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Book No..H.<fit2.R L.

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©HIEF OOMMISSIONER OF a;aB, GJBHmAI. m&W^'^'-W.

1866.

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i' PBEFACE,

4B?E . |.^Ess|ty by JiCr Salop^ ^

P ^ T IL^i^Tpcabulaiy hj Mx; Hislop y T7itb.|iiote hy. Editor^ Supplement to tlfe Vocabularj as respe^tS'

onVy/'f with tfote by Editor. Gomparative Vocabulaiy of the Mu&i or Kuri dialect;

•with note tiy Editor..

P a ^ IR^Soi igs : Note aa d Abstract Eagllsb version by ^ Editor. The Songs reduced to writing with, Eiaglish equivaleiits

by Mr. Hislop and examined or supplemented by Mfr. Pandurang.

PAST IV.-—Api>end ices, consisting of miscellwiedus memorai^da; with note by the Editor.

PRBFACB.

ITJB ijtft too -wiell knowni'to all .persons intfere^t^d in thei N' g jore Country that the Rev. StepKen BCislop, Missionary of the Fi*e6 Church of Scotland at Nagpor^,—a gentleman distin­guished for all the virfepes and qualities 'becoming his sabred profession, and for attai^nients in scholarship and in practical^ science.j—died by accidental drowning ^n the 4th September 1863 During nineteen years of laboui in the service of the Mission, he had diligently and perseveringly enquired, not only into tbe physical resources of the Country, but also into the languages, the manners, the religions, the histories, and the antiquities of the people. In the pursuit of these enquiries, he investigated much regarding the aboriginal tribes inhabiting tlie territories now known as the Central Trovinces, and especi­ally regai'ding the Gond people* The results of this investiga-xion were embodied in several elabbrate papers, which were intended for publication ultimately in a complete foriii, but which were inevitably left scattered and incomplete at the time of his sudden and lamented death.

It was naturally consideted 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 ta^ ' of editing these papers. But it is difficult to 'acuro such assistance in these Provinces. Afid at length, ainh&e^iiesb of Mr. Hislop's friends, I undertook to have^the pa]^era brought out under my own supervision and dirpction. The work is now done, imperfectly no doubt, but as well as time and means permitted; and if not ac|ually good, it is- perhaps better than nothing at all. "'^^

Mr. Hislop had consi^^*^le opportunities and facilifcies for obtaining reliable and detailed information regarding, what are commonly entiled, tho aboriginal tribes oL>this part of India. In the cold season of each year, he made t ^ r s by marching 1* the interior of the distriofel, and thiiia sawiaucli Of, and heatd

u

nnich from, the pepole in their homes, their villages, their fields and their forests. He was generally accompanied by educated

c Tiatives connected with the Mi?sion, who helped him in securing full and correct ansW3rs to all queries. These were ©ati ve catechists and preachers, either stationed in, or moving about, tiie country—; and especially in Chindwaraj the heart of the Gond region,^who recorded and transmitted facts to him . He was-acquainted with various European oflBcers and gentlemen, who resi'ded' among, or otlierwisB cam6 in cocttact with, those tribes, and who supplied him with iilformation. He made use of all the^6 several advantage! witltpatience, assiduity, and research. He tested and verified the informaticgi ihus accumulated, by extensive study of the works of other ai^thors on the aboriginal races of India and of other countries.

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

Thouafh 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 difier altogether frOm others. By themselves, in the aggregate, they form an important section of the popu­lation. 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 Malwaand Oandeishin 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-'^ihe "Gonds, have forzaed political annals of their own, have wielded dynastic power in* most parlfl ,of those Provinces, and have left arctitectural re-

" mains in attestation of f o r ^ j greatness. On this subject it maybe well to transcrih-/*|toe brief passages from my first Admimstratioti Report (f. r if^year 1862) :-— -

^*-Tke eariiest dynasties in this part of India .of whiclb any thmg s now either recorded or remembered are those of the Gond-Hajpoots. But prior to these, and superior to them in civili^fcion, there Vnusfe have been several B;indu dynaat^^l whrcli are only now known by architectural remains / someat

m

n juuuu1|30?e on the hanks of the Nsfbud'daj some in the hilly i |firfof Gbutitee^urhj and eome at Bustar in the-heart of the Wilderness. •

^ *' The ancient Crondwana, or country of the Gonds, comprises, 'roost of the couoitries now included in the Central Provinces, B.otb below and above the Sautpoora IRangG. The earliest settlersinthe 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 aboriginalraces 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 laark on the character of the tribe. But some Gonds, while retaining their external and distinctive characteristics, adopted th§ Hindu, and some few the iMahomedan, religion. Thus there are seen in the present age, as, respects faith and custom, fchjiee kinds of Gonds, namely the abpr^inal Gonds, the Hindu Gonds, and the few M ussulman Gonds In physique and morale all three seem much alike. The Ilindu conquerors of the

Nj^onds were principally Rajpoots^ These intermarried with the ^rtmquered, and their descendenta are called Rajpoots, and pride

themselves on their decent. Most of the indigenous Rajpoots 60 called are really Gond Rajpoots. These mixed racesj-becom-ing acclimatised to countries th.it; would have proved deadly to many ci^ihzo^nations, spread themselves ovtir 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 Jf it was. they must .have ciossed that river, and extended far into the Dakhan.

" They formed from first to last four kingdoms within the >resent limits of these provinces. Tiie northern kingdom had ts capital at JMundla, and at Guira (near tho modern city of Jub-uilpore) and dominated the gi eater part of the^Nerbudda Valley. )f the two midland kingdoms, one had its capital at Beo^ urh on the southern face or slopas of the Sautpoora Range, rer-looking and commanding the plains which now belong to "Jagpore. Ueogui h is now ruined and utterly desolate; but it iras a city before Kagpore was eveil a village. The other mid-md kingdom has its capital at Khcrla, a hill commanding the ioh valley of Baitool, in the heart of the Sautpoora Hdls. To this tso belonged the celebrated forts of Gavvilgzrh and Nurnalla, oth in the same range. The southern kingdom had its capitali t Chanda on the Wurda,and compribcd a vU5t,but wild,territory: eteeached far up to to the nc^rth-east, and agam, commanding

IV

the ^Q^B.vex% stretched far down to the south, These four d HasUesessi&ted at least some time before" tlie fprmation of tl Moahui Empire. They were brave and independent, but fclw eoAud-iiever have been rich ,or powerful. Still, each pf the catist Ibave possessed an annual revenue of some lakhs jquppes. Thej were quite inferior in art and civilization to the

" 5'i^4'tt'and Mahomedan dynasties known in other parts of India j Imt still they each left ar<4itectural remains and monuments of p:eatinterest; atMundla, at Gurra near Jubbuipore, at Ohoura-|urh near Nursingpore, at Deogurh near Ohindwara, at Kherla Bear %itool, and at Chanda. Theserruin?, surrounded by, or adja­cent to, the "Waste, or the rocks, or the forest, fi]l the modern enquir­er with surprise, and attest the former (energies of half-cavilized rae^/contending with the wildness of Nature. As the Mahomed­an rule absorbed the dilFerent parts of Central India, it attacked these Gond Kingdoms in turn. The northern kingdom, how­ever, in some struggles wcjl known to local tradition, maintained 8<9mething of its independence, though it may have lost m iny of its richer provinces. The southern kingdom also does nofr appear to. have been entirely subdued,- though it was rendered tributary; but its branches across the Goda very were carried away and added to the Mahomedan kingdoms in the Bakhan. Tbat dominion indeed spread over both hanks of ihe Godaveryj a t d u p t o a recent period the strip of territory on the left, or I^agpore side of the river, belontred to the Nizam. The midland kingdom "was at all events rendered tributnTy, 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 Daklian. When that place fell to the Mahomedan, the Raja fled northward across the Godavery, and established himself in wild independence among the inaccessible forests."

Bu^ besides forts, palaces,-aA tombs, they have in som^ parts of t he country left traces of works wisely designed for material improvement. On this point, it may be proper to insert the following passages Irom my official report on the river "Wyngunga ; ^ ^

" This tract, as alrei^seen, lies between a low ranty© of >hilla and a nver. having an average breadth of thirtv t^iles? Though partly champaign, it U yet much broken up and diversified bv hills and jungleB Advantage has been taken of the imdulation« in the ground and the i?treams permeating it, to const ruct a r l lar tank system. These are not so large as the lakes mhnr ^^7 in the upper basi^ of the Wyngunga; but are e e o o n r t f £

Be. This tract belonged to the Gond dynasty of Chanda, o, probably established at a kters period, ivere compara-

.Velytoore civilised; and these havo left-ibehind them a noble jark on the land. In 1865, after visiting these tanlcs, I caused letter to be "written to tb© local' nuthorifcies, which, as ifc

, vonveyed intpressions on the apot. may furnish a few extracts to makef up thej description, as follows:— ' ' The number and size of these tanks is cerfatnly remarkable In some

jparts they even cluster thick round the feet of the hills. JFrom the summit of the hiUj called *«P^rzagurh" by -the Gonds, and "The Seven Sisters" by tjie Hindus, no less than thirty-seven tanka i vero counted as distinctly visible. "

* The a*. tanks are indeed the pride and ornament of the district They are, as tne people themselves told the Chief Commissioner, the very life of the place- They aie the object to whiOh much of the industry and capital of the pepple' are devoted, and. are the main source of agricultural wealth. The two staples are ricg and sugixrcane—and both are -etitirol/ depelident on the water supply for irrigation from the tanks. Not only have large, indeed sometimes very extensive, sheets of water bOen formed by damming np streams by heavy earthwork dykes, but masonry escapes a-ad sluices and oh,aunek have been constnictodi Some of the sluices, as head works for irngation oh%pnel8, present an almost elaborate apparatus, creditable to thu skill and ingenuity of the people.

, * With many, perhaps with most, of the largest tanks, the works were in goo^, ey.en capital repair.'^"

bus it is that soma knowledge of these tribes must be useful, ind^ea almost essential, to the variqus Officers engaged in the Civil Administration of these Provinces.

Though these people have m bygone ages lorded it over the plains cultivated with regular Imsbandry, the live in recent times, for the most part, in the hilly and wooded tracts. These arc the tracts which yield those vast supplies of timbei wood and fuel; those extensive scams ot coal;- those iron xires; those mineral riches^ that lac dye, and many other jungle products, which constitute in the mass so large a pare of the resources of these Provinces. In all efforts that are being, or may yet be

' made td utilise 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 conserva­tion 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 ffom my second Ad­ministration Report, for 1863 j^x-

VI

" One great eaiise of wastflsre and destruction of ^he &re^ is what is ealled " Dhya" cultivation. This "Dhya" cultivati(| is practically a substitute for ploughiagi and a device for saviii the trouble of that operation. It is resorted to by hill peoplj who are averse to labor, and have littte or no agricultural capita The method r^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 Xovember, 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. If not so watched, it would be eat( n up by wild animals. In this manner 0 'the pulses are raised. Besides this culture, there Avill be a''law fields around the homesteads, regularly plougl-^ed, arid grooving superior pioduns. The pulses, howev'ia :, fonn the staplal^food

of the hdl people in four distritjts,* and Seoneu. in many par ts of districts adjacent to ghindwara. them. T h e population dependent mainly

on Dhya cultivation may be a million or more. Unfortunately the best ground for this peculiar cultivation is precisely tha t where the finest timlrjer trees l ike to grow. J t may be ho>ed tliat by degrees these hill people will learn a better mode of cult ivation B u t to prohib i t t he D hya cultivation, wmild be to dr ive this widely.fccattered popu ­lation to despair. Though rude and ignorant, they are not destitute of spint and endurance. They have clans and Chiefs; they are always predatory: and they have oji 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 rememb^^^ that the great pasturage whither the cattle from the plain*iikricts 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 huiTlan habitation, settlement, and clearance, would disappear. The foresters a n d ^ e woodmen could no longer live in, or even enter mlo, th^?ilderne.=s, rank and malarious with uncleared ;jungle, and overrun with wild beasts. These animals are already 60 destructive an to constitute a real difficulty. The only check upon thpir becoming masters of the forests is the presence of the hill tribes ^ ""'*

There is much in the charaotdr of these tribes t o attract

Vll

British syftlpathies? They areTionest and truth-telling; they are simple-minded', though superstitious, they are yet free from fanaticiBm | they have great physical endurance. Their coiirage is remarkable: the instance is frestlv remembered 'in the Clindwara Disbriut,-where an Engli.-m olficer was'saved from instant death iu the grip of a panther by the bravery of a'Giond'ihmnter: aud still more recently, a Wounded officer on the Godavery was rescued from the wild beasts by hia native hmitef.

informer'days, the bane of all these triljes has been the dtinking of ardent spfrits,- and even wilful and deUberate drunkenness. But of late years radical chauge-s in the manage^ ment of the excise hti-ve removed" mnuy temptations from their way. • And it is the concurrent testimony of uil persons, Europeanand Native, most competent to jud^-e, that a marked reform in the habits of these people has been aettmgiu.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 lae opinion o; the best informed persons, that in their langmges and religions, these people have much in common with the wild races of other parts, both of the Indian peninsula and of the Asiatic continentj 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 frao-mentary papers which he left, those which follow have been selected for publication in the order as below :—

I . Essay. Tl. Vocatnlary. ,

• I I I . Songs and descdptive precis, • l y . Appendixes, consisting of miscellaneous memoranda.

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

The words in the Gondi, the Mudsi, and other dialects, are written in the Roman character; all these languages being destitute of any written character of their owp. Bub it is supposed by some well able to judge, that tho Oaental Deva-nUgri character would afford, much better means ol convey­ing the Sounds af the words of these dialects as really fjro-nounced by the people, ^hh point may deserve consideration,

y u i

as a mission to the Oonds iha^ recently been commenced by the Free Church of Scotland at Chindwara ; and ^s hereafter Bchools for secular instruction in Grondi may be established there. ^

Though the preparation of these papers may be imperfee*^ still the labour of sevx-ral gentlemen has been given to it, whose assiatrance I have pfeaBure in acknowledging. They are, Mr. G. Barclay ( Superintendent of the Oliief CommissionerV Office ,tbe Rev. Mr Baba Fandurang (of the Free Church of Scotland Mission), and Syud Noor (the Meer Moonshee of th^ Secretariat). o

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 th.e publishing of it, eyen in this broken ehape, s eerns desirable, in justice to the subjecfc, and from regard to Mr. Hislop's memoiy,—a memory which is revered and beloved by aPl who knew him; is respected by all scieutific persona interested in the practical advancement of these Provinces j and is cherished by th6 natives, for whose moral and lasting welfare he laboured so long.

N A G P O R E : ' J ZUi October 1866. j R. TEMPLE,

PART I.—ESSAY.

Note by the Editor. i"~ • «

THIS Essay, by Mr. Hialop, ga the aboriginal tribea of the Central Provinces was not left by its author in exactly the sjiape in which it is now presented. It appears from the autograph manuscript' that he first composed an Essay on the aboriginal tribes of the Nagpore country before the incorporation of that territory in the present Central Provinces. Afterwards he en­larged his design so as to embrace the whole of these Provinces; and he obtained more specific information regarding the sub­divisions of the Gond tribe in particular. This induced him to amplify that portion of the essay which related to the Gonds, aad to include among the Gonds proper two tribea (the M4diaa and the Kol&ms"), which he had reckoned among the other abori^nes. 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 f r as the specification of ten out of the twelve sub-divisions of the Gonds. Thus there are two manuscripts—Ihe first, being the original, carried to its conclusion; the second, being tbe rewritten, or revised essay, carried only a short way into the subject.

It seemed, therefore, desirable, even necessary, to make up one new essay out of these two manuscripts j following there-written essay, so far as it goes, and taking the rest from the onginaly-prepared manuscript. On examination of the papers, I 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. Thus, although the essay which follows has something of compilation and re-arrangement, yet it contains nothing that is not tabe found in one or other of Mr. Hislop's two manuscripts above described; and it comprises everything essential that is to be 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 these nbtes, for they were incomplete at the time of the author's death • it was often very difficult to decypher them ; and sometimes they contain references to authorities not now obtainable at Nagpore and, therefore, are not always capable df being verified, !But so far as verification has been practicable, it has been made. And though the notes aro not by any means what they would have been had they been 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.

''' 'Mj^S'S F on fhf MiU ',|f lA ' W/^kf %^nipcU^ 'P^imeiil^

iBjES|©i3 the general |iopidatioa of the Ctentml! i roy m sisting ipf at gfeit preponi erance pf Hindus and a sfn^l min ritj ^ of Mahoraedans therie are Various tribe* residing in the ,11(11131; and juiagly districts, of whom comparatively hbtle is known/, S h p i ^ iOiong these there are diversitiies of diaileot, #?d injonei; instance a Complete difference in language, yet there are 8<)mei features which are possessed by all in common. :; y \'\/,: i%

Pikysuidl apj^earann^'-^ All are a little below the average size • of BuropeanSf and in complexion darker than the generality ' j^, fiindus. Their bodies are well proportiQned, but their |featur«!i are rather ugly. Theyiiave ar()undi8hhead,jdi;itendednGE^^^ wide mouth, thickish hps, straight black hair 'and scanty ^eird, and moustache. It has been supposed that sottie of ihe apori|; gines of Central India have woolly hair; but this is a tnKtake i Among the thousands that I have seen I have "not |oun| i one; with hair like a Hegrb. A few indeed have curly locksi as a lew Britons have: but I have not met with one inhabitaat 61' the forest who exhibited any marked resemblance to the African race. On the contrary, both their hair and their featurel v i ^ decidedly Mangolian. ^" • ''''i';'C''':,u'y

Dress.—All are scantily attired; but what they wan| in elbtjii-ing they make up for by the a.bundance of their omametita and beads, of which they are passionately fond. > • ij!iQ

Character.'—AH are endowed with an average share of intelf ligence and a more than ordinary, degree of observatioh.;: Shy in their intercourse with strangers, they are not wantiiig|iii courage, when there is an liuderstoo i object to call it forth; Truthful in their statements, faithful to their promises/and observant of the rights of property among themselvesj thej nevertheless do not scruple to plunder those to whom they are under no obligation to fidelity. But the great blot on their inoral character is their habitual intemperance. Besides their dail potations, a large quantity of liquor is an essential eletnent iii their religous rites. No festival can beheld in the forest 01 village in honour of their deities; no birth, marriage, or dea^ can take place in their families, without an excessive indulgendt in ardent sptrit ^ Their acta of worship invariably erid it intoxication^ ^ ^

Literature r^Axnong none idf our jungle tribes ran the slightest appioach to learning be said to exist. All are destitute ofi -any written character of their own; and,^with the exreptixm of a very .few individuals ^whdha'Ke come in' contact with Hindus, they are entiiely uneducated in any other language. " J>' «5!e.^=The!8ystein of cultivation, which all prefer, is ngii-gratory, hke that of the ancient Qevrm^B^ and. many forest triibea m Asia at the present day^ Here it ist called Ddhi or 0dhy4 aiidiiSf essentially thesan^e with,the pTacfice of the Torus, of the Terav of the hifi Cachiris, theBodos, the Mlkirs, the Kukis, the" Kajmahalis, the Kols, &G. On the "W^steriJ Ghats,, n ^ r Sattara, it is known as Dale or Kumari, and in the mouniainous^ districts of Burmah it goes by the name (rf Toungya. In the hot wea­ther they sekct some spot on a plateau or dechvity of a hill, on which they Cut down the brubbwood and lop off the bougbs oF the larger ti'ees, and place them^rir layers to dry. Before the tteginning of the rtdns in June they set the whole on fire, and spread the ashes over the cleared space. On these, after they haVe been shghtiy rafngled with the soil by the first shpwers-, t jey scatter a variety of inferior graina, chiefly millet, along-?vith one or two epecies- of cuCurbitacesB. In sowing the castor-dil plant, and different kinds of pake, they use a tool in soijae places somewhat reserpbhng a hoe The crops are not very pi-oductive the first season; but the following year, without any tbnher sowmg, they are more abundant. The third year the land is comparatively unremunerative, yielding little but grass? but the houses that had been elected at the place are still allowed to stand there until the cultivators have burnt down the. jungle on another spot, when they removjJ 1;|Hther with their iamiUes and property. They do not returil''|<s> an old piece of ground till after the lapse of about 12 y^ars, when they find it again covered -with jungle, and requiring the s^jne process of bttrning and cultivation as before, ^ h i s rude system of farming is doubtless unfavourable to the ^ ^ t h of valuable timber. l | IS only on superior soil that TeaJk tl^ves, and, of course, these are the ver^ soils chosen for U^hi tillage. As a necessary con-se4«eBce, Teak fall!s a sacrifice. This tree, as Captain F. G.

. Stuart, late Superintendeut of Nagpore Forests, suggests, yi'eld^ a large amount oi ash, and our iungle cultivators are speeiallV aniiotiB to secure it for manuring their temporary fiields; or, asi they themselves alkge, its large, broad leaves, catching and' retaining the ram, cause a heavy dnp, which washes out. the grain^a^jd hence they rest not till it is eithef cut doWn op deprived of its crovra and branches. Fr9m such'tootives many parts of Jhe country have byen stripped of the finest for«Jt

tre'ea; 4wdl IBI the^^laee* =ha spnujag. up iBptMog but a.. oiitihli^ . B ^ U ' ^ * ' ' • . ' ••'• • " . f ' '

' ^R^JxgpU'^'Alt iBteoiuGe' igu*^ '•«#'$h€t'ho^, m ^ ^ :*(^9h^, J^tarfiage'.-^krtippg all,, tih^ c(CTemoBj dtoes jnot tajfee placeiintiii

both birife aud, bridegroom. ha\^^j?e^he^matu^ i cpBsiide? aiiorl! inithe' shape of tiicJiiey or servfee ^' always given $61 tilie ifeithet of the fbrmier. The nuptijBLl'rites are, perfoimed at the tioiis^ di tihe: ktfeft The expepses, which.are considWable; ^^^ born^ by the parpnis. of both. Poljgatny is permitted, thoughi, froi^ 'f!i'e lEifciJaithess of tieir wordly oi curn^knGes, not Gomiiipniy

- ^aclised, Op the death of eithei* party the ^uf vivor may re= marry ;, but "when it is a womaft who a second time eut^s Q>n we^de^ lUe^ th€ rii^ &r0te1i9: and 8im^^ "

Dfaih,^%o\^s iB:termeM and cyematioi are obset^edl ^ phe c>l are often burped . thoujffhfr|q^uen;tly alsa buried : # e bodies <>f the yoiwg. are aly^ays cdinmitted to thW ^ ^

The: bfOV€ descifiption;is in^n^^l^tp apply onjy tp. thbse meB|r bKi iOf tiM hiU tTiibes -who adfe^vto theii: original! cusipSflfti 1/ ith irej pect to tlpQse "who haye cpnfonp;ed to Ptinduisljci, sevei^ qf the rematl iji w\llnot hol;dgpod.. Of ihe peiftt? of reaembl^^^, ,SQtfte «i£ y iiave'beenj J^eiJuced by sipiiJaTity of circui 8]ti BjC^ ,i 4' to.thers may have beei^lk)!^^

W hether apy indieafe aaGommuniiy ofGa*J; Bi •""411' be •cpusi up ^ towiirds, the conclusion of this paper/

THE O O W I ^ A O E /

't*he name of Gond, of Gund, seetns to be a form of Eond,* 6t K und» t^e initial gutturals of the, two words being intetohangeabl^, i$ hsi^getalghJaXi an emp^ hpiise: from Jeofail & led horsey, and ffhaff a house.' Jl^th forms are most probably cennected ^with Kondd-rr the Teloogoo equivalent for-a taauntain-^and therefor^, will dgnify *' the hill people;"' And no designatioB eouldbe mor* appropriate to the localities which the majority of them inhabit. Though they are also foUnd residing in the villages of the plains afei^ with the more civiljzed Hindus, yet they chiefly frequent the mountain ranges lying.between 18^ 40' and 2^^ 40' nortl^ latitude, aud between 78^ and 82^^ cast longitude; f his tfFact somewhat conesponds with the old Mahomedan division of Croni • wfiina. but differs from it in nbt reaching so far to the east atid in extending considerably liiither towards the soutji-eaat. Wfee

*» I Vjeliey? % abov?, wd mi's t i e conainen Aspirated mo^6, ia the correoe apeliing of %• name di the OiiteaaTjoHgixito. : ' " - ^ "' ' ' ' <

•

MoghulgeegRiphersseem toihaire ind G oiide ti(< -Nagpofe the lB 61a on their east frontier, and to have hNien ignor lant of she tgli tionship 'between ithem and the inhaTjttanta of Buataf: In the north, i&onds are inet with about Saugpr and near tho.soUccc of 1;he Hasdo ; on the east, they cross that river'into, Sarguj&, w here they border on the ^olsi and are -found with Kpn^land Uriyas in IJowagudda, Kafeal, and Kharond or. KA- . lahandi ; in the south, they form the mass of the population of l^ostat anda portion ofth,e inhabitants of Jeypur (in the Madras Preadfehcjp), While they occupy the hills along the left bank of tiie G'pdavery, a:boUi Nirtnul; isind on the west they are int r-raingled with the Hindus of B0tar for 30 miles from the right bahk pf the iPyHurdah, and, along the Kfo, extend aloilg the hills both north and soiXth' of the Narbadda to the rneridian ot Hindia, -where they gtve place tp the Bhils and NahalS.

In such a large ext ent of coutury, as might bie Expected, they; aredividejd into various branches, and distinguished by spedilic namesw Jhe claMificatipn adopted by themselves is into twelve and a half castes or classes, in imitation of the Hindus. Thesis ait|s.N Kij.Qiond,, Uaghuwal, Dadave, IJatuly^, Pddal,: Dh6li, Ojhjj|j i I?h6ty41, KoilabhutSl|B^pikop41, Koi^ni, MAdy , and SinivK^^r Bort of PAd&l^the half caste. The ^rst four, with the.adSK'Sjai accprd'mg to some of the Koldm, are comprehended uSder the nam^pf Koitor-^the Gond, par excellence: This term, in its radical form of Koi, occurs over a wide area, being the name given to the Mena-sacrificing aborigines of Orissa and tP the jungle tribes skirting the east ban^ of the (jodavery, from the apex of the delta as far up nearly as the mPuth of the Indrawati. -Its niean-ing is evidently associated with the idea of a hill; the Persiaa name of which, ifdA, approaches it more closely than eveti the Telp^oo, Kond^^ 1 need scarcely, therefore, add that it has iio connection with the interrogative Koi^ as some have supposiBil,, ^or has Ko tPr any relation to the Sanskrit Ks/iair^a, as siijf geffled by Sir %. Jenkins. Though there area few of th^ more wealthy Koitprs whp wopld gladly pass themse.lvea off as Raj-

»puts yet the great m^ority of those known by that name resent. 'With no small vehemence, the imputation of belonging toai any

* portion ot tlie Hi^d^ community. The sacred thread 6f the tiwice-bofD,i|8|ead of bemgan object of ambition, is to them a source of defilement. ' ^

The ^ ^ ^ ^ ^ ^ f ,cal^e4 because they have fenished from their Bumto^pstof^the fatnilies' that have attained t4 royal power. ^^^^^^^ plains and moun-ta&s of the province Pf Nagpore, and aife fpund in Befar and

5.

^ e jungles south of the Wurdah, .as well, as those northi iol the ^arbudda, 1%^ 'Kaghu'Wal and Sadave are more limited^

• in their ff&nge,, 'b#iaig; coji%ed'. chi^y to tje disliioti J<J Chlndwii^. These three plasses generally devote; th^oielvea^ to agricullpte. They eat with each othei, but do nb| inter- , marry. r¥he K^tulyd, though not a very jiymeijous class in,^ iiegard tb' iniividual'si is extensively scattered. It incJudest ml those whq, originally bdonging to one OT other of the* ipreeeding Koitor classes, have begun to conform to the ffindu religion and tO' ape Hindu (piannuirat Professing to lb6 Xsha-triyas, they have inv^Cyd themsulves with a sacred thread, and make great eSbrts to have theu claim allowe , by coutract-ipg msmi&g& v^ibla. needy BagjpQOt biddes. With scrupulous exactitude, ^ey/ perform me prescribed ablutions of tbek adopt? ed faith, and carry their passion for purification so fay as to have'their faggots duly sprinkled "^^ water before the^ axe used fdr cQokmg. At the tinle of dinner , if a stranger or jf crow coine neay "titiein, the whole foqd is thrown away as' poluted.* •These practices, which other Koitors regard with profound contei prbj are gaining gxpund, among the rich. It was only one or two generations ago that tlie Zemindar, ox petty Eaja gf "^ Kheiragad,—the present bearer of whibh title still carries in his features unmistakeable traces of his Gouii origin,—was received within tlie pa]e of Hinduism; and similar transformationsi*hougiii at a more distant date, seem to have been undergone by the royal dynasties of Bustar, Mundla, and various smaller princF* palities. This tendency tocjaim connection with B,ajpoote 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 PowAis, or some pther equally high boxn section of the Eshatriyas, On the other hand there was a temptation in. the days of Aurangzib, when Maljomedanism was rampant, to adopt that religion. In coipparison with the Bhils, however, few of the -Qonds actually made the change. The only instance that has come to my knowledge is that of Bakht Buland, the Kajah of Dewagad, who was couverted to Islam when on a visit to Auraugzib at Delhi.» Still his descendantSi though adhering to this change of (ajsed have not ceased to marry into Gond families-; and hence t3i%^ . sent representative of that regal house is not only ac nowledj njd:' by ^ e whole race about Nagpore as their head and judge, but is physically regarded a pure R j Gond.

The PAdal, also named P4th&di, Pardhdn, and Desai, ist a numerous class found in lh« same localities as; the Rdji Gonds to whom it& members act as religious counfiellors (Pradhana).

•f hey arev ia &cl, tfhe Aafe of *lie iupper dtes.e3;*^re,pefitiB 'iiai gene'alo^es and the exploits of: their adcestors , e|^laining tW? le^ppfiraysfetfl^ amd assfist^ iat festivals,, ©6 whicj lodgasipBSi they ^hefon two jsorts p | sifcringed instruments, named Eing;il, miA&^i^(fs^np&% joit ^eirsgryipes ihej receive i lese&ta of cp ws .or hiSoeli, dpth/fop^l- and nipneyi Tfes to^th m dea^ eithet of a cat or dog in their family defiles thein;:an4 fjioia ithisilmGteanness *hey oannot ^e frej tifi' they have shavfd off. their mdnst«,cheV purcfca ^ ^ new household vessels, and regaled their ca»te fellows vrith a plentiful allowance of arrack . ,'Ihesehave a stmied the naftie of Edj Pardhto, tpf distingigsh themseives frpm. a; Suhdivision pf the same etass wMch is degraded to the rank p .a half-caste; consisting of thoSe who ln Uie Vicimj of Nagppre speak Marathi, play on wind instralflenl^; pf brass,.and spid cptton-thread<, like the outcast Hindus.

Kite Pfeplis are so styled f omi the kind of driiin (^ola) wliich they fl*e mthe habife of beating. They also play pn a, fed pf iBTppden daaaotiet, named Surnai; and at marriages, where thej^ €?erci8e theip musical powers, they prompt the vw^men.wS^ they ieatate in their songs, 'the Nagdrchis are i^iubdlvision bf tMs '< S8, whose instrument is the kettle-dru^^ (nakara). These ate also known by the name of Chherkya ti^ the; moye jungly ^Iricts,.where they are employed as goatfierds.. The yr'ivsB of Iboth IJholis and Nagarchis act the part of .accpuphiiurs-m ffiicb* ea well as Go?^ faniiHes. . .

The'Ojhy#;foll©w ^O" occnpations-^^that 6f bardSi as' theaiif name implies, and thait of fowlers. • Like the tWo classes to W next mentioned', they lead a wandering life; and in the Villages' which the^ pass through, t%&f ang from lioUse to htitiseth^ praises of their heroes, dancing Mth ctotanets in their hahdsV heHflatth^irankl^, and long feathers of jun^e birlsin th ir-turbana, !Chey sell live quailsj th6 skins of a apecies-of SueetPsV name i TJhanohidiy 4, which are used fori making caps, # i ^ for'^ hanging up iA houses in order to secure wealth gdhan) and' gbid; luck, and the thigh bones Pf the satne bird, \vhich fastened arouiad' 'the \^i8ts of chil^enj are deemed an infallible preservative^ a^mst the assa dts of devils and other Such calamities. Their wives t^oalOi^axinB of Hkdu women. Of this tass lihei ? i8a8UbdiVifflon,<wlK>arecaaied M6n4 CHl^^; L^int'cliiM to unusu&l sanctity, they refuse to eat with any one5.^ont Ra^pooti OT even Brahimn, and devote^enis^es to tihe manul factiire of rings ndbells^ whieh are in lequest among their own race, »Jia even Lingas. and Naudis, wh ich they sell to a l ranks

. of the amdiu community. Their wives are distin^ished by

I r mng tii6 Avk crE'tJie fi|ppM jpaittyj ^ tight siioMdM?,; iyliereas' thosg of^tje i^mkioii Ojhyal;, and of ail;

T^e 3Phptyi&l',, *. €* tliejT alRDed, of mfeidor class-, art alsoj

by Sin4«8 and' Gpnds. Hence they ate 'frieqpeTitly called' K4fiyar» ilbtj^hi among Hiii|u8 they ^sh arather to be 8fcyfe|i fMkuts. They inay be seen travieTling about with a kawad ^ir$je their shoulder, from one end of" which is; suspended 4 Da^bu MQ% oontaiaing an image of thep: fayourite gpdde^„an4 Toin th6 otTier a basket, dei ignied tc» bd |Ke receptacle 61 grain ind';ether giftf. A'tambourine (daph) is j3ieir usitaJ inusioal nstpmnent. l!b their sacrgd occuputioiS they add the trade of jasket-making; while their woman acquire: a knowledp of oiD les, atod pi cti ^ tM art of physic inTiiral dls^cts.

f he Eoil&bhutdl are the third class of itinerantSi Thei? oc jupatidn, howiBVer,, is neither of a religious nor siBcuikr fcind, )ut consists in making a; profit of vice. Their women are danc-. Dfg' igMsi in both senses pf the word, They follQw their >i'0ilession chiefly among the Hindus, it %eing reckoned disrepute ible by the peo]ple of their own race. The Bhimi, not in^ luded in pur list, are found in the north-east pf the Bundarai, >fetrict. though they resemble the Koildbhut^ in their habit tf (dajsa^g i? * e villages thtpugb which they pasa they are ipiiievedi to abstain from t h ^ open depravity.

tjnlike Uie three pr sceding, the Kbikppdl are a settled class,. [iBVoited entirely to the, employment Pf cow-keepiiig'—iKopfil lei^th? Gpndi corruption of Gop ^ ^ They have; the epithet f Kpi., i* e. Qondij' prefixed to distinguish theoi from other iMi8 liying in thSl^rpvince of Nagpore, of whom three sub ivisions, the Kdnpjiyi GwMwanshi, and Maih&, speak Hindi, rhitel^e PMh Go ^

^O tMe r«na^ cilasses oil tfie list, viiz. the M^dyas ^d iColattii, spaiie ac<iotint ^alf now hi given.. '

I Rename of the Mddya subdivision pf Gonds* seems to be' ^ived from Mar4, the Gondi term for a ti ee In lustaar ihW |e alio caUfed Jihoiias, proE^My from. Jliodi, a. brook. Eveiy '

.^AI^^^ ** Soonchoor Talook geiiwjdiy QpadB, -with »-few Ktoliei*. Mwt of tha' mcu, •, fc Midua. tnbmi^ on fboto* QXA' flot^er of SDitwa, dnW ii T euJi, of whiob l»tter

ate<t^«iSl?@«'**fe: f '^Efr laMle^^^ aa^W Weil

ing mo dlotn^s ai all, msie^u ui w ,, ./ , ^^ j^^

^ *^f^^^-^ ^ ' ^ * M r ^ e S ^ y s t M tfe« ^ ^ e «pd %ehvna. The fe ' f - . , " '5 \ :^fe6ioo)axt«yvt*l^

Kdlierfii& tJlie yiciiiity of M ^ g ^ ^ , ^ ^ ' ititheir T»ge8^ bothies for bachelors are imivfers^ ; ^ ^ -^ l ^ L i ^ ar4 extremely ^ y m their i j^ S f d n t L " B e l k U]i W i s they fiee at the approacl^^J aSv B&venot of theit own tribe. Their t # l i t e to the^i^Jg. Smstar/wl^ch is paid in kind, is collected, | n c e a T^^. ^ W officer, wfho beats a tom-tom outslcie tKp ^^lage, and forthwith h i d i h t e ^ wherei^on the int^abitants l^rm^ put yliateve^

^t*B8erB6revery:6eer<rf :rice. AU armed, # > W B and arrowB, f ^ g ^ j A - ^ f ^ ^ ^ndfl«idPoWUyeaoiig,abottt,Sobnchoor. Even when old they cut wood* make r ^

~A.tWe£ iB beiten out,, acctoding to Tnkei "Phe .Qondfl are 'hone*, a ipitg ttienjaelv^^ (at g^heiflon). Br. Wolker'gitiptiveB^obbeJ, . ' ' • ' ,

