tang  kiana 

Husband                   •  • 
J. 
Jackal 

Muido 
Kolial 

Har«                           ..Malol 

Join                         •• 

lilisre  mayana 

Harvest                     •  •  Sugg« 

Jump                       •  • 

Dyana,  Dehkana 

English. 

Gondi. 

English- 

Gondi. 

K. 

M. 

Keep 

Irrana 

Mad 

Pisal 

Kindle 

Massiana 

Madness                    •  • 

Pise 

King 

Kural 

Maize 

Makaik,  Making 

Kiss 

Burrana 

Make 

Kiana 

Kneel 

Tongurotek  kiana 

Marry 

Marmingkiaua 

Knif  «                         •  • 

Surie 

Meat 

Khandk 

Knot                          •  • 

Gattee 

Midday 

Dopuhri 

L. 

Mill 

Jatta 

Lamb                          *  • 

Patru 

Mix 

Milaykiana 

Lamp                          •  • 

Di\va 

Moist 

Pahna 

Last 

Pujjat 

More                          .  . 

Uncle 

Lay 

Irsiyana 

Morning                    •  • 

Sukkare 

Lead 

Siso 

Mother                      .  . 

Awal  Ya 

Leech 

Juroo 

Mother-in-law          •  . 

'Porar 

Lick 

Nakana 

Mount  (r)                 •• 

Turgana 

Lie 

Lutkowarukana 

Mouse                       •  . 

Yelle  Mssal 

Life 

Jiwa 

Muscle 

Sirang 

Lift 

Tahtana 

Music                        .  . 

Bujanaikana 

Like  (r) 

Dilte  \rayana 

N. 

Lip 

Silvi 

Naked 

Kuttake 

Live 

Pisaana 

Name                        •  . 

Pallo,  Parol 

Load                           •• 

Wajje 

0. 

Look 

Hurana 

Oath 

Aura 

Lose 

Khowakiana 

Once                         •  . 

Oondi  pullo 

Lost 

Kkoe  mat 

Ox 

Kunda 

6 


English. 

Gondi. 

English. 

Goadi. 

P. 

Restore                     .  . 

Malochiana 

t 

Pair 

Jora 

Right 

Chokote,  Oojo 

Panther                      .  • 

Cheetdl 

Roast 

Borsana 

Parrot* 

Ragho 

Rob 

Kallaua 

Pasa 

Handana 

Rock 

Tonging 

Pasture 

Akur,  Gohtaa 

Roll 

Gurbare  may  an* 

People                        •  • 

Lokoork 

Rot 

Karitana 

Perspire 

A  ipurepasitana 

Rotten                     •  • 

Karita 

Pursue                       •  •  Wittana 

Rub                         .. 

Malaikiana 

Pig                              •  .  Puddy 

Rush 

Soritana 

Pigeon                       •  .  Parua 

s. 

Plough                        •  .  Nagur 

Sacrifice                   •  • 

Taruhsiana 

1 

Poet                            .  .  Pateri 

Sand                         •  • 

Waroo 

Powder                      .  .  Burko 

Sandy                        •  • 

Warvvat 

Prick                         •  •  Gadustana. 
1 

Savage  (adj.)            •• 

Kore  matal 

Purchase                   •  « 

Sambakeyana 

Save                          •  • 

1'isutana 

Q 

Say                            •• 

Indana 

Quail                          •  . 

Batte 

Scream                     •  • 

Kilitana 

Quarrel                       •  • 

Tarotana 

Season 

Ghaluinb 

Quick 

Jhupna 

Seed                          •  • 

Vijja 

Quiver                        •  . 

Peti 

Seldom                     •  • 

Bap  ore 

B, 

Send                         •  • 

Rohtana 

Real 

Khurro 

Separate                   •  • 

Agrokiana 

Reap                           .  . 

Koele 

Serve                        •  • 

Chakrikana 

Reside                        •  • 

Mafldana 

Sew 

Wulchana 

English 

Gondi. 

English. 

Gondi. 

S,  —  continued. 

Shake 

Hala  kiana 

Squirrel 

Vurche 

Shameful                   •  • 

Basro  mal 

Starve 

Kara  mayana 

Sharpen                     •  • 

Sorstana 

Stay 

Posana 

Shave                         •• 

Horitana 

Stink                         .  . 

Dyngana 

*»<*  {  S3    :: 

Vtaindal 
Maindral 

Stomach                 •  . 

Paddo 

Shine 

Jhalkai  mayana 

Stray                        .  . 

Doundai  mayana 

Shoe                          •  • 

Sarpok 

Stretch                    .« 

Sahtana 

Shoot                        •  • 

Sistjiana 

Suffer 

Ganja  mayana 

Shout                        •  • 

E&llitana 

Sugar                       •  • 

Sakur 

Shut 

Sloohchisiana 

Summer                  •  . 

Dokalumb 

Sickle                        •  • 

SatWr 

Sunrise                    •  » 

Dinpasit 

Sickness                    •  • 

Yerki 

Sunset                      •  . 

Noolpay 

Silent 

lamme  kiaua 

Swear                      •  . 

Arutana 

Silly 

Bhoral 

Swim                      •» 

Pohe  mayana 

Silver                        •  » 

Khuro 

Sink 

Morohtana 

T. 

Sister-in-law              •  . 

Sairndar 

Talk 

Warkana 

Slip(v 

Ghasraina 

Taste 

Xaka 

Slow                          «• 

Hallo 

Tell 

"Wurkana 

Smallpox                   •  • 

Wunk 

Thief 

iullay,  Lunrial 

Solid 

Ninthal 

Think 

Mao  kiana 

Son-in-law                 .  . 

are 

Thirst 

Wutkee,  Wusta 

Soon                          .  . 

Jhapna 

Thumb                     .  . 

Unktia 

Sow                           •• 

Yeddana 

Top                          •» 

Parro 

Spit 

Uskana 

Torch 

Duty 

Spring                       •  » 

Dekana  (r) 

Touch                      .  . 

Ittana 

8 


English. 

Goudi. 

English, 

Gondi. 

T.  —  continued. 

Town                       •• 

C  Dugro      Nar 
I   (large    village) 

Wedded 

Marmina 

Turban                    •  • 

Phag 

Wet                         .. 

Pahna 

u. 

Wheat                     .. 

Gohk 

Uncle                      •• 

Eakal 

Wicked 

Burtore 

V. 

Wife                       «  . 

Maiju 

Victory                    •  • 

Mytufr 

Wind                      •• 

Dhundar 

Voice                       •• 

Lange 

Win*                       •• 

Kail 

w. 

Winter 

Pieni  Ghaliunb 

Wait 

Possna 

Wither                    0  • 

Akiai-al 

Wake                       •• 

Chaitomandataa 

Wolf 

Landgal 

Wander                    t  • 

Bhullay  mayana 

Wonder 

Achrit  kiana 

War                          •• 

Taro  tanto 

Work 

Wanari  kian* 

Warm                       •• 

Kastal 

World                      •  . 

Manial,  Doonya 

Waste  (v 

Boortai  kiana 

Worm                     •• 

Kitkur,  Purk 

Watch                       *. 

Kaipana 

Worship                   •  • 

Punja  kian* 

Wed 

Harming  kiana 

Wrestle 

Dhawari  kiana 

. — To  this  Supplement  the    Gondi  rerbs 
may  be  known  by  the  termiuation  "ana  " 


are  aU  given  in  the  infinitive  mood,  which 


Note  by  the  Editor  regarding  the  Mudsi,  or  Kuri,  dialect. 

IT  will  have  been  seen  that  Mr.  Hislop  in  the  Essay   points 
out  that  the  Kurs,  or  Muasis,  are  distinct  from  the  Gonds,  at 
least  in  language ;  and  that  Kuri,  or  Muasi,  is  not,  as  may  have 
been  supposed  by  some,  a  dialect  of  Gondi.     Mr.  Hislop  indi- 
cates that  the  error  may  have  arisen  from  expressions  used  by 
Dr.  Voysey  when,  many  years  ago,  he  supplied  a  brief  vocabu- 
lary of  the  language  spoken  by  the  tribes   of  the  hills  lying 
between  Hoshungabad  and  Berar.     This  region  is  believed  to 
be  the  real  home  of  the  Kurs,  or  Muasis. 

The  vocabulary  which  Dr.  Voysey  gave  in  1821  is  to  be 
found  in  Vol.  XIII,  Part  I.,  of  the  Journal  of  the  Asiatic 
Society.  Several  of  the  words  agree  with  the  Kuri,  or  Muasi, 
as  given  by  Mr.  Hislop. 

Dr.  Bradley's  list  has  been  adverted  to  in  this  publication  in 
a  previous  Note  (see  Preface  to  the  Hislop  Vocabulary).  Many 
of  those  words  also  agree  with  the  Muasi  in  Mr.  Hislop's  Voca- 
bulary. 

In  1863,  Major  Pearson  (J:he  Conservator  of  B'orests  in 
the  Central  Provinces)  furnished  to  Mr.  Hislop  a  few  words 
spoken  by  the  Kuorkus,  wbom  he  considers  to  be  the  same  as 
the  Muasis ;  and  that  memorandum  is  found  among  Mr.  Hislop'a 
papers.  A  few  of  the  Koorku  words  agree  wit  n.  those  in  Dr. 
Bradley's  list. 

In  1865  Mr.  C.  A.  Elliott,  Settlement  Officer  of  Hoshunga- 
bad, transmitted  a  Memo,  on  the  Koorkus  of  Kalibheet  (in  the 
hills  south-west  of  Hoshungabad),  to  which  a  short  vocabulary 
is  attached.  Of  these  words,  many  agree  with  those  given  by 
Mr.  Hislop  and  the  other  officers  above  mentioned. 

For  many  of  the  Kuri  words  then,  there  are  data  obtained 
by  various  persons  at  various  times  and  places,  and  I  have  caused 
a  comparison  to  be  entered  of  the  points  of  agreement. 

R.  T. 


COMPARATIVE    VOCABULARY    OF   THE  MUASI,  OR  KURT, 

DIALECT. 


English. 

Mr.  Hidop. 
Muasi. 

Mr.  Elliott. 

Dr.  Voysey. 

Dr.  Bradley 

Major  Pear- 
son. 

lir 

Koyo 

Koyo 

•  t 

Koeyo 

•  • 

Bambu 

Mahat 

Mad 

Mat 

Mat 

•• 

Bedstead 

•• 

Parkhum 

Parkoum 

•• 

*• 

Blood 

Pachna 

Puchna 

•• 

Puchna 

•  • 

Body 

Komor 

Komur 

•  « 

•  • 

t« 

Buffalo 

Butkil 

Bitkil 

Butkn 

.. 

»• 

Zat 

Minnee 

Meenoo 

•• 

Vlunoo 

.. 

3owdung 

•• 

Sena 

Shena 

•• 

•  • 

?ire 

Singal 

Seengul 

Singhel 

Singhul 

•• 

?ish 

Kaku 

Kakoo 

•• 

Kakoo 

.. 

Flesh 

Jilu 

Jeeloo 

Jeloo 

Zulo 

.. 

jightning 

Chiran 

2heerun 

•• 

Cheerun 

.. 

Kete 

Kere 

•  t 

•• 

•  « 

Star 

Epal 

Eefeel 

Ipeel 

Ephni 

•  • 

iton* 

Dega 

Gota 

•  * 

Yotha 

Deegah 

ton 

Gomoi 

Gornuj 

•• 

Gomoi 

.. 

riger 

Kula 

Koolla 

Koda 

.. 

Kootar 

"ooth 

Tiding 

Tirinj 

M 

rerring 

.. 

free 

Sing 

Seeng 

Seeng 

Sing 

Seeng 

Vater 

—  —  —  »«^—  «—  «, 

Da 

—  —  —  —  MM^^a. 

Da 

• 

Da 

•——•—«••••—• 

Dhee 

—  —  ^—  

•• 

PART     III.     SONGS. 


Note  by  the  Editor  on  the  Gond  Songs, 


THESE  Songs  were  reduced  to  writing  in  the  Goruli 
language  by  Mr.  Ilislop  in  his  own  handwriting.  lie  obtained 
them  from  a  Pardhan  priest  of  the  Gonds  at  Nag  pore.  Having 
made  a  very  complete  and  accurate  copy  in  Gondi,  in  the 
Roman  character  of  course,  lie  began,  to  translate  by  entering 
over  each  Gondi  word  the  counterpart  in  English.  But  at  his 
death  he  had  proceeded  only  a  short  way  with  the  last  named 
part  of  the  task.  His  translation  did  not  comprise  a  fourth 
of  the  whole — and  even  then  it  was  only  in  detached  fragments; 
and  in  no  place  was  it  consecutive.  But,  inasmuch  as  he  had 
reduced  to  writing  these  lengthy  Songs  with  so  much  care,  it 
seemed  very  desirable  to  bring  into  an  available  and  intelligible 
shape  an  unfinished  work,  which  he  regarded  as  of  much 
importance,  as  evidenced  by  the  admirable  industry  which  he 
must  have  devote  1  to  it.  Moreover  it  was  found  quite  possible 
to  do  this,  inasmuch  as  the  very  Pardha'i  who  recited  the  Songs 
to  Mr.  Hislop  was  still  at  Nagpore;  and  being  versed  both  in 
Hindi  and  Mahrattee,  was  able  to  interpret  the  Gondi,  word  fcr 
word,  into  those  languages-  from  which  the  rendering  into  English 
was  easy.  Moreover,  assistance  was  obtainable  from  the  Rev. 
Baba  Pandurarig  ( of  the  Free  Church  of  Scotland  Mission),  who 
was  Mr.  Hislop's  native  assistant,  and  his  companion  in  several 
tours,  and  who  frequently  was  employed  by  Mi.  Hislop  in  obtain- 
ing information.  I,  therefore,  entrusted  to  Mr.  Pandurang,  as 
being  specially  qualified,  the  task  of  comparing  Mr.  Hislcp's 
manuscript  with  the  recitations  of  the  Pardhan,  and  of  ascer- 
taining the  English  equivalent  for  every  word. 

Thus  is  reproduced  Mr.  Hislop's  manuscript  of  the  Gondi, 
with  Mr.  Pandurang's  equivalent  in  English  entered  over  each 
word. 

From  this  detached  verbal  translation  I  have  myself  prepared 
the  following  consecutive  Kuglish  version,  adhering  as  nearly 
to  the  original  as  may  consist  with  the  easy  understanding  of 
the  sense,  and  preserving  the  precise  order  of  the  lines.  And 
I  have  supplied  notes  explaining  the  passages  which  seemed 
to  need  explanation. 

The  Songs  form  a  sort  of  rude  epic,  full  of  episodes  and 


digressions,  but  preserving  a  thread  of  narrative  connection  from 
beginning  to  end.  I  have  divided  them  into  five  parts,  according 
as  the  sense  of  the  piece  indicated  the  propriety  of  such  division. 
They  are  indeed  recited  or  sung  in  parts,  or  in  whole;  but 
such  parts  would  not  necessarily  correspond  with  the  parts 
into  which  I  have  ventured  to  subdivide  the  pieces. 

But.  as  already  mentioned,  these  Songs  were  very  lengthy 
in  the  original.  While,  on  the  one  hand,  many  passages  are 
curious,  others  vividly  illustrative  of  Gond  life  and  reality, 
and  others  remarkable  in  their  way;  yet,  as  might  be  expect- 
ed, many  passages  were  redundant,  others  frivolous,  others 
improper  or  objectionable.  All  passages  clearly  belonging 
to  any  of  the  latter  categories  have  been  cut  out.  And  the 
original  whole  has  been  thus  pared  down  to  about  one  half. 
And  it  has  been  found  practicable  to  do  this,  without  at  all 
impairing  the  sense  or  breaking  the  sequence  of  the  story. 
Even  in  this  abridged  shape  the  Songs  are  long,  being  some 
997  lin£S  in  the  Gondi. 

The  Songs  arid  the  Notes  will  speak  for  themselves.  It  will 
be  seen  therefrom,  that  they  are  to  some  extent  worthy  of 
being  selected  for  the  laborious  treatment  which  Mr.  flislop 
bestowed  upon  them.  For  they  are  the  best  Gond  pieces 
extnnt ;  and  they  comprise  a  sort  of  compendium  of  Gond 
thoughts  and  notions.  Thouph  abounding  in  things  borrowed 
from  the  Hindus,  they  aie  yet  possessed  of  much  originality, 
and  in  many  passages  th<5y  are,  so  to  speak,  redolent  of  Gondism. 

They  have  never  before?  been  reduoe.l  to  writing,  but  have 
been  for  many  generations  sung  or  s<iid  by  the  Pardh&n  priests, 
to  circles  of  listening  Gonds,  at  marriages,  and  -on  other 
festive  occasions.  They  are  for  the  most  part  old,  perhaps 
even  ancient,  though  much  obscured  by  modern  interpolations 
and  additions.  And  though  the  first  original  must  he  older 
than  the  Hindu?,  yet  the  framework  of -the  Story,  as  it  now 
exists,  must  have  been  composed  subsequently  to  the  arrival 
of  the  Aryan  Hindus  among  the  aborigines  of  Central  India. 
Beyond  this  most  vague  estimate,  it  is  impossible  to  say  how 
old  or  how  new  these  pieces  may  be.  For  the  Gondi  being 
unwritten,  and  the  Pardhans  being  unlettered,  none  of  these 
men  can  explain  the  history  of  the  SongF.  A  Gond  will  refer 
the  enquirer  to  the  Pardhan.  Then  one  Pardhan  will  say 
that  he  learnt  the  piece  by  heart  from  the  mouth  of  another, 
perhaps  aged,  Pardhan,  who  will  say  that  he  learnt'  it  from 
another  Pardhan  before  him,  and  so  on.  This  is  all  that  can 
be  ascertained  at  Nagpore  at  all  events, 

R.  T. 


ABSTRACT  ENGLISH  VERSION,  BY  THE  EDITOR. 


PART    I. 


Creation  of   the    World  and  of  the    Gond  people,   and 
the   bondage   of  the    Gonds. 

1.  In  the  midst  of  twelve  hills,  in  the  glens  of  seven  hills,  is 

Lingawangad,  or  mount  Lingawan. 

2.  In  that  mount  is  a  flower  tree  named  Dati ;  thence   for 

twelve  koss  there  is  no  dwelling — 

3.  Caw  saying  there  is  no  crow,  chirp  saying  there  is  no  bird, 

roar  saying  there  is  no  tiger. 

4.  Then,  what  happened  ?     God  spread  betelnut,  and  called 

Nalli  yado  rishi  [saint), 

5.  When  an  order  to  the  vakeel  (^servant)  Narayan  was  made, 

he  heard  it,  and  went  running 

6.  To  Kurtao  Subal  to  ask  him.     He  said  there   are  sixteem 

threshingfloors  of  Teloogoo  gods, 

7.  Eighteen  threshingfloors  of  Brahmin  gods,  twelve  threshing- 

floors  of  Gond  gods.     Thus  he  was  asking  for  gods. 

8.  So  many  gods \  where  are  they?  their  tidings  I  seek. 
9    What  did  he  begin  to  say?     He  said  thus: 

1.  The  twelve  hills  and  the  seven  valleys  are  the  same  as  those  hereafter  to  be   men- 
tioned (see  Part  IV.,  line  85),  as  the  place  chosen  by  the  Gond  gods  for  their  local  habitation. 
Lingawangad — this  name  has  nothing  particular  about  it,  but  seems  intended  merely  to  in- 
troduce the  story  of  Lingo. 

2.  The  flower  tree  is  the  same  as  that  mentioned  in  Part  II.,  line  2,   as  that  from  which 
Lingo  was  born. 

3.  This  is  a  forcible  Gond  idiom   for    expressing  utter  silence,  and  aptly  describes  the 
solitudes   which   are  frequent  among  the  homes  of  the  Gond  people.     The  phrase  is  also 
known  to  the  Hindus  of  these  parts. 

4.  Betel-leaf  and  nut  are  frequently  mentioned  in  all  the    Parts.     The  idea  is  Hindu. 

5.  This    Narayan   must   be   the    same   as  the  Narayan  of  the  Hindus.     Or  perhaps,  in 
reference  to  the  belief  of  the  common  Hindus,  the  Sun  is  meant. 

6.  Kurtao  Subal — this  name  appears  to  be  of  Gond  origin,  and  not  a  Hindu   name,  which 
is  worthy  of  remark,  inasmuch  as  the  other  names  in  this  part  of  the  story  are  Hindu. 

7.  The  term   threshingfloor  is  supposed  to  be  here  intended  to  express  some  indefinite 
number.     Mahadewa  is  said  to  have  had  a  threshingfloor  in  a  field,  whereon  he  created  the 
•Qonds.   Thus  the  pure  Gonds  are  called  threshingfloor  Gonds.     The  idea  has  been  extended 
aua  a  metaphor  to  other  races.     And  each  race  is  represented  by  its  special  divinities. 


2 

10.  There  (the  god)  Mahadewa  was  ruling  from  the  upper  sea 

to  the  lower  sea. 

11.  What  was  that  Mahadewa  doing?  He  was  swimming  like 

a  roller  stone  :  he  had  no  hands  no  feet  : 

12.  He  remained  like  the  trunk  (of  a  tree). 

13    Gowara  Parwatee  (his  wife;   having  stood,  began   to  ask 
Narayan  — 

14.  Who  art  thou?  He  said,  I  am  Bhagawan's  (god's)  Subadar 
(deputy  ). 


15.  She  Faid,  Why   hast  thou  come  so  far  ?     I  came  to  see 
Mahadewa. 

16    Gowara    Parwalee   came.      Narayan    having  gone  to  the 
banks  of  the  Narbadday  stood  there. 

17.  The  Raja  Mahadewa  was  swimming  and  came  up. 

18.  Then    Parwatee,   with  joined  hands,    stood,    and    so    did 

Narayan. 

19.  Then  said  Mahadewa,  For  what  has  thou  come?  where  are 

the  gods  of  the  twelve  threshingfloors  of  the  Gonds? 

20.  WTiat  did  he  say,    Kurtao    Subal  ?    what  did  he    say  to 

Mahadewa? 

21.  Perform  devotion  (tap^  for  twelve  months,  and  then  you 

will  come  to  know  the  names  of  them 

22.  Five  and  six  months  passed  ;  at  the  end  of  it,  the  devotion. 

was  finished. 

23    Then  came  Bhagawan  and  stood  close  to  Mahadewa,  and 
called  to-  him  — 

£4.  Thy  devotion  is  finished,  emerge  out  of  the  water.     He  said, 
how  shall  I 

2-5-.  Emerge  ?  I  have  no  hands,  no  feet,  no  eyes. 


W.  And- the- subsequent  lines  comprise  distorted  versions  in  Gbndi  phrase  of  portions  of 
the  Hindu  mythology. 

14.  The  Mahomedftn  word  Sivbadar  is  known  to  the  Mahrattos  as  well-  as  to  the-  Gonds. 
The  Gonds  may  have  borrowed  it  straight  from  the  Mahomedans. 

19.  Twelve  is  probably  a  number  of  mystic  significance,  though  sixteen  is  the  number 
used  in  the  subsequent  passages.  Perhaps  here  allusion  is  made  to  the  twelve  tribes  of  tk« 
Gonds, 

11.  The  "  tap,""  or  devotion,  is- a  regular  Hindu  ceremony, 


3 

28.  Then  Mahadewa  received  man's  form. 

27.  Thus  man's  form  complete  was  made  in  the  luminous  world. 

28.  He  raised  his    eyes    and  saw   Bhagawan   (godr,  but  he 

(Bhagawan^  immediately  disappeared. 

29.  Mahadewa  said,  It  is  not  well  that  God  should  not  be  seen 

(actually  visible).    Hear,  O  God,  my  story. 

30.  My  devotion  h  fruitless;  I  received  a  man's  form,  which 

is  not  well. 

31.  Then  he  began  to  establish  a  (tap)  devotion. 

32.  At  the  end  of  nine  months  and  nine  days  his  boil   moved 

and  burst — 

33.  Kalia  Adao  was  born.     Then  Mahadewa  what  did  he  say? 

34.  Said  Mahadewa  to  him,  Establish  a  tap  (demotion). 

35.  He  (the  Kalia  Adao)  began  a  devotion  ;  one  month,  two 

months  passed,  when  a  boil  arose  in  his  hand. 

36.  The  boil  burst  and  sixteen   daughters  were  born  out  of  it.  * 

Then  said  he, 

37.  What !  why  are  these  daughters  born  ? 

38.  I  shall  have  cause  to  cast  my  head  down.     Whence  shall 

I  bring  husbands  for  them  ? 

39.  He  took  hold  of  them  and  threw  them  in  the  water.     After 

the  throwing 

40.  The  water  was  dried  up,  and  sixteen  sorts  of  earth  were 

produced. 

41.  (He  said)  I  shall  perform  devotion,  and  then  I  shall  be 

at  peace. 

42.  He  then  established  a  devotion,  and  a  boil  arose  in  his  hand : 

43.  Twelve  threshingfloors  of  Gondi  gods  were  born. 

44.  Hither  and  thither  all  the  Gonds  were  scattered  in  the  jungle ; 

33.  Kalia  Adao  is  believed  to  be  the  same  personage  as  Kurtao  Subal. 

37.  These  sixteen  daughters  may  perhaps  be  in  allusion  to  the  sixteen  Gond  goddesse* 
mentioned  in  Part  II.,  line  253;  and  this  view  is  borne  out  by  the  Pardhan  who  recites  the 
Song, 

41.  Whether  the  sixteen  kinds  of  earth  have  any  special  purport,  is  doubtful.  The 
Pardhdn  who  recites  the  song,  gays  that  the  phrase  merely  refers  to  the  several  sorts  of j  soil 
fcuown  to  the  people  ;  such  as  black  loaoi,  reddish  earth,  sandy  ground,  gravel,  and  the  uk« 


45.  Places,  hills,  and  valleys  were  filled  with  these  Gonda. 

46.  Even  trees  had  their  Gonds.     How  did  the  Gonds  conduct 

themselves  ? 

47.  Whatever  came  across  them  they  must  needs  kill  and  eat  it, 

48.  They  made  no  distinction.     If  they  saw  a  jackal  they  killed 

49.  And  eat  it;  no  distinction  was  observed:  they   respected 

not  antelope,  sambur,  and  the  like. 

50.  They  made  no  distinction  in  eating  a  sow,  a  quail,  a  pigeon, 

51.  A  crow,  a  kite,  an  adjutant,  a  vulture, 

52.  A  lizard,  a  frog,  a  beetle,  a  cow,  a  calf,  a  he  and  she-bafialo, 

53.  Rats,  bandicoots,  squirrels — all  these  they  killed  and  ate. 

54.  So  began  the  Gonds  to  do.    They  devoured  raw  and  ripe 

things ; 

55.  They  did  not  bathe  for  six  months  together ; 

56.  They  did  not  wash  their  faces  properly,  even  on  dung   hills 

they  would  fall  down  and  remain. 

57.  Such  were  the  Gonds  born  in  the  beginning.    A  smell  was 

spread  over  the  jungb 

58.  When  the  Gonds  were  thus  disorderly  behaved ;  they  be- 

came disagreeable  to  Mahadewa, 

59.  Who  said,  The  caste  of  the  Gonds  is  very  bad; 

60.  1  will  not  preserve  them;  they  will  ruin  my  hill  Dhawal- 

agiri; 

61.  I  perceive  here  and  there  smells.    So  said  Mahadewa     Call 

the  Gonds 

62.  Said  he  to  Narayan.     He  went,  and  called  them, 

63.  And  brought  them  into  the  presence  of  Mahadewa. 

64.  When  they  were  standing,   Mahadewa   arose  and  looked, 

and  saw  all  the  Gonds  come. 

65.  He  spoke  within  himself,  and  took  them  away  into  his  valley. 

66.  He  made  them  to  sit  in  a  line,  and  he  sat  at  the  head  of 

them. 

47.  This  somewhat  sarcastic  description,    which  follows,  of  the  habits  of  the  Gondf  it 
probablj  of  Hindu  suggestion. 


67.  He  took  substance  from  his  own  body,  and  made  it  into 

a  squirrel. 

68.  Thus  he  made  a  squirrel  while  bathing,  and  gave  it  life. 

69.  When  he  made  it  alive,  he  caused  it  to  run  away. 

70.  With  its  upright  tail  the  squirrel  ran  from  the  midst  of 

them. 

71.  The  Gonds  saw  it  running,  and  they  pursued  it. 

72.  As  the  Gonds  were  pursuing  it,  some  said,  kill  it,  kill  it  ! 

73.  Another  said,  catch  it;  it  will  serve  as  a  nice  roast. 

74.  So  saying,  some  seized  a  stick,  some  a  stone ; 

75.  Some  seized  a  clod:  their  waist  cloths  were  shaking:  their 

hair  began  to  fly  about. 

76.  The  squirrel  entered  a  hole  (which)  was  god's  prison   on 

earth. 

77.  The  Gonds  also  followed  it  up  to  the  hole. 

78.  All  the  threshingfloor  Gorids  ran  into  the  cave. 

79.  Thus  all  the  Gonds  ran ;  the  rest,  four  in  number,  remained 

behind. 

80.  They  came  to  Parwatee :  she  was  sleeping.      In  the  meantime 

81 .  She  awoke.     She  cared  for  the  Gonds.     She  said,  For  many 

82.  Days  I  have  not  seen  my  Gonds; 

83.  There  used  to  be  noise  in  mount  Dhawalagiri, 

84.  But  to-day  there  is  silence.     For  many  days  there  has  beem 

a  smell  (of  Gonds), 

85.  But  to-day  I  perceive  no  smell; 

86.  They  must  have  gone  somewhere. 

87.  Mahadewa  is  not  to  be  seen,  where  did  he  lead  them?     Thus 

said  Farwatee. 

88.  She  ascended  Dhawalagiri,  and  saw  no  Gonds.     Then  she 

said 

89.  To  Mahadewa,  My  Gonds  do  not  appear,  where  have  they 

gone  ? 

79.  See  Note  on  liue  7  The  term  threshingfloor  Gonds  means  the  regular  Gonds  created 
by  Mahaclewa. 

£0.  The  number  of  four  persons,  which  appears,  too,  in  subsequent  parts  of  the  Story 
noight  be  thought  to  tave  some  significance  ;  but  ncae  is  aflcertainable. 


90.  Mahadewa  arose  and  placed  a  stone  sixteen  cubits  long 

at  the  entrance  of  the  cave,  and  thus  shut  in  the  Gonds. 

91.  He  stationed   Bhasraasur    (a  giant)    to   guard    it.      Still 

Parwatee  remained  asking  (after  them). 

92.  Then  said  Mahadewa,  Dhawalagiri  began  to  be  odorous,  and 

I  fell  into  a  rage  thereat; 

93.  But  four  Gonds  have  survived,  and  they  are  fled.   So  said  he, 

94.  Then  Parwatee  thought  in  her  mind,  My  Gonds  are  lost. 

95.  The  four  Gonds  who  fled  travelled  onward  over  hills. 

96.  Thence  they  went  and  saw  a  tree  rising  upright,  as  a  Date 

tree,  which  they  climbed,  and  looked  r about  them). 

97.  They  said  there  is  no  hiding  place  visible  for  us. 

98.  But  one  of  them  looked  and  saw  a  place  named  Kachikopa 

Lahugad. 

99.  They  went  by  the  jungly  road  and  reached  that  place. 

100.  There  the  four  brothers  remained. 

101.  When  the  Gonds  were  not  to  be  found,  Parwatee  began 

to  feel  regret  for  them. 

102.  She  then  commenced  a  devotion  (tap): 

103.  Six  months  passed 

104.  Parwatee  ended  her  tap.     Bhagawan   (god)    meanwhile 

was  swinging  (in  a  swing). 

105.  He  said,  What  devotee  at  my  resting  time  has  begun  a 

devotion ;  Narayan,  go  and  see  to  it. 

106.  Narayan  went  to  see ;  ascending  a  hill,  he  came  to  Parwatee, 

107.  And  stood   while    Parwatee  was  performing  her  tap,  and 

saying,  My  threshingfloor  Gonds  do  not  appear; 


91.  This   Bhasmasur   seems  to  be  one  of  the  giants  of  Hindu  mythology. 

99.  The  name  Kachikopa  Lahugad  appears  frequently  in  the  Story,  but  there  is  no  known 
place  particularly  of  that-  na,rne.  The  meaning  in  Gondi  is  the  "Iron  Valley — the  Red  Hills  •"  a 
nomenclature  very  applicable  to  ths  mineral  products  an  1  external  aspect  of  many  hills  in. 
the  Gond  country. 

104.  The  name  Gad  Bha^awan  occurs  frequently  in  all  the  PaHs.  It-w  borrowed,  of 
course,  from  Hinduism.  It  is  remaikable,  however,  that  this  name  should  ba  used  especially, 
as  the  Gonds  have  an  idea  of  their  own  for  the  one  groat  God,  Supremo  over  all  the  gods, 
3?ho  is  named  Bara  Deo.  But  the  name  Bara  Deo  is  uot  used  aay  where  in  thesa  Songa. 


108.  Therefore  I  commenced  my  devotion.     When  Narayan 
heard  this,  he  ran ;  resting  and  running,  he  came  to 
Bhagawan  and  said — 

109.  Parwatee  is  performing  a  devotion,  and  says  my  threshing- 
floor  Gonds  do  not  appear  ;  where  have  they  gone  ? 

110.  Bhagawan  said,  Go  and  tell  her  I  will  make  her  Gonds 
visible. 


PART    II. 


The  Birth,  Life,  and   Death  of  Lingo. 

1.  Then  care  fell  to  Bhagawan  (god).    There  was  a  tree  : 

2.  It  was  blossoming.    Then,  said  he,  One  of  its  flowers  shall 

conceive.  • 

3.  By  God's  doing,  clouds  and  winds  were  loosed.     A  cloud 

'like 

4.  A  fan  arose  :  thunder  roared,  and  lightning  flashed; 

5.  The  flower  burst,  clouds  opened,  and  darkness  fell ;  the  day 

was  hid. 

6.  A  heap  of  turmeric  fell  at  the  fourth  watch  of  the  night. 

7.  In  the  morning,  when  clouds  resounded  with  thunder,  the 

flower  opened 

8.  And  burst,  and  Lingo  was  born,  and  he  sprang  and  fell  into 

the  heap  of  turmeric. 

9.  Then  the  clouds  cleared,  and  at  the  dawn  Lingo  began 

to  cry. 

10.  Thereat,  care  fell  upon  God:  the  (face  of  Lingo)  began  to 

dry  amidst  the  powder. 

11.  But  by  God's  doing,   there  was  a  Ficus  tree,  on  which 

was  honey — 

12.  The  honey  burst,  and  a  small  drop  fell  into  his  mouth. 

13.  Thus  the  juice  continued  to  fall,  and  his  mouth  began  to 

suck. 

14.  It  was  noon,  and  wind  blew,  when  Lingo  began  10  grow. 

15.  He  leapt  into  a  swing,  and  began  to  swing,  when  day  was  set 

16.  Lingo  arose  with  haste,  and  sat  in  a  cradle  swinging. 

17.  Lingo  was  a  perfect  man:  water  may  be  stained,  but  he  had 

no  stain  whatever. 

8.  Lingo,  or  Lingal,  is  a  sort  of  prophet  among  the  Gonds.  Though  he  appears  throughout 
this  Story  in  the  character  of  a  devout  Hindu,  yet  the  name  is  of  Gond  origin.  Sometimes 
Bh4n  (Gondi  for  devotee)  is  affixed  to  his  uame,  and  sometime*  Tariu.r  (Qondi  for  Saint.) 


18.  There  was  a  diamond  on  his  navel  and  sandle  wood  mark 

on  his  forehead.    He  was  a  divine  Saint.    He  became  two 
years  old. 

19.  He  played  in  turmeric,  and  slept  in  a  swing.   Thus  days  roiled 

away, 

20.  He  became  nine  years  old ;  he  was  ordered  not  to  eat  any- 

thing from  off  the  jungle  trees  or  thickets. 

21.  Lingo,  in  his  mind,  said,  Here  is  no  person  to  be  seen;  man 

does  not  appear,  neither  are  there  any  animals; 

22.  There  appears  none  like  me;  I   will  go  where  I  can  see 

someone  like  myself. 

23.  Having  said  so,  one  day  he  arose  and  went  on  straight. 

24.  He  ascended  a  needle-like  hill;  there  he  saw  a  Mundita 

tree; 

25.  Below  was  a  tree  named  Kidsadita:  it  blossomed. 

^6.  He  went  thither,  and  having  seen  flowers  he  smelled  them, 

27.  He  went  a  little  beyond,  upon  a  precipitous  hill,  and  climbed 

a  tree. 

28.  Then   he  looked   around   and   saw   smoke  arising   from 

Kachikopa  Lahugad. 

29.  What  is  this?  said  he;  I  must  go  and  see  it. 

30.  He    ascended,    and   saw  the  smoke.     The   four  brothers 

quickly  brought  their  game,  and  began  to  roast  it ;  they 
began  to  eat  it  raw  or  cooked. 

31.  In  the   meantime   Lingo  went  there.     They  saw  him  and 

stood;  up;  he  stood  also; 

32.  Neither  spoke  to  the   other.     The  four  then  began  to  say 

within  themselves, 

33.  We  are  four  brothers,  and  he  will  be  the  fifth  brother.    Let 

us  call  him. 

34.  We  will  go  and  bring  him      Then  they  went. 

35.  They  came  to  (the  place)  where  he  was.    Who  art  thou? 

asked  they  of  Lingo. 

18.  These  are  Hindu  distinctions. 


10 

36.  Lingo  said,  I  ain  Saint  Lingo;  I  have  a  knot  of  hair  en  my 

head. 

37.  The  four  brothers  said,   Come  to  our  house. 

38.  They  took  him  home.    While  some  game  was  lying  there, 

39.  Lingo  said,  What  is  this  ?    (They  said)  it  is  game  that  we 

have  brought. 

40.  What  kind  of  game  is  this  ?  Lingo  asked.    They  said,  It  is 

a  pig. 

41.  He  said,  Give   rre  its  liver.     There  was  no  liver  there. 

Then  they  said, 

42.  Hear,  0  brother,  we  have  killed  an  animal  without  liver  I 

43.  Then  Lingo  said,  Let  me  see  an  animal  without  liver. 

44.  Then  care  fell  upon  them.    Where   shall  we  show  him  an 

animal  without  a  liver?  said  they. 

45.  One  said,  Hear  my  word!  He  is  alitde  (fellow),  we  are  big 

men;  we  will  take  him  to  the  jungle  among  large  stones. 

46.  Among  thorns  in  thickets  and  caves    we  will  roam;  he 

will  get  tired,  and  will  sit  down ; 

47.  He  will  be  thirsty  and  hungry,  then  he   will  propose  to 

return. 

48.  With  Lingo,  they,  with  bow  and  arrow  in  their  hands, 

went  by  the  jungle  road. 

49.  Onward   they  went,   and   saw  an  antelope.    Lingo  said, 

Kill  it ! 

50.  It  had  a  liver.     Then  came  a  sambur,  kill  ye  it ! 

51.  It  had  a  liver.  A  hare  came,  and  he  said,  kill  ye  it ! 

52.  It  had  a  liver. 

53.  Thus  the  devout  Lingo  did  not  tire.     These  four  brothers 

were  tired. 

54.  For  water  they  thirsted.     On  a  steep  they  ascended  to 

look  for  water ; 

36.  Again  a  Hindu  mark  in  contradistinction  to  Gonds, 

39.  This   and  many  subsequent  passages  contain  life-like  descriptions  of  the    hunting 
pastimes  of  the  Gonds. 


11 

55,-  But  no  water  appeared,  so  they  descended  from  the  hill. 

56.  Thus  they  came  to   a  thick  jungle  of  Ar.jim  trees,  where 

thorny  plants  blockaded  the  road. 

57.  They   came  and   stood.     A  little  water  appeared.     They 

plucked  Palas   (Butia)   leaves,  and  made   them  into  a 
trough ; 

58.  They  drank  wa*er  with  it,  and  were  much  refreshed. 

59.  Linuo  said,  What   are   you    doing   bitting  there  ?     (They 

said)  we  cannot  find  an  animal  without  a  liver. 

GO.   If  we  don't  find  it  we  will  leave  off  mentioning   the    name 
(of  such  a  creature).     This  is  a  good  place; 

61.  After  scraping  the  ground,  and  cutting  down  trees,  we  will 

sow  ri>:e. 

62.  (Lingo  said)  I  will  sleep  a  little;  you  make  a  field  ready. 

03.  The  four  brothers  brought  hafcliets,  and  they  all  four  began 
to  cut  the  Anjiin  trees. 

6-1.  (Lingo)  fel)  asleep,  and  he  dreamed  a  dream.    In  liis  dream 

65.     He  saw  the  twelve  threshingUoors  of  Gonds,  and  he  was 
afraid. 

6G.  He  awoke,  and  returned  while  the  four  brothers 

67.  Cut  down  the  tree:  their  hands  were  blistered,  and  each 
blister  was  as  lar^e  as  an  Awala  fruit. 

c 

G8.  They  threw  down  their  hatchets  and  came  to  Lingo, 

69.  ( And  said)   our   hands  are  blistered,  therefore  we  threw 
'  down  our  hatchets. 

70.  They  \v<?nt  asido,  and*  ?at   down.     Then  arose  Lingo  -and 

held  a  hatchet  m  his  hand, 

71.  And  went   on   cutting  trees;    the  trees   fell,   their  roots 

were  dug  up. 

72.  Tims  he  began  to  cut  down  jungle.    In  an  hour  he  made  a 
good  field. 

50.  The    Anjtm    tree   ( Harchcickia    binata)     was     probably  rriore  abundant  at  former 
periods.     It  still  is  found,  but  it  is  no  longer  plentiful  in  the  Gond  country. 

05.  See  the  previous  note  explaining  the  term  threshingfioor.    Allusion  seems  here  to 
Ibe  made  to  the  twelve  tribe's. 

70  to  76.  Comprises    regular  description  of   the  cultivation  so  well   known  in  recent 
tkuea  aa  Ehya. 


12 

73.  (They  said)  cur  hands  are  blistered  and  not  one  tree  have 
«  we  cut  down, 

74.  But  Lingo  in  one  hour  has  cut  down  several  trees; 

•75.  lie  has  made  the   black  soil    (appear;,  and  has  sown  riee 
and  hedged  it  round; 

76.  He  has  made  a  door  to  it,  and  has  made  a  shutter  (for 

the  door). 

77.  Then  they  arose  and  took  their  homeward  road,  and  came 

to  their  own  houses. 

78.  On  the  first  day   of  the  rainy  season   a  little  black  cloud 

appeared  : 

79.  Wind  bleav  violently;  it   was   cloudy  all  day:  rain  began 

to  fall; 

80.  Rills  in  the  open  places  were  filled  knee  deep;  all  the  holes 

were  filled  (with  wat^r). 

81.  When  the  rain  had  poured  for  three  days,  the  weather  be- 

came fair:  rice  began  to  spring; 

82.  All  the  fields  appeared   green.     In  one  day  the  rice  grew 

a  finger's  breadth  high ; 

83.  In  a  month  it  rose  up  to  a  man's  knee. 

84.  There  were  sixteen  scores  of  Nilgais  (deer),  among  whom 

two  bucks  (uncle  and  nephew)  were  chiefs. 

85.  When  the  scent  of  rice  spread  around,  they  came  to  know 

it;  thither  they  went  to  graze. 

86.  At  the  head   of  the  herd  was  the  uncle,  and  the   nephew 

was  at  the  rear. 

87.  With  cracking  joints  the  nephew  arose ;  he  leaped  upwards. 

88.  With  two  ears  upright,  and  with  cheerful  heart,  he  bounded 

towards  his  uncle, 

89.  fAid  said)  some  one  has  a  beautiful  field  of  rice:  ifc  must 

be  green  tender  fodder. 

90.  To  us  little  ones  give  that  field,  the  sixteen  scores   of  deer 

will  go  there ; 

84.  Tho  term  "  sixteen  scores  "  is 'frequently  used  ;  for  instance,  sixteen  scores  of  Gonds 
are  spoken -of.  No  particular  significance  u  assertainable ;  perhaps  the  term  may  only  be  an 
idiom  for  a,  large  number. 


13 

91.-  After  eating  rice  we  will  comeback,     (The  uncle  said) 
O  nephew,  hear  my  words!    Take 

92.  The  name  of  olhor  fields,  but  not  that  of  Lingo's  field, 

(otherwise)  he  will  not  preserve  even  one  of  the  sixteen 
scores  of  deer  for  .seed  to  carry  on  the  species. 

93.  The  nephew,  said,  You   are   old,  but  we  are  young;  we 

will  go. 

94.  Arriving  there  we  will  eat.     If  any   one  sees   us  we  will 

bound  away; 

95.  W-3  will  make  a  jump  of  five  cubits,  and  thus  escape;  but 

you,  being  an  old  one,  will  be  caught. 

96.  Therefore  you  are  afraid  to  go,  I  will  not  hear  your  word; 

don't  come  with  us. 

97.  So  said  the  nephew.    With  straight  tails  and  erect  ears  they 

turned  back. 

98.  The  uncle  was  grieved.   Then  he  arose  and  went  after  them ; 

99.  They  left  him  far  behind.     The  herd  came  near  the  fields; 

ICO.  But    the  nephew  and  the  deer  began  to  look  for  a  way  to 
enter  it,  but  could  not  iind  one. 

101.  The  deer  said.  Your  uncle  was  the  wise  one  amongst  us, 

of  whom  shall  we  now  ask  advice? 

102.  We  have  left  him  behind   (instead  of  him),  you  are  our 

chief. 

103.  The  nephew  said,  Do  as  you  see  ine  doing  before  you. 

104.  He  put  himself  in  front,  when  one  of  the  deer  said: 

105.  At  first,  your  uncle  told  you  that  this  is  Lingo's  field,  but 

you  did  not  hear; 

108.  Look  behind  and  before  you  (be  prudent).   So  said  the  deer. 

107.  But  the  nephew  said,  We  will  not  keep  an  old  one's  company. 

108.  So  he,  being  in  front,  gave  a  bound,  and  was  in  the  midst 

of  the  rice, 

109.  And  stood;  then  all  the  deer  came  after  him  leaping. 

110.  After  him  came  the  uncle  to  the  hedge  and  stood, 

t 

111.  All  the  deer  were  eating  rice.     But  the  uncle  could  not 

find  his  way. 


¥4 

112.  Being  old.  lie  was  unable  to  leap  the  door  of  the  iield  of  rice. 

113.  They  went  from  thence  and  leaped  back  over  the  hedge, 

when  the  uncle  said  to  them: — 

114.  Hear,  0  sixteen  scores  of  deer,  you  have  eaten  this  field  ! 

Father  Liogo  when  he  comes  to  it 

115.  What  measures  will  he  adopt?     Then  the  nephew,  who 

was  behind,  came  in  front, 

116.  And   said,  Hear,  O    friends  and  brethren  !   flea  from   this 

place,  but  hear  my  word. 

117.  As  you  fl<ae  keep  your  feet  on  leaves,  and  stones,  and  boughs, 

and  grass,  but  don't  put  your  feet  on  the  soil.       So  said 
the  nephew. ' 

118.  As  he  told  them,  so  they  did— all  the  sixteen  scdres  of  deer 

began  to  run, 

119.  And  left  no  marks  nor  traces. 

120.  Then  they  stopped:  some  remained  standing,  sornb  slept 

121.  In  the  midst  of  the  flower  fragrance  was  Lingo  sleeping, 

while  half  of  the  night  was  passed. 

122.  In  his  dream  he  saw  a  field  catch  by  deer,  and  all  the  rice 

becoming  spoilt. 

s-  123.  Then   Lingo   departed,   and  took  his  road  to  Kachikopa 
LiJiugad. 

124.  Hence  he  departed,  and  went  to  the  brothers  and  said,  O 

brothers!  out  of  your  house  come  ye; 

125.  Hear  one  word:  the  deer  have  eaten  our  field  of  rice. 

126.  The  four  brothers  said  we  need  rice  to  oiler  our  firstfruits 

(tb  die  gods). 

127.  Then  Lingo  said,  Hear,  O  brethren  I    our  rice  has  been 

eaten  up  j 

128.  It  has  beer*  spoilt;  we  have  no  nrstfruits.      Lingosaid,We 

will  offer  the  liver  of  these  deer  as  firstfruits; 

129.  Then  I  will  remain  as   a    devotee,   otherwise  my   power 

will  vanish. 


15 

130.  I  fill  my  stomach  by  the  smelling  of  flowers; 

131.  But  how  will  the  Gonds  fill  their  bellies,  there  is  nothing 

for  their  eating — 

132.  The  rice  has  been  spoilt  by  the  deer.     So  said  Lingo. 

133.  The  four  brothers  said  we  will  take  in  our  arms,  bow  and 

arrow. 

134.  With  anger  against  the  deer  they  came  to  the  field,  and 

entered  in  the  midst  of  it. 

135    When  they  came  in  the  centre  they  saw  only  black  soil. 

136.  Only  rice  stubble  appeared,  and  Lingo  saw  nothing. 

137.  Then  his  anger  arose  from  the  heel  to  the  head,  and  he  bit 

his  finger  on  the  spot; 

138.  His  eyes  became  red.     Where  are  the  deer?  said  he,  look 

for  them? 

139.  They  looked,  but  did  not  see  anywhere   the   footprints  of 

deer. 

140.  Near  a  tree  they  beheld  some  foot-marks;  they  looked  at  it. 

141.  As  they  went  they  beheld  a  jungle  trodden  down ;  then 

some  traces  appeared. 

142.  Onward  they  went,  but  did  not  see  the  deer,  they  beheld 

a  peepul  tree. 

143.  Lingo  said,  I  will  climb  the  tree,  you  stand  below. 

144.  From  the  top  he  looked,  and  the  deer  were  visible.    He  said, 

145.  The  deer  are  in  sight,  some  are  seated,  some  are  sleeping, 

some  are  leaping  about. 

146.  You  four  brothers  separate  yourselves  on  four  sides  with 

your  arrows, 

147.  And  allow  not  one  of  the  deer  to  escape. 

148.  I  will  shoot  them  from  the  tree  and  you  shoot  from  below. 


16 

149.  Having  heard  this,  the  four  brothers  went  and  ambuscaded 

on  four  sides. 

150.  They  shot  their  arrows  from  four  corners,  while  Lingo  shot 

from  the  tree. 

151.  The  uncle  (the  buck)  and  one  deer  alone  survived ;  they  had 

aimed  at  them  also,  but  the  arrow  fell  from  Lingo's  hand. 

152.  He  said  to  himself,  when  the  arrow  fell  out  of  my  hand, 

That  must  have  been  a  good  omen. 

153.  That  uncle  is  a  devout  follower  of  the  servant  of  god,  and 

has  not  eaten  anything. 

154.  But    the  two    survivors  began   to   run ;    then  these   four 

brothers  went  after  them  in  pursuit,  saying,  We  will  catch 
them  here  or  there. 

155.  But  the  two  could  not  be  found;  then  the  brothers  turned 

and  looked  around. 

156.  The  eldest  brother  said,  Hear,  O  brethren  !  These  two  have 

escaped,  and  Lingo 

157.  Has  remained  behind  at  a  distance  from  us.    Let  us  return, 

said  the  eldest  brother. 

158.  When  they  returned,  Lingo  asked  them,  Where  have  you 

been  ? 

159.  They  said,  The  two  survivors  have   fled  and  cannot  1  e 

found,  so  we  have  returned  to  you. 

160.  He  said,  I  will  show  you  something;  see  if  anywhere   in 

your 

161.  Waistbands  there  is  a  flint;  if  so,  take  it  out  and  make  fire. 

162.  Then  they  took  out  pieces  of  flint  and  began  to  make  fire, 

163.  But  the  matches  did  not  ignite.     As  they  were  doing  this,  a 

watch  of  the  night  passed. 

164.  They  threw  down  the  matches,  and  said  to    Lingo,   Thou 

art  a  Saint ; 


17 

165.  Show  us  where  our  lire  is,  and  why  it  does  not  come  out. 

166.  Lingo  said,  Three  koss  (^six  miles)  hence  is  Rikad   Gawadi 

the  giant. 

167.  There  is  fire  in  his  field ;  where  smoke  shall  appear,  go  there. 

168.  Come  not  back  without  bringing  fire.     Thus  said  Lingo. 

169.  They  said,  We  have  never  seen  the  place,  where  shall  we  go? 

170.  Ye  have  never  seen  where  this  fire  is  ?  Lingo  said; 

171.  I  will  discharge  an  arrow  thither. 

172.  Go  in  the  direction  of  the  arrow  ;  there  you  will  get  fire. 

173.  He  applied  the  arrow,  and  having  pulled  the  bow,  he  dis- 

charged one: 

174.  It  crashed  on  breaking  twigs  and  making  its  passage  clear. 

175.  Having  cut  through  the  high  grass,  it  made  its  way  and 

reached  the  old  man's  place  (above  mentioned). 