" in Buga and .GlnKluhiada Talbot chiefly Qoads, , ' ^ i)r. Wsaf'B^*^aai^Slear Buster tnym dves^qtSo^ omW.^m^-«i #P^i 14 cub^ lone emd'TOT 8 inohesabroad, called in ffidustania "laagoti;" therf heads and bodiegbar* jg^^ric6,a»d^d&lio£;green gram, Cofflrse (iotb bron^t l y MusaUliian mercli9nta,frpi jjadTM-and liIagpor ;tp Ma^mikah, ,^^ '" i", Tfee i3?#S'!hft'Y$i^^ '' ^ .-ihagibu Btringr 'Ultp.jMjl iae. 7 J!p(j[, ,p.. 34. ' - - -

th gy km^^ toe ' -ve- jindi deposit it oi^ an'app^Mte^ fiipiife . ^ <?/(gf2 ??!,—They 'hdvefl n - j ^ j festiyal in ithe jungfelvitt # | .

tegmipng' of the monsoon, Wfes^ I^W sj6.w_ t h ^ dr0 ^ ^ fo* '."wKieh! a priest ,C$eadi' MAajiJl gQ^ round' ahdi coiljleets (dOntri* biultiiongi The c€! emony'consistei ini i§e/ tjng upi s t ^ ar jf Wj)-

• toj represent t h ^ gods, datibing them with ygrml Qn'i aj&i presenfing the accuslioiiiLed offerings. Qn: gathering %.'tihe^it er9|)s, fihey'havie a day of rejoicing/in their res| 6tive'abp;d!esi;

t- ^ J .- The separation ,of a mother lasts for a; month, furing ' wl ich no one touches her, and^ unless thjere are.g-rp^n-x^p daiighs t^s, s'he is obliged to cook for-herself* . . ^

Marriage.—On the east of Ghdnda; IDisfrict the chief' pax-t of the nuptial ceremonies is confined to one day. la the nioEn> ing, about 7, a bower having been erected jiear the hrid^room's house, the two young people are led into it .4nd made to ^tandi up.together, when a vessel of water is d^hed upon/their headsi from above. They then put on dry clothes, and sit down in th# giidstj 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 rnorning by setting up' at the door .of the cow-house a row of carefully, washed stones; with one in th^ middle; to: represent the "great god." 'Round aU a thread is passed, and: each is honoured wjth a black mark,

/- >de, with a mixture of charcoal and oil. A brass drinkiog 5sei is placed in front of the chief deity, into which ,e?ich

larried woman drops four cowriea .which become theproperty of /the principal roan of the village. They then present their pflfer-ings, burn incense, and sprinkle water three tiajes befcxre their godR, wherenpon they retire to the house for refresliTnenis. At noon the nuptials are solemnized, commencing with the pourr 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 remain­der of the ceremony, he and his partner are both seated at the door with the comers of their garments knotted together; and a white mark having been applied t0 ' the forehead of eachj, water in which saffron and lime have been mixed, so as to form a red liquid, is carried round them thrice, ias an honorary gifty and thrown away. The elder people are seated near^ and music and dancing are kept up for two or three nours among 'tlie tmr inarried' youth ef both sexes. In the evening, at the sound of the tom-tom, the people again assemble, and similar lites a#e repeated, as also on three OGGaSions the following day• With

t

10

jhe customsvm. the 'wildest parts of fclie. eountty/ I aai nofd acquainted. ' ' ^ ' ' ' ^ " ( Deaik.T^ihm a Mk& dies, tlie relatives^ Mil and aS€s^ \5^ fore his coipseta fcmlJ 'irhey;'tbenv place the body;o9r a bamtiu mat, and four young >men lift it on- their shoulderb All the Neighbours, calling t'otraind tbeir own deceased fathers; pour out, onthe ground -a nan6M of mce in theii honor; then turning td'i /the .corpse,-they iput a little OU' it. remarkin£r that the w»f»fintlv/

wiiiB -ujf .vruu 0 will TO accuse no one, out it it nad been caused ^ BOTCery to point out the guilty arty. Sometimes, it is said,, tW .^ a pressure exerted on the shoulders of the bearers. The t Z r " "f ^ " / """^ 8 ^ ^ * ^ particular house. ^LTTr H .^"\T^^^ * « « ; but if three times th^

/h^ded «^H"°'^'n!?f''"' '^^'^"^^ individual, he is appre

fft wi, I. r- . , ' ®' ^°6 "O y IS then carried to a trpp

• a a t e l y l p p ^ S n o ^ Z *°^.''openin opposite rows,alter-

eion of fc S » ] ^ L 1 ^ . " ' = ^ ; ° 8 *°°'' ^^ °^^^- On coba­

the husband * i t h d e S ' " ^ " ' * ^ < ' « i ' P""''!'*^ by

I--Names of men . 13 ^ -. •

'The KM, M&hingi, Maai, Semi, and Tomt. '

«r«^hmg east and n S of M J ," "^^ "' "S the tabje-land »^ta»P«,ra„,i - ™ of Md^^^ <«cL thence south t»

,The Kolita^ » d thr^™«^e!tembankofth«.PranhitA.

of glas°^?JS,'^'°g general!, oSltf^f ^°l^°i ^«w«i wear -""al o S ^ J f e " ! * . . A a . ^ ^ ' Y^ « few black beads

If % a custom, wbidb^

Ill

prevfilis also' a^osg^ the Qondsja "asrit d5e8' among t&e- tmbea of ,tfae CauGasusj and Sid am^g^ not & feyr of Ifhe aneientf Eiitapea# nations.* I meafi the jpracticenof can^ang off- a hnde> ap|>a7ent]j by foi e: "Whenj a young mtm desires to €3at«a: on* tli5 cofanubM stat^ t#^o*tbree feend'sbf tbe'faniily liavingvlieard!! of a suitable partner in the neigbbourbood, and most iprobably hasving come*to*' good iinderstanding witb berrektnonsjfjroceed tbitber on their errand of abduction. The men in the villg^, who) see what is going on, d'o not interfere, and" the oppontioB' of the matrons is easiljf overcome. The nuptials are celebrated^ at the bridegroom's house; after which he and his* bride pay ac visit to the family of the latter, and the friendships "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 Grond? nation generally:— ' ^

Personal' appearance.jfm—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.

£>TesH^—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 ( dno-wastra) 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 sddi (cloth), which passes like a broad sash over the back, and is somewhat more spread out ini front upon the chest. The men are fond of silvW 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: chains of silver are suspended from their ne<3i:ss big-brass bangles^ named sinum, enolbse their- wrists-; and the b^cks of their thighs and legs are tattooed down to-their anclesjj on which they wear plate^ ornaments (kharging)..

^'A dance among theBennas, during whicli the bride-elect darte- off into %<\ fowet, xssA requires to be captured by the bridegroom.—iVtcoZ. Art. Khonds. OoicuWa .Bcwew, p. 31., Vol V.

f See description of Pbyaqua of Khonda—Cufcullo JZerteto, p, « , VjdL V; intdl^rtfui

$ Their cioths can't go with them to heaven; but the mar^ aretha oi4y thing t ^ does. Tho Ojha and Thota women only tattoo when about 20 years of age, before or after maxriage. First m^e tihe^tonna wiSi juice of Biwali and lamp bla«& t h four needtea The-forma^ aiB tattoo are a peacock, an antdope, and a dagger. Tho^mark ia done cm the back «f aieadghBaid leg?: tiio operation is painful, and the patient reqnires to. be h ^ dowa. Tho hair aometmes batmally ourlsi, but BO,Qoes that of Bmdoog, Surepeats ,^

12S

w.nA —ThOT mak^ W «>^l8 »^^J"' theirA)r^^?a8t, oonsist^ i^ao^i^rtieyyna^J^w*, ^ boiled ijoarsia.

^ ^ ' ^ w T t f ^ k e ^ d v4l^^^^^ X ^ s i o n a l l y this, routine is faS:rwtr^e%WrrreHgiousfes1J^^^ vitk tte flesh of dear, hogr goat, or fowls.

So^lposHi&n.'-'bi the plains, whore they are mingled with Hingns, the Qonds take rank above Mahd-rs >and other outcastsv In this honor they are partly indebted to the political influence which some of their r c.e have retained up to the present day; Indignity ctannot 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 ho&orable position, in a considerable degree, by yielding to the prejudices of the Hindus. Though their own-principles admit of the slaughter of cows, yet,^n 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 Mah§,rs are ready to devour. In many cases the wish to stand well with the followers of the dominant faith has led them in a great measure to embrace it and surrender their own; and some of their Thdkars or Zemindars, or, as they are sometimea called, B>ajas, have used their utmost endeavours to be recog­nised as Kshatryag, by contracting marriages'with needy Raj* put brides.J The family at Kbeiragad has succeeded in this attempt. On the other hand, there was a temptation in the days of Aurangzib, when Mahomedanism was rampant, to adopt that religion; and we find that this change was actually made hy 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 Qond families—and hence is acknowledged by the whole race about Nagpore as their head and judge, and is, physically, a pure B4j Gond. In their hill retreats the Qonds are left to their own standard of respectability; but when they have there another

' I

h^i^l^S?^!!?/'*"^'***^?* *•"*• 8a °» l8*. bread, aud dil Maa eab at liooa whan released S ^ ^ f t ' ^ P ** 04 PJO. ott*vegetablea. Husband and wife don't dine toeS

cl^^bafctte latter h a v n v S ^ ^ " ^'^y «»»y 8 '« t ^ « '^^^ Bome omamenb nr

« a elepUanta taken fr<an th. t»o l e t t e r ^ m ^ ^ T T S ^ i S T V ^ ^ l '" " ^ ^^"^^

jungle race Hving among tliem, as on the range ofi hills ^aortb' of 'Ellichpoor, they generally are tbe patMs^ or ^lead men ok their villages^ and their neighbours occupy an inferior position.^.

Q'otisss and VtUctge^.^ ^^AThen residiDg va the iiiidbt of a Hindu population, the Gonds inhabit mud houses, like tlie in= feriprsort eomnion in the Dakhan. But in the jungles t h e ' hojaeesare of wattle and daub, withthatcUyd rouf . 'I'he interna^ arran'gernents are of the airaplest kind. ('r>mprmin^ two apart-inents, separated from eucii other t>y a mw of tall baskets^ in wl|iGh they store up th'irir grain. Adjoiuiiig the house ia a shed fof buifdloes; and both* house and shed are protected fro-m wild beasts bv a bninbn ff.iioe. Tlic Milages are sitU'ited on table-lande, or on slight elevatioub aljove the general level of the country^ and they seldom number more than lO" houses, ;ind more frequently contain only 3 or 4. But, however fem^l the village may be, one house init,,is snre to be the abode of a distiller of arraek.

OecupnUons.—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 Europejins as grasflj cutters, in rural districts they are employed as assistants in farm labor by Hindu cultivators, or sometimes ploughs few fields fof themselves m the usual way la tne jungles, as we have seen, they dispense with the plough, and adopt the nomadic system af tillage. In places of mixed population, some of their women add to their husbaudis gains by tattooing the forehead and arms of Hindu females. In their own wilds the men increase the ineatia of their family's subsistence by hunt­ing, in which their chief reliance is on their matehlockSt 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 pitting posture, thyir feet bending the bviw, aud both hands ptilling the string. When thoy go ou't on such expeditions, and fi-ennent^v at aihe-* t'^n^'. they earry a small a^oand knife for Joppmg oir the branches that might obstruct their path.

Ketigian.—Though the Gond pantheon includes somewhere

* Khond houbes are of boards plastered inside; thatched; in tvro ^(SPS.—CaUvAta Iltmw, Vol V , p 46 At Hutta, in the Bundjira District, the Gond houuea Wee of bambu tatti, daubed with mnd; thatched; wbh vemn U , "J doora, one front and the other b^tind.; no \irindows , dividtid by tatfci or by baBltets of gram—larger half with dow, in which thay c6ok and feat, other dark, in wdtuoh they iieep gooilfe, vtasels, &o. ArOtmd single hoiwe* ia a compound. But in th6 jungle houses are in two rows, with componnd bdiind. !)Bh^ kebp mWn, BOWS, Imflaloea, fowls, but no horses, dtoepl tho^ae wlw JSre lich. Cows axo yuted to the plough, SrtoBra the plough is nsm

14

about fifteen gods, yet I have never obtained from one mdmduall the names of more than seven deities. These were Bidu Dewa (the great god», who in other districts is called Budhall. Pen (the,old god), Uiiiyii (devil or whirlwind J, Sale, i^angard (little hells), or more properly Gagar4, Pdlo, Gadawi, and Kham; or, as enumerated by another, Badti, M4tiy&, Salei^ GS.ngaro Mai, Pdlo, Chawar, and Kank. The above lists were fufnShedi to me by worshippers of seven gods near the Maha-deva Hills. To the'*great" god, comtiion to all the sects, the adherents of these deities join Kuriyd and Katharpar. Besides these, 1 have heard at various |\me3 the names of Kodo Pen, Pharsi Pen, and Bangar&m; and the Bev. J. Phillips, who visited the Gonds at Amarkantak, mentions Hardkl as the prindpal 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 vftin to inquire from^ny Native authority. I have been left therefore merely to conjecture, and would wish my remarks on tihe subject to be received simply as suggestions. It* ap­pears to me that Budh41 Pen is the same as Bura Pen,f the chief god amcag the Khonds. Perhaps Harddl may be -the synonyjai near the source of the Narbadda. Mdtiydt I wordd suppose is a name for the god of small-pox, who is also one of the Khond divinities, and may be identical with Bangdrkm , afterwards to be mentioned. Sale may probably be i3ae god who presides over cattle-pens (Sal©:). K-uriyimay denote the deity who takes care of the tribe CKfiil), or, aa it is frequently^ mispronounced, C^ ir), Kattarp&r may correspond with the Katti Pen of the Khonds, i. e. the god' of ravines. Kodo Pen is coaaidered by the Rev. J. G. Driberg, in his " Report on the Narbadda Mission, 1849," to preside over a village, and

• .Ttingoo (%var or wild). Royafca is also giyen, to whom t tey pray on eighth _ day of the Duaom; mnko a circle o£ a puaii, aud in nitddla fill jaggery, and make with their handa niya like the Sun'a, and BO mrJte a hidf moon with Bhnmuk, and fry both in oil,

t Sun god and iroon g«d —CaZc«tta Reciets, Vol. V., p. 55. Tho Bhumuk of th* Dew&lvT&da said hia godtj wore Bfaimutin and Matadewa, who, he 8aid, was same as Sun. Buuraptnnee, god cE UgUt, Supremo m other districfa, Bellapennee, Sun god,—CAurcA Mittion InteUiffoncer.

Actording to Lioufc. Hill, tho great sacrifioffl among Khonds take place at hill moon of Pooshuui ui-d Llaghum.

At pall 3 llitito>: w 8th of Dupara, when new rice com(?8; Slh of CheitttOJ, when Mhowft Qowera j-m j luetj hpioro nee sowing.

Amimg KhIKda, to Pattow.pennee a hog h tocri&ced before sowing. Brtwapcnnae among ditU, w vromhipped at rice harvest.

' ttUl god (So)opsnneo), t. e. nmgudeo,-'C7aZcutta Revieto, Vol. V , p. 67. rillMti ^3ri4"Pped once a year, at rico harvest; the worship laata 6 days: a hog io

Xltmy&is not toown by the three Gond women belong&g toNaffDore whom r «„«. tioned. but » conf f ld^ by Pahad Singh iSd Qadi HawSi to m e X d e S i t f i ' th* pame given to a whirlwind, ^^&i^ which HindnB lift up Qlefr shoe and u tSTJL^^Snpf .

15

would thus be the cbuuterpaFt of the Nadzu* Pen of the Bhdiids. But may it not signify rather the god who is believed

.tpi iblessj crops of grain, of which Kodo (^paapvium fmrnenta" eeum) amongt Gonds is one of the chief? The name of IPharsi Pen, wh^ is represented by a small iron spear- head, may possibly be formed fieom Barchi, which in Hiadi denotes a 8pear» on which hypothesis this deity would be the equivalent of th^ 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 Bangkram BungaraJ Bai, or Devi, who is said to have one sister and five brothers—the sister being styled Dau-teshwari, a name of Kdli, and four out of the five brothers bejng known as Gantdrlim, iChampdrdm and Nfeikftr m, 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 ELOIB of ChybAsft, where he is regarded as the god of fever, and is associated with Gohera, Chojidu, Negrd, and Dichali, who are considered, respec­tively, the gods of cholera, the itch, indigestion, and death. It has always appeared to me a question deserving more atten^on than it has yet received, how far the deities who preside ovef disease, or are held to be malevolent, are to be looked on as belong­ing to the Hindus or aborigines. Kdli in her terrible aspect is certainly much more worshipped in Gondwana and the forest tracts to the east and §outh of it, than in any other part of India. As the goddess of small-pox she has attributed to her the cha­racteristics of various aboriginal deities, and it is worthy of re­mark, 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 Chanda and Lkiji in the province of Nagpore, there are temples dedicated to her honour, in which human victims have been ofiered almost within the memory of the present genera-

* In worijhipping Pidzu Pen and Bura Pen B3ionda oall on Bnra aM Vnri and ibe other goda. -.

tLoha Pen, a piece of iron or an iron weapon is buried ;£owl, tke, and toraok ttfe ftfl'ered in grove. Village god, Nud^u Pen. Horafcin Ko Twkdl, p. 860) are epirita of tbt forefatberij of a newly married wonun—worshipped on the road, invoked in Bicbneaa.

t Bungara, or ram, may be a deity named from Sontal and Ho,—generic word ttir goo. v. 13. There ia a goddess named Pangara.^ SQB ITichsll, IX, p.p. 709. WO. Bhujigara-ar tribe among the War^is,

4U

•i""v ?•*! T'; *''"'*»? '«^e5 =W •*« temple aiter Bvmsst mi ';™:"P:"*in;i's dismal'walls.- inffi.e .ffioming," sAea te

gga |odde«s. Who ha4,s'aowB her power by eoakg'aSiM *M

t & l ^ i ^ ^ ^."t'^" fe'i^.^bose Wstois., i t l e s l o tuated about 60 mUes south.weSt of . jagditoui;. .ftea* thf W '

. | | ^ e S a n k a ^ . ^ d . l a s l « n i , t r i t « S ' S r k S i - ' ffih ; a ^ " ' H e r / r r ^ °' ^iU, toiler W S ' p .

Kajaof Bnsto S?„!SS. " "'gJe *"!Cas on Jiy a l«ie

though it i;:;rO",^^"s^^r'^*'H*«im "

orient tothsm, itis diffl^ttoti^ ' ^ ^ t ^ ' »"' ""^t"»«'»'. nader *ii€ .irame of E p„!7- ^"^.^'^S »certain, that

n itics. It is the custom of ithe Gonds to propitiate, for atdeast one year, the spirits of their departed, iriendsi, evea though they have been men df\ no note. But when an individual has beea in any wa; distmguislied,^-if, for example, he has founded a village, or been its headman or pf iest,-^tben he is. treated as a god for years, or it may be generations, and a small shrine of earth (Ttiapana, or, more propeiily, th&,pana\ is erected to his memory, at which sacrifices are annually offered.

It has been stated that the Gionds have no idols. It is true they Ihaive no images in, their dwellings, but at the scene of their religious cei'emonies i?i the juagle there aije for the most part some objedts set up, either iron rods, stones, pieces of woodi or littile 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 thefr deities is styled ^e "great god," yet, if I may judge of the whole race by what 1 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, oi whom my informant stated they had a distinct concep­tion, and to whom, in imitation of the Bindu agricultural po­pulation, they give the name of BhagawAn, According to this view their *'great god" is only the first of their inferior god^ who are all looked on as a sort of media of communication in various departments between God and man, thoiigh, as, is the cas6 in every form of polytheism, the neat, or visible inferior, receives more attention than the unseen Supreme.

Worship.—The Creator, as I was told by a Gond in the neigh­bourhood of the Mahadeva Hills^is occasionally adored in theur 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 con­nected with their crops. In places, where nee is produced, there are three great days. When they leave their villages, and proceed to worship under the shade of a Saj pr Ein tree ^hmtaptera tontentma^^—1st, the day when rice begins to be sown; 12nd, when the new rice is ready; and 3rd, when the Mhowa tree comes into llower. The great festivals among the Bodes, of which theie aic four, appear, m like manner, lo 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 eveiy new comer, through the oldest resident, with fowls, eggs, gram, and a few copper coins, which become the

Bhinisenv Who is tgere ire-•ri|';(iifeuij;ildt/i%el;^

^^i^i)iMfii(>it;^^;^t^

A^ll^eir^tedi^^ iltibiSafii^epOQe^

5 Iwet th l i l^^ ^y^ Mk ^ ^ i^iirteenttf ihe piiMfi^^ givJng a dvrmKf t^ ^ t ^ :'•>/''iaitife^;'^^''^hS^-(^'id^B^ S'^f^nth w W > lateri*''; / ' V'; • !i(/jf f" vjj;.;wv'-': v'n'/' •'/•••'"• •'';,'/-:'• ^ • • "; ''-- -, • . • ' \ \ \" • ipli'i^l^^ i^KE^d^cy of St;"tnarri^e is dc^iomit l^

; ;d^ vA vessel is M e d vith watiJtvinto'w'hi0h !;^|i8|geiitt?^ d i^^ of | ice pr v»he^ in"; the Bfw^g ,^ ;the : / 1 ^ the •vesSel.f, Ifj these ;apr

: iJjproacBiei ^ ^^ icrti wili be a h?tppy.one, an2 tf ^ niar?.. riatge ;%^ ,,, AnofcheEr way of SiJttliiig the. q:u.estion,; isi it(> .

: c ^ ate an4 ^ , r ^ jfieaii tiil he 'appear? furious, ."wrhen, .under supposed Inir : ; :^pi|ati<ra , e. giyes; 4;he answer. But • frequently, the m it tei ir , dfete negodation ibetw^en. *thevfathers,.-who

; J'-iCalViin name the sum that should be .paid ,: : ; M is 4i8chargjed ,on the, day , of the, i\; (^POthMi,a^ pifesent of such things as are n e c e ^ r y J(Vj|c|jp&gi1^e^lr^ assembled at the brideTs fathier^s house pn J ; ; ; i i |®^f^^^v f Pn^^e day i i ^ d for & comthencernent^of tha , ; ' i©^ .the hwrlortrArirti ^riA L,k £»*i«^;- v.- 1 - Vi 1 -

emenamment Of t'hfe guefetst'f KcM day |inf arbbut is lOin^^ ;:;at|lpibndegro<^ hcii^e;; to which the Isrlde is tafeen^ atid :;|!a|(iti|ae>r,i8(^^ day M c j ^ n g / the two youn^ peppier ; ffl|i|eTi^utim ft^^d;the';p6lc'^veh tinies^^retire tp the p^ourlan^

;hay|th^r i ^ Pice'(^i. C; copper cbitts) are waved i oUnd ! iiheirjliesLd i tiiusiciiiris^^whtjn th0 tfSthtciop\^

evewctear-llout of l ^ D O - b ^ b ^ S S ^ t S T ^ " ' " * * * ? ''*""•»»> V- ^V, Vol. V. A l^oJ

. 1 ,iWWUit^a^t'"n^t^';:f~^^ an aeceaseqi .person ;;areiiira^ isleani ife(p ai . fe i,; i M e qerenlonia^ imphtif ^ mgri • Some time aftet't'he^ pacurrence wf a f deatH^ ii gprt f di / Id^ -^tifar0 fiiiotmdi is -Msed' oyer ifihS'remaihsf df? *he deceased^ at Ithb' cdjmerai oil which lartei 4BiieGted' ivwood en, posts;' around ^hich tliEei|d' ia--wouhd'v and a stone is set up' Jn:the centre. Heipe idfferiinigia afe pregenfed i'as in the jungle isjorship of their deities; of ric^ and other^^raiiinsveg s fowlg,;Gr sheep. Oh oneoccksidhiiii^r t|i 0 estWblishment of tjie Bhonsla (jOt Maratha) government in ^nndiy^Aha, la ediwr was sacrificed' to tfe wanes oii' k 0on^i Miii this havtihg. c0me to the heariBg of the authorities, the relatisf ^ werepublidy whipped, and all were iht6rdlc£eid froih such, aa;^ct ag^thi - t ^ persons; of more than usufil t^epytatioh f^ o lemga cohtinu& to he presented annp^anyfqfmian^^ their-decease.^ Ill i^e district of BUndara large cbUectibns "df riaydfe earthenware,, m of-horses, may be, seen,v wMch' |tai?e accumulated froih year to y^ar at tSe tombs pf jsuch jhieh:

J ;Prf^sthpqd*i^^ThQre is scarcely ah ihstitutiori atnohgr the Sonds tl at may ptoperly be called priesthood j niarri^e, and such; like cer^ihohiea being idr the most part performed b^ "sbhie, aged i^elativei There arei however,, some mc^nywho, from 'supposed (5hi>BFidr powfers,dr im^conseqiiehce of their heteditary cohnec-' tjon with a saGred j ^ t , are hdd to be entitled to take 'the leaH ih worisTiip. These men are named Bhumuks,' Puj Wsj'; iScoi* About,the Mahadeva. Hills the higher Pardhans act as ;Pujai4Bi and theldwefasVude musiciau's: the Koitars seeming to look down upon both offices as somewhat menial. But in other dis-; trict8ythe1a§tmentibtred'class appear rather to, take the lead aa bcily Then, and many of them make use of their supposed sacred character to impose hh their sinl|iler neighbours.'' 'Phe^ profess to^be able'to call tigers from-lhe juh^es, *t6" seize -thfeni "by ttia ears; and control their voracity l:iy ^ whisperirtg-tp' th'etii a ;cMi; maud hoH6rcdine hear their villages. Or they pretend to fenbw a paifticular kind bf rbot. by 'burying Which Qiey can |>reverit the beasts of the forests from devouring hieh or cjittle. With ^ e same View, they lay oh the i)ath#ay smaW^ models, bf beili fiteads, &c.. whi< h are? •believeidMto act as charms tb stop' theti advance. They are supposed to have the powei: of detecLiiio

• They are buried at KoUtpdlrd naked, M unmarried KoproQs are burned witli fact npward8,'aud icivf of h m CvAotropis gigfcniea) or Palas tree in the jungle, the head south, out the feet nortli. Sometitnea tjbey bumliouBe <>£ deceased and desert it. • f-'&b'TSta.tet they burn the dead, rmd aftar burning aahos ereofc chubutras, and at iornon

lda(»tdllitodsione8. - " - - - ' " ' *' ..,' . - . - . . ,

t Ehond priesta possessed of m:^cal arta. —CWcMtta Reoiem, p. 59, Vol V,

w sorcery • which is greatly dreaded, and, like tlie mpsics ^ i ^ «h^| country, they are consulted by .their more civill|izedl iieighboui* on tlhe'foitunes of the future, which they « a d m the hnes of Iheir applicant's hand. At Mandanpuf, about 100 miles north-west of the city of Nagpore, there is aGond^named Sonsei, who boasts of the possession of miraculous powers. Me anf ihos sons are engaged in quainrj'iing re^ ochre, tlhe property,of a (xond-Kdni, who lives at Gandei, still farther to the north-'w est. Near his quarry he has erected a sacred mound to the manest of his father, who was similarly gifted; and he uses the awe wihi<5h attaches to this spot as a means pf extorting money from tihe deluded Queem Besides 5-l6Lhs of the proceeds of the quaiffy, which he receives frr the labour of himself and family in wojlct ing it, he induces his superior to send him Rs-. lO; (£5) every two years, on the pretence that his deided ancestor4n the meigh^ bourhood is angry, has .turned the ochre into material of very indifferent quality, and %ill 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.tbe entertain­ment of the cunning quarryman, and the remaining rupees go into his pocket.

Names of males among the Gonds: Bhfidu, Chini, Dhanu, Gondd, Jilu, Kokand, Mahingu, Pdnda, Ph^gi, Ramman, K.ig4, i Runa, Woja.

Of females: Birjo, Buto, Jimo, Jango, MAhingi, Mirgo, Peto, Renu, Suka/o, Sonaki, Polai, and Tutnki.

Tribes connected with the Gond%.—Badiyds and Balwds,

^ The BadiySs are found in the Chindw^a District, scattered from the town of that name to the Mahadeva BLUls. They seem to be Gond?, 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 of tW>r ancestors under the shadow of the Saj tree; but they have adopted the use of idols of stone and brass, which they keep m their houseg, and carry out only on the recurrence of the.r festivals, which are the same as those of the Gonds. Except

aa^thr^th^«^'"" ! ^ ^ 'f ^ ^^'^ ^'^-'^ ^ ^ ^ S aadUbrow^t^^ river. They observe

Calmtta n,^w, p fil/vLl V N « m 1 ^ T " - * 2"^ ^^ '>mcnB compared ^itb Khond"-!

hevwl tooome from supcnwtnral .Joure^L^aicutta »li«fl VA^v" ^ <^ T ^* *°l^esB Ijo-

21

moT(5-Qf,th.e3indu feasts thaji-is, done by lJi:e, great m jo tjT'

^ T^g,Harw4«*: form a pretty numeroiaa body in ithe district p£ Bjytnda a and Baepore and the dependiancj pfu Buster, ior these, .j arts of Jhe countr^ they see® to, occupy A, positiOii .i?imilar to (that of .the Ba^iyis to.the north-JVires(t.,of ifrm, AOT5^ they ! a e perhaps still naofe imitated, the.vmanners of ike Wbam dm't ^hey wish; to hold a reepectable place in'their vilia^,, and/eagerly covet the distinction of wearing a sacred thi?ead. o er, thjeir shoulder, Thi$ privilege, till recentiyi, was sold' to-those in Bustajc by the Eaja of that, principality, ind suclv maj-havc been the beginning of'the practice among tliose in the more civilized parts of the country. But. even there they s t f retain the custom of offering .worship to their deeea^ed anceSfT torjs, and presenting at their.tombs the usual number of earthen- " ware horses.

Admitting the identity of their origin' with that of the Gronds, among whom they at present dwefl it is difficult,, to eKp ia the abandonment by these Badiyde and Halw^s of itheir motfier toiigue. Their case, however, is not singulari for the GrOUds of ^markantak have also laid it aside, although it is genteraUy spoken in the district to the west of them asfSir as Juobulppre. B4t in this instance we caji see the reason of the'change.' iLying in the highway between the plains of Chutteesguxh'aiid Sohagpore, they have constant intercourse with the ^Tindumierr 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 Koitara, and are as much Gonda-

in language and everything else as those who are knowii byi no. other name* Their chief peculiarity, which I have not fimnd among Common Gonds, though it may exist even among themii is to have in each village a separate tenement ?et apart fot the occupancy of unmarried men during the night. This tli0y call a gotalghar (empty bed house) and answers to i!a&de^lmehmg of the hill Cachdris and the Ndg^, and to Tfimn^ aioiig AboiliB., or Padans. In some villages there is a like proviaon noade' for the unmarried G^ti women. Mr. Samuells, who has given us some interesting information regarding the Juangas of Orissa, doubts the report he had heard of similar establishments esist^ ing among tiiem; but I have been assured by my ftieiid' Dr. Shortt, that he found them in the villages wMoh hJi visited

* Haiwis won't till bison or buffUo, = In Soonohoor thay are mhsa with a prepoiidewtBW of Ponds (Marrees). Halw^ ar« mixect i -T^ypur (twite)' •Wtttt tlriyak!ltta QtottSi ' v* ' ^

22

inKeonfur. When tiie G^tis have Mtunied in the evening from their work in tlie jungle, where fhey ja e very mdus^on^ in .cultivation and cntting timber, all the iainihes go to their

l^ec t ive houses for their supper; after which the ycning meil r e t o to their common dwelling, where, around a b tong tire, they daiice for an hour or two* each having a snim drutti flusp^nde"d in front from his waist, which he beats as he moves about, while the young women sit at no great distance accom-. ff anying the performance with a song.

^ 4 J *(m."=-The worshippers of six deities could enumerate B u M Pen, Saleng, G^ar^l, Rayetdi, and Purjdl; but iKose, who are devote^ to seven, could not mention more than KodiySj fepUri De\fa, iSakra Bai, and Dewa JhxM, without having re­course to Hindu divinities.

Their great festival seems to be after the ingathering of the jrice harvest, when they proceed to a dense part of the jungle, which no* woman, is permitted to enter, and where, to represent tbie ** great gpd," a pice has been hung up enclosed in a piece of bambu. Airived^t the spot, they take down the copper BudK£l in his case, and selecting a small area about a foot square under a tree, to be cleaned, they lay on ip the pice, before which- they' arrange as many small heaps or handsfiil of uncooked rice, as there are deities worshipped by them. The chickens brought for sacrifice are loosed and permitted to feed on the rice, aft^r which they are killed and their blood sprinkled between the pice and the rice. Goats^te also offered, and their blood pre-' sented in th§ same nianner. Until prohibited by the flindua,' ' " sacrifices of cows were also common. On the blood, arrack is pmired as a libation to their deities. The pice is now lifted and piit in its bambu case, which is shut up with leaves, wratjt ' in grass, and returned to its place in the tree, to remain there till it 18 required on the following year.

^^Names of males: Kanhn, Kokshd, K6pd,Mahdnr, Pundi, ^ d

k^fst^'fS^i' ^" '' ^ '' ^ " ^^' ^1-' M-

Maria Gends,

tHe Bdr t axd^S^ ' ' E d ? S "" 'f " " * f"'* W bf.

j.o.^u. -i4-:td"da^oTtt'tKi:

S3

long Mir tied in a knot behind, and their spare arrows hanging ^own feom ii bjf the barb betw.een their shoulders,, they- pui^e the deer of their forests, and at short distanci^ (accordnag to Lieutenant Hill) seldom mjss i their aim. In th§seidig$iric|s' ihey.are eviaently immigrants, having come from the plains on the west, where they are separated from the Khonds by the -physical character of the countey, which would allow peetfliarL ties of manner and language to' spring up between the neigh= bouring tribes. Even now, however the two are not much jmone distinct from each other, than are the G&itis from the adjacent Marias. In Bustar the Moria villages generally con-ctain individuals of a different race, as we find to be the case ^mongthe Khonds. And here we meet with the distillers of the Eastern Ghats,, under the identical name of Sundis,;'andthe G&hindas of the B?me district are represented by the Qkadhs, vwho act as Kotw^Is and weavers for their villages.

Religion—I do not possess detailed'information regarding theyinythology of ihe Morias; but from the names, Gagaru.aiid ^odal, borne by their males, I would infer that they have some­what the same gods as are recognised in the vicinity of - Nag-j)ore City, Mfijor 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 smaU hu,t', .sjmiiar to those erected for the accommodation of the tiger god in the jungly districts of the Bakhan, is set apart for Jh© people offering arrack and sacriiices ^ 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, Bhawdni comes in for her share of superstitious reverence under the two forms of the small-pox goddess, and MAoli or I?anteshwari, the counterpart of the great Kdli at Dantew&d^

Marriage.—The marriage ceremony combines certain .cus­toms that we have already had to notice. As in the north-,west of Chindw4ra, the expediency of a match is decided by '^hat may be called the attraction omen. At the time ap-^pointed for the union oil and saffron, which have been em­ployed 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 ^rist; prater descends on their heads in the bower; their clothes are knotted together j and sometimes they run round the marriage pole.

-24

Names of males: S^aKfeukdl, B>yal, J^W^ ^hodj, Dw^ ^ rGtoru, Gedi, Higfil, Jadahdl, KodaL MMl, Malail, Mdol. Musi^l, ©dh'i, Piohke, Samirc,Sui'ka.Suval^

!Pemates: Gagari, Hinge, Judabi, Kodb^ Karii, Sukali,

" , h'ailude Gonds. -Ehese tave <more than anx other section of their race ^con.

formed toi HiBduism. They inhabit tlie jungles on ithe nartih #nd south banks of the Paitl Gang^ but especially aboun-d m. the tract between JE)igaras and" Umarkhed. They ar6 found about Apferawa Pet, .and as far as Nirmul, from whence, inter-.mingled with Hindus, they are scattered westwardi ^nearly to Bid^. i Qi all ihe subdivisions of the Gond »ace, with the exception*of the Halwas and, perhaps, the Badiy^s, thejr have themost been influenced by Hinduism. They dress like Hindus, and will not eat beef Some partly support themselves by the produce of the cliase, ^hich provides them with the flesh of the antelope, elk, and wild hog, and partly by collecting honey, wax, and Idk for sale. The poorer classes earn a bare subsis­tence by cutting wood and grass.. In the more considerable vill^es they cultivate land, and are employed by patdls or headmen as sip^his. None of them have abandoned their aboriginal love for liquor. They are a terror to their neigh­bourhood by their depredations,

jBe^^wn.—Ancestor-worship forms an important part of their religion. They also acknowledge as deities Bhimsen and Ksguba, not to mention those dreaded by the Hindus as well as the forest tribes of their part of India,—Wdghob^, the tiger god, and Marai, the cholera goddess. In the month of Cheitra these Gonds go on a pilgrimage to Sasarkund, a pool ra the Mahur jungle, in which the Pain Ganga is said to b e f engulphed. Here in a gorge there is a huge stone rising out ' ot the gi'ound and covered with vermilion, which goes by the "!^®i*t. 5?in^sen. In front of this, Naikude Gonds mingle ^i u ^J ^°"^s »"^ Kolams in acts of adoration. The order ot the religious service seems to be the following: at 5 p in*, having cooked a little rice, the worshippers place it before tbe god and add a little sugar. They then besmear the stone rMnr/ i f iu "' ^^^ ^"^^ *' '" ^s '»^®»se in its honour; after Toi. a n d f n ! r ' ! ? . ? ^ ^ ^ '^^"- victims, consisting of heep l£'«i ^ h " ' ^ ''^ usu^IHbatiorts of arrack. Thegodiis \Z.7lTc%''' ' " ' ^ r '\' P^J^"' ^ho rolls about his l ead! eaps frantically round and round, and finally falls down in a

trance, when he dec^res xvhethcr Bhim.en has accented the Lf! Vice or not. At night all join in drinking, dancing,^an b atiug

- 25

Ibeir tom-toms. Ear% 1h the morning they partake of a meal and depart fop their fown houses. Those who are not able "to •go itaithe plac6 of pilgrimage* affepaii* to feJre shade of a" M-ho a tree, vwhere they* go fchnDug'h similar rites. RdjubA is wor­shipped in the month of K^rtik, with ceremonies sorae^hkt like fthe abo.ve. The tig er god is-honoured with ajatra, or gatliering, of two days at the village of iPipalgaum, south of Mahur, whei e Hindus, as #ell as Gonds, take part. On the 5tb dky of Shr %un a feast, named Jambatas, is celebrated by the fetter in thdr own dwellings; but to what god I am un-ablfe to say.

The services of a Brahmiil are called in to name their children and to celebrate their marriages, which always take place before the p'arties h^ve come to years of discretion. Tbe ihfluence of Hinduism is also seen in the prohibition

Against the remarriage of their widows. The dead are either burned or buriad. The relatives are

ifnclean for tivo days. On the third day, the manes are wor­shipped in the usual Gond manner; and on every Saturday, and feast da^ thereafter, they are treated to incense and some of theiamily fobd.

Kames of males: Bheisi, Bhutiya, Gontiyd, Gunaji, Jhh-diyk, Mdtinji, Raji, Sambhu, Satwa, and Wdghee.

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

Aboriginal tribes separate from the Gonds,—Ktirs, "We come now to a race, in language at least, quite distinct

from any that have engaged our attention,—a race in that re­spect 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 Kul as it ought properly to be pronounced, is evidently identical, the wand o being frequently interchanged, as in Gond or Gund, Oriya or Uriyd. The Kdrs are found on the Mabadeva flills, and westward in the forests on the Tapti and Narbadda, until t i i^ come into contact with the Bhils. On the Mahad^va 'HiUs, wiiere they have been much influenced by the Hindus* tliey prefer the name of Mulisi, the origin of which I have not been able to ascertain: unless it Se 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. ^

Heliahn—The chief ohjects of their adoration ai-ethe sjin •afllmoon,'nidefepre?en,tations of wfeich they carye oq, wr|odeii pillars.* AitWregping their crops, .they saci^ce to Sultatf Sakada, whom they jrapppse to have been some king a m n g ithem in former times, ^,, n a. . ' A feast is generally ^ovided on the 4th or 5fch day 4 t te r^ l?ir.th, and" .without any further ceremony the father,, in # e course of a mpnth or two, gives a name to his child.

As among the Bodos, or, to quote a more illustrious exan^pw, like.Jficob of old, a Ktv bridegcoom, in the absence of €hp money demanded for his bride, comes under ah obligatioii ^o ser^e .his fatlier-:pi4aw for a cf^tain number of years. The ,marriage ceremonial, which, like that of t e Q-onds, ,incM'ea the^tying of garpientp together and the ruhnii:^ round i& pole or ^Ihowa tree, cqncludes on the third day with a feast and dance; during which the newly married pair are carried about iqr some . ime qn the backs of two of the company.

In some oases .the dead are burned j 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, afeer having offered a goat to the manes of the deceased, they sefc 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; JBendu, Bong^, Dhokol, Nara, SukAK, Sru-prai, and TatL - ,

Peraales: Batro, BAdS-m, Irmd, Jaso, M^njibakan, PundiyA, and JUjani.

Coneltision.

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 pimilarity, and that these, with the exceptiojl of the vocables of the Kol^m and Naikude Gond dialects, affree n?qre with the distant Tamil than the neighbouring Teloogoo type of Dravidian speech. The difileots excepted, while exhibit­ing proofs of the modifying influence of Teloogoo, retain enpugh ot their original structure to show that they also were once more closely allied to the Tamil In the additional list of word? derived from a wandering tribe, na^ned Keikddis, whose route

of m t ^ f t ^ / ' ' w « f l'"' vToodciipmara, t h horaa, aim, and moon, oefc up bafora house o f S K o S ^ ^ NahalB3re«otaaov.edmuBic at tlSir weddings. F r f o n n X ^

OJe SCTthlin origin of K<ir6 and of Gonds might parhapa be iofwrcd from Kodo Pim an^

ponies

S7 a

lies more remote from the Tamil cotrntry, than, ftam TeliHgana • or dinada I £hd evidence of the same fact. Thus the Ke^^di name for "fire "—narpu- &gveeB exacfeljjr with the Tamil term for that element, but Offers considerablj fi-om the TeJoogoOj- -ntppu,:—^and still more from the Canarepe—benki.

As the langiuage of the Klirs is found wifchia the territory assigned to the Gonds» it has been supposed to be another of t h ^ dialects. This seems to be the opinion of two such emi­nent philologists as Dr. Latham, and Mr. Logan of Singapore, who, J 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 complier distinguished as Kiir Gond. The vocabulary of the Kilr 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 Kdls.*

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 Cap­tain Newbold, inhabiting the mountainous regions of the Malayan peninsula. Thus the word for ''water** in the lan­guage of the Kiirs and Kdls, dd; among the Bodos, Gachiris, and Kukis in the north-east of India, ia doi, di^ tui; atnong the Karens and M6ns in Burmd, is ti and dat; and among the Benwas of Malacca, di. Again, the word for "eye" among the Kiirs and K61s—med or met—is among the Kukis and Mikurs in north-eastern India, met andwieA:; among the Karens and M6ns, 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 Kiirs and K61s are mi bdrd, dpid, are among the M6ns, mue, b^ and p i. May we not conclude then, that while the stream of Dravidian population, as evidenced by the Brahuis in Beluohistan, entered India by the north-west, that of the K61 family seems to have found admission by the north­east; and as the one flowed south towards Cape Comorin, and the other in the same direction towards Cape Romania, a part of each Appears to have met and crossed in Central India.

* Bhnmiyas and Kdre—this becomes Kdls on the east according to Bengali custom, Kooroos on the south. Among rude tribes names for whole tnbe are seldom found. It is their neighbours that know them in their collective capacity. Todd in his Travels, page 89, thinim that the naipe Bhomia is assumed by Bhils in a spirit of boasting. Bhumija that are among Kdla speak Koli. As to the supposed aborigines of Bengal, see Bengal AtMtff Society's Journal, Vol. IX, p, 606. Bhoomijae are the exoToata.—TickeU, p. 709.

PA^T m^Y&CAhmLAnt'

A'ofe by fhp JEJtior.

toE foUowiing Vocabuilai?y of tlie unw/rifcten diialbcts of the ahoMginali tifibe§ is in all essential particulars the same as that leftj by MT. Risl'op, but has been re=arranged for tlais publtca-tJon. fni hiis m^nu-script. the a lphabetic-al order of tlie words was not followed, though doubtkss this would have been done had' 'he lived to complete his work. He classified the Knjrlish words according to subjects, beginning with uouns, -w'hich syp-pMed the names of thie primary objects of observation; siicli ns the elements, the prominent features in the face of' Nature, the minei ails,, and so onj then the relations in the human com­munity, the members of the human body, the brute ci'eafion, 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 Rwraan .character the pquivalents in elevon unwritten dialects, namely Gondi, Gayeti, Rutluk^Naikude, Kolami ]\Iadi or Maria, Madia, Kuri or Mudsi, Keikadi, Bhatrdm, and Paija Also in juxtaposition were to be entered the equivalents m the 'IVloogoo and 'i'atml languages. It will have been seen from the Essay that Mr. Hislop considered that some affinity T\as discernible between some of these aboriginal dialects and the TaraiL

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

In severa/1 parts of the manuscript Vocabulary, there are breaks and blanks where the work was left unfinished. And for the mrhsy the equivatents are only given in the Kuri or Mudsi, and not at all in the dondi and the other dialects, A l the breaks and blanks in the Gondi have been filled up from information obtained at Nagpore, which can probably be relied on. But it has not been possible to supply satisfac­torily the deficiencies in the other dialects. This much, there­fore, is unavoidably left wanting. -

The Vocabulary thus made up comprises some 3G2 words. Though perhaps tolerably full for an unwritten, dialect, u

u

,%^FdbaSf does not ^contain all the wonds actualty in tuse, ic totliCTiirise lascertainable. Indeed itbere are .otlxer and add

f'tionallwords used by, or known to, the 'Gonds of Nagpon ^^TlSe have been recorded; but they have not been inserte ^ m^this Vocabulary, as it seemed better not ,ta enlarge Mi

Hisiop's plan, but to leave it in its originaliiby as much a possible.

The Teloogoo and Tamil words have alpo been entered a given by Mr. Hislop. Several of the coin'cidences with th Tamil will be found to be intfiresting and important In addi tion to what is said on tiiis point in Mr Hislop^a Essay I would adduce the following passage from the preface to H, H Wilson's Sanskrit Grammar : —

aro' f t t t T w J " 3 t o l i : ^ ' ' l 1 ? '""g^^g^^ °f local origi, Sanskrit ori»,n ThL ?P"' ' ' " * ^»rds which »» not i Auction, of S a W i t ' ^ ^ a s ' T e " " ' " ' ^ "'« « > « l *e?n ro f'n'ly impressed i, ^ t i^. P''<'""°f "f civilization anc

aa aboria,n.vT^ ' ieloogoo and Tamil are rUo.i yn^inai languages. ^^ * ® clearly recognised

n this VocabiiU,^ i "hTvl i ' l - ^ 4^>^ A d T h U f c P ^ ' ^ r e d to be bor.

oome worr'e ^yhe column of remarks '' ®' '°g^3' the case,

"•e nariative • r l P'' '" 'P*" was found » • t^ritory L ?/^f^'^Md visit to ,1,17° \ f PJ'"'^'^ <=°Py of Harnso^n Z iLt"' ^ f- ^ r ber^^™^/°f *« Nerbudda vocabulary o ( , ! ^ ' ' ° ^''ich wa! ^ *°^ * ^ Rev H. J .

buf^'^'° » i r:"or''"'g"1g^- i^o^br len t -^ t rS f^"" ' " • ' "W with his l ^ ' n ' - ' y have actual „ ^ * '"- Hislop in-

H'slop met were thole , l!n'- ^'"^''^^^ nose dwelling to the

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south of *he tfange andi separated by monntain 'barrieirs from their northeim brethren. Some words given in one vocabulary are not foundi in the o^er, and! vice versd; but, on th^ whoje,^ that by Mr. Hislop is much the more complete and copious of tihe frwo. Ob many instances there is'full agreement; in some, partial resemblance; and in some, difference. In every instance I have noted the result of the comparison in the column of remarks.

In reference iot the short grammar given by Mr* Driberg, it may be added that Mr. ECisTop dbes not appear to have com­menced the preparation of any grammar, thoiigh 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 G-eographical 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 accoutit was appended' A vocabulary of the dialect of the tribes inhabiting those hills. This, no doubt, was intended by Mr. Hislop for purposes tof comparison, though no record of such has been left I find, however, on comparison that the -words do not generally agree with the Gondi properly so called, noi with

ahe Gondi word«« as given by Mr. Hislop &nd Mr. Djiberg. But they do agree to a considerable ^tent with the Kuri or Mudsi 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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A'oto by Wdttor on the following Supplement to the Sislop Vocabulary^ as respects the Gondi dialeet only^

MB. Hislop's Vocabolary is so far comprehensive^ that perhaps it may be well to make' it as complete as possible, accord in ^ to-the means available at Nagpore. The following list of English words is given, which appear to be usefuli although they did not enter into Mr. Hislop*s scheme. And the synonyms are given in Gondi as ascertained from Qonds at Maigpore. Though the population of Nagppre is not, of course;, Gond, still the Deogurh Gond Rajah and his dependants live there; and there are Good Ozhas (or mibstrels) there tJso, on whom Mr. Hislcp 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,

mPPLEMEhT TO TSM BI$LOP V00ABWLAR7, AS RESPECTS TBE GOJ^DI BtALEGT ONLY.

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Err(v)

Sscape

Evetiiag *

Evil

P.

Fair

Faithful

0 Falsa

Family

Famina .

Futher-in-law

Feed

Feel

Fever

Fight

Fai

Find

First

Flint

Float

Flow (v)

Fly

Food

Fool

• *

••

I *•

-

„

*•

• •

« V

• •

• •

••

«•

«•

• •

»•

• •

• •

• •

• f

• •

•

GoadL

WnS handaaa

Bholai matooa

Soddamhtntdaa»>

lifulpay

Burte

Qoro

Sooda

Khotal • >

Kutum

Mabang

Hurial

Teehtoaa

Fandan^

Yerti

Tarotana

Neihetana

Puttana

Pehio

Goree

Pohay mayana

Pong in-tana

Ruitana ^

Nebna

jShotal

2

fngUfl^-

H^rsemtinuei,

Bdbve(v) , ,

BeU , .

Belt . .

Send • .

Best «•

Betraih (1

Kg

Bloom . ,

Bosoni , ,

BraekiBh . ,

Brave , „

Bread , ,

Breast , ,

Breath „

Bri^fr

Brother-in-law ,,

Brown • •

Bud

• , ., BuBh

<•

a Cany ^ j

Cart ^,;

Castio

^

Ooadi il ^^tub^

JSsaa. ieltmaSk

Tapper

Nares dohta

BagoiMana

Btko

Koiloo dohtana,Faring

Paror

Poongaroayaaa

Chhaii

Eharo

Hatal

Sard

Chaii

Waree, Nakkana

Jholka manta

BaimdoKoko (wife's "Ijrother) Bhurha

Few^

ham

rhoorpnree

, rohtasa

Qidda -« iSSa

Cattle

Ceaso

Change

Chaste

Chastise (T)

Chew l i

Chirp (v)

taear(v)

Climb

Club

Coooanat

Coloar

Cirnqner

Cook

Countiy

Cousin

Creep

Cripple

Ciy 1.

Cub

Cultivate

Cup

CuBtardapple " •

B.

Dagger

* .

••

••

• •

*•

1

• •

• •

»•

• •

» f

• •

e »

• •

• •

• •

• •

• •

• •

a t

D «

»• "

• • l

CtoBdi.

Dobalk

Kammaltrfdtmaa

More Uaad

Sutro*

SoetoMaaa

Kaohkana

Chir ohir kiana

Ootakiaiia

Targana

Kutka -

Kaial

Rango

Myana

Attaxia

i5esa,Dehar rYaina(Mothkr'Bb»-' J ther's son) j.Tummo (Father's''

"uUTBay mayana

Langra

Araaa

Piala

Julekiaxtt

Wate

Cheeta-far " • "

Soorie

4

EnlJisb.

F.-r^aJntsed

^ontaoon ''

Forest;

Foigot - . , _ 1

Forgiv* ^

Fmt

Fool

Fowl

Fojt . ,^

Sxagcsoi ^

Friend

Fruit

FuU

a. GirdU

Give

Glad ^ ,

QroSn

QrantUatiier

Orazo

Grovo

H. Hand

Hang(v)

Hare

HanrefSt

.Oo&d!..

•

1*1*

1

< • •

•#

1

*i

ii

1

« •

• *

• t

»•

»«

• *

Piynl

Etura, Boogur

« . _ . 1 Dam tiadana i ,

j Eilla I

Brote

?itte ,

l hekree

S akmak

J ungo

KayA

Kintal

Nuri dohta

Siyaoa

Nehoa

tf.' 1)au^ng

1 • •Tndo

• • Jlehtana

*«Gurba ' i

..[Ryk ;

-"Tnogldana

.Halul

Bngli^.

Hasten

Hatchet

Soto

^ v a

Heal

Heap

Hear

Heart

Heak

Heel

Help

Hide

HiU

Hip

Hit

Hold

Honey

Hanger

Hunt

Hurt

Husband

J.

Jackal

Join

Jump

I GflodL

..jLahb^Myaa*

i»« Jlnrs

• •Burte kauuk •

• • Erana

••• Ifelien ayaaa

• •

«•

••

••

•»

•«

f •

••

• a

••

• •

• •

• •

* •

Bfiai .

iKonjana

Jioka

EaMaimat

Moorwin^ 1

Asrokiaiia *-

Toh -^'

Matta

Kola

JLeaaa

Siana

Phukey

i^ara

SMkar

l^hosre 1

• •.Huido

.••

•

Kolial

Misre mayana

•[Qyona, Dehk

^^ la-.

%glislb >Gon£.

Eeap

Kindlo

King

Kias

Eneel

Knife

Kan

"Lsaah

Lamp

Ls&t

Lay

Lead

Leech

Lick

l i e

Life

Lift

Like (T)

Lip

Live

Load

Look

Lose

Lost

Ii.

• • Irrana

• AfossiaDa

'• Katal

•••jBtirnma

t • Toagarotek kiana

»* S]urie

»*(Jattee

Efttru

Diwa

Pujjat

Iisiyona

Siso

Jiiroo

Nakona

• Lutko warukanii

Jiwa

Tahtooa

Dilte v'ayana

Silvi

Pissana

Wajje

Hurana

l(huwakian&

Slice mafc

.aiSm-

Englhlk-

M.

2Iad

Madness j

Maise

Make

Many

Meat

Midday

MiU

Mix

Moist

^ore

Morning

Mother

Mother-in-biW

Mount (v)

Mouse

Mnsde

Music

N.

Naked

Name

0.

OaU)

Once

Ox

OocdL

Bisal

tPtse

J . Kiana

. . Marmingfciana

•^Kkaodk

. . Dopukri

.-. JgUsk

..MilayUona

. . Pahna

..Jdnde

«.Sukkare

„ Awal Y«

.k Borar

••'Turgana

1 .'. Telle Silsaat

..Siroag

..'Bujanaikana

..'Kuttake

..PaHo, Ptttol

et.Aura

Oondi pullo

Kunda

Bngliah.

Fur

Pansier

Parrot

"Pvaa

Fbsturo

Feopls

PerEpixo

PtttSOB

Kg

Pigeon

Flovg^

Poet

Powder

Prick

Purchase

Qoioi

Quarrd

Quick

Qtdver

Beal

Beap

Bedde

p.

Q

E.

1

1

Oom,

• *?o^

..1

#»

#•

• • 1

••

• •

:;heetdl

R&l^o

Handana

Akar, Oobtan

Lokoork

Aipurepdeitaua

I r 1 r.'Wittana

I

1 • •Fuddy

**Parun

..K'agur

•• Patori 1 1

• • Burko 1 1

•• Gadustona

\ • > Sambakeyasa

1 >.>Batte

»• Tarotano

«*Jbupna

9

«

<

JPeti

sELbvitTo

*Koele

'•MaDdaDft

fFngliBh 1 * Son£.

Kestoie • • Ifa1o<uiioiui

Bight •• Chokotu, Oojo

Roast • • Boreana

Rob *>EaIIaaa

Rook ..TongiDg

1 Roll •»Gurbare mayana

! 1

Rot • • Kantana

1 Rotten , . .Kari ta ,

1 Rub ••Malaikiana

Rtiah ••

8.

Sacrifice >•

Sand «•

Sandy ••

bavage(adj) • •

Save ••

Say

Scream •«

Q

Season •

Seed •

Seldom •

Send .

Separate •

Soritana

*

Taruhi^aaa

Waroo

Wiirwat

Rore matal

Pbutana

Indana

JSilitana

Qhalumb

• Vijja

• Sapors

* Robtana

• Agrokiana

Serve • . Ichakiikona

1 Sew ••[Wnlcbana

Englisli

S.—continued

Shake

SboQiefttl

Sharpen

Sbovo

sk^ia ' Shine

Shoe

Shoot

ShoBt

Shut

Siokle

Sickneu. „ - "

Silent _

Sifly

Silver ,

Sink

Sidter^n-Isw

SKpv

Slow

Smallpox

Solid

Son-in-law

Soon

S&w

Spit

Spring

1 ^ ^^i

•

( A^*

• A

• t

ft«

• •

•_•

• t

• «

««

"

iOtklakiana ^ j

feasro mal _^''/,

Sontona ^ _ '

Koritana ^ - '

Maindal Maindral Jhalkaimayana

Sarpok

Sistjiana

Killitana

Moobohiaiana

Sattdr

YerM ^^

• • Eamme kiana j

••Bhoral

• •Khuro

• *tMorohtana

*•

• •

• •

Saimdar

Gbasndna

Hallo

••Wunk —

• • Ninthal

..

• t

»•

• •

• t

Saro ,

Jhapna

Teddana

Uekana

Dekana (v)

:Sii^sh.

Sfl.afaTeI

Storre

Stay

Stink

Stomadi

Stray

Stretch

Suffer

Sugar

Stumnw^

StmrisB

Sunset

Swear

Swim

T.

Talk

Taste

Ten

Thief

Think

Thirst

Thumb

Top

Torcb

Touch

t-

i

^ 'Qf^^

t i

. •-

1 *

1

•1. »•

Kuru mayana >

Posana ^

Dyngana

Paddo ,

•jt Doundai xoay

'*.

If

9Jt

• •

• ^ 4

- V

• •

J

.

• •

..

**

• •

»•

»•

Sobtana

Qanjamayan:

Sakur

Dokalumb

Dinpaait

Noolpay

Arutana

Polio nuyanft

Waikana

Naka

Wivkana

Kullay, Luanal

Mao kiana

Wuikce, Wusta

• » Unktia

••Parto

. .Duty

«< Iti^na

Edgj^Ii.

s-

Viot(riy

Yoice

w; Woft

Wake

WOT

Waste E?- ' ,

Wnt(a

Wed

iOotudL

Mytifc

(Bogro i^or

?hag

EaM

^•RCTglfflTi, 0ondi

PoBsn»

Cnudtomaadul&

BhuIIay majr&na

|Tai%)tiBito

Eastal

Boortai kuma'

•^raiKniing Hanft

i

Wedded

Wet

Wheab

Wicked

Wife

Wind

Wino

Winter

Wither

Wol£

Wonder

Work

World

Worm

Worship

Wrestle

NOTE.—In this Snpplement thR fU^ji may bo known i J ^ S ^ S n ^ ^ ^ - f U ^ * * « o dl j ^ j„

Uaxmina

iFahna

Gtehk L

Burtoro t .

Moijtt '

rDhundar i.

Kan -r ^

Heni Qhalumb

|AkiantI

J!<andgal ^

[Achrit kiana

WaQarl kiana

iMania], Doonflk

JKitknr, Pork

ptmja kiana

Dhawari kiana

tt»iiifinitiTea«H)d,wI«d,

^ 4 Note % th^ MdipMf r,egardin^^ the Masdsu or rij dialects

lxKwi!l<I%ave been seen that M'i -H islopi u the Essay ppints ogt <that tthe ^i^s, or Muhdia, are distinct from the G onds at \leB&t dn language ;j gndt ihat !] urr, or Muisi, is, not, asi may haVe keen stipposedrby some, a dialect of G ondi. Mr. Qislop indi= catesi that (theterror may/ hav e arisen from expressionsi used tby ©r. Toys^y wben, many years ago, he. supplied' a brief vocabu­lary of ithe) language spoken by thei tribesi of the hililsj lying betv^een Hoshungabad and Berar. This iregion is believed to b ) iQ real home of the KiirS) or Muisis.

The v;ocabulary which Dr. Voysey gavei in 1821 is to be found in, Vol. XIII, Part L, of the Journal of libe ^ siatic Society . Sey@ral of the words agree with the Kuri, or Mu^si, S8 given by Mr, Hislop.

Df. Bradley's list has been adverted to in this publication in apreviQusKote (see Preface to the Hislop Vocabulary). Many of those words also agree with the Mudsi in Mr. Hislop'si Voca­bulary.

In 1863i Major Pearson C be Conservafcor of J'orests in the Central Provinces) furnished to Mr. Hislop a few words spoken by the Koorkus, whom he considers to be the same as the Mudsis; and that memorandum is found among *Mr. Htslop*8 papers. A few of the Koorku words agree with those in Dr. Bradley's list.

In 1865 Mr. C. A. Elliott, Settlement Officer of Hoshunga­bad!, transmitted a Memo, on the-ICoorkus 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.

• • ; / / / . : ^ ' : . / ; • ; ; • • • • • : ' ! .

v'': ;•:/.;/iV: ;/;,'.•;;.

[:']]i(''::j'E^ag^sk,'l[

?;V;;•Jk)v•;v,;;i vl;,•V:

'''';,'.yBedstead i

B ^ '

Body

>' '^Bnpdci

^ t ^

','' Gowdting

' • / • ' • E i r e ' . ' ; ' ' ' ' ' ' • ' • ^ ' ' •

Kdi

Flesh

' LlgTitnhtg

' Plantain

Stw

Btaaa

'Bott v fV; ;

? ^

Tootb

Tree

Watw

j, "MVjiiTTiBlop/v

K o i ^ ' r ' ; ^ ••' •

, ' • ' , ' •• 1 ' • '

• • • " • • • ' 1

1

Faoliiia

KomDr r ' •• •

6n<M

Miimed

i , f

Singdl

Kaku

trUa

Ghirni

Eeto

Epal

Dega

Qomoi

Euh

Tiding

STng

Da

'• i i f ivxEffi^vl

S b c l ' ' " •• .'•• • . ' '

Fevkhnm

Paokqa.

1 Eomur

BitMl

Meenoo

Sena

Seengul

Eakoo

Jeeloo

CHeenm

Cero

Eefeel

Gota

Gomuj

Eoo lh

"nrinj

Seeng

Da

^bx.'^iFaywyr,-

i'!;;'>i'^.'ii:';'

M a t ; • •..••",;' •

1 • • ' ' • , , ,

Fodcpnm

. • . * i •

i 0

BxdSdl

i

••

Shena

S i a g h d ;';'•';••.

• • • • ' ' • • ' '

Jdoo

••

t «

[peel

• •

••

Koda

••

Seeng

Da

'^/Bncabijr;

E o e ^ . ' . ' ; ' • / • • ' • ; ;•':•,

aCfttj';',;';..'' •:,';,''•

• • V , ' 1 • •

• • • • ; ' ! • • ' • • ' , •

• * • * ' '

••

Unnoo;

• « •

Stilo

[Jheernn \

. . '

Epbm

Yoiha

Gkimoi

•«

Teiting

I^DIS

1*80 ';rrr:'/'

1 \ii/:'/rr::lV':m''::\' \ • , 1 III ' l' /', , , • M / ' , '

. • ,.'"*il %3t ''fKB ':flSS |i':?i8 •'''"••ii : ; ' , | , | |

•'e:^, D « g * , ; ;

" i: K o ^ , ; • ? ' : • ;

• • •

: ;'• • ' ••••

' ' ' ' ; ; ' ' ' • • • ' • •

P A l f Ml. S a N ^ - S .

NoteMyt the Mdit^r on the Gond' §ongs.

THESE Songs wer? reduced tOy writing in the Q-ondi language by ^r. Hislop in his ow4i h^ndwriting. He obiained them firpm 4 Pardhdn priest of the Gronds at Nagpore. having made ,a ivr ry complete and accurate copy in Gondi, in' ithe Eomanr .character of course, he began to translate by enterk^ over each Gondi word the counterpart in English. But at TIM death he, bad proceeded only a short way witi' the last Aame part of the task. His translation did not'comprise a fourth of the whole—aud even then it was only in detached fragmentst; and in no place was it consecutive. - i ut, 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 regaj?ded as of much importance, as evidenced by the admirable industry which he must have devoted to it. Moreover it was found quite possible to tdo this, inasmuch as the very Pardhdn who recited the Songs to Ifitr. Hislop was still at Nagpoie; and being versed both >ra Hindi and Mahrattee, wa& able to interpret the Gondi, word fcr"' word, into those languages from which the rendering into JSn lish was easy. Moreover, assistance was obtainable from the Kev. Baba Pandurang (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 Mr. Hislnp in obtain­ing information. I, therefore, entrusted to Mr. Pandurang, as being specially qualified, the task of comparing Mr. Hislop s manuscript with the recitations of the Pardh&n, and of ascer­taining the English equivalent for every word.

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

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

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

u

aiefreadoii8,ibut,pcS8erwVg a feeadiet na ^ ^ h&^ngrtaeni thavi ^i^dedthem feMvep^^^^^^^^ ^•|hesenseoilihepieaemdifeatedthe prpprifety of such division. Tibey are indeed i-e cited; or sung in parts, or in whole; but is"u<ih pafts .would iiot nec ssaril yjBtWTesppnd with ;the parts into, which I have v.enturedi to, subdivide the pieces.

Bui as Mready mentioned, these Spngs were very lengthy intheomgiM. #hile, op the one'halid> many passages are fcuribus; othets yividl^ illtistrative .df Gbncl lifer and reality, and other8«remarJ.able iti their way; yet, as might be expect­ed;, m any passages, Were; redundant, others frivolous, others lujprqper of objectionable. All passages clearly belonging to. any of the latter categories have been cut out. ' And the roriginai whole has- been thus pared down to about one halfi And it has been found practicable to do this, without at all impairing tfee sense or breaking the sequence of the story, ifevenl in this abridged shape the Songs are long, being sotrie 997 lines in the Gpndi.

The Songs and 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. Hillop ibestowed ttpon them. For they are the best Oond pieces extant;, and they comprise a sort of compendium of Grpnd thoughts and notions. Though abounding in things borrowed fr tn the Hindus, they a>e yet possessed of much originalilby, iftnd in many passages they are, so to speak, redolent of Gondism.

They have never before been Teduced t6 writingj but have been for many generations sung Dr said by the Pardh&n priests, to bi*ole8 ofHistening Gonds, at marriages, ancl on oihei festive occasions. They are for the most part old» perhapi even incient, httugh much obscured by modern interpolations atrd additions. And though the first original must be oldlei than the Hiadue, yet the framework tjf the Story, as it now ej|etfi, rmiRt have been cqmposed subse(juently to the arriva of tbe Aryain Eindas among the aborigines of Central tndia Baymc] this most vague estimate, it is impossible to say b.6 old or how now these pieces may be. For the Gondi b ini nnwntteu, and the PardUas hfemg unlettered, notie ^f febes men can etpUm the history of th't Soiigft. A Gem'd vM refe the en^i^er ta th^ P^dhki. thetiotie ^ardhkt M sa that heleam^ the piece by healit from tke mm%\ ai, m&^ perhaps ea . f afdMn. wi o 11 Mh^ mm U l^art il^^oi another Pardhdn betot^ him, and so on. ^his is all tei ca be as( erta)i[tied at Nagjrcype M e^^tm^ J : , — :

R. T.

IBJSmJipTt MGZISB ^JSMSi^if, M TEM SDITOS.

1? I,

T/m Chvcttiofk of tka W&rtld and of Ike 0ond ^hpUf and ; ^ thB bondage of the Gonds.

1. In the imidst of twelve hi'lls in'the glens of seven Mils, m " LingawS.nga;d^ or moutit Lmgawan.

2;'In that mount ia a flower tree nam^d JDat i; thence* for ' twelve koss there is no dwelling—

3,, Caw saying there ia no crow^ chir.p saying there is'^o bird, roar saying there is no tiger. '

4. - Then, what happened ? God spread betelnut, and calie^ Nalli yado rishi [saint).

5\ When ati order to the vakeel (servant) ^arayan was made,, he heard it, and went running

6 To Kurtao Subal to ask him. He Said there are sixteea^ threshingfloors of Teloogoo gods,

7. Eighteen threshingfloors of Brahiniagods, twelve.threshmg-

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

8. "So many gods I where are they? their tidings i seek

9 What did he begin to say ? He said thus:

1. T^B twelve chills and the seven vallaya are the same aa thoae hereSffMr to be men-;joiied vsee Part IV., line 85), aa the place chossa by the Gond gods for theiT local habitatdoo, Liogatvtogad—this name has nothing p£Hiicular about it, bat seems intended merely \o ia-troduoa the story of Lingo.

3. The fiovirer tree is the same as tiliat mentioned in Fart IL, Une S, as that ffom which Lingo was bom.

5. This is a forcible Qond idiom ior asprefldng Jitter mlenc^ and aptly deataibes tiie oolitudes which are frequent among the homes of the Oond people. The phiaae ia alsu Imown to tile Hiodaa of these parts. "

4^ Betel-leaf and nub are frequently mentioned in all the Parts. The idea is Hind^

6. Thia Narayan must be the same aa the Naiuyau of th6 'EBndus, Or perhaps, in relerence to the belief of the commdo Hindus, the Sun is meant.

fi. Kartao Subal—this name appeara to bo of Gond origin, and not i Hindu name, whioh is •woi'thy of remark, inasmuch aa the other names in this part of the stoty ai^ Hindu.

7- The term threshingflbor is supposed to be here intended to express some ihdefiniUi number, ilabadewa is &ed to hat i had a tbreaidngfiow in a field, wbeston h6 created' ttw Qonds. Thus the^pure Gonds are called thrq^hingfloor Qonde. The idea has been exteildeil as a metaphor to other loees. And. ea<^ caoe is repressnted by its ^leoiel div^^tic;;.

2

U. Wlhat was that Mahadewa doing? He was swimimne Uke-a roller stone: he had no hands no feet: ''".°^°«= ^^

12. He refnained hke the trunk (of a tree),

** ' '"SylZ'" ' ' "^^ ^''^ ^^^ "^ b«g»° to aak

"• ^ X X ^ ' ° ' " ^ ' ' *'«'»'>''g»-^Wgod's) Subadar

' '" ''V^'L:^' '"'=' ^"^ - - - «"? I ca .e to ae.

^'''=^ri::.s;.o^rtC/^''"^ - -"-17. The Kaja Mahadewa wa. swin>„,i„g and came up

VZT'^' '^"^ J-"-^ >»-^^ atood. and so did

' '• ' ^ r S s ' l f f c 2 r t h " ' ' i ' ' ^ ^ 'f'"" - - ? -here' are 9i> T« f. tBreshmgfloots of the Gonds?

Mlhtde'aV^' ^'"^ ^^"'"^ ^^^^'^ ^^ say . .

'' '^Tct^t^^;,f„-f^,r^ - * - -''• ^ " ^ r f i n K " " ^ P"''^' '' *« - d of it, the devotioB

' * ' ^ S l T J ' ^ f e : ^ " "-^ »'°°^ elo-to Mahadewa. and

' * ' ' t w r i T « ° ^ ' ^ - - g e - t o f thewa,». Hesaid.

25. Emerge? lhave«.ha„da, no fee., „ » e y ^

3

^6. Then Mahadewa' receii ed man's form.

2X Thus man's form complete was made in the luminous world.

. 28. He Tailed Im eyes and saw' Bhagawan (god*; but he ( BJ[iagawda], im laediately' disappea red.

29. Mahadewa said, JJt is not well that God should not be seen o (actually visible). Hear, 0 God, my ^tory.,

30^ My devotion is fruitless; I received a man'si 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—

3'3. Kalia Adao was bom. Then Mahadewa what did he say ? 34. Said Mahadewa to him, Establish a tap (devotion). 35. He Cthe 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 I why are these daughters bom ?

38. I shall have cause to case my head down. Whence eh_an. 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 bora,

44. Hither and thither all the Gonds were scaCtered in the junt le j

83. Ealia Aflrto is bslieved to ba the same porsooago aa Kurtao Subil.

87. These sixteen dauithters may perhaps be in allusion to the sixteen Gojitl gocldosssa mentumed in Part Hi, hue 253; and this view is boruo out by the PardMn who recites tUo Song,

41 Whether the sixteca kinds of earth Iiaro any special purpart, LT doubful. Th» Pardhiin -who reuitestho song, eajs that the phrase niei^ly retora to tile ueveral sorts oE aou known to the people; aueh us black loomp reddish earth, saady grooud, gruTul) and the U^.

4

4:'|. Maces, hiB^, smd vallej's w^^e fiHed m^' these Gon|9.

46,. EvVen trees had their iQionds. How did tfhe Ootids iGonduct themselvvgs ?

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

4S. They made no-d'iatinction. If they saw a jackal they billed 49. And sat it;-no distinction was observed: they respected

not antelope, sambur, and the like. '^

5^. They made no distinction in eaiting a sow, a quail, a pigeon,

51, A crow, a%iJte,iin adjutant, a vulture,

52. A hzard, a frog, a beetle, a cow, a calf, a he and she-bafFalo,

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

54. So began the Gojsds to do. They devoured uaw and ripe tihmgs;

55. They did not bathe for six months together;

56. They did not wash their faces properly, even on d^ng hills they would fall down and remain.

• 57. Such were the Gonds born in the beginning, X smell was spread over the jungle , 'l

68. When the Gonds were thus disorderly behaved; they be­came 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

6^. 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 vaUey.

66. He made them to sit in a line, and he sat at the head of 47. Tim Bomewhat Barcnatio desorintu^n ^%,- v, t n 7~^ " "

prolxvWy of Hindu raggestua,: ^ ' ^ ' ^ P ^ ^ * ^K^ ^OIIOWB, of the habits of the Qonds i*

^§7. Hef'took sAt^ncjB l offi Ms' 9'^^ 'hodtj, and mad'ff ' t ^to(

168. ^lius he made a sqfuirarel while' ib&thing,| afidi g^Y4 it I|fe. ^ f/t

69\ Wihen he made it aMve, lie caused it # run away. ^

70i WMi its uprigllfc taiH' the squirrel ran item fihe' midst . J $hem.

71. The Gonds saw it running, and they pnrstied iti

7i2i A« the vGonds were pursuing it, some said-jiM^it, kill it I" *

73. Another said, catch it; it will se3;:ve as a nice roast.

74:. So sayii%', some seized a stick, some a stone; ^ 75. Some seized a clod: their waist dothswere 8hakisg^thei]

hair began to fly about. «

^6. The squirrel entered a hole (which) was god's prison or earth.