176.  The  arrow  dropped  close  to  the  fire  of  the  old  man,  who 

had  daughters. 

177.  The  arrow  was  near  the  door.     As  soon  as  they  saw  it,  the 

daughters  came  and  took  it  up, 

178.  And  kept  it.     They  asked  their  father,  When  will  you  give 

us  in  marriage  ? 

179.  Thus  said  the  seven  sisters,  the  daughters  of  the  old  man. 

180.  I  will  marry  you  as  I  think  best  for  you; 

181.  Remain  as  you  are    So  said  the  old  man,  the  Rikad  Gawadi. 

182*  Lingo  said,  Hear,  O  brethren  !  I  shot  an  arrow;  it  made  its 
way. 

183.  Go  there,  and  you  will  see  fire;  bring  thence  the  fire. 

184.  Each  said  to  the  other,  I  will  not   go:    but  (at  last)  the 

youngest  went. 

180.  This  Rikad  Gawadi,  a  sort  of  giant,  is  a  name  of  doubtful  origin.  The  Gawadi 
may  be  a  corruption  of  Gawali,  or  Gaoli, — a  cowherd.  The  Gaolis  were  powerful  in  the  early 
days  of  the  Goud  people,  and  established  a  dynasty  of  their  own  in  the  Gond  country. 

184.  The  picture  of  the  old  man  sleeping  in  the  midst  of  his  field,  so  well  fenced  round, 
(to  keep  oft'  wild  beasts)  and  by  the  finode  (to  preserve  him  from  the  nk'ht  damps  of  the 
forest),  is  a  true  representation  of  the  habits  of  the  Uonds. 


18 

185.  He  descried  the  lire,  and  went  to  it;  then  beheld  he  an  old 

man  looking  like  the  trunk  of  a  tree. 

186.  He  saw  from    afar  the   old  man's  field,   around  which  a 

hedge  was  made. 

187.  The  old  man  kept  only  one  way  to  it,  and  fastened  a  screen 

to  the  entrance,  and  had  a  fire  in  the  centre   of  the  field. 

188.  He  placed  logs  of  the  Mohwa  and   Anjun  and  Saj   tees 

on  the  fire. 

189.  Teak  faggots  he  gathered,  and  enkindled  flame. 

190.  The  fire  blazed  up,  and,  wanned  by  the  heat  of  it,  in  deep 

sleep  lay  the  Rikad  Gawadi. 

191.  Thus  the  old  man  like  a  giant  did  appear.     When  the 

young  Gond  beheld  him,  he  shivered; 

192.  His  heart  leaped;  and  he  was  much  afraid  in  his  mind,  and 

said  : 

193.  If  the  old  man  were  tqrise  he  will  see  me,  a^d   I  shall  be 

eaten  up; 

194.  I  will  steal  away  the  fire  and  carry  it  off,  then  my  life  will 

be  safe. 

1 95.  He  went  near  the  fire  secretly,  and  took  a  brand  of  Tembhur 

wood  tree. 

196.  When  he  was  lifting  it  up  a  spark  flew  and  fell  on  the  hip 

of  the  old  man. 

197.  That   spark  was  as  large  as  a  pot:  the  giant  was  blistered: 

he  awoke  alarmed, 

198.  And  said,  lam  hungry,  and  I  cannot  get  food  to  eat  any 

where ;  I  feel  a  desire  for  flesh  ; 

199.  Like  a  tender  cucumber  hast  thou  come  to  me.    So  said  the 

old  man  to  the  Gond, 

187.  The  Mohwa  is  the  tree  from  the  flower  of   which  the   Gond s  obtain  their  favourite 
liquor. 

188.  The  Teak  tree  is  still  found,  though  somewhat  dwarfed,  in  most  parts  of  the  Gond 
country. 


19 

200.  Who  began  to  fly.     The    old   man    followed  him.     The 

Gond  then  threw  away  the  brand  which  he  had  stolen. 

201.  He  ran  onward  and  was  not  caught.     Then  the  old  man, 

being  tired,  turned  back. 

202.  Thence  he  returned  to  his  field,  and  came  near  the  fire  and 

sat,  and  said,  What  nonsense  is  this  ? 

203.  A  tender  prey  had  come  within,  my  reach; 

204.  I  said  I  will  cut  it  up  as  soon  as  I  can,  but  it  escaped  from 

my  hand ! 

205.  Let  it  go:  it  will  come  again,  then  I  will  catch  it.     It  is 

gone  now. 

206.  Then  what  happened?  the  Gond  returned  and  came  to 

his  brethren, 

207.  And  said  to  them,  Hear,  0  brethren !    I  went  for  fire,  as  you 

sent  me,  to  that  field ;  I  beheld  an  old  man  like  a  giant, 

208.  With  hands  stretched  out  and  feet  lifted  up,  I  ran.     I  thus 

survived  with  difficulty. 

209.  The  brethren  said  to  Lingo,  We  will  not  go.     Lingo  said, 

Sit  ye  here. 

210.  O  brethren,  what  sort  of  a  person  is  this  giant.     I  will  go 

and  see  him. 

211.  So  saying,  Lingo  went  away  aad  reached  a  river.  ! 

212.  He  thence  arose  and  went  onward.     As  he  looked,  he  saw 

in  front  three  gourds. 

213.  Then  he  saw  a  bamboo  stick,  which  he  took  up, 

214.  When  the  river  was  flooded 

215.  It  washed  away  a  gourd  tree,  and  its  seed  fell,  and  each 

stem  produced  bottle  gourds. 

216.  He  inserted  a  bamboo  stick  in  the  hollow  of  the  gourd  and 

made  a  guitar. 


20 

217.  He  plucked  two  hairs  from  his  head  and  strung  it. 

218.  He  held  a  bow  and  fixed  eleven  keys  to  that  one  stick,  and 

played  on  it. 

219.  Lingo  was  much  pleased  in  his  mind. 


220.  Holding  it  in  his  hand,  he  T^-^.;.  .-    the  direction  of  the 

old  man's  field. 

221.  He  approached  the  fire  where  Tcikad  Gawadi  \v  as  deeping. 

222.  The  giant  seemed  like  a  log  lying  close  to  the  fire:  his  teeth 

were  hideously  visible  ; 

223.  His  mouth  WP-S  gaping.      Lingo  looked  at  tlio  old  man 

while  sleep;flg. 

224.  His  eyes  were  shut.    Lingo  said  This  is  not  go<  d  time  to 

carry  the  old  man  off  whila  he  is  asleep. 

225.  In  front  he  looked,  and  turned  round  and  saw  a  tree 

226.  Of  the  peepul  sort  standing  erect;  he  beheld  its  branches 

with  wonder,  and  looked  for  a  fit  place  to  mount  upon. 

227.  It  appeared  a  very  good  tree;  so  he  climbed  it,  and  ascended 

to  the  top  of  it  to  sit. 

228.  As  he  sat,  the  cock  crew.     Lingo  said,  It  is  daybreak; 

229.  Meanwhile  the  old  man  must  be  rising.     Therefore  Lingo 

took  the  guitar  in  his  hand, 

230.  And  held  it;  he  gave  a  stroke,  and  it  sounded  well:  from 

it  he  draw  one  hundred  tunes. 

231.  It  sounded  well,  as  if  he   was  singing  with   his  voice* 

Thus  ^as  it  were)  a  song  was  heard. 


232.  Trees  and  hills  were  silent  at  its  sound.     '1  j?  music  loudly 

entered  into 

233.  The  old  man  ears;  he  rose  in  haste,  ar.d  sat  up  quickly; 

lifted  up  his  eyes, 

817.  This  two  stringed  guitar  (jantar)  is  a  favourite  instrument  with  the  Gonda* 


234.  And  desired  to  hear  (more).    He  looked  hither  and  thither, 

but  could  not  make  out  whence  the  sound  came. 

235.  The  old  man  said,  Whence  has  a  creature  come  here  to-day 

to  siiig  like  the  maina  bird  ? 

236.  He    saw  a  tree,  but  nothing    appeared    to  him  as  he 

looked  underneath  it. 

237.  He  did  not  look  up ;  he  looked  at  the  thickets  and  ravines, 

but 

238.  Saw  nothing.     He  came  to  the  road,  and  near  to  the  fire  in 

the  midst  of  his  field  and  stood. 

239.  Sometimes  sitting,  and  sometimes  standing,  jumping,  and 

rolling,  he  began  to  dance. 

240.  The  music  sounded  as  the  day  dawned.     His  old  woman 

came  out  in  the  morning  and  began  to  look  out. 

241.  She  heard,  in  the  direction  of  the  field,  a  melodious  music 

playing. 


42.  When  she  arrived  n<ur  tli3  hedge  of  her  field,  she  heard 
music  in  her  ears. 


243.  That  old  woman  caibd  her  husband  to  her. 

244.  With  stretched  i.  aJi  and  lifted  feet,  and  with  his  neck 

bent  down,  he  dau.;ed. 

245.  Thu:  he  danced.     The  old  woman  looked  towards  her  hus- 

band, and  said,  My  old  man,  my  husband, 

246.  Surely  that  music  is  very  melodious.    I  will  dance  said  the 

old  woman. 

247.  Having  made  the  fold  of  her  dress  loose,  she  quickly  began 

to  dance  near  the  hedge. 

248.  Lingo  said  in  his  mind,  I  am  a  devout  Lingo ;  God's  servant 

arn  I. 

238.  The  Qonds  are  very  foud  of  boisterous  dancing. 


22 

249.  I  (wear)  my  dhotee  (cloth  round  the  loins)  down  to  my 

heels,  and  (keep)  a  knot  (of  hair)   on  my  head,  and  on 
the  navel  a  diamond,  and  on  my  forehead  a  sacred  mark. 

250.  Water  may  possess  a  stain,  but  I  have  none.     I  am  Lingo. 

I  will  make  the  old  man  and  old  woman 

251.  To  dance  the  Gond  dance.      I  will  sing  a  song,  and  cause 

them  to  dance,  if  I  be  Lingo. 

2  52.  Lingo  worshipped  his  god,  and  invoked  Budhal  Penta,  Adul 
Penta, 

253.  The  sixteen  satiks  (goddesses)  and  eighteen  flags,  Manko 

Raytal,  Jango  Raytal,  and  Pharsa  Penda, 

254.  And  said,  Salutation  (to  you  Gods)  !  He,  holding  his  guitar 

in  his  hands,  sung  various  tunes. 

255.  Is  my  guitar  an  allurement  to  them  ?  So  said  Lingo.    He 

stopped  the  guitar. 

256.  Prom  on  high  lie  saluted  the  uncle,  Bikad  Gawadi,  the  old 

man; 

257.  Who  looked  to  wards  the  top  of  the  tree,  and  said,  Saluta- 

tion to  you,  O  nephew ! 

258.  Well  hast  thou  deceive-:1    ":  ,   and  caused  us   to   dance 

Whither  hast  thou  come,  nephew  ? 

259.  (Let  ,  us  embrace  each  other.    Lingo  descended  from  the 

tree, 

260.  And  going  to  the  old  man,  held  his  hand,  and  said,  Uncle, 

salutation  to  you! 

261.  They  met  together:  nephew  became  known  to  the  uncle, 

and  the  uncle  to  the  nephew. 

262.  After  the  meeting  was  over,  the  nephew  held  the  uncle's 

hand. 

263.  They  both  came  near  the  fire,  and  sat.    O  nephew,  whence 

hast  thou  come?  asked  the  uncle. 

249.  These  are  Hindu  marks  in  contradistinction  to  Gonds. 
253.  These  names  belong  to  Gond  gods  and  goddesses, 


23 

264.  I  have  killed  sixteen  scores  of  deer;  we  want  to  roast  their 
liver  to  eat. 

2S5.  We  were  trying  to  make  fire  fall  from  the  flint,  but  fire 
fell  not. 

266.  You  possess  fire  in  your  field,  therefore  I  discharged  an 

arrow. 

267.  It  came  near  your  fire.   It  arose  and  fell  at  the  door  of  your 

daughters. 

268.  The  daughters  have  lifted  it   up  and    carried  it    away, 

Have  you  no  sense,  uncle? 

269.  I  sent  my  brother  to  fetch  fire,  and  you  ran  to  eat  him. 

1270.  If  you  had  caught  him,  you  would  have  eaten  him  up; 
and  where  should  I  have  seen  him  again? 

27 1 .  The  uncle  said,  I  made  a  mistake ;  O  nephew,  the  thing  that 

I  did  is  past. 

272.  He  replied,  O  uncle,  I  have  killed  sixteen  scores  of  deer ! 

Go  and  eat  their  flesh  as  much  as  you  like. 

273.  Thus  said  Lingo.    Then  the  old  man  said,  Hear,  O  nephew, 

my  word.     There  are  seven  sisters,  my  daughters; 

274.  I  have  them  here.     Take  them  away.    Having  first  bound 

their  eyes, 

275.  Lingo  thence  arose,  and  stood  before  the  uncle  and  said,  I 

am  going  uncle, 

276.  Receive  my  salutation.    Lingo  thence  went  by  the  way  to 

the  house  where  the  old  man's  daughters  were. 

277.  Having  arrived,  he  stood  at  the  door.      Lingo  appeared  a 

youth  of  twelve  years 

278.  Or  as  sixteen  years  old;  in  front  he  looked  foppish,  like 

a  young  man ; 

279.  From  behind    he  looked  like  a   devout   Brahmin.    He 

appeared  as  a  good  man. 

273.     This  is  not  supposed  to  convey  any  allusion  to  the  seven  sister  goddesses  of  the 
Gonda  and  the  lower  classes  of  Hindus. 


24 

280.  The  seven  sisters  from  within  the  house  came  to  Lingo, 

and  regarded  him 

281.  As  a  young  man.    They  came  out  and  stood  before"  Lingo. 

282.  Tell  us,  said  the  seven  sisters,  who  art  thou?  tell  us. 

283.  He  said,  Thy  father  is  rny  uncle,  and  thy  mother  is  my 

aunt. 

284.  I  am  devout  Lingo,  the  servant  of  God.   I  am  Liugo. 

285.  Hear,  0  sisters  !  my  arrow  came  to  your  house  and  fell ;  I 

have  been  in  search  of  it  for  a  long  time. 

286.  My  four  brothers  are  sitting  in  the  jungle;  and  I  have  killed 

sixteen  scores  of  deer; 

287.  They  are  also  in  the  jungle,  and  my  brothers  arc  sitting 

near  them. 

288.  I  have  come  here  for  are:  it  is  very  late. 

289.  My  brothers  must  be  expecting  fire;  they  must  have  felt 

hunger, 

290.  Anc!  thirsty  they  must  have  become;  where  will  they  get 

bread? 

291.  Thus  said  Lingo.     T'    a  the  seven  sisters,  what   did  they 

begin  to  say. 

292.  Hear,  0  brother,  our  word.     Thou  art  a  son  to  uncle,  and  we 

are  daughters  to  aunt. 

293.  There  is  a  good  relationship  between  you  and  us  j  how 

can  you  leave  us  ? 

294.  We  will  come  along  with  you;  therefore,  don't  say  No. 

295.  If  you  like  to  come,  be  ready  soon,  and  take  the  onward 

road,  said  Lingo. 

296.  They  took  the  bedding  for  tLair  beds,  and  their  clothes, 

and  gave  the  arrow  to  Lingo. 

293,  This  is  the  Gondi  idiom  for  expressing  a  desire  for  friecdly  relations  being  establightd' 


25 

297.  Lingo  in  the  front,  and  they  in  the  rear,  began  to  tread 

the  way. 

298.  The  brothers  wore  sitting  and  looking,  and  saying  when 

will  he  come  ? 

299.  They  beheld  him  from  a  far;  and  said,  Hear,  O  brothers, 

our  Lingo  appears  ! 

300.  They  arose  and  looked,  HHJ  suv.    Lingo,  a^ii  behind  him 

the  seven  sisters. 

301.  They  said,  With  whose  daughters,  or  whose  daughters- 

in-law, 

302.  Is   he  coming  ?     Look,  0  brethren !   they  are   of   good 

appearance. 

303.  If  Lingo  give   them  to  us,   we  would   make  them  our 

wives.     So  said  the  brethren. 

304.  Lingo  came  near  and  stood,  and  said,  Hear,  0  brethren, 

my  word ! 

305.  These  seven  sisters  are  the  daughters  of  our  uncle:  they 

have  come ; 

306.  Take  out  your  knives,  and  give  to  them  the  livers  of  the 

deer. 

307.  They  took  out  the  livers:   some  brought  faggots   and 

enkindled  fire; 

308.  On  its  blaze  they  roasted  flesh,  and  set  it  on  the  ground. 

309.  Offer  this  liver  in  the  name  of  God. 

310.  So  said  the  four  brothers.     Lingo  arose. 

311.  They  began  to  eat,  while  Lingo  did  not  eat.    Then  he  said, 

312.  Let  the  save  a  sisters  quickly  go  bacl:7  their  father  will 

abuse  them. 

313.  Hear,  0  sisters!  Go  qnickly,  or  else  your  mother  will 

abuse  you. 

309,  This  offering  of  the  liver  to  God  seems  to  have  been  borrowed  from  the  Hindus. 


26 

314  They  replied,  and  said,  Hear,  0  Tango!   Thou  who   art 
called  good,  may  we  call  you  bad  ? 

315.  We  will  not   go,    we   will  stay.    Whither  thou  shalt  go, 

thither  we  will  follow  thee. 

316.  The  brethren  said,   Hear,  0  Lingo,  these  seven  sisters 

Bay  well  ! 

317.  Say  thou  yes  to  them,  O  brother,  we  will  marry  them. 

318.  We  will  make  them  our  wives.     Hear,  0  Lingo,  such  is 

our  word. 

319.  He  said,  Take  these  as  wives  in  marriage,  and  I  shall  be 

greatly  pleased. 

320.  Take  them  here  in  marriage,  I   will   give  you  leave  to 

make  them  your  wives. 

321.  They  said,  If  you  see  any  one  of  them  to  be  good-looking, 

you  take  her. 

322.  If  any  be  inferior,  we  will  take  her. 

323.  He  said,  Hear  my  word,  0  brothers  !  I  do  not  need  this. 

324.  I  promised  to  give  them  to  you ;  they  are  of  no  use  to  me. 

325.  So,  said  Lingo,  if  you  marry  them  they  will  serve  me. 

326.  They  will  be  my  sisters-in-law.    You  are  older,  and  I  am 

younger. 

327.  They  can  give  me  water  and  bread,  and  spread  a  bed 

for  me : 

328.  I  will  sleep  on  it.     They  can  give  me  a  bath;  my  clothes 

they  will  wash. 

329.  They  will  be  my  sisters-in-law,  and  like  my  mothers 

they  shall  be. 

330.  So   said   Lingo.     When    Lingo   said   they  will  be  my 

mothers,  the  suspicion  of  the  four  vanished. 

331.  They  went  to  Lingo,  and  asked  him:  0  Lingo,  marry  us 

quickly  ! 


27 

332.  If  you  marry  us,  then  they  are  seven  sisters,  and  we  are 

four  brothers. 

333.  Distribute  to  each  of  us  a  wife,  0  Lingo. 

334.  He  said  the  three  elder  should  marry  two  each,  and  the 

youngest,  one  only. 

335.  Then  said  Lingo,  Hear,  my  word,  0  brethren  !  In  this  jungle 

336.  And  in  this  plain  how  can  we  make  preparation ;  we  have 

our  town,  namely  Kachikopa  Lahugad  : 

337.  We  will  go  there  and  make  preparations  for  the  marriage. 

338.  So  said  Lingo.    When  they  heard  this,  they  departed. 

339.  They  walked  in  front,  and  the  (women)  walked  behind. 

340.  They  came  to   their  village   Kachikopa   Lahugad,  and 

began  to  make 

341.  Preparations.     There  were  no  men  or  women ;  then  Lingo 

brought  water. 

342.  He  bathed  them,   boiled   turmeric   and   gave  them,  and 

pounded  saffron. 

343.  He  erected  a  bower,  and  tied  garlands  of  leaves  round  it. 

344.  He  called  the  four  brothers  to  sprinkle  turmeric  round 

about. 

345.  He  applied  turmeric  to  the  four  brothers  and  the  seven 

sisters. 

346.  He  said  we  cannot  marry  all  at  once.    Hear,  0  brothers. 

347.  Let  us  marry  one  set  only  at  first,  and  the  rest  shall  work 

with  us  (for  that  occasion). 

348.  Then  shall  the  marriage  of  the  second  set  take  place. 

349.  Those  who  have  been  already  married  shall  now  help  us 

(ia  this  marriage  ceremony),  and  so  on. 

350.  Thus  said  Lingo  ;  and  the  four  consented  to  it. 


351.  Thus  ended  the  marriage.     When  some  days  passed,  the 

eldest  brother  said,  Hear  my  word,  O  brethren. 

352.  Lingo  has  done  good   to   us,   and  brought  wives  to  our 

houses. 

353.  But  Lingo  is  without  a  wife :  he  thought  of  our  good, 

but  not  of  his  own, 

354.  So  we  will  reckon  him  as  our  father. 

355.  We  will  kill  game,  and  bring  flowers  for  Lingo.    Let  him 

sit  in  a  swing. 

356.  So  said  the  four  brothers, 

357.  Lingo  sat   in    a  swing,  and  the  seven  sisters  swung  the 

swing. 

358.  The  four  brothers  took  their  bows  and  arrows,  and  repaired 

to  the  jungle. 

359.  After  that,  what  happened?  The  seven  sisters  said  within 

themselves,  Hear,  0  sisters.    This  Lingo 

360.  Is  our  husbands*  younger  brother,  and  we  are  his  sisters- 

in-law  ;  we  are  at  liberty  to  laugh  with  him ; 

361.  We  can  pull  him  by  the  hand,  and  we  can  make  him  to 

speak  with  us. 

362.  Lingo  does  not  laugh  with  us ;  he  neither  speaks  nor 

looks  towards  us ;  he  has  closed  his  eyes  : 

353.  But  he  shall  laugh,  and  we  will  play  with  him.    So  saying, 

864.  Some  held  his  hand,  and  some  his  feet,  and  pulled  him, 
but  Lingo  moved  not  his  eyes  ; 

365.  He  did  not  speak  or  laugh  with  them. 

366.  Then  Lingo  said  to  them,  Hear,  0  sisters.  You  have  held 

my  hands 

864.  This  marriage  bower  is  characteristic  of  the  Gonds :  but  is  not  unknown  to  the 
Hindus. 


29 

367 .  And  feet,  and  pulled  them ;  but  remember  you  are  my 

sisters. 

368.  You  are  my  mothers;  why  do  you  deal  so  with  me?  I  am 

God's  servant. 

369.  I  don't  care  though  my  life  be  sacrificed,  but  I  will   not 

speak  with  you,  nor  look  at  you,  nor  laugh  with  you. 
So  said  Lingo.     Having  heard  this, 

370.  The  eldest  sister  said,  Hear,  O  sisters.    Lingo  speaks  not 

to  us,  looks  not  towards  us. 

371.  They  began  to  embrace  him.    Then  Lingo  became  angry  : 

the  anger  ascended  from  the  heel  to  his  head  ; 

372.  Thence   descended  into   his  eyes  and  down  to  his  feet. 

Lingo  looked  before  him 

373.  But  saw  nothing,  save  a  pestle  for  cleaning  rice. 

374.  He  descended  from  off  his  swing  and  took  the  pestle  in 

his  hand, 

375.  And  soundly  flogged  his  sisters-in-law.    As  he  was  beating 

them, 

376.  The  seven  sisters  began  to  flee  before  him  like  bellow- 

ing cows. 

377.  Thence  he  returned,  and  having  come  to  his  swing, 

378.  In  a  swing  he  slept.  Thus  these  seven  sisters  had  received 

a  sound  beating. 

379.  They  returned  to  their  house,  and  having  each  one  gone 

to  her  room, 

380.  The  seven  sisters  slept  in  seven  places  j  and  Lingo  slept  in 

a  swing. 

381.  Thus  noontide  came,  and  the  time  for  the  returning  of 

the  four  brothers  arrived. 

382.  Some  of  them  had  killed  an  antelope,  some  a  hare,  some 

a  peafowl, 


so 

383.  Some  a  quail ;  some  brought  flowers. 

384.  They  came  into  their  house  and  set  their  burdens  down, 

and  said,  Let  us  go  to  our  Lingo ; 

385.  We  will  give  him  flowers ;  he  may  be  expecting  us.    They 

entered  the  house. 

386.  They  came  near  Lingo  and  stood,  and  saw  him  sleeping. 

387.  They  said,  There  is  no  one  here.  Lingo  is  sleeping;  our 

wives  do  not  appear. 

388.  Then   we    will  come  and  awake  Lingo.     Thence  they 

returned 

389.  To  their  houses,  and  going  to  their  rooms,  they  began  to 

look. 

390.  They  (the  women ">  were  feigning  sleep,   and  panting,  as 

if  fear  had  come  upon  them.    Then  the  husbands  asked 
them, 

391    Why  are  you  sleeping?  and  why  don't  you  swing  Lingo? 
They  replied,  Hear  our  words 

392.  How  Lingo,  your  brother,  dealt  with  us.    How  long  shall 

we  hide  this  disgrace  f 

393.  He  allows  you  to  go  to  the  jungle,  and  behind  your  back 

he  shamefully  maltreats  us. 

394.  Such  is  the  conduct  of  this  Lingo.    We  have  kept  quiet 

till  to-day ; 

395.  Now  we  will  not  stop  quiet     We  will  go  back  to   our 

father's  place. 

396.  We    will   not  stay  here.     Can   one    woman    have    two 

husbands? 

397.  The  brethren  said,  We  told  Lingo  at  the  first 

398.  That  there  were  seven  sisters,  and  that  he  might  choose 

one  from  amongst  them, 

399.  And  that  we  would  marry  the  rest.  But  he  said, 

400.  They  are  my  sisters,  they  are  my  mothers. 

401.  Thus  said    that   sinner,   wicked   and  ill-conducted,  that 

Lingo. 


31 

402.  While  we  were  out  hunting,  he  deceived  us.    We  will  take 

403.  Him  to  the  jungle,  and,  having  killed  him,  we  will  pull 

.out  his  eyes. 

404.  Up  to  this  day  we  have  killed  antelope  and  hares; 

405.  But  to-day  we  go  to  hunt  Lingo,  and  after  killing  him  we 

will  take  out  his  eyes, 

406.  And  we  will  play  with  them   as  with  marbles;  and  then 

we  will  eat  food  and  drink  water. 

407.  Then  they  carne  to  Lingo,  and  stood  before  him  and  said, 

Rise,  O  Lingo,  our  youngest  brother  ! 

408.  Lingo  said,  Why,  brethren, — why  have  you  not  brought 

the  game   and  the  flowers  to  me  ?   and  why  have  you 
come  so  soon  ? 

409.  They  said.  There  is  a  large  animal ;  we  hunted  it  hard, 

but  it  did  not  fall: 

410.  It  does  not  flee,  it  stands  still  only  ;  we  are  tired  of  dis- 

charging our  arrows  at  it. 

411.  Lingo  arose  from  the  swing  and  sat,  and  looked  towards 

his  brothers. 

412.  I  will  kill  that  animal.   So  said  Lingo. 

413.  Lingo  thence  arose  and  came  out  of  the  house,  and  said, 

Come,  0  brothers.    Where  is  the  animal  ? 

414.  In  front  Lingo,  and  in  rear  the    four    brothers    walked 

towards  the  jungle. 

415.  It  is  a  very  large  animal,  said  they;  and  saying  thus,  they 

searched  for  it  among  trees  and  grass. 

416.  Lingo  said,  If  it  has  gone,  let  it  go. 

417.  Lingo  went  under  a  Char  tree  and  sat.  Then  they  said, 

O  brother  ! 

418.  Sit  here,  and  we  will  bring  water.     So  saying,  yonder  they 

went. 

419.  Being  amongst  the  trees,  they  said   among  themselves, 

Good  Lingo  is  seated  in  the  shade, 


32 

420.  This  is  the  right  time  to  effect  our  desire.    The  four  took 
four  arrows  and  shot  : 

42  i.  One  arrow  hit  the  head,  anl  the  head  split  open  ; 

422.  One  hit  the  neck,  and  it  bowed  down ;  one  hit  the  liver, 

and  it  was  cleft. 

423.  Thus  Lingo  breathed  his  last ! 

424.  The  four  brothers  came  up  to  Lingo  and  stood, 

425.  And  said,  Draw  a  knife,  and  we  will  take   out  his  eyes. 

They  drew  out  a  knife  and 

426.  Took  out  his  two  eyes,  and  said,  Cover  him. 

427.  So  they  took  some  twigs  and  covered  Lingo% 

428.  Then  they  said,  We  have  tilled  Lingo,  who  was  wicked. 

429.  They  plucked  some  green  leaves  of  the  trees  and  made  a 

cup  of  them, 

430.  And  placed  in  it  the  two  eyes  of  Lingo,  and  one  tied  it  to 

his  waistband. 

431.  They  walked  towards  their  house,  and  at  evening  time 

they  arrived  home. 

432.  One  said,  Hear,  0  wives !  Kindle  fire  quickly, 

433.  And  light  a  lamp.     They  drew   the  stalks    of  flax  from 

the  eaves  of  the  house  roof  and  enkindled  fire. 

434.  One  said,  It  is  a  fine  light,  let  us  play  at  marbles. 

435.  They  took  out  both  the  eyes,  and  said,  O  seven  sisters  ! 

you  also  join  in  play. 

436.  They  brought  the  eyes,  and  placed  one  on   the  east  side, 

and  the  other  on  the  west ; 

437.  And  the  brethren,  sitting  close,  held  the  marbles  between 

the  joints  of  their  fingers. 

438.  Then  began  to  play  at  marbles    with  the  two   eyes ;    and 

their  game  lasted  an  hour. 


PART  III. 

The  revival  of  Lingo,  and  his  dtlivery  of  the  Gonds  from 

bondage, 

1.  What  did  god  (Bhagawan)  do  now? 

2.  Bayetal,  Pharsi  Pen,  what  did  they  in  the  upper  world? 

3.  In  the  courts  of  god  all  the  minor  divinities  sat. 

4.  God  spake  to  them — Hear,  O  friends,  Can  you  tell  in  what 

world  the  body  (of  Lingo)  is  fallen  ? 

5.  Will  any  of  you  trace  it  and  go  on  this  errand  ? 

6.  They  made  the  preparation  of  betelnut,  and  threw  it  before 

the  saints. 

7.  God  said,  Take  this  up,  and  come  and  tell  me. 

8.  But  none  of  the  saints  took  it  up. 

9.  Then  God  became  angry,  and  began  to  reproach  them. 

10.  God  aros?,  and  with  a  potfuJ  of  water  washed  his  hands 

arid  feet. 

11.  After  washing,  he,  from  the  substance  of  his  body  created 

a  crow,  and  sprinkled  water  of  ambrosia  on  it, 

12.  And  thus  made  it  alive,  and  named  it  Kagesur;  and  held  it 

in  his  hand, 

13.  And  said,  Go  to  the  jungle,  and  make  a  search  between 

hills,  glens,  lanes;  amongst  trees,  in  rivers,  and  water. 

14.  Thence  the   crow  departed,   and   roamed  over  the  upper 

world. 

15.  But  did  not  find  the  body  of  Lingo  anywhere;  thence  he 

came  to  the  lower  world  and  began  his  search. 

1.  This  scene  in  the  courts  of  god  above,  must  probably  be  of  Hindu  imagining,    s.3  the 
word  used  is  Bhagawan.     But  the  great  god  of  the  Gonds  may  be  meant ;  only  if  that  sup- 
position be  entertained,  it  is  observable  that  the  Gond  term  Bura  Deo  is  very  seldom  used, 

2.  These  are  Gond  gods. 

12.    The  crow's  name— Kagesur— is  apparently  of  Gond  origin, 


34 

16.  When  it  came  to  the  jungle  of   Kachikopa  Lahugad,   it 

searched  in  the  valleys  there. 

17.  Its  sight  fell  on  the  twigs,  it  came  to  them  and  sat,  and 

searched  the  twigs. 

18.  It  saw  Lingo  lying  there   looking  as  if   smashed,   and 

without  eyes. 

19.  This  the  crow  observed,  and  flew  away  and  came  to  the 

upper  world. 

20.  Perching  on  god's  hand,  it  sat.     God  asked  it,  Where  have 

you  seen  him  ? 

21.  It  said  I  came  to  the  jungle  of  Kachikopa  Lahugad,  I  saw 

a  man  there  in  a  cave, 

22.  When  god  heard   this  he  became  silent,  and  understood 

the  truth  of  it; 

23.  And  then  said,  It  was  in  that  very  jungle  that  Lingo  was 

born  Irom  a  flower  of  the  tree. 

24«.  And  has  never  been  there  since.     He  took  nectar 

25.  From  out  of  his  fingers  and  called  Kurtao  Subal,   and  said 

to  him: 

26.  Take  this  and  sprinkle  on  the  liver,  belly,  and  head  of  the 

body. 

27.  Thus,  the  crow  in  front,  and  Kurtao  Subal  behind,  went  to 

Kachikopa  Lahugad. 

28.  Kurtao  Subal  said,  Hear,  O  crow.     Here  is  my  Lingal. 

29.  Ambrosia  was  brought,  and  droppe 1  into  his  mouth,  and 

sprinkled  over  his  head  and  body:  then  Lingal's  head 
legan  10  unite, 

30.  And  his  flesh  became  warm. 

31.  Lingo  rose 

32.  And  sat  up.     Looking  towards  the  crow,  he  said,  I  was  fast 

asleep ; 

33.  Where  are  my  brothers? 

34f.  I  see  only  a  man  and  a  crow,  and  I  don't  see  my  brothers. 
After  this 

35.  Kurtao  Subal  replied,  Where  are  your  brothers? 


35 

36.  You  were  dead,  your  body  was  lying  here;  we  came  and 

restored  you  to  life; 

37.  The  brothers  you  enquire  about  have  killed  you,  and  gone 

away. 

38.  Then  said  Kurtao  Subal,  what  do  you  say  to  going?  Lingal, 

addressing  the  crow,  said — 

39.  I  will  go  to  my  sixteen  scores  of  Gonds. 

40.  I  will  go  and  see  them,  and  speak  to  them. 

41.  The  crow  and  Kurtao  Subal  started  in  one  direction, 

42.  And  Lingo  took  another  road. 

43.  Lingo,    while    crossing    the  mountains    and  jungle,  was 

benighted. 

44.  Then  Lingo  said,  I  will  stay  here  alone; 

45.  Tigers  and  bears  may  devour  me. 

46.  He  went  to  a  large  Niroor  tree. 

47.  When  he  climbed  to  the  top,  the  night  came  on  : 

48.  Wild  cocks  crowed,  peacocks  cried,  antelopes  were  afraid, 

49.  And  bears  wagged   their  heads,  jackals  yelled,  and   the 

jungle  resounded. 

50.  At  midnight  Lingo  saw  the  moon,  and  said  to  himself: 

51.  The  day  is  approaching,  and  while  the  stars  are  still  visible, 

I  will  ask  them  about  my  Goads. 

52.  At  the  third  watch  of  the  night,  the  cock  crowed: 

53.  The  morning  star  appeared,  the  sky  became  red. 

54.  Lingo,  descending  from  the  tree,  ran  towards  the  sun  and 

saluted  him  ; 

55.  And  said,  1  want  to  know  where  my  sixteen  scores  of  Gonds 

are? 

56.  The  sun  said,  I  am  engaged  in  the  service  of  God  during 

the  four  watches  of  the  day, 


39.  The  number  of  sixteen  scores  of  Gonds,  which  frequently  recurs,  is  doubtless  intended 
for  Borne  original  tribal  sub-division  of  the  people,  although  the  number  may  not  bo  reconcil- 
able with  the  tribes  as  now  declared  toexisi.-  See  for  farther  specification,  Parts  IV.  and7. 


36 

57.  And  have  not  seen  your  Gonds. 

58.  Lingo  went  to  the  inoon, 

59.  Saluted  and  asked  her  if  she  knew  anything 

60.  About  his  sixteen  scores  of  Gonds.     The  moon  replied  : 

61.  I  travel  all  night,  and  during  the  day  am  engaged  in  the 

service  of  God  ; 

62.  Therefore  I  know  not. 

63.  Lingo  then  went  to  black  Kumayat, 

64.  Saluted  him,  and  asked  him,  where  are  my  sixteen  scores  of 

Gonds. 

65.  He  replied:  Hear,  Lingo:  Mention  about  anyone  but  Gonds. 
6(5.  The  Gonds  are  foolish  like  the  ass. 

67.  They  oat  cats,  mice,  and  bandicoots; 

68.  They  also  eat  pigs  and  buffaloes  ;  they  are  of  such  a  bad 

caste. 

69.  Why  do  you  ask  me  about  them? 

70.  At  the  source  of  the  Jumna  river,   on   the  Dhawalagiri 

mountain, 

71.  Mahadewa  has  caught  the  Gond?, 

72.  And  has  confined  them  in  a  cave,  and  shut  its  mouth  with 

a  stone  of  sixteen  cubits  long. 

73.  Basmnpur  the  giant  has^  been  appionted  to  guard  it  and 

watch  the  place. 

74.  After  hearing  this,  Lingo  set  out,  and  walked  night  and 


75,  Making  devotion.     After  twelve  months  had  expired,  the 

term  of  his  devotion  was  complete, 

76.  When  the  golden  seat  of  Mahadewa  began  to  shake  (from 

the  effects  of  Lingo's  devotion). 


63.  This*  name— blacik  Kumayat— is  obscure,     It  is  believed  to  refer  tj  some  Hindu  saint, 
especially  if  taken  in  connexion  with  the  remark  that  follows. 

67.  Tliis  severe  remark  upoa  the  Gond  people  in  doubtless  of  Hindu  derivation. 


37 

77.  Then  Mahadewa  said,  What  devotee  has  come  to  Dhawal- 

agiri  and  has  performed  devotions  to  me, 

78.  Rendering  me  under  obligation  to  him  ? 

79.  As  he  was  wondering  and  searching, 

80.  He  went  towards  Lingo,  stood  at  a  distance,  and  recog- 

nized him. 

81.  Lingo  did   not  shake  his  head,  or  lift  his  foot,   or  open 

his  eyes. 

82.  His  flesh  was  consumed ;  his  bones  only  remained.     Thus 

Lingo  was  found  on  the  thorns. 

83.  Whereupon  Mahadewa  said, 

S4f.  What  do  you  ask  for  ? — ask  what  you  wish,  and  it  will  be 
granted. 

85.  Lingo  replied: 

86.  I  want  nothing  but  my  sixteen  scores  of  Gonds. 

87.  Mahadewa  replied: 

88.  Make  no  mention  of  Gonds;  ask  for  any  kingdom,  or  for 

any  amount  of  money  which  you  can  enjoy, 

89.  And  remember  me.      Thus  said  Mahadewa:      To  which 

Lingo  did  not  agree. 

90.  On  his  again  asking  for  the  Gonds,  Mahadewa  disappear- 

ed and  consented  to  give  them  to  him, 

91.  Saying:  Hear,  Lingo.     Your  Gonds  are  below  the  earth, 

take  them  away. 

92.  Lingo  rose,  saluted  him,  and  went  on.     After  this, 

93.  Narayansaid:  Hear,  Mahadewa:  All  these  Gonds 

94.  Were   well  concealed  and  were  forgotten;    if  they  were 

dead,  it  would  be  a  pleasure  to  me. 

95.  If  they  come  out  alive  from  below  the  earth,  they  will  act 

as  usual: 

96.  They  will  eat  buffaloes,  birds,  such  as  pigeons,  crows  and 

eagles,  and  vultures. 

82.  The  phrase,  on  the  thorns,  alludes  to  a  heap  of  thorns  which  the  devotee  prepared  in 
order  that  he  might  lie  on  them  by  way  of  penance. 

96.  This  and  the  following  lines  contain  reflections  on  the  Gonds  from  a  Hindu  point  of  view. 


38 

97.  They  will  alight  here  and  there;  smells  will  arise,  bones 
will  be  scattered,  and  make  the  earth  look  very  bad. 

§8.  The  respect  for  mount  Dhawalagiri  will  be  lost. 

99.  Mahadewa,  hearing  this,  replied:  Hear,  Narayan,  I  have 
passed  my  word. 

100.  I  have  erred,  but  will  DOT  change  my  word. 

101.  Narayan  then  addressed  Lingo: 

102.  Hear,  Lingo.     Bring  mo  ihe  young  ones  of  the  black  bird 

Bmdo  lor  an  offering  ; 

103.  After  that  you  may  take  the  Gonds  away. 

104.  Lingo  went  and  reached  the  sea,  where  there  was  nothing 

but  water  visible; 

105.  And  on  the  shore  he  saw  the  young  ones  of  the  black 

bird.     The  parent  bird 

106.  Had  gone  to  the  jungle.     This  bird  was  such,  that 

107.  For  food  it  killed   the   elephant,   and  ate  its  eyes;    and 

breaking  its  head,  brought  the   brains  for   the   young 
ones  to  eat. 

108.  There  had  been  seven  broods,  at  seven  different  times; 

109.  But  they  had  been  devoured  by  a  sea-serpent,  called  the 

Bhowrnag.     Lingo  went  near. 

110.  After  seeing  the  young  ones,  he  said  to  himself:     If  I  take 

them  in  the 

111.  Absence  of  their  parents,  I  shall  be  called  a  thief;  I  will 

therefore 


.  Take  thorn  in  the  presence  of  the  parents,  and  will  be 
true  to  my  name. 

113.  He  slept  near  the  young  ones  with  comfort. 

114.  A  large  snake,  as  thick  as  the  trunk  of  the  Itumna  tree* 

appeared 

105,  The  episode  about  the  bird  Bindo,  and  the  sea-serpent,  and  the  shore  of  the  ocean, 
cannot  be  of  Gond  origination.  The  ideas  and  the  imagery  are  quite  bejond  the  Gonds. 
The  fable  must  be  derived  from  the  Hindus,  though  1  am  not  sure  that  the  name  Bindo 
occurs  in  their  books.  However,  there  is  a  great  bird  in  Hindu  mythology,  described 
as  "the  king  of  the  feathered  tribe  and  the  remorseless  enemy  of  the  serpent  race."  But 
his  name  ia  Garuda.  —  See  H.  H.  Wilson's  Viahuu  Pur&na,  page  1  49. 


39 

115.  With  a  hood   as  large  as  a  basket  for  winnowing  corn. 

This  serpent,    called  the   Bhowrnag,  came  out  of  the 
water  to  eat  the  young  ones. 

116.  The  young  ones  were  terrified  on  seeing  the  serpent,  and 

began  to  cry. 

117.  Lingo,  taking  an  arrow,  and  fixing  it  in  his  bow, 

118.  Shot  the  serpent,  and  then  cut  it  into  seven  pieces,  which 

he  immediately 

119.  Brought  and  laid    at  the    head  of  his  bed,  and  covered 

them  up. 

120.  Then  the  male  and  female  of  the  black  bird  returned  from 

the  jungle. 

121.  They    brought    the    carcase    of  some    camels  and   some 

elephants,  together  with  some  eyes  and  lips  of  elephants, 

122.  As  food  for  their  young  ones. 

123.  But  the  young  ones  refused  to  eat; 

124.  When  the  female  said  to  the  male; 

125.  Notwithstanding  my  having  had  young  seven  times, 

126.  I  am   like  a  barren   she-buffalo;  if  these  young  ones  are 

spired 

127.  I  shall  be  like  a  mother  of  children.     What  evil  eye  has 

been  cast  on 

128.  My  young  ones,  that  they  do  not  eat! 

129.  The  male   bird,    alighting   from    the   tree,   saw  a   white 

object  lying  below,  where  was  Lingo. 

130.  He  then  exclaimed:  Here  is  a  man,  and  that  is  why  our 

young  ones  do  not  eat. 

131.  Let  us  kill  him  and  extract  his  brains; 

132.  Our  young  ones  will  then  take  their  food. 

133.  Hearing  this,  the  young  ones  said: 

134.  You  have   brought  food  for  us,  but  how  shall  we  eat  it? 

You  are  our  parents, 

135.  You  leave  us  alone,  and  go  away  to  the  jungle; 

136.  Who  is  there  to  protect  us? 


40 

137.  The  serpent  came  to  eat  us. 

138.  This  man  whom  you  see,  has  saved  our  lives. 

139.  Give  him  first  to  eat,  we  will  then  take  our  food;  unless 

he  eats,  we  will  not  eat. 

140  After  hearing  what  the  young  ones  said, 

141.  The  mother  flew  down  from  the  tree,  and  coming  near 

Lingo, 

142.  And   lifting   up   the  cloth  with    which  he   had   covered 

himself,  saw  tht  seven  pieces  of  the  Bhowrnag  serpent. 

143.  Seeing  this  she  began  to  exclaim: 

144.  This  is  the  serpent  that,  has  always  eaten  my  young  ones, 

and  rendered  me  childless  ! 

145.  Had  this  man  not  been  here  it  would  have  devoured  these 

also. 

146.  Addressing  Lingo,  she  said:  Rise  father, — rise   brother; 

who  are  you,  and 

147.  Where  have  you  come  from  ?  You  have  saved  the  lives  of 

our  young  ones,  and  you  have  become  our  grandfather. 

143.  Whatever  you  say,  we  will  listen  to  it. 

149.  He  said: 

150.  O  bird,  I  am  a  devotee,  a  worshipper  of  the  Deity. 

151.  Tell  us,  the  bird  said,  what  has  brought  you  here. 

152.  Lingo  replied,  I  want  your  young  ones. 

153.  On  hearing  this  the  bird  began  to  cry  bitterly, 

154.  And,  opening  her  eye?,  she  said: 

155.  I  would  give  you  anything 

156.  Except  my  young  ones. 

157.  Lingo  said: 

158.  I  will  take  your  young  ones  merely  to  show  them  to 

Mahadewa. 

159.  In  reply  to  this,  the  black  Bindo  said: 


41 

160.  If  Mahadewa  wants  us,  I  am  ready  to  go. 

161.  Saying  this,  the  female  bird  carried  the  young  ones  on 

one  wing, 

162.  And  Lingo  on  the  other.     The  male    Bindo  then  said, 

Hear  me,  Lingo; 

163.  You  will  feel  the  effects  of  the  sun,  why  then  should  I 

remain  here  ? 

164.  The  female  Bindo  then  flew  towards  the  sea,— 

165.  The  male  Bindo  flying  over  her,  and  using  his  wings  as 

a  shelter  for  Lingo. 

166.  It  ^as  six  months'  journey  to  the  residence  of  Mahadewa; 

but  starting  in  the  morning 

1 67.  They  alighted  at  mid-day  in  the  court-  yard  of  Mahadewa. 

168.  Narayan  seeing  them  from  the  door,  went  to  Mahadewa 

and  said : 

169.  Here  is  Lingo  and  the  black  Bindo  birds  which  he  has 

brought. 

170.  Mahadewa  exclaimed:  0  Narayan! 

171.  I  foresaw  this,  and  you  would  not  believe  me  when  I 

told  you 

172.  That  Lingo  would  bring  the  birds. 

173.  Mahadewa  then   said:  Hear,  Lingo:     I  give  you  back 

your  sixteen  scores  of  Gonds ; 

174.  Take  them,  and  go  away. 

175.  Lingo  then  saluted  Mahadewa  and  went  to  the  cave,  and 

taking  the  name  of  the  Great  god, 

176.  And  that  of  the  god  Rayetal,  he  made  Basmasur,  tihe 

giant,  to  walk  in  front  of  him. 

177.  Reaching  the  cave,  he  lifted  up  the  stone,  sixteen  cubits 

long,  and  laid  it  aside. 

178.  The  Gonds  coming  out  of  the  cave  and  seeing  Lingo, 

cried, 

179.  We  have  no  one  but  you. 

175.  This  is  the  Bura  Deo,  or  Great  god  of  the  Gonds. 

176.  Reyetal  is  a  Gond  god. 


42 

180.  Mahadewa  gave  flour  of  wheat  to  some,  flour  of  millet 

to  others, 

181.  And  rice  to  others. 

182.  The  Gonds  went  to  the  river  and  began  preparing  their 

food. 

183.  Some  of  the  Gonds  said  that  they  had  been  confined  and 

punished  severely. 

184.  On  hearing  this,  Lingo  said: 

185.  You  are  now  at  the  river,  cook  and  eat,  and  then  complain. 


PART     IV. 


The   subdivision    by    Lingo    of  the  G^rds  into    tribes,  and  the 
institution  of  the  worship  of  the  Gond  gods. 

1.  Lingo  kneaded  the  flour  and  made  it  into  a  thick  cake, 

and  cooked  pulse,  and  satisfied  all  the  Gonds. 

2.  Then  clouds  arose,  and  it  began  to  rain. 

3.  When  the  rivers  flooded  and  the  flood  began  to  roll,  all 

the  Gonds  spoke : 

4.  O  Lingo,  much  rain  has  come  up  and  is  falling. 

5.  Then  all  these  Gonds  began  to  walk  in  the  middle  of  the 

river. 

6.  From   among  all  these  Gonds,  four    persons  with  Lingo 

remained. 

7.  Lingo,  having  seen  this,  began  to  say:  Hear,  0  brethren  ; 

8.  This  river  is  flooded,  how  shall  we  cross  it  ? 

9.  More  clouds  came  up,  and  darkness  fell, 

10.  When  those  four  persons  and  Lingo  began  to  speak — 

1 1.  Hear,  O  brethren,  what  shall  we  do,  and  how  shall  we  go 

on  ?  the  day  is  departing. 

12.  Now  Dame  the  tortoise,  and  Pusi  the  alligator,  were  playing 

in  the  water. 

1.3.  They  came  to  them  out  of  the  water,  and  began  to  speak: 

14.  Hear,  O  brethren,  why  do  you  silently  stand  and  cry  ? 

1 5.  They  said :  Our  sixteen  scores  of  Gonds  have  all  gone,  and 

we  only  have  remained ; 

16.  O  brethren,  how  shall  we  go  ?     They  said  :  Sit  on  us,  and 

we  will  take  you  across. 

6.  The  four  persons  who  remained  with  Lingo  when  the  rest  crossed  the  river  seem  tp 
be  the  same  a3  the  four  who  remained  behind  when  all  the  rest  entered  the  cave. — See 
Part  I.,  line  79. 

12,  The  episode  of  the  tortoise  and  the  alligator  is  of  Gond  origin.  The  Gonds  are  said 
to  hold  the  tortoise  sacred  even  now,  and  never  to  catch  it  themselves,  and  even  to  procure 
its  release  if  caught  by  others. 


44. 

17.  If  you  keep  your  oath  we  will  take  you  across  the  river. 

18.  They  replied:   Hear,  O  sisters.    You  are  Pusi  the  alligator, 

and  you  are  Dame  the  tortoise. 

19.  These  four   persons   who   are   before  you   will  keep  their 

oath  first  of  all. 

20.  If  any  beat  you  we  will  not  allow  it,  or  if  any  (try  to) 

catch  you  we  will  prevent  it. 

21.  You  shall  be  the  eldest  sister  of  us  four  persons,  said  they. 

22.  Dame  the   tortoise,  and  Pusi  the  alligator,  came  before  the 

face  (of  the  Gonds),  and  those  persons  sat  on  the  alligator's 
back,  leaving  Lingo  alone  to  sit  on  the  back  of  the  tortoise, 

23.  The  alligator  went  first,  and  then  followed  the  toitoise  in 

the  flood. 

24.  The  wicked  alligator,  having  taken  them  into  the  midst  of 

the  water,  began  to  drown  them. 

25.  They  began  to  cry.    Then  the  tortoise  spoke :  Hear,  O  Lingo. 

26.  Stretch  thy  hand  and  drag  them  off,  and  make  them  sit  on 

my  back. 

27.  Lingo,  having  stretched  his  hand,  caught  them  and  dragged 

them  away,  and  made  them  sit  on  the  tortoise's  back. 

28.  Then  the  tortoise  took  the  four  men  on  his  back  and  went 

across  the  river; 

29.  And  they  fell  at  its  feet,  and  said:  Hear,  O  tortoise,  we  will 

not  become  faithless  to  you. 

30.  Then    those  four  went  by  a  jungly  path,  and   ascended 

one  hill, 

31.  And  descended  another.     Thus  they  went  forward. 

32.  They  began  to  cut  trees  and  build  houses,  and  they  remained 

(not  together),  but  here  and  there. 

33.  Fields  and  houses   were  formed  by  the  Gonds,  and  that 

town  became  large. 