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

78. All the threshingfloor Gonds ran into the cave.

79. Thus all the Gonds ran j 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 Glands. She said, For many

82. Bays 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 been a smell (of Gonds),

85. But to-day I perceive no smeU;

86. They must have gone somewhere.

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

88. She ascended Dhawalagiri, and sawfio Gonds. Thence said

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

79. See Note on line 7. The tormihreBhingfloor Gonds means the refmlor Qtiiide^itcated by Mahadewa* >, ^ 3 ^

•^^ ^ ^ nmnhar of fonr perBtjna, wHcJx appears, too, in subsBgusat pnrta of^i^ St«y aoigiit be iihought to have come sigtufcanoe; but ooae IB asoertainapti*.

6

90. Mahadewa arose and placed a stone sixteen cubits long lat thetentrance of tilie~cave, and thus shut in the Gonds.

91. He stationed Bhasmasftr a giant)i to guard it. Still PaiEwatee Temained asking (after them),.

^2- Then said Mahadewa, phaw.alagiri began to be odorous, and I feE into a rage thereat;

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

9C Then Parwatee thought in her mind, My Gonds are lost.

95. The foiir Gonds who fled travelled onward over hills. 96. Thence they went and saw a tree rising upright, as a Date

tr^e, which they climbed, and looked Tabout them). 97. They said there ip 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 swing.ng (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 tqjee; ascending a hill, he came to Parwatee,

107. And stood while Parwatee was performing her tap, and saying, My threshingfioor Gonds do not appear;

91 This Bknmaiftr seme to be one of the gianta of Hindu mythology «We'tiartwJlS J?J:^?'°*"' Lahuqad appeaTairequently in the Stf>ry, bat there is no taown £ S £ Z v a t ? "Kf"; T^^^eaningmGondiistho "Iron Valley-the lied HiUs j " » ihToSiZlIi^^^^ ''^^^''^^'^^ estemal aapcefc of m-uiy hills i*

. . ^ J K ^ ' S w l ^ ^Tvwin oecura frequently in allthe Part^ It in borrowed, o« ^ - E ^ i S ^ r ^ J f ' I ' ' ' ^^* ' ^ ' '»" « «'-. «^t *l»^ nanio 8h.mia ba need eapecially, who w named Bara Xiko, But the name Bam D5o la not iwod any where m theao Songi

108. Therefore I commenced my devotion. When Narayan heard' this, he ran.> restmg and running, he came to Bhagawan and said^^

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

no . Bhagaw^i said, GQJ and tell her I will make her Gonds visible.

P A £ f II.

The Birtk, Life^ and Beufh of Linga,

i . Thancaaie feUl tO;Bhagawda (godK 'Phere vm^ 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 dtiy

was hid.

6. A hea|> of turmeric fell at the fourth watch of the night.

7. In the morning, when doads 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-Tb giiW to cry. r ; '

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—

1£. The honey burst, and a small drop full into his mouth.

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

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

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

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

17. Lingo was a perfect man: water may be stained, but ho had no stain whatever.

XI ^'J:^A\ Z T^' . '"" 'c"*** "f P'^I'^^*' *"°»^ the Qonda. Though h- avi.....r=. thr.mghout ^ J : ^^^ A- ?** ^ " ! " ^ ' " °^.t ^ 7 " " ' "^'"'*». y^t fcht, Dau»« i. 01 Ouud origin. .«....». tune* Bban GcBdi for devotee) lu atUxed U> hia i«uaa, aud aomotimea Pari(ir (Gondii Xor Soiut.)

18. There was a diamond on his nai^e]'aniJ sa»d3e wood mark cm his forehead. He was a divine Saint. He became t\Yo years oldr

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

away,

2 0. He became nine years old; he was or h-red not to oat luty-thiiig from off the jungle trees or thicket.

21. luingo, in his mind, said, Here i< no person to be seen; man doe§ not appear, neither are tiiere any animals;

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

someone like myself-

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

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

tree ;i

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

26. He went frhitner, and having seen flowers He snaelled them.

27. He went a little beyond, upon a precipitous hill, and climbetl a tree*

28. Then he looked aa^ound and sa«w smoke arising from Kachikopa Lahugad.

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

30. He ascended, and saw the srnok^. The four brothers quickly brought their game, and began to roast i t ; they began to eat it raw or cooked.

SI. In the meantime Lingo went there. Tlieysawhim and stood up; he stood also;

32. Ntjither spoke to the othef. Tlie four then began to say within themselves,

3.3. We are four brothers, and he will be the fifth brother. Lf t us mil him.

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

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

38. These are Hindu distinctions.

|0

Sfi Lincro said I am Saiat Lingo; I have a kaot of hair cw my head.

37. The four brothers,said, ,©ome to our bourse. SS, They took him home. While some game was lying there,

39. Lingo said, What is this ? (They said J it is game that we have brought. '

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

41. He said, Give tre its liver. There was no liver there. ^ Then they said,

^2. Hear, 0 brother, we have killed an animal without liver !

4S. 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 Uver? said they.

45. One said, Hear my word! He is a little (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, yrent by the jungle road.

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

Kill it I

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 I 52. It had a liver.

. 53. Thus the devout Lingo did not tire. *These four brothers I ,,——^ were tired.

54. For water they thirsted. On a steep they ascended to look for water;

36. Ag&in a Hindu mark in contradi«tinotioii to Gonda.

p a S m ^ f Z ^ o S ' ' ' ^ ^ " ' " ' ^^«^« ^"°*"^ ^«-^« descriptiona o£ the hunting

11

S5r Bud no •w atef aippgascedi, soj fe&ey descended^ foom: the M.^^ ^

5@. Thus they came to a, thick jubgle of Anjun Irefes, wtee tkoimy plants blockaded the ro^d, ' - ^ .

57. They came aAd stood. A Bttlfe wa'ter appeared* Tk^ plucked Paias (Butia) leavesj and ifiade tJhem into sC trough;

68. They drank water with it, and were much* refreshed.

59: Lingo' said, "What axe' you doing sitting theafe ? (They said) we cannot find an animal' witphout A live v ' .

ftO. If we don't find it we will leavig: off menftioning- the' nsEiSe (of such a creature). This is a good place j .

61. After scraping the'gi?ound, and cutting down tre'es, '^e "#H sow rice. "

6S. (Lingo said) I will sleep a little; you make a field ready,;

63. The four brothers brought hatchets, and they all four began ta cut the Anjun trees. ' ^

64. (Lingo) fel) asleep, and fie dreamed a dream. In his drfeam

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

60. He awoke, and returned while the four brothers ^7, Cut down the tree: their hands were blistered, and each

blister was as large as an Awala fruit.

6'8. They threw down their hatchets and came to Lingo,

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

70. They went aside, and sat 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. Thus he began to cut down jungle. In an hour he made a good field.

66 The Anjun tree (ffardicicha binata) was probably rnxsiQ dhxmSeaA at formar periods. I t atUl is found, but it is no longer plentiful in the Qond coimtry.

S57 See the previous note explaining the term tiireshingfloor. Allnmnn seems hare to b«i made to tiie'tw«lV6 tribest j '

7Cr to 7ff. CofiipnkeB' r ^ T a r d^ficrijp^dia' of the cuT iva^oA' 86 xtiiA' iiio*p in tic^ tunes aa Dkya

1%

73. [(They said) ovx hands are blistered and not one tree have wecut'down, ' u ^ , -

'74. But liingo intone honr has cut down several trees; 7&, He has made the black soil (appear), and has sown rice

and liedged it round j 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 blew violently; it was cloudy all day; rain began

to fall; c

80. Rflls iti the open places were filled knee deep; all the holes were filled (with water),

8i. When the rain had poured for three days, the weather be-" came fair: rice began to spring; / ' *'

8S. All the fields appeared green. In one day the ri^ g i ^ a finger's breadth high j

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

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

^7. With cracking joints the nephew arose; he leaped upwards.

88, With two ears upright, and with cheerful heart, he bounded towards his uncle,

89. CAnd said) some one has a beautiful field of rice: it must be green tender fodder.

JH- TamlUtle-nnea^LYe thatleld, the sixteen scores of deer Wia go there;

84. ^ term « mrteen sooTea " ia frequently used; for instance, tcen soorea of Goi '^TtVLInJ^^'^''^'^''^ oac^Uuaablejperhapa t L term may only be idiom lor a lar^o numbef.

Ooada SilX

if 9fe After gating rice ^ # ] p ^ come ib

• 0 nephew, hew iny wordisi! f ^ ^ ; , ; 92. The name of other fieflds, but not, that of Lingo's'fito»

(otherwise) he wUl not preserve ev ^^ scored 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 botind awayj _ '

95. We will make a jump of five cubits, and thus escape; but you, being an old one, will be caught. 1

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.

96.. The uncle was grieved. Then he arose and went after thcra j

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

100. But the nephew and the deer began to look for a way to enter it, but could not find 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 me 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;

1D6. 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.

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

14

111 2. Being old, ke was unable to leap tke door of the field of-nee.

l i s . They went from thence and leaped back over the hedge, when-the'jincle said to them:—

114. Hear, 0'sixteen adobes of deer, you have eaten this field I Father Lingo when he comes to it

115. What measures will he adopt? Then the nepihew, who was behind, came in front,

116. And said, Hear, 0 friends and brethren b te'feom this • place,, but hear my word. .

117. As yon flee keep your feet on lesrves; and stones; and boughs, and grassj but don'6 put your feet on the. soil* So said the nephew.

l i s . As he told them, soi'they did—all the sixteen.scores of deer began to run,

lli » And-left no marks nortracesi

I20l Then they stopped: some remained standing, some 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 eaten by deer and all the rice becoming spoilt.

123. Then Lingo departed, and took his road to Kachikopa Lahugad.

124. Hence he dej>arted, and went to the brothers and said, O

brothers 1 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 offer our- fi'rstfniitr (tp thegods).

H27. Thtn Lingo said, Hear, 0 brethren.! our rice^ has been eaten up;

128. It has been spoilt; we have no firstfruits. Lingo said. We wiU offer the Uver x>f these deer as fitstfruits^

nd. Then I will remain as a devotee, otherwise , mr powexf will vanish. " ^

15

l O. I fill my stomach hy the smelling of flowers;^ ^

1B|. 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 headland he bit his finger on the spot;

138. His <*yes 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 j 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, 1 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.

149. Havings heard this, the foitr brothers wgnt and ambu>»ca4ed on four side:3.

150. They shot their arrows from four comers, wK lu LiJigo shot from the trf e.

151. Thenancle (the buck) and one 4eer alone survived ;trhey had aimed at them also, but the airow 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.

151 But the two survivors began to run; then these four brothers went after them in pursuit, saymg, We will catch them here or there-

135. But the two could not be -ftvuidj then the brotherss turned and looked around.

156 The eldest brother said, Hear, O biethuen ! These two have escaped, and Lingo

157. Has reroained behind at a distance from usk Let us return, taid the eldest brother.

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

159. They e id, The two survivors have fled and cannot be . found, so we have returned to you;

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

161. Waistbands-.there ha. flintj iiso,tak^it out and make fire.

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

163 But the ma^es d:d not ignite. As they were doing this, a watch of the night passed.

ICt They threw down the matches,and said to Lingo, Thou

It i^h SWw i|s wher# odi fire is, and why it does not come oat.

1B6. JLingo said, Three feoss (,six miles) hence ia Rikad, Gawadi the giant.

167, There is lire in hie field; wherS smoke shall appear, go thL-re.

1'6'S. Cbrae Kot back without 'bi*inging firef. Thus said Lingo.

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

170 ¥e have never seen where this fire is ? Lingo said;

171. I will discharge an arrow thither.

172. Go in the diiection of t ie arrow ; there you will g,ef 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 grasa, it made its way and-reached the old man's place (above mentioned).

176. ITie arrow dropped close to the fire of the old man, who had dkughtes's.

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

youngest went. 180, Thia Etikad Gawadi, a sort of giant, is a n-wne of doubtful origin TiiP Oawuli -

may be a corruption of Qawali, or Gaoli,—a cowherd. The Gaolia wore powurful ia tha ewly diya'ofc tlie Oond people, oad ctablished a dj-usstw of thuir own la the (.hiui oonntTj-.

184 The picture of the old man eleeping m tht* midst of liis ficW, ao yt^M fs ncrd rnund, (to k4tep off wild beset?! and by tbo fiiftmilD, (to [ircsprf e hiui team the ulfeht damim or ilio forest), w ft true roprcduntation of the habiU ot the Uonda.

,'>1'»''

18 5 /: Me descrief, the fiir§, and went to it; then heMid he aii-of d

186i He saw from afar the old man's field, around which n . . , hedge was made',

187, The old nian kept only one way to it, and fasteoed a screfrn • •• to thp entran<ie, and had a fire in the centre of the field.

188. He placed logs of th^ Mohwa and Anjun and Saj trees !on the fire. , '

18?i Teak faggots he gathered, and enkindled flame,

i90. The fire blazed up, and, warmed 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 Qond beheld him, he shivered;

19^. His heart leaped; and he was much afraid in his mind, and said:

Cp. iftheoldraan were to rise he will see me, and I shall be : eaten up;

'94, I will steal away the fire and carry it off, then my life will be safe. . * '

• 95. He went near the fire secretly, and took a brand of Tembhur wood tree,

97. That spark was as large as a pot: the giant was blistered: ne awoke alarmed,

. i , lS : '^ '^^ " * • t™ «™» a . «„„„ „, ,w=l. th. G<md. obtain tiai, h,ourite

':m Cjoriii then t few aWajfitM briaiKii w%iih he haS sM^ni T' ^^

''•H ..• ' ,• • • ' / • • < • ' . • ' • A | j ^

201. He ran onwari and Was not 6aii|'ht T h ^ theJoM m^] ; being u?jed, tiu^ned back- • ~ : '''j .:'•'/','!:•.^i

202. Thenci? he retamed to his field,.and came near the fii'e; aiad niv sat, and said, What nonsense is this ? ,;

; , • . - • • . • • / - . . . ^ " • ' " ' • • ' • ' ' ; V

20$. ^ tender prey had come Within: my reach f

204: I said I will cut it up^s soon as I can, but it escaped from . my'hand! • V -' " ' V - " ; 'V

205« Let it go: it will cgme again, then t .wiiD. cafeeh it,. It is gone now. ,

206. Then what happened? the Gond rfetutaed and came to his brethren,

207. And said to them, Hear, 0 brethren I I went for fire, ds you sent me, to that field; I beheld an old man like a giant. '

208. With hands stretchfed out and feet lifted up, I ran-* ' I tfcsj' survived with difficulty. .' , ;!',

209. The brethren said to Lingo^ We will not go. Lingo sat^, Sit ye here.

210. O brethren, wh^ sort of a person is this giant. I wall go • and see him.

211. So saying, I ingo went away and reached, a nvec

212; ^ e thence arose and went jsuward^ As he iooM,he saw in front three gourds,

213.; Then he saw a bamboo stick, which he took u,p,

214. When'the river Was flooded

215. It washed away a gourd tree, and its seed fell, md each stem produced bottle gourds.

216. He inserted a bamboo stick in the hollow of the gourd «ad made a guitar. ' •• - . ,-

217. He pluc'ked 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.

2'20. Holding it in his hand, he walked in the direction of the old man's field.

221. He approached the fire where Rikad Gawadi was sleeping.

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

223. His mouth was gaping. Lingo looked at the old man while sleeping.

224. His eyes were shut. Lingo said This is not good time to carry the old man off while he is asleep.

225. Li 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 lor 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 roan must be rising. Therefore Lingo took the guitar in his hand,

2S0. And held it; he gave a stroke, and it sounded well: from it he drew one hundred tunes.

231. It sounded well, as if he was singing with his voice* Thus ( as it were) a song was beard.

232. Trees and hills were silent at its sound. The music loudly entered mfco

233. The pld man ears; he rose in haste, and sat up quickly; lifted up hia eyes, ^

217. This two stringed guitar (jantar) is a fovourita instrument with tha Onn,!-

234. And deaired to hear (more). He looked hither and thither, but could not miake out whence the sound came

235. The old man said, Whence has a creature come here to-day to sing like the maina bird? ^ , ,

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

J

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 stsmding, jumping, and rolling, he began to dance.

240. The music sounded as the -day dawned His old woman came out in the mormng and began to look out ,

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

242. When she arrived near the hedge of her field, she hear<f music in her ears.

243. That old woman called her husband to her.

244. With stretched hands and lifted feet, and with his neck bent down, he danced.

245. Thus he danced. The old woman looked towards her hus­band, and said, My old man, my husband, "

246. Surely tha music is very melodious. I will dance said the old woman.

247. Having made the fold of her dress loose, she quickly begsm to dance near the hedge. "

248. Lingo said in his mind, I am a devout Lingo; God's serv^ni am L

S3S. Thd Qonia aro Tory foad«£ boMennui doiufag;.

55 9. f Wear) s i t ^^ot^'s (do^^ loins) dtiwii to my ^ ^ te on my head, and on

;the navel a diamond, and on my forehead a sacred mark.

2^0. tV^ater may possess a stain, but I have nbtie. I am Lingo. I will make the old man and old woman

25L To dance the Gond dance. T ^vill sing a song, and cause them to diarice, if I be Lingo.

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

253. The sixteen satiks (goddesses) and eighteen flags, Manko Kaytal, Jango Raytal, and Pharsa Penda,

254. And said, Salutation (to you Gods) I He, holding his guitar in his hands, sung various tunes.

%5$, Is my guitar an allurement to them ? So said Lingo. He stopped the guitar.

256. From on high he saluted tbe uncle, Rikad Gawadi, the old man;

S57, TVlio looked towards the top of the tree, and said, Saluta-" tion to you, 0 nephew!

f ®:, y®^ ,. ^ ^ t^o^ deceived rae and caused us to dance ', /;'• \ ';:;yhither hast thou come, nephew ?

S59. (Lk!; 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!

^^^* ^^^y|jjet together .'nephew became known t6 the uncle, and the uncle to the nephew.

^^^ ' ^W^^"^ ' ' ^"^ '^ ^ ^ ' °^'' ' ' ^^^ * P? ew held the uncVs

i

26i. Ih^vfc killed sixteen scores of deer; we want to roasi tiiei Kver to eat. i " ^ ' /

235. We ykeite trying to make fire fall from tlie flint, but fir( fell not. ^ *

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

26© It came near your fire. It arose and fell at the door of yoar daughters.

S68. The daughter^ have lifted it up and carried it away. Have you no sense,*uncle?

269 I sehtmy brother to fetch fire, and you ran to eat hira,

270. If you had caught him, you would have eaten b imup; and where should I have seen him agam? €*

271. The uncle said, I made a mistake; O nephew, the thing that I did is past.

272. He replied, O uacle, 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, Hea^, O neph6 \% my word. There are seven sisters, my daughter?;

274. I have them here. Take them away. Having first bound the.r 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 w?y to tlie house where the old man's daughters were.

277. Having arrived, he stood at the door, l ingo appeared a youth of twelve years

278. Or as sixteen years old; in front he looked foppish, hk^ a young man;

279* From behind he looked like a devout Brahmin. He appeared as a good man.

gts. Tbi3 IB nrtt snppoficd \rn convpy a?.y aUuelon to the flevefl ststor goddceaoo "P ^^

/ (

2-i

2S0, The'seven sisters fi-om within the house came to Ling* and regarded him

281. As a young man. They came out and stood beforeXingo.

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

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

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

285. Hear,. 0 sisters! ray 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;

^^87. They are also in the jungle, and my brothers are sittijQg- ^' near them.

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

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

290. And thirsty they must have become; where will they get bread ?

291. Thus said Lingo. Then 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; how can you leave us ?

294. We will come along wifch you; therefore, don'fc say No.

295. If you like to come, be ready soon, and take the oaward road, said Linq:o.

S96. They took the bedding for their beds, and theit clothes, and gave the arrow to Lingo.

I I . . . -1 •*-

293. TW3 is the Qondi idiom for e x p r ^ ^ a d^ic, far friendly relation^ b e i ^ . e s ^ b l ^ '

' 297. Liago in the front, and they in the rear, began to tread the way,

298. The brothers were sitting and looking, and saying when will he come ?

o 299. They beheld him from a far; and said, Hear, O brothers, our tiingo appears 1

300. They arose ^ d looked, and saw Lingo* and behind him the seven sisters.

801. They said, With whose daughters, or whose daughters-in-law,

302. IB he coming ? Look, 0 brethren I 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 gaid

312. Let the seven sisters quickly go back, their father will abuse them.

313. Hear, 0 Bisters! Go quickly, or else your mother will abuse you.

309 TUd offering of ths Urer to Qod seems to have been borrowed from Hba BiadtMi

26

BU. They replied, and said, Hear, 0 lango! Thon who art called good, may we call you bad ?

315. We \\dU not go,' we will stay. Whibherthou ehalt go, thither we will follow thee.

316. The brethren said, Hear. 0 Lingo, these seven sisters ^ eay well J

317. Say thou yes to them, 0 brother, we will marry'them,

818, "We will make them our wives. Hear, 0 Lingo, such is our word.

319. He paid, Take these as wives in marriage, and I shall be greatly pleased.

320. Takv- tbem here in marriage, 1 will give you leave to inake them your, wives. , \ '

321. l l e y said, If you see any one of them to be good-iopfong,

^ ou take her.

3S2. If any he inferioij, we will take her.

323. He buid, Hear my word, 0 brothers 1 I do not nead 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 Danger.

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 b© my inotbers, the spspioiqn of the four vanished.

33, They went to Lingo, and ejsked him: O Lingo, marry us (jmckJyl

^l r I t ff '''

332-. If yo^ marry us, theni they are s ven sistersj andywe are # four brothers. ''

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

334.. He eaid the three elder should marry two eacl »«« vu.^^ youngest,; one only, ' - , ^ /'f

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

336. And in tfefis plain how can we make preparation j we have

our town, namely Kachikopa^Lahugad :

337. We will go there and makepreparatroiis for the marriage,

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

339. l ey walked in front, and the (women) 'walked behind.

340. They came to fcheir village Kaehikopa Lahugad, an<i i began to make

341. Preparations. There were no men or women j then-Lingo^ brought water.

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

pounded saffron. ^ ^ j - ^

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

344. He called the four brothers to sprinklfe tUrmeric round abput.

345. He applied turmeric to the four brbthers 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 (in this marriage eeremony), and so on. . - - ^

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

351 Thus tended the marriage. When some days passed, the. eldest brother said, Hear my word, 0 brethren, #

Z52. Lingo has do^ goad to ua, and brought wives to ouc houses.

3^3. But Lingo is without a wife: he thought of out good, but not of his own,

854. So we will reckon him as our father.

355. We will kill game, and bring flowers for Lingo. Let him sit in a swing.

366. So said the four brothers.

357. Lingo sat in i, 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 withra' "-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 pnll him by the hand, and we can make him to Bj eak with us.

362. Lingo does not laugh with us; he neither spe'aks nor looks towards us; he has closed his eyes :

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

S64. Some held his hand, and some his feet, and pulled him, but Lingo moved not his eyes ;

3Q5. He did not speak or laugh with them.

366. Then Lingo said to them, Hear, 0 sisters. You have held my hand3

864, This marriage bower is (jharacterialic of the Qon<ls- 'but xa not tmkuown to tltfe Hindus,

• • , . . • ' , ' ' • • • " . • - ' ' n ' ; • ' • ; , • • ' ; ; • • • • * * / • • ' • / • j u

^ 6 7 . ^ i i d ifeet, d i d ' jitdl^^i to • - •• .. ,• sisters;:.'':;'•.••••-''•••'•• .-• • •''•;/;/;V :.;:; - ?:'7' ;/;;f'. :'' '''''ff'^i$^^^^

36.8. Y o u re mjr m a t f i e * s | w h y db yoti deaf s o with me ? I « m <3-od*s seryant . '•'. ' •'"•••'•'":.••''!';•.

3 6 9 ; I doB^t c&f& though m y l i fe be sacrificed, btit I Wxll hot " speafc w i t h you ,%or look at y o u , nor laugh with you.'

So said iiiDgo. Having heard this,

370. The eldiest sikter said, Hear, 0 sistetsi Lingo spedks 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 ,* '

37@. Thence descended, into his eyes aiil d down to his feet, iiingo 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 handj

375. And soundly flogged his sisters-^in-Jaw. As he was beating them, - - ': v)' •:'' ;'

376. The seven sisters began to flee before him like bellow­ing cows.

377. Thence he returned, and having come to his swmg,-

- 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 thne for the rettn?ningof the four brothers arrived.

38S. Some of them had killed an antelope^ some a hare, some a peafowl,

so (I

383 . Some a quail; some brought flowers. 384. They came into i heir house and set their burdens down, ' ' ' and'said, Let us go to our Lingo; > • - 385. We will give him fiower-s; he may be expecting us. They

entered the house.

' 386; They came near Lingo-and stood, tod 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 Lingc. Thence they returned'

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

390. They Cthe 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 ? I They replied, Hear our word^ -V

392. How Lingo, your brother, dealt with us. How long shall we hide this disgrace 1

393. He allows you to go to the jangle, and behind yom; back he shamtifully. maltreats us.

394. SucJ, is the conduct of this Lingo. We have kept auiet .txlHoday; ^ ^

395. Now we wiU not stop quiet We will go back to our father 8 place.

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

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

398. That there were seven sisters, and that he might choose ornj from amongst them,

399. And that we woiild marry the rest. But He saidi

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

401. Thus said' that- sjnner, kicked and ilLconducted that Lingo. ' '

4D£. Wjjiile we were oat bunting, be deceived UP. We will tai«

40S. Him to the jnngle, and, (having killed him^ we ^will pull out bi8 eyes.

40i . Up ti>jtbie tday we bsave killed ai^telope and b^rea;

405. But to-day we go to bunt Lingo, and after kiHing him wa will take out his eyes,

4f56. And we wilil play with them as witb marbles; and thea we will eat food and drink water.

407 Then they came to Lingo. 4ind stood before bim and said, Rise^ O Lingo, our youngest brother!

408. Lingo Raid, Why, hrethren,—why have you noi brougbt the game and the flowers to mef and why have yoti come so soon ?

409. They said. There is a large animal; we bunted it bard, but it did not fall:

410. It di^es not flee, it stands still only; we are tired of dis­charging our arrows at it.

411. Liugii arose from the jswing and sat, and look-ed towards

his broihers.

412. I will kill that animal. So said Lmgo>

413. Lingo thence arose and came out of the bouse, and aiaid. Come, 0 brothers. Wbere is the animal ?

414. In front Liujujo, and in rear the four brothers walked towards the juugle.

415. It is a very large animal, said they; and sayitig tibTis,tbey Bearcbed for it among trees jand grass.

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

417. LinsTO went under a Char tree and sat. Then tbey said, 0 brother 1

418. Sit here, aud we will bring water. So saying, yoaderllhey went.

4.19. Being amongst the trees, they said among themselves, Gcod Lingo is seated in the shade.

4S0. This is the right time to effect our desire. The ^ur took four arrows and shot:

4Si. One arrow hit the head, ani the head split open ;

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

and it was cleft.

423. Thuff 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

42G. Took out his two eyes, and said, Cover him.

427. So they took some twigs and covered Lingo,

428. Then they said, We have killed 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

bis waistband. y^-f

43L They walked towards their house, and at evening lime 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.

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

435. They took out both the eyes, and said. O seven sisters 1 you also join in play.

436. They brought the eye's, 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.

4h38, Then began to play at marbles with the two eyes; and their game lasted an hour.

P A R T III.

The revival of Lingo, and his delivery of the G^mds from bondage,

1. What did god (BhagawAn) do now?

2. Eayetal, Phaxsi Pen, what did they in Ae upper world?

3. In the coutts of god all the minor di^niti^s eat. ^ 4. God spake to them-Hear, 0 friends, Can you tell m what

world the body (of Lingo) is faUen? . ^ 5. Will any of you trace it and go on this errandf 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 an^ry, and began to r jDroach them, i -<

10* God aros3, and with a potful of water washed his hands

11 After washing, he, from the substance of Ms body created

a c^w, and sprinkled water of ambrosia on it,

18. And thus made it aUve, and named it Kagesur a^d held it in his hand, ' , '

13 And said, Go to the jungle, and make a seatch between hills, glens, lanes; amongst trees, in nveis, and water. ^

14. Thence the crow departed, and roamed over the upper world.

15 But did not find the body of Lingo anywhere; thence lie came to the lower world and began his search.

" ' T T T Z Z r f ^ d above, muifc profbaWy be bi Hiaauitnagini^, oa ^ 1. Rufl scene ifij^e Cdarte «Jgoa^J^ ^ of the Gonda may be meant; only if that sup-

word used IB Bhagawito. ?"^,;';!_=uie t l i t the Gond term Bura Deo is veiy Mom used, poaition be entertain^ it w observa

34

16. When it came to the jungle of Kachikopa Lahugad, it searched in the valleys there, ^

17. Its i ght 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 canfe 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 hear^ this he became silent, and understood the truth of it;

23. And then said, It was in that very jungle that Lingo was bom from 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 Hver, 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, 0 crow. Here is my Lingal.

29. Ambrosia was brought, and dropped into his mouth, and sprinkled over his head and body: then LingaVs head

^ began to unite, 80. And his flesh became warm. SI. Lingo rose

32. And sat up. Looking towards the crow, he said, I was fast asleep •,

33. Where are my brothers?

84. 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?

36. "S ui were deMj your hiadj^j:i^ i^storedyou to.life; ^':'^''';•'.c'kyni:y^!^¥\'-a^^ V- . • '••/ \. ' / ,

37. The brothers you en<|ui^ abpiit Jjave ^ilfed you,, ai£d gonej; a w a y . ^ . ' ' •: " . ; .'•'•'

38; Then said Kurtao Subal, what do yoni say to going? l/ingil/ . ' addressing the crow, gaid-^

39. I will go to my sixteen scores of Gonds. 40. I will go and see them, and speak to thei

41. The crow and Kurtab Subal started in one direction, 42. And Lingo took another road. 43. Lingo, while crossing the mpnntains and jungle, wap

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 mil ask them about my Gonds.

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, I 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,

S9. The floinbar of eixteeri eoores of Goods, which frequently recure, is doiibtlesB iittep¥«a for Bome original tribal sub-divMi<m of the people, although tiie nambep may not hojecoficil-ablo with tiie faibes os now dedstoiiccj^- Saefor fartherapodiflctttida, RutelV.padV-

36

^7.' And have Hot seenVo^r 6ronds. ''

5S. Lingo went to the moon, 59! Saluted and asked her if she kaew anything 60. About his sixteen scores of Gonds. The moon replied:

61. I travel all night, and during the day am eng^ed in the service of God;

62. Therefore X know not.

63. Lingo then went to black Kumayat, c

64. Saluted him, and asked him, where are my sixteen scores of Gonds.

65. He replied: Hear, Lingo: Mention about anyone but Gonds.

66. The Gonds are foblish like the ass.

67. They eat 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 Gonds,

7 . And has confined them in a cave, and shut its mouth with a stone of sixteen cubits long.

73. Basmasup the giant has been appionted to guard it and watch the place.

74. After hearing this, Lingo set out, and walked night and day,

75. Making devotion. After twelve months had expired, the term of his devotion was complete,

76. When the golden seat of Mahadewa hegan to shake (from the eflfeots of Lingo's devotion).

«3. TMfl name—Uaok Kumajat^ia cAsctu-c, It is believed to rafor to some fiitidu «aiat, eapeoially If taken in coanoxion wit^ -tlm Remark 4hat follows.

67. This severe remark upon the Gond people i doublleHa of Hindu derivfttion.

,77. Theii^M^adewa^aid, roiat^i4^^ |gjhawai= agin And,bas neiibBme ^eyplionsSitDe^ - P^ ^-,

78. Rendering me imder pt)iigation to Mm ? ,Z9. As ,|ie was .wondering and searching, 80. He went towards -Lingo, stood at a -dlstanoe, aji reco ^

o nizedbim. 81. Lingo did not shake his head, or lift his foot, or open

' his eyes. ' :8S. I isiflesh was consumed bis bones only remained. Tl\\|8

Lingo was found on the thorns. 83. W hereupon.'Mahadewa said,

Sii. -What do you af^ for t-^a^k what you wi h, ,and,it ill ..lie granted*

:85. jLingo replied:

86, I want nothing but my sixteen scores of Gonds.

87. Mahadewa replied:

'88. Make no mention of Gonds; askfor any kingdom, pripr 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 tJonds, Mahadewa i|isappe^-ed and consented to give them to him,

91. Saying: Hear, Lingo. Tour Gonds are below the gaith, take them away.

'92. Lingo rose, saluted him, and went on. After tHs,

93. Karayan^aid: 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 tbey come out alive from below the earth, they will act as usual:

26. They will eat buffaloes, birds, such as pigeons, crows and eagles, and vultures.

82. The phr^e, on the thorns, alludes to a h«ip of thorns whidi the devotee preEM^ Ja . order thot ha might He on them by way of penance. v*„f«iflW

96. This and the foUywing linoscontam reieoBons on the Q«?da£r(«n;a JUIld ;jp(W%V l™'"•

V

t 7 . f Jipy %iil'al%ht fcere &id there; smells will arise, Dones will be scattered, and make the earth look- very^ad.

9.8. The respect fot mount Bhawalagiri will be lost.'

• 99. Mahadewa, hearing this, replied: Hear, Narayan, Ihave passed my word*

100. I have erred, but will not change my.woird.

101. Narayan then addressed Lingo:

£0^ . Hear, Linga..' 'Bring me the young ones of the blacsk bird Bindo for an offering;

lOSi After that you may take the Gonds away.

1'04». liitigo -w-erit and reached the sea, where there was nothing • but water visible;

105. And ou the shore he aaw the young ones of the bladt bird. The parent bird

106. Had gone to the jungle. This bird was such, that;

•107. For food it killed the elephant, aQd 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;

li09. JBu't they had beeii devoured by a sea-ser-pent, balled the Bhowmag. Lingo went near.

110* After seeing the youi?g 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

r

112. Take them in the presence of the pareiRs, 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 ttee, appeared - '

^^ ; S l . / f i S ^ * ^ Wd Bindo, and the sea-serpent, and tHe shore of" the ocfeau ^nnotbe of Gond ongumtion. The ideas and the imagery a^e'qi^lt^ hfejottd the GondS p^febie m^rt be dmved from the Hindua, though lam not Jur ' that the name B S icears m their ^ o J*- However, 6her« ia a great hird -in-Hindu mythology, dicribed as 'the hug of the feathered tnbe and the remoreeless enemy of the irpent race^' S

'ttailame ia Qartida.^See H. H. TTiIaon'a Vishnu Purftna, page 149 ^ •^"*

39

115. TCth a hood as large as la, basket for TOimjo'Wjflg cdun. 'jghis serpent, called the Bhowmag, came out of the water to eat the young ones.

116. The young ones were terrified on seeing the'serpeat, «md began to cry.

117. Lingo, taking an arrow, and fizing it in his bow,

118. Shot the serpent, and then cut it into seven pieces, which he immediately

1)1.9. Brought and laid at the head bf ^ bed, and covered them up.

120. Then the male and'feiUale of the black bird jretumed :fi?o?[r 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; d25 Notwithstanding my having had young seven tim^, 126. I am hke a barren she-buffaio; if the^e young ones are

spared 127. I shall he like a mother of children. What evil eye has

been cast on 128. My young ones, that they do not eatl

129. The male bird, alighting from the tree, saw a white object lymg below, where was Lmgo.

150. He then exclaimed: Here is a man, and that is why our young ones do not eat.

151. 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 protectxis?

no

l'S7. The serpent came to eat ;us.

138. This man whfoih you see, has saved our lives. *

gBd. iGive him-first to eat, we will then take our food'; unless he eats, we will not eat.

140 A'fter hearing what the young ones said,

141. Th^ mother flew down from the tree, and coming near Lingo,

142. And lifting up the xloth with which he had covered himself, saw the seven pieces of the Bhowrnag serpent.

14S. Seeing this she began to exclaim:

144. This is the serpent that has always eaten my young ones, and rendered*rae childless !

145. Had' this man not been here it would have devoured the^e also.

146. Addressing Lingo, she said: Rise father,— rise brother; who are you, aud

147. Where have you come from ? You have saved the lives of our young ones, and you have become our grandfather.

14S. Whatever you say, we will listen to it. ^

149. He said:

150. 0 bird, I am a.devotee, a worshipper of the Deity.

151. Tell U8, the bird said, what has brought you here.

152. Lingo replied, I want your young ones.

163. On hearing this the bird began to cry bitterly,

154. And, opening her eyes, she said:

155. 1 would give you anything

156. Except my young ones. 157,- Lingo said:

^ ' ^ MlLdtwa?'"''' ^ "'' °^' ' "" ' y ° «^°^ *^«^ *<> 159. In reply to this, the black Bindo said:

' I0(X:if Mahade;?ra.'rt:antSU8, Iariiread^t<)^^. s *

161, Saying thi?,. the female bird carried the yoMg'ihes. oa one wing, ' ' . ' • ' * f '

162. And JLfrrgo (on the) other. Th0 Male BJodtD? t h ^ 6.^1 0 Hear me, Lingo; ' .»• "

I 6 a .T^ofl.will feeli the eiFe6f of the stfn, ^hy^ibea 8h@al<i;J remain here? - --r

164. The female Bindo then fl^w towards,tb6'gear?— , '> / ^

l6d. I'he pale Bindo %mg>ver hev, and using bfa wiifga M a shelter for Liugo.

16Q, It VI as six months* journey to the residence of Mahadewa; but starting la the morning

167. They alighted at mid-day in the court-yard of Mahade-wa.

168. Narayan seeing them from the door, went to Mahadewa and Baid:

1G9. Here is Lingo and the black Bindo birds which he haa brought.

170. Mahadewa exclaimed: O Narayanf

171. I foresaw this, and you would not believe me whein I

told you

172. That Lingj 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 BasmasClr, the giant, to walk in frcnt of him.

177. Reaching the caye, he Hfted up the stone, sixteen cubits Jong) and laid it aside.

178. The Oonds coming out of tho cave and seeing Lingo, cried,

179. We have no one but you.

I7S. This is tilt) Bura Deo, or Great god of the Gfoodo. 17G. Beyetal is a Qoad god.

42

180. ^Tahadewa gave flbur of ^wheat lo some ^ Sonr of tsoilkl 4:,o ptheiis, ,

181. And rice to others. 152. T^eGonds went loihe river and'began preparing their

food. 153. Some of the Gonds said fhat they had been confined and

punished severely.

184. On bearing this, Lingo saii:

185. Yon are now at the river, cook and eat, and then complam;

P A R T IV,

The suhdivinion by Lmgo of the Gi'vds into htbes^^ and' ike insUiuiion oj the worship of the Gond god». ' ^

1'. Xingo isneaded the-flour and made it into'a thick cake, and cooked pulse, and satisfied all the Gonds.

3. Then clouds arose, and it be. aa to rain. . ^

3. When the rivers flooded and the „ flood began to toll, all theGonds spoke:

4. O Lingo, much rain has come up and is falling.

5. Then all these Gonds began to walk in the middle of tfee , , river.

6. From among all these Gonds, four persons with X ingo 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 foil,

10, When those four persons and Lingo began to speak-^ 11- 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.

13; They came to them out of the water, and began tp speak:

14. Hear, 0 brethren, why do you silently stand and cry ?

15. They said: Our sixteen scores of Gonda have all gone, and we only have remamed;

16. 0 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 reat croaaed liha river Mem io he the eanre ad the four who remained behind when all the rest entered the cave.—See Part L, line 78.

19, The ejjiaode of the tortoiae and tho alligator ia of Gond origin. The Ghmda are saM to hold the tortoise eaored even now, and pevor to oatoh it themselves uid even' to jproauin H9 release if caught hj others.

17. If you keep your oath we will take you across the river.

18. They replied: Hear, 0 sisters. You are Pusitihe alUgatot,, and you are Dame the tortoise.

19. These four persons who are before you will keep their oath ^ t of all.

20. If any beat you we will not allow it, or if any (try to) gatch you we will prevent it.

gl . You shall be the eldest sister of us four persons, said they.

^2. 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 midstrof

the water, began to drown them.

25. They began to cry. Then the tortoise spoke: Hear, 0 fiingo.

26. Stretch thy hand and drag them off, and make them sit on my back.

27. Lingo, having stretched his hand, caught them an 1 dragged them away, and made them sit on thu 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 eaid: Hear, 0 tortoise, we will not become fdithless to you.

30. Then those four went by a jungly path, and ascended one hill, '^

31. And descended another. Thus they went forward.

3% They began to cut trees and build houses, and they remained (not together), but here and there.

38. From tBia line to line 87 is n. .?oa«.*.vt;«« e 1.1 Qon^mtfaelore^. T f a p n J ^ V j & ^ ^ ^ l ' ^ S " ^ ^ . ^ ^ ^ ^ ^ ^ made by the ^f icapce. ^^^ "^ *^ ^^^^ *®™ *or a city; it hw no f l i^er

45 , r

54. A bazaar (periodici l market) was held in it Bbumi (the 'Hame'of the town),

35. Then Lbgo bef an to say: Hear, 0 brethren. t£ you will' sow millet, it will spring up. ' -

36. Thus twelve months passed, and Kar 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 Liago stood in the midst of them, and began to speak: -

41. Hear, O brethren. Ail 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 yoiur daughter; ^4. With whom to laugh. Then those Gonds began to say: 45. 0 Lingo, you possess great and good understanding; do"

as you 46. Have said with all your might, and make tribes of us. i 7. Then Lingo, odt 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: 0 friend," become Manawaja.

S4. This bazaar ia an oxaot allusion to the periodical markets (oa some fixed day of tho week), which are to this day held by the hill people, eren amongab the wilds of the mouutains. • 35. The conunhnd of Lingo to the Gonds to sow millet (jawaroe) is in ndvertonoe to liheir

progreaa in agriculture. Their practice ia rat to sow rice, which is easily produced. Aa their resouroes inoreose, t h ^ begin to roiae a little millet, which requires moro care and resource. .

37 and 38. Though the words are simple,—-merely that tiie Gtonda received "bullo^ and then carte,—yet they are pregnant with actual meaninp, which ia this. In the earliest atagea the Gonds lived first on fruit and game, ca described in Pai-t I. Then, as apeoified in Part U, line 63, etpattim, they cut dowu trees, mid bum them for oahes, which fcrtiliaea the ground, and makes it yield, from seed sown without plonghing or othnr agricuUural operation. As they advance t h ^ begin to cultivate with bullocks and ploughs; and then, lastly, OS their-villi^ improve, they use carta t«i carry groin to market, and eapeaiaUy to convey the wild fruits and other produce of the jungles. These eeveral stagBs of pmgress ore visible to this day amnng the the Ootids.

47. Hiougb this and the subsequent lines refer to some tribal distribution, yet 3ia di dsion must not be regarded «sat all complete; and it only partiidly earrespouis inth tho best received specification of the twelve Oond tiibea.

49 T)ien (Ihat man) became Manawij^ Then he atught ' ' anothCT by the hand, and .said: Become, 0 friend^ DahuJS-

waj^; 60. And he became Dahulrwaja. 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 wildKoikopal;

53. And he became Koikopah Thus the four scores were divided.

54. Out of the remaining twelve bands, four more were sepa­rated:

^,. The first band he,made to be Koorkus, and the others he-made to be Bhils.

56. The third fi"e made to be Kol&mi, and the fourth he made to be Kotoly&l. Thus eight bands

57. Were divided. There (still; remained eight bands. Then what followed ? After the third of the month Weishkk

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 wiih one voice

61. Said—Yes, 0 brethren, bring a goat

62. Hve years old, a crowing cock one year old, a three year old calf, a cow

i8, Mfttitivrdja meaQs ouo wfa.o dvats and fasliions the imasses of the gods. The exact derivation of the t4>na id not asciirt>uii3.ble. It is the name of a class, or perhaps evea of a tribe ttmoQg the Gondjj.

4?, D,ihn?t',yaia,-Tthe tiirQi meang drum-aoundiDg, dnd is applied to a particular tribe among the Oouds. ,

61/ Kotl Jjubil ia the actual oa-aie of one of the tribes of the Qonda. €S. Koikopal is fOao the name of a tribe.

to be ^fitjnct Jrom them la race, aud certainly distinct from them in language. The iTmd Btol ^;^f^*;„JP\^f jj."'" ' ^-ifc? of tJut name, who are, h A a r r c o n l o r f d t o b e d i S from the Goads, an-l lohabit f s hais tg the westward a£ the Qond country, ™««n«re

68. The name f lAim^ bsloaaa to on. of tlia reguUr 6ond tribes. KotolyOl U the noma of a tribe also: the word 13 derived from tha Q o i ^ word for »log of woS .

&7. The mou«i Wci^hdk (May) ia bcarowed fronj the Hindua. The Qonda haye no nAn»*,v fif their o*rn for the raontha. vivuua uaye no namea

47

63. Two) years old; and' caill two of the , ,

64'. Manozas (hardfr). Then they named one god GhagaraPen (.the Beli god).

65. Lingo said: Bring a chouri (fen) made from the tail of the wild cow.

66. Then, said Lingo, ©pen the shop (of the ironsmith), and make th« god Pareapdt 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, god­desses (satiks), in Anegaon.

69. In the morning, Lingo arose and went to a river and bathed, and wore a dhote (doth round the loins),

70. And applied the tika fs cred mark) to liis forehead. What 1 says he. Hear, 0 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 Pharsap6t j and the Gung wan Chawor (the cow-tailed fan) was waved over it; and with joined hands then said: Hail I Pharsa (Pen).

73. He lifted the stick, and the gods Manko Sayetal, 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 aaad jumped much:

76. Lingo (wa.«') in front, and behind were goats, cocks, a calf. And all the Gonds '

64. Manoza, or Oza, are regular names for the 'barda or miastrelB, ao common amongat the Gonds. The Ghagara Pen, or Bell god, ia one of tha Goad gods, formed by s t r i n g ^ together a set of small tmkling boUa.

65. Tht3 aaored fan (Gimgivrim Choiur, or Chowri) is well known omoag the GkndB; but the idea is behaved to be borrovFetl from the Hmdiw.

66. The god PharoapAt, or Pharaa Pen, is re|»esented by a spear, and ia one of the reguLir Qond gods. Pharsa also means a tndent in Qondi. Iron-ore 13 obtaiQed in moot parts of tiie Qond conntry.

B7. This is the Stick god, well known among the Qonds, and represented by a hwnboo. The bamboo is plentiful generally in the Qond country,

68. Dhani^tontind AnegSon are namea of vijlagea without any parHcirfar meaning, ^ e aaven siatera are goddesfles, well known to fim twmmraa Hmdus 03 well as fcoth^ QondB)

72 The Chain god ia represented simply by on iron chain, and ia wor^pped by the Gonda un^ler the namfi. of Sakb Ben.

78 3Ionko Rayetal and Jango Rayetal are known to be mombera of the Qond pautl^$an The J»nrdhfln whoTrceltos this Sooj; declarer them to be the wives of the god Pfaarto Pen*

48

?7. Assembled in one place. Havipg left the i iUSge DhanegSori,

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 «eats for the gods of each band.

hU Then all the Gonds came iti front and, with joined hands, stood,

82. And began to ask Pharsa Pen; who replied: Hear, 0 brethreh.

83. Between twelve glens and seven dales go, and make place for (us gods),

84. Then in front w§nt 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,

hi. Hear, 0 brethren. Do you see yonder a

88. Bijesal tree ? Go and cut it, and make a kettle-drum from its wood. They, taking dn 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. Bum this fire in front and light the lamp.

79 The Oonda calling on the gcda to stand SIIH haa a parfactflar fiieafiin^, ^hich fi tht^. The people are marchmgin a sort of rude procession into the heart of the forest; and tkelr gpdfi, comistmg of a eaored string of bella, a s&red spear, a sacred chain, a aacr^ l^n^Bio 2 i « S ^ r ^ ^ ^ ^ i J ? ^ ^ waved about, are Mng carried bj/priAta and bearei^ tOong io&k tnt mwmuoi. Then the bearers of these Consecrated emblema slcQ Otdi^m tb gtoft : &ttd thus It IB phioBcd that the gtda are made to stand still. ^ '

b / l r ^ ^ o t S u l ^ ' i S I . ^ ^ ' " " ^ ^ ' ^ joinedhandaisaQond practice, protjSblyleami

line of Part L I* w a6 e^blkhed phrase amodg lt6 aonds. ^

84. The Slack god leading the woy, means t&afc the sacred baiHboo vwi cmM in fwjfit.

^ . The iijesal (P^tenmrpiu #«««j»i«fR) free a s fll fionimon among the Oond fdwaft.

49

92. They wetted five tolas* weight of vermilion in ghee, suad threw "five tolas of ral (resin) on the fire.

93. Then sat Ling'o with joined hands before" the gpj , . - 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 (liqnor), '

96. And,sprinkled it on the stick, and said: Hail to yo.n. Pharsa Pen!

• 97. And, with joined hands, they fell at his feet. .While they were falling at his feet,

98. The god Rayetal 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 bead, and applied vermilion, and poured daru'(liquor; into its ears.

102. Then after catching the gnat 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 ir&me 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 whito cock, a year old, was brought, and they killed it.

QS. Rsyeix^is the Sun god among the Gonds.

tile Qonds.

&0

108. And began to play a good tune on tlie Kingree (onfe-

stringed guitar) and the drum.

109. The god derived pleasure therefrom. Then two'feet of

110. A calf were washed,- and Tso) 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, 0 brethren;

l i s . Remove 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)'oufc and brought, and made into plates.

117. And in a brass plate they piaced 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 ti heap of silver up to ihe knee (of a -man) was gathered before the god.

120. Then (Lingo) spoke: Hear, O brethren: The offerings are good in the courts of the god.

ISl. (There is) no one to receive these offerings.

122. Hear, 0 brethren : From the midst of all (these Gonds) some one should becoms a Par J ban,

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:

122. The introduclion of tho Pnrrili r. - -i. « -^^ xi. « j • .

T L PardWnfl are well known r t J T c a S y . ^"^"^^'^ ^ ^^'^'^ «id his olaea.

5i:

iS6. And having lapked oa him, held his hsfiid andlsaid: ' ( ' ^

126. Becfeme a Pardhdn, and we will give you, much wealth and d lo thes j -. ^-' - ' '' f- ' < I

^ 127. We will give you a horse, and whatever you ask us W€\ will not refuse'.

128. Well, brother,, (said the) old man, I am (fit fornothtng but) to sit and eat.

129. All saluted Mm; and some gave clothes, some gave silver

pieces,

130. Some gave him a pipe.

13i. As they were rising, Lingo said: Hear, 0 Sr^hren and friends.

132. Then Csaid 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. lie 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, ia Bomotimes worshipped by the Qonda, and sometimes there are sacred ima<;e3 of this onitiud

128. The man here gives a true description of the choxactc? of the Pardh&na, who aro averso to any sort of industry.

133 to 137. This arrangement of some of the people into families of seven of siK, of ve, andof foui, might at first appear obscure, but it refers to tho division of the people

intoseota, who worship—some, seven gods, some, six, some, five, eonie, four. I t is viellfejiowa that some Qonda are aeven-god-worahippers, others eix-god worshiiipors and so on.

138. The covenant with the tortoise refers to the episode mentioned in the preceiins line 19 of thia Part.

.52

1S9* Then tney .ati maae salutation. Lingo said: Obrethren i 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?

PA1RT V.

The institution hy Lingo of the rites of Marriage among the Qonds,

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 ga<;her 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 whole 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, O brethren.

10. (Let us) send our Pardhan to look for a wife.

11. The Pardhdn became ready.

12. Lingo said: Hear, O Pardhdn, 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 ptill the recognized duty of a Pardhdn to negotiate mamagea among the Gtonclflt 2 The four Gonds are doubtless the same aa those who figured in Part L at the ca-re,

'and in Part IV, in the nrer. They are chiofa. Beyond this there ia no special m'S?yr*Z aaccartainable.

4. This description of the omen is the «<ame ^ that siaU tified l>y lihe Qoitds.

• 54

16. Hearing Lingo's words, the Pardh^n deported, and begaii to go on the way towards Kachikopa Lahugad.

17. Having reached it, he stood before the house and saluted the head man,

JS. And said ) I am your Pardhan, I was made Pardhkn by Lingo your lord. '

19. Lingo has sent me to you, because he knows that you pos-L , Bess daughters; to ask them in marriage he has sent

me to you,

20. If I see 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 Pardhdn (back) to his to\vn, and dame to Lingo

23. And said to Lingo: They told me to tell you that whateyier Lingo does, to that we will consent.

24. Let him give our daughters to any one (he likes), saw the

four brothers.

25t 'So the Pardhan went to ask them for their daughter^.

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 saluOed the (new) son-in-law. 28., After washing the feet of the Pardhan, they made him to

sit in their house.

29. The Pardh&n Said: To make sure of this, (let us) go to th6 liquor shop.

30» Whatever Lingo told the Pardhan about marriage cere- ' monies, so the Pardhaas now tell the Gronds to do.

31. Assemble five daughters and grind turmeric,

32. Make^an offering to the domestic gods first;

33. Then; (offev) saffron to aU other gods by - th^ir

^ 3 ^l^J^t V^A ^^^T^^it amoiig the Goads of WUying evwybWhg *itli a clriflki& ' tput. Tba h^or is m^ofria the flower of tUo Moh* treo. so abuSdmit in th? <Jond foraats;

ou^Sc .^ ' ' ^*^^^ ' ' ^^ ^ "^'"^^^ cnrenioiueJ whlch-foUowS, Ifi Said ts ba correct and

81, Tarmen6B^r«wteiiiUidaoiia-<«)m]*iy.

34. I>rin]^ wash the |e@t, (present^isaluiations, join y(li]rha&ds«e

35. Spre%d the blanket, and make all the Gonds sit on it Bring a pifccherfui of liqiaor to the side of the bridegroomi and half a pitcher to that of the bride.

36. Then ma^e all the women, both small and ^reat/$it dpwo.

37. Keep the full pitcher of liquor on the right sidOt and the half-full pitcher on the left.

38. Call (for) two more pitchersfuJ of liquor, and drink according to custom.

39. Keep in a brass plate a lamp, some grains of rice, two pice,-* aome betelnut, acd a box of kuku (r^d powder), with gulal powider ( ed ochre ^ Apply a tika (sacred mark) to the front of the pitcher, ""

40. Tiien 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 sing—

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 bride­groom's side must follow with the* departing^ Und sala|e -them.

49. Embrace, and then return to your house; and when the r bridegroom reaches his house, " '

^ 'TfceBpreading of theaifi lopgh weoUeu bUnket^ (aheep abound io the Gondooaatry)fe

o.'^- ^ f frequent mention in this and in foUowing lines of liquor aB^drinHna eaubx-« « w r e of ths ooBtoins ,of ti)« Ctonn i and an thgse ocoasons Oiewontendcit^90mo^^

5&

lihe brido^om'»,8i.de dank. ,, i» . d • j-

M ' ^"h^^"^^^ ?^^^, Acyaia 'grted.tarmeric. Then what Bong is to be siang f t f

' ^ ' Bhiwajai*aBOfig. 53 After tWa.l.tall fthewomen)emg-let them grindaaffrpn.

" and after maUng powder of it,

54 Let the Bhawajai aing. and say, Brother, ring a aong.

whole nnt. 56. t e l there he a hox of ,kaka (red powder), aome graina of

rice, and a waving lamp. , '\4 '

57. Bring in a pot of water, and hold liquor in a bottle x ^ e ^

58 Then depart from the hou^e. I^t musicians be m front, and let the bridegroom follow them . s

e a The saffron should be carried to 59. With sin in ? of songs, iae sanrou D

the eod Buimsen; . n, x : T" 60. Then t^Mata. the goddeaa of the town; then to Matama..

fourtWv, to the boundary gods.

61. Fifthly, t the god Uanltman; f ^ *-.^el^^^^^^^ fo'^ eeveathly, to the manes of the dead; then smg a "s to Bhimsen. ,

' • ZIZr*„ytk Tierflonaito on fiiese occamonB. -6S. bbav^W.t l iee lderbro th^rWe.^^^y;g^

lithfi»t«b0 8aolipowoaactuaUy,tbenBomefeiaatew>a« 67. LauguyaliatbecommonOondinamefor an ear thenwme^m 69. BhimHeni8.ofconrge.aHmduniythologicalper8onage>buthefaveneratea

tj^Ote Goods. -a;i/irtbflfiadbo«owedfrom 60. Httt» ond Mabttnai represent th& tanaU-^: *f, S to^ln Se^eoedhiglino ^

fcl,rHtad«B, Mata ia alao one of the seven sister, f ^ J ^ . ^ J ^ J ^ X ^ i h a t t h e a i B e a e -S t T S . The &wt ol Mata Uing also Ibe goddess o£ the ^ f ^ ' P j ' ^ ^ and nnwaefidd ^ftsflueatty present and pemanHtitly dreaded, partly ? ) ^ ^ . ^ ^inta^iflaiy deawwaam 2 . S o n ol the Gonda. Th« boundary gods merely aHude to tonw»«»«-'» ^wngtb^hiUajthaaondfldonotputapland-inarkB. ThePsnflhffd,'^^

61. Ufl&uflittfl* the mo^ey god, fa df co-brae adopted f«^tli&Mna«JV^ ^ ^^^ aod of ^ « ^^' iaa^*'»»*^ '*^°* ^^* ^^"^^ of the deatt ^o«iy»i f^sjatedbytkeCbijdB.

57

62. 1 hen the song of oil offering should follow.

63. Thei? visit the domestic god. Let the bridegroom put a ring ?lnd chain on his neck,

64. An(i present grains of rice fn 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 counte­nance.

69. Apply with a smile a tika to your mother, O brother. 70. Apply with a smile a tika to your sister, 0 brother. 71. Apply with a smile a tika to your grandfather, O brother.

72. .Apply with a smile a tika to your grandmother, 0 brother.

73. Apply with a smile a. tika to your brother's wife, 0 brother.

74. Then bring the bridegroom home and wash his feet, and make him sit dawiK.

75. Then sprinkle saffron (water) and apply saffron to the bride­groom.

76. What song shall we now sing.' 0 Pardh4n, our householdi

priest, sing thus:

77» Tell, 0 father, tell us some story about our ancestors.

78. At bathing what song will they sing ? They will sing thus: *• Your body

79. Is like the plantain pith, and elegant is the nose of our brother.."

80. Let the (bridegroom) bathe, and let all the (women.) sing.

66. The tika mentioned ia this song is the «acred mark borrowed from the Htndua.

76 Thia calling on the Pardhkn to aiag a song of the Qond traditiona ia exactly what occurs on these occasions.

7&. The plantain tree is grown in the GonA country, and is found wild in some parte. The Qond, race have small noses, and they would esteem a marked pt<»n»i»oiit no3<* as beautiful

^ 58

81. Let feur w<?tiaien. -cfein e the. bride BOom. to be se nt for. After this o

- 82. Take the bridegrpojm into the house, and make him Bit there.

83 Place around him four pots fastened together with thready and

S4> Surround the whole by one thread connecting all.

85 Qn the bridegroom's bead hold cakes placed on am iro|i spoon,

86. And let five nromen hold their hands suspended over his

head.

87. Then pour oil on, the cakes^ and then on his head

86 Pour water; then bathe him with water. 89. Then what custom follows? When the brothet'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 bis mouth, and holding kuka (red powder) to his forehead, shall sing: *' What Raja's son is this ? "

94. Then what follows? Apply rice, then sing as follows:

95. *' The Bhawajai (brother's wife]> has not put oil in the lamp." Sbe 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 (b(T h) young and old men be merry, and raise up the bridegroom with force.

^^ r

99.. Amdl m ke hioksit on a heap of co^uzig^ and d tioe glacSy a:gpund'hiin*

100* One woman, having Kffeed up the seat on whtch the bride­groom bathed, should danc& also.

101. One having taken a waving lamp', let her dance also.

102. Then let all dance and sing; first on6 may (lead), then let all'follow him.

103. Thu& ends the bathing—the bathing ceremony of the bridegroom. "

104. "What then follows 'i Make the bridegroom to be seated", and let four women lift him.

105. After raising htm, let him be taken home, and having seated him bring the wedding cakes.. '

106. The cakes having been eaten, all begin.- singings

107. As they move round ( tum 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 plateg millet, and peas, and chillies,

114. A little salt, and serve as god (blessed you).

99. This sitting oc a heap of cowdung ia a Qond custom. But the idea of cowdung being particularly desu-able, must have beer learnt from the Hindus.

% 60

115. After eating is ended^ then canse the hands to be washed in a brass plate. This is the eating custom—a^ do.

1L6. 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

1 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.

131. The god Maroti is tlie same aB Hanumdn, or the monkey-god of the Hindus^

FINIS.

P A i T ^ I

G0id SoTjg^ as reduee3 to writing in the Boman,'Marten by Mr, Bi^pt with tfie EnqDi^ equivalent as rendered by hjm aha; the whole having bee^ new esaaminefi and eorreetcd by^ Mr, Pandarang^

T^ Creatwtp of ihfi W9rJl4^^M (heOSnd peopltf (tnd Qte londaff9 cf ihi Gondt*

1. Parin matan gondite yedane^ gaatan nradite Of twelve finis in the ravines of&erea hiQji int^a^glexui

Lingawangad rebemand Idcgawdngad (moonb Usigxmia) ia reaudniug

2i Hada gadterapo ' pabindi pnngar mada agatal bara Otib ^the)midat dntti fittwar 1se8(maa) theosa iwelvo

kosk wasti ballo^ ' ^ (for) ooss Qa) dV7 Uing no

a Kaw itke kawal balle cbi itke pite balle _ ragbum Ca,w sayiiig cx(m (tiberaid)so duip eajing^ \»rd thereisna roar

itke pulli balle tsa^vag tiger (there is) no ^

4u Aske baog ata Bagawantal vida mandekitur NalUYadow Then vthsJt. happd&ed gud Itetel'&ub epte^ KoiSii Todotf-

kiesia " , colled

5..Aake bnknm kar Narayantan bnkum kenstnr Ticbiko Whea. on order totius vakeel ^arayoa was mode he beard ie como

torat ronoing

6. Kartaw Subainge bou pusi kiya latiir sola kadansT KurtaoSubalnear him to ask ha bdgan drteen thraahmgOaon '

Telanganatig Teloogoo (where are)

7. Atara kadang Bamanang paria kadang- "Koya penk Eighteen threshiagfliKtra of Brahmin twelve threahingloacs of Gjndt goda

ibua pusi kindor penk ibuH he was asking goda

8. Icbong penk biga manda ibna iJeaa batani talasb So mafiy gods where are thej thus' of them tidings s e ^

9. Vera bango wadki later He what to say begi^

10. Hagada Raje mada Rail IVfabadewan parraiata dariawa kbaWa There (ruler) Baja was King Mahadawa up to sea downward

11. Vera Mabadewan baban mandar warnla kaltldka That Hahadewa bow was ha roller atone (for puundiAgoonx) liko

ye.fe para pobeman-dnr ^ t e r on he was Bwiauuios

12. Yenu kcik balle kalk balle dbasdmucdleka rebd xoandur To bint hoods were not feet fiot tmnk ^?"^ c he woa loaaiaisg

63 \

13. Go-wra Parbatal waaj. niltti ' Narayantnn puBi kiya late Govna Farliati Iianog (some stood to K a i a ^ to oak liegun

14. line bonl andi ana Bbagawsjitana Subadar andan. TEou vrbo orb I of Bbag^moa Subadar I am

13. Aske ime bartun, wati. Mahadewa baga mantor bonu And thou why hxtst come Mahadewa where is ha t

16. Ida niunne ata pajaye Narayan Karbftddat Gunga odina thadtt She first came after Namjon ' IT arbadda Oonga of hank

pare banji nila latork ,' on having gone to stand began ,

17. Pope masike Baja MaKadewa waya lator Farbatal keik jodi Snrinxming Baja Mahadewa to eome he began Farbati handa joined kiai nila lata having to stand began

18. Pajadal Narayan borande keik jodi keya laturk Behind her Narayan he also hands to join began

1 4 AsHe Illabadewa bang inta ime bartun watal parin kadang Then Mahadewa what says thou (for) what hast.toma twelve threahingOi^ri

Euia penk awu baga manda of Gond guds they where are ,

80, tJsade bang indur bor Kartao Subal vera banga indur iaie Then what he says who Eartao Subal he what snya ^ to

Mahadewa Mahadewa

21. Bara roahinana tapu kim munne mikun idena malum aial For-twelve months devotion do hereafter to you their newi known (will b ^

22. Seiyung mabinang atung sarung mabinang atung parotapsba atu Five mouths (laased six mouths became davotion finished

23. Aske Bbagawantal wasl niltur Mahadewa itko haka Then Bhagawan having come stood close to Mahadewa so a'calling situr horu gave him -^

* 24. Niwa tapu atu inga iroe yeta baherq pasiya ana bahun

Thy devotion is finished now thou water out of emetge I how shall

pasika ^ emerga ]

25. Nakun halIek^ik^ nakun halle kaiku nakun hallo kanku To me no haj di to me no feet to mo no ©yes

26. Afike veru Mahadewaun taU atu talatun diutiuffatun* Then tohun (thatia) to Mahadewa bead broamo to head hair9«oaa» kanka randiite pasitung ''•eyes two " bceaoxa

6S

27. Sobe m^nvana murat hfme matur jagne vedachi atu Ail tuns'ii fonn was ma&B (m) world (of) Ijght- beaoma

28. Ahnne kanku tahacbi Mtdlur veru Bhagawantai jmatkasi. ITjiia eyes lumng raiso he jsaw him BIiAg&vnin having seen

hatur went away

29. Bhalo atahalle naUun pen dista. halle ichor batu Well has not tccome to -ua * god appettred not BO much story

kenja penti hear 0 God

80. Nawa tapu waya hatu nakun manyana murat aiti idu bhalo My dtivotion in vain has gone to me of man's form gave this wdl

h a l l e a t a bas not happened

w 3 1 . U n d o v e r u t a p u m a n d i k i t u r ^

And he devotion established

32. Nawa niasu nowodinku aUiDg poda wortu Kiue munlbs nine days became boil burst

33. Kali Adaw peida atur *horu Kali Adaw peida atur aske Kalia Adao boru was tbat Kalia Adao bom waa then

M a h n d e w a b a n g i t u Muhadewa what said

34. Aske houu Mahadewa bang itar imo tapu kirae Then to hua JIahaJewa what said thou devotion do

35. Bora Kali Adaw tapu kitur undi mabina atu randu mahinang Who Kalia Adao de\otion di<i one month become two mouths

atung hana kalkeidun poda watur became to his hand boil came

36. Hadu podha wortu sola tudik jalnio matung aske vera itur That boil burst sixteen daughters born were then he eaid

5 7 . I^vu t u d i k b a r t u n p e i d a a t u n g These daughters wherefore were bom

38. Nawa sir tala aial iveniku ana bagador raangal talka My head below will be- to these I of what place husbands should bring

ihun itur' BO said

89. Aske tiujikun bisi yetfapo Svadsi situr aske watneke Then daughters having caught m water he threw after throwing them in

yer watar

40. Soke matu sola bbar dhartnri p6ida alu Dry it become sixteen kinds of earth produced wtra

, 64

(41. Nana unde tapu ^ kika'asbe nawa jiwate Eihanti' wayav I mor^ devotioa will do tiion my mind (at) peace will be

42. Aske vera Kartaw Stibal tapu mandi kilur Tena keide podha Then ha devtJtioB established iu'his bond boil watu camo

48. Pariitt kadang kora peuk jaloie matung Twelve threahingfioors of Oond gods were born

44. Koitork pagate maturk beUe hake OoQds spread ovai hither thither

45. Koitork aturk jagang jagang matang matang gonding ghoding Oonds became from place to place oa hill to hill in valley to valley

46. MSdak madak Koiturk aturk horkna kar-ir batal mandana Tree to tree Qonds became thtir iiouor Low must be

> 47. Bati distu adan jiana tan tindana

I£ any thing appeared to must kill it aud eat

48. Halle samje maiwa kolyil bhtilyal adan ji-^na tan tinil.nna No didtinc vion muat know jactal those killed to it they miist cat

49. Halle samje maiwa kurshii mawkii No distinction mufetlia autelot>e (deer) eambur

50. Halle samje maiwa tan tindana halle samje maiwa uti pural Not knew difilinclion sow must eat not Lucw distinction quail pigeon

51. Halle samje maiwa kav,'al gidal tan tindana dokum baj Not knew distmctxon crow Lita muot eat adjutant vulture

62. Dokke paune kida kituk muda piya yermi halyal Lizard irog beetle cow calf she and he-bulFalo

63. Yalk ghnsing warcheng ihun tinda latur Bats bandicoota squirrels BO to eat began

64. Itork horku Koiturk poida aturk bange kocho bange pakko Such these Gouds born were BOme raw some ripe

tindana must &kt

66. Sark mahinang yer kiwa halle dhad gatna todi Six months bathing muat not be done nicely face must not norwa

be washed

56. Gagaragutate kudgi mandana itur Jn dunghill having fallen must remain

65

57. Itork' Koitork pahlle mns'peida atiurk sabdan gude deing Uta Such Qvnds first 'dm^ were ^ lofim m all ^ e joDgle a smell began

5j8. Ihun Koiturk bedangal jturk aske Mahadewatun nadan^ Such Qonda vil^oat order became then to Mahadewa diongFecoble

lag-tu they became

59. Tde Koirtona jatu bhurtai mantor ^ (Thus) Qonda caste bad was

60. Irwa haJle ihun itur boru Mahadewa nawa Dhawalagiri nas (I will) keop not BO eaid who Mahadewa my Dhawola^ they

kiturk have a>oiled

61. Beke hake dein^a ihun itur verkun kesitarat Hilher thither amell comes so etud to them call

62. Ihun itur Narayan handa latur hnrkun kesi latur torat So said I^arajan to go begjui to them to call bztpa he brought

63. Munne Mahade'wa In presence of Mahadewa

64. Nihitur Maliadewa techi hud tur eabe Koitork watnrk Modtt them etand Mahadewa having riRon ho ca v all Qondb come

65. Ihun tanwa dilte itur horkun tanwa bowante kesitar&t So in his mind eaid to them into bis own cavo called

66. Horkun wori wori upustur potaing kak lana utur To them in lines he caused to sit to one end himfielf sat

67. Tanwa menduda nciyul tantur adena wirehe bane kitur Of his own body the dirt he took off of it a sq uln el ho made

68. Ital kitur yer kinake warche kitur tanu sayio kitur Thus did (while) bathmg Bquiriel mtice to it li\iug made

69. Tanrapo jiva wadtur tana igetal sute kiyald 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 thorn to escape it began

71. Ade hudturk Koitork tan paja vita laturk Then eaw Gonds it behind to run (they) began

72. Paja viti laturk bore indur jinitro jimtu Behind they (to) run began Borne one said kill 0 kill

73. Bore indur bimtro bimt bako aplotun, chakana aial Another one said catch 0 catch good to us a habab will be

61

74^ Ibtm ipdatk 'borku 'Koitork bore him katka bore bim tongi Bo aadd t l i ^ - who Qunda SDme seized a fatidt Bome eeissd a stone

Q

75. Bore tblm dbakala 'peodnti laugoti burbur Tiair tudi latang Some eeisscd > a clod oi lupa oloth was uhakifig eending to fly bega~

76.^Beke mandot rapo penyade bbuyartrapo ade rapo Boditur I t ioto a hole (god'a pmoc) on tho earth into it did onter

77. "Warebi faBpaja Koitork sodita laturk Ths sOLmrrel ones Gouda to nm b^;an

78. Parin kadang Eoiturk soditar laturk bado bhuy arfcrapo Twelve threshingfioora (of) Gonda to nm begaa where in the cave

79. Aske sab Koiturk soditurk towha nalwrk pisfcur Thua all Gonda ran when four remained

80. Parbatin nind lagsi achalate They came to Far\vatj she sleeping was iii the meantime

81. Kind ugade towha Parbatin cbinta lagtu Sleep opened whei to Porwati care fell

82. Ichong rdiying mawd Koitork matork disork Many dons my Qonds were not-seen

83. Dhowlagiaite kalla andu On my Dhawalagui noise was going on

84. Nend kamefce dt^ ichong diyang doing gund To-day silence has become so many daya Bmell waa

85. Nend deingo ihun itji To-day emell ia not so said

86. Bangena bange atu Some whore mutt bo

87. Mawor Mahadcwa disor Koitorkun beke atur itke ahun My MahaOew* not to bo seen Gonda whether has he led so itu Parhatal Eaid Turv/ati

68. Towha Doulagiriparo tark.si hudtur bagane Koiturk \Uen Dha^\-l]a^il^ having ascended saw where (no) QoflSftfl

disork ihun itu appear' BO a.id aha

6

89. Mahadewtun pus^ kiiu hiawark Koiturk disoi-k ihun M.badewa ^fecd my Qonda appear not BO Koitork sodiuake hudtur

Qonda entering I tssxvr not

. 67 .

SO) 'Maliad 'tTa tetus soila kutang t i n ^ diarvimjate kecbi

ait^iradton^ j^ke kiliii: iKoitiHk ^ (wi^l'j'^t stone 'he shuli, 'in Gbnds ' •.•'•'•

'9't Basmfisur d'eifiuna paibata> ini Ibclii A'bni f arbaM piise kitoj Sosnutsur ^^ den)on> ~U> guard He atotioaed' PorwRtti > oak b^ai b&ib ibun. Mti ^awa , <wiij; BO' ,j ifli done

.9i£ iDbawalb^ri katab' kitutk nakaa> songu wiELttiT anabun kitaa |)liawali)^ ibod made. -tome, auger oams Ittxoft did' jytutt itur

B<i said

9S: Tanrapo nalurk pif^urk ibork soditurk ihxm^ itur born Fromithatn ' four ^ve eurrived . I'tibiey fled' BO - B^ wh&

Mahadewa. ' 'Maliadewa ^ -

'9^ iParbatat tan^a mante itur Koiturk mute maturk ' .Farwati' inhere noind said Oouds; loak aro'

95, Nalurk Koiturk agatal soditurk undi mata >tarksi j . Four .GkindB thence fled one. hill o&oen ng

,9fl|i Mimne mada liSsbn' sanaghanjts'endil^ ^ t^npa'to - laturk A Uttiis forward a tree w» ^mght gone Jike (a dAte tr;^), oa it; ' thgj ol^be4

afiataX ' biod^ ^enoe tiiey looked ^

97. 3Jakun maknsd jaga diso To us , a hiding place ia not TMUIO

98; 1?^arur liudtur undi • jaga disfca inda latur b s ^ t e One looked a place appears to say began on one nAs dista Eacbikopa Labugad

i >peared

99. Ad donguda saribiturk aga haturk Oftiiat jungle the road they took there ^ey\vent

100. A ^ maltirk tamork hurku manda " There the, four brothers they remained

101. Aske bagane Koitor balle Parbatin chinta lagteo Then anywhere Qouds were not toParwaU cture beoomo

102. fapsbya mandi kitu Devotion she did •

103. Sarung mabinang atung Six months became

n

104r E£rbat£n&'' tapa^ nintu Bfaa^wontan^ dolhara hale'^ mattit Fumati'a devotion fulfilled fihagaw^ iu a saving to swtpg " b«gan

105. BorbbaklajaiT uawa ikaUte bor tap kitur bon tandat "VHnsA devotee my resting time yiho devotion ^A wUo ^t la) sea bukiiiia Narayantun 3kitup_

order to Jilarayoo be mode

106. Teru Audale positnir w ^ Dbojilag>iri parbatne Se , to see west out having oome to IThawakgui moimtoln

107.fWasf Parbatanige uila latiur ime badi jiwate tepshyi Mti Cotoing sear Ponvati to stood be^m ibou in the mind devotion did

t '- ndw^tig paring kodatg K.oid pink disong "^ toy threahingSooT "* Good god appear not

108, Jtke ana tap^ya kitaug ibun. ind^l banu ime malsikan Therefore I devotion did so she said go thou book again

veha Bhagayrdn veni xnata la tur vicbike taksike" batux tell JJho^vnln "he ^ Iwietain began ronmog 'wal&iDg hetwent

banjikun. nila latur veru Narayan Bbagawantige ebata boring gune to stand ho began that Karayan to god to tdl latur

109. Purbate^ tapn kita id a paran kadang Koitang tan^or FfU'wati devotion dtd tht^e twelve threahingflooni Qonds Hl ei d

puai kinta Babe dongiide hadtur halle bagane diaotk are adung in aSl ^nngle seen (they are) not ooywh io not seen

no . Hanu pajane ime veba amot niwak Koitorkua hudsi sikom Oo book thou say we Hby iGonds willxBake visUil**

ihun indur bom Bbagawano BO oaid tvho Bhagawdn

f A I T I I ,

S^ S i r ^ , Zyfkf and peath of Lingo.