33.  From  this  line  to  line  37  is  a  description  of  the  scattered  settlements  made  by  the 
Gonds  in  the  forests.  Th«  imino  Nar  Bhumi  is  the  Gondi  term  for  a  city  ;  it  has  no  further 
wgnificance, 


46 

49.  Then    (that  man)    became    Manawaja.     Then  he  caught 

another  by  the  hand,  and  said:  Become, O friend,  Dahuk- 
waja; 

50.  And  he  became  Dahukwaja.     He  then  caught 

51.  Another  by  the  hand,  and  said:  O  friend,  Be  Koilabutal; 

and  he  became  Koilabutal. 

52.  Then  he  caught  another  by  the  hand,  and  said:    You  become 

a  wild  Koikopal ; 

53.  And   he   became   Koikopal.     Thus  the    four  scores    were 

divided. 

54.  Out  of  the  remaining  twelve  bands,  four  more  were  sepa- 

rated : 

55.  The  first  band  he  made  to  be  Koorkus,  and  the  others  he 

made  to  be  Bhils. 

56.  The  third  he  made  to  be  Kolami,  and  tke  fourth  he  made 

to  be  Kotolyal.     Thus  eight  bands 

57.  Were  divided.     There  (still)  remained  eight  bands.    Then 

what  followed  ?     After  the  third  of  the  month  Weishak 

58.  Arrived,  then   Lingo  said:  Come,  O  brethren,  we  cannot 

see  God 

59.  Anywhere;  let  us  make  a  god,  and  we  will  worship  him. 

60.  Then  all  the  Gonds  with  one  voice 

61.  Said — Yes,  0  brethren,  bring  a  goat 

62.  Five  years  old,  a  crowing  cock  one  year  old,  a  three  year 

old  calf,  a  cow 


48.  Manawaja  means  ouo  who  casts  and  fashions  the  images  of  the  gods.     The   exact 
derivation  of  the  term  is  not  ascertainable.      It  is  the  name  of  a  class,  or  perhaps  even  of  a 
tribe  among  the  Gonds. 

49.  Dalinkwaja, — the  term  means  drum-sounding,  and  is   applied  to  a   particular  tribe 
among  the  Gonds. 

51.  Koilabutal  is  the  actual  name  of  one  of  the  tribes  of  the  Gonds. 
53.  Koikopal  is  also  the  name  of  a  tribe. 

65.  Koorlcu  is  the  name  of  a  tnbo  inhabiting  the  same  hills  as  the  Gonds,  but  supposed 
to  be  distinct  from  them  in  race,  and  certainly  distinct  from  them  in  language.  The  name 
Bhil  refers  to  ths  well-kn^wn  tribs  of  that  name,  who  are,  however,  considered  to  be  distinct 
from  the  Gonds,  and  inhabit  the  hills  to  the  westward  of  the  Gond  country. 

56.  The  name  Kolami  belongs  to  one  of  the  regular  Goad  tribes.     Kotolyal  is  the  name 
of  a  tribe  also  :  the  word  is  derived  from  th<i  Gondi  word  for  a  log  of  wood. 

57.  The  month  Weishak  (May)  is  borrowed  from  the  Hindus.     The  Gonds  have  no  names 
of  tLeir  own  for  the  months. 


45 

34.  A  bazaar   (periodical  market)  was  held  in  Nar  Bhumi  (the 

name  of  the  town). 

35.  Then  Lingo  began  to  say:  Hear,  O  brethren.    If  you  will 

sow  millet,  it  will  spring  up. 

36.  Thus  twelve   months   passed,   and  Nar  Bhumi  began   to 

appear  excellent. 

37.  Those  who  had  no  bullocks  received  them. 

38.  Those  who  had  no  carts  received  carts  :  thus  all  the  houses 

of  the  city  became  prosperous. 

39.  All  the  Gonds  came  to  Lingo,  and  sat  close  to  each  other 

in  rows, 

40.  While  Lingo    stood  in  the  midst  of  them,  and  began  to 

speak  : 

41.  Hear,  O  brethren.     All  you  Gonds  understand  nothing. 

42.  You  do  not  know  whom  to  call  brother,  and  whom  father, 

43.  Or  other  relative ;  from   whom  to  ask  a  daughter,  and  to 

whom  to  give  your  daughter; 

44.  With  whom  to  laugh.     Then  those  Gonds  began  to  say: 

45.  O  Lingo,  you  possess  great  and  good  understanding;  do 

as  you 

46.  Have  said  with  all  your  might,  and  make  tribes  of  us. 

47.  Then  Lingo,  out  of  the  sixteen  scores  of  the  Gonds,  sepa- 

rated four  scores,  and  told  them  to  rise. 

48.  He  caught  one  of  them   by  the   hand,  and  said:   O  friend, 

become  Manawaja. 

34.  This  bazaar  is  an  exact  allusion  to  the  periodical  markets  (on  some  fixed   day  of  the 
week),  which  are  to  this  day  held  by  the  hill  people,  even  amongst  the  wilds  of  the  mountains. 

35.  The  command  of  Lingo  to  the  Gonds  to  sow  millet  (jowaree)  is  in  advertence  to  their 
progress  in  agriculture.     Their  practice  is  first   to  sow  rice,  which  is  easily  produced.     As 
their  resources  increase,  they  begin  to  raise  a  little  millet,  which  requires  more  care  and 
resource. 

37  and  38.  Though  the  words  are  simple, — merely  that  the  Gonds  received  bullocks, 
and  then  cart?, — yet  they  are  pregnant  with  actual  meaning,  which  is  this.  In  tlie  earliest 
stages  the  Gonds  lived  first  on  fruit  and  game,  as  described  in  Part  I.  Then,  as  specified 
in  Part  II,  line  63,  et  passim,  they  cut  down  trees,  and  burn  them  for  ashes,  which  fertilizes 
the  ground,  and  makes  it  yield,  from  seed  iff  own  without  ploughing  or  other  agricultural 
operation.  As  they  advance  they  begin  to  cultivate  with  bullocks  and  ploughs;  and  then, 
lastly,  as  their  villages  improve,  they  use  carts  to  carry  grain  to  market,  and  especially  to 
convey  the  wild  fruits  and  other  produce  of  the  jungles.  These  several  stages  of  progress 
are  visible  to  this  day  among  the  the  Gonds. 

47.  Though  this  and  the  subsequent  lines  refer  to  some  tribal  distribution,  yet  the 
division  must  not  be  regarded  as  at  all  complete;  and  it  only  partially  corresponds  with  the 
best  received  specification  of  the  twelve  Gond  tribes. 


47 

63.  'Two  years  old;  and  call  two  of  the 

64.  Manozas  (bards).    Then  they  named  one  god  Ghagara  Pen 

^the  Bell  god). 

65.  Lingo  said :  Bring  a  chouri  (fan)  made  from  the  tail  of  the 

wild  cow. 

66.  Then,  said  Lingo,  open  the  shop  (of  the  ironsmith),  and 

make  the  god  Parsapot  of  steel. 

67.  Go  to  the  jungle  and  cut  a  bamboo  stick,  and  bring  it. 

68.  Keep  their  god  in  Dhanegaon,  and  the  seven   sisters,  god- 

desses (satiks),  in  Anegaon. 

69.  In  the  morning,  Lingo  arose  and  went  to  a  river  and  bathed, 

and  wore  a  dhote  (cloth  round  the  loins), 

70.  And  applied  the  tika  (sacred  mark)  to  his  forehead.     What  I 

says  he.     Hear,  O  brethren,  to  the  Ozas  (bards'). 

71.  Call  two  Dahaking  drummers ;   and  they  called  them,  and 

brought  the  Stick  god.     Then 

72.  Lingo   bound   the   Chain  god  to    the    stick,    and    placed 

another  stick  in  the  god  Pharsapot ;  and  the  Gung&wan 
Chawor  (the  cow-tailed  fan)  was  waved  over  it  ; 
and  with  joined  hands  then  said:  Hail !  Pharsa  (Pen). 

73.  He  lifted  the  stick,  and  the  gods  Manko  Rayetal,  Jango 

Rayetal, 

74.  And  Pharsa  Pen  came  and  stood  (there)  ;  and  Lingo  was 

possessed  of  them. 

75.  Then  Lingo  became  a  man  devoted  to  god,  and  moved  and 

jumped  much : 

76.  Lingo  (was)  in  front,  and  behind  were  goats,  cocks,  a  calf. 

And  all  the  Gonds 

C4.  Manoza,  or  Oza,  are  regular  names  for  the  bards  or  minstrels,  so  common  amongst 
the  Gonds.  The  Ghagara  Pen,  or  Bell  god,  is  one  of  the  Gond  gods,  formed  by  stringing 
together  a  set  of  small  tinkling  bells. 

65.  This  sacred  fan  (Gun^lwan  Chour,  or  Chowri)  is  well  known  among  the  Gonds;    but 
the  idea  is  believed  to  be  borrowed  from  tho  Hindus. 

66.  The  god  Pharsapot,  or  Pharsa  Pen,  is  represented  by  a  spear,  and  is  one  of  the  regular 
Gond  gods.     Pharsa  also  means  a  trident  in  Gondi.      Iron-ore  is  obtained  in  most  parts  of 
the  Gond  country. 

67.  This  is  the  Stick  god,  well  known  among  the  Gonds,  and  represented  by  a  bamboo. 

(The  bamboo  is  plentiful  generally  in  the  Gond  country. 
68.  Dhanegaon  and  Anegaon  are  names  of  villages  without  any  particular  meaning.    The 
seven  sisters  are  goddesses,  well  known  to  the  common  Hindus  as  well  as  to  the  Gonds. 

72.  The  Chain  god  is  represented  simply  by  an  iron  chain,  and  is  worshipped  by    the 
Gonds  under  the  name  of  S&kla  Pen. 

73.  Manko  Rayetal  and  Jango  Rayetal  are  known  to  be  members  of  the  Gond  pantheon. 
The  Pardhan  Wjho  recites  this  Song  declares  them  to  bo  the  wives  of  the  god  Pharga  Pen, 


48 

77.  Assembled  in  one  place.     Having  left  the  village  Dhanegaon, 

78.  They  came,  and  began  to  say  this  is  a  thick  jungle. 

79.  Then  the  Gonds  (called  on  the  gods)  to  stand  still. 

80.  They  fell  at  the  feet  of  the  gods,  and  asked  where  they 

should  make  seats  for  the  gods  of  each  band. 

81.  Then  all  the  Gonds  came  in  front  and,  with  joined  hands, 

stood, 

82.  And   began   to   ask   Pharsa   Pen;   who  replied:  Hear,  O 

brethren. 

83.  Between  twelve  glens  and  seven  dales  go,  and  make  place 

for  (us  gods). 

84.  Then  in  front  went  the   Stick  god,  and  behind  followed  all 

the  Gonds. 

85.  They  arrived,  and  after  alighting  they  began  to  pick  up 

grass  and  lift  stones. 

86.  Then  said  Lingo, 

87.  Hear,  O  brethren.     Do  you  see  yonder  a 

88.  Bijesal  tree  ?    Go  and  cut  it,  and  make  a  kettle-drum  from 

its  wood.     They,  taking  an  axe,  went  and  cut  it, 

89.  Some  held   a  pitcher,  and  brought  a  pitcherful  of  water; 

some  digged  earth,  and 

90.  Made  a  platform,  and  placed  on  it  the  Stick  god.    Some  said : 

Our  drum  is  not  ready, 

91.  Burn  this  fire  in  front  and  light  the  lamp. 


79.  The  Gonds  calling  on  the  gods  to  stand  still  has  a  particular  meaning,  vrhich  is 
The  people  are  marching  in  a  sort  of  rude  procession  into  the  heart  of  the  forest;  and  their 
gods,  consisting  of  a  sacred  string  of  bells,  a  sacred  spear,  a  sacred  chain,'  a  sacred  bambdo 
stick,  and  a  sacred  fan,  being  waved  about,  are  being  carried  by  priests  and  bearers  along  with 
the  multitude.  Then  the  bearers  of  these  consecrated  emblems  are  ordered  to  stop  ;  and 
thus  it  is  phrased  that  the  gcds  are  made  to  'stand  still. 

81.  This  standing  on  on  one  leg  and  with  joined  hands  is  a  Gond  practice,  probably  learnt 
by  them  from  Hindu  devotees. 

83.  The  twelve  hills  and  the  seven  dales  are  the  same  as  those  mentioned  in  the   opening 
line  of  Part  I.     It  is  an  established  phrase  among  the  Gonds. 

84.  The  Stick  god  leading  the  way,  means  that  the  sacred  bamboo  was  carried  in  front. 
88    The  Bijesal  (Pterocarpus  Marsupium)  tree  s  still  common  among  the  Gond  forest*. 


49 

92.  They  wetted  five  tolas'  weight  of  vermilion  in  ghee,  and 

threw  five  tolas  of  ral  (resin)  on  the  fire. 

93.  Then    sat  Lingo    with    joined   hands   before    the  god 

Ghangara    ( the  bell  god). 

94.  Ghangarang  began  to  jump  about,  and  possessed  the  body 

of  Lingo.     Pharsa  Fen  began  to  play  also. 

95.  Then  they  took  a  pitcherful  of  daru  (liquor), 

96.  And  spriDkled  it  on  the  stick,   and   said :  Hail  to  you 

Fharsa  Fen ! 

97.  And,  with  joined  hands,  they   fell  at  his  feet.     While 

they  were  falling  at  his  feet, 

98.  The  god  Ray  etal  possessed  the  body  of  Lingo,  who  moved 

and  danced  much. 

99.  Then  he  began  to  speak  thus:  Bring  to  me  victims,— 

100.  Goats  of  five  years  old.     After  bringing  the  goat  they  fell 

at  its  feet 

101.  And  washed  its  head,  and  applied  vermilion,  and  poured 

•daru  (liquor  J  into  its  ears. 

102.  Then  after  catching  the  goat  by  the  feet,  they  threw  it 

before  the  god : 

103.  And  the  god  Rayetal  possessed  the  body  of  the  goat,  which 

began  to  shake  its  head,  ears,  and  whole  frame  very 
much. 

104.  Then  two  or  four  persons  ran  and  caught  it,  and  threw 

it  down 

105.  Before  the  god,  and  killed  it.     Then  blood  was  sprinkled 

around. 

106.  And  they  placed  the  head  before  the  god,  and  took  the 

body. 

107.  Then  a  white  cock,  a  year  old,  was  brought,  and  they 

killed  it. 

98.  Rayetal  is  the  Sun  god  among  the  Gonds. 

100.  The  lines  which  follow  give  an  account  of  the  iacrificial  ceremonies  stiD  used  by 
the  Gonds. 


50 

108.  And  began  to  play  a  good  tune  on  the  Kingree  (one- 

stringed  guitar)  and  the  drum. 

109.  The  god  derived  pleasure  therefrom.     Then  two  feet  of 

110.  A  calf  were  washed,  and  fso)  was  its  mouth;  vermilion 

was  applied  to  its  forehead. 

111.  (Then)  they  threw  them  (the  other  animals)  down,  and 

killed  them  too. 

112.  The  head  of  the  calf  was  placed  before  the  god.     Then 

said  Lingo :  Hear,  O  brethren  ; 

113.  Kemove  quickly  the  skin  cf  the  calf  and  roast  its  liver. 

114-.  They  brought  stones  and  made  an  oven,  and  placed  a 
pitcher  on  it. 

115.  The  pitcher  was  filled  with  water,  and  flesh  was  put  in  it. 

116.  The  leaf  of  the  Eyn  tree  (was)  cut  and  brought,  and  made 

into  plates. 

117.  And  in  a  brass  plate  they  placed  cooked  rice,  liver,  flesh, 

and  they  lighted  four  lamps,  and  took  and  placed  them  * 
before  the  gods. 

118.  Some  made  an  offering  of  silver  pieces  as  a  present  to 

the  god. 

119.  Thus  a  heap  of  silver  up  to  the  knee  (of  a  man)  was 

gathered  before  the  god. 

120.  Then  (  Lingo;  spoke:  Hear,  O  brethren:  The  offerings  are 

goud  iu  the  courts  of  the  god. 

121.  (There  is)  no  one  to  receive  these  offerings. 

122.  Hear,  O  brethren  :     From  the  midst  of  all  (these  Gonds) 

some  one  should  become  a  Pardhan, 

123.  And  we  will  give  (this  offering)  to  him. 

124.  Then  Lingo  looked  well  among  the  company  and  (saw)  an 

old,  hoary  haired  man  first  of  all ; 

12?.  The  introduction  of  the  PardMn,  a  sort  of  priest  among  the  Gonds,  is  here  made 
by  the  Pardhdn  who  recites  thia  very  Song,  foi  the  glorification  of  himself  and  his  claw. 
The-Paidhans  are  well  known  in  thia  capacity. 


51 

125.  And  having  looked  on  kim,  held  his  hand  and  said: 

126.  Become  a  Pardhdn,  and  we  will  give  you  much  wealth  and 

clothes; 

127.  We  will  give  you  a  horse,  and  whatever  you  ask  us  we 

will  not  refuse. 

128.  Well,  brother,  (said  the)  old  man,  I  am  (fit  for  nothing  but) 

to  sit  and  eat. 

129.  All  saluted  him ;  and  some  gave  clothes,  some  gave  silver 

pieces, 

130.  Some  gave  him  a  pipe. 

131.  As  they  were  rising,  Lingo  said :  Hear,  0  brethren  and  friends. 

132.  Then  (said  they)  what  shall  we  do,  0  brethren  ?     He  rose, 

and  made 

133.  Seven  persons  out  of  them  to  stand  aside,  and  said  to  them, 

You  become  a  family  of  seven. 

134.  He  then  made  six  persons  to  stand  aside, 

135.  (And  said)   You  become  a  family  of  six.     He  took  five 

more  aside, 

136.  And  made  them  to  stand,  and  breaking  surface  of  the 

earth,  a  family  of  five  were  formed. 

137.  To  the  remaining  four  he  said:  Be  divided  into  families  of 

four  and  five. 

138.  After  saying  this,  he  reminded  them  to  keep  their  promise 

with  the  tortoise. 


127.  The  present  of  a  horse  is  a  mark  of  high  honour.    The  god  Koda  Pen,  or  horse-god,  is 
•ometimes  worshipped  by  the  Gonds,  and  sometimes  there  are  sacred  images  of  this  animal 

128.  The  man  here  gives  a  true  description  of  the  character  of  the  Pardhims,  who  ar* 
averse  to  any  sort  of  industry. 

133  to  137.  This  arrangement  of  some  of  the  people  into  families  of  seven,  of  six,  of 
five,  and  of  four,  might  at  first  appear  obscure,  but  it  refers  to  the  division  of  the  people 
into  sects,  who  worship — some,  seven  gods;  some,  six;  some,  five;  some,  four.  It  is  well  known 
that  some  Gonda  are  seven-god-worshippers,  others  six-god  worshippers,  and  so  on. 

138.  The  covenant  with  the  tortoise  refers  to  the  episode  mentioned  in  the  preceiing 
line  12  of  this  Part. 


52 

139.  Then  they  all  made  salutation.     Lingo  said :  O  brethren, 

look  yonder  towards  the  gods. 

140.  All  persons  looked  behind,  but  Lingo  vanished  and  went 

to  the  gods. 

141.  While  they  were  looking  behind,  they  said:  Where  is  our 

Lingo  gone? 


PART    V. 


The  institution  by  Lingo  of  the  rites  of  Marriage  among  the 

Gonds. 


1.  After  the  Pardhan  had  been  made,  he  said:  I  will  go  to 

look  for  a  partner  (wife)  for  you  Gonds. 

2.  Lingo  (told)   the  four  Gonds,  and  all  the  Gonds,  small  and 

great,  to  gather  in  one  place  and  hold  a  council; 

3.  And  said:  Hear,  O  brethren ;  I  will  send  the  Pardhan — com- 

mune with  him. 

4.  Then  they  sent  for  water,  and  put  rice  in  it. 

5.  If  the  rice  sticks  or  adheres,  then  we  will  send  him ;  if  not, 

we  will  not  send  him. 

6.  Then  came  all  the  Gonds,   and  stood  before  and  behind 

Lingo. 

7.  (He  said)  cast  two  whola  grains  of  rice  in  water.     Then 

they  threw  rice  in  water. 

8.  The  two  grains  of  rice  joined  one  to  the  other. 

9.  Then  Lingo  looked  with  his  eyes,  and  said  within  himself: 

Just  as  I  said,  so  it  has  happened;  our  marriage  omen  is 
good.    Hear,  0  brethren. 

10.  (Let  us)  send  our  Pardhan  to  look  for  a  wife, 

11.  The  Pardhan  became  ready, 

12.  Lingo  said:  Hear,  O  Pardhan,  to  my  word.    Go  to  Kachi- 

kopa  Lahugad, 

13.  There  are  (many)  Gonds;  go  to  them  only. 

14.  When  you  reach  their  house,  salute  the  head  man; 

15.  And  say  Lingo  has  sent  salutation,  may  it  reach  you. 

1.  It  is  still  the  recognized  duty  of  a  Pardhan  to  negotiate  marriages  among  th«  Gonds, 

2.  The  four  Gonds  are  doubtless  the  same  as  those  who  figured  in  Part  I.  at  the  cave, 
and  in  Part  IV.  in  the  river.     They  are  chiefs.     Beyond  this  there  is  no  special  meaning 
asceitaiuable. 

4.  This  description  of  the  omen  is  the  game  as  that  still  used  by  the  Gonds. 


54 

16.  Hearing  Lingo's  words,  the  Pardhan  departed,  and   begam 

to  go  on  the  way  towards  Kachikopa  Lahugad. 

17.  Having  reached  it,  he  stood  before  the  house   and  saluted 

the  head  man, 

18.  And  said  :  I  am  your   Pardhan,   I   was   made  Pardhan 

by  Lingo  your  lord. 

19.  Lingo  has  sent  me  to  you,  because  he  knows  that  you   pos- 

sess daughters;   to  ask  them  in   marriage   he  has  sent 
me  to  you. 

20.  If  I  ses  a  fit  person  I  will  join  her  in  marriage. 

'. 

2L.  Then  the  four  brothers  said:  Give  our  salutation  to  Lingo, 
and  tell  him  that  we  will  not  reject  his  proposals. 

22.  Then  went  the  Pardhda  (back)  to  his  town,  and   cams  to 

Lingo 

23.  And  said  to  Lingo:  They  told  me  to  tell  you  that  whatever 

Lingo  does,  to  that  we  will  consent. 

24.  Let  him  give  our  daughters  to  any  ona  (he  likes},  said  tha 

four  brothers.    . 

25.  So  the  Pardhtin  went  to  ask  them  for  their  daughters. 

26.  When  he  reached  the  place,  he  saluted  the   landlord,  and 

called  for  a  pitcherful  of  water,  and  performed  the  omen. 

27.  Then  the  four  brothers  saluted  the  (nsw)  son-ia-law. 

28.  After  washing  the  feat  of  tli3  Pardlvai,  thay  male  him    to 

sit  in  their  house. 

29.  The  Pardhan  said:  To  make   sure  of  this,  (let  us)  go  to  the 

liquor  shop. 

3).  Whatever  Ling)   told   the  ParJhai  about  marriage   cere- 
monies, so  the  Pardlia  H  now  t,ell  the  Goals  to  do. 

31.  Assemble  five  daughters  and  grind  turmeric. 

32.  Make  an  offering  to  the  domestic  gods  first; 

33.  Then     (off^r)      saffron    to     all     other    'gods     by     their 

names. 

29.  This  refers  to  tha  fatal  habit  araoag  the  Gonls  of  ratifyln^ereryoliing  with  a,  drinking 
Tbout.  Tha  liquor  is  raaae  from  the  flower  of  the  Moha  trea,  so  abuacUat  in  the  Goad  forests. 

30.  The  description  of  ths  niiiviajje  cjrarruaiaj,  watch  fjlk>YYi;  ia  said  to  ba    cjiv^b  and 
authentic. 

31.  Turmeric  ia  grown  in  the  Goad  country. 


55 

34.  Drink,  wash  the  feet,  (present)  salutations,  join  your  hands — 

35.  Spread  the  blanket,  and  make  all  the  Gonds  sit  on  it.  Bring 

a  pitcberful  of  liquor  to  the  side  of  the  bridegroom, 
and  half  a  pitcher  to  that  of  the  bride. 

36.  Then  make  all  the  women,  both  small  and  great,  sit  down. 

37.  Keep  the  full  pitcher  of  liquor  on  the  right  side,  and  the 

half- full  pitcher  on  the  left, 

38.  Call  (for)  two  more  pitchersful  of  liquor,  and  drink  according 

to  custom, 

39.  Keep  in  a  brass  plate  a  lamp,  some  grains  of  rice,  two  pice, 

some  betelnut,  and  a  box  of  kuku  (red  powder),  with 
gulal  powder  ( red  ochre  J.  Apply  a  tika  (sacred  mark )  to 
the  front  of  the  pitcher, 

40.  Then  apply  the  mark  to  the  pitcher-man,  then  to  all  the 

rest. 

41.  Break  the  pitcher,  and  let  the  women  on  the  bride's  side 


smg- 


42.  "A   pair  of  blankets  having  been  spread:  0  father,  you 

have  lost  your  dearest  daughter. 

43.  0  father  ,  for  the  love  of  liquor  you  have  lost  your  dear 

daughter." 

44.  Then  distribute  liquor  cups,  first  to  the  pitcher -man, 

45.  And  after  he  has  drunk,  then  to  all  the  rest  of  the  company. 

46.  Salute  (one  another)  and  thus  observe  the  custom. 

47.  (Then  should)  follow  eating  and  drinking. 

48.  Next,  at  the  time  of  departure,  only  those  on  the  bride- 

groom's side  must  follow  with  the  departing,  and  salute 
them. 

49.  Embrace,  and  then  return  to  your  house;  and  when  the 

bridegroom  reaches  his  house, 

36.     The  spreading  of  these  rough  woollen  blankets  (sheep  abound  in  the  Gond  country)  is~ 
an  integral  part  of  the  ceremonies, 

38.  The  frequent  mention  in  this  and  in  following  lines  of  liquor  and  drinking,  are  in- 
dicative of  the  customs  of  the  Gonds;  and  on  these  occasions  the  women  drink  as  much 
as  the  men. 


56 

50.  Then  his  feet  should  be  washed,  and  let  all  the  guests  on 

the  bridegroom's  side  drink. 

51.  What   happens   next?      Women   should  grind   turmeric. 

Then  what  song  is  to  be  sung  ? 

52.  The  Bhawajai  (brother's  wife)  should  say,  Sing  the  bride- 

groom's song ;  and  the  bridegroom  may  say,  Sing  the 
Bhawajai's  song. 

53.  After  this,  let  all  (the  women;  sing — let  them  grind  saffron, 

and  after  making  powder  of  it, 

54.  Let  the  Bhawajai  sing,  and  say,  Brother,  sing  a  song. 

55.  After  grinding  saffron,  wave  a  lamp ;  and  in  a  brass  plate 

keep  saffron,   and  the  preparation  of  betel-leaf  with  a 
whole  nut. 

56.  Let  there  be  a  box  of  kuku  (red  powder),  some  grains  of 

rice,  and  a  waving  lamp. 

57.  Bring  in  a  pot  of  water,  and  hold  liquor  in  a  bottle  named 

Lauguyal. 

58.  Then  depart  from  the  house.     Let  musicians  be  in  front, 

and  let  the  bridegroom  follow  them 

59.  With  singing  of  songs.     The  saffron  should  be  carried  to 

the  god  Bhimsen; 

60.  Then  toMata,  the  goddess  of  the  town;  then  to  Matamai; 

fourthly,  to  the  boundary  gods. 

61.  Fifthly,  to  the  god  Hanuman;  sixthly  to  the  Pandhari  god; 

seventhly,  to  the  manes  of  the  dead;  then   sing  a  song 
to  Bhirnsen. 

52.     Bhawajai,  the  elder  brother's  wife,  is  always  an  important  personage  on  these  occasions. 
If  there  be  no  such  person  actually,  then  some  female  relative  is  chosen  to  take  the  part. 

57.     Lauguyal  is  the  common  Gondi  name  for  an  earthen  wine  bottle. 

59.  Bhimsen  is,  of  courSfe,  a  Hindu  mythological  personage ;  but  he  is  venerated  as  a  god 
by  the  Gonds. 

60.  Mata  and  Matamai  represent  the  small-pox  :  the  names  are  doubtless  borrowed  from 
the  Hindus,     Mata  is   also  one  of  the  seven  sisters  alluded  to  in  the  preceding  line  273, 
Part  II.     The  fact  of  Mata  being   also  the   goddess  of  the  town,  indicates  that  the  disease 
is  frequently  present  and  permanently  dreaded,    partly    owing  to  the  dirty  and  unwashed 
condition  of  the  Gonds.     The  boundary  gods  merely  allude  to  an  imaginary  demarcation 
among  the  hills ;  the  Gonds  do  not  put  up  land -marks. 

61.  Hanuman,  the  monkey  god,  is  of  course  adopted  from  the  Hindus.    The  Pandhari,  the 
god  of  the  land,   is  a  Mahratta  name.     The   shades   of    the   dead  (Sanyal    Pen)  are  much 
venerated  by  the  Gonds. 


57 

62.  1  hen  the  song  of  oil  offering  should  follow. 

63.  Then  visit  the  domestic  god.     Let  the  bridegroom  put  a 

ring  and  chain  on  his  neck, 

64.  And  present  grains  of  rice  in  his  hand. 

65.  Let  one  woman  stand  in  front,  and  the  rest  behind  him. 

66.  Give  a  blanket  to  the  bridegroom;  apply  the  tika  (mark) 

of  rice. 

67.  Then,  what  song  will  they  sing  ?  That  song  will  be  thus: 

68.  0  brother,  apply  rice  to  the  father  with  laughing  counte- 

nance. 

69.  Apply  with  a  smile  a  tika  to  your  mother,  0  brother. 

70.  Apply  with  a  smile  a  tika  to  your  sister,  0  brother. 

71.  Apply  with  a  smile  a  tika  to  your  grandfather,  0  brother. 

72.  Apply  with  a  smile  a  tika  to  your  grandmother,  O  brother. 

73.  Apply  with  a  smile  a  tika  to  your  brother's  wife,  O  brother. 

74.  Then  bring  the  bridegroom  home  and  wash  his  feet,  and 

make  him  sit  down. 

75.  Then  sprinkle  saffron  (water)  and  apply  saffron  to  the  bride- 

groom. 

76.  What  song  shall  we  now  sing?  0  Pardhan,  our  household 

priest,  sing  thus : 

77.  Tell,  O  father,  tell  us  some  story  about  our  ancestors. 

78.  At  bathing  what  song  will  they  sing  ?  They  will  sing  thus  : 

"  Your  body 

79.  fs  like  the  plantain  pith,  and  elegant  is  the  nose  of  our 

brother.*1 

80.  Let  the  (bridegroom)  bathe,  and  let  all  the  (women)  sing. 

66.  The  tika  mentioned  in  this  song  is  the  sacred  mark  borrowed  from  the  Hindus, 
76   This  calling  on  the  Pardhan  to  sing  a  song  of  the  Goud  traditions  is  exactly  what 
occurs  on  these  occasions. 

79.  The  plantain  tree  is  grown  in  the  Gond  country,  and  is  found  wild  in  some  parts. 
The  Gond  race  have  email  noses;  and  they  would  esteem  a  marked  prominent  nose  aa 
beautiful". 


58 

81.  Let  four  women   cause  the   bridegroom   to    be  sent   for. 

After  this 

82.  Take  the  bridegroom  into  the  house,  and  make  him  sit 

there. 

83  Place  around  him  four  pots  fastened  together  with  thread, 

and 

84  Surround  the  whole  by  one  thread  connecting  all. 

85  On  the  bridegroom's  head  hold  cakes  placed  on  an  iron 

spoon, 

86.  And  let  five  women  hold  their  hands  suspended  over  his 

head. 

87.  Then  pour  oil  on  the  cakes,  and  then  on  his  head 
88    Pour  water;  then  bathe  him  with  water. 

89.  Then   what  custom  follows?    When   the  brother's  wife 

covers  a  vessel  on  her  lap,  then  the  bridegroom  should 
put  a  copper  pice  in  it. 

90.  Then  let  him  throw  water  till  her  body  is  wetted. 

91.  Bhawajai  (brother's  wife)  will  throw  water  also,  and  then 

let  him  bathe. 

92.  After   bathing,   what  is   to  be   done?  Apply  kuku  (red 

powder).     What  song  should  be  sung  ? 

93.  Women,  holding  betelnut  to  his  mouth,  and  holding  kuku 

(red  powder  I  to  his  forehead,  shall  sing:  *'  What  Raja's 
son  is  this  ?  " 

94.  Then  what  follows  ?  Apply  rice,  then  sing  as  follows: 

95.  u  The  Bhawajai  (brother's  wife)  has  not  put  oil  in  the 

lamp."     She  will  say,  in  front  is  the  bridegroom,  and 
behind  is  the  bride. 

96.  Then  at  the  same  time  the  drum  should  be  sounded ; 

97.  And   with   pipes;  then   should  follow  all  the  musicians 

with  cheerful  hearts. 

98.  Let  (both)  young  and  old  men  be  merry,  and  raise  up  the 

bridegroom  with  force. 


59 

99.  And  make  him  sit  on  a  heap  of  cowdung,  and  dance  gladly 
around  him. 

100.  One  woman,  having  lifted  up  the  seat  on  which  the  bride- 

groom bathed,  should  dance  also. 

101.  One  having  taken  a  waving  lamp,  let  her  dance  also. 

102.  Then  let  all  dance  and  sing;   first  one  may  (lead),   then 

let  all  follow  him. 

103.  Thus  ends  the  bathing — the  bathing  ceremony  of  tha 

bridegroom. 

104.  What  then  follows?  Make  the  bridegroom  to  be  seated, 

and  let  four  women  lift  him. 

105.  After  raising  him,  let  him  be  taken  home,  and  having 

seated  him  bring  the  wedding  cakes. 

106.  The  cakes  having  been  eaten,  all  begin  singing. 

107.  As  they  move  round  (turn  in  the  dance),  let  him  wipe 

his  hand  on  the  garment  of  Bhawajai  (brother's  wife). 

108.  What  then  happens?  What  is  the  eating  and  drinking  to 

be? 

109.  Bring  a  pitcher  full  of  liquor  to  the  house,  and  keep  it 

there;  and  call  the  guests  into  the  house,  and  make 
them  sit  down.  Call  women,  both  young  and  old,  and 
likewise  make  them  sit  down. 

110.  Apply  first  a  tika,  sacred  mark,  to  the  pitcher(of  liquor), 

and  then  to  the  pitcher-man, 

111.  Then  to  all  (the  company). 

112.  After  applying  the  tika  (mark)  to  the  lid  of  the  pitcher, 

open  it  and  distribute  the  liquor. 

113.  Serve  on  the  plates  millet,  and  peas,  and  chillies, 
114..  A  little  salt,  and  serve  as  god  (blessed  you). 


99.    This  sitting  on  a  heap  of  cowdung  is  a  Gond  custom.        But  the  idea  of  cowdung 
being  particularly  desirable,  must  have  been  learnt  from  the  Hindus. 


115.  After  eating  is  ended*  then  cause  the  hands  to  be  washed 

in  a  brass  plate.     This  is  the  eating  custom — 30  do. 

116.  After  rising,  what  follows  next  ?  Let  the  preparation  be 

made  for  going  to  the  bridegroom's  house. 

117.  Call  one  woman,  and  place  on  her  head  a  pitcher,  and  on 

it  a  burning  lamp,   and   around  it  let  a  betel-leaf  be 
fastened. 

118.  Then  let  all  the  women  in  procession  pass. 

119.  When  all  is  ready,   let   the   bridegroom   with  all   the- 

company  depart  from  the  house. 

120.  First,  take  the  names  of  the  gods,  and  so  let  them  depart. 

121.  After  their  departure,  let  them  offer  preparation  of  betel 

to  the  god  Maroti,  and  let  the  bridegroom  fall  at  its  feet. 

122.  With  the  musicians  beating  their  drums,  let  all  take  their 

homeward  way. 

121.    The  god  Maroti  ia  the  same  a»  Hanum&n,  or  the  monkey-god  of  the  Hindus. 


FINIS . 


PART    I. 


Gond  Song*  as  reduced  to  writing  in  the  Roman  character  by 
Aft:  HM*pt  -with  the  Enqlish  equivalent*  a*  rendered  by  him 
also  ;  the  whole  having  bzen  now  examined  and  correetcd  by 
Mr.  Pandu>  ang. 

The  Creation  of  the  W*rld  and,  of  the  Gond  />eo/>  V,  and  the  bundctyc  of  the  Gondt. 


1.  Parin        matan          gondite        yedung         matan          snndite 
Of  twelve  hills          in  the  ravines        of  seven  hill*  in  the  gleua 

Lingawangad  rehemand 

Lingaw^ngad  (mount  Lingxwan)     is  remaiuiuj 

2.  Hadu       gadterapi       pahindi       pungir       mad  a      aaptal       Inra 
Of  it         (in  the)  midst  datti  fljwer         trea  ^w.u)      thsao*        twelve 

kosk          wasti         halle 

(for)  coss      (is)  dwelling          no 

3.  Raw    itke      kavval         halle        chi     itke    pite      halle      raghum 

Caw      saying        crow          (there  is)  no    chirp  saying      bird    there  ia  no        roar 

itke     pulli        halle 

saying      tiger        (there  is)  no 

4.  Aske  bang      ata      Bagawantal     vi  la     rnandekitur     Nalli  Yadovr 

Then     what    happened  god  betel-nut  spread  Kalli  Yad^W 

kiesia 
called 

6.  Aske  hukum         kar        Narayantun     hnktm     kenstur    yichike 

When    an  order    to  this  vakeel        Narayaa          was  made      he  heard  it         came 

torat 
running 

6.  Kartaw    Subainge     hou    pusi  kiya     latiir     sola        kadangj 

Kurtao  Subaluear  him  to  ask        he  be  jan  sixteen 

Telanganang 

Teloogoo  (where  are) 

7.  Atara       kadang      Bimanang  paria       kadang       Koya        penk 

Eighteen    threshingfbprs     of  Brahmin      twelve     threshing  Jjora  of  G  Jadi 

ihim      pusi      kindor      penk 

thus          he         was  asking        gods 

8.  Ichong  penk   biga   manda    ihun    idena   bitani  tala^h 

So  many      gods     where    are  they      thus    of  theiu    tidings       sa«k 

9.  Veru     bango     wadki     lator 

He          what          to  say        begin 

10.  Hagada    Raje    madu  Rajt  Mahadewan  parrainta  dariawa  khalw.i 

There     (rulur)  Raja  was      Khi^       Mahadewa  up  to  sea         downward 

11.  Veru  Mahadewau  bahun  inandur  warula  kaltle'<a 

Thai       Mahadewa          how        was  he      roller  stone  (for  pounding  curry)     liko 
yet    .para      poheman-Hur 

water       on         he  was  swimming 

12.  Verm    ke-ik    halle    kalk    halle    dhtiudmundleka    rehe    mandur 
To  him     hands  were  not    feet        not  Uuiik  Uke  he  was 


13.  Gowra  Parbatal     wasi  niltu      Narayantun  pusi  kiya   latu 

Gowra  Parbati      having  couie  stood       to  Narayan          to       ask      feogun 

14.  Ime  boni  andi  ana  Bhagawantana  Subadar  andan 

Thou    who       art         I  of  Ehagawan  Subadar      I  am  ' 

15.  Aske  ime  bartua      wati      Mahadewa  baga  mantor  honu 

And     thou       why      hast  come       Mahadewa      where         is  he 

16.  Jdu  ninnne  ata  pajaye  Narayaii  Narbaddat  Gunga  adina  thadit 

She       first       came     after         Narayan          Narbadda       Gunga          of          bauk 

paro         hanji  nila         latork 
on     having  gone  to  stand      began 

17.  Pope  masike  Baja  Mahadewa  waya     latur     Parbatal  keik  jodi 

Swimming         liaja        Mahadewa    to  come  he  began       Parbati     hand*  'joined 

kiai       uila       lata 
having    to  stand     be.jan 

18.  Pajadal       Narayaa  honinde  keik  jodi  keya  laturk 
Behind  her         Narayan         he  also    hands      to      join       began 

19.  Aske  Mahadevva  bang  inta  ime     bartun     watal  parin 

'Jliea       Mahadew^       what  say.s  thou  (for)  what  ha^t  com3  twelve 

K<>ia    penk  awu  baga  manda 

of  Gond    goda    they    where       are 


20.  TJsade     bang     indur  bor    Kartao  Snbal  veru  ban^a     indur  imo 

Then        what        he  says  who        Kartao  Subal          he        what        «ays        to 

Mabadewa 

Mahadewa 

/ 

21.  Bara  mahinana  tapu  kirn    munne  mikun  idena  malam     aial 

For  twelve  months  devotion  do    hereafter     to  you      t'asir      nawj     knrnva  (will  bs) 


22.  Seiynng  mabinang  atung  sarung  maliinang  atung  parotapsha  atu 

Five  mouths         wissed      six  nuutha        b^cunj      devotion     fl.iislia 


Five  mouths        jwissed      six 

23.  Aske  Bhagawantal       wasi         niltur       Mabadewa  itke        haka 

Then        Bhagawan  having  corns  stood  close  to    MahadjWJ,      BO          a  calling 

situr  horu 

gave      him 

24.  Niwa      tapu         atu      inga  ime  yeta  babero  pasiya  ana   Ivxhim 

Thy         devotion  is  finishad     now    thou    water      put  of      emerge     1  how  shall 

pasika 

emerge 

23.  !)Nakun  hallekeiku  nakun  halte  kalku  naknn  halle  kankii 
JTo.oae      jiouhauds        .tome        no         feet        to  ma        no 


26.  Aske     veru         Mahadewaun  tala     atu     taktua    cliutin^atung 

Then    to  him      (that  is)  to  Mahadewa  head   becama     t  j  head  hair  becam§ 

;kanku  randnte  pasihirrg 

eyes  two  became 


63 

27.  Sabe   inanyaua  mural  b;>ne  matur    jagne     vedaclu    atu 

All  man's  form        \\as       made      (in)  world    (of)  light  become 

28.  Ahune    kanku      tabacbi      hudlur   veru    Bhagawantal    matkasi 

Thu.s  eyes         having  raise        he  saw        him  Bhagawan         having  seen 

hatur 

went  away 

29.  Bbalo       ata  halle        nakun      pen      dista      balle    ichor     batu 

Well       has  not  become        to  us  god       appeared         nut  &o     much  story 

kenja  penti 

hear     0   God 

30.  Nav/a      tapu     waya     hatu    nakun  manyana  murat  siti  idu  bhalo 

My       devotion     in  Vain  has  gone     to  me       of  man's       form     trave  this     well 
balle       ata 

'-.apr.oiied 

31.  tlrde    vuru    tapu   mandi  kitur 

And         ha     devotion     established 

82.  Nav  a  inasu   nowodinku  alung  poda  wortu 

Ni :....-      mouths       nine  days      became     boil      burst 

33.  Kali     Adaw     peida   atur    boru    Kali    Adaw    peida    atur    aske 

Kalia       Adao  born       Was        that       Kalia        Adao          born        was       then 

Mahadewa     bang     itu 

Mahadewa         what       said 

34.  Aske   bonu   Mahadewa  bang  itur  imo    tapu    kime 

Then     to  him       Mahadewa       what     said    thou    devotion     do 

35.  Boru  Kali  Adaw  tapu   kitur  undi  mahina    atu  randu  mabinang 

Who     Kalia      Adao  devotion     did        one       month     become    two  mouths 

atung  liana  kalkeidun  poda  watur 

became    to  his  hand  boil       came 

36.  Hadu  podha    wortu   sola     tudik    jalme  matung  aske    veru  itur 

That         boil  burst   sixteen  daughters      born         were         then         he      said 

37.  Iwu       tudik     bartun   peida  atung 

These     daughters  wherefore     were       born 

38.  Nawa     sir    tala   aiai   iveruku  am     bagador   mangal      talka 

My         head   below  will  be   to  these        I     of  what  place  husbands  should  bring 

ibun     itur 
so          said 

39.  Aske    tudikun     bisi       yetrapo      wadsi  sitnr  aske        watneke 

Then      daughters     having  caught  in  water      he       threw    after  throwing  them    in 

yer 

water 

40.  Soke     main       sola   bbar  dhartari   peida   atu 

Dry      it  become  sixteen  kinds      of  earth     produced  were 


64 

41.  JNfana    nnde     tapu     kika   aske  nawa  jiwate    shanti  wnyar 

I  more     devotion  will  do    then       my        mind     (at)  peace  wil)  be 

42.  Aske   vern    Kartaw  Subal   tapu    mandi  kilur  vena  keide  pod  ha 

Then         he  devotion       established        in  his      hand        bcil 

watu 

came 

43.  Farm        k  a  dang       kora  penk  jalme  matting 

Twelve     threshingfloors  of  Gond  gods        were        born 

44.  Koitork  pagare  m  aturk  beke  hake 

Gonds        spread  over      hither  thither 

45.  Koitork    aturk     jagang  jagang  raatang  matang  gonding  glioding 

Goods      became     from  place    to  place     on  hill         to  hill       in  valley      to  valley 

46.  Madak    madak  Koiturk  aturk  horkna  karar  batal  mandana 

Tree          to  tree        Gonds      became     their        honor    how       must  be 

47.  Bati  distu      adan    jiana     tan     tindaua 

If  any     thing      appeared         to       must  kill      it          and  eat 

48.  Halle   samje     maiwa     kolyal  bhalyal  adan  jiana  tan     tindana 

No     distinction  miibt  know          jackal  those   killed    to  it  they  must  eat 

49.  Halle     samje     maiwa      kurshu      mawku 

No      distinction     must  be  antelope  (deer)     sanibur 

50.  Halle  samje     maiwa  tan  fed  an  a  lialle  samje    maiwa     uti    pural 

Not      knew     distinction  sow   must  eat       not        knew    distinction    quail  pigeon 

51.  Halle  samje     maiwa   kawal  gidal   tan    tindana   dokum     baj 

Not         knew  _  distinction    crow       kite     must        eat          adjutant    vulture 

52.  Dokke  panne  kida  kituk  mud  a  piya      yermi  halyal 

Lizard       frog          beetle  cow       calf        she  and  he-buffalo 

53.  Yalk  ghusing  warciieng  ihun  tinda  latur 

Rats   bandicoots      squirrels        so       to  eat  began 

54.  Itork    horku    Koiturk   peida   aturk    bange   koclio   bange   pakko 

Such        these  Gonds          born        were         some          raw          some          ripe 

tindana 

must  eat 

55.  Sark     mahinang      yer     kiwa    halle  dhad   gatna     todi 

Six  month*          bathing    must      not  be       done        nicely        face      must  not 

norwa 
be  washed 

56.  Gagara  gutate      kudsi     mandana     itur 

In  dunghill       having  fallen        must          remain 


65 

57.  Itork   Koitork  pahile  mas  peida  aturk  sabdan   gude   deing   latu 

Suck        Gonds  first       time     were       born     in  all  the    jungle    a  smell    began 

58.  Ihun    Koiturk      bedangal     iturk    aske    Mahadewatun      nadan 

Such        Gonds        without  order   became     then          to  Mahadewa      disagreeable 

la  jo  LI 
they  Ix'.cvme 

59.  Ide    Koirtona  jatu     bhurtai   mantor 

(Thus)        (Jonds        caste  bad  was 

C)0.     Irwa      halle  ihun  itur  boru  Mahadewa    nawa  Dhawalagiri   nas 

(I  will)  keep     not          so      said      who        Mahadewa          iny         Dhawalagiri       they 

k  iturk 
have  spoiled 

61.  Beke  hake   dcingta   iliun   itur  verkun  kesitarat 

Hither    thither  smell  comes     so         said    to  them  call 

62.  Ihun  itur  Narayan  handa  lattir  horkun  kesi    latur      torat 

So       said     Narayan       to  go      began    to  them    to  call     began     he  brought 

63.  Munne     Mahadewa 

In  presence  of     Mahadewa 

64.  Nilutur       Mahadewa       techi       hud    tur   sabe  Koitork  waturk 

Made  them  stand     Mahadewa      having  risen        he   saw   alL-  Gonds          come 

65.  Ihun    tanwa    dilte   itur  horkun       tanwa        bowante   kesitarat 

So         in  his       mind     said     to  them      into  his  own  cave  called 

6G.  Horkun    wori    wori       upustur       poraing    kak    lana     utur 

To  them  in       lines     he  caused  to  sit      to  one         end    himself      sat 

67.  Tanwa    menduda   neiyul     tantur     adena     warehe     bane   kitur 

Of  his  own          body          the  dirt    he  took  off      of  it        a  squirrel         he         made 

68.  Ital  kitur    yer  kinake  warehe  kitur   tanu  sajjio    kitur 

Thus     did       (while)  bathing     squirrel    made       to  it     living      made 

69.  Tanrapo  jiva   wad  tur   tana     igetal      sute  kiyakl 

Into  it        life        threw      from  near  himself  he  let       it  go 

70.  Usade    sarko    tokar.  kiyal       horkunrapodal       sudital       latu 

Then      straight      its  tail  -it  made   through  midst  of  them     to  escape     it  began 

71.  Ade    hudturk    Koitork  tan  paja      vita     laturk 

Then          saw  Gonds        it    behind  to  run  (they)  began 

72.  Paja  viti      laturk       bore   indur  jimtro  jimtu 

Behind  they  (to)  run  began    some   one  said        kill    0    kill 

7*1  Bore     indur   bimtro  bimt  bako  aplotun   chakana     aial 

Another  one  said     catch  0  catch    good      to  us  a  kabab       will  be 


66 

74.  Ihun    iudurk    borku  Koitork  bore  him  katka  bore    him  tongi 

So      said  they        who         Gonds       some   seized  a  stick    some    seized   .a  stoue 

75.  Bore    him    dhakala  pendati     langoti    burbur     uair    tudi    latang 

Some   seized        a  clod         of  hips  cloth     was  shaking  sending  to  fly     began 

76.  Beke    mandot  rapo   penyade  bhuyartrapo  ade  rapo  soditur 

It  into         a  hole  (god 'a  prison)    on  the  earth      into      it     did  enter 

77.  Warchi     tanpaja  Koitork  sodita  laturk 

The  squirrel        after         G^nds         to  run     began 

78.  Parin        kadaug      Koiturk  soditar  Jaturk  bado  bhuy   artrapo 

Twelve     thresbiugfioora  (of)  Gonds     to  run       began     where      in         the  cave 

79.  Aske  sab  Koiturk  soditurk  towha  nalurk    pistur 

Thus      all       Gonds  rau  when        four       remained 

80.  Parbatin  wind         lagsi        achalate 

They  came  to  Parwati  she  sleeping       was      in  the  meantime 

81.  Nind       ugade       towha       Parbatin       chinta       lagtu 

Sleep  opened          when  to  Parwati  care  fell 

82.  Ichoiig     uiyang     mawa     Koitork   matork    disork 

Many  Jays  my  Gonds  were        not  seen 

83.  Dhowlagiaite         kalla         andu 

On  my  Dhawalagiri      noise  was       going  on 

84.  Nend     kameke       ata"          ichong  diyang     deing     gund 

To-day         silence     has  become       BO  many      days  smell          was 

85.  Neiid       deingo      ihun      itu 

To-day  smell          is  not      so  said 

86.  Bangena      bange       atu 

Some  where      must^be 

87.  Mawor  Mahadewa         dUor      Koitork un     take     atur  itke  ahun 

My          Mahadewa        not  to  be  seen        Gonds          whether      has   he  led       so 

itu     Parbatal 
paid        Parwati 

88.  Towha    Doulagiriparo         tarksi       hudtur     bagaue        Koiturk 

Wheu  Dhawalagiri        having  ascended       saw  where     (no)       GoiifU 

disork   ihun      itu 

appear         so       said  she 

89.  Mahadewtun     puse   kitu     mawark  Koiturk         disork       ihun 

Mahadewa  aske,d  my  Gonds  appear  not          so 

Koitork  sodinake     hudtur 

Gonds        .entering        I  saw  not 


67 

90.  Mahadewa      tetur          sola     kutang       tingi      darwajate     kechi 

Mahadewa          arose  sixteen   cubits  long       a  sioaa        on  taa  door      he  Idd 

situradtongi     jake    kitu  Koiturk 
(with)  that  stone    he  shut      in        Gonds 

91.  Basm^sur      deituna       pahara     nilochi   situr  Parbrtal  puse  kitu 

Basma'sur        the  demon        to  guard         he  stationed          Pavwati    to  ask  began 

bade  ihim  kiti  riawa 

why        so         is      done 

92.  Dhawalagiri      karab  kiturk     nakun   songu    watur  anahun  kitan 

Dhawalagiri  bad         made  to  me        anger         came        I  thus        did 

ihim     itur 

so          said 

93.  Tanrapo     nalurk      pisturk     hork       soditurk      ihun   itur     boru 

From  them        four  have       survived         they  fled  so         said       who 

Mahadewa 

Mahadewa 

94  Parbatal  tanwa  mante  itur  Koiturk  mure  maturk 

Parwati      in  her       mind       said         Gonds        lost  are 

95.  Nalurk  Koiturk  agatal  soditurk  undi  mata     tarksi 

Four          Gonds        thence  fled  one       hill       ascending 

96.  Murme  mada       latu  sanaghanjisenda         tanparo     laturk 

A  little    forward  a  tree  was    straight  gone  like  (a  date  tree)        on  it     they  climbed 

agatal     hadturk 

thence     they  looked 

97.  Makun     maknal    jaga        disc 

To  ua         a  hiding      place     is  not  visible 

98.  Warur     hudtur      undi      jaga      dista      inda      latur       bagate 

One  looked  a  place      appears      to  say        began      on  one  side 

dista      Kachikopa  Lahugad 

appeared 

99.  Ad      donguda       saribiturk       aga        haturk 

Of  that    jungle   the  road  they  took  there   they  went 

100.  Aga     malurk     tamork     hurku     manda 

There      the  four       brothers          they        remained 

101.  Aske  bagane   Koitor      halle       Parbatin   chinta  lagtee 
Then  anywhere     Gonds       were  not      to  Parwati        care      become 

102.  Tapshya  mandi  kitu 

Devotion        she          did 

103.  Sarung  mahinang  atung 

Six  months       became 


68 


104.  Pa"rbata"na     tapu      nintu     Bhagawantana   dolhara     hale     matn 

Parwati's       devotion     fulfilled  Bhagawan          in  a  swing    to  swing    began 


105.  Borbhaktajan 

What  devotee 


order 


nawa      kalite 

my        resting  time 

hokum  Narayantun    kitur 

to  Narayan       he  made 


bor      tap     kitur  hon       tandat 

who    devotion     did      who  (it  is)       see 


Dhoulagiri    parbatne 
ie     to  Dhawalagiri      mountain 

ime 
thou 

b.idi    jiwate 

in  the         mind 

tapshya 

devotion 

kiti 
did 

pink 
god 

disong 

appear  not 

106.  Veru     hudale    positur       wasi 

He          to  see      went  out     having  come 

107.  Wasi   Parbatanige     nila   latur 

Coming      near  Parwati    to  stand  began 

nawang  paring  kodang  Koid  pink 

my  threshingfioor  Gond 

\ 

108.  Itke     atia    tapshya    kitang  ihun    indal    hanu 
Therefore       I        devotion         did  so         she  said        go 

veha  Bhagawan  veru       mata      latur    vichike 

tell       Bhagawdn        he          to  return      began      running 

hanjikun      nila      latur     veru    Narayan  Bhagawantige 

having  gone     to  stand  hs  began    that         Narayan  to  god 

latur 


ime 

thou 


malsikun 

back   again 

taksike     hatur 

he  went 

ehata 

to  tell 


walking 


109.  Purbatal      tapu      kitu    idu    paran      kadang      Koitang  tanwor 

Parwati          devotion      did       these    twelve    threshingfloors-       G-onda          where 

pusi  kinta  sabe  dongade  hudtur      halle         bagane    disork 

are      asking    in  all        jungle         seen     (they  are)  not    anywhere     not  seen 

110.  Hanu  pajane  ime  veha  amot  niwak  Koitorkun      hudsi    sikom 

Go          back       thou      say        we         thy  Gonds  will  make,    visible 

ihun    indur    boru    Bhagawano 

BO         said          who          Bhagawdn 


PART    II. 