1. IHadu usadie iBhagawaQton cHnta 'lagttt pa iindl xnada manda , ^tj tbat goct oarg fdl of FohaQdi atnei ttie»wai»^

2. Tan pnngar' waial tan garbjid mand^ pungatun drnkomandana To i t flower vdU oome to it featiis vollba to flower dajs will romaia

3. "0"sade kimdir pentun ank&r dhukar chute matu cbidoi abhai; Then by god's doing clp uds winds were looaened smaU doitd

4n Seta ichor'watu garjan atu bijli cb amke mata (Like) a fan soiing came fhttnder Toared lightoing flashed

6. Pung&r khnle matu abhar kbulemata andhirirta din jake *Rsfy flower opened clouds op^ed dai&nesa fell da^ Ud

matu waa

6. Kamkata gundo arai, Ot itormorio the powder will fall " ' ^

7. Kalung pahark din posital sakada ipahara abhar karke (Atthe)our watch^of nigbt day will ansa in tibe morning douda fasoonded

matu abwne pungar nkale therefore flower opened

B, Phakane pungar peitu ahane Iiingal peida atur hanjikun With a ora(^ fluwer btmst BO ' bom was ha^dsg g(m»<

mirtur khamka gandak artur sprcuDg into powder (of) the turmeric he fell

9. ^bbar phake matu yadita jaku lagtu lAngal ade latiir Clouds cleaved (at) the light (nQthe dawn to weep began

10. Pentun chinta lagtu aga toddi wati latu gmidat akbhame, (To)God cafe fell Husm. hea todty began anudst ^ p o w d e r

U. Penta kinni kechal toga madu mata tanparo pbuki njata (Bj^ Gkid's doing neara FicuB glomerate ttea was on it \aia^ wai

\% Phuki warsi batu cbidur mando arta toddite inio honey burst a o m ^ drop fell in his acmCh

l&. Raau tana phukita at€ latu ihun toddi chaple ^yalatu Thejoieo of that honey tq£aU bsgtur s6 Msmouiih tosutik he beigaa

l i Dupar atu wadi lagtu Lingai poindi latut It was noon wind blew to grow began

foS#

n5? Agatalt dei ^ utade hanji atur aga jhuld x ^ "^^Thence "^Iming lerot into aawing havii^ gone Iw fell kf«>7ing

^ maia latur abun kin^e din mulet \ tosvrinff Ijemau ^o doine day set ^ I

l§, Lingal pa&ane tecbi batax <nkade kadangi latur Trith^hoste arose mdmt anaB\nng to swing Began

17. Herlangal yetun da* malke l i n^nd^ balle X That ^ (was sucih 1^t)io water fauj^b be & atotb batto Lingo there was no a t ^

IJI.^I^Bomll bira kapadi ti^a pea pariyor ^ On lus navel waa a diaoumd on his forehead v, Bandle>wood mark a ^ivine saint

" Lingal salmftor atur rand salknor atu^ of a yeat'j^fi:^ became of two jeara became

19. Gundate^ kbumkfi garsawa ukade narmana iiuii bange Ih^ui^rib powder^ ho played in the swing hedept BO some

diyang atnng ^ days (passed) ^

20. Puro naw warsbang atung her toddati laange ' tinwa ^ Fvin nind yeafs^ became in bia mouth anything must not

donguda mada guta tang ofthejun^e free (or) of thickets

21. Linga aske tanwa d'dte itur ige bore disor msi^i then anhia mind said here no one iaseen ma

disor bade janwar duso agpe iffsnot some animal appears not

2a Naleba batiyo diso iialeba bagamatka aga hankan Mehke aocoo appear not me like somewhere will be there wOlIgo

23. Ihun itur agatal undi "diya pasitur munne s i^r hatta So Boii. thence one day jherosa before sizaight he went

24. Suyalmata tan paro tarktur aga Mundita kumbita madak (Like a needle) bill> <m ascended there Mundita kmnbita trees

25. Tan kbalwa Kirsadita mada mata tan pnngak yrm adena Belo^^ them Earsadita tree was to it flower bad cottie

26. Hik^ haliuf pungakun bndsi kusi tanwa jiwate atur Blither he went flowers " having "seen (inJiis) mind came

pntjgakana*^ wasu yetur of the flower the smell to toko

!27. Agatal 'habade batur - sugfel mittate - mundi H e i ^ beyond h^went onaprpozpitoas'^ i- llk?^ neeffiefaiU np&tre*

mada tarktur he climbed '

28. Agatal! budi latav hona bajute Kachikopa Lahugad^a;, dhua, Hicncc' to lodk began oa tke .ado (of) ,^- - ' smoke ^

ata dhua hudsi + , - . ,. , v i' a rose h a v i n g Eeeu i . -, .,

29'. Id bati andu; ilke itiir ; ag^ hanji, Ijii ndana itjop,; TJiin what , lis , 60 said'ho thei^ having gdho, lojaatj ( ^jBtt,

30i,, Agat.al raktur - dhua • budsl bandi latur berfcu ualatk Thcncd he atjeondctl emolLe haying seon to go be^im , these . four

tainnrk inatnrk verk matldse sikat tacbi ^atuk tan bi-otlicrs wcro they quickly prey brbug$ti , .had it

boTsandurk bange vetal bange pabana tindurk they were roaiitiiis Eome ooolied SOUIQ raw'i thoyAnejpeeating

3l'. Achl'ate ber batur bora Lingai hen, budia, horka " lleanwWile (at that time) he went wlio him ,hflviag.'se'eh* they

neturfc, berku neturk herkun budsa^ her .nitur warona ~ ' i3t»6d up £esing:theiu he stood them having Gssa ho ^toodlstill with ^ h

^ • • ' • : • • • : : ; , ; • , ' . J i l l : •• - • •

wator • o t h e r _ ,• . " ' . • - ' ; ' ' J '•.

32. "Wadkbrk nalurk aske aga ,tam\ |;t ,diilte inda l?^«r|; They did not speak the four theii there ' in their^^^^)^^ to K^ » IJegoa

33. Apjo nalurk manda. , dada . abuu. bora, sejwark -taanark We, . fotff are "• O brothers" 'thia is v-Jua . j j re ' * .Zbrotheie

aikat rodada bon keyat ' ^ „ ^_ ^ wewillbe O.brothera call him ' ' '•

34. Handakat bon talkat aske banda ^ laturk , : We mil go him watfili bring then, to go (they) began ---

35. Hpnige baturk iiiia bor andi ibun iturk bon. Lrngaa IThere he was they went thoa wlio ait. so said to TSiionx Lingo-

36. Lingai inda latur ana satodhar Lingana andu. malate ' t o say begijua l a m a saint (named): Lingo i i l^vo ^iiheiwJ

kupar ibun itu borkun the knot of hair so said to whom . .^ • - . • , . . % . ' f'

37.'Nalurk tamurkunherlcu inHa laturk' mawa ronu da dada Four brothora they to eay began (to) our houBa come 0 brottet;

on ari "waturk aske j agate sikar arsi mata' Him having taken (they came)- theu in_thi>t'place, .gsano had feUat" '-r

39. Lingai inda latur idu 1)aii andu berk indalaturk ampt , tosay began this -wlii^, is. %ey • tceaybegajr^ w e ^

sik ir tatorm dada game b r o a ^ t 0 brother

40. Bate andu inda latiu JLmgal pad! anda^ H^hai(bind4^ra&air) isib iaesff, "bs^aa IJngia apig itia

o 4i . y ^ a tadliki nakan. mmta aga itadaki baVake ask^ inda latuyk "~* Ita Oliver " f^me ^ e there, Trret was not l^en HiPBay IBpgan

4a Kenja dada bintadakfta amot janwar jifcorom Hear (ObrotJier -wMifivitliTOr -we animal havekflled

43. Aske inda latur bintedakHa janwar badyw and6 SSieii'' l ingo' Jtosay^' began vSthoutliver animal what la

'« ^ madim bad simt to me ete dSjavr

44. Aske berknn artu sankat veninga bagata budurskom Than Vbem Mi QM tiioagbt to him novr o£ fwhat place wo afiall sibow

•f

' bintadakita

41. Janwar ihun itark waror bang intor nawa bat keda Ant^mal BO said one -wliat saj^ m^ -word bewt

ber mandacM alpo manda pedhork ben dongude tilibimo ' isal i tae we are great him in jungle

warkat padhang ton^nrapo we aball oatiy la^ge Ca ongi stonea f ^

46. Saknnrapo sanding walukat aske daranar udamit Among thorns in thioketa wa shall roam then he will be tired he will ait down

47. Yer watkanur harosanur aske tanaiyo mala-la inda.nur Porwat^r he will thiret he will be hungry then back tuni ho^wiuaay

4a Xincan donmida sare tanturk tirkamiang keide bitur (With) Lingo junglea road selected bow and arrow he hand held

49.'Miinne knrs dist. tan jaka itur Onward on&dops appeared it loll eaid Lingo ,

fiO. Tan taiitake manta munne maw diaal tan iaka Toit liver ia before asanbur will be Been it WUye

61. Aden tadaki manda munne' malol disal tan jakat Toit livor is "beforo , a^hace will appear it Idllya ^

62. Tan tadfeki manda - v - -Toit Uvw ia

^^ Iiingpa daror Mrk nalurk tamurk darturk tires ncrt tl eae four brothers were tared

34 Yer ' watktOirk paro mata sareg bata ' taa paro Forwstef thegr thiiated above the hill steep was it on

tarkturk yeta kojhudi Jaturk t h ^ osoendsd for water to aearch began

73

§& Aske %all y&e disa a^ua, kinake> vrasi mell . .' Xh|^, 'iiD water app^iied' so' 'Ba'v^gddzte ^eyeome' d**^'

561 iPeddai dpbg;af' magdu' %elkene chillatitapg. mad&k ^ P ^ to^'

CA) gretit jungle iHere'-wos ' wHefej ttionf]^ ' 'l&ees' eataogled(, ivere

tbuuxD^ to, go away was not (obtaiiieS)

B7, iPatiinli^^ wasi mltui'k jatasa yer distu, ipttTa There- havjng gone tbey stood a little 'vraier appeared Buiea(Pd|B;

^king" haven koiturk hevena.ng chudilig kiturk .

leaVesi t|ien t b ^ plocked o£ tbem faroogh maiis

68; iAye . yer ,nndfi latgrk yer unjilfua , yerknfi giyfi With it witter to drink b e ; ^ water liavitig dnmk tiieir life

t^andp 4tti . Te&eshed' was >

59r Liii^p itur dad^ tichikuh bang kiy& imet bintadakiti ' lango 1^^ 0 brother' you having sat down what doing oreyoa wilikoat liver

maknn janwar ialle liildustavet ,,. to us animal do not appear.

60. inga baleseti disoti inga tana paror mtitmat idn jaga Now never mind (if it is not seen now its name lesve.off tT tn ploo^

bakota manda - i . / , v -good is

61. Aplo idjagate kaebi marak 'narksi aplo-wanjing Vilkat Wo in tiuB place having dug having cut down our rice, , tlfQlBOw

62. Ana undo nartgakt ^ imet padka lakor tayar kimtn i\ni I a litde longer will sleep you a field quioUy ready moke ibBsa

63. Marsu tanturk pedba madate baturk nalurk nadka latnrk A hatchet broui^tout to great trees went four to out bcgooi

64. Vera kubbenae zopo watu kanchki ' To him much sleep came he dreamed . , ' : : ' < ;

65. Hork parin kadang Koiturk d^u^rk vera kodpad^ mqal Those twelve tbreshing^is of Qoinda apposed he afraid ha'n^be lufrangbeoQine

66. TettiT paja .malsibuda verku nalurk tamurk Hearoae DOok turned^ those four brothers

67. Verku madak natkeneke kesidun nalliwichak pbodku That tree had cut down to their hatids as loige as Awala frtnt Uist ie watung had come

74

6 a TJsad^. ^erku marsu neli madtuTCk wadsi ^iturk hanjikun Then iJiey the hatchal? dov^n thiew (liaTiQg) thrown a fay * gone

Lioga " '• to Ijngo ^

69. Mawang.ke&an phodk TS'atung verk raarsk wadu siturk To our hanots blisteis come tboy hstebet have thrown dovfa

nndikuk cnesaid

70. Haturk hanji watur usade Lingal tefcur mars •Ehey wont (aside) lucviDg gone they sab down then rose the hatchet

keide bitur in haaid he took

71. Natka latur madakun ~paro neadak artita tatiag sirk kata To cut began trees the tre&i fall thua t^tai to dig

lata Ixigan

72. KeteniatuT ibun - dongan natka undi gatkate balopai*kft itur He applied hunseBc thui^ jungle to cut (in) one hour a good'fleld mode

verku he " .

73. Mawang keikun phodk watung uadi mada mawa wastne To our hand^ blistera came one tree hy us

"haile^ iwata halle ver not (is) cut down that

74. Lingal undi gatkate bachole madak warktur Lingo (in) one hour several trcca has out d o \ ^

75. Cariyal todi kitur tanrapo wanjing yatur bbeke nak'e Black soil he has made on it rice (dhan) he has sown here and there

walum kitnr a Uedgo he has made

70v TJndiye darwaja irtnr tantati dobotur a«?ke Onoonly dooi* hshuL'^pfc to it a tatty (s luttor) he his bound

77. Verku agatal teturk anwa natena sdrlye li»nda laturk They thence arose to thoir own village i y thq road to go began

. tarawa ron waturk to their Own hoiiao they cinns

78. Pabilo mira c lagtu chidore abhadun kariyal disa latu^ P i ^ day (of) rainy tttaaon began a litUo cipnd black to seem httgan

79. Hainal wade sute matu abhar sabbo din yake matu WRh gr&it lorctv the wind was looaed sky AII day cloudy was

piru barse matu raw to fall began

' 75

80. iSawan ji^ate tongron ];ianda nete' mata fiabbe-^ gardorimg In open placa up to ^ea3 nll^ to go hegpa. ^11 ^ ^ l e s

liuJB matung to fill begau ^ •<

81. Pir sute kio rrrand diyang aneke pir ugade bagane Bam ceased not £or threo dayA having became (raitij fair all

wanjing parsija lafcurig ' nca to apnog heffm

82. Sabbe tiel hirwol disa latu undl diyak naWg botang All field green to appear began (in) one day fourflageis breadth

pugh (rose)

83. TTndi mahina atu tongron wjvnjing (In) ono month became up to knee rico

84: Sola kandiyang mawk mandung ^havenrapo mama! Sixteen score:) of deer wero among them ii&cle

bhasiyal karbhari nephew (wut) chief

85, Id '*\Yai\jing was sjite mata aven kare mata aske menake This Tio» Exaull spread v. 03 to them known i t became then to graze

b a k e h a B d a thither went •

66. Paraincr selatc mamal padtur k-alvro selate bha-sij'-al padtur Onthoup[i3r end uncle sat on lower end " ns^i,v sat

87. Bha<;ijal katkut tetur deitnr paro Nephew >snth cracking Ids joints arose leaped upwards

88. Kandok kauk uiliituDg pbedate kusbite watur deifiike Two eara upright ib made greatly mto iileasuro it came leaped

marnanige near uncle

89. Nel manda envaka wanjirig b^rwalk distang kowaro charo Field 13 boautiful (oi) rice green appeara tender fodder

manda ihnn itnr i t IS so BOid he

90. Makim cbidor hiikum siani amot sola kandlancr mauk To us the little one pltase give it T*e Bbtteen scores*' (oQrohia

hanerora VriH go

91. Watijing tanji waeron nawa bat kenja bhaaa The nee having eaten wo wil' come my word hear 0 nephew

w -92. Sabbeto pnror iiiatu Lingana padkata paror yenma ihitn

•0f dH the i)anlc3 tike Liui'd's field's i»m§ take not BO ,

itnr bornhoni imate sola kanding mauk mautr?t mikun eaid thonjjh jou sixteen scuxiva (fit) deer ore to you v j ja tun i ind i i r n a l ha l l e for ducd QUA keep vrill not

93. Usade bha'^iyal intor inia mantani sedal mantorom riyark Then . nephew aaid thou art old * wa are young

94i Amofc hanjiknn tindokora bore hudanurte deikom Wo taring gona •will eat any one will see then we will leap away

95. Teik kutang deikom ima seda marayal sapade Five cubiti wa wdl leap thou art on old man will be caught "",

96. Kai'ki ifke warmtantori niwa kenjom ima watna To go thu3 thou art afraid " thy word I hear not you come not

97; Bnr bhasiyal ihua itur sarke tokar kitar kasnk kauk Who nepksw so said straight tiul did erect ita-

k l t n r p a j a m a l t u r ears did \a^ turned

98. Matnan lai Lu doka usade tetur pjyaya bandalatur Uuclo f«lb gritf then rose after them to go began

watsi sitiirk " raawku padkat thrown they gave (left boliind) rohis tho field

99. Maman wale Uucle very

kachul hatu near went

laku for

100, Bhasiyal mawknn paja kitii aj?atal sari biidi latnr sari if«phew (the; rohis behind put thence way to look began a way

bagane piito any whore was not olitoincd

101, Mawk intang marapo matnal shabaual mator amot bon The r(»hJ9 said among ua uncle wise was we whom

puse kiko'm shall we ask

1C2. Honpnja irtit maknn ima karbhari matini Him behind (you) left to us you chief are

103. Vehntiir bh.xsiyal ana karbhar kintone nawa hndsekun imat kinit Said nephew I work do my having seen you do

104. Taua mnnne atur bang inta iindi maw

He in liont became when saya ono deer

106. Munne mama vehandur Lingal padki andu ima kenchta At first uncle has said Liugo field it is you did not hear

106. Paja munne huda ibun itur ' Behind before loo|p BO he said (be prudent)

tr 107. Sedat^as uujt kiraol itun liyyt boru bhasiyal -

Old'fiaan's compiny keepaot so eoid ivho n ^ e w e

108. Munne ^ atur timtie deitur bhasiyal nadum waniin^ In £rout becimc (went) a apnng Imlaapsd neplxQW mbboniiiLiy of w o

rapo nitur rice stood i

109. 'Mawku paja • deisi boniwe - handa latur nobis 'behiud leaping near him to go ' began

110. Pajadal vera raamal watur walamnnige wjusi iiiltUT Behind him uncle como the hedge near hiving (come) Btood

111. Sabbe mawk wanjing tinda latnng maman sari piito Ail rohis rjce to oat began uncle vray find did not

112. Seda maryal deia paror sabbe mawk padkutun tinji Old man leap cotdd not all rohia the field ate

•wadtung nadum jagite up (ot) centre iilace

113. Hagatal pasitang Wdlum deiNikun babcra pasitung made Thence they went the heeljo hv/iiig leaped out went "tlian

bang wadka latur boru mamal what to speak l^egan who iinclo

114. Keujatro sola kanding raawkauil id padkatun titi ^ HoAT 0 sixteen soorea , (of) rohis this field you have eaten

beskitit mivror bibo hudit wantor well you have done your father to seo will como

115. Miwa batal upaw kintor usade paja mator boru boru Your how method docs then behind ho was who he

bhasiyal munne watur nephew in front came

116. Kenjatro gadialknit kenjatvo dadalknit imet igedal sodisidat Hear 0 fiiend hear 0 broihors you hcuco fleecing go

undi nawa palo kenjat one my word hear

117. ^rongitparo kalk irsike hanlu akin paro kalkan irfsike On stones feel placing go on l-?avc3 feet leoping

hanto kakadan pnrc jadit paro kalkau irsike bantu go boughs on on grass feet Iffping go

toditparo kalk iimate ihun itur boru bba^^iyal ou the soil feet keep not so said who nephew

118. Babnn vebatur abune kenshtung sola kanding mawlcu How (aa) hn lold &oonly they heaid sixteen scores (of) rcAis

8odita latuusr

76

119. iSalle ba^'ane kojing disong ivena bagame molmjba fegd No where marka of fiiefc appeared tJiei? no where tnwsd appeared

m 120. Bjjde padte bide nilta bade nam rata

Some eat d*>wii sonift stood eomo - slept

.121. Piingak musknndur nanirtisi Lingo mandur adho ra+ne (Of) fluwcra in tho smclluig skeying Lingu waa (at) half of the night

. • • -

122. Hsrn kanclikMir hadti padka mawku titimg newang Be was dreaming Eaw afield by rohis eat-ja they have ushto wanjiug Bpaiit rice

123. Lingal agatal positnr Kachikopa Lahnngadota sari bitnr Lingo thenoe dujiai'ted Kachikopa Lohugod's road to look

124<. /gatal pasitur horkunige watur dada itnr rotal Thence went to them come brother he said of tiie house

bahero pasiyafc outside come ye

123^ TJndi bat.u kenjat apalota padka tang watijing miwkii titang One woixl hti*ir^ our field of rice Tolua ate

126. Nawo apalo bapi watkat halle ihnn itnrk borka Firstfruit to us to offer is not so eaid who

nalurkto tamnik four brothers

127. XJsade Lingal intor kenjatro dada apalot-ang wanjing Then Lingo said hear 0 brother our rice

titling they ate

128. TTsbto alung avena nawo Iiaile mawkna tadakita nawo Spoilt havo thoy fiivtfi uit we have not of tho rohis liver a firstfrait

watkan I will ofier

129. Lingohan parlyona aikan hallete nawa sato bnnda Lingo a devotee I will bo othenvisd my power will go

ISO, Ani ipwgiik tauskintona nawa pir pajinla • I with the flower of sniell my stomach I fill

131. KfvitoTk mantork borkn^ parb:ipi nindM borkna tind2l.n£^ Uonds are their belUtja with what will thoy till their eating

132. Wanjing wsbto Litung bawii maAvku iliim it.nr boru Lingal Kioo (apuil) dul what roha BO said who Lingo

133. Ahun i(nr nalurk tamurk c hatiyar biturk tlrkamtang So 8a.d four brother'a weapons held bow Jmd orrow

134 Jlawkna parode ris watur padkate hanji hadturfe kiturk . Of robia on apcoani anger canio ind^sld going ftlji nito

( rapo sodita laturk midst to enter began

185. Nadum. hanji hudturk kariyat todi disi lata In centre going i§Si block -soil to appear began

136. Wanjing ^lianku disi latung hudturk Liugal . IJice stubble to ppear began SAW (nothing) Lingo

137. Dakata risu matate tarktu agane faatatua From of the heels the anger to the head ascended on the spot his fingenB

'kasktur

h^bit

13d Lai kank atung bagafjing mawku manda ihun itur hudatur Bed eyes became where rohia • are ^o said

see ye

139. Horku hudi laturk mawkna kojing bagane di^^rr They to see began of rohis foot L k s a n y ' K . p ^ ^ ^ ^ , ,

140. Munne kakada distu kojite a<ra hudtur -

Before a bough appeared his foot marke thwe looked

14-1. Unde munne taktur ihadi disfn ihaAi ^« j mata oga koji distur ' '"*"'*^*^ was there trace appeared

142. Haturk teri disong munne aU stsd,>. «.«* They went still not seen (..c, rohis) a little forward peepui W ^ ^

143. Liogal atu ana mada tarjintona imat kbalwa nilat Lingo sold I tree ^wiU climb you below p ^ d

144. Agatal hudtur munne mawk distung Thence looked before rohia appeared

145. Mawak distnng bade utta bade narumta bade deimia RohiB appear some are seated some are aleeping B W T l e ^ a S a t

146. Nalung khak imat amt miwang tirk womt ichftsir (Dn)four eidef you bo your a,xoW8 take T ^ ^ a

147. Mawkun rapodal unde ten panda simat (So) rohis among so many one eveoa to go allow not

148. Ana madatal jintona imat khalwadal jimtu I from a tree will strike jrou fTOm bdow atriko

149. Acho kenshturk najung khak atnrk njaks^e ta tork So much they heard (on)'our sides become oonceiding th^weaft

8®

I^O, iNTaiuMg ifcoDgtane attirk tirk jhodekitnifk jevl^jm ^ (OitXfour^ e^CTS having'become airow UpflpJfed ^thfeoi&yB&t

u lafcrark parodai Lmgal jia Tatur i Ijegaii from, on h i ^ Lmgo to stnke "be^ii

151. Mlwnal pistur miS.^ mawa pisfc tansistu bitar tir khalwa aj^u Uzicle seemed one rohi seemed a t i t a i i n he took arrow below (fell)

lihS. l ingal tanwa dilti itur- nawa keida tii:u airtu id batal sat Idngo in hia liund Bwd out of my hand arrow fell that how omen

aistu appears •*-

153. Tanwa bhaktal japo matur honu mamal distur apalota i J. Thy servant worships thee that uncle appeans of mine

bange tita halle ar^hmg has not eaten^

lB4t. Made^e sodita latu tan toda mamal sodite latur nalurk Female (rohe; to run began with i t uncle to run began four

tamnrfc tan paja lagtnrk ige -biyakat aya jihat brother them behind pursued here we will catch there we will catch

1'b%. Ihnn iturk sflpade mata haJle bawu mawku paja masi So eaid found they were not who rohis (behmd) turning

hudturk

looked

156. Pador kenjatro dado mawku hatung disong balle mawar Eldest eaid here 0 brother rohia have gone appear not our

Lingal paja manda liingo behind ia

167. Tak rebe mat aploto malsidat ihun itur bora A t the distance remamed let us l e tum so said who

pedhartamu itur eldest brother said

168. Harknn puse kitur imat baga hanji ihua itur boru Lingal To them asked you where gone so said who Lingo

159. Amat banji HAttfralfi dada mawun paja matorom maw We gene had 0 brethren rohia after had toim

sodisihatu diso 'hall© amot maltom nibiga fled appeat not we t e t o m e a - n e t o ^

160. Mikun vehatantona begane hndat miwa OR yon i M l S ' H y * ' ftfywheto see inyotir

81

16$. Sadide cliakma^ mataflg avau rtaidat kis; e^ i t' ijb^ Waists steals maybe fiheiui taiijg. t^t fir^ '^oosaip^i] so

** i tur boru Lingal ' ^ ' said who Xongo

162. ¥ e r k u nadidal chakmak tauti irk k i s u aduta laturl ThdF 'waisis bteela luroag^tout &n ^itS\, beg^

163. Tdatuii tuncto balle ihun tiuake iiiidi paliar (d449. 3!he mAtohes - f igaited^ nibi; so doiug one WAtoh of idg t j k gje (diy

tarktu) ascended)

164. Chakmakun plieki kiturk Liogoban pariyoui moutoid . j I'he matches they throw did Lingo Siunts thou ^

165. K i s n a k u n veha m a w a n g kis baUe arta Fire (where is) tell us show (why) our fire not ' Mfi

166. Lingal intor igetal m u n d koskunpara manta R i k a d Gawadi Lingo said hence three coss (on) is Bikad Gawadi

167. Hona parkate kis mandd dhu^ pasinta agi bantu ihun itur In his field fire is smoke will appear thrae go BO S(dd

bom Liugal who Lingo

168. K i s m u c b u k waym^t m a n e i h u n i tur Linga l " Fire without come not so said Lingo

169. Hanji Lingan pusi kiturk atnot Iiudt& balle ibun iturk Having gone to Lingo asked we have seen not go stdd

b e k e b a n k o m ^ T 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

t

172. Bagatk handal agark imat bandakit usade Ms Iltt what direcldon it will go in that directicm yon go then &o

you will get

173. Ihun itur bor Lragal tir jode kitur umsi tetur xindi So said who Lmgo arrow applied having drawn ho took one

tir jitur arrow (and) discharged t

174. Sari sawari atu banji dakarang fiarku A ymj it made smooth some twigs it hroks

8 3 <

™ " & e ' ^ 'l< <»»t a"»d ^«^ after going ariow fan. . ihenoe

sedana at tibe old oum'a

1»0 KisunparodM -tirtetu hanji yedung sedanang * % g ^ W of the fire too^ axiJao Tmrng s«i» (to)Beyea (of) tha old maa'a daugktert

177 Havetftt darwajate arta tira hawa hudtung ficbike' " Intheii? door fell arrow they saw havmg run

watung hadu tiru pehaksi watung they came having lifted they took away

178. 'Tirtua irtuug babon puse kindling dawa mawdftg Tbej keyfc(it) their father they asked 0 Mber us madming baske indung io marpittge whdn •will you give

179. Haun yedung s^iak sedal indur drhva) who * seven sisters of old man's e!\id

180. Kawa diltor putanur bonku sikun mikun balllete According to my nuhd will be to him I will give you (or) uo

181. Abune mandakit ' ibun indur sedal bora Rikad Gawdi As you are yon will remuin go said old man who Bikad ' Gawadi

182. Kenja ro .dada nawa pilo ana jitona tir Hew 0 ttrethrtJri niy -word I dijchdrged arrow

183. Ad eariya bantu munne kisu difsal agatal kisu talkit By thiaioad go before fire willai.J)ear thencb fifa bring

184. Hor intor bome ima banu intdr ana banor (Thus) ho BJud to them they to (one to another) eaid I will not go

cbidor tamu hatilr youngest brother . went

185. Kisu distu kisu kacbut batur agatal budtur pbedaye Fire he saw fire near went thence saw a large kodt leha sedal trunk like the old man

^^^' ^f^*^ tudttir Sedana padka bbbWatal walum kisi ' Ftojiaafar fie saw dldmatffi field aroUndit hedge waa fiiade

187. TJndi sari irsbi tan tate dohacbi nadufn ftadkatd une road he kept to it a shutter he had tied in the middle of the field

kis kisi fira waffi madfi

^^' ^^h'T ^ ^ ^ ^ mangita yacbi mltor mad sajnang OfaMohwa thetrunks of Anj.m were put in trees of Saj* -

189. Tekatang k^tyang ',ama ^ kfsi kisu patusi inator Teak faggota where gathered on fire fire was ma§Xed

° 8 3

i90.°!E4SDicusi mata kisns^ shekano Bdkad Qawadi sedal V Fire Vfoa blazed at the firs 'by the heat Bikod Gawixdi Oia old ma&

hamake uarumsi mator (in) deep (deep) alept "Was

19J. "Rakasun leka disandut ver narunosi ver ABkesaral walsike Giant like he appeared he was Bleeping the Ahkesaral stealthily

kachum hattir sedan hudtur sedan kodaueke Hear .t^ent the old num saw the old man (whilej beholding

niendodan jJinakatang watuug to (his) body cold bustles came

192. Tadake deia latur jiwate waditur inanda ihun itur His liver to leap began in his mind much afraid he -was then he said

193. Veru sedal » sedanur nakun liudsi t indannr najia arkate If the old man rises me he will see (and) eaten I 'vvUl be

194. Kisu kalsikun woyaka aske nawa jiwa pisar Fire having stolen I wUl carry then my life •will survive (safe)

195. Ver watsike kisunige hatur uiidi viskur bitur hadn viskur He secretly near fire went one brand took that brand

tamadita 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 iiaving gone

tunatu fell on him

197. Thaliatsor venu phoda wain veru sedal daske masi As large as a lota the blister had como that old nian alarmed became

tetur ven ,' he arose

198. Nakun karoo wasta bagane tindale puta khankna To me hunger is felt anywhere to eat I get not of flesh

nawhari asi m a t a the desire is felt

199. Kowan kakade leka bhalo wati ihun' inake, (A) tender cnoumber like well (hast thou) come go said '

veru Ahkesaral ^ to that Ahkesaral

200. Sadita latur pajaye sedal vita latur kis "wadsi To run , be began behind old man to run began fire (bnmd) he threw

situr munneta away in front

201. Munne sodita latur pajaye sedal vita latur ige hika naea Onward to run he began behind old man to run began here I will a e ^ aeus

utork

84

202. I l aga t^ maltur taiiwa padkate watur iisunige liaigik,atut bang Thence turned to hia field came neat fire going Bat * what

mnda nonsense Qa tfaia)

203i Kawaro ina- sikar wasi matA Tondar like prey was com©

^0^. Tinka itan pasisi hutur nawa keide ^ ' I would Uave ea i^ it be aaid it is ettcaped from my band

205. Hatte hami, baskane wayar itkhepne hatu (It is) gune let it go sometime I will get it this time it Las gone

206. Maane bang atu Ahkesaral hatur mafeikun aga Before 'what happened Ahkesaral went having returned froml&enee

tamurkua to hiabroUieis

207. Itur kenjatro dada"" ana kismun hatau imat rohtit aga Sai4 fa^ 0 brethren I to fire was gone you sent there

padkate padhoree iiiautor sedal in field a giant only was ' old man

208. Keik wadseke kalk tacheke vitur ana pissi ^yator Handa throwing feet hituig ran I having survived

watan - ^ I came

209. Amot hanom ihun iturk borku nalnrk taraurk Lingal iturk We will not go so said who four brothers Lingo aaid

igene udat ro here sit ye

iSlO. Dadalknit bator sedal mantor ana hudsi wayaka 0 brothers what sort of person he is I having seen will come

211. Agatal pasitur mutiue faktur jbodi laglu aga Thence he went onward he walked river happened to bo*there

212. Mund tumang distung munne butur Throe bottle gourds appeared m front he saw them

213. Waduda kati. distu aden tabtur Bamboo stick appeared he lifted it

214. Jboditun usa aga Tha river was fiooded ther6

^^^' ... 1. J ^ V.,. V , P^<^® *8,na ars i v e l i ve lS tun tumfcng (It washed away) the bottle gouid tree ita seed fell to each twinner bpttte gotjrd

lagsi were

216. Waduta kati pongsi wasi adena kitur jantur A bamboo etick in its hollow he pushed ita made gnita*

85

'217'. W^MtCtaltg fChUjting randu Mrtiir adteua tar" kitur . Oi ratfl' baaxa ' - two' he plucked Ha steiag soade

218. Kuji bifcur akra najdang kitur tan aptjlrt;nr adene . A bow lie Eeld eleven ke^ he mode (to) it 'and fixed it

nekustur' bakone nefktw pl&yeS on it «11" it played

219.- litngal t&nwa dilte bakoiie kusi Lingo in his mind (was) much pleased

220. Aden bittir sari lagtur Kedaha paBkata disDnige handa It he held his way took to old man's field near fire to go

, latur . , i, • began

221. Sedal narumdi mator boru Kikad Gawadi kisunige Old Tnpn Bleeping was the Kikad Gawadi' nev fite

222. Kcfdtleka kudsi mator palku kisi mantar bnrtai * Like a trunk fallen he was his teeth made were bad

223. Todi dakane kitor jhopane mator Lingal nehanage- hoodtuT (His) mouth ^ping he kept in sleep he was Lingo well beheld,

sedan the old man

224. Kau lagta ihun itur Liugal ingatae woikaa sedal (His) eyes were shut thus said Lingo now (is not time) to oguiy away the old man

navura'tor while elept

225. Lingal niunne kal -wadtur paja malsi hudtur kachule mada Lingo before hia foot thtew behind turned and saw near a tree

226. AHta sarko mata aden kh»inding Nehanage budtdr OfPe«fSr erect .was to its branches Surprisingly he looked

udanlaik ' (it ia) fit for sitting on

227. Bakota distu adenparo tarktur paro sendata batur ' Very good "ittppoara on it he ohmbecl on " the top he Wetti

tidaiijogto to sit

228. Udnakene gogote kustu munne Lingal inda latur din Aflhewassittmg cock crew before lingo to speak began of day]

pasitana wakhtu riHing' ^tisj time

229. Icbalate sedan tebtana itke jatftur tahtiif Lii^a In the meanwhile the old man will rise therefore the guitar Hfted Lingo

keicl% in h&hc& - -' - '

86

230. Bitut tana tokar jitur befcoue aektu tanrapodal "wiya He Jbfdi H a atroka be gave weU sounded iropi the naidst of ifc .music

lantur nuraktiTig ' <? he drew of hundred tunes

231. Bakota neki lata tana leng^ Todde wartap Wen to Bound began its (sound) (Was) with mouth as if sung

pata kenjile vranta a song can he heard

232. Tana agajne mada mata kamekene atang At ita Bound tree hill' silent became

233 Sedala nebanage konde saran sodita barkane ticbi (In) old man's biidly ears the sound entered in haste haviug risen

ntur jakane sedal kanku tabata latur he sat up qmckly old man his eyea to lift began

234 Nebabnaye kenji latur hake hakebudi bagane diso . He desired to hear began here there to look anywhere appeared

balle 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 b'ldsi mator Tree to see began anywhere nothing appeared below looked

237. Paro halle budta sandi gondi ' 'hudtur Up did not look in thickets ravine he looked

238. Halle bange diso sedal waya latur sardige wator Kot anything appeared old man to come Jsegan pearroad he came

rapo soditor kisunige hanji niltur into midst ot field he entered near fire having gone stood

239. ucbi uchi tecbi techi deisi deisi kuds (Sometimes sitting sitting standing standing jumping jumping rolling

kudsi yendi latur rolling to dance he began

240. Pata wari latur din pasit bona sedo aakadene A song toamg began day dawned his oldwomaa inth^mormng

kenji latur to bear began

241 Kenstu mawa padkat beke eiwake waja nekiota. Sho beard her towards fields a5ne muftic played

242. Tanwa, padkata valmnnntge 'lianji n^tu tanwa kowde waja Of 4ler -AiliA near the hedge hannng come wiUnher eais musits

kerSta she heard

243. Idu sedo bang kita tanwar sedan hike maedon nike Thsb old womaa what did to her old man her htubaod at her

vehachi she called

244. Keik sahadhi yenda latur kalk tahacM yenda latur wadel Hands stretching out to dance began feet lifting toduice began neck

wadsi yenda latur having thrown down 'to dance began

245. Sedan hike sedo huda lata naw'tlr idedal nawar The old man towards the old woman to see began my ' old man my

o muede husband

246. Venku idu waja bakota lagta venleka ana yendaka idna To him that music melodious was like him I will dance (said) ^ t

sedo old man

247. Kuskane soga tandta dhangunkita Quickly the folded end of her dress drew out (and) havmg mado free

walumunigetal yenda latu near the hedge to dance began

248. Veru Lingal tanwa pite bang wadkintor ana satodhari That Lingo in his belly what speaks (as) I am derout

Lingal aika penpariyor Lingana aika Lingo I will be Qtid's servant Lingo will be

249. Dakate dhan^un matate kupan nikun mandu I wear down to heel the fold of dhote on head a knot tome la

bomali hira kupade tira yetun dag mandan. on the naveL diamond on forehe- d tika water stain has

250. Nakun dag halle ana Lingana aika sedal sedon diwadita Q\)me stain not I Lingo will be old man to old womsm Diwalis

dandhar dance in dandar

251. Koitona sar bisuka pata waruska verkun yenchufeka Of Qonds in rows will held song I will cause to sing them I will cause to dance

ana Lingana aika I Lingo will be

2p2, Weru Liugal sewakintor tanwa pandun Budhal pentas parcn: That Lingo wolshtpBed his god Badlud. god'% name

mudtur Adal pentas paror mudtur o he invoked Adal god's name he mvoked

253. Sola aatikaia pator mudtur attara kbankna paror madtut-Sixteea satis noma invoked eighteen ' flags - nam© * invoked

Manko Rayetal Jungo Rayetal Pharsipenda paror mudtur Manko Kayetal -Jungo RayeUl Pbareipendo'B name invoked

254. Sewa,sewa itur idu jatjturta paim paharana keide bitur Snlutaiion oud that guitar (oQ various tunsa in hands held

255. Nawu jantarta iven mohani artu ih.ua indur boru My guitar this is an allorement that has fallen so said who

Lingal bade jantartxm' kameke kiya latur Lingo that guitar silent to make began

266. Laknal parodal mama sewa itur veru Eikad Gawadi From afar from on high uncle salutation said to that Rikad Qawadi

the old man

257. Madttta sendatparo huda latur sewa bhasa (Of) trees (on) top to see began salutation nephew

258. Ihun itur bhalo makun ime dariisti bhasha yeudusti So said well me thou hast deceived 0 nephew thou hast caused to dance

bhasha bendal bcke wati 0 nephew whence to whither hast thou come

25d, Hiasha ime Wada bheting yetkat hoiu Lingal madital ' 0 nephew'tiiou hast come (let us) embrace each other tb&t Lingo from the tree

ragi latop to descend began

260. Sedanar hanjikun keiye bitur mania sewa utur horkna Old man's after going hand caught 0 unci© salutation said theu-

bheting atung meeting took place

261,. !^ashal werke matur mamatt, mamal warke raatur ^ephew known become (to) uncle uncle known became

bhashan (to) nephew

262. Verkna ra,ndate jankna bheting atung mamana kie bliashal inose two. pireona meeting took place uncle's hand nephew

bitur caught

89

263. Hanjikun kisunige u i ^ r k yet mamal pusikindar ime bhashef ifiavioggone nearfird sat -that unole asked you nefhevr

beiflSal b^ke watm fromtvhence to what place hast come

264. Nikun mama malum halle sola khandyang ma>wakin jaktona To you xinole Imown not sixteon Bcores oi rohu hare galled

bavena tadakituaa rodsi tindakom their hvera hanag roasted we will oat

265. Itke itom chakmakne kisU adundom kisu aro Thus we said from chakmak fire we were csusiiig to foil fire fell not

266. Mater niwa padkatige kis matida itke agatalte jitan niva -

But your m field fire is therefore theiioe arrow I ^charged

S67. Kisunige tira wata igetal tettu hike mumie niwang Near (your) fire arrow came thence it rose here before thy

miyakna darwajate hanji artu daughters door having gone (it) fell

268. Niwa miyalc pehaksi watung bhalo manda mama nikmi Thy daughters havmg lifted earned it away well done unde to you

budhi halle - -sense not

269. Nawor tamu kisunsati rohachi matona bonku Ahkesaral imet My brothers for fire sent I had whom Ahkesaral you

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 stTen him

271. Ibun 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 is past

272 TJsuade bangu wadki lator boru Lmgal ye mama anate kenja Then what to speak began who Lmgo 0 untile me hear

mama sola khandyang mawku jaktona davi mama khandk unde sixteen scores of deer I have killed go uncle flesh

tara mama hainake tinvi bring unule much eat

273 Ihun itur boru Lingal usade munne bangu wadkanur boru ver So said who Lingo then before what did he Bay who that

scdal nawa palo kenja bhasha yedung miyak maudaojg old mati my word heat 0 nephew wven daughters have nawang

I

9^

9>7± Wavfin worn haveiike kandku d^ha^hi Sike teru .

madmi'Dg 0Q) maniage ^

276. lineal iter agatal lattur munue' niltiir hanfeorom marria ' Iai |o wjd ttenoe arose Iwfore stood I am going iinole

276 Ihtiii Bawa sewa yena tnama . itttr agatal Lingal pa&itat So" my Btdtttatioa receiv© tJiouimde said he thence Luigo went

sedanaug miyakna rota sariye ba,Bda latar oH man's diw^htere >ouse way to go ^- -

277. Hanjikun havena darwajate niltturvera Lmg4 bara warshana Hating gone in their door stood that Lingo of twelve years

jani disi Ijatu. a youth to stem began

278. Sola -warahana limbar dista munnetal hudneke maratha Sixteen years (of) ago he appeared in front when seen foppiah

riyon leka distor young man like appeared

279. Fajatal hudneke barana riyon leka eiwake riyor distor Behind having seen Brahmin devout like good seTrant appeared

280 . Rot rapodal sekk yedang bahero pasitung ?enku mani The house from within sisters seven out came those regarded

kiturk him

281. Biyanleha awu watung baharo Lingal munne nitung As a young man they came out Lingo before stood

282. Maknu veha ibun indung selak yedunw ^® *«^ so »aid Bisters the seven

selak puse kindung ime boni audi aatera toaak began thou who art

283. ^ r u bangu wadka latur niwor babo nawor mamal He what to say began thy father (is) ray uude

miwa awal mawa ato " < y mother my aunt

ttT> _ Lmgo am Qod'a servant Lingo I

m. Na^ .g H » g ke^at ho Ui _ n.wa tin. „iwa totige " Bifiter my arrow tiiyour hou^

wasi arte ana nanegatal hudintona came and leU I^m fromalongti.ne searching it

m 286. Nawork nalurk taranrk dopgude attork aoa sofe

My four brot^Brs in jungle sat I Mxteei

khaading mawaku jaktonali • scores of robis have killed

287. Aunde dongude artang havenege nawor ""tamurk -attork They also in jungle feU near them my brother* are sat

V

288. Ana kisnnsate watona hikene nakun walle usbir atu' I for fire have come here tome much delay became

*»• • .

289. Hake nawork tamurk sari hudseke mandanurk borkun Tliere my brothers way expecting maybe to them

karu wasi mandal hunger felt may be

290. Yer -watksi bagada yer bagoda sodi borkun ' Por water they may be thirsty of what place water where bread they will

putal o get

291. Ihun wadki lator Lingal venku bangu wadki latang So to speak began Lingo to him what to speak began

yedung selak seTbn sisters

292. Eenja mawa palo dada ime maman marine amot %ear our word 0 brother thou to uncle Bon thou art and we

atin miyaknem andom to aunt daughters we are

293. Ni ^a mawa eiwakc nato manda niku baga sutikikom Your audour good relationship is you how wxU leave (us)

294. Amot niwatoda naiakom imet wateke ana badtun hallo We along with you will come you come thou wherefore not indaka

sayest

295. Payana matkete lakon saware mamtu munne amtu Come (if) you come (then) quickly ready bo forward be saribiratu ihun itur boru Lingal way take so said who Lingo

296. Iwu tamwa toranang gindang muchanang dikrine These of their beds the clothes for covermg heads (and) garments

bitung Lingana tir bona honkun sisi took Lingo's arrow they to him gave

297. Munne munne Lingal pajaye pajaye riyang handa latung Before before Lingo behind behind youniwoSen to go b ^ ^

^ ^ \ ' h T r X o [ L " ' ± ' ^ uchimatork hakene hudundurk baske wanur Where brothers were seated there they were looking when w ^ he com

' • liingan ^ ^ ^ distor , ' Lingo ^HKe appears .

301. JKenjatEO dkda bonaugte' iraya3j. boiiangtet^ kojyaik nmawor ;, "7 Hear O^bmSier whose. dnughtere whose daughters-in-law our

' - ' • ' - ' " • • - • ' ^ > ' L ^ \ \ , , • • ' . , ' • . - ' • • • ' ' • : ' < : ' . . ' • " ' • • " ' "

.-••V,',-^/,^i^ltl g a l / • • . , , a m •, ;.• - . . . .

' lingo havnigt^en

S03. WaDtor budat dada eiwake distang riyang mandang la coming bok 0 brothers of good appearance young women are

Sdav •"SiyucEm^ ambt .baikok kiyerat dada iliuH (EO Lingo would ^ e (then) we wives would make of them 0 brothers ao

indur borku nalark tamurk ' BoicL who four brotheis , /

304** " er Tblngali kachul watnu yiltur manva palo k-enjatl'O dhda That Lingo . near canie ' stood . my -wuffdv 'heju*. ,Q>\in>tl;i|Br

306. Yedung janik mamana miyak iwu watang Seven. nereonau* unples daughters these have come- - c

306. iwitsatl auring tandat iwu mawkna tadaking simt Tothsm kmVea bring out of these Tohis livers give

807.. Terka suidng tandtairk mawknang pir wobaturk tadaking The^' kniyea took out Cfrohia belly ripped (split) . livers

tanturk bore tatur kachara kisu patiistiirk . took out' some brought faggots fire enkindled

80S; Kituiik tana nbara kbandk- haven bodsturk tlanlurk neli On its blaze fieah they roasted took out (aiid) do\vn

•irturk laid it

809; Ida tadaki pecta parode idurkate This liver in God's name offer • -

< • '

310. Ibun. iturk borku nalurk taraurk Lingal telti r ^ So said who four brothers Liugp arose - ,

^^^*^?i t f^^f^- sabe^tintorfc Lingal. tinor: • > ^ ^ ti^eybegatr.aU ate Lmlo did not L

^*^' ^ ! S ^ ^ ' r f ' C ^ r ^ y^^ ' g Belakun a.^6r babu V p a w , go auow thenu the. seven. sisters- theiV father

ranganur -waUene. attabuae "vWll give

313i Kenjatbd bui itaet loko^ hantu miw* awail jTang si^e-Hjoai 0 sisters yow quickly, go ydor znofber abuse' maylio naa^dal giving •'

3'M. Kenjtung kencbikun indur kenja ro Linga ime bhalo They beard having heai'd aaid hbar 0' LiDgo tho^ _ 1^0 art

indana bhurain called good bad called (may be)

315. Amot banom igene mankom niwatoda waikotn bandakit We will not go here mil stay along with thee we wiU coof e where you go

hakene amot waikom there we will^o

8 1 6 . N a l u r k t a m u r k wadki utor k e n j a ro dada k e n j a ro L i n g a i w u Fourth brother said hear O brotiier htor 0 Xiingo tihese

yedung selak eiwake seven sisters well say o

317. Tuge in dada iwekun woikat madming^ Yea say thou 0 brother these we will carry (m) marriage

318. Kikat baikok kenja Linga nawang palong' itang We will make wives hear Lingo our word (is) euch

3 1 9 . L i n g a l k e n c h i k u n i d a l a t u r i m e t i v e n w o i k i t m a d m i n g Lingo bavmg heard to speak began you to these take (jm) marriage

baikok nakun pedha kushi wayar wives (make) to me (then) great pleasure will come

320. Hagane woneke igene miwang raadraing kisiya Whither will you take away here only you mamage xnako

miwang baikokun arikuu bantu I wHl give leave wives to take away

321. Herku bona palo kenchikun bangru wadki laturk kenja ro They his word havmg heard what to say began hear O

dada mawang palong niwa mala rij'a eiwake disal brother my word if thou wish young good lookmg that you see

aden ima kimu to her you marry

322. Batang puting makun sim aven amot kikom Whosoever (l8 bad looking give to us we will marry

323. Lingal ~ bang wadki laturk kenja i ro dada nakun balle Lingo what to say began hear 0 brothers t o m e it do not

lago want

324. Mikun kisikun nawa kaniTia halle You having married 1 will go they are of no use to me

u '* ^ Kud ^Ko. Lmgo V^jyo-i marry *«P ^ « yf »^e t te f

-wayanuDg o -WW come

326 ifedeka nawang tetogek aianung imet pa< «»k mantarit an?fc

chiduT younger

827. Nakttu yet stanmig yetkan aade nakuu tarsi Bianung Me water they wall give 1 will take bread forme bed they will Bpread

828. Ana narmika nakuu yer mihatauungkikan dhadotang suk^nuug I wiU Bleep me water they will give to batiie clothes they will wash

329. Nakun tangek wanung awakunleka ( dsanung To me raatere-m-law they will be like mother they will appear

830. Ihuu itur Lingal abuu awak inake nalurkna tamurkua So Bojd Ungo when mother he called them from four brothers dilta pappasisi ba tu mind un departed

331. Honige handa laturk hon pu»i kiyalaturk kenja ro Lingal To bim to go they began to him ask began hear -- 0 Lingo

lokor mawang madming quickly our marriage do

332. Eintoni sim yedung janik mantang amot nalurk inantoram (If) thou wish (then) give seven persona tiiey v e we four are

333. Apalo apalo baikokki sim Lingal * (To) each one their wives distribute 'O Lingo

384. Lingal bang inter imat padbork rehall rehaku kimtu cbidur lADgo what Bays you are elder one Av) two maory (ho wbo)younge5t

manton hon unde simtu is him one g vo

835. Iturk Lingal unde nawa - palo kejat ro dada ige S«^ Lmgo the my word hear 0 brother in this dongude

jungle

^^' ffifl' ^^ ^ff., ^V lota Ka^bikopa Labugad \ ^ how can you do It our Kachiko^ L a h u ^

337. Nar manda aga iven M,r^r^^ j . , . , i . Town is S t lTm S^^K aga> madming kikal ige

^nore tothom wewiUtake there marriage willdo hfro

not do

95

fiSS Jftmo ifeiir ftlaogai bona kendliJcan abune klr.iir^ a^otaJ posit(«% So f^yif ilingo -'tbey ihaylng li^rd ' BO did tlvunu',) dcipar^S

_ • 339. Borku seiurkte tamurk awa'yedungte selak agatal pasitung

Those the five -brothors those seven aiaters thence departed

Teaya ilatuJig ihetik unde jnutiiqie takmtork pjyaye ^ i g p ib^gan <t3); .and viirojjS^ they^nrolked ^O^T^ow^i^ibelund aTVuwantang

followed

S4Q. Aihimae tanva wate watnuk Kachikopa ipnliugad r a ^ :&>> W their idllage they came JKacbikopa XahvL^od dl

madmiaa .sama kiya laturk - maniagd preparation to make began

35£L. Ige lialle manyalk halle baikok jLingal yer Mere there are.no men Jio women JLmgo A^t^r

342. Tatintor hore yerkasu sintor bore pidhi watielcintor Bdngd he hathes having boiled lie '^ turmsrio pounded

343. Manda dasinior toren dobtinton Bower he erected leaf garland he tied <

344. Nalurk tamurkun keitur hike 'bake picbi • wadtuT ThefoUr brothers he called here there turmeric powder sprinkled

34^ jNalurk taimirkim yedungte .selakiin -p'icbi soktutig To four 'brothers to peveu sisters turmeric ho applied

346. Madming latung nawa palo kenjat ro dada warsau Marriage cannot be .my .word hear 0 brobhera oU ^t once

347. Undi madming kikat waye janik jnandaung dbaudp One marriage we will do the ,xest remaining work

kiyanung willjdo

348. Usade avenang madming ayanung tehawn dhant Then their marriage will ba -those (remaining) wock

349. Barenang munene "madming ayanaAog awa nsade ''CHioss) whose 'utErM ^marria/ ^ shall the ithey ijEhen

kiyanung will do

dhando kiyanung •"""'' wi l l do

-slhii jldi •S^ork

350. Ibun itur boru Lingal usade nalut'kte liamuTk -itufk infre So said who Lingo then four brothers iKfia y l ,

dada ahime kikat-O brother so do

SoL^Ahun kinake madming atung bangs divang atuncr pftdhpr So .doing maaiijge finished some daiya pussef ^ ^ e a t

tamu inter nawa palo kenjat dada brother says my 'word hojx 0 brother

96

852. 4pa lowr u ^ ^ ^ i'-^^ ^ ^ ^.^ ^ ^ ^ ^ ^ aid-

apalotang 'baikok apKlotige wafcurg our iS ivea to our iflaoe brougM

333. Litigai bin baikotior Lingal yen baiko haUe ken ja t ro L ^ mibout a^rffe Oa)LiugotoWm v ife laofe Hear > '0 dnda apab t a bhalo k i tu i t anwa halle k»ba

bn>tlier our go«>4 did hifl not did

854. Tenka bagatio watawa apklotor baboa leka veru a tur bora Him taxywbete tiu^viwuot war -foUwr Ufca he became yibo

Lingal loDgO

356. Dongude daikat sikar j ika t pnngak t a t aka t Lingal ukade (To) jungle-we will go game -will kill flowera -we will bring lAii o maewiog

udaT doJa willfflt 0 brother

356. Ihnn indurk nalurk t amurk So said uur Ijiattiera

357. TJkade uttur Lingal yedung selak nkad nbtinta I n a s m n g 6at Lingo sevea sistera tixe swing svTUng

358. Nalark tamurk tawang tir karatang bisikun *dongude Four brothers ihrar arrow &ud bowa having held m UB|^ hatork

weut

359. Paja bangiiata yedung selak tamwa pits bang ."wadkintang Alttti* v?liat b k.ppea«d Beren sijtera in their belly 'what eaid

kinjat Uobai ver Lingal \uijx O ^ t t o this Lingo

360. Mawor sherandu andur vena amot tangek " andom Our hoabanti'a young brother is to him we aistennlawB are

yerau kawule awjlota with him ^port can be

861. ICei bisQ imale awjinta masi wadkale awiinta Oiahand by holding puU we can w i t h u s to speak he nan ,

362. Ter Lingal matoda kawor matoda wadkor mabake hudor That Uuso witUua dceanot laugh does not speak toward ua look not

*aTitt penaclu Bifcor ^ e s ho has closed

363. KawanvBt mawatoda gaTsannr ibun' ita (But) ho most t w ^ withu3 Siufltplay s^ saldthey

m. Bado J)ita kei badxj Inta kal bisikun nmalafatng ver Linsal gome held baud same held f eet Taving can^t pulled him that Li^o

arbke kanka pibachisitox more eyes clud&d

97

865. ,llalle ^ad'kor ballis budpr balie kawor usadft Ntjt spoke not - looked not laughed tben \

366. Lingal bangu -vyadki Utor kenjat bo bat imct nawa kei bisi what to-8ay bogan hear O sister you my hands hdd Lingo

867. Umi kalk (And) pulled feet

bisi uTOi imette nawang seiakaik' caught and pulled you are my aiateti?-

368. Imette nawang aubaknik ihun badi kintorit anate pen. pariyor You are my mothers so why do this l am god's serv^u; ,

379. Kawa jewa bandal bale mari anate mibake bndsi balle (though) my life -will go never mind I "wiU at you see not

ka^anar balle ibun indar bom Lingal bona kencbik laugh will not so said who Lingo these (words) having heard

370. Pedlia selad badu bangu wadkinla kinjat ro bai verte Lingal Eldest sister she what says hear O sisters that Lingo wadkor balle budor balle imet °

speak not look not at you

371. Hanjikun bilange matang Having gone to embrace they began

risa matate tadkta anger to head ascended

Llngatia to LiD<;o

ris "wata anger came

dakata from heel

37*2 Matate fisu kadkne relta kadku kalk itann- Lin<yat From head anger to eyes deacended from ©yes to feet came Lii^o

munne budtor in front looked

373. Bangete dista haUe -wanjing usana nskulam ad en badtur Anything appeared not rice forcleauing the peatle that he beheld

874. Xlkadal nele raktur nskulam keide beitur Out of the swing down he descended the pestle m hand hold

375. Bainake tanwa tangekun jia latur jineke Much to his aifitcrinlawa to beat begau as he was beating

376. Yedung selak munne sodita latnng mudanleke jbodpans Seven sisteis in front tp flee begau like a cow bellowiag

877. Lingal bagatal paja maltur tanwa ukadige wasikun Lingo thence behind turned to his Ewin| having o m e

37a Ukatparo In atswing

uskulamtang pestle

narumtur iwa yedungto he dept these sevgu

mar tit>JL tnatang beating had received

379. Hagatal paja Thence behmd

maltung returned

kontane banjikun -rooms having gone

tanwa to their

ron houses

janik pcrjuua

"watung came

bamake

apaloapalo to their own

98

' % « V e d u . g JamT.. ye^mff j a ^ ^ * ^ ^ »»m»t»« Seven" Ksbora an BevaiL iplaoea auufuiB buu« j?

Liogal iikftde narumtor _ ' i d n ^ in a^swing slapt

«1<T ThunkiTiake dapardin .tarkta wayana velo aita nalurk SSI. i*^«^.^^^*^« ""^JP^ ^ , n ave^inung time itw^os ! p£) to

tamurkaa

SSa'Bore iakv>T Tcursn ^ w c jaktor malw bore Jaktor Some kiUei ahBMitelope rome killad a boar soma faUad

<maW

383. ^ore %eitor nrnm bore pungar Tiweffcor .Soma held gaa»l flonie .flower had plucked

8 ^ Hagatal landa laturk rota sari l)iturk tanrna xachade m n c a to go tegan HioaBB road took toiheir compound •waturk talanang wajenk rebacM irturk davitro dada -

oame o£ head hurdona dovm kept Jet UB go 0 hrothera Xingan aiitofk to Jjiogo said they

385. P\njgak sikat sari hndsike mandanur verku nalurkte Mo\?er ' we will give \vjy he expsstiag may he £hosa four

tamuifk rotrapo .soditnrk brothers in the house entered

886. TJkadige hangi nilturk Lingaa hadtu^k: Xingal narumtor Near a owing going stoud ta Linso .saw Lingo was sleeping

3ff7. Bade diso kenjatro dada Lingal mantor narumtor apalotang None -aiipexrs hear 0.brother Lbgdl .is slept rour

baikok liaiiile ^isong wives do not appear

388. Havriktm ImnH^jft -nsaSe Xing^ tdfcakat agatal 'poipa Thwn wa win search then Lingo we wUl awake thence they returned

^palo apalo "kontana hanaa" la turk haniikun hada lothar osm roonw to»go .began haviig gono to-aee

iatttrk

pusikiya laturk to ask began

Why haet thou slept Lingo are not swmging our w d h ^

9fl

392. HOI L U % ^ miwor tama bachojel amot ineikuskom -' That Lingo ,yotir brother's (acta) how long ^ we may hide ,

393. Imet** dongude sirkartum hantorit paja -Lingal mawaiig You to jungle «for hunting togo(allowB) behind Lingo our

yat yetintor shame taikea

894.. Bacbajel pite daskom ital buddhi vena Lin^ana How long in beUy shall we keep such the conduct of Uiis Lingo

manta nerdom daskom is till to-day we have kept

395. Inga amot halle kenjanal amot mawor babona nate Now we will not hear we to our fathers' town

handakom • -' will go

396, Amot halle rehemayom undi baikou rehaU muedork We not willrenuun for one wife two Imabsmda baitun pahiji i

why should be

897. Tamurk -vradki latork ver Lingau munuene indal Brethren to speak began that Lingo ^^nerly told ua

898. Aga yedung selak manda evenrapodal achikuu ime There seven Bisters ore amongst them having chosen one you

munnene baiko kim before us wife make

399. Pissanung hon haven amot kikom ver Lingal indur Those who shall remain them we will marry that Lingo said

4iOO. Nawang selak andung nawaug awak andung Our dsters they are our mothers they are

401. Indur papi Lingal dushte Lingal karam chandali Lingall Said sinner Lingo wicked Lingo of bad conduct Lingo

4(02. Sikanta parode nade kikat Of hunting in the name deceived us

403. Dongude woikal venku jaksi watkat venane In jungle we will takeaway him having killed we will throw hia

kadku tandakat eyes ' will pull out

404. Neud dom kursana sikar jiudom maloda sika.r i?«,lar« To^y till antelope ^e Lekilled ^ h a ^ ap^y ^ X

405. Miigana sikar jikom honang kadku tausikum .4i»go»8 hunting will do his eve« v »«*nsuaim

, ®y^ having taken out

**"• A S E ^^^f tea Sia ""^Z ^T '"' °-J vueu oread will eat water wewflldflqk

^r,\t*A miltntk tendaio linsaaitedaro idada

«•'• S * ^ ISJS^ ^ ^ '^ ^^ • ""*" dhidoie ^ ^

40& Badi dada tata balevit punga' malai ^^tit ^ b r S f r y^have Bot brought flower wbyhayeyou cpme back

achorte dinu "banda ao,ffreat a partof the day is set

409 :Bate ianwar andu Tiadenk bainake 'jintorom hadu aro * Whateyer amBuil it might bo to it however^ we atrike it doeanobfaU

410 HaUe aodigo hagane nilta amot jiueke doraihatom Not ftee -fliere itstanda we 'byatrikiDg tired

411 langal likadal tettur uttur tamurkun Hke hndtur l i iSo from a swing aroBo (and) sat brothere there look

412. Hadu jattwartun. jiakan ihun itur Lingal Tfaot tmimal Iwillldll so s^d Ungo

If

* V 418. -^atal titturk total pasiturk davitro dada baga manta ^'

iSfmce arose from homa went coma 0 brothers where' is it 414 Mttnne Lingall«^ajaye nalufk dongude laturk dongude

Before IdQgo behind four to jungle to go began the jungle sari ibitnrk way ih^Jtoc^

416. Pedha jat mata korite haturk mada budintork I^ige Mnd was it vus. the animal) as they went trees they searched jadi hudintork graaa searched

416. LingaL banga wattidntor kenjatro dada luskwang palong lAigo what says hear 0 brothers my word hatute haul batte

ifdt faasgoQfl let it go

417. Lingal sarekata madat sid banjikun utur verku Iaa«> th^Char tree below havinggone sat those nalorkte dada iturk

four brothers said

418. tfda lingo yer tatinterom babadi aturk flit O Lingo water we will bring yonder went

419. ^^^^^J^m aturk XJkesaral bangu wadki later kenjatro A^ to the ade came ^hat to say beaaa hear dada eiivake Lingal dhadmite utor ^ ^

Obrother good U^, in^iade^ aat^

discharged

10.1

4S1. Bofie gifeir , (dsHadun worahi'

Some «bit t p i ^ e h e a d g t ) split «£e%

422. Bore^^jiturgudangatungiidangaliata bore jjiliur t^d^pHjia^ tadaki Some bi t the »eck neck fell some hit to the Uver $t) oleft

428. Ahune Lingana jiwa paslai batu So lingo's life "went away

424. Nalurte tamuck waya laturk wasikun Lingan kacbul nilturk ^our b r o t h s tooome began having come Lingo i^ear j^tood

425. Surin^ tanda£ kadku tandat s\iri tantur A knife 'let us draw out eyes we will draw out knife (they) drew ont

426. Lingal kacbul hatur randute kadku tantur bangu wadki l ingo near went two eyea drew ont what to say -

latur simtu began we will buiy him

427. Kakadang ari Linganparo mucba latur Twigs having taken on Lingo to cover began

428. Bangu wadki latork Lingan jaktat Lingal dusbt What to say began Lingo we have killed (that) Lmgo wid:ed

429. Pandta mada tanang aking koitork badena dona kiturk Kipe tree its leaves they plucked its cup made

430. Hadurupo randute Linganang kadku irturk nadide In it two of Lingo's eyea placed in their waiat

dobaturk they tied them

431. Handa laturk Rota sariye waya laturk ronu waturk To go began house way to come began to house came

432. Bangu wadkintor undi kenjatro baikoknit lakore kisu patusat What says one hear 0 wives quickly fire kindlo

433. Diveng dasat iwu munguda buradi umtung kisu Lamps light they of the leaves the flax stalks drew out fire paturtang

enkindled

434. Bangu wadkintor undi kenjatro dada eiwake vedacbi What says one near 0 brother good light

ata ingane goling gursakat lias become now marbles we will play

435. Yerku badinropodal kadku tanturk usade undi ban^u They from waists eyes took out then one w ^ t

wadkintor yedungte sekknit imet wadat goling *y® *J seven sisters VAU _ ° 11**

^ ' you come marbles

garsintorom we will play

V fltia I kadi mb\m ' « ^ ^ ^ * ^ ^ i

Tt9 bioaieiB aat down near thdiki

lAtath -, iib^lield . /

PART l i t ; o

The revival of Lingo^ar^his delivery of the Gondsfrom bondage.

1. Bang pcndun kimad Wliat god did (ncfw)

2. Rayctan kimad Pharsipentuu kimad bang . atu parodipnc did did what happened in the upper worlds

- t

3. Sabbe penkna * nchu kacberi Sn Israna All minor diviuitifep having sat in the court of god's

4. Horu bangu wadki lator" kenjatro gadyalknit kenjatro badii T h ^ what began to ajiy hear 0 ifriends hear in what

, Dipu6 imurda arta • woild (haa this) dead body fallen ^

5. fiona koju kimtu bor andur His trace will do who may he be

6. Seiyung akiua vida kitur risbirk munue wadtur Five leaves bida he made of rushis m ffont he threw

7: Hudatu hudi ikun nabaga wadatu nabaga veba ibua it\ Having seen him near me come (and) me tell so said he

8. Vida risbi balle tabatork Bida the rishis not lifted

9. ITsade siri isral bainake risne water ranga later Then to god much anger came to reproach b ^ a n

10. Siri Isial tettur tbalite yer keyuBtur kei kal nortu God arose in a pot water called hands and feet washed

11. Mendoda macbu- tantnr tana kawal kitur tanrapo amrit (From his) body dirt he took (of) it crow he made on h im 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 banduki dongude matan rupo karitrapo Says God go in jungle bet^v ceo hills 'glens

samtinrapo joditrupo yetrapo hududi valleys in nvers in water shalt thou look

14- Agatal kawal bandu latu parodipne walita latu Theace crow to go began iu the upper w oi Id to roam began

^ ' S t l^^r ^ ' ^?"^^'''^ sidtadipne watu haga buda latu Did not anywheie sec thence m thelowei ^^orld came there to look began

liO'4

matane korite - ^ intheMHy vaaay^ • ^

19 -Nainr -fektu kakadang dislu agatel kawal tettu ^ ^ • ^ ^ ? ^ t ^ S S ^ appeared thence crow . aroa«

hanjiknn kakadanige uttu kakadanrapo hada Uttu havigone neartwigf Bat under twiga to search ^egan

18 Lmgal artor hurotaye distur honku kadk halle honu Liijo was fallen bad he appealed whim eyes were not hia talla wofta disfcu plru worta distu paduk pasitaug head hnisb appeared heUy hurst appeared iatealinea come out dista

appeared '- ' ,

19. Kawal' hud<^ agatal kawal tettu tuda latu waya latu Crow looked tiience crow went to fly began to come began

part)dipne in the upper world

20. Sin Israna keitparo wasikun. uttu veni .Sin Isral pusi kitur Qod's onhanda having come ast that Qod iS> aak began b ^ manta kharone veha where (and) what is truly tell

21. XTsade Kachikopa Lahugad hadena dongade v^atan haga l^en in its jungle I camo there hudtan waror manyal korltrapo artor I se mshed ' one man in a cave is fi^en

22. Siri Isral tanwa pite kemekcna atur samje matur Qod in Ida belly became mlent (and) understood

23. Hade dongade pahindi pungar mada mata Litigas In that jungla Pahindi flower's tree was (where) Lingal

Jonme masi *Bs bom

24. Askedal wata halle Bisco then came not

^^'Out^li!?^^ ^^'^^ ^^?*'" ^®^ '" KurtaoSubal honku vehatui Uut of hw &i^er ambroaia took out he called to him said

^' YTU i ^ fe ^ T * ^ " r • a^^Paro pitparo watatit ttas to him ambroaia take on his liver on tile beUy sprinkle

tallatparo watakin on thp head sprinkle

^- fct ''t::' Zd " ""' "'' ^T^^ 'r^'' '«'"''°p='

M3^

28. Kenja ho. kawade . mawor Mngd, ^ndur iliian ifcnr ' ^ Hear O crow lay Lingo is , thuB KU*1

Kisrtaoa Subal ^ . . _ • • •

29. Amrit tantur * bona todde wadtur bona tallat puro , Ambrosia brought in his mputh p u t . tuid his head <»n

Tvadtar bona pit paro wadtur usade Lingana tivlla put his belly on put then Lingo'a head

jude maya lata join to ' began

30. Mendol kastu (His) body became warm

31. Linga techikim Linga arose

32. Uda latur Icawalbike hiida latur bangu wadki latur Linga • To sit Ijegan crow to see began what ^ to say began Lingy

nana hainake matona I in deep (sleep) was

33. Nawork tamurk beke baturk My brothers where have gone

3k TJndi kawal waror manyal distor nawork tamurk disork One ^ crow ono man is seen my brothers are not seen ihun in eke 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 nibun tebatom You dead were lying you were we came you raised

37. Tamurkna paror matintom borke nikua jakturk borku Of brothers .n.inie take they you killed they

baturk went away

38. Indur Kurtao Subal veru Linga batigu inter keuia (Then) said to Kurtao Subal that Linga what saya hear

kaku 0 crow^

39. Ana bandakan nawung sola kadaug koiturk 1 ^vill go to my sixteen scored (of Uouds)

40. Handakan borkun budakau aske wayakan I will go them 1 will see with them 1 will speak

41. Kawal Kurtao Subal verku andii laturk Crow andKui-tao Subal both to go began

-42 -Linca Iwmda Mnrk dusara sarye '. u4^- to go , ^W^ ^a^ot "' "-y ^

4a liinca liatuT undl mata waiinta undi 'inafca W g i n t o n ^Lmga •- > e n t one movmtain ^ a s ^ g oneo mounUui awjonding

dongude "handui latoT liaueke diii- muUtu - * in jungle to go tagaa theax day waswt

44. Tern Litigo liangu wadktur inga dinu liatu ige relie Thtt l ingo what aaid now day vi-seit heite stay

mayka waronaye 1 \nll aloue • "

45. Benke cbital wayab nakun tindat beoke From somewhere tiger witU come me 'wiU aat from eomewh^re

yadjal wayal nak tindal ' heax trilLcome me mil eat

4G. Vetw pedhajat liirura mada aden hudtur That krgo nlrour trea to it henvent

47. Tanparo turktur sbendute aga din mulit Thereupon he dimbed to the top then day set

48. Dongur gogoting kusintang mulk tabosintang kursk Wild cooks crowed peacocks cried antelope

dbamrke mantang afraid were ~"

49. Yedsku gume raantang kolyalk kolla kintatig dongur Bears nvogged their heads jackals syell mode inngle

gajbaje Teaou^ded.