The  Birth,  Life,  and  Death  of  Lingo. 


"L  Hadu,  usad.e  Bhagawantun   ehinta  lagtu  pahindi  mada     manda 

To  that  god  care         fell     of  Puhandi  t  a  tree     there  was 

2.  Tan  pungar    waial     tan  garbha  mandal  pungatun  dinkumandana 
To  it    flower    will  come    to  it  ^featus       will  be        to  flower       days  will  remain 

3.  Usade  kimar  pentun  a>nkar  dhukar  enute  matu     chidor  abhar 

Then    by  god's      doing       clouds       winds        were     loosened       small      cloud 

4.  Seta      ichor  watu  garjan     atu       bijli     chamke  mata 

(Like)  a  fan  so  big    came  thunder     roared   lightning     flashed 

6.    Pungar  khule  matu    abhar    khule  mata    andharartu     din    jake 

The  flower  opened  clouds  opened  darkness  fell        day       hid 

matu 

was 

6.  Kamkata     gundo      aral 

Of  turmeric  the  powder  will  fall 

71.    Nalung       pahark       'din  posital    sakada  pahara    abhar .  karke 

(At  the)  four  watches  of  night   day    will  arise      in  the      morning     clouds  resounded 

matu    ahune  pungar  ukalo 
therefore      flower     opened 

&  Phakane    pungar    p.eitu   ahune   Lingal    poicla     atur       hanjikun 

With  a  crack      flower         burst          so  born          was         having  gone 

mirtur     khamka  gundak  artur 

sprang  into      powder     (of)  the  turmeric    he  fell 

9    Abhar  phake  matu  yadita  jaku    lagtu    Lingal  ade     latnr 

Clouds    cleaved  (at)  the     light     (of)  the     dawn  to     weep  began 

10.  Pentun  chinta   lagtu   aga  toddi  ;wati   latu  gundat  akbhame 

(To)  God      care         fell     them     face      to  dry   began     amidst     the  powder 

11.  Penta  kinni  kechal   toga  madu  mata  tanparo  phuki  mata 

(By)  God's  doing     near  a    Ficus  glomerate     tree       was       on  it        honey        was 

1*2.     Phuki    warsi  hatu  chidur  mando  arta  toddite 

The  honey  burst       a        small        drop       fell      in  his      mouth 

13.     Rasu       tana    phukita    are    latu  ihun     toddi     chaple    ki}Talatu 

The  juice    of  that      honey      to  fall  began      six      his  moutk    to  suck     he 

14  Dupar  atu  wadi  lagtu  Lingal  poindi  latur 

It  was  noon    wind     blew  to  grow  began 


70 

15.  Agatal    deisi   ukade  hanji      atur    aga   jhule 

Thence     having      leapt        into        a  swing       having    gone     he  fall  in  *  awing 

maia     latur    ahun    kinake    din    mulet 

to  swing     began         so  doing        day        set 

16.  Lingal    parkane    techi    hatur      ukade     kadangi    latur 

with  haste     arose      and  sat      in  a  swing     to  swing      began 

17.  Her  Lingal  yetun  dag   malke  lingandag         halle 
That                 (was  such  that)  to  water  might  be  a  stain  but  to  Lingo  there  was  no  stain 

18.  Bomli  Lira  kapadi  tira  pen     pariyor 

On  his  navel  wag  a  diamond  on  his  forehead    a  sandle-wood  mark    a  divine    eaint 

Lingal    salmetor       atur     rand     salknor    atur 

of  a  year's  full     became    of  two        yeara       became 

19.  Gundate     khumka     garsawa       ukade        narmana    ihun    bange 

In  turmeric         powder         he  played    in  the  swing          he  slept  so          some 

diyang  atung 

days  (passed) 

20.  Puro    naw    warshang   atung    her    toddati      bange  tinwa 

Full       nine  years  became      in      his  mouth    anything        must  not  eat 

donguda     mad  a   guta     tang 

of  the  jungle      tree       (or)  of    thickets 

21.  Linga     aske     tanwa     dilte     itur     ige      bore      disor     manyalk 

then         in  his        mind        said      feere      no  one      is  seen  man 

disor        bade    j  an  war        diso 

appears  not     some        animal       appears  not 

22.  Naleha    batiyo         diso         naleha        bagamatke      aga    hankan 

Me  like         some       appear    not      me  like      somewhere  will  be      there    will  I  go 

23.  Ihun    itur    agatal    undi    diya    pasitur   munne     sigar       hatta 

So        said      thence       one        day        he  rose        before      straight      he  went 

24.  Suyalmata    tan     paro    tarktur    aga    Mundita  kumbita     madak 

(Like  a  needle)      hill        on        ascended    there          Mundita  kumbita  trees 

matang 

were 

25.  Tan     khalwa   Kirsadita    mada    mata   tan    pimgak    wasi   adena 

Below        them          Kirsadita         tree        was       to  it        flower          had       come 

26.  Hike     hatur    pungakun      hudsi      kusi      tanwa    jiwate    atur 

Thither    he  went          flowers  having        seen         (in  his)        mind        came 

pungakana     wasu      yetur 
of  the  flower      the  smell    to  take 

27.  Agatal     habade     hatur  sugal          matate  mundi 

Hence          beyond      he  went  on  a  precipitous  like  a        needle  hill      up  a  tree 

mada     tarktur 
he  climbed 


71 

28.  Agatal    hndi  latur    .hem a    bajute   Kachikopa    Lahugadta    dhua 

Thence      to  look    began     on  the    side  (of)  smok« 

ata   dhua   hudsi 

arose    having 


29.  Id  bati   andu  itke     itur     aga     hanji      hundana  itur 

This  what       is  BO       said  he    there  having  gone       must  see 

30.  Agatal       raktur       dhua       hudsi       handi    latur    herku    nalurk 

Thence      he  ascended     smoke    having  seen      to  go       began       these  four 

tarnurk      matark     verk     matkise     sikar     tachi      matuk      tan 

brothers  were  they        quickly          prey      brought          had  it 

borsandurk     bange   vetal   bange  paha,na      tindurk 

they  were  roasting    some     cooked      some         raw      they  were  eating    fc 

31.  *         Achlate  her  hatur   boru  Lingal  hen      hndsa      horku 

Meanwhile  (at  that  time)    he     went        vlio  him     having  seen      they 

neturk      herku     neturk  herkun    hudsa  .  her    nitur     warona 

stood  up   seeing  them  he  stood      them       having  s-sen    ho    stood  still    with  each 
waror 

other 

32.  Wadkork        nalurk    aske   aga   tamwa   dilte   inda   laturk 

They  did  not  speak  the  four    then    there     ia  taoir    miuda    to  say     began 

33.  Aplo     nalurk     man  da       dada       ahun     boru    seiwark     tamark 

We  four  are  0  brothers      this  is         he  five  brothers 

aikat      rodada    hon    keyat 

we  will  be  0  brothers    call        him 

34.  Handakat    hon       talkat       aske      handa      laturk 

We  will  go       him    we  will  bring     then     to  go  (they)      began 

35.  Houige      haturk   iraa   bor.  andi   ihuu   iturk     bon     Lingan 

Where  he  was  they  went  thou    who       arb         so          said    to  whom     Lingo 

36.  Lingal     inda    latur     ana       satodhar      Lingana    .  andu     matate 

to  say    began       I  am      a  saint  (named)       Liu^o  I  have        on  head 

kupar         ihun    itu    borkun 
the  knot  of  hair      so        said    to  whom 

37.  Nalurk  tamurkun  herku   inda   laturk   mawa  ronu     da       dada  * 

Four        brothers          they      to  say      began      (to)  our    house    come    0  brother 

38.  Hon         ari          waturk     aske      jagate      sikar  arsi     mata 

Him    having  taken  (they  came)     then    in  that  place     game     had       fallen 

39.  Lingal    inda    latur     idu    bati     andu     herk  "  indalaturk     amot 

to  say     began      this      what          is  they       to  say  began         we 

sikar     tatorm      dada 
game      brought    0  brother 


72 

40.  Bate  anda   inda  latitr   Lingal  padi   andu 

What  (kind  of  sikar)     h  it      to  say    began      Lingo       a  pij      it  is 

41.  Tena  tadaki  nakun  simtu  a<?a  tadaki  halwake  aske  inda  laturk 

ltd         liver          to  me       give      there     liver          was  not       thea    to  say  began 

42.  Kenja     dada     bintadakita    amot    janwar    jitorom 

Hear    0  brother    without  liver          we        animal      have  killed 

43.  Aske  inda     latur     bintadakita     janwar     baduro    ando 

Then      Lingo       to  say       began        without  liver         animal  what  is 

madun    had    simt 

to  me        see      allow 

44.  Aske    herkun   artu      sankat        veninga        bagata     hudurskom 

Then         them         fell      the  thought      to  him  now    of  what  place    we  shall  show 

bintadakita 

without  liver 

45.  Janwar     ihun     iturk    waror     bang     intor    nawa     bat     kenja 

An  animal        so  said          one          what         says        my         word         hear 

her        mandachi      alpo      manda      pedhork      hen     dongude 

this  one          is  a  little  we  are  great  him         in  jungle 

warkat        padhang    tonginrapo 

we  shall  carry          large          (among)  stones 

46.  Sakunrapo      sanding      walukat      aske      daranar         udanur 

Among  thorns      in  thickets    we  shall  roam      then    he  will  be  tired  he  will  sit  down 

47.  Yer      watkarmr      harosanur      aske  tanaiye  rnalada   '  indanur 
For  water  he  will  thirst  he  will  be  hungry    then        back  tarn          he  will  say 

4&       Lingan     douguda  sare  tanturk  tirkamtan<j     keide     bitur 

(With)  Lingo       jungles        road     selected    bow  and  arrow    he  hand      held 

49.  Munne     kurs         dist      tan    jaka  itur 

Onward     antelope    appeared      it        kill        said     Lingo 

50.  Tan   tadake   manta   munne      maw         disal       tan    jaka 

To  it       liver  is  before      asarnbur    will  be  seen    it        kill  je 

51.  Aden   tadaki   inanda   munne     malol      disal       tan    jakat 

To  it         liver  is  before          a  hare    will  appear      it;         kill  ye      . 

5 

52.  Tan  tadaki  manda 

To  it      liver  is 

53.  Lingal   daror     hirk     nalurk    tamuvk     darturk 

tires  not    these        four  brothers       were  tired 

54       Yer        watliturk      paro      mata       sareg      hata      tan      paro 
For  water      they  thirsted     above       the  hiE        steep          waa  it  on 

tarkturk        yeta      kojhudi    laturk 

they  ascended    for  water     to  search        began 


73 

55.  Aske   halle   yer      disc      ahun     kinake         wasi      neli  • 

Then        no       water     appeared       so       having  dons    they  came     down 

56.  Pedda   dongar   mandu     bekene  chilatitang  madak     gupe      masi 

(A)  great      jungle     there  was        where  thorny  trees       entangled,     were 

manyalkun   hendale  sari  hale 

to  man  to  go        away    was  not  (obtained) 

57.  Putun  haga        wasi        irilturk '  jarasa    yer       distu        mura 

There  having  gone    they  stood     a  little    water     appeared    Butea  (Palan) 

dking"  haven     koiturk     hevenang  chuding   kiturk 

leaves      then       they  plucked      of  them          trough        made 

58.  Aye        yer       unda      laturk      yer        unjikun       yerknd   giwa" 

With  it      water      to  drink        began        water      having  drunk          their          lift 

thando    a"tu 

refreshed     was 

59.  Lingo  itur  dada   imet      r.cbikun      bang  kiya    imet   bintadakita 

Lingo  said  0  brother      you    having  sat  down    what     doing    are  you    without  liver 

makmi  janwar   halle    hudnstavet 

to  us         animal      do  not          appear 

60.  Inga    baleseti  disoti        inga  tana   paror   inutmat   idu  jaga 
Now    never  mind  (if  it)  is  not  seen      now      its        name        leave  off      this    place 

bakota   manda 

good  is 

• 

61.  Aplo    idjagate    kaehi  marak         narksi          aplo  wanjing    vilkat 

Wo       in  this  place    having       dug         havinpj  cut  down     our          rice         will  sow 

62.  Ana    undo      narrnaka         imet  padka    lakor    tayar  kimtu   iwu 

I         a  little    longer  will  sleep       you       a  Held      quickly    ready      make     these 

63.  Marsu      tanturk      pedha    mad  ate  haturk  nalurk   nadka  laturk 

A  hatchet    brought  out     to  great        trees        went  four          to  cut        began 

64.  Veru   kubbenae   zopo   watu    kancjiki 

To  him  much          sleep      came      he  dreamed 

65.  ITork  parin.    kadang     Koiturk  disturk  ver'u  kodpade       masi 

Those   twelve  threshingfloors  of  Gond^  ^ppeaved      he        afraid        having  become 

66.  Tetur   paja  inalsibuda  verku   nalurk   tamurk 

He  arose    back          turned          those          four        brothers 

67.  Verku   madak     natkeneke      keidun  nalliwichak       phodku 

That         tree         had  cut  down    to  their  hands    as  large  as  Awala  fruit    blisters 

watung 
had  come 


74 

68.  Usade    verku  marsu   neli     madturk        wadsi  siturk        hanjikun 

Then       they  the  hatchat    down          threw        (having)  thrown  away          gone 

Linga 
to  Lingo 

69.  Mawang  keikun  pbodk  watung  verk   marsk  wadu  siturk 

To  our          hands       blisters         come        they    hatchet      have      thrown      down 

undikuk 
one  said 

70.  Haturk          hanji  watur       usade  Lingal  tetur       mars 

They  went  (aside)  having  gone  they  sat  down       then  rose      the  hatchet 

keide    bitur 

in  hand    he  took 

71.  Natka    latur    madakun    paro  neadak   aruta     tanag     sirk     kata 
To  cut      began  treea  the  trees  fell  then        roots     to  dig 

latu 

began    '  v 

72.  Netematur      ibun   dongan  natka   undi  gatkate  baloparka   itur 

He  applied  himself    thus         jungle     to  cut     (in)  one       hour        a  good  field    made 

verku 
he 

73.  Mawang    keikun     pliodk     watung    undi     mada    mawa    wastne 

To  our  hands         blisters  came  one  tree  by  u« 

halle    iwata,    halle    ver 
not        (is)  cut      down      thai 

74.  Lingal    undi     gatkate     bachole    madak       warktur 

Lingo       (in)  one          hour  several          trees          has  cut  down 

75.  Cariyal  todi       kitur       tanrapo  wanjing     yafcur      bheke    nake 

Black       soil   he  has  made        on  it        rice  (dhan)  he  has  sown    here      and  there 

walnm         kitur 
a  Ledge      he  has  made 

76.  TJndiye   darvvnja         irtnr         tantati         dahotur  aske 

One  only         door          hs  has  kept  to  it          a  tatty  (shatter)      he  has  bound 

77.  Verku  agatal  teturk      anwa  natena         sariye        hand  a     laturk 

They      thenoo       arose        to  their  own  village    by  the  road        to  go  began 

tamwa         ron       waturk 
to  their  own      house      they  came 

78.  Pabilo         mirag       lagtu   cbidore  abbadun    kariyal    disa     latu 

First  day  (of)  rainy  season   began       a  little  cloud  black      to  seem  began 

79.  Hainal       wade       sute      matu       abbar   sabbe  din  yake   matu 

With  great        force      the  wind  was  loosed        sky          all         day   cloudy      was 

piru   barse  matu 
rain     to  fall     began 


75 

80.  Sawan    jagate     tongron      handa   nete    matu    sabbe    gardorang 

In  open         place        up  to  knees         rills        to  go      began          all  the  holes 

buje    matnng 

to  till         began 

81.  Pir     sute  kio     mund     diyang         aneke         pir      ugade   bagane 

Raiu      ceased  not    for  three        days        having  became     (rain)         fair  all 

wanjing      parsiya     latang 
rice  to  spring        began 

82.  Sabbe   nel   hirwal      disa       latu     undi     diyak      nalnng      botang 

Ail         field      green      to  appear     began    (in)  one        day        four  fingers     breadth 

[high  (rose) 

83.  Undi   mahina     at  a      tongron     wanjing 

(In)  one      month       became     up  to  knee        rice 

84.  Sola       kandiyang     mawk      mandung       havenrapo       maraal 

Sixteen  scores  of  deer  were  among  them  uncle 

bhasiyal          karbhari 
nephew  (were)    chief 

85.  Id    wanjing   was   sute   mata    aven    kare      mata     aske  menake 

This        rice          smell    spread     was     to  them    known    it  became     then     to  graze 

bake    ban da 

thither       went 

86.  Paraing     selate  mamal  padtur   kalwa   selate    bbasiyal      padtur 

On  the  upper     eutl          uncle  sat         on  lower       end  nephew       .       sat 

87.  Bbasiyal         katkut          tetur   deitur    paro 

Nephew  with  cracking  his  joints    arose       leaped     upwards 

88.  Randok      kauk      nilutung     pbedate      kusbite       watur    deisike 

Two  ears      upright  it  made      greatly        into  pleasure     it  oame        leaped 

mamanige 

near  uncle 

89.  Nel    manda     eiwaka    wanjing    herwalk   distang   kowaro     charo 

Field        is  beautiful      (of)  rice  green          appears         tender        fodder 

manda    ihiin      itnr 
,  it  is  so         said  he 

90.  Makim      cbidor       hukum   siani   amot     sola     kandiang    mauk 

To  us      the  little  one       please       give  it      we         sixteen          scores        (of)  rohis 

banerom 

will  go 

91.  Wanjing       tanji          waeron      nawa     bat   kenja    bhasa 

The  rice      having  eaten    we  will  come        my         word      hear      O  nephew 


76 

92.  Sabbeta     paror     inata   Lingana    padkata     paror     yen  ma     ihua 

Of  all       the  names     take         Lingo's  field's  name         take  nut         so 

itnr   boruhom  imate      sola      kanding    rnauk    mantrit      imkun 
eaid        though          you        sixteen         scores         (oi)  deer        are  to  you 

vijatun    undi   irnal    halle 

for  seed        one        keep     will  not 

93.  Usade   bhasiyal     intor    iraa    mantaai    sedal    mantorom    riyark 

Then          nephew          said       thou  art  old  we        are          young 

94.  Amot     hanjikun     tindokom      bore       hndanurte  deikom 

We         having  gone         will  eat          any  one        will  see  then      we  will  leap  away 

95.  Teik   kutang     deikom        ima      seda      mamyal       sapade 

Five        cubits        we  will  leap     thou  art      an  old  man  will  be  caught 

96.  Maiki    itke      warintantori      nivva       kenjom     ima     warna 

To  go       thus        thoxi  art  afraid       thy  word      I  hear  not        you      cume  not 

97;  Bor      bhasiyal     ihim    itur     sarke    tokar      kitur     kasuk     kauk 

Who         nephew  so         said      straight        tail  did  ere  ct  it« 

kitur     paja     rnaltur 
ears  did       back         turned 

98.  Martian  lagbu  doka  usade  tetur     pajaya     handalatur 

Uncle        felt        grief       then        rose     after  them       to  go  began 

99.  Maman     wale     laku     watsi     siturk  mawku     padkat 

Uncla  very         far         thrown    they  gave     (left  behind)        rohis         the   field 

kachul  hatu 
near       went 

100.  Bhasiyal  mawkau     paja     kitu    agatal     sari      hudi     latnr     sari 

Nephew      (the)  rohis     behind      put        thence       way       to  look      began      a  way 

bagane  puto 

any  where    was  not  obtained 

101.  Mawk    intang    marapo    roamal    shahanal     mator     araot      bon 
The  rohis       said         among  us        uncle  wise  was  we         whom 

puse  kikom 
shall       we  ask 

102.  Honpaja       irtit       maktm  ima     karbhari  matini 
Him  behind    (you)  left         to  us       you  chief  are 

103.  Vehatur  bhasiyal  ana  karbhar  kintone  nawa  hudsekun  imat  kinit 

Said          nephew       I  work  do  my        having  seen        you     do 

104.  Tana     mtmne     atur     bang     inta     undi     rnaw 

He         in  front    became     when       says        one         deer 

105.  Munne  mama  vehandur  Lingal  padki  andu  ima     kenchta 
At  first      uncle         has  said         Lingo        field        it  is      you    did  not  hear 

106.  Paja     mnnne     buda     ibun     itur 

Behind      before  look          BO        he  said    (be  prudent) 


77 

107.  Sedanas       sug       kimal    ihun  itur    born   bhasiyal 

Old  man's     company     keep  not       so        said       who        nephew 

108.  M  untie        atur         timne     cleitur     bhasiyal       nadum      wanjing 

In  front    became  (went)  a  spring    he  leaped       nephew        in  the  midst        of  th« 

rapo  nitur 
rice      stood 


109.  Mawku 

Rohis 

110.  Pajadal 

Behind 


paja 
behind 


veru 
him 


deisi 

leaping 

mamal 

uncle 


honige 

near  him 

watur 


handa 

to  go 


latur 

began 


walamonige        wasi  niltur 

the  hedge  near    hiving  (come)      stood 


111. 

Sabbe 

All 

mawk     wanjing     tin  da 
rohis             rice           to  eat 

latung     maman    sari       puto 

began           uncle         way     find  did  not 

112. 

Seda 
Old 

manyal 

man 

deia      paror 
leap      could  not 

sabbe 

all 

mawk 

rohia 

padkutun 
the  field 

tinji 

at* 

wadtung     nadum      jagite 

up  (of)  centre         place 

113.  Hagatal     pasitang     w»,lum     deisikun     bahera     pasitung     usade 

Thence        they  went      the  hed^e    hawing  leaped       out  went  then 

bang     wadka     latur     boru     mamal 

what     to  speak       began       who          uncle 


114.  Kenjatro       sola     kanding 
Hear  0  sixteen     scores 


beskitit 

well  you  have  done 


miwor 
your 


mawfeanil     id     padkatun          titi 

(of)  rohis         this  field          you  have  eaten 

babo      hudit       wan  tor 

father       to  see         will  come 


115.  Miwa 

Your 


batal     upaw     kintor     usade 

how      method        does  then 


paja      mator     boru     horu 

behind       he  was         who         he 


bhasiyal     munne     watur 
nephew        in  front          came 

116.  Kenjatro    gadialknit  kenjatro    dadalknit    irnet    igedal    sodisidat 

Hear  O   friend  hear  0   brothers       you         hence        fleecing  go 

undi     nawa     palo     kenjat 
one          my         word         hear 

117.  Tongitpaio     talk     irsike     bantu     akin      paro      kalkan      irsike 

On  stones  feel        placing          go  on          leaves  feet  leeping 

hanto     kakadan     pare     jadit      paro      kalkan,      irsike      bantu 
go  boughs  on  on          grass  feet          leeping  go 

toditparo     knlk     iimate     ihun     itur     boru     bhasiyal 
on  the  soil         feet       keep  not          so          said         who         nephew 


118.   Ba,hun     vehatnr      ahune     kenshtung      sola     kand:ng      mawku 
How       (as)  he   told       &oouly         they   Leaid       sixteen         scores  (of)  rohia 

sodita     latung 

to  run          began 


78 

119.  Halle  bagane      kojing      di-song  ivena  bagane  mohojba 

No          where       marks  of  feet   appeared     their    no  where       traces         appeared 

120.  Bade     padte     bide     nilta     bade     nanimta 

Some     bat  down     some       stood        some  slept 

121.  Pungak     muskundur   narumsi   Lingo   mandur     adho       ra*ne 

(Of)  flowers    in  the  smelling      sleeping        Lingo          was          (at)  half   of  the  night 

122.  Hsru     kanchktur     hadu      padka     niawku       titung         r.ewang 

He        was  dreaming         saw  a  field          by  rohis  eaten  they  bav« 

ushto     wanjing 
spoilt  rice 

123.  Lingal   agatal    positur    Kacbikopa   Lahungadota   sari   bitur 

Lingo        thence     departed         Kaehikopa  Lahugad's         road    to  look 

124.  /gatal     pasitur      horknnige      watur      dada      itur          rotal 
Thence  went  to  them  conie        brother     he  said     of  the  house 

bahero     pasijat 

outside        come   ye 

125.  Undi  batu  kenjat  apalota  padka  tang  wanjing  rnawku  titang 

One      word         hear  our  field          of  rice  rohis  ate 

126.  Navvo       apalo       bapi  watkat       halle       ihua       iturk        borka 

Firstfruit       to  us  to  offer  is  not  so  said  who 

nalurkte     taramk 

four  brothers 

127.  Usade     Lingal     intor     kenjatro      dada        apalotang       wanjing 

Then  Lingo  said  hear         0   brother  our  rice 

titung 

they  ate 

128.  Ushto  aiung  avena    nawo      halle      mawkna    tadakita     nawo 

Spoilt        have        they     firstfruit  we  have  not  of  the  rohis        liver         a  firstfruit 

\vatk  an 
I  wiU  offer 

129.  LingoKin  pariyona     aikan      hallete     nawa     sato      handa 

Lingo  a  devotee     I  will  be     otherwise         my         power       will  go 

130.  Ana         pnga-k         nmskintona     nawa       pir         pajinla 

I         with  the  flower  of  smell  my        stomach          I  fill 

l£l.  Koitork  mantork  horkna  parbapi         nindal  horkna  tindana 

Gonds  are  their  bellies       with  what  will  they  till  their        eating 

132.  Wanjing     ushto    kitung    bawu  mawku  ibun   itur    boru    Lingat 

Rice  (spoil)         did  what        rohis         so        said        who         Lingo 

133.  Ahun     itur     nalurk     tamurk     hatiyar     biturk     tirkamtang 

So  said          four  brother's        weapons        held         bow  and  arrow 


79 

134.  Mawkna  parode      ris      watur   padkate    hanji    hadturk    kiturk 

Of  rohis     on  account  anger        came        in  field         going  fell  into 

rapo    sodita    laturk 
midst    to  enter      began 

135.  Nadum    hanji    hudturk    kariyat    todi       disi       latu 

In  centre      going  fell  black          soil    to  appear     began, 

136.  Wanjing  plianku     disi     latung       hudturk       Lingal 

Rice          stubble    to  ppear     began        saw  (nothing)        Lingo 

137.  Dakata          risu         inatate       tarktu          agane          batatun 

From  of  the  heels  the  anger    to  the  head      ascended        on  the  spot          bis  finger* 

kasktur 

he  bit 

138.  Lai    kank    atung  bagatung   mawku   manda  ihun  itur    hudatur 

Red      eyes      became        where  rohis  are  so       said        see  y« 

139.  Horku   hudi   laturk   mawkna     kojing      bagane      disong 

They        to  see      began      of  rohis      foot  marks    any  where    appeared  not 

140.  Munne    kakada     distu         kojite          aga     hudtur 

Before       a  bough    appeared    his  foot-marks     there      looked 

141.  Unde      munne     taktur     jhadi        distu       jhadi      rounde  masi 

And  before  went         jungle         appeared      jungle          trodden  down 

mata     oga     koji       distur 

was        there      trace       appeared 

142.  Haturk    teri        disong  munne          all      nreda  mata 

They  went    still   not  seen  (i.e,  rohis)      a  little  forward    peepul        tree        wai 

143.  Lingal  atu  ana  mada  tarjintona  imat  khalwa  nilat 

Lingo      said      I        tree       will  climb        you        below       stand 

144.  Agatal   hudtur    munne   mawk   distung 

Thence        looked        before        rohis      appeared 

145.  Mawak  distnng  bade      utta      bade    narumta    bade       deimta 

Rohis         appear       some    are  seated     some    are  sleeping     some     leaping  about 

146.  Nalung  khak   imat   amt   miwang     tirk     womt    ichong 

(On)  four      sides      you        be          your          arrows      take        with  you 

147.  Mawkun  rapodal      tmde      teri       panda     simat 

(So)  rohis        among        so  many  one  even      to  go      allow  not 

148.  Ana   madatal  jintona   imat   khalwadal  jimtu 

I        from  a  tree  will  strike    you        from  below      strike 

149.  Acho    kenshturk  nalung  kbak   aturk   makseke   haturk 
So  much     they  heard     (on)  four     sides     became    concealing    they  went 


80 

150.  Nalung   kongtane         aturk  tirk    jhodekiturk         avanjia 

(On)  four        corners  having  become     arrow  applied  to  them  to  beat 

laturk      parodal      Lin  gal       jia        latur 

began      from  on  high       Lingo      to  strike       began 

151.  Mamal  pistur  undi  mawa  pistu  tansistu   bitur    tir    khalwa  artu 

Uncle      seemed      one        rohi     seemed    at  it  aim   he  took  arrow      below     (fell) 

152.  Lingal  tanwa    dilti    itur    nawa    keida  tiru  airtu    id  batal   sat 

Lingo        in  his      mind      said  out  of  my    hand    arrow    fell     that    how     omen 

distu 

appears 

153.  Tanwa   bhaktal     japo      matur     honu     mamal     distur     apaiota 

Thy  servant      worships        thee  that          uncle          appears       of  mine 

bange      tita     halle 
anything    has  not    eaten 

154.  Madee       sodita    latu    tan    toda    mamal    sodite    latur    nalurk 

Female  (rohe)     to  run     began     with        it          uucle          to  run       began        four 

tamurk    tan     paja     lagturk   ige      biyakat      aya      jihat 
brother      them     behind     pursued     here    we  will  catch    there  we  will  catch 

165.  Ihun  iturk  sapade     mata     halle   bawu   mawku      paja         masi 

So        said         found    they  were      not        who          rohis          (behind)        turning 

hudturk 

looked 

156.  Pador      kenjatro     dado      mawku    hatung   disong  balle  mawar 

Eldest  said          here        0  brother        rohis        have  gone      appear      not          our 

Lingal     paja     manda 
Lingo       behind         is 

157.  Tak  rehe  mat        aploto     malsidat      ihun.      itnr      bora 

At  the  distance         remained  let  ua  return  so  said         who 

pedbartamu     itur 

eldest  brother        said 

158.  Harkun   puse  kitur   imat   baga  banji  ibun  itur  boru   Lingal 

To  them          asked  you       where      gone        BO         said      who        Lingo 

159.  Amat    banji    ULatoram       dad  a      mawun    paja    matorom    maw 

We         gone  had   x        0  brethren       rohis          after  had  rohi» 

sodisibatu      diso     balle     amot     maltom     nihiga 
fled  appear      not  we          returned      near  you 

160.  Mikun.  vebatantona  begane   budat   miwa 

To  you        I  will  show        anywhere      s«e        in  your 


81 

161.  Nadide   chakmak    matang     avan      tandat     kis     aduyat      ihun 

Waists  steels  may  be  them        bring  out      fire     cauae  to  fall      so 

itur  boru     Lingal 

said     who         Lingo 

162.  Verku     nadidal    cbakmak     tanturk     kisu     aduta     laturk 

Their          waists  &teels  brought  out     fire          to  fall         began 

163.  Tdatun       tnndo   balle  ihun  kinake  undi  pabar  (dinu 

The  matches       ignited      not          so        doing        one    watch  of  night  passed  (day 

tarktu) 
ascended) 

164.  Chakmakun      pbeki      kittirk     Lingoban   pariyoni   mantoni 

The  matches      they  throw         did  Lingo  saints  thou  art 

165.  Kis         nakun      \eha       mawang     kis     balle     arta 

Fire  (where  is)    tell  us         show  (why)  our  fire        not          falls 

166.  Lingal    intor    igetal     mund    koskunpara    manta   Bikad  Gawadi 

Lingo          said       hence        three          coss  (on)  is  Rikad       Gawadi 

167.  Hona  parkate   kis   manda   dhua    pasinta    aga  bantu   ihun   itur 

In  his        field         fire          is          smoke    will  appear  there      go  so         said 

boru   Lingal 
who        Lingo 

168.  Kis  muchuk  way  ma"  t   mane   ihun    itur   Lingal 

Fire  without          come  not  so          said      Lingo 

169.  Hanji     Lingan    pusi  kiturk    amot     hudta"     halle    ihun    iturk 

Having  gone  to  Lingo          asked  we        have  seen      not  so  said 

beke   hankom 

where  we  shall  go 

170.  Makun   diso  balle  bati     kisu     usade   Lingal   intor 

We  (see)      not      where     fire  (is)        then        Lingo        said 

171.  Ana    tir        jintona         aga 

I        arrow    will  discharge      there 

172.  "Bagark         bandal          agark          imat     handakit     usade    kis 

In  what  direction    it  will  go    in  that  direction      you  go  then        fire 

putal 

you  will  get 

173.  Ibun     itur  bor     Lingal    tir     jode  kitur       umsi       yetur     undi 

So         said    who        Lingo     arrow         applied      having  drawn   he  took      on« 

tir  jitur 

arrow  (and)  discharged 

174.  Sari     sawari       atu      banji     dakarang     narku 
A  way    it  made      smooth     some  twigs          it  broke 


175.  Bange    jhadi    koitur     sari    urtu     hanjikuo     tiru     artu    agatal 

Some        gru,33          It  cut     a  road      fell       after  going      arrow        fell       thence 

sedana 

at  the  old  man's 

176.  Kisunparodai    tir  tetu      hanji        yedung        sedanang       miyak 
From  off  the  fire    arrow  arose  having  gone    (to)  seven     (of)  the  old  man's  daughters 


177.  Havena      darwajate      artu       tiru      hawa      hudtung      vichike 

In  their  door  fell  arrow        they  saw  having  run 

watung     hadu     tiru     pehaksi     watung 

they  came    having      lifted    they   took         away  ' 

178.  Tirtun       irtuug       babon        puse      kindung       dawa      mawang 

They  kept  (it)       their  father       they  asked  O  father  us 

madming     baske       indung 
in  marriage       when      will  you  give 

179.  Haun         yedung     selak        sedal        indur 

(Thus)  who      *   seven         sisters     of  old  man's         said 

180.  Nawa         diltor       putanur     honku     sikun     mikun      halllete 

According    tomymihd         will  be          to  him        I  will        give  you         (or)  no. 

181.  Ahune      mandakit      ihun     indur     sedal     born     Kikad     Gawdi 

As  you  are    you  will  remain        so  said       old  man      who         Eikad        Uawadi 

182.  Kenja     ro       dada       nawa     palo     ana      jitona         tir 

Hear        O      brethren          my         word          I        discharged      arrow 

183.  Ad     sariya     bantu     mnnne     kisu      disal      agatal     kisu     talkit 

By      this  road         go  before  fire      will  appear    thence          fire         bring 

184      Hor       intor     home     ima  harm  intor     ana       hanor 

(Thus)  he      said        to  them     they    to  (one  to  another)     said  I        will  not  go 

chidor     tamu     hatur 

youngest    brother      went 

185.  Kisu     distu     kisu     kachut     hatur      agatal      hudtur      phedaye 

Fire       he  saw        fire  near          went          thence  saw  a  large 

kodt    leha       sedal 

trunk       like       the  old  man 

186.  Lakanal    hudtur     sedana    padka     bhowatal     walum       kisi 

.  From  afar       he  saw       old  man's        field          around  it         hedge      was  made 

187.  Undi     sari      irshi    tan      tate       dohachi        nadura        padkate 

One         road      he  kept    to  it    a  shutter    he  had  tied     in  the  middle    of  the  field 

kis       kisi 

fire  was     made 

188.  Irukna        kodku      mangcita    yachi     mator     mad     sajnang 

Of  aMohwa    the  trunks       of  Anjun         were         put  in       trees         of  Saj 

189.  Tekatang    katyang         jama          kisi     kisu     patusi     mator 

Teak  faggots      where  gathered    on  fire      fire  was        kindled 


83 


190.  Kisnirusi       mata       kisna      shekane     Rikad  Gawadi 

Fire            was  blazed     at  the  fire  by  the  heat       Rikad  Gawadi 

hainake        narumsi     mator 

(in)  deep  (sleep)          slept              was 

sedal 

the  old  man 

191.  Rakasun  leka    disandur     ver     narumsi  ver   Ah'resaral      walsike 

Giant          like      he  appeared      he      was  sleeping    the        Ahkesaral         stealthily 

kachum  hatur        sedan         hudtur         sedan  kodaneke 

near         went        the  old  man  saw  the  old  man     (while)  beholding 

mendodun     pinakatang     watnng 
to  (his)  body         cold  bustles          came 

192.  Tadake        deia    latur    jiwate        waditur     manda      ihun    itur 

His  liver        to  leap    began    in  his  mind    much  afraid      he  was         then     he  said 

193.  Veru        sedal       sedanur  nakun    hudsi      tindanur  nana     arkate 

If      the  old  man  rises        me       he  will  see       (and)  eaten        I         will  be 

194.  Kisu     kalsikun       woyaka     aske  nawa  jiwa         pisar 

Fire      having  stolen      I  will  carry    then       my         life    will  survive  (safe) 

195.  Ver    watsike    kisunige    hatur    undi    viskur    bitur    hadu    viskur 

He        secretly        near  fire         went       one        brand        took        that          brand 

framadita     andu 
of  Tembhur       was 

196.  Tahuneke     tana  sidange     mirtu        sedana     kulatun    hanjikun 
When  having  lifted      it        a  spark    leaped  away  on  old  man's      hip        it  having  gone 

tunatu 

fell  on  him 

197.  Thaliatsor      venu  phoda      watu      veru      sedal      daske         masi 
As  large  as  a  lota        the      blister      had  come     that      old  man      alarmed       becam* 

tetur     ven 

he 


198.  Naknn       karoo       wasta      bagane       tindale       puta      khankna 

To  me          hunger        is  felt       anywhere  to  eat        I  get  not         of  flesh 

nawhari  asi       mata 

the  desire  is  felt 

199.  Kowan       kakade       leka       bhalo          wati  ihun       inake 

(A)  tender      cucumber          like  well        (hast  thou)  come         so  said 

veru       Ahkesaral 
to  that  Ahkesaral 

200.  Sadita      latur       pajaye       sedal       vita       latur         kis       wadsi 
To  run      he  began       behind        old  man      to  run       began    fire  (brand)  he  threw 

situr  munneta 
away       in  front 

201.  Munne  sodita    latur     pajaye    sedal     vita    latur  ige  bika  aaga 

Onward     to  rim    he  began     behind    old  man  to  run    began  here   I  will     seize 

utork 

Mid  ha 


84 

202.  Hagatal  maltur  tanwa  padkate  watur  kisunige  hanjikutur  bang 

Thence      turned       to  his          field  came       near  fire      going      sat         what 

rancle 

nonsense  (is  this) 

203.  Kawaro    ina    sikar    wasi    mata 

Tender        like       prey        was        come 

204.  Tiuka  itan  pasisi   hutur         nawa     keide 

I  would  have  eaten  it  he  said  it  is  escaped  from  my       hand 

205.  Hatte         hami         baskane         wayar         itkhepne         hatu 

(It  is)  gone  let  it  go  sometime        I  will  get  it         this  time        it  Las  gone 

206.  Munne    bang       atu      Ahkesaral  hatur       malsikun.          aga 

Before        what    happened      Ahkesaral        went      having  returned       from  thence 

tamurkun 

to  his  brothers 

207.  Itur    kenjatro      dad  a      ana    kisnum      ha  tan      imat   rohtit    aga 

Said          hear        0  brethren       I  to  fire         was  gone        you        sent      there 

padkate         padlioree         roautor         sedal 

in  field  a  giant  only  was  old  man 

208.  Keik       wadseke       kalk     tacheke      vitur     ana       pissi     water 

Hands          throwing  feet  lifting  ran  I  having     survived 

watan 
I  came 

209.  Amot  hanom          ihun  iturk  borku  nalurk  tamurk  Lingal  iturk 

We  will    not  go     so         said        who         four        brothers     Lingo        said 

igene     udat     ro 

here  sit         ye 

210.  Dadalknit       bator       sedal       mantor     ana       hud  si       wayaka 

O  brothers        what  sort     of  person         he  is  I        having  seen    will  come 

211.  Agatal  pasitur  munne     taktur    jbodi     lagtu         aga 

Thence     he  went      onward    he  walked      river      happened  to  be  there 

212.  Mund     tumang     distung     munne        hutur 

Three    bottle  gourds   appeared        in  front      he  saw  them 

213.  Waduda  kati     distu     aden     tahtur 

Bamboo     stick    appeared      he         lifted  it 

214.  Jhoditun        usa  aga 

The  river      was  flooded       there 

215.  Paras  pade    tana  arsi  veil   velitun    tumang 

(It  washed  away)  the  bottle  gourd    tree      its  seed    fell  to  each   twinner  bottle  gourd 

lagsi 

were 

216.  Waduta    kati      pongsi      wasi      adena      kitur      jantur 

A  bamboo     etick     in  its  hollow    he  pushed        its  made  guitar 


85 

217.  Watatacg    chuting    randu      tartur    adena      tar    kitur 

Of  head  hairs  two        he  plucked        its          string     made 

218.  Kuji    bitur     akra  naddang     kitur  tan  upustur     adene 

A  bow    he  held     eleven        keys         he  made  (to)   it  and  fixed          it 

nekustur         bakone         nektu 

played  on  it  well  it  played 

219.  Lingal  tanwa  dilte       bakone      kusi 

Lingo      in  his      mind      (was)  much     pleased 

220.  Aden     bitur      sari    lagtur      sedana      padkata    disunige    handft 

It         he  held    his  way      took       to  old  man's        field  near  fire          to  go 

latur 

began 

221.  Sedal     narumdi    mator    boru    Kikad  Gawadi    kisunige 

Old  man        sleeping          was          the  Rikad  Gawadi        near  fire 

222.  Kodtleka     kudsi  mator     palku    kisi    mantar    burtai 

Like  a  trunk      fallen     he  was       his  teeth    made        were  '  bad 

223.  Todi     dakane    kitor   jhopane    mator    Lingal  nehanage    hoodtur 

(His)  mouth     gaping      he  kept      in  sleep         he  was        Lingo  well  beheld 

sedan 
the  old  man 

224.  Kan     lagta  ihun  itur  Lingal         ingatae          woikan         sedal 
(His)  eyes  were  shut    thxis    said      Lingo     now  (is  not  time)    to  carry  away   theoldmaa 

narumtor 
while  slept 

225.  Lingal  munne     kal     wadtur   paja    malsi    hudtur  kachule  mada 

Lingo        before     his  foot      threw      behind    turned      and  saw         near  a  tree 

226.  Alita      sarko      mata      aden      klwnding        Nehanage       hudtor 

Of  Peepul      erect  was  to  its  branches  Surprisingly        he  looked 

udanlaik 

(it  is)  fit  for  sitting  on 

227.  Bakota       distu      adenparo      tarktur      paro      sendata       hatur 

Very  good    it  appears          on  it  he  climbed          on  the  top  ke  Went 

udanjogto 

to  sit 

228.  TJdnakene       gogote  kustu  munne  Lingal    inda    latur      din 

As  he  was  sitting         cock        crew       before      Lingo    to  speak    began      of  day] 

pasitana       wakhtu 
rising  (itisj  time 

229.  Ichalate          sedan         tebtana     itke        jantur     tahtur   Linga 

In  the  meanwhile    the  old  man        will  rise    therefore      the  guitar        lifted         Lingo 

keide 
in  hands 


86 


230.  Bitur  tana    tokar   jitur     bekone  nektu  tanrapodal       waja 

He  held    it      a  stroke  he  gave        well        sounded      from  the   midst  of  it    music 

tant.ur     nurakting 
he  drew  of  hundred  tunes 


231. 

Bakota 

neki 

latti 

tana 

leng 

Well 

to  sound 

began 

its 

(sound) 

pata 

kenjile 

wanta 

a  song 

can  be 

heard 

Todde        wartap 

(Was)  with  mouth  as  if  sung 


232.  Tana     agajne    mada    niata    kamekene    atang 

At  its         sound          tree          hill  silent  became 


233.  Serlala         nehanage  konde       saran 

(In)  old  man's          laudly  ears        the  sound     entered 


sodita     harkane       tichi 

in  haste     having  risen 


utur      jakane 

he  sat  up      quickly 


sedal      kanku 

old  man      his  eyes 


tahata 

to  lift 


latur 


234.  Nehahnaye    kenji     latur      hake        hakehudi      bagane      diso 

He  desired        to  hear      began    here  there          to  look         anywhere      appeared 

halle 
not 

235.  Pite    bagatal      wata      nendu    wadki    lata    bakota     kogadleka 

A  bird       whence      hast  come      to-day       to  sing    began        good  maina  like 

236.  Madak    hudi     latur     bagaue    bange     diso     khalwa  hudsi  mator 

Tree        to  see      began      anywhere     nothing  appeared      below      looked 

237.  Paro       halle     hudta         sandi       gondi       hudtur 

Up          did  not        look         in  thickets     ravine        he  looked 

238.  Halle  bange       diso         sedal       waya      latur      sardige     wator 

Not         anything    appeared      old  man     to  com"      began        near  road     he  came 
rapo  soditor     kisunige         hanji        mltur 

into  midst  of  field    he  entered       near  fire         having  gone       stood 

239.  uchi       uchi      techi       techi      deisi      deisi       kuds 

(Sometimes       sitting       sitting      standing     standing   jumping   jumping      rolling 

kudsi     yendi       latur 

rolling      to  dance    he  began 


240.   Pata     wari    latur 

A  song    to  sing     began 

kenji    latur 
to  hear     began 


din      pasit      hona 

day        dawned         his 


sedo  sakadene 

eld  woman    in  the  morning 


241  Kenstu    mawa    padkat    heke    eiwake    waja    nekinta 

Sk«  heard        her  towards      field*        a  fine          iau*io       pU/t4 


87 

242.  Tanwa   padkata    walumunige    hanji    niltu    tanwa    kowde    waja 

Of  her          fields         near  the  hedge       having     come     with  her        ear*        inusie 

kensta 

•he  heard 


243.  Ida       sedo       bang     kita 

That    old  woman     what        did 

vehachi 

she  called 


tanwar     sedan     hike    muedon     nike 

to  her       old  man      her        hxiaband      at  her 


244.  Keik     sahachi      yenda   latur  kalk  tahachi  yenda    latur     wadel 

Hands    stretching  out  to  dance    began    feet        lifting      to  dance    began        n«ok 

wadsi  yenda      latur 

having  thrown  down    to  dance       began 


245.  Sedan        hike        sedo         huda 

The  old  man    towards  the  old  woman    to  see 

muede 
husband 


latu 

began 


nawar 

my 


sedal     nawar 

old  man        my 


246.  Venku  idu  waja    bakota   lagta    venleka    ana    yendaka     idna 

To  him    that  music    melodious      was       like  him         I        will  dance    (attid)  thai 

sedo 

•Id  man 


247.  Kuskane 
Quickly 


the  folded 


>a 

of  her  dress 


tandta 

drew  out 


walumunigetal        yenda         latu 


near  the  hedge 


to  dance 


began 


dhangunkita 
(and)  having  made  free 


248.  Veru   Lingal   tanwa     pite 

That       Lingo        in  his        belly 


bang    wadkintor       ana      satodhari 

what  speaks          (as)  I  am        devout 


Lingal       aika      penpariyor 

Lingo        I  will  be      God's  servant 

Lingana       aika 

Lingo            will  be 

249. 
I 

Dakate                  dhan^un 

wear  down  to  heel    the  fold  of  dhote 

matate 

on  head 

kupan 

a  knot 

nikun     mandu 

tome                is 

bomali 
on  the  navel 

hira         kupade 

diamond     on  forehead 

tira 

tika 

yetun 

water 

dag 

stain 

mandan 

has 

250.  Nakun  dag  halle  ana  Lingana    aika      sedal      sedon       diwadita 

To  me     stain    not        I          Lingo        will  be     old  man  to  old  woman    Diwalii 

dandhar 

dance  in  dandar 


251.  Koitona  sar    bisuka  pata,      waruska        verkun      yenchuska 

Of  Gonds  in  rows  will  held    song    I  will  cause  to  sing      them     I  will  cause  to  dance 


ana    Lingana 

I  Lingo 


aika 

will  be 


88 


252.  Weru  Lingal  sewakintor   tanwa    pendun   Budhal    pentas    paror 

That       Lingo        worshipped         his  god  Budhal          god'a          name 

mudtur     Adal  pentas     paror       mudtur 

h»  invoked          Adal  god'a          name          he  invoked 

253.  Sola     satikna    paror    mudtur     attara     khankna     paror    madtur 

Sixteen        satia          name        invoked       eighteen  flsga  name        invoked 


Manko  Rayetal  Jungo  Rayetal  Pharsipenda    paror     mudtur 

Manko      Rayetai        Jungo       Rayetal      Pharsipenda's         name        invoked 

254.  Sewa  sewa  itur    idu    janturta      parm      paharana     keide     bitur 

Salutation       said      that        guitar        (of)  various          tunes          in  hands      held 

255.  Nawu  jantarta     iven       mohani  artu         ihun     indur  boru 

My        guitar        this  is      an  allurement    that  has  fallen        so  laid         who 

Lingal     bade    jantartun     kameke      kiya      latur 
Lingo          that  guitar  sileat          to  make      began 


256.  Laknal      parodal      mama      sewa      itur      veru 

From  afar      from  on  high     uncle       salutation      said        to  that 

sedal 
the  old  man 


Rikad  Gawadi 

Rikad  Gawadi 


257.  Madata         sendatparo     huda     latur       sewa       bhasa 

(Of)  trees  (on)  top  to  see       began      salutation     nephew 

258.  Ihun  itur  bhalo  makun  ime     darusti     bhasha  yendusti 

So      said    well         me        thou  hast  deceived  0  nephew  thou  hast  caused  to  dauo* 

bhasha      bendal      beke         wati 

0  nephew      whence  to     whither    hast  thou  come 

259.  Bhasha     ime     w&da      bheting      yetkat     horu    Lingal    madital 

0  nephew  thou  hast  come  (lot  us)  embrace  each  other      that       Lingo    from  the  tree 


ragi 

to  descend 


lator 

began 


260.  Sedana      hanjikun      keiye    bitur    mama      sewa      utur    horkna 

Old  man's       aft«r  going        hand       caught     0  uncle      salutation      said         their 

bheting       atung 

meeting      took  place 


261. 

Bhashal 

Nephew 

werke 
known 

matur 

become 

maman 

(to)  uncle 

mamal 

uncle 

warke 
known 

matur 
became 

bhashan 
(to)  nephew 

262.  Verkna  randate  jankna  bheting     atung     mamana    kie    bhashal 

Those  two  persons      meeting      took  place      uncle's        hand        n«ph«w 

bitur 
caught 


89 

263.  Hanjikun    kistmige   utturk   ver   mamal  pusikindur  ime  bhasha 

Having  gone      near  fire          sat         that      uncls  asked  you      nephew 

bendal        beke         watin 

from  whence  to  what  place    hast  come 

264.  Nik  tin  mama  malum  halle     sola     khandyang  mawakin    jaktona 

To  you      uncle      known        not      sixteen          acorea  of  rohia      have  killed 

havena     tadakitun         rod  si         tindakom 

their  livers          having  roasted      we  will  eat 

265.  Itke   itom  chakmakne  kisu  adundom  kisu         aro 

Thus  w«    said  -  -from  chakmak      fire    we  were  causing  to  fall        fire  fell  not 

266.  Mater  niwa  padkatige  kis  manda     itke     agatalte  jitan     niva 

But         your        in  field         fire         is        therefore      thence      arrow  I  discharged 

267.  Kisunige      tira    watu    igetal     tettu     hike     munne    niwang 

Near  (your)  fire     arrow    came       thence      it  rose         her*         before  thy 

miyakna     darwajate         hanji         artu 

daughters  door  having  gone       (it)  fell 

268.  Niwa     miyak      pehaksi       watung       bhalo  manda  mama  nikun 

Thy       daughters    having  lifted  carried  it  away      well        done        uncle        to  you 

budhi     halle 

sense          not 

269.  Nawor  tamu     kisunsati  rohachi  matona  bonku  Ahkesaral    irnet 

My     brothers        for  fire  sent  I  had        whom       Ahkesaral        yon 

tindale  vitlinmawa 
to  eat  ran 

270.  Ime    begeni    beyeni         ime        tinene  ana,  baga         hudena 

(If)  you  would  have    caught  you  would  have     eaten         I     where  would  have  seen  him 

271.  Ihun  itur     sedal     anate     chukton     bhasaha   nawa         bang 

So      said      old  man     I  then      have  erred      nephew  I  what 

kiyana       mata       hadu       atu 

I  done  have          this  ia          past 

272.  Usuade  bangu    wadki    lator  boru  Lingal  ye  mama  anate  kenja 

Then        what        to  speak    began    who       Lingo       0      uncle        me          hear 

mama    sola     khandyang  mawku    jaktona     davi  mama  khandk 
uncle    sixteen          scores  of  deer      I  have  killed       go      uncle        flesh 

tara     mama    hainake     tinvi 

bring        uncle  much  eat 

273.  Ihun  itur  boru  Lingal  usade  munne  bangu   wadkanur  boru  ver 

So        said      who      Lingo      then        before        what         did  he  say       who    that 

scdal    nawa    palo     kenja   bhasha     yedung     miyak     mandang 

old  man        my        word        hear      0  neph«w        a«ven        daughter*         have 

mawang 


90 

274.  Haven     worn     havenige     kandku     dohachi        Sike         reru 

Them      take  away      their  eyes         baring  tied    thou  shalt    give  them 

madming 

(in)  marriage 

275.  Lingal    itur    agatal    lattur    munne    niltur    hantorom    mama 

Lingo       said      thence        arose         before         stood       I  am  going        uncle 

276.  Ihun  nawa      sewa    yena      mama      itur     agatal  Lingal  pasitar 

So        my      salutation  receive     thou  uncle    said  he     thence      Ling*        went 

sedanang .  miyakna    rota     sariye     handa     latur 

old  man's         daughters      house        way  to  go         began 

277.  Hanjikun  havena  darwajate  niltur  veru  Lingal    bara    warshana 

Haring  gone    in  their          door  stood      that      Lingo    of  twelve        year* 

jani         disi         latu 
a  youth    to  seem       began 

278.  Sola    warshana     umbar       dista        munnetal  hudneke  maratha 

Sixteen         years  (of)  ago    h«  appeared         in  front        when  seen     foppish 

riyon        leka       distor 
young  man        like        appeared 

279.  Pajatal     hudneke     bamna      riyon    leka    eiwake    riyor      distor 

Behind      having  seen     Brahmin      devout      like         good        servant      appeared 

280.  Rot        rapodal     selak    yedung  bahero  pasitung    renku    mani 

The  house    from  within      sisters        seven  out  came  those      regarded 

kiturk 

him 

281.  Riyanleha     awu  watung  baharo  Lingal  munne  nitung 
As  a  young  man    they      came  out          Lingo       before        stood 

282.  Makuu  veha          ihun  indung  selak          yedung 

Us  tell  so  said  sisters  the  severn 

selak      puse     kindung     ime     boni     andi 

sisters       to  ask          began         thou       who         art 

283.  Horn     bangu     wadka      latur      niwor      babo      nawor      mamal 

He  what          to  say         began  thy  father        (is)  my          uncle 

miwa     awal    mawa     ato 

thy        mother        my         aunt 

284.  Ana     satodhari    Lingana     andan    pen  pariyor     Lingana    andan 

I  am        .  devout  Lingo  am        God's  servant  Lingo  I 


Lingo 

285.  Nawang     palong     kenjat     ho     bai    nawa     tiru    miwa    rotige 

My  words  hear         O       sister       my        arrow    to  your       house 

wasi       arta    ana       nanegatal       hudintona 
came  and       fell       lam     from  a  long  time       searching  it 


91 


286. 


Nawork       nalurk       tamnrk       don  glide 
My  four  brothers          in  jungle 

khanding     mawaku     jaktonah 


attork 
sat 


ana 
I 


sola 

sixteen 


of  rohia 


have  killed 


287.  Aunde     dongude     artang  havenege     iiawor      tarnurk      uttork 

They  also      in  jungle           fell  near  them           my              brothers          are  sat 

288.  Ana     kisunsate     watona  hikene      nakun     walle     ushir      atu 

I              for  fire         have  come  here             to  me          much         delay      became 


289. 


290. 


Hake     nawork     tamurk 

There  my  brothers 

karu     wasi     mandal 
hunger       felt         may  be 


sar 

way 


hudseke 

expecting 


mandanurk 

may  be 


Yer  \vatksi  bagada 

For  water  they  may  be  thirsty  of  what  place 

putal 


yer 

water 


bagoda 

where 


sodi 

bread 


horkun 

to   them 


horkun 

they  will 


291.  Ihun     wadki     lator     Lingal 

So  .   to  speak  began    Lingo 

yedung     selak 

seven          sisters 


venku 

to  him 


bangu 

what 


wadki 

to  speak 


latang 

began 


292.  Kenja    mawa      palo 

Hear  our  word 


dada      ime 

0  brother     thou 


maman 

to  uncle 


marine       amot 

son  thou  art     and  we 


atin       miyaknem     andom 

to  aunt  daughters  we  are 

293.  Nivva     mawa     eiwake       nato        manda  niku  baga 

Your      and  our          good        relationship          is  you       how 


sutikikom 

will  leave  (us) 


294.  Amot     niwatoda     naiakom      imet  wateke 
We          along  with    you  will  come       you        come 

indaka 

sayest 


ana 

thou 


295.  Payana       matkete         lakon     saware 

Come    (if)  you  come  (then)    quickly        ready 

saribimtu     ihuii     itur     born     Lingal 

way  take  so  said         who         Lingo 


mamtu 

be 


badtun 

wherefore 


munne 

forward 


halle 
not 


amtu 

be 


296.  Iwu     tamwa     toranang      gindang      muchanang  dikring 

These       of  their  beds  the  clothes     for  covering  heads       (and)  garments 

bitung     Lingana      tir      liona     honkun     sisi 
took  Lingo's        arrow       they          to  him        gave 

297.  Munne  munne  Lingal  pajaye  pajaye       riyang      handa  latung 

Before      before        Lingo       behind     behind    young  women      to  go      began 

298.  Tamurk    matork  uchimatork  hakene  hudundurk  baske     wanur 

Where  brothers     were  seated  there  they  were  looking     when    will  he  come 


92 

299.  Lingan    waneke      laknal      hudturk       kenjatro       dada      mawof 

Lingo          coming        from  afar      they  beheld          hear  0  brother          our 

Lingan  leka     distor 

Lingo       like        appears 

300.  Techi  nilturk  huda    laturk  munne  Lingal  pajaye  yedung  janik 

Having  risen        to  see       began        before        Lingo      behind        seven       persons 

301.  Kenjatro      dada     bonangte     miyak  bonangte     kodiyak      mawor 

Hear         0  brother        whose          daughters      whose       daughters-in-law      our 

Lingal  arti 

Lingo         having  taken 

302.  Wantor     hudat      dada       eiwake       distang        riyang     raandang* 

Is  coming        look      0  brothers       of  good        appearance     young  women         are 

303.  Siyur  Lingal  amot  baikok          kiyerat  dada     ihun 

(If)  Lingo  would  give  (then)       we          wives      would  make  of  them    0  brothers     so 

indur   borku    nalurk    tamurk 
said        who  four          brothers 

304.  Ver  Lingal    kschul   watur   yiltur    mawa   palo    kenjatro     dada 

That     Lingo          near  came         stood         my         word  hear         0  brother 

305.  Yedung      janik     mamana      miyak      iwu      watang 

Seven          persons  uncles          daughters      these      have  come 

306.  Iwinsati    suring     tandat      iwu     mawkna    tadaking    simt 

To  them        knives       bring  out    of  these         rohis  livers  give 

307.  Verku    suring    tandturk    mawknang      pir     wohaturk     tadaking 

They          knives         took  out  of  rohis          belly      ripped  (split)  livers 

tanturk  bore   tatur   kachara  kisu  patusturk 

took  out       some        brought  faggots          fire          enkindled 

308.  Kiturk    tana    ubara    kliandk     haven     bodsturk     taniurk       neli 

On  its  blaze         flesh  they  roasted  took  out  (and)  down 

irturk 
laid  it 

309.  Idu     tadaki      perta      parode     idurkate 

This        liver          in  God's          name  offer 

310.  Ihun     iturk     borku     nalurk     taraurk     Lingal     tettur 

So  said  who  four  brothers         Liugo  arose 

311.  Tinda      laturk      sabe  tintork  Lingal  tinor 

To  eat      they  began       all  ate  Lingo  did  not  eat 

312.  Lokor    handa    simt    haven    baven    yedung  selakun  avenor  babo 

Quickly       to  go       allow        them  the  seven         sisters  their      father 

ranganur     wallene 
an  abuse          will  give 


93 


313.  Kenjatho       bai       imet    lokor    hantu    miwa     awal    rang     sike 

Hear  0  sisters       you      quickly         go  your      mother     abuse     may  be 

mandal 

giving 


814.  KeEJtung 

They  heard 

indana 

called  good 


kenchikun     indur 

having  heard         said 

bhurain 

bad  called  (may  be) 


kenja  ro 

hear       0 


Linga 

Lingo 


ime 

thou 


bhalo 

who  art 


315.  Amot     hanom     igene  mankom     niwatoda       waikom    handakit 

We         will  not  go      here         will  stay    along  with  thee  we  will  conie  where  you  go 

hakene    araot     waikom 

there  we  will  go 


816.  Nalurk  tamurk  wadkintor  kenja   ro     dada 

Fourth        brother  said  hear        0      brother 

yedung      selak      eiwake 

seven  sisters        well  say 


kenja 
hear 


Linga  iwu 
Lingo    these 


317.  Inge      in          dada      iwekun       \Voikat         madming 

Yes     say  thou     0  brother       these         we  will  carry  (in)  marriage 

818.  Kikat         baikok    kenja    Linga    nawang  palong      itang 

We  will  make       wives          hear          Lingo  our  word          (is)  such 


319.  Lingal  kenchiknn      ida      latur    inlet 

Lingo      having  heard     to  speak    began       you    to 

baikok         qakun         pedha       kushi 
wives  (make)     to  me  (then)       great         pleasure 


iven 

these 


woikit 
take 


madming 

(in)  marriage 


wayar 
will  come 


820.  Hagane  woneke 

Whither     will  you  take  away 

miwang         baikokun 
I  will  give  leave  wives 


igene 

miwang 

madming 

kisiya 

here  only 

you 

marriage 

make 

arikiui 

hantu 

to  take 

away 

821.  Herku    hnna    palo    kenchikun    ban^u    wadki    laturk    kenja    ro 

They  his         word       having  heard        what         to  say         began         hear         0 

dada  mawang  palong  niwa  mala  riya        eiwake  disal 

brother        my  word       if  thou     wish  young    good  looking         that  you  see 

aden     ima     kimu 

to  her        you        marry 


322.  Batang     puting    makun       sim 

Whosoever      (is)   bad       looking  give 


aven    amot       kikom 

to  us        we  will  marry 


323.  Lingal    bang    wadki    laturk      ken j at   ro     dada     nakim     halle 

Lingo        what        to  say       began  hear        O     brothers      to  me       it  do  not 

lago 

want 

324  Mikun      kisikun      nawa  kamma         halle 

You      having  married  I  will  go     they  are   of  no  use     to  me 


94 

325.  Ihun     itur     boru     Lirigal     imet  kikite         nawa     kamne 

So          said        who          Lingo       (it)  you         marry  then         to  my       use  they 

wayanung 

will  coiue 

326.  Badeka  nawang      tangek      aianung  imet  padhork  manturit  ana 

Who  tome       a  siscei-iu-law       wiH  be        you        eldest  are          lam 

chidur 

younger 

327.  Nakun       yer        sianung  yetkan     sade  nakun  tarsi       sianung 

Me  water  they    will  give    1  will  take    bread     for  me     bed     they  will  spread 

328.  Ana  narmika  nakun   yer  mihatanungkikan  dhadotang  sukanung 

I        will  sleep          me      water  they  will  give  to  bathe        clothes    .  they  will  wash 

329.  Nakun     tangek      wanung         awakunleka         disanung 

To  me     sisters-in-law  they  will  be  like  inothtr  they  will  appear 

330.  Ihun  itur  Lingal  ahun  awak          inake          nalurkna    tamurkna 

So      said      Lingo       when    mother    he  called  them       from  four          brothers 

dilta     pappasisi       hatu 

mind  sin  departed 

331.  Honige  handa     laturk    hon      pusi    kiyalaturk    kenja   ro  Lingal 

To  him       to  go  they    began     to  him       ask  began  hear        0      Lingo 

lokor     mawang     madming 

quickly  our  marriage  do 

332.  Kintoni          sim  yedung  janik  mantang  amot  nalurk  rnantoram 

(If)  thou  wish  (then)  give       seven       persons       they  are       we  four  are 

333.  Apalo       apalo      baikokki       sim        Lingal 

(To)  each    one  their          wives          distribute      0  Lingo 

334.  Lingal  bang  iutor  imat  padhork  rehall  rehaku  kimtu  chidur 

Lingo       what     says   you  are    elder  one        two        two         marry  (he  who)youngest 

manton       hon        unde     simtu 

is  him          one  give 

335.  Iturk     Lingal     unde     nawa     palo      kejat     ro      dada       ige 

Said  Lingo  the  my  word          hear        0       brother       in  thi» 

dongude 

jungle 

336.  Chipadite     baga     kintirit     apalota  Kachikopa  Lahugad 

In  the  plain        how     can  you  do  it        our  Kachikopa        Lahugad 

337.  Nar  manda     aga      iven         wokat       aga  madming     kikal     ige 

Town        is  there     to  them     we  will  take      there     marriage          will  do     here 

halle     kiwa 

not  do 


95 


338.  Ihun  ittir  Lingai  hona  kenchikun  ahune  kiturk  asfatal  positurk 

So      said       Lingo       they      having  heard         so  did          thence      departed 


339.  Borku  seiurkte    tarnurk    awa  yedungte    selak    a^atal 

Those        the  five         brothers      those        seven  sisters       thence 

latung    herk    unde    munne    takintork 


pasitung 

departed 


wava 


to  go       began       they         and 

awu  wan  tang 

followed 


munne 
in  front 


they  walked 


pajaye 

(til s  women)  behind 


340.  Ahuue       tanwa       nate       waturk     Kachikopa      Lahugad     rapo 

So  to  their        village       they  came         Kachikopa  Lahugad  of 

madmina       sama         kiya       laturk 
marriage        preparation    to  make        began 

341.  Ige        halle      raanyalk  halle  baikok     Lingai     yer 

Here     there  are  no       men  no         women          Lingo       water 

342.  Tatintor     hore     yerkasu        sintor        hore      pichi      watiekintor 

Brings  he  bathes       having  boiled         he        turmeric  pounded 


343.  Manda     dasintor       toren        dohtiuton 

Bower        he  erected     leaf  garland  he  tied 

344.  Nalurk    tamurkun    keitur    hike     hake 


pichi 


wadtur 


The  four          brothers      he  called       here        there     turmeric  powder       sprinkled 

345.  Nalurk  tamurkun  yedungte  selakun    pichi    soktung 

To  four        brothers  to  seven          sisters      turmeric   he  applied 

346.  Madming     latung     nawa  palo  kenjat  ro      dada      warsan 

Marriage         cannot  be       my       word       hear        0      brothers     all  at  once 

347.  Undi  madming     kikat     waye  janik     mandnung      dhando 

One        marriage       we  will  do      the        rest  remaining  work 

kiyanung 

will  do 

348.  Usade  avenang  madming  ayanung     tehawn        dhando  kiyanung 

Then          their          marriage  will  bs     those  (remaining)     work  \\ill  do 

349.  Barenang      munene    madming     ayanang     awu     usacle     dhando 

(Those)  whose          at  first          marriages  aiiail  be         thsy         then  work 

kiyanung 

will  do 

350.  Ihun    itur     born    Lingai    usade    nalurkte    tamurk    iturk    inge 

So        said        who         Lingo        then  four  brotliara       said          yea 

dada       ahune  kikat 
0  brother          so  do 

351.  Ahun    kinake    madming    atung    bange    diyang    atung    padhor 

So  doing          marriage        finished       Boma  days          passed         eldest 

tamn     in  tor     nawa     palo     kenjat       dada 

brother       says  my          word        hear          0  brother 


96 

352.  Apalotor     Lingal     apalotor     eiwake     kitor     madming       kisitur 

Our  Liujj  >  our  good  did  marriage  did 

apalotang     baikok       apalotige       watung 

our  wives  to  our  place          brought 

353.  Lingal     bin      baikonor     Lineal     ven     baiko     halle     kenjat     ro 

Li:i-o     without         a  wice         (is)  Liu^o     to  him      wife  not  hear  0 

dada     apalota  bhalo  kitur  tanwa  halle  kita 
brother          our  good        did          his          not        did 

354.  Tenka    bagane     watawa     apalotor    baboa  leka  veru    atur    boru 

Him   .     anywhere      throw  not          our  fathar      like        he       became     who 

Lingal 
Lingo 

355.  Dongude    daikat    sikar  jikat  pungak      tatakat     Lingal    ukade 

(To)  jungle  we  will  go     game    will  kill    flowers      we  will  bring      Liugo      in  a  swing 

udar          dada 

will  sit        0  brother 

356.  Ihun     indurk     nalurk     tamurk 

So  said  four  brothers 

357.  Ukade     uttur     Lingal  yedung    selak        ukad       uhtinta 

In  a  swing      sat  Lingo        seven        sisters        the  swing         swung 

358.  Nalurk       tamurk     tawang     tir       kamtang       bisikun     dongude 

Four  brothers        their        arrow         and  bows        having  held      in  jungle 

haturk 

went 

359.  Paja     banguata     yedung    selak    tamwa    pite    bang    wadkintang 

After    what  happened      seven        sisters      in  their      belly      what  said 

kinjat      hobai      ver     Lingal 
hear         0  sisters       this         Lingo 

360.  Mawor  sherandu  andur     vena     amot     tangek     andom 

Our      husband's  young  brother        is  to  him         we       sisterinlaws        are 

venu         kawale         awjinta 
with  him  sport  can  be 

361.  Kei  bise       imale      awjinta       masi      wadkale     awjinta 

His  hand    by  holding      pull  we  can          with  us        to  speak  he  can 

362.  Yer  Lingal    matoda  kawor  matoda      wadkor       mahake      hudor 
That     Lingo          vvioh  us     dees  not      laugh      does  not  speak    toward  ua      look  not 

kank    pehachi     sitor 
eyes  he  has         closed 

363.  Kawanur         mawatoda     garsanur     ihun          ita 
(But)  he  must  laugh        with  ua          must  play          BO  said  they 

364  Bade    bita   kei   bade   bita   kal     bisikun     umalatang   ver  Lingal 
Some      held    haud     some     held    feet  having  caught    pulled  him      that      Lingo 

adike     kanka     pihachisitor 
more  eyes  closed 


97 

365.  Halle  wadkor  halle  hudor  halle  kawor  usade 

Not        spoke         not        looked       not      laughed      then 

366.  Lingal  bangu  wadki  later  kcnjat  ho    bai    imct   nawa    kei    bisi 

Lingo        what       to  say     began       hear        O      sister      you         niy      hands     held 

367.  Umi     kalk     bisi      *   umi       imette     nawnng     selakr.uk 
(And)  pulled    feet       caught     and  pulled    you  a/e  mj  sisters 

368.  Iinette   nawang  auhaknik  ihun  badi  kintorit  anate  pen  pariyor 

You  are          my  mothers          so         why      do  this         I  am     god';*     servant 

379.      Nawa      jewa     handal     bale    mari     anate    mihake  hudsi  halle 

(though)  my       life         will  go       never     mind          I  will        at  you         see         not 

kawanar     halle     ihua  indur  boru  Lingal       hona         kenchik 

laugh          will  not        BO         said        who       Lingo     these  (words)    having  heard 

370.  Pedba  selad   hadu  bangu  wadkinta  kinjat  ro    bai    verte  Lingal 

Eldest     sister         she        what  says  hear       0     sisters     that        Lingo 

wadkor  halle  hudor  halle     imet 

speak        not         look        not        at  you 

371.  Hanjikun     bilange      matang      Lingana     ris     wata    dakata 

Having  gone    to  embrace     they  began        to  Lingo      anger     came      from  heej 

risa     matate     tadkta 

anger      to  head       ascended 

372.  Matate     risu    kadkne     reita        kadku     kalk     itang       Lingal 

From  head     anger      to  eyes     descended     from  eyes    to  feet       came  Lingo 

munne     hudtor 
in  front        looked 

373.  Bangete     dista    halle  wanjing     usana      uskulam    aden    hadtur 

Anything    appeared     not  rice        for  cleaning     the  pestle        that      he  beheld 

374.  Ukadal  nele       raktur       uskulam      keide      beitur 

Out  of  the  swing     down     he  descended     the  pestle        in  hand  held 

375.  Bainake    tanwa     tangekun      jia      latur        jineke 

Much          to  his         sisterinlaws    to  beat    began     as  he  was  beating 

376.  Yedung     selak     munne  sodita  latung  mudanleke  jhndpang 

Seven          sisteis      in  front       to  flee       began        like  a  cow         bellowing 

377.  Lingal     bagatal     paja     maltur     tanwa     nkadige      wasikun 

Lingo          thence       behind       turned         to  hia  swing        having  come 

37<?.  Ukatparo        narumtur        iwa        yedungte        janik         hamake 

In  a  swing  he  slept  theso  seveix  pardons  much 

uskulamtang     mar       tipji     matang 

pestle  beating        had         received 

379.  Hagatal     paja     rnaltung      tanwa       ron        watung      ^paloapalo 

Thence       behind       returned          to  their      houses  came  to  their  own 

kontane  hanjikun 

rooms  having  gone 


98 


380.  Yedung  janike     yedung      jagangneh 

Seven  sisters         in  seven               places 

Liu  gal  ukade       narumtor 

Lingo  in  a  swing            slept 


hanjikun       narumtang 

having  gone  slept 


381.  Ihun  kinake     dupardin      tarkta      wayaaa      velo     aita      nalurk 

So  doing  it  was  noon         the  coming       time       it  was       (of)  four 

lamurkna 

brothers 


382.  Bore      jaktor       kursu       bore       jaktor       malor      bore      jaktor 
Some          killed       she  antelope      some          killed          .  a  boar          some          killed 

malu 

a  peafowl 

383.  Bore     beitor     urum     bore     pungar      kweitor 

Some          held          quail        some          flower      had  plucked 

384.  Hagatal     banda     laturk     rota     sari      biturk      tamwa      rachade 

Thence  to  go          began        house      road  took  to  their       compound 

waturk     talanang     wajenk     rehachi     irturk     davitro       dada 

came  of  head          burdens          down  kept          let  us  go      0  brothers 

Lingan       intork 
to  Lingo        said  they 

385.  Pungak         sikat        sari     hudsike     mandannr     verku     nalurkte 

Flower        we  will  give      way    he  erpasting        may  be  those  four 

tamurk       rotrapo      soditurk 
brothers      in  the  house       entered 

386.  Ukadige     hangi     nilturk     Lingaa    hadturk     Lingal     narumtor 


Near  a  swing      going          stood          to  Lingo 


Lingo        was  sleeping 


387.  Bade    diso    kenjatro     dada     Lingal  mantor  narurator  apalotang 
None     appears        hear         Q  brother     Lin^l          is  slept  our 

baikok     Lalle     diso'ng 
wives          do  not       appear 

388.  Havekun    Imndakat     usade  Lingal     tehalv.it     agatal        pojpa 

Them  we  will  search       then       Lingo     we  will  awake    thence     they  returned 


389. 


Apalo 
To  their 

laturk 
began 


apolo       kontana       handa       laturk       hanjikun       hada 

own  room.;  to  go  began.          having  gone        to  see 


Barumtnng 


390.    Iwa\v 

These  are  slept 

pusikiya  laturk 

to  ask  becran 


yndkl 
as  if  fear 


watap 

had  coiiie 


kutbe  mantang 

panting 


yerku 
they 


391.  Badi     narumtorit    Lingana    ukad     uhavit    mawa     palo     kenjat 
Why       hast  thou  slept        Lingo         are  not     swinging       our          word         hear 


392.  Hor    Lingal    miwor        tamu        bachojel    amot    makuskom 

That       Lingo          your      brother's  (acts)     how  long         we  may  hido 

393.  Imet     dongude    sirkartum      hantorit      paja      Lingai    mawang 

You         to  jungle      for  hunting      to  go  (albwa)     behind        Lingo  our 

yat     yetintor 

shame         takes 

394.  Bachajel    pite        daskom       ital       bnddhi      vena    Lingana 

How  long     in'belly      shall  we  keep      such       the  conduct    of  this         Liugo 

mauta    nendom       daskom 

ia  till  to-day      we  have  kept 

395.  Inga    amot    halle      konjanal      amot      mawor      babona      nate 

Now          we       will  not         hear  we  to  our          father*'        town 

handakom 
will  go 

396.  Amot      halle    rebemayom     undi      baikon      rehall      muedork 

•     We  not          will  remain        for  one  wife  two  husbands 

baitun     pabiji 
why        should  be 

397.  Tamiirk     \radki     latork     ver     Lingan     munnene      indal 

r  iet  lire  u       to  speak      began        that        Lingo  formerly         told  us 

398.  Aga    ycdung     selak     manda     evenrapodal       acbikun  imo 

There         seven        sisters          are  amongst  them    having  chosen  one      you 

munnene     baiko     kim 
before  ua          wife        make 

399.  Pissanmig  bon       haven     amot     kikom     ver      Lingal      indur 

Those  who  shall  remain       them          we        will  marry    that          Lingo  said 

400.  Nawatig    selak    andung    nawang     awak      andung 

Our          sisters      they  are  our  mothers      they  are 

401.  Indur     papi    Lingai    dushte    Lingal    karam  cbandali    Lingall 

Said         sinner       Lingo        wicked         Lingo          of  bad  conduct  Lingo 

402.  Sikanta      parode        nade     kikat 

Of  hunting     in  the  name    deceived        us 

403.  Dongude        woikal      venku        jaksi  walkat        venang 

(In  jungle  we  will     take  away          him        having  killed      we  will  throw          his 
kadku,      tandakat 
eyes         will  pull  out 

404.  Nend     dom    kursana    sikar    jindom     maloda      sikar      jindom 

To-day       till         antelope         we       h-we  killed     of  hare         a  prey         killed 


405.  Lingana     sikar     jikom    honang    kadku        tansikum 

Liugo'a        hunting     will  do  his  eyes          having  taken  out 


406.     Goling    garsakora     aske    sodi    tinkom     jer\i     undakom 
As  marble        will  play         then      bread      will  eat       water      we  will  drink 


100 

V 

407.  Hanjikun     Linganige     nilturk      tendaro      Lingaitedaro      dada 

^Having  gone        to  Lingo        they  stood  rise  0  Lingo  brother 

chidore 
the  youngest 

408.  Badi       dada         tata         halevit       punga         malsi  watit 

"Why        brother       you  have     not  brought        flowJr       why  have  you      conie  back 

achorte  dinu  barida 

so  great       a  part  of  the  day      is  set 

409.  Bate      janwar     andu      hadenk     hainake    jiotorom  liadu  aro 

Whatever      animal    it  might  be       to  it  however        we  strike  it  does  not  fall 

410.  Halle      sodigo      hagane       nilta      amot      jirieke       dorsi  hatom 

Not  flee  there         it  stands        we        by  striking  tired 

411.  Lingal        ukadal        tettur      uttur       tamurkun      hike      hudtur 

Lingo        from  a  swing        arose        (and)  sab          brothers          there         look 

412.  Hadu    janwartun     jiakan    ihun    itur    Lingal 

That  animal  I  will  kill       so          said        Lingo 

413.  Aga";al    titturk      rotal     pasiturk     davit.ro     dada    baga    manta 

Thence         arose     from  home      went  come     0  brothers  where         is  it 

414.  Mimne     Lingal     pajaye    ualurk    dongtiile        laturk       dongude 

Before          Lingo         belaud          four  to  jungle       to  go  began       the  jungle 

sari       bitnrk 
way      they  took 

415.  Pedha       jat      mata          korite  Imturk      mada    hudintork 

Large          kind         was      it  (viz.  the  animal)  as  they  went     trees       they  searched 
jadi     hudintork 
grass         searched 

416.  Lingal     bangu     wadkintor    kenjatro       dada      nawang    palong 

Lingo          what  eay*  hear         O  brothers          my  word 

hatute      hani       hatte 
if  it       4ias  gone    let  it  go 

417.  Lingal       Rarekata       madat       sid        hanjikun        utur        verku 

Lingo  the  Char  tree  below      having  gone  sat  thorn 

nalurkte      dada     iturk 
four  brothers      said 

418.  Uda     Lingo     yer     tatinterom     habadi     aturk 

Sit        0  Lingo    water    we  will  bring        yonder          went 

419.  Madakun   adam    aturk   Ukesaral  bangu    wadki    lator   kenjatro 

Of  tree      to  the  side     came  what        to  say       began          hear 

dada     eiwake  Lingal  dhadmite  utor 

0  brother       good        Lingo        in  shade        sat 

420.  Tde  waklit  manta  nalurkte  tamurk  nalung     tirk     tandat     suti 

This    the  time        is  four          brothers        four       arrows         took          and 

kiturk 
discharged 


101 

421.  Bore  jitnr    talladun         worshi 

Some      -bit       to  the  head  (it)   split  open 

422.  Bore  jitur  gudangatuu  gudanga  hata  bore  ji'tur  tadakitun   tadaki 

Some      hit    *      the  neck  neck         fell      some      hit     to  the  liver  (it)  cleft 

423.  Ahune  Lingana  jivva  pasisi  hatu 

So          Lingo's        life       went      away 

424.  Nalurte   tamurk    waya    laturk   wasikun   Lingan.  kachul   nilturk 

.Four         brothers    to  come   began     having  come      Liugo  near         stood 

425.  Suring        tandat       kadku        tandat        suri  tantur 

A  knife     let  us- draw  out      eves      we  will  draw  out  knife  (they)  drew  out 

426.  Linga!    kachul    hatur    randute     kadku     tantur    bangu     wadki 

Lingo          near         went  two  eyes        drew  out      what          to  say 

latur          simtu 
began      we  will  bury  him 

427.  Kakadang        ari         Linganparo  raucha  latur 

Twigs        having  taken      on  Lingo          to  cover    began 

428.  Bangu    wadki    latork  Lingan      jaktat  Lmgal       dushfc 

What        to  say        begaa        Lingo    we  have  killed     (that)  Liug:>       wicked 

42D.  Pandta   mad  a   tanang  aklng     koitork     hadena  dor.a  kifcurk 

Ripe          tree  its          leaves    they  plucked        its          cup        made 

430.  Hadurupo     randute      Linganang      kadku     irturk         nadide 

In  it  two  of  Lingo's  eyes          placed       in  their  waist 

dohaturk 
they  tied  them 

431.  Handa  laturk   Rota  sariye   waya  laturk     ronu     waturk 

To  go        began      house        way      to  come     began    to  house        c;«ne 

432.  Bangu   wadkintor  undi  kenjatro   baikoknit  lakore   kisu   patnsat 

What  says  one         hear  0  wives         quickly      fire        kindle 

433.  Diveng      dasat       iwu       munguda        huradi        umtung      kisu 

Lamps  light         they          of  the  leaves    tae  fUx  stalks      drew  out  fire 

paturtang 

enkiudled 

434.  Bangu     wadkintor    undi    ksnjatro      dada      eiwako      veclachi 

What  says  one  near          0  brother        good  light 

ata         ingane    goling     gursakat 
has  b2corae         now        marbles      we  will  play 

433.  Verku     hadinropodal     kadku      tanturk      usade      undi      bangu 

They         from  waists  eyes  took  out  then  one          what 

wadkintor      yedungte        selaknit        imet        wadat        goling 

says  0  seven  sisters  you  come  marbles 

garsintorom 

we  will  play 


102 


Th- 


43ti. 


437. 


439.  Hagatal 

Thence 

watu 


kanfc"  '    'tanturk 
eje^j         brought  oxit 


undi 

one 


kad 

eye 


kluilwa 

eida 


irturk 

kepi 


nndi 

on  one 


krwl         paring 
one  eye  ou  another  (side) 


Tamurk 

ucbi 

horkonigi 

situr 

keida 

botato 

Tha  brothers 

sat  down 

near  them 

gave  (in) 

hands 

finder 

biturk 

they  held 

goltleka 


golitleka 

marbls  like  (will) 

golina 
the  marble 


jitur 

stiike 


jiueke 


garsmud 
game 


verkna 

their 


lagtu 
laatsd 


verkim 

to  their 

undi  gatka 

one      Lour 


hikekhalwa 
side 


PART     III. 

The  revival  of  Lingo,  and  his  delivery  of  the  Gonds  from  bondage. 


1.  Bang   pecdun     kimad 

What          god  did        (now) 

2.  Rayetan  kimad  Pharsipentun  kimad  bang      atu         parodipne 

did  did        what  happened  in  the  tipper  worlds 

3.  Sabbe         penkna         uchu       kacheri     Sri  Israna 

All        minor  divinities  having  sat    in  the  court     of    god's 

4.  Horu  bangu    wadki   lator   kenjatro   gadyalknit  kenjatro     badu 

They      what         began       to  say        hear  O  friends  hear          in  what 

Dipne  murda  arta 

world    (has  this)  dead  body     fallen 

5.  Hona  koju   kimtu   bor      andur 

His        trace     will  do    who     may  he  be 

6.  SeiyuDg   akina   vida    kitur    risbirk    rminne   wadtur 

Five  .        leaves       bida    he  made    of  rushis     in  front     he  threw 

7.  Hud'atu  hudi  ikun    naliaga  wadatu       nahaga  veha   ihun  itur 

Having    seen        him     near  me        come     (and)    me  tell        BO  said  he 

8.  Vida     rishi      halle   tahatork 

Bida      the  rishis      not          lifted 

9.  Usade    siri  isral   hainake   risne    wator     rauga     lator 

Then          to  god  much        anger       came     to  reproach   began 

10.  Siri  Isral   tettur   thalite    yer    keyustur     kei         kal     nortu 

God  arose       iu  a  pot    water        called          hands  and  feet      washed 

11.  Mendoda    machu    tantur    tana    kawal    kitur    tanrapo  amrit 
(From  Lis)  body      dirt         he  took      (of)  it       crow      he  made      on  him    ambrosia 

wadtur 

sprinkled 

12.  Sajjiv     kitur     Kagesur  paror      irtur      keide     bitur     tanku 

Made  it        alive     the  name  of  Kagesur    he  kept     in  hand    he  held          it 

13.  Wadkintor  Siri  Isral   handuki   dongude     matan  rupo     karitrapo 

Says  God  go  in  jungle        between  hills  glens 

samtinrapo  joditrupo   yetrapo       hududi 
valleys  in  rivers         in  water    shalt  thou  look 

14.  Agatal  kawal   handu    latu       parodipne      walita   latu 

Thence        crow        to  go       began  in  the  Tipper  world    to  roam   began 

15.  Halle   bagane   diso  hagatal     sidtadipne     watu   haga  huda   latu 

Did  not  any  where    see       thence    in  the  lower  world    came     there    to  look   began 


104 

16.  Kachikopa    Lohugad     adena     dongude   wasikum     hudu     latu 

of  its  jungle      having  come     to  look      began 

matane     korite 

in  the  hilly    valleys 

17.  Najur        batu        kakadang        distu        agatal       kawal      tettu 

Sight  fell  twigs  appeared         thence  crow  arose 

hanjikun     kakadanige     uttu     kakadanrapo       hudu       lattu 

having  gone         near  twigs  sat  under  twiga          to  search       began 

18.  Lingal       artor       burotaye      distur      honku  kadk     halle     honu 

Lingo        was  fallen  bad         he  appeared      to  him       eyes      were  not      hia 

talla     worta      distu      piru     worta     distu       paduk      pasitang 

head        burst        appeared      belly        burst      appeared    intestines       come  out 

distu 
appeared 

19.  Kawal    hudtu    agatal     kawal    tettu     tuda     latu     waya    latu 

Crow          looked      thence         crow         went          to  fly      began     to  come  began 

parodipne 

in  the  upper  world 

20.  Siri  Israna   keitparo    wasikun     uttu  veru  Siri  Isral    pusi  kitur 

God's  on  hands    having  come       sat      .that  God  to  ask     began 

baga  manta   kharone   veha 

where  (and)     what  is        truly  tell 

21.  Usade     Kachikopa     Lahugad     hadena     dongude     watan     haga 

Then  in  its  jungle  I  came       there 

hudtan    waror   manyal    koritrapo      artor 
I  searched       one          man  in  a  cave        is  fallen 

22.  Siri  Isral  tanwa   pite    kemekena  atur         samje  matur 

God  in  his     belly        became  silent        (and)      understood 

23.  Hade     dongude     pahindi     pungar     mada     mata        Lingai 

In  that        jungle  Pahindi      -flower's          tree  was        (where)  Lingal 

Jon  me  masi 
was  born 

24    Askedal     wata     halle 

Since  then       came        not       , 

25.  Botutal        amrit    tantuf  keitur  Kurtao  Subal  honku   vehatur 

Out  of  his  finder  ambrosia  took  out  he  called  to  him          said 

26.  Ime   idu   honu     amrit     womu   todakeparo       pitparo       watakin 

You      this    to  him     ambrosia      take         on  his  liver          on  the  belly        sprinkle 

tallatparo   watakin 
on  the  head      sprinkle 

27.  Munne   kawal    paja    Kurtao  Subal    handa   laturk     Kachikopa 

In  front        crow      behind  to  go          began  to 

Lahugadta 


105 

28.  Kenja     ho     kawade       mawor       Lingal       andur       ihun       itur 

Hear          0  crow  my  Lingo  is  thus         said 

Kurtaoa     Subal 

29.  Amrit     tantur      hona      todde      wadtur      hona      feallat      puro 

Ambrosia    brought         in  his         mouth  put  and  his         head  on 

wadtur     hona     pit      paro      wadtur      usade      Lingana      tiilla 

put  his        belly          on  put  then  Lingo's  head 

jude     may  a    latu 
join  to         began 

30.  Mendol         kastu 

(His)  body    became  warm 

31.  Linga     techikun 

Linga  arose  * 

32.  Uda  latur   kawalhike   huda  iatur   batigu    wadki     latur     Linga 

*To  sit    bewail          crow  to  see     began       what         to  say         began       Lingo 

nan  a  hainake         matona 

I          in  deep    (sleep)     was 

33.  Nawork   tamurk   beke   haturk 

My  brothers     where  have  gone 

31  Undi   kawal    waror    manyal    distor    nawork    tamurk     disork 

One        crow  one  man          is  seen          my  brothers    are  not  seen 

ihun      ineke 

so  said 

35.  Wadkintor    Kurtao  Subal     bagatork    niwork   tamurk 

So  he  said  Kurtao  Subal          where  are        your        brothers 

36.  Tme  te  sasi   matoni     arse   matoni   amot   watom   nihun   tehatom 

You  dead       were         lying    you  were      we  came          you  raised 

37.  Tamurkna      paror     matintoin     horke     nikun      jakturk      horku 

Of  brothers         name  take  they  you  killed  they 

haturk 
went  away 

38.  Indur       Kurtao    Subal     veru      Linga      bangu      intor       kenja 

(Then)' said     to  Kurtao      Subal         that         Linga  what  eaya  hear 

kaku 

0  crow 

39.  Ana     handakan     nawung      sola      kadang     koiturk 

1  will  go  to  my         sixteen         scores        (of  Qonds) 

40.  Handakan     horkun     hudakan        aske        wayakan 

I  will  go  them  I  will  see       with  them      I  will  speak 

41.  Kawal      Kurtao      Subal     verku     andu     laturk 

Crow        and  Kurtao       Subal         both          to  go        began 


106 


42.  Linga     ban  da     laturk     dusara     sarye 

Linga         to  go  began         another         way 

43.  Linga     hatur     undi      mata      waiiutu    undi      mata      turginton 

Linga         went          one      mountain        passing       one       mountain        ascending 

dongude     handu     lator     haneke     din     muKtu 

in  jungle         to  go        began          then  day        was  set 

44.  Veru     Lingo     bangu     wadktur     inga     dinu      hatu       ige     rehe 

That        Lingo          what  said  now         day          ia  set         here       stay 

mayka     waronaye 

I   will  alone 


4'5.         Benke          chital 

From  somewhere        tiger 
yadjal       wayal      nak     tindal 


wayah. 

will  come 


nakun         tindal          benke 

me  will  eat      from  somewhere 


bear 


will  come       me        will  eat 


46.  Veru     pedhajat      nirura      mada     aden     budtur 

That  large  niroor  tree          to  it        he  went 

47.  Tanparo      turktur     sbendute     aga     din     mulit 

Thereupon      he  climbed      to  the  top      then       day         set 

48.  Dotigur     gogoting     kusintang      mulk     tabosintang     kursk 

Wild  cocks  crowed  peacocks  cried  antelope 

cbamrke     mantang 
afraid  were 

49.  Yedsku     gume      mantang      kolyalk      kolla      kintang      dongur 

Bears        wagged       their  heads         jackals  a  yell  made  jungle 

gajbaje 

resounded 


50.  Ardho       rat        ata        Lingo 

Half  night        passed          Lingo 

jangomamal     pasitor 


bangu 
what 


wadkintor 

was  saying 


eiwakc 

good 


moon 


is  up 


51.  Yedachi      atu      sukkuk     pasitang     verkun     pusi     kiku     

The  light        coming        stars  appearing        to  them         ask        I  will       about 

koiturk 
my  Gonda 

52.  Mund        pabark  atu     gogoti     kustee 
At  the  third    watch  of  night        cock         crowed 

53.  Via       sukkum     pasitor     lal     abbar       atu      din      pasitu 
Morning          star  appeared     red         sky         became     day      appeared 


54  Veru       Lingo  madatal  rtitur        vicbike 

That            Lingo  from  tree  came  down        running 

dintunige  hunjikun  sewa       kitur 

towards  the  sun  having  gone  salutation     made 


bandu       latur 

to  go  began 


107 


55.  Vehatu    nawa    sola      .kadang     koitoik     baga    mantork 

Ttll  my      sixteen          stores        of  Gonds      where         are 

56.  Kenja    Linga    nanate     siri     israna    chakari    kiritona      nahmg 

Hear          Lingo  I  of          god's          service  I  do  four 

pah  ark     takintona 

watches        I  travel  on 


57.  Distil        halle 
I  saw  (them)         not 

58.  Agatal    'Lingo    jango     maman   ige     watwi 

Thence        Lingo        moon  uncle        to          came 

59.  Sewa     ,kitur     ban.    -pusi  kitur     mama    .nawang 

Salutation      made        him  asked  0  uncle  my 


60.    Sola     ikadang     .koitorkun 

Sixteen         scores  .of  Gonds 

nakim    vehata 

to  me          tell 


hudsi 


kenja 

hear 


jango 

0  moon 


mandaki 

if  you  have 


61.  Kenja        Lingo        anate        narkapoding        tdkintona         din 

-Hear  Lingo  I  night  all  walk  day  light 

pasinta    aske     udintona     siri     israna     cbakaii 

Until         then  I  sit  (in)         god's          service 

62.  Nakun     malum     halle 

To  me          known          not 

63.  Agatal      handa     lator    ver     Lingo     karyal  '  kumaitunige 

From  then        to  go        began      that       Lingo       to  black  kumait 

64.  Hanjikun     sewa     it  or  pusikitor   nawang   sola   kadang   koitork 

After  going  salutation   made        asked  my        sixteen    scores        of  Gonds 

baga   mantork 
where          are 

65.  Kenja   Linga  sabbena    paror  muta  koitorkna  paror     mutma 

Hear        Lingo        of  all     the  names  mention     of  Gonds'    names  do  not  mentio 

66.  Gadhana  jat    koitona  barabar   manda 

To  asses'       caste       Gonds        equal  are 

67.  Bilal  unde  tintork   yalli   unde   tintork     gbusi     unde   tintork 

Cats        also      they  eat      mice        also      they  eat    bandicoots    also      they  eat 


68.  Padi  unde   tintork   mudatang   khandk   yedmitang   tintork    ital 

™ "*       also       they  eat  cow's  flesh  buffaloes        they  eat     suck 


buratai  mantork 

bad          they  are 

69,  Horkunigerk   nakun   barkur   pusi   kiya 

About  them  me  why         you       ask 


108 

70.  Dhawalagiri  Parwat  Jumnagiri       tirith 

Dhawalagiri      mountain        Jumna        place  of  worship 

71.  Haga  Mahadewa  manda  horn  sabbe  kottorkun     bisikun 

There        Mahadeo  is  he          all  Gonds        caufeht  (having) 

72.  Yaditrapo     muchi     sitor    sola     kutang     tongi     tana     todtparo 

In  a  cave  shut  did      sixteen        cubits         stone      on  its         mouth 

darwajate   muchi     situ 

door  covered 

73.  Basmasur  Deituna  pahara  irtu  deitur       kepintar 

Basmasur          giant       as  a  guard    kept  the  giant  watching  (the  place) 

74.  Lingo     agatal    positur  taka  latur   arnte  unde   takintu    narka 

Lingo    from  there     started    to  walk  began      day        and     he  walked      night 

75.  Tap    kitur   bara  mahinang  atung   vena     tapu    nintu 

Devotion  made    twelve        months        passed     when     devotion    was     completed 

76.  Mahadewa  undana  sonota  chowrang  dagmage  muta 

Mahadeo's        sitting        golden          stool  to  shake        began 

77.  Mahadewa  indur  nawa  Dhawalagirat  paro  bora    Ristu     water 

Mahadeo          said         my  Dhawalagiri          on        what      Devotee   haa  com* 

ige      tap     kitu    nawa    paro 

here    devotion  made      me         upon 

78.  Waje    kitu   ihun   itur   Mahadewa 

Load      he  put    thus      said        Mahadeo 

79.  Handa  latur   huda  latur    maka    latur 

To  go        began    to  see     began   to  wonder  began 

80.  Lingan     kachul     haturk     lake     nilturk      hagatal      hudturk 

Lingo         towards         went  after          stood          from  there  *aw 

verte  Linga 

he  was      Lingo 

81.  Halle    kei    maluyor  halle  kal  tahator   kadkne    hudor 
Do  not    hand       sLake        do  not    feet      lift  up      with  eye    do  not  «ee 

82.  Sabbe   savi  watta  padekaye    pista    ihun  Lingal  sahakun  paro 

All         flesh    was  dry       bones        remaining    thus      Lingo         thorn*         upoa 

nasumtu 

was  asleep 

83.  Mahadewa  bangu  wadkilatur 

Mahadeo  what       began  to  say 

84.  Ime  caluka  bang  talukiya  bang    indaki    hade     sika 
You        ask         what          ask  what     you  wish      that    I  will  giv« 

85.  Ver   Linga   bang  intor 
This      Lingo      what       Ray 


109 

86.  Nakun       badandaye       kamti    halle     nawang      sola      kadang 

Forme  anything  less          ia  not  my  iixteen         icorei 

koitork     nakun     sima 

of  Gonds          me  give 

87.  Mahadewa    intor 

Mahadeo  said 

88.  Paror      mutma      baga      daye        rajye       tuluka          bange 

Name        dont  take       of  any         place         kingdom  ask          any  amount  o 

rupyang    tuluka    uchi      tendake 

money  ask          which    you  will  en  joy 

89.  Mawa    puror    mutaki    ihun    itur     Mahadewa    Lingal    kenjta 

My          name  take  thus       said          Mahadeo  Lingo  agree 

halle 

did  not 

90.  Koitorkun    laluktur      Mahadewa    jaba  hare    koiturkun      situr 

Gonds  on  askiag  Mahadeo          disappeared         the  Gonds         gave 

91.  Kenja      Linga      bhuyartrapo       niwork        koitork        mantork 

Hear  Lingo        below  the  earth  your  Gjad»  are 

horkun       worn 

them        take  away 

92.  Lingal    tettur       sewa      itur    handu     ktur 

Lingo          arose        salutation    made      to  go        began 

93.  Veru    Narayan    bang    intor      kenja      Mahadewa       sabbetinne 

This         Narayaa         what        said  hear  Mahadewa  all 

koitork    verku 

Gonds          these 


94.     Besh  makstu  paror 

(Were)  well  conceded  (their)  name 

inukun  bukota  mata 

to  me            good  would  have  been 


marse      mata      sasi      manerk 

forgotten         is         (if  they)      were  dead 


95.  Unde      verku      koitork      jitoaturk          bhuyatal  positurk 

Again  said          (if)  Gonds  living         from  below  the  earth        came  out 

ahune       kinurk 

as  usual     they  will  eat 


96.  Yedming      tendanurk       pileng 
Buffalo  they  will  eat      birds  and 

giduk       dhokuk 

eagles       and  vultures 


purhuk       tendanurk    kawal 
pigeons         they  will  eat        CTOWB 


97.  Ruaming       beke  hake       was       wayal       padekang 

Will  alight         here  and  there        stink       will  arise  bouea 

burotai  disal 

bad  look 


artroang 
will  fall 


110 


93.  .Mawa    Dhawalagirita     satwo  bude  mayal 

My               Dhawalagiri's         purity  lost  will  be 

99.    Hona        kenjtur     Mahadewa  kenja  Nara}^an     undi 

His  (word)           heard            Mahadej            L.ar  0  Narayaa         my 

ana      sisi 

I  have    given 


palot© 

word 


100.  Chuktan 

fl  -erred 


nawaipe     dusaro 

near  me         another 


halle 

here  is  not 


101.  Narayan     bang     in  tor 

Narayan         what         said 


102.  Kenja      Linga      mawa      punjatun      karyal      Bindo      pitetang 

Hear  Lingo         for  my  offering  black          Bindo  bird* 

chiwak       ime      arikun 

young  ones      for  me         bring 

10.3.    Usade      nawork     koitorkun       womu 
After  that      from  me        the  Gonds        take  away 

104.  Lingo  yontur     daryawun     kachul     hatur     aga     hudintor     beke 

Lilian  reached  the  sea  near          went       there          he  saw          here 

heke       yer       dista 

and  there     water    was  visible 

105.  Ina       kudkate     karyal  .  Bindo     pitetxmg       chiwaku       manda 

Of  that       sea-shore          black         Bindo        the  birds         yaung  ones          were 

admanasalk 

male  and  female 

106.  Kandute    dongude     hatung 

Both  to  jungle      had  gone 


107.  Aada      pile 

That          bird 


batal      mandu        yenin    jakund  tanang 

how  was  elephant       killing         of  that  (elephant) 


kadnu      tindu        talla       wohtund      tana      maddur 

the  eyes      they  ate       the  head        breaking        of  that  brain 

108.  Chiwalum          tatund          piteta     yednng     khopka     yetrapoda 

For  young  ones      they  brought     of  this  bird      seven  broods  aquatic 

109.  Bhowarnag     manda     tarasu     idu       tinji       mata       ver       Linga 

Bhowarnag  was  snake          he          eaten          had  this          Lingo 

kachul    Latnr 

near  went 

110.  Chiwakim      hudtur     bang     wedkintor 
The  young  ones        seeing         what          (he)  said 

111.  Paja  woyakan  nakun     kalle     indanurk 

In  absence  if  I  take  (the  young  ones  away)      me          a  thief      they  will  call 

112.  Horkun     munne         woyakan          ana     Lingana     aikan 

In  their       presence    if  I  take  them  away       I  Linga         will  be 


Ill 

113.  Chiwakun      kacliul    narumtur      hainaki 

The  young  ones        near  lie  slept          "with  comfort 

114.  Itumna    kodtleka    tarasa    tosuro     distu 

Kamo        trunk  liko        snake          thick       appeared 

115.  Setitichor  tana    phadi.    kitu    idu  Bhowarnag 

Like  basket  (for  winnowing  corn)       hi*          hood         was        this      Bhowarnag 

tarasu     yetropodal     chiwak     tendalo     waya    latur 

snake        from  water  the    young  ones       to  eat        to  come     began 

116.  Iwu      chiwak    torasun     hudtung      hainake       wuritung       ada 

These    young  ones    the  snake          seeing  much          were  terrified      to  cry 

latung 

began 

117  Lingubhan      parekatal        tir      tantur      kamtatun      jodi  kutur 

Lingo  train  his  back       arrow         took  (in;  bow  fixed 

tiru 
the  arrow 

118.  Jitur      tarasna      yediing      khandang      kitur      nake        vitur 

Shot         the  snake  seven  pieces  he  made         fast  ran 

yedungte    khandang 

all  seven  pieces 

119.  Mahachi       tuttur  talla  wada         vitur        adenpara 

Carried         and  brought      (of)  his  head        on  the  side       he  kept  at 

muchi  situr 
covered 

120.  Usade       dongudal       kuryal    Bindo     radute     admunsaolk 

Then      from  the  juuglo         black         Biudo          both         male  and  female 

121.  Bade    jakta       hutum  bange   jaktork     yening    badena   konku 

Some    they  killed       cameb      some      they  killed     elephant         some          eye* 
bitork    yenotang 

got        of  elephant 

122.  Ihun  cliiwakan    sati   eharo   arikan  wa,ya  latung 

These      young  ones      for        food        taking     coming    began 

123.  Iwu     chiwaku     cliaro       tinong 

Theso    young  onej      food        will  not  cat 

124.  Usade  bangu  v/adku  latung  bod  a  kuriyal   Bindo   pitte  tanwor 

Then       what        to  say        began      fecaato      black        Bindo's      bird        to  her 

muedon  bansju   inta 

he  ones        what        said 

1*25.  Yedung  velku   atung  asiknn 

Seven          times        I  got          notwithstanding 


120.  Ana  tongu    wangu         yedmileka  mantona       iwu       teri 

I  am      now        v/ithoufc    (young  oaoa)  buffalo  Ilia  I  ara  thesa         if 

pisanung 

can  be  spared 

127.  Ana     chawa  wale      disuka  ihun   iLnn   usade   nawarjg    chiwang 

I        like  mother  of  child  will  look     thus      s^iJ      a^ain        (on)  my     young  one* 

batita     diti     lagta 

what      evil  eye  has  fallen 

12S.  Iwu   timing  halle 

These      cat         do  not 

129.  Tanor  imnstir      neli.       hucltur    pandri   distu     Linga  narnmsi 

Her         hs  ona    alighted  (and)  looked          wiiits     appeared    Lingo        eleepiug 
hon 


130.  Hudtu  kenja    ho    mawang     chiwak    tenal    halle    neli    huda 

Saw  Lear      theso         our  young  ones      eat      do  not     below        ice 

manyal 

A  Tn.^yt 

131.  Mantor  hontti  jaksi  wata  hona  tullada  madur    tansi 
There  is        him        kill  of  his        head        brain        take  out 

132.  mawang  chiwaka  charo   tindanung 

Our          young  ones      food    for  eating  (will  be) 

133.  Chiwaku     kenchikun  bangu   wadkintang 
The  young  ones     hearing  what         they  said 

134.  Makun  ime  charo     tatan      amot  bahun   tindakom    imet    babo 

For  us      you      food    have  brought    we        how  eat  0  you    father 

ime     awal     mawor    and  it 
you      mother       of  us  are 

135.  Makun        wadsikun        dongndo        handit        jge         mahaga 

Us  leaving  to  jungle  you  go  here  near  ui 

boru  rehe  raandur 

who  remains 

136.  Makun     boru     kepandur 

Us  who        will  guard 

137.  Idu     yetrapodal  Bhowarnag    makim    tindale      wandu 

This  aquatic          Bhowarnag  us  to  eat        was  coming 

138.  Horu    manwal    mator    mawa    jiva      pistu      met    hudtit 

That  man          was  hero        our          life      was  saved      you          saw 

139.  Ponko    tindalo    dosat    horu    tindanur  usade  amot     tindakom 

Him  to  eat          give          he  cut*  after        w»  will  eato 


113 

140.  Usade         chiwakna         kenjtu 

After        (of)  the  young  ones      hearing 

141.  Awal        neli    Lingan  kuchal  wasikun  utto  hona  tullawadutat 

The  mother     below      Lingo         near         coming       sat       his          head  from 

142.  Dupta    tuhustu    hudtu     hagu     yedung    khandang  Bhowarnagf 

Cover    having  lifted      eaw          these  eeveu  pieces          of  Ishowarncg 

143.  Hudsikun    tanwa  pite    bangu     wadki    lain 

Seeing  in  her      belly         what        to  say        began 

144.  Ide    taras   sabbe  nawang   chiwak   titu  nalcun   wanjulal    kitu 
This      snako        all        .    my         young  ones    ate        ine          childless        made 

145.  Vern  manyal  halle  idundc     keprie     tinji    racmwal   usadd 

If  this        man      was  not  (there)      the       ycung  cnes    eaten    would  Lavo     cga:n 

karyal      Bindo 
the  black     Bindo 

146.  Pitte  bangu  wadki  lata  tedu   ro  dada  tedura  baba  ime  bonu 

Bird        what       to  say     began    rise     0  brother        rise       father     you      wh» 

andi  beke        wati 

are     whence  you  have  come 

147.  Nawang  cbawanu  jiwa    pisusti    mawor  pedhor  baba        ati 

Of  my      young  ones    the  life  you  saved      our  grand       father  yoxi  becam* 

148.  Tine   bangu  indaki  hadu  amot  kenja  kan 

You    whatever      say          that        we         hear        will 

149.  Linga  bangu  wadkintor  kenja 

Lingo        what  said  hear 

150.  Ho  karyal  Bindo  pitteti  anate  satwadbari  Linga      penparyor 

0  black         Bindo       bird       I  am         a  devotee        Lingo     worshipper  of  de  iky 

151.  Ime    bartun    wati    Linga    makun    veba     ihun      itu       badu 

You          why          came       Lingo          ua  tell          thua        said         who 


pitte 
thebi 


bird 

152,  Kenja     pitteii      niwang      rundute      cbiwakim      nakun      simu 

Hear  bird  your  both  young  ones  me  give 

ihun.    itur    boru     Lingal 

thus        said       who         Lingo 

153.  Usade      cliiwa'ina       paror     mutaneke    kuryal      Bindo      pitte 

Then        of  young  ones     the  name        on  taking          black          Bindo  bird 

hainake      adu     ]atu 

much         to  cry     began 

154  Kudhek      tantu    bangu    wadki    latti 

Her  eyes      lifting  up      what         to  say      began 

155.  Kenja    Linga     unde    bange  talukem  anaseyena 

Hear         Lingo      any  other    thing     if  you  (would  have  askpd)  I  would  haye  given 


114 

156.  Nawang    chiwakna     paror     halle      matni  ; 

My  young  ones      uame        do  not      mention 

157.  Usacle     bangu    wadki    latur    Lingal 

Then  what         to  say       began        Lingo 

158.  Haga    Mahadewa    mantor    hona    najude     hudansati      niwang 

There          Mahadeo  is  for  him    with  eyes          tw  look  your  ° 

chiwakun     wontona 

young  ones       I, will  take 

159.  Usade    bangu     wadkinta    kuryal     Bindo    pitto 

Then  what  said  black          Bindo        bird 

160.  Kenja    Linga     Mahadewa     keitor    amot     wayakom 

Hear          Linga        (if)  Muhadeo        culls  we  will  go 

161.  Undo    khato     pakal    paro    tanwa  randute   chiwakun    upusU 

One  side        of  wing       on  their  both        young  ones      waadu  to  sit 

undi    khaku     Linga      upusta 

on  one        side          Lingo       made  to  sit 

162.  Usade    karyal     Bindo      pittetor      mansur      bangu      wadkintor 

Then          bkck          Binds  bird's  male  what  said 

kenja     Linga 

hear         Lingo 

163.  Ana    bartun     mandaka    mikun     hainake    yaddi      lagal 

I         for  what      will  remain          you  much  sun         will  feel 

164.  Ihun    itur    ncli        modi        tudintu    paro 

Thus       Fidd  from  below  the  female  flew  up 

165.  Tanor     mansur      dhadim      kitnr        daryawan       igetal      tuda 

Her  inala  shelter         making        towards  the  ssa       theaca        to  fly 

latur 
began 

166.  Sarung  mehinana  sari  mata  iwu  pitteng         sakadene       pasitang 

Six  months'       road      w;u    this      bkd      early  in  tha  marning      started 

167.  Dnpar   ayo    te   wasikun   Mahadewata     rachede      reitung 
Mid-day      till    they        fievv  of  MaLadej        in  the  court    they  alighted 

163.    Duadal     hndtur     Narayan     vichike     hanjikun      Mahadewatigo 

From  door      seeing  Karain  ran  and  going  Mahadeo 

vehata   latur 

to  show     began 

169.  Kenja   Mahadewa   ver  Lingo  karyal   Bindo   petten      ari 

Hear          Mahadeo         this      Lingo      black         Bindo        bird      has  brought 

170.  Usade   Mahadewa  bangu   wadki  lator   kenja   Narayan 

Then          Mahadeo          what        to  say      began      hear          Narain 

171.  Anate   \vadkandan  anate   vehandan   ime  halle  verhorte   Lingo 

I  told  I  understood      you      hear        did  not        Ling* 


115 

172.  Tatanur   suti  kiuar  halle 

Will  bring   leave      will        not 

173.  Usade   mahadewa  wadktur   kenja    Lingo  niwang    sola   kadang 

Then          mahadeo  said  hear         Lingo        your        sixteen      scores 

koitorkun 

of  Gonds 

174.  Womu       sitan       hanu   Lingal 

Take      I  have  given  and  go      Lingo 

175.  Mahadewatun     sewa    kitur     yadit     karun    hatur     Phursipenda 

To  mahadeo        salutation  he  made    cave       near  the    he  went        great  god's 

paror 

name 

176.  Mutatur      Rayetana      paror  mutatur   basmasur  deituro  habadi 

He  took       of  Rayetan  god's    name      he  took          basmasur         giant       in  front 

kitur 

made  to  go 

177.  Sola     katang  tangi    chira    tachikun    hahadi    irtur    tamvang 

Sixteen       cubits    of  stone     piece       lifting  up          aside          kept  his 

178.  Koiturkuro     bahers    tantur    horku     koiturkun    hudtur     verku 

Gonds  out          brought       those  Gonds         saw  him       these 

koitork     bango     wadkintor 

Gonds  what  said 

179.  Kenja    Lingo    mawor    bore    halle     makun     veru    mahadewa 

Hear          Lingo       we  have        one          no  to  us  this  mahadt* 

180.  Gahokna    pindi    bone     situr    janana    pindi 

Of  wheat         flour     to  some      gave       of  millet       flour 

181.  Boue      situr    paryok 

To  some    he  gave         rice 

182.  Yadite    aturk    atu      laturk    honake       intork 

To  river       went    to  cook       began  some        were  saying 

183.  Kondi        kusi     mator      muwa     jiwata      hotal      solu      kitur 

What  he  had      kept        them  our  lives  how        punish      he  did 

184.  Usade     Linga    bangu    wadkintor. 

Then         Linga         what  said 

185.  Imet    yadite    datu    imet    atatu    tintu    usade     wadkakel 

You       in  river       come       you         cook      and  cat      then          you  speak 


PART     IV. 


The  subdivision  of  the  Gonds  into  tribes,  and  the  institution  of  the  worship 

oj  the  Gond  gods. 


1.  Lingo         pistur  rotang     kitur       kusari       atatur     sabbe 

Lingo       (having)  kneeded      thick  cake      made  pulse  cooked  all 

koitorkna    atmad       atu 

Gorki's  souls        satisfied 

2.  Ihun       abhal     tettu     piru      ara      latu 

Then  clouds       arose        rain      to  fall     began 

3.  Joditun      usa      waya      lata       sabbe      koitork 

To  a  river       flood     to  come        began          all  Gonds 

bacgu       wadki 
what    (began)  to  speak 

4.  Linga    hainake    pir    tetta   palang       pirurinta 

0  Lingo        much          rain     rose          up  rain  is  falling 

5.  Verku  koitork   handa  laturk  sabbe   koitork    joditrapo     handa 

Those         Gonds        to  go         began          all  Gonds    in  middle  of  river  to  go 

laturk 


6.  Horkun    rapadork    nalung    koitork    Lingau    toda    rahe  maturk 

Them          amongst  four  Gonds          Lingo          with         remained 

7.  Hotu   Lingal  hudtur    bangu   wadki    lator  kinjat      dada 

That        Lingo          saw  what      to  speak    began      hear       0  brother 

8.  Joditur   usa    wata    apalo    had    khak    bahur     handakat 

To  river    flood      came        we          that      side          how          we  shall  go 

9.  Adhike   abhai  watu    andhar     atu 

More         clouds    came      darkness    became 

10.  Verku    nalurkte    jank    Lingal    bang    wadkintor 

(To)  those        four          persons      Lingo        what  speaks 

11.  Kinjat    dada    bahun     kikat    bahun    handakat    din    hanta 

Hear        brother      how      we  will  do      how          we  will  go       day      is  going 

12.  Dame    kasuwal    Fuse    magral    yetrupo     garsiki 

Dame     the  tortoise    Fuse     the  ah'gator    in  water    were  playing 

13.  Waya    latung  virkunkachul   yetropodal    wadka  latung 

To  come  they  began        to  them  out  of  water      to  speak      began 


117 


14.  Kinjatro     dada     imet    badi    kamekene    atorit          adintorit 

Hear         0  brother     you        why  silent  became  (and)        cry 

15.  Mawang     sola     kadang    koitork    achorte    haturk    amot 

Our  sixteen        scores      (of)  Qonds          all  went          we 

rahematam 

remained 

16.  Bahun    handakom    kinjat        dada       mawang      palong      amot 

How          we  shall  go          hear         0  brothers  our  word  we 

mikun     rehachi      sikom 

you         a  crossing      will  give 

17.  Makun     Imet    pari     kikot  te     araot     rehachi       siya 

With  us       you        oath       keep  then         we        a  crossing     will  give 

18.  Wadki     lator    kenja     bai    imet    te       Fuse       magr#ni 

(They)  to  speak    began        hear        sisters      you     then        Fuse         the  aligator 

imette    Dame    kaswane 

you          Dame      the  tortoise 

19.  Undi     verku     nalurk     jank      mantork     nikun     munne      pari 

First        those  four         persons      (who)  are  you  first  oath 

kinurk 

keep 

20.  Nikun  bora  jianur    jiasmar         halli        bori  biamur    biasenar 

(If)  you     any    will  beat    to  beat    we  will  not  allow  any    apprehend    (to)  catch 

halle 

we  will  not  (allow) 

21.  Imette     verkna     nulurkte       jankna      pedha      iurad        aiki 

You         to  those  four  persons          eldest         sister    will  become 

ihun     itur 
thus      spoke 

22.  Dame         kaswal        Fuse       magral      todit      kachul     waturk 

Dame  the  tortoise        Fuse        the  aligator        face  near  came 

verkmal    urkte    jank    Fuse     magranporo    parekate      warore 

those  sat         persons    Fuse      •  the  aligator's  on  back  alone 

Lingal    Dame    kuswana    parekate 

Lingo        Dame        the  tortoise         on  back 

23.  Dame      kaswal        paja       atu      Fuse     magra     munne      atu 

Dame     the  tortoise      behind      became     Fuse    the  aligator     in  front    :  became 
usatrapo     sodita 

in  flood        entered 


24.  Bangu    kiya 

What        to  do 

muduta 
to  drown  began 


latu 
began 


nalurkunte 
to  the  four 


arikun 

having  taken 


opoadhike 

in  deep  water 


118 

25.  Verku      ada    laturk     usade     kaswal     bangti     wadkinta     kinja 

They        to  cry      began         then         tortoise         what  spoke  hear 

Linga 
O  Lingo 

26.  line     kai     simu     horkun     nawa    parikat     paro     umsi  yena 

You       hand      give         to  them         my  back  on  drag 

27.  Lingal     kei     situr    nalurkunte  bitur     umsi      yetur     kaswana 

Lingo        hand       gave          to  the  four    caught    dtagged  from  water    tortoise 

parikate     upustur 
on  back      caused  to  sit 

28.  Idu     kaso      rechachi     situ     tana     parekate      nulurkte      jank 

This    tortoise      a  crossing        gave       on  his  back  to  four         persona 

29.  Kal      kara      laturk     kenjtin       kaswa      amot      nikun     halle 

On  feet    to  fall    they  began        hear  0  tortoise    we  have        to  you         not 

beimaw      anal 

faithless        become 

30.  Usade    verku     handa     Jaturk     donguda     sariye     undi     mata 

Then          those          to  go          began         by  jungly          way  one  hill 

Torgentork 

ascended 

31.  Undi    mata    runtork    handa    latork    munni 

One         hill        descended      to  go        began        forward 

32.  Verku  madak  nadktur  rohk  dohaturk   munda  laturk   bekehake 

Those        trees  cut          house        built         to  remain    began        here  there 

33.  Netku  kiturk   achorte  rohku  koitorkna   kiturk  pedhojat  naru 

Fields        made          all  house        for  Gonds        made          large  oity 

atu 

became 

34.  Agane  haturn  nehaturk  pedha  nar  Bhumi     atu 

There      a  bazaar          held  large  Bhumi    became 

35.  Wadki      lator     dada     imet  netku  yadakit  janang    anung 

To  say  they  began  0  brother    you        fields         sow         jawari     wilj  spring 

86.  Usade   verkun    bara    mahinang    atung    aiwake   Bhumi    sahar 

Then        to  them    twelve        months          became       a  good        Bhumi       city 

disa       latu 
to  appear    began 

37.  Bone  kondang    halveke    honku    kondang    atung 

Who        bullocks         have  not       those          bullocks        became  (received) 

38.  Bon    godang  halveki      hon    gadang    atung    sabbe   wadang 

Those  who     carts       have  not     to  them      carts          became        all         enclosures 

naru      nande      matu 

(of)  city    prosperous    becam* 


119 

3D.  Lin  gal   achorte    koitork    waturk      manditel      wcriya 

To  Liugo         all  Gonds  caine         close  to  thigh        in  rows 

40.  Utturk    nadum    Lingal    niltur    usade  ,  Lingal    wadka    latur 

Sat  in  midst        Lingo        stood          then        Liugo       to  speak     began 

41.  Kenjatro    koitork 

Hear  0  Gonda 

42.  Achorte     koiturk    nit    imet     bange       samje       mavit   nit  bon 

All  you  Gonds     to        you        anything  understanding    not        to  whom 

indana     dad  a     bon    indana    baba 
to  call        brother    whom     to  call       father 

43.  Bon    inda-na    pari      bona      myad     talnkana    bon     siana 
Whom      to  call    a  relative  whom    a  daughter      to  ask        whom      to  give 

44.  Bontoda    kawana    usade    verku    koitork    bangu   wadkintork 

"With  whom      to  laugh        then        those          Gonds         what  said 

45.  Lingo   imete    pedhar    buddhitone    eiwake    wadkte 

Ti>          you  great        understanding  (is)       good        spoke 

40.  Bahun   wadkte   ahun   Linga   uiwa    keide     khamk   kimu 

How          spoke  so         Lingo       you    with  hands      that  do 

47.  Lingal     sola     kodang        koitork      miatork      korkun      ropodal 

Lingo      sixteen     companies        (of)  Gonds      that  were        of  them      from  amidst 

Dalnng     kodang     undi     kbak     tehatur 
four  bands  one          side  rained 

48.  Warona    kei     bittir      bon    intor    ime     ro     gadiga     manawajia 

One's        hand     caught    whom    said  he       you       0        friend          manawajia 

at  ung 

become 

49.  Aske    horu     manawajia     atur      usade     dusarona      kei      bitur 

Then         he  manawajia        became        Then          another's        hand      caught 

kenja       ro       gadiya       mete      daliakiwali        ojal  aike 

hear  0  friend  you  dahakwale  bard     be 

50.  Horu    dab aki wale      ojal       atur 

That  dahakiwale         bards      became 

61.  Unde       dusroni       kei       bitur       hon        itur        ime        gadiya 

And  another's        hand       caught         him  said  you  friend 

koilabutal    aiyaki    boru    .koilabutal      atur 

koilabutal  be  he  koilabutal         became 

52.  Usade       dusroria       kei       bitur      bonku       bang       itur        ime 

Then  other's          hand       caught         to  him  what          said  you 

gadiya    koikopal     aiyake 
wild  koikopal  be 


120 

53.  Horn     koikopal      atur    ihun     kineke     nalung  kodang  martung 

He  koikopal       became     thus   lie  made  them    four          scores          became 

54-.    Bara     kodang     pistung     usade     Lingal  nailing   kodang    tantur 
Twelve        bands         remained        then          Lingo        four  bands     separated 

55.  Muneta       kadutun      korku        kitur      dusaro      kadatun      bhil 

(Of)  first  band  korku          became     (of )  another          band  bhil 

kitnr 

became 

56.  Tisaro     kadatun     kolami     kitur      choutotun      kotoleyal      kitur 

(Of)  third        band  kolami        made  (of)  fourth  kotoleyal          made 

at      kodang 

eight        bands 

57.  Mortung          at     rehe  raatung     usade     bangu       at  a       tiju. 

(Finished)  ended      eight          remained  then  what        becanis    third 

weishakna   raahina 

of  weishak          month 

58.  Watu        usade     Lingal     wadkintor     davitro     dada      makun 

(Came)  arrived     then          Liugo  said  corns      0  brothers      to  w 

halie 
not 

59.  Pen     bagane     diso     apalo     penu       kikat        punja 

God      anywhere      appears       we  god         will  make  and  worship 

60.  Achonti    jank     undiya     palo 

All          persona        one          word 

61.  Kiturk    seiyung  warshana  bakral 

Spoke  five          years'  old       goat 

62.  Salmeta       kusana     ghogoti     rrnmd    worshana    kuwarik    padnag 

A  year  old        crowing          cock  three"  years  virgin  calf 

63.  Gai     randu     taratu 

Cow         two  bring 

64.  Manaojan     keyat      pen    ghagarang 

Maaaojan  call  god  chain 

65.  Dongur    mudana     tokada    gangawan        chawur       tarat    ihun 

Wild  cow  tailed          cow  tailed  fan  bring         thus 

itur     Lingal 
said         Lingo 

66.  Dukan     mande^imtu     poladna     Pharsi  pot      banekimtu 

Shop  spread  (keep)  of  steel  Pharsi  pot  make 


67.  Don gnde    hantu     waduda    kate     norksi     taratu     iehor 

To  jungle  go  bamboo        stick      cut  (and)       bring  it 

6B.  Dhanegaon     penman   dana  satik   mandana    Anegaon 

(In)  DLanegaon  god  keep  goddesses      keep  (in)  Auegaon 

69.  Rakade       lettur     jodite      hatar    yer    kitur    tnado     dbote 

(In  the)  morning     arose      (to  a)  river      went     water    took          then      garment 

pondtur 

wove 

70.  KapacJe      tira     metatur     veru     hang      wadkintor        kenjtro 

(On)  foreliexd      tika        applied  ho          what  said  hear 

ojal  kun 

oja  to 

71.  Keyat    joda     dahaking    keyatu     penkate    torata,    ver     Lingal 

Call          two        drummerj      they  call        god  stick     brought      he  Lingo 

katitun 
to  the  stick 

72.  Ghagarang  dohatur  Pharsipot  paro    dastur    gangawan    chawar 

Gangara  (bell  god)    bound         Pharsipot          in          shoved  GJW  tailed  fan 

paro   tuduta  latur  tuna  kei   jodikitur    sewa  sewa   Pharspendi 

en        to  \\ave    began      his     hand      joined  hail      hail        0  Pharaipen 

73.  Kati    tahatur       tahaneke      Manko    Bay  eta  I,   Jango  Bayetal 

Stick    (lifted)  took      when  lifting         Manko         Bayetal,        Jango       Bayetal 

74.  Pharsipen      wase  niltu    vena    mendode     rumraematu 

Parsapen    (having)  come          stood      in  his          body  played 

75.  Lingal  pen    kotedal    atur    liainake    ghume    matur  deiya  latur 

Lingo        god       devotee     became        much        to  turn      he  began  to  jump  began 

76.  Munue    munne    Lingal     pajayk    bakralk    ghoghotin  kuwaring 

In  front  Lingo         behind          goata  cocks  virgin 

pad an g 

calf 

77.  TJndi       jagpaniaturk        blmmi     sutikiturk 

(In)  one       place  assembled  the  place  left 

78.  Waturk     inda     laturk         pedha 

Came        to  speak      began  loudly 

79.  Wadki   laturk  borku  koitorku   kenjatro    dada   imet  nilat  penti 

To  speak      began        who        Gonds  hear         0  brother  you      stand    O  god 

80.  Kal       kurat     pusi      kimtu      baga       pen       kada         koda 

(On)  feet         fell         asking        made         where       0  gods    (for)  each         band 

marana          chun     indur 

shall  we  prepare  place      so  said 

61.  Usade    sabbe  koitork  immne   aturk   keik     jodikiturk     nilturk 
Then  all        Gonds       in  front    became    hands  joined          (and)  stood 


122 

82.  Usade   pus  kiturk   Pharsipen   bang  wadkinta  kenjatro     dad  a 

Then      to  ask    bsgan        Pharsipeu       what          says  hear  0  father 

83.  Farm        matan   gondite    yedang    sandite    im3t    dxtu    hig\ 

Between  twelve     hills          in  caves      in  seven          hilly          dal^.3       you          go 

higa    nawa    pen    kada    kimta 

there      my         gods     place        make 

84-.  Munne  pen   kate  pajaye   sabbete   koitork   handa   laturk 

Iu  front       god      stick      behind          all  Gonds        to  go        b^jan 

85.  Imet    datu    higa    reiturk    jadi     tora    laturk    tanging     worsi 

They        went     there       alighted    grass    to  pick     bajau         atouAi  thravr 

86;  B-TRgu    -wadkintor    Lingal 

Then  spoke  Lingo 

87.  Kcnj'itro      dad  a     munne    dista    biwalata    mada   tan    nark  at 

Hear  0  bi  other    yonder      appears       bijj.snl  t;-se      that     ,    cut 

83.  Tana       dhole       kintu     mars    biturk    medetige    haburk     mada 

Its        (drum)  dhol        make          axe        caught        near  tree  weak  trea 

nad  turk 
did  cut 

89.  Bone    sola    biturk  soramend    yer    tatturk    todi    katurk 

Sonie    pitcher      held        pitcharful     water     brought     earth        dug 

90.  Tana    wadata    kiturk     adenparo     penkate     irturk 

Its         chabutra        made  on  it  god  stick         placed 

kinjatro      dada       iiiwa    dhol      atu      halle     atu 

Hear        O  brother       your       dhol      became      not        ready 

91.  Munne    kis    patusturk     diyeng    dosturk 

In  front      fire  burn  lamp  light 

92.  Seyung     tora,ng    palnide     shendur    nahalork     seiyung     torang 

Five  tolas  in  ghi         vermilion  wet  five  tolaa 

raru      tanturk    kisun     paro      \\adturk 
ral  (resin)        take  fire  on  threw 

93.  Munne    Lingal    uttur      keide      pen     Ghagarang 

Before          Lingo          sat        hand  joined    god  Ghagara 

94.  Ghagarang     nekusta  latur    vena    mendode  pen  Rayetal  watu 

Gangara  (bell  god)          play        began      that    (in)  hi&  body   god      Rayetal      caoxa 
Pharsipen     garsa     latur 

Parsapen        to  play      began 

95.  Jorat     badakmend      phul 

Bring          goglet  full         of  daru 

96.  Kathi    paro      wadtur      sewa    Pharsipen     itur 

The  stick      on        spiinkled  it     ealam         Tharsipen         spoke 


123 


97.  Randute  keik  joda     kiturk     kal     kara     laturk     kal        karaneke 
Two        hands  joined         did        at  feet    to  fall       began        feet       falling  time 


Pen  Rayetal    mendode     watu       veru      Lin  gal        deiya 

God      Rayetal         in  body          came  he  Lingo          to  jump 

hainake      hale       matur     yenda       latur 

much    to  move   began   dance  (to)   began 


latnr 
begun 


99.  Usade     bangu     wadki      latu     Pharsipen     ari     nawa     seijarang 

Then  what        to  speak      began        Pharsipen         bring       to  me        victims 

100.  Verku     seiyung  salkna    bakrai     munne    tachikun         niluturk 

Those  nve          years  goats  before    having  brought    made  to  stand 

101.  Adenang       kalk      norturk      tona      taladun      sandur      sokturh 

Their  feet  washed  his  head  vemilion  applied 

tanang      kowdrapo     phui     wadturk 
(in)  his  ears  daru  poured 

102.  Bakranku       bisikun        kal       kara        laturk 

Goat  having  caught    .  feet        to  threw         began 

103.  Bakrana    mindody     Rayetal     watu     hoinuke     kapunga      latu 

(In)  goats          body  Rayetal          came          much  to  shake         began 

tala      hale     kitu     kowku      gode      kitur      mendodum    jadte 

head  to  move  began    ear     to  shake   began    to  the  body    shak* 

situ 

gave 

104.  Verku    ran    nalungcha    jank     viturk      bakran      betur      tan 

Then        two  four  persons        ran  goat  caught          it 

aru      turk 
threw     (down) 

105.  Pentparo     aske     laturk     achorte     natur     beke      hake       watu 

God  before      to  cut       began  all  blood         here      and  there    sprinkled 


106.  A  turk  taladun      munne 

Began  the  head          before 

undi  khak    irturk 

one          side  kept 


iturk       bakranku 

to  keep        to  the  goat 


taha       chikun 

having         lifted 


107.  Usade     sal     meta    pandu    gogute    tan  laturk     haden      aske 

Then      a  year      old  white  cock  brought  to  it        (they)  cut 

108.  Jantur      nekusta      laturk      dhohi      nekusta      laturk      eiwake 

Kingri  to  play  began  dhol  to  play  began  good 

pendawaja     nekusta     latnrk 

god  music          to  play          began 

109.  Eiwake     penu       kusite      watu     garsa      lata 

Good  god         in  pleasure       came       to  play       began 


124 

110.  Usade       randute       padana       kalk      norturk     toddi       worturk 

Then  two  (of)  calf's  feet  washed        mouth          washed 

avena     talade     sendur     sokturk 

their  head         vermilion        applied 

111.  Aven     neli     aruturk     aska     laturk 

Then       down         threw          to  cut       began 

112.  Randu    padanang    talang    munne    irturk    usade   Lingal    bangu 

(Of)  two       the  calves          heads          before          kept          then        Lingo         what 

wadke     latur     kenjatro       dada 
to  say         began  hear          0  brother 

113.  Lnkore     ireina     Dadana     tolk     tar.dat     bore     tadaking     bursat 

Quickly         these  calves        skins          flay          some  liver  roast 

114.  Boun  tongmg  taturk    sodck   kiturk  sodekun  puro        atkang 
Some       stones        brought    an  oven      made        on  oven        on     pitcher  (for  cooking 

iturk 
kept 

115.  Atkan   rapo    yer    wadturk    yetraro   khandk    wadturk 
Picther       in        water         put  in  water         flesh  put 

116.  Mardnang   akung    kweisikun    taturk    hadenang    kuding   kiturk 

Yen  (tree)          leaf          having  cut       brought          their  plates        made 

117.  Dhadiate         ghato      biturku     toda     kitang     khandku      biturk 

In  brass  plate     cooked  rice        took  liver  took  flesh  took 

nalung     diveng     patusturk     pent     munne     ari 

four  lamps  lighted  god          before      placed 

118.  Puja      kinturk    bore      irintor       rupya     pahud      pendun 

An  offering      made          swme    were  keeping    (as)  rupee      present     (before)  god 

119.  Ihun     pendun     munne     rupyana     tongronmend      rasi     artu 

So  god  before          of  rupees          up  to  knee      ,      a  heap    fell 

120.  Lingo   wadki    laturk    kenjatro     dada     eiwake     mawa    pengada 

Lingo     to  speak       began  hear         0  brother      good          (in)  my     god's  court 

atu 

became 

121.  Hanku         sikat         ihun 

Whom      shall  we  give        this 

122.  Kinjatro     dada     ichorkun    rapodal  bore  waror  Padal        amtu 

Hear         0  brothers         (of)  all    from  midst    some      one      Pardhan  (shall)  becom* 

123.  Horku   amot    sikun 

To  him       we        will  give 


125 

124.  Usade     Lingal    eiwake     hudtur     sabbenropoo     sedal     pantang 

Then  Lingo         good  looked         in  the  company        old  hoary 

chuting    wale     nudtur 

haired          man          •  saw 

125.  Paksi     sedan     hudtur      hanjikun     hona    kei    bitur 

First       old  man     he  looked      having  gone        his      hand      held 

126.  Ime     Padani     amu     amot     ikun     wallenaye     rasyud      sikom 

You      Pardhan        be  we         to  you        much      •'         wealth        will  give 

dhadotang     sikom 

clothes  will  give 

127.  Nikun     kongang     sikom      band     talukaki      sikom    halle     inar 

You  a  horse    we  will  give  whatever  (will)  you^ask    will  give      not        speak 

halie 

no 

128.  Bhalote   dada      ana      sec?a     maniwana  uchikun    tendaka 

Well        brother      I  am      (an)  old          man  1  will  sit        and  eat 

129.  Niltur   sabbekun     sewa     itur     bore     situr      dhadotang     bore 

Stood  all  ealam        said       some        gave  clothes  some 

siturk     rupyang 

gave  rupees 

130.  Hadu     kikri     venku     siturk 

That         pipe        to  him         gave 

131.  Batigu     wadki     latur     Lingal     kenjatro     gidiya 

What        to  speak      began        Lingo  hear          0  friends 

132.  Usade         bahun         kiana     dada     veru     tettuu 

Then          what  shall  we         do      0  brother      he  arose 

133.  Yedung    jankun     tehatur      horku     undi    khak     nilutur     imet 

Seven          persons    made  to  rise     to  them        one          side    made  to  stand    you 

ro  dada   wadkal   velta   yedung   sagang   aming 

0  brother     kindred  (one)  be        seven         family       become 

134.  Usade  sarung  jaiikun   undi   khak         nilutur 

Then          six         persons        one        side        made  to  stand 

135.  Horkun     itur     sarung     sagang     aming     seiyun    janknn 

To  them        said       (of)  six        a  family      become          five  persona 

136.  Unde   khak        nilutur        seiru  saga    aiakat 

Also     (one  )side  to  stand  (made)      fifth    family    formed 

137.  Pisturk    nalurk    horkun     bangu    wadktur     imet      tusmartusta 

Remained       four          to  them         what  said  you  be  divided 

nalung     sayung     sagang 
(into)  four      and  five        families 


126 

138.  Ihun  itur  imet   kason     pari    kikit 

Thus      said      you      tortoise    promise    keep 

139.  Sabburkim   sewa    kitur  habadi  hudut    ro  dada    maw       penti 

All  salam      made      yonder     looked     0  brother      my          near  go  da 

ban 
I  go 

140.  Achonte  jank     paja    malsi     hudturk   hike   Lingal   mayad  latur 

All         persona   behind    turned    and  looked    here        Lingo      to  hide      began 

Lingal     turtur     seri    Israna     saba    ti    banji     niltur 

Lingo          quickly       go      (to)  gods    courts    in        going        stood 

141.  Achonte  koitork    mabaka    laturk  beke    hatur   mawor     Lingal 

All  Qouds          to  look        began     where    (is)  gone        our  Lingo 


PART   V. 

The,  institution  by  Lingo  of  the  rites  of  Marriage  among  the  Gonds. 

1.  Munne     Padal     atur    joda     hudile     handaka    ihun  itur    Padal 

Before      Pardhan  became  spouse      to  look        I  will  go         thus     said    Pardhan 

2.  Ihun     itur     Lingal     nalurkte       upalotork       chidurk       padork 
Thus       said        Lingo  to  four  your  email  and       great  (ones) 

mandauork     temile     raamt     undi    jaga      unat      undi       palo 

remaining      join  (gather)  become     (in)  one    place  sit  one        council 

kimt 
make 

3.  Achode     koitork     usadi     Lingal    inter     mawa      palo     kenjatro 

(To)  all         Qouds          thsn          Lingo         saya          our  word  hear 

dada       Padan      rohkat      adena        bichar         kikat  • 

0  brother     Pardhan     I  will  send          his          consideration      take  (do) 

4.  Aske     rohkat     paryak     yet     rapo     watkat    paryatun. 

Then       they  sent      for  rice      water      in  put  rice 

5.  Parya  tundal   usade     rohkat    te   halle         rohanal 
(If;  rice      sticks        theu    we  will  sead  if      not        we  will  not  send 

6.  Koitork   usade   walork   Lingan     paja     munne    nilturk 

Goncb         then         tame        Lingo's      behind       before         stood 

7.  Paryak  yetrapo   watat  rand   paryat   usade   yetrapo     waturk 

liice         in  water       caat        two     *   rice         then        in  water     they  cast 

8.  Paryaku   unditun    undi    judematung 

Rice  tu  one        to  one  joined 

9.  Usade   Licgal  hudtur      tanwa      kankne   hudtur   tanwa   mantc 

Then        Lingo        looked    with  his  own        eyes          looked        his  (in)        mind 

in  tor    bah  tin     itan     ahune       atu      mawa     madmina     sagun 

said          how  said  so          become        our  marriages          ooaea 

bakota     distu     kenjatro      dada 
good         seems  hear        0  brother 

10.  Apalotor   Padan    misati    velak   hudile   handa 

Our  Pardhan    for  you        wives      to  see       let  go 

11.  Usade    Padan     saware       kitur 

Then       Pardhan       ready    made  (himself) 


128 

12.  Lingal       intor     Padan        kinja     nawa      palo     ima     handaki 

Lingo  Bays       O  Pardhau         hear  my          word*       you  go 

Kachikopa  Lahugad 
Kachikopa     Lahugad 

13.  Aga     koitork     mantork      horkunige     handaki 

There        Goads  are  to  them  go 

I4f.  Hanjiksm    ima     nitki    sewa         dharnirknit 

After  going       you       stand      salam    (make)  to  the  head  man 

15.  Nawa     jahar       mikuo      yavvi    *  ihun    indaki      iua        vehtur 

My        salvitation        to  you      may  reach       this  tell  thus  gay 

16.  Hona     palo     kinjtur     bor     Padai     agatal     pasitur      Kachikopa 

His         word         heard         that     Pardhan       thence       departed  Kachikopa 

Lahugadta     sariya     Landa     latur 
Lahugad  way          to  go         began 

17.  Bor     Padal      horkua      hatur       rachadi        niltur     bor     Padal 

That    Pardhan          their  went         in  compoimd        stood       that      Pardhan 

sewa         dhanirknit 

Balam  (made)      to  the  landlord 


18.  Ana  mi  war  Padana  andan  dad  a   nakun 

I  your          Pardhan          am         brother  I 

mawor     Lir  gal     mikun     nhanirk     kitur 
our  Lingo  you 


Padal        kitur 

Pardhan     was  made 


lord 


made 


19.  Lingal       mihigi      rohtor       miwang       tudik       bade      mantang 

Lingo  me  sent  you  daughters     possess        therefore 

mawor        Lingan        rohtor      miwaug        tudikun         talkana 

our  Lingo  sent  your  daughters  to  ask 

madming 

in  marriage 

20.  War    hudsikim    amot     kikom 

Bride      having  seen    we  will     join  tbenx 

21.  Nalurkte     tamurk     inda    laturk     Lingan     mawa     sewajahar 

The  four         brothers      to  tell      began       (to)  Lingo        our  salutation 

vehakun     sikom 

tell         we  will  give 

22.  Padal      sewa    kitur     tanara  natenda     sari    bitur     Linganiga, 

Pardhan  salutation    made        to  (his)        town  way        took          to  Lingo 

hatur 

went 

23.  Ihun     itur    bor     Padal     Linganige       mawor     Lingal     kintorte 

Thus        said     that    Pardhan         to  Lingo  our  Lingo    (what)  does 

kia      sim 

(let  him)    do, 


24.  Mawang    tudik        sikom        ihun  iturk  bork  nalurk  tatnurk 

Our  daughters  we  will  give         so        said      those      four          brother* 

25.  Bor     Padal    tudik    talkite     hatnrk     bork     koitork 

That    Pardhan  daughter      to  ask          went      (of)  those       Gonda 

26.  Padal     mimne     hanjikun   palong     vehatur     bor     Padal     sewa 

Pardhan      before        having  gone      word  told  that    Pardhan  salutation 

dhatrirknit     tatur     talite      yer  arikun 

to  landlord         gave        a  pot     (of)  water      having  taken 

27.  Sevva      saderkuit     ihun »  iturk 

Salutation     son-in-law        thus          said 

28.  Kalk     norturk      rachade     utturk 

Feet          washed       in  compound        sat 

29.  Padal    palo         tantur         aga    palo       lave     kitur      kaladi 

Pardhan      word        brought  out          there     word    establish      did      kalal's  (liquor) 

godite     haturk 

shop          went 

30.  Bacliomanda      acho    Lingal    vehatur      sabbe    Koitork     kiana 

Whatever  that        Lingo  said  all         the  Gonda        do 

kintork     ahune     nmnne     ahun  inga      anta      kenjat    dada 
are  doing         as  before  so        now    (it)  happens    hear      0  brother* 

xnadminang 

about  marriage 

31.  Seiyung    tudik     kesikun     pichi     kohkustane 

Five          daughters    assemble      turmeric          grind 

32.  Rota      penjanan     wet     siana 

(To)  domestic        gods          offering    give 

33.  Avena    paroda         rota       pen     pichi     watan 

By        their  names    (to)  house    gods    turmeric      offer 

34.  Kaluhtale    kalk     norana    sewajahar    kiana    keik   jodekim 

Drink  feet          wash  salutation  do          hands  joining     do 

35.  Gamading     tarana     sabbe    Koitork     chldur     padhork      udana 

Blanket  spread  all  Gonds  small  great  make  sit 

kudang       ghagading     tatana  nawran         hinda       nawarin. 

(of)  liquor  pitcher  bring        (on)  bridegroom's        side          (on)  bride's 

hinda   adho   gkagadita   tatana 

side        half  a  pitcher          bring 

36.  Ayimaikim   chiduk    padang    tapana    aven    apustana 

To  the  women      small  great  bring      to  them      make  sit 

37.  Tindana     keide     ghagadi     koda    irana     dawa     kiede       adute 

On  right        hand         pitcher         of  liquor      keep       (to)  left       hand  half 

kada  irana 

(pitcher)  of  liquor       keep 


130 


38,      Ghagading        indaua 

Pitcherf  ul  (of  liquor)        call 


kaluhtana  mora 

give  to  drink    (according  to)  custom 


39.    Dadiyate       diwa       paryaknang    danang    irana    rand    peisang 

In  brassplate        a  lamp  rice  grains         ke»p        two  pice 

irana     akita     vkia     kukuta     dabba     irana     gulyada       pudi 

keep  betel        rolls  kuku  box  keep  gulal          powder 

irana     ghagaditun     munne  tika  metustana 

keep          (of)  pitcher      to  the  front    tika  (sacred  mark)  apply 


40.        Ghatiyan        mitustana  tanpaja      sabbetun     nritustana 

(Then)  to  pitcheiman        apply          after  (it)  to  all 


41.  Tanpaja    ghat     wahatana    usade    ask     pata  tandana     nawarin 

After  it        pitcher        break  then     women     song        sing  on  bride's 

hindang 

sido 

42.  Joda    gamoding     tartil     babare      bain     hare     matil     surwart 

Pair          of  blankets        spread      0  father  daughther  is  lost  (in)  promise     doarest 

parematife 

who  was  brought   up 

43.  Babare      chaka       lobhi     bainor     surwanor    hare 

Q  father      (for)  liquor's    love        daughter        dearest        is  lost 


44  Kada                     chaka  ghatiyan     siana 

(Of)  liquor    drinking      cup  prtcherman       give 

45.  Tanpaja      ghatiyal  chaka      undana    paja    sabbe  pangetur* 

After  this  (let)  pitchermau  the  cup            drink         after           all     to  company 


siana 

give 

46.  Usade        sewa      kiana    ihun     kaluhtana 

Then        salutation          do          thus  custom 


47.  Jawayer 

Eating 


undana 

drinking 


nowran      hindorkna 

bridegroom's          side 


48.  Sakade  sari  boroni 

(In)  the  morning      way  sending  (or  despatching  time) 

kisiana     sewa  jahar       kiana 

do  follow          salutation  do 

49.  Mela  bheting  yestana     apalo     ron     handana    nawran      hindork 

Embracing  take         to  your    house  go          bridegroom's  side 

hanjikun         nawaran        ron 

having  gone     (at)  bridegroom's      house 

50.  Kalk     norana    nawaranork     wartalk     knlbhtun 

Feet          wash        bridegroom  side        guests          may  drink 


51.  Munne 

Before 


131 

bang    anta      ask    pichi 

•what    happens  women  saffron 


nawrintaug 

grinding 


aga 

when 


bat 

what 


pata 

Bong 


warmsang 

may  sing 


52.  Ange                     indanur       angewo         kural  indanur 

(Bhowjai)  elder  brother's  wife        will  speak      0  Bhowjaee     bridegroom  will  speak 

angeowona     pata       ask       waranung 

Bhowjai's          song        women         will  sing 

53.  Tanpaja     sabbe      patang       warana         pichi           nor  sikum 

After  this        all                songs            may  sing      (of)  saffron      ground  having 


kamkang       kohkana 

saffron  make  powder 

54.  Bawajai     indanur     dadal     ihun     pata 

Bhowajai        will  say        brother        so  sing 


55.  Saffron 
Saffron 


kahksikun 

having  ground 


arti     kiana 

wave       lamp 


dadiyati 

in  brass  plate 


iran  a 

saffron 


akina 
keep 


vida     irana     seigo     supari     irana 

bida(roll)    keep       whole          nut  keep 


56.         Kukuta              dabba     irana      paryaknang      danang      irana 

Kuku's  (red  powder)            box            keep                  rice                    grains            keep 

57.  Tbalite  yer  trana     Laguyal 

In  a  pot     water  bring    (in)  Laguyal 

badukne 

bottle 

kel     biana 

liquor      keep 

58.  Rotal       pasitana          lagnal         munne      aiana     boa     munne 

House  from        depart        one  who  marries      in  front  may  become  him        before 

dholta 
musicians  (follow) 

59.  Pata     warana         bada 

Songs          sing  loudly 

natebhiman 

(to)  town  Bhimsen  (give) 


picbi         walutuna         pabile     pichi 

eaffron    (in)  procession  (take)       first         saffron 


60.  Dusaro  pichi      nate        marain       tisaro 

Second  saffron     (to)  town       Muta  (god)       thiid 

pichi  Siwarya         boharyakun 

saffron  to  boundary    and  surrounding  gods 


mitawan       chouto 

to  matowau         fourth 


61.  Pachawo        pichi        nate         Hanuniantun        sabawo        pichi 

Fifthly  saffron        (to)  town  Hanuman  sixthly  saffron 

Panderitang    penkun     satwo    pichi     sana  dumalkun     tenpaja 

(to)  Pandhari  god  seventh      saffron    (to)  (departed  manes)     after  thi* 

id     pata     warana     bhimanige 

this      song          bing  to  Bhimsen 

62.  Nil    tarutana    pata    warana 

Oil          offering         song          sing 


132 


63.  Usade        ron       handana     nauran       wadade     khagora     tanparo 

Then        (to)  house         go  on          bridegroom         a  ring  put  on  him 

akari       dastana 

chain  put 

64.  Kieda      paryaknang     danang     siana 

(In)  hand  of  rice  grains  give 


asku       nitanang 

women      shall  stand 


65.  Undi       ask      munne     aiyal     pajaye      walle 

One        woman       before        become      behind          many 

nauran 

of  the  bridegroom 

66.  Gamade    muchustanung  mitustale 

Blanket  cause  to  wear  aPply  tika  (sacred  mark) 

67.  Bat     pata    waranung 

Thon       song  sing 

68.  Dada      kowsi     paryak     mitusa     hori  aiyanur    tatnu         dad  a 
Brother    with  smile       rice  aPPty          he        will  be      father         0  brother 

69.  Kowsi       paryak     nritusa     ade     aiyale     awwale        dada 

Laughing          rice  aPply         that      will  be        mother        0  brother 

70.  Kowsi     paryak     mitusa    adi     aiyale     selade       dada 

Laughing        rice  apply        that      will  be        sister         O  brother 

71.  Kowsi      paryak     mitusa    hore     aiyanur        akoye 


Laughing         rice 

72.    Kowsi      paryak 
Laughing          rice 

dada 

O  brother 


dada 

apply         that        will  be         grandfather      0  brother 


mitusa 

apply 


dada 

O  brother 


ade 

that 


aiyale        kakoye 

will  be      grandmother 


73.    Kowsi     Paryak     mitusa     selak     tangek 

Laughing         rice  apply        to  sister     bhowajai 


74.  Kontatana     nouran     kuttulwatana     honang     kalknorana 

Home  bring     bridegroom     (make)  seat  spread        hia  feet  wash 


75.  Hike     hake     piclii        sitadekiana 

Here        there       saffron  sprinkling  do 


nauran      picbi     sakana 

bridegroom      saffron        apply 


76.  Bati     pata    warana    hona    bidhita    kotkator    pattadin 

What      song    we  will  sing       our      household        priest  0  Fardhan 

77.  Kayat     babare       bidhi       cLawadi    vehtanur 

TeU         0  father      household  story  tell 

78.  Yer     kineke     bad     pata     warana 

At        bathing      what       song      will  sing 

79.  Kere  gaba     niendul  dadana   kumakore    masori   dadana 
(Like)  plantain        pith        (is)  body  (of)  brother      elegant         (is)  nose   of  brother 


133 


80.  Ite    yerkiana   pata  warat   tanpaja   walli   patang   manda 

So        bathe  do       song        sing        after  it        many        songs          sing 

81.  Nauaran     nalung   asku   kutudun     nawaran     uttal 

(To)  bridegroom     four       women      (on)  seat    of  bridegroom    make  sit 

82.  Hon        tahatana     bon      nauaran     rachade     woyana 

(Make)  him        to  rise  that      bridegroom    in  compound        take 


aga 

there 


thaling     irana     aven     thalining   nul 


upustana 

make  (him)  sit 

83.  Hon     bhawatal     nalung 

Him          round  four  pots  keep        those  pots 

gvmdi 
bind 

84.  Sirmut     kiana 

Surround    (it)  make 

85.  Usade     nawaiana     talat   paro     kache   sukud   kotana 

Then         bridegroom        head      on          (in)  iron    spoon        push 
kopasaditun     biana 

cakes  hold 


thread 


86,  Tankhalwa    seiyung     janik 

Under  it  five          individual 


asku 

women 


kiek 

hands 


irana 
(may)  keep 


talat 

head 


87. 


paro 

on 

Pa.ro 

On  it 


kieku 

hands 


raoa 


n 

oil 


watana 

pour 


88.  Sikim     yer    kopasadet    paro     hona 

Pour        water          cakes  oil          of  hia 


talat     nawrana       yer 

head      bridegroom  (with)  water 


mihatana 

"bathe 


89. 


Aga 

Then 


bad 

what 


mura     kiana     naurana      tange          gangal       paro 

custom        do        bridegroom  of  Bhowaj  aye's  bathing  vessel      on 


sewmuchal     undi   piesa   watintor 

the  cover  one        pice    (cast)  will  put 

90.  Yer    jokekintor     tana  sew   puhtantor    mendul     purnal 

Water          sprinkle       (till)  her    lap         will  wet        (till)  body      is  wetted 

91.  Yer    watintor    tanggen    paro    usade    nauran     yermihitaiia 

Water        throw  Bhowaj  ai         on         then     bridegroom    *      will  bathe 


92.    Yer       michikun  bati  mura    kiaha    kuku    mitustana    kuku 

Water      after  bathing  what  custom       do          kuku          apply 

mitusnake   bad  pata  warintang     asku 

haying  applied  what  song  will  sing          women 


134 

93.  Todde      vida      kapade     kuku     bore    Rajanar    kuwaral      ihun 

In  mouth      bida      on  forehead     kuku       what         Raja's  son  is  thua 

waringtang 

sing 

94.  Usade     bad     mura      anta    paryak     mitustantang     usade     pata 

Then        what     custom    happens        rice  apply  then          song 

warintang 

sing 

95.  Indanure     dadat      angede     tawrite     walleni        dosima      angede 

Will  say         brother    0  bhawjaai    in  lamp        much  (oil)       is  not  put        bhawajal 

iudanure  dada'l     mimneye  tawri  pajaye          nowri 

will  say      brother      (in  front)       bridegroom  (is)  lamp  after  (behind)     (is)  bride 

96.  Dholi  nekusta 

Drum         beat 

97.  Usade     surnaite     dhobrk    nehanaye 

Then          in  pipes       musicians    gladly  (sing) 

98.  Riyang      asku       sedo       sadoku       tanwa      jiwateni       phurke 

Young         women        old          old  (women)      in  their  minds  glad 

maiyaming    undi      jani       padkne      techikan  nawran 

will  bo  ono         person        forcibly        having  risen      the  bridegroom 

tahtanta 

make  rise 

99.  Podi       paro     upastanta     nouran    yedinta     nehanaye 

Dung  hill       on  make  sib       bridegroom    and  dance        gladly 

100.  Tanpaja    undi     jani        kuttul  ari         naurana    yerkital 

Thereafter      one        person    seat  (wooden)  having  taken  of  bridegroom's      bathing 
yedinta 

may  dance 

101.  Tanpaja  arti  bisi         undi    jani      yedinta 
Thereafter      a  waving  lamp    having  taken      one      person    may  dance 

102.  Aven     paja    baren     kushi     aw     yedintang     aven    paja    subbe 

Then        after        who          wish       those      may  dance         then        after         all 

patang     waristing 

songs  sing 

103.  Morang     nawrana     mantang    yerkiana      atu 

Custom      bridegroom's  is  bathing        ended 

104  Aske    bang  kiana    unde    nauran       kuttudi    upustana   nalung 

Then  what  do          and  the    bridegroom     on  the  seat       make  sit          four 

aski       tahtana        nawran 
women    make  to  rise    the  bridegroom 


105.  Tachikun  ron  woyana    usikun     upustana     upusikon      madming 

After  ribing  home       take      having  taken    make  sit        after  sitting         weddiug 

gawanang  talana 

cakes  bring 

106.  Have  gawanang  sabbe     tintang    pata  badaro      warintang 

Those  cakes  all  eat         and  song       with  loud  voice         sing 

107.  Sarutan     waktne       babina       gawanatun     jim      dada 

(At)  turning         time       to  Bhowajayi's        garment  beat    0  brother 

108.  Tanpaja  bate    anta     tindana    undana    mora    bang    manda 

Thereafter      what    happens    (of)  eating     drinking    custom      what          is 

109.  Ghagadi   men(}   kal    tatana    raehade    irana   manyalkun   keyana 

Pitcher         full      liquor      bring    in  compound    keep          (to)  men  call 

wartalkun   keyana    raehade    upusikna    upusikun  sabbe    askun 

(to)  guests          call         in  conpound      make  sit      after  sitting       all          women 

chiduk   padhanung   keyana   sabbe    raehade         upustana. 

small  great  call  all       in  compound  make    sit 

110.  Ghagaditun    tika   paryakna   mitustana      ghatyan 

To  pitcher  tika        of  rice  apply  to  pitcherinan 


111.  Mitustana   usada   sabbotun    mitustana 

Apply  then  to  all 


112.  Mitusikun  kada  uklekim    chaka        tirutana 

After  applying    to  (the)  lid  of  the  cover  open  it          cup             distribute 

113.  Jawadi     kudingporo   wade   tan   paro    kusari  watana     tanparo 

Soji  of  jawari       plates  on           serve        it  on            dal             put             it  on 

undi     mircha     watana 
one          chilly  put 

111.  Nuka    saw  or     irana     kudinparo  watsikun       bahun      pensita 

Little         salt          keep          plates  on  after  serving           how             god  give 

acho    wade 


115,  Tinjikun       atu     usade     keikun       dhatiyate      norustana     ihun 

After  eating  (is)  ended    then          hands         in  a  brass  plate    (cause  to)  wash        so 

kiana    mandita    mora 

do  eating         custom 

116.  Teehikun     bang    kiana     nawranige     rator     handana      manyalk 

After  rising      what          do  bride? Joom        house  to  go  (let)  men 


i 

After  rising     what 

sawari       kiana 
preparation       make 


136 


siana 

give 


117.  Keyana    undi    asun       talada  ghatu          thalita 

Call  one      woman    (on)  her  head    ghat  (with  a  lamp)      of  pot 

tanparo     patal     tawari     irana     thautparo     tansirmul       aking 

on  it      a  burning       lamp      keep  on  the  pot  around  it  betel  of 

nagweltang     dohaehikun 

naguel  be  fastened 

118.  Sabbe     manditork     ane     asku     handana 

All  iu  company      those    women        let  go 

119.  Sabbe      saware      mayana    navvran  toda  paring  dostale     rotal 

(Every)      preparation  being  made   bridegroom  with        his          friends   from  home 

pasitana 

may  depart 

120.  Apalota  penta  paror  yetana  yechikun      rotal          pusital 

Of  their        god        name       taken          having      from  house    let  them  depart 

121.  Pasisikun      Marotin     vida     chade      nawral  kal        karana 

After  departure    to  Maroci        bida         offer        bridegroom        (or)  feet  fall 

122.  Nawrina    rota     sari     biana        munne  dholik  dhol 

Brides        house      way        take        before  (in  front)  musicians  drum 

ncknstana 

beat 

NOTE. — The  word  vida,  or  bida,  occurs  frequently  hi  the  above  song.    It  means  an 
offering  of  betel-nut  made  to  the  gods, 


FltflS. 


PART  IV.— APPENDICES,  CONSISTING  OF  MISCEL- 
LANEOUS   MEMORANDA. 


Note  by  the  Editor. 


The  following  se,ven  appendices  have  been  selected  or  extracted 
from  a  common-place  book  kept  by  Mr.  Hislop,  and  relating  to 
a  great  variety  of  subjects  in  connexion  with  the  natives  of  the 
Nagpore  country.  These  selections,  or  extracts,  relate,  of  course, 
to  the  aboriginal  tribes  described  in  the  foregoing  Essay.  Though 
doubtless  all  the  poiuts  which  the  author  regarded  as  of  the 
most  importance  have  been  given  in  that  Essay,  yet  these  appen- 
dices may  be  ot  use  by  way  of  corroboration  or  of  illustration, 
and,  therefore,  have  been  included  in  this  publication. 

It  was  Mr.  Hislop's  practice  not  only  to  take  down  in  writing 
the  statements  which  he  obtained  from  individual  members  of 
the  tribes  whom  he  met  with  on  his  tours,  or  from  persons 
specially  acquainted  Therewith;  but  also  he  used  to  employ 
catechi  ts,  and  or  PUTS  connected  with  the  Mission,  to  collect 
information  regarding  the  customs,  the  feelings,  and  the  faith  of 
the  wild  people  among  whom  their  ministrations  lay.  From 
their  reports  or  verbal  accounts  he  would  record  notes.  And  it  is 
from  notes  recorded  from  one  or  other  of  the  above  named 
sources  that  these  appendices  have  been  taken. 

These  appendices  will  be  found  to  relate  to  the  Gonds  of  each 
of  several  districts,  namely  Nagpore,  Chindwara,  Seonee, 
Bundara,  Chanda,  and  also  two  other  aboriginal  tribes,  namely 
the  Madias  and  the  Koorkus. 

R    T. 


APPENDIX    I. 

The  following  Note  is  ascertained  to  have  been  taken  ly  Mr.  Hislop  at  Nagpore. 

Three  Gondi  women,  named  respectively  Mangali,  Tami,  and  Mohani,  came  to  me  to-day 
( 25th  July  1801 )  with  Paharsingh.  They  are  natives  of  this  district  (Nagpur).  Mangali  wor- 
shipped six  gods,  and  the  two  others  seven.  All  say  tnat  there  is  one  Creator,  whom  the  Hindus 
call  Bhagawa"n,  and  they  call  simply  Pen,  i.  e.  god.  Among  the  sixgocU  the  greatest  is  Phaisi 
Pen,  so  called  from  Pharsi,  a  battleaxe,  in  the  form  of  a  Barchi,  eight  inches  long,  because  ho 
is  said  to  have  been  born  in  the  house  of  a  Lohar.  2. — Rhode,  or  Khodial,  so  named  from 
being  made  of  the  trunk  of  a  tree,  called  in  their  language  mundi,  but;  in  Marathi,  Karam, 

•f  this  form!  ;the  spherical  part  being  about  three  inches  in  diameter,  and  the  projecting 

head,  which  is  made  of  the  same  piece,  about  3^  inches.  When  it  is  worshipped  on  Akhddi, 
Jiwati,  Shimga,  and  Diwali,  it  is  placed,  as  above,  on  a  chabutra;  at  other  times  it  is  kept  in  a 
ghagar,  or  earthen  pot.  3. — Sdnjilk,  from  S.ltur,  to  die,  or  a  dead  man ;  in  the  Marathi 
expressed  as  Utranche  dewa,  i,  e.  the  god  or  gods  who  descend  (utarane)  to  the  earth  again 
after  they  have  left  it  by  death.  On  a  day  devoted  to  the  worship  of  the  manes,  for  which 
no  time  is  fixed,  the  relatives  of  the  deceased  assemble  and  go  through  the  prescribed  cere- 
monies at  the  house  ;  after  which  they  go  to  an  open  place,  where  into  the  hands  of  the  Pujari 
come  down,  as  is  imagined,  two  or  three  morsels  of  a  white  thing  like  quarfcz,  of  the  size  of  a 
rice  grain.  The  ceremonies  include  the  sacrifice  of  a  goat,  when  th  ey  make  a  chabutra,  and  place 
on  it  four  or  five  pebbles,  and  at  the  four  corners  new  ghagars  encircled  with  thread;  and  rice, 
poli,  and  wada,  according  to  the  number  of  the  deceased's  gods,  are  placed  around  th« 
chabutra.  They  throw  a  little  of  each  on  thepebble.s  withdaru;  the  relatives  saying,  '-''Accept 
it  and  willingly  descend."  The  women  sing,*  the  musicians  make  a  noise,  and  into  the : 
hands  of  the  Puja"ri  comes  Sa*ndlk.  4. — Munjal,  which  means  an  unmarried  man  (kuward).  It 
rises  like  a  protuberance,  about  one  and  a  half  inches  high,  of  shendur  (red  lead),  spon- 
taneously on  a  chabutra  in  the  house  at  night,  when  no  person  can  see.  This  is  to  com- 
memorate dead  unmarried  men  ;  and  the  supposed  miracle  does  not  take  place  so  often 
as  in  the  case  of  the  Sa'nalk.  5. — Durga  ( is  a  god,  and  not  to  be  confeunded  with  the 
Hindu  goddess).  His  form  is  like  Khodial,  and  is  made  of  the  same  wood,  and  is  kept  in  a 
earthen  pot,  except  when  he  is  worshipped  on  Akhadi,  Jiwati,  Shimga,  or  Holi  and  Diwali.  When 
sick  they  make  vows  to  him,  and  if  they  get  better  they  fulfil  their  vows  on  the  days  men- 
tioned. Khodial  they  worship  also,  on  Jiwati,  Holi,  &c.,  but  not  in  consequence  of  a  vow  ; 
they  simply  remember  him  when  they  are  feasting,  and  pay  him  the  attention  of  a  finger  full  of 
vermilion  and  a  hen.  Pharsi  Pen  is  worshipped  at  full  moon  of  Weishak,  every  third  year. 
He  was  worshipped  last  in  I860.  To  him  they  offer  a  white  cock,  a  white  he-goat,  and  a 
white  young  cow.  6. — Chuda  Pen,  chuda  being  the  Hindi  for  the  Marathi  yer,  or  Tcada, — a 
man's  bracelet.  He  is  worshipped  under  the  form  of  a  bracelet  of  iron,  along  with  Khodial 
and  Durga,  on  the  four  feasts.  The  two  worshippers  of  seven  gods  said  that  the  above- 
named  were  theirs  also,  and  they  added  a  seventh,  i.  e.  Sakali  Pen,  equal  to  the  chain  god,  which 
is  spread  out  on  the  household  chabutra  in  the  form  of  a  circle,  above  one  foot  in  diameter, 
worshipped  along  with  the  others  that  are  adored  on  the  four  feasts.  Pharsi  Pen  is  not 
worshipped  with  these,  though  a  little  honor  is  paid  him  on  Akhadi ;  when,  going  out  into 
their  compound,  the  men  offer  him  there  a  few  Mohwa  fruits,  throw  a  little  rice,  which  they 
allow  a  chicken  to  eat ;  after  which,  the  chicken  is  killed,  cooked  outside,  and  eaten,  women 
not  being  allowed  to  be  present.  So  when  Pharsi  Pen's  great  feast  takes  place  every  third, 
fourth,  or  fifth  year,  and  people  assemble  from  a  distance,  the  ceremonies  are  conducted  with 
great  secrecy ;  no  Hindu,  or  even  Gond  women  being  allowed  to  be  present.  On  that  day,  if  a 
Gond  woman  in  black  comes  to  the  door  of  a  Gond  house,  she  is  not  admitted.  No  fire  is 
given  from  the  house. 

The  Sat-dewala  can  intermarry  with  the  Saha-dewala,  or  five  and  four-god  worshipper*  ; 
but  the  six,  five,  and  four-god  worshippers  might  not  intermarry,  they  being  reckoned  one. 
The  Kuls(  sects)  among  Sat- dewa  la  are — Maskola(to  which  mytwo  informants  belonged),  Madavi 
BhalaVi,  Masaram,  Dhurwal,  Irpochi,  Kursangal,  Kouratti,  Sarotal,  Sariyam,  Gajyam,  Seryam, 

*  Dondera"  madd,  dolka  nike  Mta'. 
(  under)  Bauhinia  tree  (when)  the  drum,  to  beat  has  begun, 

Nago  endi  la"tor. 
0  Nago  (any  dead  man's  name}  to  dance  thou  liast  begun. 


11 

Kandatal  Busansha,  Karpatirk,  Kokodyal  or  Kokotta,  Jugnakal,  Yunati,  Pandaram,  with  on« 
or  two  others.  These  Kuls  are  the  Adnaw  of  the  Sat-dewala,  as  Sirkia,  &c.  are  among  the 
Mahrattas.  Maskola  must  not  marry  a  Maskola  woman,  they  must  look  out  beyond  the  seven 
to  the  six  Dewala.  The  Kuls  among  the  six  Dewala,  are  Kumral  ( informant ),  Wikal,  Watti 
Marapal,  Ghodam,  Kodapal,  Pendam,  Malgam,  Mandhari,  Narpachi,  Salanik,  Sedam,  Gadam 
Namurtal,  Puranik,  Tedanganik,  Warkadalk,  Adalk,  Neitamk,  Kowalk,  Markamk,  Tekamk. 
The  Kuls  of  the  five  or  four-god  worshippers  are  reckoned  among  those.  The  seven  and  four 
are  the  most  numerous.  Khusram,  Tadam,  Koriam,  and  Kotlam  are  six  Dewallas  ;' others, 
mentioned  by  Colonel  Balmain,  as  at  Raepore,  are  not  known  here,  e.  g.  Seduram,  Paadoti, 
Jagret.  Sakkam,  and  south  of  Wurdah,  Surpam— five,  and  Atram,  Kulmutta,  Yerma— six. 

My  informants,  whether  seven  or  six-god  worshippers,  call  themselves  Koitors,  and  say  that 
although  the  Pardha"ns*  follow  the  same  religion,  and  are  sub-divided,  according  to  the 
number  of  their  gods,  yet  the  caste  is  different,  and  they  neither  eat  nor  intermarry  with 
them.  ^  The  Pardhans  will  eat  from  the  hands  of  the  Koitors,  and  are  reckoned  inferior. 
Mohani,  one  of  the  seven-god  worshippers,  is  a  Pardha'n,  and  goes  to  the  house  of  Tami, 
where  she  may  eat ;  but  if  Tami  goes  to  Mohani's  house,  she  may  not  eat.  The  Pardhdns,  like 
Mohani' s  husband,  who,  however,  is  employed  in  secular  service,  discharge  the  functions  of 
Bhats,  i.  e.  sing  songs  and  give  information  on  genealogical  matters.  But  these  are  few. 
They  also  think  it  no  indignity  to  play  on  stringed  instruments  ;  they  call  themselves  Raj-- 
Pardhan,  as  Tami  is  a  Ra"j  Gond.  Beneath  them  there  is  a  sub  division  whose  women  tattoo 
Gonds  and  Hindus.  Beneath  them  again  is  a  sub-division  who  play  on  wind  instru- 
ments of  wood,  while  there  is  still  a  lower  class  who  speak  more  Marathi  tiian  Gohdi, 
and  play  on  wind  instruments  of  brass,  and  spin  thread  like  the  Mhars.  All  these,  however, 
worship  the  same  gods,  and  are  sub-divided  accordingly.  The  Bhumuks  in  the  villages  are 
either  Gonds  or  Pardhans.  They  profess  to  keep  the  boundaries  of  the  village  free  from 
.  wild  beasts  and  cholera,  and  are  entitled,  on  that  single  account,  to  a  field  and  some  mango 
and  other  trees  from  the  Patel,  and  to  an  allowance  of  rice  and  other  grains  from  each  culti- 
vator, Hindu  or  Gond.  Gawaris  profess  the  Gond  religion,  but  speak  Marathi.  They  act  as 
servants  in  keeping  the  cows  and  buffaloes  of  others  ;  but  in  general  have  none  of  their  own, 
except  in  the  jungly  districts,  -where  they  loosen  a  heifer  for  sacrifice. 

FESTIVALS — AKHADI,  JIWATI,  POLA,  DIWALI,  AND  SHIMQA. 

On  Akhadi,  which  this  year,  1801,  happened  on  23rd  July,  the  men  go  out  to  their  work  ; 
but  the  women  clean  the  house  and  vessels,  bring  water,  bathe,  grind,  and  breakfast 
about  noon,  when  the  men  have  returned  from  their  work.  These  now  bathe,  and,  with- 
out eating,  prepare  for  celebrating  Pharsi  Pen's  worship,  which  takes  place  in  the  compound 
x  of  each  about  3  p.m.  There  the  head  of  the  house  prepares  a  spot  with  cowdung.  and 
lays  on  it  a  small  heap  of  rice  (tandul),  and  above  that  again  he  besmears  a  little  dry 
wermilion,  sets  before  the  heap  a  whole  supari  on  five  betel  leaves.  Theii  he  kills  a  young 
cock,  and  sprinkles  its  blood  on  the  heap,  on  which  he  subsequently  pours  libations  of  arrack. 
After  this  he  throws  into  the  fire,  which  is  burning  before  the  heap,  a  fruit  of  the  Mohwa 
tree  (Bassia-latifolia);  and  then  proceeds  to  boil  the  fovd  for  his  own  entertainment,  which  he 
eats,  after  having  drunk  off  a  bottle  of  arrack.  There  is  no  image  or  representation  of  Pharsi 
Pen,  except  the  rice ;  and  at  the  time  of  offering  the  vermilion  and  young  cock,  he  simply  sayg, 
*'  I  am  a  poor  man,  and  give  you  this  vermilion  and  fowl ;  accept  it  at  my  hand.  Keep  us  saf«  ; 
bless  our  fields  ;  and  if  I  survive,  I  shall  worship  thes  next  year."  Then  about  four  o'clock  h» 
enters  the  house,  and  all  the  family  join  in  drinking  daru.  The  male  members  then  go  out 
and  drink  more  at  the  liquor-shop,  and  don't  return  till  about  eight.  At  10  the  household 
feast  commences,  which  consists  of  small  cakes  of  udid,  and  of  wheat  fried  in  Mohwa  oil, 
(which  is  forbidden  to  be  eaten  new  from  the  tree  till  that  date),  rice,  pulse,  fowl,  and  vegeta- 
ble. Before  the  company  commences  to  eat  there  is  a  copious  allowance  of  arrack  drank. 
Then  when  the  women  have  served  up  the  eatables  to  the  males,  they  themselves  sit  down  at 
a  short  distance  to  partake,  though  sometimes  they  wait  till  the  others  have  finished.  About 
11  at  night  all  go  to  sleep. 

Jiwati,  which  is  in  the  month  of  Shravau. — In  the  morning,  having  attended  to  household 
duties,  as  before,  the  mother  about  12  gives  the  children  their  breakfast.  About  3  p.m.  she 
begins  the  cooking  for  the  feast.  About  8  p.m.  the  ceremonies  commence,  till  which  time 
both  the  parents  have  been  fasting.  The  wife  brings  forward  the  articles,  and  the  husband 
places  them  in  order.  On  each  side  of  the  chabutra  in  the  hoxise  are  placed  small  cakes 
(as  above) — two  of  udid,  two  of  wheat  flour  covered  with  gul  (sugar).  On  the  chabutra  are  placed 
3,  4,  5,  6  small  heaps  of  rice,  according  to  the  number'of  gods  professedly  worshipped  by  the 
family,  wanting  one  for  Pharsi  Pen.  On  the  rice  heaps  is  poured  dry  vermilion.  After 
which  on  the  chabutra  in  front  of  V16  heaps  is  laid  a  cock  or  a  young  pig,  which  may  be 
-bought  at'  4  annas.  Then  joining  hands,  and  pronouncing  the  names  of  his  gods,  with  the 
exception  of  Pharsi  Pen,  e.  g.,  Khodial,  SjCnalk,  Munja,  JDurga,  Chuda  Pen,  and  Sakali  Pen,  he 
asks  them  to  receive  the  offerings  to  keep  the  hands  and  feet  of  the  family  safe,  to  bless 

*Hindu  name  equal  to  i>radh£n  (Prime  Minister),  but  among  themselves,  PatMdi. 


Ill 

•them  in  their  labours,  and  to  grant  children,  if  in  that  respect  there  be  a  deficiency.     Then     - 
arrack  is  poured  on  the  heaps,  the  head  of  the  victim  lying  before  these.     If  on  the  liquor 
going  into  tho  ear  of  the  pig  it  shakes  its  head,    or  if  the  fowl  on   becoming  wet   shakes  its 
body,  it  is  held  that  the  offering  is  accepted.     Till  this  sign  is   given   they    wait.     Then    the 
victim  is  killed,  while  resin  (ral)  is  burning  on  the  fire.     Plates  of  leaves  covered   with  dal,    * 
bhat,  and  cakes,  are  placed  before  the  heaps,  and  arrack  poured  on  the  provisions.     Three  or 
four  bottles  of  dam  are  now  consumed  in  the  family ;  and  dinner  is  at  9,  like  that  on  Akhiidi. 

Fold. — Having  cleaned  the  house  and  bathed,  &c.,  from  8  or  9  they  begin  to  cook,  for  the 
bullocks  and  themselves.  At  2  the  cooking  is  over.  Then  the  bullocks  are  adorned  with 
tinfoil  and  hemp,  and  sprinkled  all  over  the  body  with  round  spots  of  red  ochre,  and  led  out-  " 
side  of  the  village  to  be  marshalled  with  the  rest,  where  the  owners  boast  with  one  another 
about  the  superiority  of  their  own  bullocks.  Then  at  an  appointed  signal  from  the  Patel  of 
the  village  all  start  off  as  fast  as  they  can  towards  their  respective  homes.  Here  the  pair 
of  biTllocks  have  their  feet  reverently  washed  ;  then  on  a  brass  plate  an  offering  of  rice, 
kuku,  (woman's  powder  for  marking  the  forehead,  which  is  made  chiefly  of  saffron  with  some-  „ 
thing  to  turn  it  red,)  and  a  lamp  is  presented, — rice  and  kuku  are  stuck  on  their  foreheads  and 
on  that  of  their  driver.  Then  in  a  new  basket  part  of  the  dinner  which  had  been  cooked  is 
given  to  the  bullocks  to  eat,  consisting  of  rice,  pulse,  bread,  .small  cakes  fried  in  oil,  vegetables 
of  cucurbitacese,  &c.  Then  the  bullocks  ai-e  led  round  to  various  houses,  the  owners  of  which 
are  expected  to  give  a  pice  to  the  driver.  At  10  supper  commences.  These  are  very  much 
the  ceremonies  that  prevail  among  the  Hindus.  No  worship  is  paid  on  the  Pola"  to  Gond 
deities. 

DiwalL — On  this  day  the  same  rites  as  on  Jiwati,  and  so  on  Shimga  (which  falls 
between  February  and  March).  If  on  any  feast  the  worship  of  their  gods  is  neglected,  and 
disease  enters  the  family,  the  doctor  tells  them  that  the  gods  are  angry,  and  that  they  must 
be  careful  by  vows  to  propitiate  them  and  to  perform  these  vows  on  the  next  feast. 

Pharsi  Pen's  great  worship  takes  place  every  3rd,  4th,  or  5th  year  in  Mdgh,  or  also  at  the 
end  of  Waishcik,  Early  in  the  morning  the  women  quite  overturn  the  house,  spread  new 
clay  on  the  floor,  and  whitewash  the  walls,  and  buy  new  earthen  vessels  for  water  aud  cook- 
ing, a  new  sup  for  winnowing,  new  baskets,  brooms,  wooden  spoons.  The  parents  dress  in 
new  white  cloths,  and  a  new  white  dhotrci  is  carried  by  the  father  as  a  gift  to  the  Pardha"n. 
The  father  and  his  boys  start  about  7  a.m.  for  the  scene  of  the  day's  ceremonial.  There  about 
twenty  or  forty,  in  eluding  relatives  from  a  distance,  assemble,  and  take  down  from  among  the 
branches  of  a  Saj  (Termlwilia  tomentosa^  or  Mohwa  (Bassia  latifolia)  tree  a  small  javelin,  cased 
in  a  bamboo  aud  covered  with  grass.  After  they  have  spent  sometime  in  prepaiing  the  spot  and 
collecting  wood,  they  bring  out  the  god,  and  with  two  bells  (ghdngara)  oa  the  fore  and  third 
finger  of  each  hand  the  Pujdri  clasps  the  iron  dart,  which  they  then  carry  to  a  tank  or  river 
and  bathe,  and  set  upon  a  chabutra  under  the  tree  with  the  four  bullock's  bells  (ghangara 
dewa)  in  front.  They  apply  vermilion  to  him ;  and  when  the  cow  is  offered  they  slaughter  -- 
it  by  striking  it  on  the  head  with  the  back  of  a  hatchet.  There  they  remain  all  night 
feasting  and  drinking,  and  return  to  their  village  about  3  p.m.  next  day.  When  they  ap- 
proach the  village  the  women  meet  them,  and  stretch  a  bamboo  across  their  path,  singing 
that  they  are  the  daughters  or  the  wives  of  their  priests,  and  that  they  must  not  pass  after 
they  have  been  away  engaged  in  worship  until  they  have  given  a  present  in  money.  Perhaps 
10  annas  will  be  collected.  Arrived  at  the  house,  they  throw  more  pice  into  a  chatty,  and 
about  Rs.  1  is  spent  on  the  women  that  wash  the  men's  feet ;  then  all  drink  and  all  dine  -- 
together.  Besides  the  seven  there  are*  village  deities,  whom  all,  whether  4,  5,  6,  7,  worship 
together;  e.g.  Koda  Pen,  horse  god, — a  stane  which  is  worshipped  on  the  outskirts  of  the  / 
village  at  the  commencement  of  the  rains  in  the  Mirg  Nakshatra.  The  women  do  not  go 
out  to  its  worship,  only  men.  A  Bhumuk  acts  for  the  village  on  the  occasion,  and  he  may 
be  either  a  Gond  or  Pardhan  ;  whereas  Pharsi  Pen's  worship  being  that  of  a  family,  it  would" 
seem  that  a  Pardhan  generally  officiates.  First  of  all,  the  Bhumuk  besmears  the  stone  with  * 
red  lead,  presents  a  horse  of  pottery,  then  a  heifer,  on  the  head  of  which  he  pours  darn,  and 
says  to  the  deity, — "Thou  art  the  guardian  of  the  village  ;  we  have  come  and  offered  to  thee 
according  to  our  ability,  If  iu  anything  we  have  failed  to  please  thee,  forgive  us.  Protect 
our  oxen  and  cows;  keep  us  in  safety  ;  let  there  be  no  fear  in  the  jungles."  After  this,  with 
a  blow  from  the  back  uf  an  axe  on  the  animal's  forehead,  they  prostrate  the  victim  ;  the 
flesh  is  then  boiled,  and  part  of  it  is  laid  along  with  suji,  made  of  jhondale  flour,  on  a  leafy 
plate  before  Koda  Pen,  and  the  company,  assembled,  dine  on  the  remainder  of  the  beef,  suji, 
and  daru.  The  Bhumuk  for  his  trouble  receives  from  each  man  2  or  4  pailies  of  jhondale. 

Bhiwasen's  worship  takes  place  two  or  three  days  before  Akhddi. 

Birth. — After  a  child,  whether  male  or  female,  is  born,  the  family  bring  into  the  house 
a  chatty  of  daru  (pitcher  full  of  spirits),  and  then  neighbouring  women,  being  assembled, 
divide  it  among  them.  On  the  5th  or  Gth  day,  when  the  dried  part  of  the  umbilical  cord 

*A  god  named  Kolasur  is  worshipped  with  offering  of  eajthen  horses  on  the  top  of  a 
laiH  near  great  Ambora, 


IV 

falls  off  the  child,  they  shave  its  head,  and  clean  the  floor  and  walls  of  the  house?  Then  the 
ctjild,  who  had  been  washed  daily  from  the  day  of  birth,  with  the  mother,  are  bathed  for  the 
last  time,  and  the  women  of  the  neighbourhood  are  called  in,  to  whom  is  distributed  a  brass 
plate  full  of  turmeric  flour  to  apply  to  their  bodies.  Then  these  women  bathe  and  receive 
a  portion  of  a  dish  composed  of  fried  sesamum  seeds,  gul,  and  cocoanut.  Arrack  is  brought  in 
a  pot  and  poured  over  the  now  filled  pit  dug  in  the  floor  for  the  water  used  in  bathing  the 
feaby  and  mother ;  the  nurse  worships  Chhati,  who  is  supposed  by  Hindus  on  that  day  to 
write  on  .the  skull  of  each  child  its  future  destiny.  The  worship  consists  in  offering  pan- 
supari,  and  one  pice,  and  kuku,  and  a  little  lamp  black,  which  is  applied  with  the  finger  to 
the  ground,  and  a  little  tooth  powder.  After  this,  they  lay  down  on  the  same  spot  a  portion 
of  the  sesamum,  gnl  (sugar)  and  cocoanut  mixed  together  ;  then  daru  is  sprinkled  ;  then  an 
unboiled  fish  named  tepari  (small,  like  minim,  which  is  sometimes  living,  sometimes  dead, 
kichari,  and  dal  bhat.  After  this,  all  the  women  dine  and  drink  together:  from  that  day  the 
family  are  free  from  ceremonial  defilement.  On  7th  iay  is  Barsa,  so  called  by  Hindus  because 
it  is  observed  on  l'2th  day  among  them.  On  this  day  the  family  invite  friends  and  relatives 
from  a  distance,  who  come  with  presents  of  cloth  for  the  mother  and  child,  and  bangles 
for  the  latter.  After  all  the  women,  both  of  the  village  and  other  villages,  are  assembled 
in  the  house,  and  the  men  in  the  compound,  a  chatty  full  of  arrack  is  brought  to  the  latter, 
the  women  sing — 

Ho'rore'  boro  deura"!  baindr 

Tedaro  shendukokd   jheM   nadi  dohi 

Phulkata  chhakawalhuyd 

Targnake*  ehidung  chadung 

Beiua"ke  ghatung  te  jhela  peiyaka  deurmore*. 

Of  this  lady,  who  ( is  )  the  brother-in-law  (  husband's  younger  brother )  ? 

O  brother-in-law  dada,  rise  O  !  with  dupata  bind  ( your )  waist. 

The  arrack  dividing  go  round. 

To  ascend  1  am  pregnant. 

To  descend  over  the  hills  ( without )  cloth  a  child  will  be  born,  0  my  brother-in-law. 
And  after  having  partaken  liberally  of  the  liquor,  all  dine.  On  9th  day  the  name  is  given. 
They  first  distribute  boiled  wheat  and  g^m ;  and  women  in  a  cloth  rock  the  child  to  sleep,  at 
which  time  the  name  is  given  by  all  the  women  present., 

Marriage.— The  ; betrothal  takes  place  generally  about  two  years  before  the  marriage.  The 
father  of  the  young  man  goes  to  the  house  of  the  young  woman  and  asks  her  father  if  he  is  will- 
ing to  give.  Before  giving  his  consent  omens  must  be  consulted.  Into  a  brass  plate  they  pour 
water,  and  put  one  grain  of  rice  for  the  lad,  and  another  for  the  lass.  If  they  adhere,  then 
the  betrothal  proceeds.  The  father  of  the  former  promises  to  give  the  father  of  the  latter 
Rs.  16  (apparently  a  constant  amount  Rs.  14,  to  which  other  2  are  added  on  the  plate,  see 
below)  and  two  lugade.  The  rupees  are  given  about  one  mouth  before  the  marriage  ;  and  the 
young  man,  having  his  body  anointed  with  oily  turmeric,  with  a  retinue  goes  to  his  future 
father-in-law's  village,  outside  of  which  he  is  met  by  the  father-in-law,  with  a  number  of 
friends  also,  and  he  is  lodged  in  the  house  of  a  neighbour  (wanosa  of  Mahrattas).  There  all 
remain  during  the  night,  receiving  from  the  father-in-law  something  to  eat.  Next  day  the 
bridegroom's  father,  £c.,  go  to  the  bride's  house,  where  they  are  seated  outside  of  the 
threshhold,  the  father-in-law  being  in  the  inside.  The  bridegroom's  father  presents  to  the 
bride's  father  on  a  brass  plate  kukn,  rice,  a  lamp,  and  Rs.  2,  and  the  latter  presents  to 
the  former  in  a  brass  plate  kuku,  rice,  a  lamp,  2  pice,  and  red  powder,  which  is  thrown  by  each 
father  on  the  other  and  the  rest  of  the  company.  Then  they  give  each  other  daru  to  drink 
in  a  brass  cup.  Then  the  bridegroom's  father  brings  two  chatties  of  daru,  and  the  bride's 
father  one,  whec  all  join  in  drinking.  The  bride's  relatives  take  the  bridegroom's  father,  &c. 
to  a  river  or  tank,  cover  them  with  turmeric,  and  bathe  them,  when  they  return  to  the  house. 
The  bride's  father  provides  a  pig  (with  the  2  rupees)  for  the  entertainment  of  the  company. 
He  also  brings  one  chatty  of  daru,  and  the  other  father  two  chatties.  Meanwhile,  the  bride 
lias  left  her  own  house  and  hid  herself  among  the  rafters  of  some  neighbouring  tenement  ; 
and  the  women,  taking  a  kamli  (blanket),  go  in  search  of  her,  singing— 

Teda  kamlo  awar  aia  Idta 
Sai  awarai  teri  kamlo  tedon. 

Rise  lady,  delay  is  happening. 

Go  :  delay  is,  still,  0  ladies,  I  rise  not. 

Then  they  climb  up  towards  her  ;  she  leaps  down  ;  they  seize  her,  and  covering  her  up  with 
the  kauili,  she  all  the  time  struggling  in  vain,  they  bring  her  to  the  house,  where  she 
grasps  her  parents  and  all  her  relatives,  and  hangs  on  their  necks  weeping.  Then  the 
entertainment  proceeds.  This  is  the  great  Sagai  in  Marathi  (in  Gondi,  pdring)  or  betrothal.  Nexi 
morning  the  bridegroom  and  his  relatives  leave  for  their  homes.  At  parting,  the  bride's 
female  relatives,  having  made  a  garland  of  the  pig's  feet,  a  small  cake  of  udid,  onion,  and  red 
pepper,  the  bride's  father  throws  it  over  the  neck  of  the  other  father,  and  on  his  moustache 


and  face,  the   seed  of    some  plant   (called,   in  Marathi,   ashta)  like  tulsi.  whose  seeds  are 
at  first  black,  but  by  steeping  in  water  become  white.     The  bridegroom's  relatives  contribute 
among  themselves  pice,  cowries,  red  thread,  pieces  of  cocoanut ;  and  give  the  bride— and   so 
depart.     On  that  same  day  the  bridegroom's  relatives,  after  reaching  their  home,  commence 
to  build  the   marriage  bower.     (From  the  day  that  the  Us.  14   were  given,  the  bride  had 
begun  to  go  weeping,  along  with  other  two,  also  weeping,  to  neighbouring  villages,  and  they 
are  entertained  by  relatives  fora  day  here  and  there,  and  receive  a  cow,  goat,  pice    cloth,  £c., 
according  to  the  ability  of  the  givers).     That  evening  in  the  house  a  lota  is  filled  with  water 
and  a  pice  thrown  into  it,  and  a  cover  is  placed  on  the  top  of  it  and  set  before  the  bridegroom, 
who  is  seated,  arrayed  in  a  new  cloth  ;  and  in  this  position  he  is  obliged  to  remain  till  the 
bride  and  her  party  arrive— about  2  o'clock  next  morning.     At  their  arrival  they  salute  the 
bridegroom's  relatives  with  opprobrious  songs  and  beat  wooden  cymbals;  friends  are  received  in 
the  same  manner  by  the  latter.     Quarters  p. re  appointed  to  them  in  a  neighbouring  house. 
Then  about  5  o'clock  they  return  to  the  house;  but  before  entering,  the  bridegroom  goes  out 
and  meets  the  bride  in  the  plain.     The  friends  of  both  hold  up  between  them  two  dupattas 
as  veils,  with  a  'sligLt  interval  between  them.     A.  woman  who  had  taken  up  the  lota  attends 
the  bridegroom  with  it  on  her  head,  and  so  a  woman,  similarly  furnished,  attends  the  bride. 
And  now  the  bridegroom  creeps  under  the  veil  into  the  intermediate  space,  and  so  does  the 
bride.      Then,  when  both  are  met,  the  veil  is  Withdrawn,  and  they  are  left  facing  each  other  ; 
when  the  bridegroom  puts  his  foot  on  that  of  the  bride  to  prevent  any  resistance,  and  an  iron 
ring  on  the  little  finger  of  the  bride's  right  hand,  and  fixes  his  left   little  finger  in  her  right 
little  finger.    Then  an  old  man,  not  necessarily  a  relative,  knocks  their  foreheads  together  ;  and 
while  they  are  remaining  in  this  position  he  kills  a  chicken,  and  places  its  body  under  the 
compressed  foot  of  the  bride,  adding  in  a  whisper  an  exhortation  to  them  to   be   faithful  to 
each  other.     Lifting,  two  balls,  one  of  rice  and  another  of  covvdung,  he  waves  them  round 
their  heads   and  throws  them  away.     Again,  taking  a  fowl  he  wrings  its  neck  and  waves 
its  body   round   them   and    throws   it   away,    and   so    with  a  cup  oi  darn.      Then   from 
one   side   and  the   other   women   throw    on   the    two  jhondale  colored   with    saffron.     If 
the  bridegroom  is  six  or  seven  Dewala,  then,  according  to  the  number   of   his   gods,   cakes 
of  wheat,  and  udid  fried  in  oil    (poli   and    wada),  along   with  rice,  are  brought  in  a  new 
basket  and  grren  by  him,  together  with  the  fowl  anW  any  daru  that  remains,  to  the  old  man, 
who  had  remained  about  two  days  fasting,  i.e.  from  the  time  of  erecting  the  bower.    Then  the 
bridegroom  leads  the  bride  to  the  bower.     Here  in  the  centre  a  pole  has  be&n  erected,  round 
which,  holding  still  her  finger,  they  walk  five  times,  the  bridegroom's  female  attendant  being 
before  him  all  the  time  with  the  lota  on  her  head   and  pouring  water  on  the  ground  by  a 
spout  out  of  an  earthen  pot  like  a  teapot ;  the  bride's  female  attendant  following  her  with  the  lota 
on  her  head,  but  pouring  no  water.     The  bridegroom  is  not  only  linked  to  the  bride  behind 
him,  but  to  the  attendant  before  him.     Then  under  the    shade  of  the  bower  a   chabutra  is 
constructed,  on  which  the  two  young  people  sit  in  a  line,  the  bridegroom  with  his  lota  at  his 
side,  and  the  bride  with  her&,  and  have  the  skirts  of  their  respective  garments  knotted  to- 
gether by  the  bridegroom's  elder  brother's  wife  or  by  his  sister.     After  this  the  bride  anoints 
her  spouse  with  saffron  and  bathes  him.     Then  both  having  filled  their  mouths  with  water 
squirt  it  on  each  other,  and  holding  each  other  by  the  little  finger  they  go  to  his  house,  at  the 
door  of  which  they  are  met  by  his  sieter,  who  asks  something  before  she  will  permit  them  to 
enter.  The  bridegroom  gives  a  bracelet,  ind  promises  a  cow,  whereupon  they  are  permitted  to 
enter.     Here  they  sit  on  a  kamli  side  by  side,  with  the  bridegroom's  thigh  resting  on  that  of 
the  bride.     Then  the  bridegoom  gives   a  handful  of  rice  into  the  hand  of  the  bride,  who 
puts  it  into  a  small  earthen   vessel,  and  her  eyes  being  covered  by  the  bridegroom's  sister  she 
spills  it  on  the  floor,  and  vice  versa  she  gives  him,  the  bride's  sister  blindfolding  the  bride- 
groom, and  he  spilling  the  rice.     Then  before   each  of  the  two,   2  leafy  plates  of  rice,  poli, 
and  wadaare  set,  which  they  snatch  from  each  other ;  these  remaining  with  the  stronger  party  ; 
but  ultimately  all  are  divided  among  the  company.     Instead  of  their  dal  bhat,  some  rice  cakes 
are  placed  before  them,  when  the  bridegroom  endeavours  to  feed  the  bride  by   force.     After 
which,  about  8  a.m.,  the  wife  leaves  him  and  goes  with  some  girls  to  the  separate  house  ap- 
pointed for  her  reception.   There  two  opposite  rows  of  women  strike  up  abusive  songs,  respond- 
ing to  each  other,  and  drinking  an  abundance  of  daru,  which  continues  till  2  p.m.     Then  a 
pig  is  prepared  for  the  coming  entertainment,  which  takes  place  at  10  p.m.,  and  consists  of  th« 
pork,  rice,  poli-wadi,  and  daru.     At  the  end  the  bride  returns  to  the  separate  house  as  before, 
but  next  morning  she  is  brought  to  her  husband's  house  and  left  with  him,  when  her  relatives 
take  their  departure  ;  the  bride's  father  being  now  the  wearer  of  the  pig's  foot 'garland  ; 
the  bride  crying,  and  all  throwing  red  powder  on  each  other.     In  nine  days  after  the  bride's  " 
father  pays  thorn  a  visit,  and  tabes  away  the  bride  to  the  home  of  her  you-th,  and  returns  her 
to  her  husband  on  Jiwati.     There  is  no  specified  month  for  marriages  a:no.i  >•  the  Gonds,  but 
she  must  return  on   Jiwati.     In  some  places  a  marriage   necklace  ( in  Marathi, — garsoli ; 
in  Hindi,  pot ; )  is  bound  ;  but  this  is  learned  from  Hindus, 

Death.— If  the  deceased  had  been  rich,  they  purchase  a  new  cloth ;  if  poor,  an  old  one  ii 
used  for  the  purpose.  They  first  bring  the  b  >dy  out  of  the  house,  bathe  it,  and  anoint  it 
with  turmeric,  and  then  with  ghee,  and  cover  the  loins  with  a  langoti.  Then  they  lay  it  on 
a  bamboo  bier,  and  cover  it  with  the  cloth,  and  tie  it  with  cords.  Then  the  men  carry  it  to 


< 


\ 


VI 

the  place  of  interment,  on  a  river's  batik  or  in  the  jungle,  and  bury  it,  after  having  stripped 
it  of  every  piece  of  cloth  and  laid  a  leaf  of  Palas  or  Rui  (Calotropi's  gigantea}.  The  face  is 
kept  upwards,  head  to  south,  the  feet  to  north.  Then  they  go  to  the  river,  bathe,  and 
repair  to  a  liquor  shop  and  drink.  The  women  have  meanwhile  cleaned  the  house ;  the 
neighbouring  women  bring  bread,  rice,  &c.  to  it ;  and  all  the  men  who  had  gone  to 
the  funeral  sit  down  to  eat.  On  the  spot  where  the  deceased  expired  a  basket  is 
placed  with  rice,  two  roots  of  huldi,  and  one  chicken,  and  a  little  flour  is  scattered 
on  the  ground,  and  all  is  covered  up  w;th  a  large  basket  all  night.  I^ext  morning 
they  open  it  up,  and  place  the  contents  in  an  earthen  vessel,  along  with  butter,  turmeric, 
and  red  lead,  and  one  carries  the  whole  over  his  shoulder  with  a  hatchet.  All  the 
men  of  the  village  form  the  procession,  and  at  the  river  anoint  themselves  with  the 
turmeric  and  butter,  and  under  a  tree  make  a  th^pna,  and  on  it  offer  a  little  heap  of  rice  and 
red  lead,  asking  the  dead  man,  now  deemed  a  god,  to  accept  them.  They  then  sacrifice  a 
chicken.  There  the  men  remain,  cook  and  eat.  Men  bring  daru ;  and  the  women 
who  had  been  cooking  at  home  carry  some  of  the  victuals  toward  the  same  spot,  and  on  the 
way,  on  a  branch  of  Caloti  opis  placed  for  the  purpose,  they  throw  some  dal  bhat  and  daru  and 
water,  and  ask  the  dead  man  to  receive  them  ;  after  which  they  return  home.  A  messenger 
from  the  t'l^pna  now  comes  and  carries  off  the  provisions  and  daru,  and  the  men  feast  at  the 
tree  ;  while  the  women  do  the  sama  at  the  house.  When  the  men  return,  they  dine  again. 
Then  the  co-religionists  of  the  deceased  bring  daru,  and  dipping  in  it  a  branch  of  Nim  tree, 
sprinkle  the  heads  of  the  members  of  the  family,  and  serve  the  whole  male  and  female 
present  with  as  many  cups  of  daru  as  the  deceased  worshipped  gods. 


This  Note  is  ascertained  to  have  been  taken  by  Mr.  Hislop  at  Nagpore. 
GONDS:  27-TH  SEPTEMBER,  1862. 

Mfinge  PardhAn  Sedam(4-god-worshipper)  and  Dubali  Dholi,  Maskola(7- god),  from  the  Motibag. 
The  Gawnli  dynasty  ruled  over  this  country.  At  Ueogadand  Nandbesur,  near  Girad,  Chimnaji 
and  Gondaji,  two  brothers,  were  the  representatives  when  Bade  (great)  Row,  originally  of  the 
Kangali  tribe,  and  afterwards,  for  the  reason  afterwards  given,  made  the  head  of  a  new  tribe, 
was  his  Bhumuk.  His  great  god  Pharsi  Pen  was  set  up  at  Jamb,  3i  koss  above  Deogad.  on  the 
Dewa  River.  Jn  5'irgeshwar  (i.  e.  beginning  of  theinon  Boon)  this  river  was  flooded  and  brought 
down  it  any  Kheir  trees  ;  all  the  inhabitants  of  Deogad  went  out  to  secure  the  spoils,  and 
among  others  went  the  Bhtfamk.  Others  took  the  small  trunks,  but  not  so  he.  A  large  one 
came,  avid  immediately  he  leaped  upon  it,  but  it  eluded  his  grasp  and  floated  up  the  river,  he 
swimming  after  it.  It  stopped  not  till  it  came  to  Jamb,  and  there  he  brought  it  out  to  the 
bank,  wb^n  it  appeared  very  beautiful.  At  the  sight  the  captor  was  overjoyed,  saying, 
in  his  mind,  that  I  will  make  out  of  it  a  splendid  baton.  At  last,  with  a  promise  of  Rs.  5 
to  a  carpenter,  he  had  made  out  of  it  a  woodeu  sword  (khanda).  Going  to  a  Jingar  he 
made  a  similar  promise  for  a  scabbard,  but  fulfilled  neither,  as  he  Was  but  a  poor  man. 
Then  off  he  went  with  the  ••--ovwi  under  his  ami  to  the  Kachari  of  the  Gawali  king,  and, 
after  making  salaam,  stated  that  he  came  for  .service.  On  being  asked  how  much  salary  he 
wanted,  he  replied  10  Kudus  of  rupees  a  month  (1  Kudu =10  seers,  or  Spailies),  "  What  will 
you  do  for  such  a  large  salary?  stay  at  home,  and  come  when  occasion  requires,"  The  Raja 
consented,  and  the  rupees  were  duly  given  for  six  months,  during  which  Bade  Row  built 
for  himself  a  house.  But  one  of  the  Rajah's  servants,  who  professed  great  friendship,  dis- 
covered, on  one  occasion,  when  the  sword  was  inadvertently  laid  on  the  ground  out  of  its 
accustomed  armpit,  that  it  was  of  wood,  and  communicated  his  discovery  to  His  Highness, 
The  Raja  said  we  will  soon  see;  in  10  days  is  the  Dusara.  Let  a  five  year  old  male  buffaloe  be 
provided  for  the  occasion,  and  Jettiie  Gond  be  appointed  to  cutoff  its  head  with  his  khanda. 
The  poor  man  was  sorely  perplexed.  How  could  he  with  Ms  wooden  sword  accomplish  such  a 
feat.  He  could  neither  eat  nor  drink.  The  god  Pharsi  Pen,  and  Manko  Rayetal  his  wife, 
appeared  to  him  in  a  dream,  told  him  to  be  of  good  cheer,  to  take  his  weapon  at  the  same 
time  with  the  ethers  to  the  river,  but  to  go  higher  up  the  stream  to  wash  it,  then  to  carry 
it  home  and  worship  it.  The  preliminaries  over,  he  smeared  a  spot  in  his  house  with 
cowdung — set  up  on  the  chabutra  the  klianda.  While  engaged  in  the  worship  a  shout 
from  two  men  at  the  door  of  the  angon  readied  him,  calling  him  to  come,  as  the  buffalo 
was  ready.  He  told  them  to  tell  the  Raja  he  was  in  the  middle  of  the  ceremonies,  and  would 
come  when  they  were  finished.  The  Raja  sent  three  more.  The  same  reply.  Then  four,  who 
were  ordered  to  bring  him  by  force.  Now  he  called  on  his  gods  not  to  allow  him  to  be  dis- 
honored :  "  0  Adhalpen,  Budhal  Pen  !  0  Pharsi  Pen..  Manko  Rayetal  !  0  10  Satis !  (who  offered 
themselves  on  the  funeral  pile,  when  Pharsi  Pen  killed  his  three  brothers,  Subhadra,  Kubhadra, 
and  Lingobhan  Pariyor, — the  16  being  the  mother  of  all,  three  wives  of  three,  and  the  12 
daughters  of  Subhadra)  be  favorable  to  me."  The  answer  was,  "Why do  you  fear."  "But 
what  sign  do  yoii  give  of  your  favor  ?"  "Draw  your  sword  and  you  will  see."  He  drew  the 
sword  and  it  flashed  like  lightning,  at  which  he  was  blinded  and  prostrated  on  the  ground. 
The  gods,  moreover,  told  him  to  inform  the  Raja  that  when  he  should  lift  his  sword  to  kill 
the  buifalo,  the  King  should  set  750  men  with  their  matchlocks  ready  turned  on  him  and 
discharge  their  bullets,  otherwise  Pharsi  Pen  would  render  all  the  women  of  the  city  barren. 


Vll 

APPENDIX  II. 

Note  made  by  Mr.  Hislop  from  information  obtained  from  Captain  Chapman. 
GONDS  OF  THE  CHINDWARA.  DISTRICT:  IST  NOVEMBER  1861. 

Jawahir,  a  worshipper  of  five  gods,  stated  to  Captain  Chapman  that  his  divinities  are, — 
Pharsi   Pen,  or   Dula  dewa;  2,  Nurma;  3,  Ghangrah  (according  to   Captain   Chapman),    or 
Gangara ;  4,  Rayetal ;  and  5,  Badialtal.    Dula  dewa  is  the  god  of  the  battleaxe,  and  superior 
to  all  the  rest.     He  is  worshipped  once  a  year,  about  a  month  before  the  Holi.     His  worship 
continues  fifteen  days,  or  &  month,  according  to  tfee  leisure  or  devotion  of  the  worshipper, 
and  is  as  follows.     The  head  of  the  family  leaves  his  house  with  an  offering  of  flowers, 
fruit,  or  animals— i.  e.  sheep  or  fowls— to  lay  at  the  foot  of  the  Saj  tree,  which  is  supposed  to 
be  inhabited  by  the  god.     If  on  their  way  they  find  the  road  miry,  they  return  home  with- 
out making  the  offering;  if  otherwise,  they  proceed.     On  arriving  at  the  tree,  the  fruit  is  cut 
in  half,  or  the  animal  slaughtered,  and  a  part  offered  with  dam  (spirits)  to  the  god.     The  whole 
is  then  cooked,  during  which  the  officiating  priest  addresses  the  audience ;  and  then  he  and 
the  other  Pardhans  eat  what  they   want  of  the  part  that  was  offered  with  the  daru ;  and  if 
any  remain,  it  is  buried  in  the  earth.     The  people,  in  like  manner,  eat  and  drink  of  what  was 
not  offered.      The  officiating  priest  never  gets  drunk  on  these  occasions  ;  but  the  non-officiating 
and  the  people  are  under  less  restraint.     Nurma  appears  to  be  one  of  the  Penates  ;  his  form. 

is  Q  made  of  a  piece  of  Hardua  or  Mundi  wood.  Four  of  such  pieces  of  wood  (to  re- 
present the  minor  gods)  are  fastened  to  a  flat  piece  of  iron,  and  suspended  in  a  chatcy 
(earthen  pot)  from  the  roof  of  the  house.  The  worship  of  Nurma  is  celebrated  four  times  in  a 
year,  and  is  as  follows.  The  four  pieces  of  wood  are  taken  out  of  the  chatty  (earthen  pot) 
and  carried  to  any  convenient  tree  :  there  the  ground  is  plastered  with  cowdung,  in  the  form 
of  a  square,  of  about  four  feet.  The  four  pieces  of  wood  are  then  laid  upon  the  ground  and 
covered  with  a  new  cloth,  and  two  sucking  pigs  are  brought,  which  are  laid,  with  their  feet 
tied,  in  front  of  the  god  ;  and  the  priest  or  Pardhan  is  sent  for.  On  his  arrival  he  opens 
the  Shastras,  and  having  read  a  portion,  some  ghee,  or  butter,  and  coarse  sugar  are  burnt 
together  in  front  of  the  idol.  Then  all  the  worshippers  stand  up,  both  male  and  female, 
and  name  the  various  gifts  which  they  intend  to  present  to  the  Pardhaii, — cows,  sheep, 
rupees,  cloth,  &c.  They  then  take  up  the  pigs  and  idols,  and  return  to  the  house,  outsid* 
of  which  they  remain  till  one,  who  had  been  purposely  left  behind  to  plaster  the  floor  and 
walls  of  the  house  with  cowdung,  comes  out  with  a  brass  vessel  containing  water  and  \\ 
rupees,  and  sprinkles  the  pigs,  idols,  and  worshippers.  As  the  people  are  sprinkled  they 
pass  into  the  house :  last  of  all  comes  the  Pardhtfn,  who  receives  the  remaining  water  ;  and 
in  order  that  none  may  be  wasted,  turns  the  vessel  upside  down,  and  the  \\  rupees  fall 
into  the  priests  hands,  and  soon  find  their  way  into  his  pocket.  In  the  centre  of  the  house 
is  a  raised  altar  (chabutra),  upon  which  five  eggs  are  now  broken,  one  cock,  and  the  two 
tucking  pigs  slain,  one  cocoanut  broken,  one  bottle  of  daru  (spirits)  poured,  and  five  loaves 
cooked  in  oil,  and  a  small  quantity  of  rice  placed.  The  four  idols  are  now  put  in  the  middle, 
and  covered  with  the  blood  of  the  victims.  The  priest  breaks  the  besmeared  bread,  and 
hands  it  soaked  in  blood  and  liquor  to  each  of  the  worshippers.  He  then  repeats  certain 
words,  and  removes  the  idols  from  the  altar  to  the  chatty  (earthen  pot)  again,  when  they 
are  suspended  as  before.  All  the  company  now  take  off  the  clothes  they  have  worshipped 
in,  and  putting  on  other  clothes,  cook  the  offerings, — cocoanut,  sucking  pigs,  fowls, — and 
men  women  and  children  all  partake  of  the  viands  with  a  plentiful  supply  of  liquor.  The 
worship  of  the  remaining  three  idols  is  celebrated  at  the  same  time,  and  with  the  same 
rites,  as  Dula  dewa. 

1,  Dula  dewa  is  represented  by  a  battleaxe  fastened  to  a  tree  ;  2,  Nurma,  by  a  round  piece 
of  wood  like  an  orange;  3,  Gangara,  by  an  iron  chain  of  four  links;  4,  Rayetal,  by  an 
iron  tiger  about  3  inches  in  length,  which  is  sometimes  kept  in  the  house,  and  sometimes 
in  certain  appointed  places  in  the  jungle;  5,  Budial-tal,  also  by  an  iron  tiger,  he  being 
looked  on  as  the  brother  of  the  last, 

Digaa  are  the  bards  among  the  Gonds.  They  play  on  a  low-toned,  wired  instrument, 
called  kinkree,  with  a  horse-hair  bow,  and  their  music  is  accompanied  by  a  recitation  in 
honour  of  their  gods ;  they  wander  about  from  house  to  house, — remaining  two  or  three  days 
intone  place,  and  living  on  the  bounty  of  their  audience.  The  Pardhans  occasionally 
imagine  themselves  possessed  of  a  demon.  Captain  Chapman's  watter-carrier,  a  Par- 
dha"n,  a  month  ago,  went  to  his  house  and  took  a  handful  of  wheat,  which  he  sowed 
in  the  middle  of  the  house ;  in  the  centre  of  the  wheat  he  put  a  new  chatty  of  water,  and 
over  the  chatty  a  lamp — the  wick  of  which  was  so  long  that  it  burnt  for  nine  days  and 
nights.  These  nine  days  and  nights  the  waterman  appeared  possessed— he  jumped,  he 


ion 


V1U 

danced  aud  sang;  but  the  demon  allowed  him  to  sleep  near  the  wheat.  At  the  expirat.__. 
of  the  ninth  day,  the  demon  suggested  that  a  lime  should  be  fixed  on  the  end  of  a  sword 
which  the  man  had  in  his  hand.  The  women  put  earthen  pots  of  water  and  wheat  upon  their 
heads,  and,  dancing  and  singing,  all  went  to  the  river  and  threw  in  the  offering  of  the  first- 
fruits.  Whether  this  was  an  unusual  possession,  or  whether  it  always  accompanies  the 
offering  of  the  firstfruits,  I  cannot  exactly  find  out. 


APPENDIX     III. 


Note  made  ly  Mr.  Hisfap,  from  information  obtained  through  Serajooddten,  a 
Native  Christian,  Inspector  of  Police. 

GONDS  OF  THE  SEONEE  DISTRICT  :  26TH  NOVEMBER  1861. 

His  informant  was  a  seven-god  worshipper — Bada  dewa,  Matiya,  Sale,  Palo,  Sakal  dewa, 
Gadawa,  and  Kham  ;  Khatar  Pen,  and  Khawariyal  (Kodiyal).  Three  others  were  mentioned, 
as  Dhanbai,  Dhan-takoor,  and  Dhan  Gopal.  Khatar  Pen  and  Khawariyal  are  represented 
by  balls  of  wood,  and  Dhaubai  and  the  other  two  by  balls  of  iron.  "When  Gonds  die  they 
are  committed  to  Gadawa,  who  is  the  god  of  the  dead,  and  takes  care  of  them.  Kham 
dewa  is  worshipped  under  a  Saj  tree.  Chhota  dewa,  is  represented  by  a  little  stool,  with 
short  legs,  about  10  by  8  inches,  of  one  piece  of  wood.  There  is  offered  to  him  a  chicken, 
pig,  shendur  (red  powder)  and  daru  (spirits)  but  no  sheep  or  goat ;  bukra  (sheep)  is  offered 
only  to  the  great  god.  Matiya  dewa  remains  with  the  great  god,  and  is  like  his  Kotwal. 
They  offer  him  a  young  pig.  Sale  is  nearly  equal  with  the  great  god,  and  sits  \*ith  him 
on  the  same  gaddi  (cushion  or  throne).  He  is  offered  a  she-goat.  Gangara  and  Palo  are 
offered  a  cow. 

The  Gond  informant  said  :  Our  gods  eat  cow's  flesh,  and  why  should  we  not  ?  Gadawa 
dwells  in  our  houses.  After  performing  the  funeral  ceremonies  of  the  dead,  in  his  name  we 
commit  them  to  his  protection.  He  is  represented  by  a  chatty  (earthen  pot)  with  a  little 
vermilion  in  it,  and  a  lid,  like  a  lamp,  covering  its  mouth  ;  it  is  hung  up  to  the  inside  of  the 
roof,  and  taken  down  by  a  man  after  bathing,  when  it  is  to  be  worshipped.  Kham  dewa  is 
worshipped  under  a  Saj  tree,  and  similar  offerings  are  made  to  Chhota  dewa.  Pharki  Pen  is 
not  a  dewa ;  he  is  pat  or  saint.  Vows  are  made  to  him  ;  and  those  who  have  them  fulfilled, 
worship  him  :  but  all  do  not.  Along  with  Chhota  dewa  there  are  two  gods  of  wood,  called 
Khawariyal  and  Khatar  Pen,  and  three  of  iron,  i.  e.  Dhanbai,  Dhan-takoor,  and  Dan-gopal. 
Besides  these,  is  a  chain  of  iron,  which  is  called  Sakal  dewa.  On  the  day  of  Amawashya, 
I  put  it  on  after  worshipping;  then  take  it  through  the  bazaar,  which  is  held  on  Monday, 
with  the  sound  of  drums ;  and  on  the  eleventh  day,  after  worshipping  it  again,  I  will 
place  it  inside  of  Gadawa,  which  is  suspended  from  the  roof.  Chuda  Pen  is  the  same  as 
Sakal  Pen ;  the  symbol  in  some  cases  being  a  chain,  in  others  an  iron  bangle.  Hole 
Ray  (Ray = King)  is  represented  by  ^  of  wood;  he  is  worshipped  only  by  those  who  have 

cows,  Bag  dewa  is  a  person  killed  by  a  tiger,  and  he  is  worshipped  under  that  name  by 
his  family  in  the  jungly  districts  around.  Sana  is  a  dead  woman,  and  Doma  is  a  dead 
man.  They  are  also  worshipped.  We  worship  Marima'ta  as  well.  We  dont  worship  Munjal ; 
we  commit  him,  like  a  dead  body,  to  Gadawa.  Durga  remains  near  Khodi  dewa. 

We  worship  the  great  god  twice  a  year— when  the  new  rice  comes  in,  and  when  oil  is 
extracted  from  the  Moha.  Till  worship  is  performed  on  these  two  occasions,  we  cannot  eat 
the  rice  or  use  the  oil.  On  these  two  occasions  it  is  usual  to  fall  at  the  feet  of  the  Pardha*n. 
Sale-Ghangara  is  the  sign  of  the  great  god.  The  great  god  is  represented  by  an  iron 
»pear,  and  those  Gonds  who  do  not  possess  this  sign,  worship  him  under  a  Saj  tree.  ^  We 
must  especially  worship  the  great  god,  for  if  we  do  not,  we  shall  suffer  great  Calamities. 
Bhumka  (Bhumuk)  is  the  person  who  draws  fa  line  of  protection  round  the  village  with 
charms,  shuts  the  mouths  of  .tigers.  He  is  intelligent,  acts  as  a  physician,  and  casts 
out  devils.  There  are  twelve  aud  a  half  castes— RjCj  Gond,  Pardhdn,  Khotowriya,  Janwei- 
wala,  Thakur,  Kurri  Gond,  Gondhera,  Thathiya,  Dubarya,  Panka,  Nagarchi,  Ojhia,  Bharya, 
Payam ;  which  last  is  the  half-caste.  These  do  not  intermarry,  except  the  Raj  Gonds  and 
Pardhdns.  .  In  marriage  we  do  not  worship  any  but  the  great  god,  to  whom  we  offer  a 
fowl  or  goat.  The  Bhumuk  officiates.  Any  clothes,  &c.,  that  had  been  worn  by  the  dead, 
we  do  not  keep  in  our  house,  but  give  to  the  Pardhans.  We  do  not  reverence  Brahmins. 
We  acknowledge  the  difference  between  sin  and  righteousness,  and  we  believe  that  we  must 
give  an  account  of  our  sins  after  death. 


IX 

APPENDIX     IV. 


Account  of  the  Gonds  of  Hutta,  in  the  Bhundara  District,  given  to  Mr.    Hidop 
by  Gajiaj  Sing,  Zemindar. 

GUNDS  OF  THE  BHUNDARA  DISTRICT :  DECEMBER,  1861. 

In  the  village  of  Hiri,  part  of  Gajrag'*  Zemindaree,  there  are  three  or  four  Gond  house*. 
One  Gond,  named  Dasaru,  is  of  the  Tekam  tribe,  and  a  worshipper  of  four  gods ;  i.  e.  Budha, 
who  is  also  called  Gagara  dewa ;  2,  Dula  dewa ;  3.  Mahadewa ;  4,  Parbati.  he  says  he  does 
not  know  any  Gonds  who  worship  one,  two,  three,  or  eight  gods,  but  he  is  acquainted  with 
some  who  worship  four,  five,  six,  seven,  and  nine.  Another  Gond  of  Hiri,  named  Holee, 
is  of  the  Seiyam  tribe,  and  worships  seven  gods :  1,  Budha,  or  Gagara ;  2,  Dula  dewa  ; 
3,  Sakaliya  dewa,  4,  Nirrd;  5,  Parbatti;  6,  Mahadewa;  and  7,  Kalha,  in  whose  name  Hindu 
parents,  in  performance  of  a  vow  made  when  childless,  used  to  precipitate  their  eldest  son, 
when  he  was  about  ten  years  of  age,  from  the  top  of  the  Mahadewa  hills.  He  worships 
six  of  his  gods  every  year,  either  on  the  Dewali  in  the  month  of  Kartik,  when  rice  is  new, 
or  if  not  then,  on  Tij  or  Akatij  (i.  e.  the  3rd)  in  the  month  Weishak,  when  the  crop  of  Moha 
flowers  is  ripe.  From  this  latter  date,  they  begin  to  extract  oil  from  these  flowers.  These 
are  used  as  articles  of  diet  by  Lodhees,  Ahirs  (i.  e.  Gowars),  and  Gonds,  &c.;  but  they 
are  not  so  considered  by  Rajpoots,  who  simply  burn  the  oil  in  their  lamps.  To  Mahadewa, 
Holee  offers  a  he-goat — to  Parbati,  a  she  one ;  to  Dula  dewa,  as  to  Mahadewa ;  to  Nirra, 
a  pig.  Budha;  or  the  great  god,  is  worshipped  once  in  about  three  years.  The  ceremonies, 
including  the  offering  of  a  cow,  are  performed  at  night,  while  feasting  goes  on  during 
the  day.  If,  in  the  interval  between  these  triennial  feasts,  any  unmarried  man  dies,  he 
is  reckoned  among  the  gods,  and  on  that  occasion  Budha  is  worshipped.  A  third  Gond 
in  Hiri  is  Kesari  Pujari,  a  worshipper  of  four  gods,  which  were  enumerated  as  above,  arid 
of  the  Kumara  tribe.  There  are  two  kinds  of  Kumara  :  one,  that  offers  goats  as  well  as 
cows ;  the  other,  to  whom  goats  are  an  abomination ;  and  if  Oiie  should  stray  into  their 
yards  or  compounds  they  throw  away  every  chatty  (earthen  water  pot).  They  offer  only 
fowls,  pigs,  and  cows. 

Marriage, — is  celebrated  in  any  month.  In  a  flat  dish,  full  of  water,  they  put  two  grains 
of  rice,  and,  naming  a  day  for  the  marriage,  see  whether  it  is  suitable  by  their  sinking 
or  going  together.  Then  the  bride  goes  about  crying  among  her  relatives,  attended  by  six 
to  twenty  women  singing  songs  :  this  lasts  from  eight  to  fifteen  days,  according  as  relatives 
are  numerous  and  distant.  Relatives  give  a  little  to  the  bride  ;  after  this  she  is  annointed 
with  haldi,  and  goes  to  the  village  of  the  bridegroom  with  parents,  &c.  Outside  of  the 
village  they  stop,  and  one  sets  up  a  spear  in  the  village  dunghill.  They  are  now  joined  by 
the  bridegroom  and  his  party  ;  and  the  young  couple,  standing  on  the  dunghill,  the  lad  takes 
an  iron  ring  off  his  own  right  little  finger  and  puts  it  on  the  lass',  and  strikes  her  on  the 
back  with  his  fist  three  times.  All  then  proceed  to  bridegroom's  father's  house,  where 
the  women  of  both  sides,  standing  in  opposite  rows,  address  each  other  in  abusive  songs. 
At  night  they  feast ;  in  the  morning,  the  bride's  relatives  return  home,  leaving  her. 

The  dead  are  buried  at  a  distance  from  the  village,  but  thapauas  (shrines)  are  erected, 
many  together  ;  four  stones  forming  the  sides  of  the  thapanas. 


APPENDIX    V. 


Note  made  by  Mr%  Ilislop  in   October  1862,  from  information  obtained  through 
tierajooddeen  Native  Christian. 

GONDS  or  THE  CHANDA  DISTRICT. 

Gonds  bury  their  dead  with  their  faces  up.  The  head  may  be  placed  towards  any  quarter 
of  the  heavens,  but  the  west.  Sons  equally  inherit  ;  and  if  there  be  unmarried  daughters 
they  receive  a  share.  If  without  offspring  the  nephews  succeed.  They  swear  by  Buda 
Dewa  ;  by  sons,  &c.  He  repeated  a  part  of  a  song  taken  at  Moharle,  about  Daka  Dari 
Kesal,  Sonlat  Kesal,  and  Katikuti  Kesal.  Mention  is  made  of  a  Shukurwar  tank. 

A  Bhagat  is  one  into  whose  body  the  Buda  Dewa  comes ;  in  this  state  of  inspiration  he    ^ 
climbs  the  trees  and  brings  down  Buda  Dewa,  who  near  Chanda  is  called  Pharsapen. 


At  Nagbhid  marriage  among^he  Paj  Gonds  is  celebrated,  after  going  round  in  the  lane 
4  times,  by  the  bridegroom  taking  an  iron  ring  from  a  finger  of  his  right  hand  and  putting 
it  on  the  bride's.  With  the  g/eat  toe  of  his  left  foot,  he  presses  her  foot.  At  Nawar- 
gaum,  4  coss  south  south-west  of  Chimur,  it  was  related  by  a  Raj  Gond  Bhumak,  that  the 
day  before  marriage  the  relatives  worship  the  village  gods  as  Marai,  Bhangarai  or  Bhangara 
Bai  (female)  &c  :  there  is  a  Bhangaram  (male)  also.  The  wife  comes  from  one  side  and  the 
husband  from  another  and  they  both  stand  together  in  the  akada  (place  of  assembly).  The 
bridegroom  shuts  his  hand  firmly  on  an  iron  ring.  The  >>ride  shuts  her  hand  equally 
firmly.  Then  he  opens  hers  by  force  and  puts  the  iron  ring  on  the  little  finger  of  her  right 
hand,  after  which  they  go  to  his  house  and  drink  together. 

When  a  person  at  Newergaum  is  killed  by  a  tiger,  he  gives  the  relatives  no  rest,  unless 
they  appease  him  with  offerings ;  they  go  to  a  creeper  named  Phasi — present  to  it,  by  a  Weidh, 
or  pujari,  (priest)  dheep,  vermilion,  and  kill  a  chicken,  male  or  female,  according  to  the  sex  of 
the  person  that  had  been  killed,  and  bury  it  there,  after  which  they  go  round  the  tree  5 
times  :  The  pujari  then  dismisses  them,  telling  them  not  to  look  back  (does  he  take  out 
the  chicken  ?).  After  all  are  gone,  he  repeats  a  mantra,  (incantation)  and  with  one  blow  of  his 
hand  breaks  the  creeper,  and  leaves,  himself  not  looking  back.  For  the  protection  of  cattle 
-  Kolasur  is  worshipped  by  Marathas  with  vermilion  only ;  but  by  Gonds  who  reckon  him 
their  deity,  with  a  young  cock  and  daru  (spirits).  At  Nagbhid,  according  to  Katu,  a  Raj  Gond 
of  7  gods,  there  is  a  chain  with  7  bells  (gagari)  of  bell  metal,  according  to  the  number  of 
gods.  This  is  kept  in  an  earthen  vessel  and  hung  up  by  a  rope  round  the  neck  or  mouth 
to  the  bough  of  a  tree.  It  is  taken  down  once  in  one  or  two  years,  by  the  Bhagat,  when 
worship  is  to  be  performed,  and  a  goat  or  fowl  offered.  A  kutha,  or  song,  the  beginning  of 
which  was  taken  down  by  Serajoodeen  at  Moharle.  18  miles  north  of  Chanda,  is  about 
Chohan  Raja,  whose  father  was  Jado  Malhari,  Jado  Malhari's  wife  was  Naga  Moti.  Chohan, 
Raja's  wife  was  Maia  Motl.  Their  daughter  was  Padmawanti.  The  Mohamedan  Emperor  of 
Delhi  first  sent  a  Bhat,  who  took  the  young  lady's  portrait,  and  on  showing  it  to  the  Emperor, 
the  latter  was  so  smitten  that  he  sent  an  army  of  Pathans  like  a  cloud,  to  take  her  by 
force. 


APPENDIX     V!. 


IVote  taken  It/  Mr»  lli&lop  in  July  1856,  from  information  obtained  through 
Appaya  Native  Christian. 

THE  KURKUS. 

A ppaya; made  his  enquiries  near  Asirgad  and  Baitul  on  the  noth-west  of  Nagpore.  The 
Kurkus  acknowledge  that  there  is  one  invisible  Supreme  Being  whom  they  call  Bhagawan- 
jee  : — perhaps  having  borrowed  this  opinion  from  the  Hindus.  But  after  reaping  their 
crops  of  rice  they  sacrifice  a  goat,  fowl  &c.,  to  Sultan  Sakada  who  is  supposed  to  have  been 
some  King  among  them  in  former  times.  Those  at  Asirgad  say  that  the  Zemindars  or  Thakurs 
at  the  Mahadewa  hills  worship  Shiwa  for  them,  as  well  as  themselves.  When  a  man 
dies,  his  family,  if  in  the  rains,  bury  him,  if  at  other  seasons  they  burn  his  body  and  afterwards 
offer  a  goat,  when  they  set  up  a  rude  wooden  image,  of  the  deceased  near  the  village  at  a 
place  appointed  for  the  reception  of  all  such  representations.  The  image  is  about  2  feet 
above  the  ground  of  this  shape  :  /X 

The  deceased  seems  to  be  worshipped  only  the  first  year  for  protection. 

For  marriage  2*  days  are  required.  On  the  first  day  the  relatives  of  the  bridegroom  go- 
to the  bride's  house  and  bring  her  to  her  intended  husband's  house.  On  the  2nd  day  they 
tie  together  the  garments  of  the  two  and  cause  them  to  join  hands  and  to  run  seven  times 
round  a  mohwa  tree  after  which  tbey  are  conducted  to  the  bower  (mandap)  prepared  at  the 
husbands  house.  Then  they  are  reminded  of  their  having  been  knotted  together  and  that 
henceforth  they  must  not  be  separated,  after  which  all  feast  and  drink,  and  one  having 
lifted  the  husband  and  another  the  wife  on  their  backs  they  dance. 

Their  employment  is  to  cut  down  the  jungle  ;  with  a  bamboo  stick  to  sow  Kutki  (pulse) 
on  the  hills  ;  and  with  a  plough  to  sow  rice  on  the  planes ;  and  make  tatties  of  bamboos. 


XI 

All  Kurkus  are  of  one  caste.  They  eat  from  the  hands  of  Hindus,  but  not  from  Gonds 
or  Mahars.  They  pound  the  kernels  of  mangoes  and  rub  down  the  flowers  of  the  mohwa,  and 
make  a  gruel  of  each  of  them.  This  is  an  important  part  of  their  food.  Daru,  or  arrack 
of  the  mohwa  as  usual  among  jungle  tribes  is  very  much  drunk.  They  dress  like  Hindus 
and  wear  fewer  ornaments  than  Gonds.  The  Gouds  are  generally  the  Patels  of  their  villages 
and  seem  to  be  wealtheir  then  they. 

Names  of  Kurku  males.  Bonga,  Bendu,  Sukali,  Rajaji,  Tuta,  Badagi,  Ramsmgh,  Chhotu, 
Naru. 

Female.     Irma,  Batro,   Rajani,  Budiya,   Guji,    Pandiya,   Manjibakan  and  Bodan. 

According  to  Buldewa  the  aborigines  who  live  around  Gawalgad,  know  Marathi  better 
than  Hindi,  They  have  a  Patel  whose  dress  and  armour  are  different  from  the  rest,  he  wearing 
a  wooden  sword,  one  shoe,  and  a  coat  of  rags  of  various  colours.  They  will  eat  dead  animals, 
and  yet  the  Hindustanee  Brahi&ans  and  Rajpoots  who  trade  among  them  drink  from  their 
hands 


APPENDIX    VII. 


flvtc  made  by  Mr.  Hislop  in  April  1857.  from  information  obtained  through 
Appaya  Native  Christian. 

THE  MADES  AND  THE  MARIAS. 

Appaya  met  none  of  this  tribe  in  Weiragad  but  in  a  village  named  Wadgaon  to  the  east, 
•where  they  live  apart  from  Hindus.  In  the  village  just  named  there  may  be  ten  houses  of 
the  jungle  people  and  ten  or  twelve  of  Hindus.  But  they  are  apt  to  be  migratory  as  they 
find  their  crops  not  thriving  or  when  death  invade?  their  habitations.  They  are  supposed 
to  extend  from  Weiragad  to  Kakair  and  Bustar. 

They  have  broad  faces  and  flattish  noses  and  of  the  same  stature  as  a  middle  sized  Hindu. 
Appiah  considers  the  Gonds  he  met  in  the  north  west  of  Chindwara  taller  than  Hindus. 
The  men  wear  no  turband  and  in  general  only  a  dhotee,  (round  their  loins)  but  whe-j  they 
go  abroad  they  throw  on  any  wastra  (cloth)  about  their  shoulders.  They  wear  a  brass  or 
iron  bangle  and  brass  collar  round  their  necks — they  cany  hatchets  in  their  hands.  The 
women  wear  a  great  many  strings  of  beads  ;  from  30  to  40  ;  and  at  Chamursi,  they 
al|p  adorn  themselves  with  a  string  of  prudent  bells.  Bangles,  (4  or  5)  on  each  hand, 
of  zinc,  a  chain  of  the  same  metal  is  suspended  from  the  hair  and '  is  attached  at 
the  ear  to  large  boss  that  is  stuck  into  the  ear.  The  women  are  covered  with  a  single 
cloth  about  12  feet  long  which  is  thrown  twice  round  their  left  shoulder  and  then 
covers  their  loins,  but  not  bound  a&  among  the  Mahratta  women.  In  the  jungles  the 
women  wear  only  leaves.  In  every  village  there  is  a  bothy  for  young  men.  They  acknow- 
ledge the  god  of  the  Gonds  called  Badk  Dewa  or  the  great  god  who  is  inferior  to  the  Su- 
preme Being  ;  also  Bhawani  and  Banga  Row.  They  do  not  seem  to  have  any  worship  for 
the  Supreme  Being ;  but  in  honor  of  the  great  god,  they  go  once  a  year  into  the  jungle 
and  under  any  kind  of  tree  according  to  Appaya,  they  clean  a  spot  with  cowdung  on  which 
they  offer  a  handful  of  rice  burn  ral  (a  kind  of  resin)  and  sacrifice  a  goat  or  fowl.  A 
priest  (send!  mangi  pujari)  of  the  great  god'  goes  round  the  buildings  of  a  tract  of  country 
and  asks  the  people  on  pain  of  cursing  to  give  something  as  an  offering  for  the  great  gody 
when  each  house  gives  about  2  or  3  annas.  They  carry  sick  people  to  Bhawanf  s  temple  which 
is  placed  on  a  chabutra  (plat  form)  near  a  wall.  From  a  transverse  beam,  which  rests  upon 
two  uprights,  there  hangs  a  swing  with  a  wooden  box  containing  kuku  (powderfor  woman 
i.  e.,  Bhawani,  making  the  mark  on  her  forehead).  This  is  covered  up  on  the  exposed  side  by 
a  curtain,  From  eaeh  side  hangs  a  chain,  of  iron.  Near  it  at  one  end  is  a  lampstand.  la 
front  are  iron  rods  one  of  which  near  the  lamp  is  high.  At  the  other  end  is  a  morchal 
[fan  of  peacock  feathers].  Near  the  iron  rods  are  wooden  horses  and  horsemen.  There  is  no 
idol  in  the  cradle.  They  offer  Bhownni  a  goat  once  a  year  with  turmeric  and  ral.  When  a 
man  is  brought  sick  to  the  temple  they  place  some  turmeric  and  burn  a  lamp  inside  of  the 
swing,  and  ask  the  goddess  to  make  the  sick  man  well. 

On  finishing  the  cutting  of  their  crops,  each  family  has  a  day  of  rejoicing,  on  which  bet 
ter  food  than  usual  is  prepared,  (their  crops  at  Weiragad  are  ot  rice  and  jowari  (millet)  for 
which  the  ground  is  ploughed,  they  cot  down  and  burn  the  jungles  as  among  other  tribes). 

After  a  birth,  the  mother  is  separated  for  a  month  and  treated  as  unclean — no  one 
touches  her  and  unless  there  are  oldish  daughters,  she  is  obliged  to  cook  for  herself.  When, 
the  period  is  ended  her  clothes  are  washed,  and  she  is  allowed  to  return  to  the  family.  The 
bouse  consists  of  a  mud  wall  with  chupper  (thatch). 


Xll 

Before  mai'riage  a  man  is  sent  to  enquire  obout  a  bride.  The  parents  of  the  bridegroom 
give  for  the  bride,  to  her  parents  Rs.  1 0  or  Rs.  20.  The  marriage  which  takes  place  between 
parties  of  the  age  of  l(i  to  20  is  consumated  in  a  day.  In  the  morning  about  7  a  bower 
having  been  erected  near  the  house  of  the  bridegroom  the  two  young  people  are  led  into  it 
and  made  to  stand  up  together,  and  from  the  top  of  the  bower,  dash  on  their  heads  a  chatty 
(pitcher)  of  water.  After  which  they  put  on  dry  clothes  ;  when  having  been  seated  all  th« 
people  put  rice  on  their  heads,  and  the  marriage  is  completed  by  an  exhortation  from  the 
parents.  The  whole  day  and  night,  they  eat,  drink  and  dance. 

After  a  man  is  dead  they  kill  and  offer  to  the  body  a  fowl.  The  corpse  is  then  put  on  a 
tatty  and  placed  on  the  shoulders  of  four  young  strongmen.  All  the  neighbours  placing 
on  the  ground  a  handful  of  rice,  call  to  mind  their  own  dead  forefathers,  and  turning  to 
the  corpse  place  on  it  some  rice,  remarking  that  now  he  has  become  god  and  adjure  him,  if 
death  had  came  of  god's  will  to  accuse  no  one,  biit  if  death  had  been  caused  by  witchcraft, 
to  point  out  the  guilty  party.  Sometimes  it  is  said,  there  is  such  a  pressure  exerted  on  the 
shoulders  of  the  bearers,  that  they  are  pushed  forward  and  guided  by  the  corpse  to  some 
Louse.  The  inmate  is  not  seized  at  once,  but  if  other  three  times  the  corpse  returns  aftar 
being  taken  some  distance  back,  he  is  apprehended  and  expelled  from  the  village.  The 
corpse  is  then  carried  to  a  tree  to  which  it  is  tied  upright  and  burned.  (Apaya  does  not 
know  about  burying)  Then  they  begin  to  collect  money  for  a  funeral  feast  which  is  celebrated 
in  a  year  or  18  months,  from  the  time  of  the  cremation.  Repairing  to  the  spot  where  the 
body  was  burned,  they  and  the  neighbourhood  surround  it  with  a  tatty,  (grass  screen)  in 
which  they  stick  wooden  spears,  while  a  flag  is  fixed  to  the  tree,  and  at  a  chupper  (thatched 
roof)  built  for  the  puipose,  they  sacrifice  a  fowl.  Thereafter  they  return  to  the  house 
of  the  deceased,  and  having  killed  a  goat,  &c.,  make  a  feast,  and  if  the  deceased  was  poor 
they  continue  for  a  day,  if  rich  for  three  days  with  music  and  dancing.  The  dancing  is 
performed  by  a  string  of  men  on  one  side  and  of  women  on  the  other,  approaching  and 
receding.  On  that  occasion,  it  is  no  sin  for  a  virgin  to  be  guilty  of  furnication,  though  it  is 
carefully  forbidden  at  other  times.  Six  or  seven  years  af rer  they  carry  a  stone  or  any 
remaining  bones  of  the  deceased  to  his  original  village,  and  set  up  the  one  and  bury  the 
other.  Then  they  offer  and  sacrifice,  and  feast  the  villagers  ;  when  they  conclud  e  that  the 
deceased  has  been  joined  to  or  absorbed  ia  the  great  god. 

In  making  salutation  the  Mades  say  juwar  ;  and  seem  to  live  at  peace  among  themselves. 
They  are  hospitable  to  strangers,  and  honest,  and  never  go  into  a  man's  house  in  his  absence. 
In  the  hot  weather  they  remain  in  villages,  but  at  the  commencement  of  the  monsoon,  they 
separate  to  their  various  patches  of  cultivation,  where  they  live  night  and  day.  If  a  mar- 
ried woman  is  convicted  of  adultery,  hhe  is  killed  by  her  husband.  Both  husband  and  wife 
may  marry  again. 

Names  of  men,  Mangu,  Bheia,  Karya,  Bhuriya,  Lalu,  Somiya,  Hiriya,  Kutmanji,  Tengana, 
Lebudu,  Nawalu,  Dasaru,  Tiya,  Pakaru,  Warlu,  Bursu,  Newaiu,  Sonu. 

Names  of  women,  Rukmi,  Lingi,  Lidi  Kali,  Tomi,  Mangi,  Sukali,  MasL  Langadi,  Dumi, 
Semi. 


Names  of  Marias  on  east  frontier  of  Bustar  supplied  by  Captain  C.  Elliot,  from  Bustar 
June  1857. 

Men,  Odhi,  Gasiya,  Magadu,  Wakaru,  Chirke,  Mugul,  Ramah,  Gade,  Boyal,  Bodka, 
Kutha,  Chirka,  Surka,  Judahal,  Padaru,  Sumaru,  Dusmi,  Sunal,  Kadi,  Dhodi,  Higal, 
Adharu,  Jaliyal,  Madhal,  Badal,  Kacharu,  Lakhrnal,  Gagaru,  Bakal,  Pichke,  Dehla,  Rupu, 
Malal,  Gedi,  Bikal,  Gubada,  Bira,  Jhitku,  Masial,  Dorge,  Mulal,  Kodal,  Chatu,  Miral. 

Women— Hinge,  Judahi,  Dukari,  Rame,  Gagade,  Kani,  Beishaki,  Koeli,  Ratnal,  Rage, 
Sukadi,  Kado. 

The  following  information,  regarding  the  marriage  of  the  same  Bustar  people,  vras  fur- 
nished with  the  above  names.  When  they  are  going  to  celebrate  a  marriage,  they  sprinkle 
(asayet)  on  the  goddess  Mata,  and  the  god  Bhima  and  anoint  them  with  oil  and  saffron 
which  two  last  are  carried  from  their  deities  to  anoint  the  bride  and  bridegroom,  who  afe 
then  dressed  in  the  usual  coarse  cloth  of  the  country,  and  a  yellow  thread  is  tied  round  their 
wrist.  Goats  are  killed  and  arrack  is  drunk,  until  the  company  are  intoxicated.  The  bride 
and  bridegroom  also  share  in  the  liquor,  Gondi  songs  are  sung,  accompanied  with  music. 
Arbours  are  constructed  at  the  houses  of  both  bride  and  bridegroom  ;  and  out  of  a  vessel 
full  of  water  hung  up  in  the  bride's  arbour,  water  is  sprinkled  on  the  two  and  their  clothes 
are  tied  together ;  and  seven  times  they  run  round  a  pole  erected  in  the  mandawa  (bower). 

Description  of  the  customs  of  the  Made's  as  obtained  by  Virapa  Venkatachalam,  January 
1858  from  the  Patel  of  Waigaum  44  coss  north  of  Adupalli  (Arpeilli)  who  is  a  Made,  though 
his  people  live  more  to  the  east. 


Xlll 

Marriage  among  them  does  not  take  place  till  the  age  of  maturity.  The  bridegroom  i» 
expected  to  give  dowry  to  the  parents  of  the  bride,  amounting  sometimes  to  Rupees  20.  At 
the  marriage^  feast  which  lasts  for  four  days,  four  pigs,  two  goata,  rice,  jowari,  and  dam  (spirits) 
are  consumed.  There  is  much  dancing  among  the  boys  and  girls,  to  the  sound  of  the  tom-tom 
(drum).  There  is  no  bower,  but  the  bridegroom  and  bride  sit  in  the  open  air,  near  the  bride- 
groom's father's  door,  surrounded  by  the  spectators.  Females,  till  their  marriage,  wear  no 
covering  over  the  u;  per  part  of  their  body. 

As  soon  as  a  person  expires,  his  eyes  are  closed  and  his  body  washed,  which  is  cheu  carried 
to  the  jungle  and  fastened  upright  by  three  ropes  to  the  trunk  of  a  tree.  Firewood  is 
brought  and  the  body  is  burned  amid  the  weeping  of  the  •  relatives  and  loud  wailing  of  the 
others. 

Some  worship  7,  some  6,  some  5,  some  4  gods.  They  have  one  great  festival  at  the  be- 
ginning of  the  monsoon  before  they  sow  their  crops,  when  they  repair  to  a  hill  on  the  top  of 
which  they  set  up  stones  in  a  row  to  represent  the  number  of  their  gods, — daub  them  with 
vermilion  and  present  to  them  cakes,  (puria)  of  riceflour,  ghul  (sugar)  and  ghi  (clarified  butter) 
on  teak  leaves,  rice  pulse  and  daru.  They  then  kill  a  pig,  a  goat  or  sheep,  and  a  cock,  whose 
blood  they  sprinkle  before  their  deities,  and  their  bodies  they  take  home  along  with  the  other 
offerings,  to  make  merry  at  their  homes.  They  then  sow  millet  and  maize. 

Worship  is  performed  before  the  marriage  ceremony.  In  the  morning  at  the  door  of  the  cow 
house,  they  set  up  aiow  of  stones,  which  had  been  carefully  washed,  each  about  4  inches  high 
but  one  in  the  midd]e,  to  represent  the  great  god  being  somewhat  larger.  They  pass  a 
thread  round  all,  and  put  a  sectarial  mark  (black,)  made  of  charcoal  and  oil,  (Their  own  marks 
are  of  a  white  colour  formed  from  a  white  stone  rubbed  down).  A  lota  (brass  pot)  is  placed 
in  front  of  the  big  god  into  which  each  married  woman  drops  four  cowries.  They  offer  bade 
(cakes  of  black  mung,  onion,  ghi  and  salt,)  rice,  kill  a  hen,  burn  incense,  and  sprinkle  water 
three  times,  when  they  retire  to  the  house,  the  cowries  being  the  chief  property  of  the  chief 
man  among  them  and  the  fowl  being  divided.  At  noon  the  marriage  commences.  Charcoal 
is  mixed  with  a  quantity  of  water  and  poured  with  a  brass  pot  on  the  heads  \ud  bodies  of  the 
bride  and  bridegroom,  after  which  they  are  dried  and  clean  clothes  being  put  on  them,  and 
the  bridegroom  having  received  from  head  man  a  dagger  (katar)  which  he  holds  in  his  hand 
all  the  time  from  day  to  day,  they  are  seated  at  the  bridegroom's  door  with  the  corner  of 
their  garments  knotted  to  each  other  and  each  receives  a  white  mark  on  the  forehead.  Next, 
turmeric  and  water  are  mixed  with  lime  in  a  brass  plate,  which  is  turned  red  by  the  lime 
and  carried  to  the  bride's  three  times  as  a  present  and  thrown  away  on  the  road.  The 
elder  people  are  seated  near,  and  music  and  dancing  among  the  unmarried  youths  of  both 
sexes  are  kept  up  beyond  two  or  three  hours.  In  the  evening  at  the  sound  of  the  drum 
the  people  again  assemble  and  a  similar  ceremony  is  gone  through  for  a  like  period  of  time. 
Early  next  morning  they  assemble  for  similar  purposes  and  before  they  part  they  hare  a  meal 
together  on  pigs,  &c.,  and  daru  (spirits).  At  noon  when  they  assemble  there  is  no  repast  or 
present;  but  in  the  evening  and  during  the  continuance  of  the  marriage,  alt  the  people  live  at 
the  expense  of  the  bride's  and  bridegroom's  parents. 

The  Mades  have  good  features      They  eat  anything  including   beef.     They   reckon   them- 
selves higher  than  Gonds  and  will  not  allow  Mahars  to  touch  them  as  the  Gonds  do.    Made* 
•  and  Gonds  dont  eat  from  each  others  hands,  the  Gonds  and  Kolamis  at   Manikgad  will  do  so. 

Eight  coss  to  north  of  Weiragad  is  a  hill  called  Sonsari.  The  Zemindar  of  the  district 
(January  1853  when  we  visited  Weiragad)  was  Kuja  Bapoo  of  the  Halba  tribe.  The  inhabitants 
are  Mades,  from  whose  hands  Raj  Gond&  will  not  eat.  In  the  Made  villages  east  of  Weira- 
gad there  are  generally  less  than  five  houses  -one  sometimes  being  a  Gowali's.  They  wear 
cloth  round  the  loins,  and  a  roomal  or  kerchief. 


We  glean  tome  interesting  particulars  from  Colonel 
flaig's  narrative  of  a  journey  iu  search  of  a  practica- 
ble line  of  road  from  the  Godavery  to  Jugdulpoor,  the 
head  quarters  of  the  Bastar  country.  He  found  in- 
surmountable obstacles  to  the  construction  of  a  good 
traffic  road,  as  the  country  was  one  vast  forest,  long 
reaches  of  which  were  absolutely  deserted  by  every 
living  thing.  Not  a  beast,  scarce  even  a  bird  was  to  be 
seen,  and  the  path  oace  missed  the  traveller  might 
wander  for  days  and  even  perish  before  a  human  habi- 
tation could  be  reached.  Approaching  the  capital, 
but  at  some  distance  from  it,  av  the  foot  of  an  exten- 
sive tract  of  elevated  country,  he  came  upon  the  site 
of  the  long  deserted  hamlet  of  Koudasaili  ;  and  saw 
in  its  vicinity  a  double  row  of  large  slabs  of  stone 
placed  vertically  in  the  ground,  and  marking  the  last 
resting-places  of  the  dead  belonging  to  a  tribe  or  race 
of  whom  the  traveller  in  the  Go  lavery  districts  has 
as  yet  no  knowledge.  These  striking  memorials  in- 
dicate  tne  close  proximity  of  a  tribe  which,  isolated 
for  ceu buries  in  the  hilly  country  above,  has  by  suc- 
cessive emigration  peopled  the  low  lands,  and  retain- 
ed customs  unaltered  which  change  of  place  and  con- 
tact  with  other  races  have  obliterated  in  its  descen-1 
dants.  Ascending  the  hill  ranges  from  2,000  to  3,000 
fees  above  sea  level,  this  isolated  tribe,  the  Koi- 
Thor,  is  met  with.  It  is  probably  descended  from 
those  hordes  of  Indo-Scythians,  the  Takshaks,  who 
over-ran  the  couutry  ages  before  the  consolidation  of 
the  solar  and  lunar  dynasties  in  Northern  India, or  the 
more  recent  immigrations  of  the  same  race  previous 
to  the  invasion  of  Alexander.  Only  in  the  imme-> 
diate  vicinity  of  Jugdu'pcor  do  the  women  wear  any- 
thing more  than  a  strip  of  cloth  round  the  middle. 
The  cold  in  winter  is  severe,  and  the  people  habitual- 
ly sleep  between  two  tires  ;  scars  on  the 
breast,  stomach  and  back  of  both  men 
and  women  being  caused  by  contact  with 
the  hot  embers  duiing  sleep.  Still,  compared 
with  the  degenarate  population  of  the  low  lands,  the 
Kol-Thors  are  the  fairest  and  hardiest  of  the  race. 
They  are  larger,  more  muscular,  and  more  healthy* 
looking  than  the  inhabitants  of  the  plains.  They 
are  even  said  to  be  more  cleanly  in  their  habits  ;  but 
one  circumstance  is  noted,  which  shows  that  the 
struggle  for  life  is  perhaps  more  difficult  in  a  savage 
than  in  a  civilised  community.  They  universally  wear 
a  tight  cord  or  rather  rope  round  the  belly,  which 
compresses  the  intestines  in  a  most  unsightly  manner. 
It  consists  of  eleven  strands  untwisted  of  strong 
cord  like  whip  cord.  At  one  end  is  a  loop,  and  at 
the  other  three  knots.  It  is  fastened  by  simply 
passing  the  loop  over  one  of  these  knots.  The 
fastening  is  made" to  the  end  knoo  at  meals,  at  other 
times  on  the  middle  kuot,  and  during  a  journey  on 
the  highest  knot.  The  length  from  the  loop  to  the 
middle  knot  is  about  25  inches,  so  that  the  whole  of 
the  lower  intestines  of  a  large  and  powerful  mau  are 
habitually  compressed  within  a  circle  8  inches  in 
diameter  1  The  habit  arises  from  the  support  or 
partial  relief  which  tight  compression  gives  to 
that  part  of  the  body  during  periods  of  pros 
longed  hunger  to  _which  this  unhappy  people 
are  much  subject.  . 


APPENDIX     VIIL 

ADDENDUM. 
Note  by  Editor. 

WHILE  this  work  was  passing  through  the  Press  I  have 
received  a  copy  of  Mr.  E.  G.  Man's  wo'rk  on  Sonthalia  and 
the  Sonthals,  At  the  end  of  this  work  there. is  a  brief  Voca- 
bulary of  Sonfhal  words.  Some  of  these  are  evidently  of 
Sanskrit  or  Hindi  origin.  Others  are  evidently  aboriginal, 
'I  hejre  latter  do  not  at  all  correspond  with  the  Gondi  words  as 
given  in  the  present  work  But  some  of  them  do  correspond 
with  the  Muasi  words  as  given  in  the  foregoing  Vocabulary 
of  the  present  work  in  the  following  instances:  — 

ENGLISH.  SONTHAL.  MUASI. 

Nose  Mu  Mu 

Ear  Lutur  Lutur 

Hair  Up  Op 

tfelly  Lai  Lai 

Star  Ipil  Epal 

Fire  Sengel  Singal 

Water  Da  Da 

House  Ora  Uru 

Dog  Seta  Sita 

These  are  important  points  of  similarity.  On  the  other 
hand  there  are  some  words  of  importance  regarding  which  no 
coincidence  is  10  be  found. 

So  far  as  I  can  make  out,  there  does  not  seem  to  be  any 
resemblance  whatever  between  the  Bonthal  language  and  the 
Gondi  in  this  part  of  Irdia.  liideed  it  is  to  be  expected  that 
if  the  Son  thai  i  resembles  the  Muasi  to  any  extent,  it  could 
hardly  have  any  affinity  with  the  Gcndi,  which  is  a  different 
language. 

Mr.  Pandurang,  who  at  my  request  Las  been  good  enough 
to  examine  the  point  further,  reports  as  follows : — 

"  So  meny  of  the  Sonthal  words  resemble  the  Muasi,  that 
I  should  suppose  that  tbe  8ontha]s  and  tbe  Muasis  must  either 
have  originally  formed  ri^e  tribe,  or  else  must  subsequently 
have  had  intercourse  with  each  other.  After  comparing  the 
Son  thai  Vocabulary  with  tbe  Condi  I  should  infer  that  the 
Gonds  and  the  Sontbals  must  have  been  distinct  and  separate 
tribes/* 

R.  T. 


most  southern  of  the 
crritories  known  as  ,the  Jeypore  Domi- 
lionsj  is  a_  country  called  Mulkagari. 
Mulkagari^  appears  to  have  been  always 
governed  by  men  belonging  to  a  caste 
mown  as  Patros ;  but  nothing  is  known 
>f  their  history  or  exploits,  beyond  the 
act  that  they  must  have,  at  all  times,  excelled 
the  art  of  *  how  not  to  do  it,'  for  they 
'  never  dug  a  tank,  built  a  temple,  or  made  a 
•oad."  One  Sanyasi  Patro  was  turned  out  of 
lie  management  of  the  country  in  1869-70,  in 
tonsequence  of  certain  intrigues  in  the  Jeypore 
?alace,andBungavaDevi  was  appointed  to  suc- 
ked him.  This  person  is  described  as  a  "  well- 
aeaning,  but  utterly  illiterate"  woman,  com- 
Jetely  in  the  hands  of  underlings,  who  now 
illage  the  whole  country  remorselessly.  For 
evenue  purposes,  the  Taluq  of  Mulkagari  is 
ivided  into  five  Dwavos,  all  but  one 
f  which  consist  each  of  three  Mootahs, 
rhich  again  comprise  a  certain  number >of 
illages.  In  all  there  are  -270  villages; 
f  which  about  30  are  deserted.  Each 
illage  has  its  headman,  who  is  under 
Mootah  headman,  who  takes  orders  iroin  th<3 
refect  of  his  Dwavo,  the  Xigoban.  There 
re  therefore,  in  round  numbers,  about  300 
fficials,  whilst  the  revenue  they  collect  cin 
ardly  amount  to  Us.  5,000  per  annum, 

The  population  is  made  up,  as  in  most  parts 
)f  the  South  of  India,  partly  of  the  soil-folk, 
•artly  of  immigrants  from  adjoining  countries! 
?he  former  belong  to  three  principal  tribes,  or 
astes,  the  Kois,  Bondha  Purjas,  and  Matiyas, 
ach  of  which  not  only  has  peculiar  manners 
nd  customs,  but  speaks  a  separate  language 
tits  own,  having  nothing  in  common,  appa- 
mtly,  with  either  Telugu,  or  Ooriya. 

Some  of  the  customs  of  these 
3ondha  Purjas  are  very  curious,  and  it  is  to  be 
"In  each  village,  in  the  middle  of  the 
principal  street,  there  is  dug  a  hole  like  a 
?rain  pit.  During  Kartika  mouth  (November) 
he  marriageable  young  women  of  the  village 
ieBcend  into  the  pit  after  the  various  house- 
m$  duties  are  performed.  Here  they  are 
waited  by  swains  of  that  and  neighbouring 
ullages,  who  display  their  sociable  qualities 
>y  dancing  and  singing  before  them.  In 
>rder  to  attract  the  attention  of  any  desired 
)ne  the  men  being  ranged  on  one  side 
>t -the  pit,  and  the  girla  on  the  other,  a 
ighted  straw  is  thrown  at  her,  or  him, 
advances,  may  be  -made  .  by  either 
'ex,  m  the  form  of  a  dart.  Whether  this 
:oessofaras  to  represent  Cupid's  arrow  has 
tot  yet  been  fathomed,  :feut  it  certainly  has 
1  the  effect  that  that  famed  shaft  is  held  to 
3  giffcMtwith,  -for,  after  an  interchange  of 
lese  lovea  messengers,  reciprocal  vows  of  at- 
chment  are  sealed  in  a  sufficiently  decisive 
?ay,  and  the  next  dav  are 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 

LOAN  DEPT. 

RENEWALS  ONLY— TEL.  NO.  642-3405 

This  book  is  due  on  the  last  date  stamped  below,  or 

on  the  date  to  which  renewed. 
Renewed  books  are  subject  to  immediate  recall. 


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