50. A 'dbo rat ata Lingo bangu wadkintor eiwake Half night iiaascd Lingo what was saying good

jaBgo mamal pasitor moon ia up

51. Yedacbi atu sukkuk pasitang verkun., pusi kiku nawa The light coining etara appearing to them aak 1 will about

koiturk lay Qonda

52. M'und pabnrk atu gogoti kustee At the thuiii Watch of night cook crowed

63. Via gukkura pasitor lal abhar atu din pasitu Morning star appeared red sky became day appeared

5t Veru Lingo tnadatal rutur vicbike bandu l i tur That Lingo from tree ca.nedown running to go began

dintunige bunjikun eewa kitur towards the sun having gone salutation made

65. Vehatu nawa sola ^adang kottork baga uati'tork Tbll my fiixteen scores of Qonds where aro

66. Kenja Linga nanato siri israna chakari kintona nalung "Hear Lingo ® I o£ god'<* aorvioa I do four

pabark taklntona wa'.chea I travel on •

67. Distu halle I saw (them) not

68. Agatal Lingo jango maman ige walwi Thence Lingo moon uncle to came ^

69. Sewa kitur lian pusi kliur mama nawang Salutation made him asked ' O uncle my

CO. Sola kadang koitorkua hudsi kenja jango mandaki Sixteen scores of Uonda seen hear O muon if you hav*

nakuu vehata to me tell

61. Kenja Lingo anate narkapoding takintona din Hear Lini u I night all walk day light pasinta a»ke udintona siri isi-ana chakaii

Until then I sit (in) god's servica

62. Nakun malum halle To me known not

63. Agatal handa later ver Lingo karyal kumaitunige Fiomthen to go began that Lingo to black kumJt

64. Hanjikun sewa itor pusikitor nawang sola kadang koitork After going salutation made asked my sixteen scores of Qonds

baga mantork whore ore

65. Kenja Linga sabbena paror rauta koitorkua paror mntma

^G. Gadhana jat koitona barabar msnda To afcses' caato Qonds 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 nndo tintork mudatang kbandk yedmitano* tintork ital Pigs also they eat coft'd flesh buffaloes'' they eat such buratai mantork

bad they aro

69. Horkunigerk nakun barkur pusi kiya About them me why you twk

70;Bliawalagiiri ^arOTatr,J»!amnagki',..'tirith . " i ) l k W b ^ ibot^tain 'Imnna place of'^ofohip , r '

71. Hacra Mabadewa manda horn sabbe ikpttorkua bisik\na. ' ' t a i ^ ' Matade* • IB ^ . lid all Qtpda' cau&bt Ojavisg)

72. Yaditrapo muchi sitor sola kutatig toTigl' tana todtparo In a care Bhut did mxteen cubits Btoae on its mowa darwajate muchi sita

door covered \

73. Basmasur Deituna pahara irtu deitur kepintar > Boamasur ^aak ta a goa^ kopt Iha (jia it watcMng (the plaoejl

74> Lingo agatal positur taka latur amie unde taklntu tn^^^^ Lingo hoia V^ta sbtrted to vralk began day and lie walked Jnigbt.

75. Tap kitur hara mahinang atung vena tapu nintu \ Setfotba nudo twolvo montha pu3ed when devotion waa eotapUtssl

76. Mahadet a undana sonota cliowrang dagmage muta Uahodso'j sitting goUen stool toahako begaa

77.. Mahade\7a indur nawa Dhawalagirat pare boru Ristu wator Uahadeo said my Dkvwalagiii «a trhat Uevoteo haacomo

ige tap kita nawa paro here devotion made ma upon

78. Waje kitu ihun itur Mahadewa Load he pat thus said Mahadeo

79. Handa latur huda latur maka latur To go b ^ n to 888 began to wonder began

$0. Lingau kachul Imturk lake nilttirk hagatal liudtuik < Ungo to^rda "went after atood iroxnthero uv?

verte Lioga bowaa Lingo

81. Halle kei maluyor halle kal tahator kadkne hudor Do not hand sLake dJnut foot lift up vritheye dandbssa

82. Sabbe savi watta padekaye pista ihun Lingal sahakun paro AH flesh was dry bjnas renuinbg thua ^Liugu thoraa upoa nasumttt 1720 asleep

83. Mahadewa ban^u wadkilatur Mahadeo -whai began to eay

84. Ime laluka bang taluViya bang indaki bade sika y<m aak what aak what you wish that IvnU^rt

83. Ver Linga bang inter Tlua Liogo what My

' 109

FOP mo anytUttg^ koitcffk nakuu sima of Gonds me P^*

o 87. Mahadewa intor

Mahadeo «"* 1 *?avft raive tuluka bange

88. Paror mutma baga o ^ ^ JJ^^ „ t anyamouat.

ruDVancr tuluka uchl tendake S y ask which youwdlenpy

*«!,; ihuti itur Mahadevra Lmgal kenjU

5£y uamo hallo

did not ma uoii

90. Koit<,*;« t^-jH^ Ma^^r ''^.^^ ""'^^^ '^ Quudi 0" assi Ji

T. •u ,«-,rar rfl.no niwork koltork mantork

''•''it ""uS ^ "' - ^ """ '''^ horkun "wom

them takeaway * Qo Ltn-al tettur s«wa itur handu latur

' LU.I0 arose salutation made to go began T,««rr intor kenia Maba(?ewa sabbetinne 03. Vera Narayan baTig mtor Kenja ^^^^ . ^

This Narayan what said

koitoTk verku Gonds these

, r ^«»«,. mar?o mata Ran min^rk ^*- CW^e^lcU r S i ( t a ^ ' o L ^ iT...Uon . (iii^ey) w e . dead

mukuu bukota ,P*^^. ^ tome good wouldhivo been

•I- tj^A^ *«rtn koitoTk iltoaturk bhnyatal positmrk • ^ e ^ n i ^ (^^^^ ^^'^ frombd.w the earth cameou^

ahune kinuTk 03 xisoal they will eat

96 Yedraing tendanurk pUeng purbuk tendamirk kawa\ Buffalo theywaieai Hrda anA m^^^ theywiUeati crow.

giduk dhokuk cajjlea and vultures

07. Riiamins bake hako was wayal padekang anwan-Will alight hero and thara ntink will arias bouea wiU tau

buTotai disal

lli€ 4

j98. Mawa DliaT^alfi^rita satwo l)ud& majal My DhaTRilagiri.'a puxity lost wQllia

9& Hona kenitur Mahadewa kenja Ntfrag^ti vSii paloto * lUs(word) haaxd Mahada* htar CWTawyw my ward

ana sisl 1 have ^ven

100. Chuktau nawaip© 4«saT0 hallo I«xxed Aearmo aaother heisuaot

101. Harayan tang inter Narayan -wba «ud

102. Kenja ^Lin^a mawa punjatun ^aiy^l Bindo pitetang "' Hear'- Lmgo for my offexms bb& Bindo birds

chiwak ime arikun yuuag ones for me bring

103. TJsade nawor j: koitorkun womu , After thab from me theOonda takeaway ^

104. Lingo yontur daryawiin kachul hatar aga hudintor beko Idn(|o reached i^esea near Trent thera heeav - bar*

heke yet dista and thero water vraa visible

105. Ina kudkate karyal Bindo pitetung chiwaku manda Of tbat sea-sliora black Bindo the birds youiu; ones trero

admanasalk male and female

106. Kandute dongude hatung Both to juiigle had gone

107. Aada' pite batal mandu yen in jalcund tanang l!hat bird how wao elephant killing of that (elephant)

kadnu tinda talla wohtnnd tana maddur thaey^ theyato the head breaking of that brain

108. Chiwakun tatund pitcta yednng khopka yetrapoda Fc»r young 0063 they brought oftbiabird seven broods aquaitio

109. Bhowarnag manda tarasu idu tinji mata ver Linga Bhowamag was anako he eaten had thia I i n | i kachul hatnr

iie^ went

110* Chiw^uil hudtur bang wedkintor TheywDgoaea seeing what (he) said

feabsencii if ;Etaka(theyoung ones away) me athief t h e > w i n S

112. Horkun munne woyakan ana Linsana aikan Xath«r pwmw if Xtaki them away X 1 ^ S b ?

113. Chiwakun kacbul narumtur hainaki The young ones near » ' 'he slept with comfort

o

114. Itumna kodtleka tarasa tosuro distu Kame trunk like snakd thick appeared

i iS. o Setitichor tana pbadi kitu idu BUowarnag Like basket (for winnowing com) his hood was this Baowamag

tarasu yetropodal chiwak lendale waya latur from water the yotmgones to cat to como bog<tQ.

hudtunsf 116. I\7u cliiwak lorasun These young onea the snake seeing

latung began ' /

117 Lingubhan parekatal tir Liugo ** £rjmhi3back arrow

tiru the arrow

hainake much

TTuritung were terrified

ada to cry

tantur took

kamtatun (in) bow

JQdi kutur fixed

118. Jitur turasna yedung Shot the snake «> seven

yedungte khandang all seven pieces

khandang pieces

kitur be made

nak« fast

vitur ran

119. Mabachi tuttnr talla Carried and brought (of) his head

muchi situr covered

wad a on the side

vitur he kept

aden para ' at

120. 'Usadc . dongudal kuryal Bindo radwtc admunsaolk Ihen from the jungle black Bindo ,both male and female

121. Bade jakta hutum bauge jaktork yening badena konku Some they killed cameb some theyldiled elephant some eyes

bitork yenotang got of elephant

122. Ihun rbiwakan Rati charo arijcan waya latung Those young ones for food taking couiiug began

120. IvTU cblwaku cbaro tinong ITieBO young oue3 food will not ei.t

124. Usadc bangu wadku latung bodu kuriydl Bindo pitte tanwo Then what to say began female bbck Bindo's bird to her

muedon bansju inta he oae3 what said

125. Yedung velku atung asikun Seven timea I got notwithatanding

126. Ana tonga ^angt yedonleka jmantoi^/ iwu' t?*l ,^am now -«nl^u|^ (yo ang oaei) bu£)lp' ik'> I am ^i^so ii

jisannng » ^ cun. be Bpared

127, Ana chawa-wale disuka ihxin itan nsade nawang cluwang_ I like W o % t p! chda will lo<&, thua Bald agaji (on)iny. youagionea'

batita diti lagta „ what evil eye has fuUea

128. I\m tinung halle The^o cab do not

129. Tanor munsur neli hudtur pandri distu Linga narnmsi Her he one alighted (a&d) looked vfhiio appeared Liago elaeping

h o n

<*

130. Hudtu kenja ho raawang ohiwak tonal halle neli hnda Saw hear theso our young ones eat do not h e b w »e« manyal

a man o

131. Mantor hontu jaksi wata hona tullada madur tansi aheroia him k m o£ hl i head brain takeonb

132. lna^vang chiwaka charo fcindanung , Our young ones food for eating (will oe) ,

133. Chiwaku kenchikun bangu wadkintantr The young ones hearing what they said °

^^' ^FlrT r t T . '*^^\^a^otbahun tindakom -imet babo J'or us you food have brought we how eat O you faihot ime awal mawor and it you mother of us are

18S. Makun wadsiknn dongude handit ige mahaga leaving to jungle you go here near un

Doru rehe mandur . who retnoina

136. tf^un boru kepandur »J8 Who wiU guard

1 S 7 TA ' Sk y ' ^Podal Bhowamag makun tindale wandn

"^ -iquatio Bhowamag ua to eat was coming

' Tib!? "' ' wal inator mawa jiva pistu met hndtit ^""^ "Was here* our life was saved you eaw

' H^^ *\" ® ^^sat horu tindannr usade amot tindakom ""^* give ha eata after wo will eat

140. TJsade cbiwakna ^ kenjtu g After (of) the young oncfl ohearingj o

o 141. Awal neli Lingan kucbal -wasiktiii alto laona tulla^adutat

Tliemotlicr below Lingo near .coming eat his head from

142. Dupta tuhustu hudtu liagu j-cdung khandang Bbo-wama'g Cover Shaving lifted Faw iheso fcevtu pieces of Lhuwamag

143. Hudsikun tanwa pite bangu Tvadki latu Seeing in her belly what to say began

144. Ide iaras sabbe nawaug cliiwak titu nakun vranjulal kitii This snake all my young ones ate me childlces made

145. Veru maoyal halle idunde kepnc tinji raamwal usade If this man was not (there) the young cues calen would have again

karyal Bindo the black Bindo

146. Pitte bangu wadki lata tedu ro dada tedura baba ime bonu Bud what to eay began rise O brolliex rise father you who andi beke » •wati are whence you have come

147. Nawarg chawanu jiwa ^isusti raawor pedbor baba ati Of my young ones the life you saved our grand father yow became

148. Ime bangu indaki hadu amot kenja kan You whatever eay that wo hear will

149. Linga bangu "wadkintor kenja Lingo what said hear

150. Ho karyal Bindo pitteti anate satwadhari Linga penparyor 0 black Bindo bird I am a devotee Lingo worshippbr oi deitj

151. Ime bartim wati Linga makua veha ihuu itu badu Yuu why came Lbgo us tell thus said who

pitte the bird

152. Kenja pitteli niwang rundute cbiwakun nakun simu Hear biid your both young ones naa give ihun itur boru Lingal thus said who Lingo . — j

153. TJsade cbijva'ina paror mutaneke kuryal Bindo pitte Then of young ones the name on taking black Bindo bird hainake adu Jatu

much to cry began .

154. Kudhek tantu bangu wadki latu Her eyes lifting up what to eay begaa

155. Kenja Linga unde bange talukem anasevena Hear Lingo anyolher thing if you (wculd have asked) I would bavt given

1S6. Nawang chiwatna paror hallB toattd ^ TSiS young onea uame do not ^ utotioti

15t. Aitde batigu- -v^ki latur Lingal ' Then what to Bay began Liogo

13'8 Ha^a Maliadewa . mantor bona najade hudansati niwang There Maliadeo ia forliim tritlieyea * tolootf your

chiwakun •\vonfcona young ones I will take

159. Usade bangu "wadkitta kuryal Bindo pitto Then what said black Bindo bird

160. Kenja Linga Mabadewa keitor amot wayakom dear LingCk (if) Muhodeo culls we will go '

161. Undo kbato pakal paro tanwa randute chiwakcn opustA One side of wing on their both 'youngonea toadetoait

undi khaku Lingii upiista ( 'onone dde Lingo made to a t

162. Usade karyal Bindo pittetor mansur bangu wadkintor Then black Bindo bird's inalo what said

kenja Linga liear Lingo

163. Ana bartun matidaka mikun bainake yaddi kgal I for what will remain you much aun wiU fed

164. Ihun itur noli modi tudintu paro Thus EHid from below the female flew up

163. Tanfor manstir dhadim kitar 'daryawau igetal tuda Her malb shelter making towardstheaea tiienca to fly latur began

166. Sarung mebinaTia sari mata iwu pitteng sakadeno ,pasitaiig Six uiontha' road w.v) thia bird early in the morning started

1G7. Dupar ayo te wasikun Maba^lewata rachede reitnngr Mid-day till they fl3-.v , of MdLadej in the court they dli*htcd

16S. T)nadal hiidtur Narayan vichike banjikun From djor seaiaj Ka.uin i"an .and going

Mabadcwatige Mxdiadco

voliata k tur to show beraa

16D. Kenja Maliadcwa ver Lingo knryal Bindo petten ari Hear Mihadeo this Lingo black Bindo bird has'brought

170. Usado Mahadewa bangu -vvadki later kenja Narayaa Then Mahadeo what to say be^i i hear Narahi

171. Aiiate wadkandan anate vehandan ime 'balle vorhotfce Lintm ^ t^ld 'I ttoderStodd you hear did not L b | o

172. Tatonur suti kiuar baUe Will bring leave irill < ot

173. TJsade mahadewa wadktur kenja . Lingo ^niwang sola kadang Then DSahadeo eaid hear Lingo yoor dxteeff scwei koicorkun ** 0 Gonds

174. WomS sifcan hanu Lingal Take I have givcn^and go Lingo

175. Maha^ewatun sewa kitur yadit karun hatur Phnrsipenda • To mahadeo aalatation he made cave near the he went great god's paror • name

176. Mutatur Rayetana paror mutatur basmasur deituro babadi He took of Bayctan god's name he took haamasur ^ant in £ronfc

kitur made to go

177. Sola katang tangi cbira tacliikun hahadi irtnr tamvang Sixteen cubits of stone piece Uftingup aside kept his

178. Koiturkuro bahers tantnr horku koitiykun budtur verku Gonds out brought these Gonds saw him these

koifcork bango wadkinfcor Gonds what said

179. Kenja Lingo raawor bore balle makun vera mahadewa Hear Lingo we have one no to us this mahadeo

180. Gahokna pindi bone situr janana pindi Of wheat flour to some gave of millet flour

181. Boue situr paryok To some he gave rico

182. Yadite aturk atu laturk honake intork To river went to cook began some were saying

183. Kondi kusi mator muwa jiyata hotal BOIU kitur What he bad kept them our uvea how punish he did

18i. TJsade Linga bangu wadkintor Then Linga what said

185. Imet yadite datu imet atatu tintu usado wadkakel You in riv^ coma you cook and eat then you speak

PART? IV .

The eubdimnm of the Gonds into trtfces, ofti Iht ins^ixAUm of i&e toors ij* oj Hie Gondgods. '-

L Lingo pistur rotang kitur, knsari . atatur sabbe lingo ^ving) kneeded tbicK cake maia pulso cooked all

koitorkna atmad atu Ckind's Boala satisfied

2. Ihnn abbal tetta pira ara lata Then doada anna rain to fall began

3. Joditun tisa waya lata sabbe koitork To a river flood tooomo began all Qoada

bacgu, wadki "wbat Cbegan) to epeak

4C'Ling» hainak^ pir tetta palang pirnrinia 0 Lingi) much rain rose op rain is falling

5. "Verku koitork handa laturk sabbe koitork joditrapo handa 'Those Cbnds to go b pm oU Qonda iu middle of tiver to go

laturk '

6i Horkun rapadork nalung koitork Lingaa toda raKe maturk Theta amongst four Goads Lingo ytiHi remaitied

7. Hotu Lingal hudtur bangu wadki lator kinjat dada That Lingo sanr what to spsjk began bsxi: 0 brother

8. Joditur usa wata apalo had kbak babur bandakat To liver flood came vre that Bide how \7o shall go

9. Adbike abbal watu Undbar atu Uoto doads came darkness became

10. Verku nalurkte jank Lingal bang "wadkintor (To) those four persons Lin o what spsako '-^ '

11. Kinjat dada babun kikat babun bandakat din banta Hear brother how we will do ' how we will go day b golog

12. Damo kasuwal Pnse magral yetrupo garsiki I>ama the tortoise Fuse the aiigator in water were playing

13. Waya latung virkunkacbul yetropodal wadka latung To oome thsy b e ^ to them out of water to npeak bsgaa

14. iBTiDJatro dada imet badi JsameKene aioiiTiij Hear 0 hrother youi> "why olent becamft (and) a y

15. Mawang ^ola kadang koitork achorte JisAurk ainot , . Oiir sixteen scores (of; Qonds all trent we Q

xahematam i euudned

16. Bahni? bandakom kinjat dada mawang paloug amot How we shall g© hear Ohrothera <mr word wo

miksin rebacbi sikom you a crossing will give

17. Makun imet pari kikot te amot rehacbi siya With US you oath keep then we a crossing will give

18L Wadki lator kenja bai imet te Puse ma^rani (They) to speak began hear mstera you then Paso tlie tdigatov

imette Dame kaswane you Dame the tortoise

19. TJndi verku nalurk jank rnantork nikun munne pari First those four persons (who) are you first oatii

kinurk ^ keep

20. Nikun bora jianur jiasmar halli bori biamur biasenar (II) you any will beat to beat we will not aUow any apprehend (to)'catch

balle - • ' " ; • t . . we will not (allow) '• •

21. Imette verkna nulurkte jankna pedha turad aiki You to those four persons eldest . sister wUlbseoniB

ihun itur thus spuke

22. Dame Dame

kaswal Puse , ma^al todit kachul "waturk the tortoise Fuse the aUgator face neav came

verkmal urkte jank Puse magranporo parekato . warore those sat • persona Puse the aligator's ou back tdone"

Lingal Dame kuswana parekate Lingo Dame thetoptoise on back

23. Dame kaswal paja atu Puse magra munne atu Dame the tortoise behind became Pose thealigator in front be«ame usatrapo sodita

in flood entered >

?4. Bangu kiya - latu What to do

rouduta to drown began

nalurkunte arikun opoadHke to the four having taien in deep water

^ fsfiESf" acCd laitttk twado kaswal ^attga .wad^nta^ ' .Idnja They i,towy ibegaa fiiaa tottaiaa C whafc i»pai|c8. ^ IMW

' o l a n g a , ' "^ <. ,

26 Ime kai simu borktm nawa parikat paro umsi yena Yon lumd giva to them my tack on drag

27 Linsal kei situr nalurkunte bitur umai yetur' kaswana U^Q hand gave to the four caught dtagged from water tortoise

paxikate upustur on back csuisedtout

28. Idu • kaso recbacbi situ tana parekate nulurkto jank Tlua tortoisa acroasdng gave onhia back *to foixr persooa

29. Kal kara* laturk 'kenjtin kaswa amot nikun hall© <, On feet to fall theybagaa hear Otortoiaa we have to you not

beimaw anal • faithless' becoma

80. Usade verku handa laturk donguda sariye undi mata Then thos^ to go began by jungly way one hSl

Torgentork c ascended

SL Undi mata runtork handa latork munni One hill descended to go began forward

82. Verku madak nadktur rohk dohaturk munda laturk bekehake Those treea cut house built to remain began here thera

33 Netku kiturk. achorte rohku koitorkna kiturk pedhojat naru 1 fields mide all house forQonds made large city

atu becamo

34 Agane hatum nehaturk pedha nar Bhumi atu There a bazaar held largo Bhumi becamo

^5. Wadki lator dada imet netku yadakit janang anung To say they began 0 brother you fields sow jawari will apring

06. Usade verkun bara mahinang atang aiwake Bhumi sahar Then to them twelro months becama a good Bhomi city disa lata

to appear began

87. Bone kond -ng halveke honka kondan* atung Who buUocka have not thoae bulloclu"* became (received)

""• f^.jtz^ -^^^^ ,tL r^ t^, -^ :s& nam nande matu

<of)dtjr prgspowu became

39. Lingal achorte koitodc waturk manditei ^onja To Liugo all Gonda o come • close to thigh in rows

40. XJtturk nadum Lingal niltur usade Lingal wadka latnr Sat in midst Lingo stood then Lingo to speak, b^an

41. Kenjatro koitork Hear "* O Gonds

o

42. Achorte koiturk nit imet bange samje mavit nit bon All ** you Gronds to you anything understanding not to whom indana dada bou indana baba to call brother whom tu call father

43. Bon indana pari bona myad talukana 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 kugh then those Gonds what Bsdd

45. Lingo imete pedhar buddhitone eiwake wadkte To you great understanding (is) good spoks

46. Bahun wadkte ahun Linga niwa keide ^^kharak kimu How • Bpoke 80 Liingo you with hands that do

Q koitork miatork korkun ropodal 47. Lingal sola kodans: Lingo Bizteen compauica (o£) Gonds that were

nalnng kodans: undi khak tehatur four bonds side roiled

of them from amidst

48. Warona kei bitur bon intor ime ro gadiga manawajia One's hand caught whom said he you 0 friend manawajia.-

atung become

49. Aske horu manawajia atur usade dusarona kei bitur Then he manawajia became Then another's hand caught

50.

61.

kenja hear

Horu That

Unde And

ro gadiya 0 friend

dahakiwale duhakiwale

dusroni another's

ojal bards

kei Land

mete you

atur became

bitur caught

dahakiwaii dohakwole

•

hon itur him said

ojal aike bard be

ime you

gadiya ^ friend-

koilabutal aiyaki horu koilabutal atur koilabutal be he koilabutal became

62. Usade Then

dusTona other's

kei hand

bitur caught

honku to lUTQ

bang what

itur said

i m e you

gadiya koikopal aiyake wild koikopal be

53. lEofg koikopal atmr flmB kinek^ natuug kcKfeng glartang

64' Bara kodang pistUBg nsade trngsA nalung kodang 1;ant|ur ' fEwdve bands remained then Lingo fonr banda^ Beparat«?d

65. Mnneta kadutan korku kitur dusaro kad.tun bkil (Of) first band koAa became (of) pother band bhil

kitur became '

56. Tisaro kadatun kolami kitur choutotun kotoleyal kitur (Of) third band kolami made (of) fourth kotoleyal mado

at kodang dgbt bands

67. Mortung at rehematung usade bangu atu tija (Unished) ended eight remamed then what became third

weishakna mahioa of weiahak month

68* Watu usade Lingal wadkintor davitro dada makun (Came) arrived then Lingo said come O brothers to Xt^

halle not

69. Pen bagane diso apalo penu kikat pnnja God aoy where appears we god will moke and worship

(SO, Achonti jank undiya palo All persons one word

61. Kitark seJyung warshana bakral Spoke fire years' old goat

62. Salmeta kusana gbogoti mund woi^bana kuwarik padna«^ A yew old wowing co<& three years virgin calf **

68. 6ai randa taratu Cow two bring

64 Manaojan keyat pen ghagaranff Manaojan c tt god diaiu

65. Dongur mudana tokada gangawan chawur taiat ibun wud cow tailed cow tailed fen bring thna itiu- Lingal ^»^ Lmgo

•

''^' ^s"h^" " ^ ^ t t PjWna Pharsi pot banekimtu '**'* Fhatsi pot make

67. JUongade Jianta waxi.uda Jcate HOTJSSI 'tariitu< iehox TbjuDglo go baml 9Q .stioi? cut (and) Titiag ii ^

6) . Dban^gaon penman, dana satik mandana 'Anegaon -b (In) Dlonegaon god keep goddesses keep (mAnegaon

69. Sakade lettur jodite batui; yjer kitur -d^sAe clhotd (In ihe^hnoming arose (to a) river vreat \mter took then i jurmeat

pondtur o • - , wore

70. Kapade tira metatnr veru bang, wadkintor kenjtro (On) orehead tika applied he what said hear

ojal kun ojaito

71. Keyat joda dabaking keyatu penkate torata ver Lingal Call two drumoierj Uiey call gad stick brought he longo

katitun to the stick

75. Ghagarang dobatur Pharsipot. paro dastur gangawan cbawar Gaugara (bell god) bound riiorsipot in shoved cow tailed fou

paro tuduta latur tuna kei jodikitur sswa sewa Pharspendi on to nave began his hand joined hail hail 0 Pharmpen

73. Kati tabatur tabaneke Manko Eayetal, Jango Rayetal Stick (lifted) took when lifting Manko Rayetal, Jango Bayetal

74. Pbarsipen wase niltu vena raendode rummematu Parsapcu (having,) come stood iu his body played

75. Lingal pen kotedal atur bainake gbume matur deiya Jatur Lingo god devotee became much to turn he began to Jump began

76. Munne munno Lingal pajayk bakralk gbogbotin kuwaring In front Lingo behind go&tB cocka vii gia'

Dad^ng call

77. TJndi jagpaniaturk bbumi 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 atand 0 god

80. Kal kurat pusi kimtu baga pen kada koda (On) feet fell asking made where 0 gods (for) each band

marana cbun indur shall we prepare place so said

81. Usade sabbe koitork munne aturk keik jodikiturk nilturk Then all Gonds in front became haudti joined (and) stood

82. TJifcde. pns ikitnfk EbarMipefn bang . wadkinta ikenjatro ^d^ai T ^ ' toaak b^tm Ehafifipeft •whafco ^saya tear O-fethpr

sa Parm matan.- gondite yeduug sandite imet datu higs " Be^esn twelve MUa ia caves in seven hilly dales .ypn go

higa nawa pen kada kimta ' there my - goda place make J

84. Munne pen kate pajaye sabbete koitork© banda laturk S&onfc god Btiok behiud all Oonda to go b e ^

'83 Imet datu biga reitui-k jadl torn -laturk tonging worsi They went there alighted gra« to pick began stones threw

86. Bangu vadkintor Lingal ,Then spoke Lingo

87. Xenjatro dada munne dista biwalata mada tan narkat Hear 0 brother yonder appears bijeaal tree that cut

88. Tana dhole kiutu mars biturk medetige haturk mac Ita (dnun)dhol make axe caught ueortreo • wont ire

nad, turk did cut '

89. Bone sola biturk soramend yer tatturk todi katurk Some pteher held pitchecful water brought earth dug

90. Tana wadata kiturk adenparo penkate irturk Ita chabutra ' made on it god stick placed

kinjatro dada niwa dhol atu halle atu Hear 0 brother your dhol became not ready

91.-Munne kls patusturk diyeng do sturk In ^ n t fire bum lamp light

92. Seyung torang palnide shendur nahalork seiyung toran** Five tolas ingbi vermiUon wet five* tolas"

raru tanturk kisun paro wadturk ral (reran) take fire on threw

03. Munne Lingal uttur keide pen Ghagarana Before lingo sat band jomed god Qhagara **

®** «55^??^°».. nekusta latur vena mendode pen Rayetal watu Gatgnra (bell god) play began that Cm)hiabody god" Rayetal came

Pharsipen garsa latur Pareapen to play began

95. Jorat badakmeud phul Bn»g gogletfull of dam

Bpimujdit salam Phareipen opoka

- y?'. llandute keik joda katurk kal kara laturk kol karaneke ' ''* Twu bands ]oined dii atfcotf to fall begaa feet iaUinii tims

98. Pen Kayetal mendode wata vera Lingal deiya ^ lattir God Jiayetal in body camo bo Idnga to jump began

hainake hale niatur yenda latur mu(^ to more began dj.nce (to) began

99. Usade bangu wadki latu Pharsipen ari nawa seijarang Tben whab to speak began Pbarsipen bring to ma victims

100. Verku seiyung salkna bakral munne tachikun niluturk Tbose live yeax'3 goats before having brought made to stand

101. Adenang kalk nort.urk tona taladun sandur sokturh Their fcpt washed his head remilion applied

tanang kowdrapo phul wadturk (in) his ears daru poured

102. Bakranku bisikun kal kara laturk Goat having caught feet to threw began

103. Bakrana mindody Rayetal watu hoiuulie kaFunga latu (In) goats body Kayetal camo much to shako began

tala hale kitu kowku gode Vitur meDdodum jadte head to move began car t'j shake began to the body shake*

situ gave

104). Verku ran nalungcha jank viturk bakran betur tan Then two four persona ran goat caught it

aru turk thi'evr (down)

103. Pentparo aske laturk achorte natur beke hake wata God beforo to cut begaa all bloud here and thero spriuklsd

106. Aturk taladun- munne iturk bakranku taha chikua Began the head before to keep to the goat having lifted undi kbak irturk ono Bide kept

107. Usade sal meta pandu gnguto tan laturk haden ask© Then a year olJ whito cock brought to it (they) cut

108. Janlur nekusta laturk dhohi Dekusta laturk eiwake Kingri to play began dhol to play began good

pendawaja nekusta latork god music to play began

109. Eiwake penu kusite watu garsa lata Good god in pleasure came to piay began

llO "Usade ^d t t t e , pTadatiat 3jalk nortufk toddi ^wbi utk * Then two (of) ^calfa, Jeat " trtahed mouth watasd ^

*• avena ta^d® senduT sokturk "" ^^ * ° % ^ ^ head TermUion appUfid

111. Aven neli arututk aska laturk , Then down threw to cut began

112. Bandu padanang talaug Ttitinue irttiTk' iisade Llngal baugu (Of) two the calves heads before kept then , Linso what

Wadkc latur kenjatro dada to say began hear 0 brother

113. Lakore ireina TDadaua tolk tandafc bore tadakin^ bursat Quickly these calves skius flay Boaao liver roast

114. Boun tongnig talnrk sodck kiturk sodekun p\iro atkang Some stones brought an oven made on oven on pitcher (for cooking;

iturk kept

115. Atkan rapo ycr wadturk yetraro kbandk wadturk Picther in water put in water flesh put

116. Mardnang akung kweisikna taturk badenang kuding kiturk Ten (tree) leaf havins cut brought th^lr plates modo

117. Dhadiate ghato biturku toda kitaiig khandku bitnrk In brass plate cooked rice took liver took flesh took

nalung diven'g patusturk pent munne ari four lamps lighted god before placed

118. Puja kinturk bore irintor rupya pahud pendun AaoSenng made Mva.'i werekeepins'(a3)rttp3? present (baftird) god

119. Ihuii pendua munne rupyana tongronDicad rasi artu 3p god bsfore of rupees up to kueo a heap fell

120. Lingo wadki laturk ketijatro dada eiwake mawa pcngada Lingo to speak began hear 0 brother good (m)my god's court

atu becoQM

121. Hanktt sikat ibun Whom ebaUweglTo this

123. Ki^atro dada Ichorkun rapodal bore waror Padal amtu Hear Obrtrtbem (of) all from mid.t some oao Patdh^a (shall) £ o m »

123. Horkit amot sikuu To him vro wiU An

I a

I2i, Usade Liogal eiAval p hud tat sabben^opoo isedal ^ ^antang • Tlieti Lingo good looked , ia the comfAu^ old ' ^ hoaiy

cbuting wale nudtar haired ^ man saw

125. Paksi sedan hudtnr lianjikun bona kei bitur ; First old man he looked having gono his * hand held

i> 126. Irae Padani an^ amofc ikun wallenayo rasyud sikom

You Pordhon be wo to yon much wealth tvUl give

dhacjfotang' sikom clothes will give ^

127. Kikuu kongang sikom band talukaki sikom balle ioar You a horde we will giro whatever (will) you ask will glvo noi ^ spealc

halle no

128. Bhalote dada ana seda maniwana uclnkun tendaka Well brother I am (ao) old man 1 will sit and eat

129. Niltur sabbekun sewa itur boro situr dbadotang bore Stood all ealom Eaid eoma gavo ^ clothes somo

siturk rupjang gavo rupeea

130. Hadu kikri venku siturk That pipe to him gave

131. Bangu wadki latnr Lingal kenjatro pridiya What to speak began Lingo hoar 0 frieada

132. Usade babun kiana dada veru tettuu Then what ahaU wo do 0 brother ho aroao

133. YeduTjg jankun tebatur horku uudi kbak nilntur imet Seven persona uudotoiise to them oas s.da madatoataad you

ro dada wadkal velta yedung sagang aming 0 brother kindred (oue) be seven family become

I3i. tJsade sarung jaiikun until kbak nilutur Then six persona ona sida made to staud

135. Horkun itur sarung sagang aminsf seiyun janknn To them said (of)bix a family becoma five persona

136. Unde kbak nilutur sciru saga aiakat Also (one)8ide to8taad(mad3) fifth family formoJ

137. Pisturk nalurk borkun banjra wadktur imet tusmartusta Remained four to them what eaid you be divided

nalung sayung sagang QnU) louir and five fanuhes

P A R T V-

Thit instUution "by Lingo of ike tUea of Marnage amoti^ UK wftma.

1. Manno Padal atar joda hudile handaka ihon itnr Fadal Before Poidbfux l)ecamo spouse to look I\dllgo thus K^^ Pardhaa

2. Ihun iUir Lingal nalurkte upalotork cliidurk padark Thua eaid Lingo toloiir your. email attd great(onas)

mandauork temile mumfe iindi jaga unat undi palo remaimDg jdn (gatiier) bsooma (in) one pla9» Bit ona cotianl

kimt make

8. Achode koitork usadi Lingal intor mawa palo ketijatro (To) oil Qo:fd3 thoa Linjv> saya oyr word hoav

• dada Padan rolikat adena Vichar kikat O brother Pardbaa IvriUsend bis condderation take (do)

4 Aeke rohkat paryak yet rapo watkat parvatun Then theyseut fjrrica water ia put neo

5. Parya tundal usade rohkat te halle rohanal (If) rioe Btic'c3 theu we will 83ad It not W3 wtll not sand

6. Koitork* usade walork Lingan paja munne nilturk Gonds then come imago's bahiud before stood

7. Paryak yetrapo watat rand paryat u-»ade yetra|ia tiraturk Kic9 in watar cast two • rice thsa in water tibi^ c$ak

a. Paryaku uuditun undi judewatung Rioe to cue to oue jviao-i

9. Usade Lingal hndtnr tanwa kankhe hMtvir fcinwa raaute Then Liuga looked with his own eyes l^kei lib(in) mind

iotor bahim itau ahuae atii mawa madiuTaai sagun eaid how eaiJL* eo becoma ouv marriages **

bakota distu kenjatro dada good secma hear 0 brother

10. Apalotor Padan misati velak hudile handa Our Pardhoa for yon wives t^see let go

n . TTsade Padan saware kitur Vbm Pawlhan r«ady made (himsslt)

030319%

138. Ihun ituT^imet kason pari kikit ^ ThtiB said you tortoise pnjpoisti keeg

139. Sjfibburkun s6wa kitnr hahadi hudut ro dada ^niaw penti ^11 Gtilam mado yonder looked 0 brother my near go J j

han I go

140. Achonte jank paja malsi hudturk hike Lingal mayad latur All pereona behind turned and lc)o£:ed hero Lin^o. to hids bjgan

Lingal tnrtur seri Israna saba ti hanji niltbr Lingo quickly go (to) gods courLj in gijias e t j j i

141". Achonte koitork mahaka latnrk beke hatur mawor Lingal All Gouda to look hegaa where (i^^gone our Zdogo

123

12.1dn&al ^ntor Padan Mnja nawa pal^ W ^ h&a^

K a c b i k o p a I tabngad

liear nay tvotdi yott ' "gP'

f8. Aga koitork mantork borkanige bandfiki Ibeico Qond» are to&em go

14. Haujikon ima nitkl sewa dbamirknit After gmng you stand saLun (make) to the liead ma&

^ 15. N ^ a jahar ' toiknu yawi ibun indaki S£y aaltttation toyoa xnayioMli this isU

lun. thus

vebtur say

16. Hona palo kinjtnr bor Fadal agatal pasltar Kacbikopa "ESa word heard thafe Pardhaa tiisnca departed KaahOcops

N . Labugadta sartya baoda latiir ' Lahugnd 'VTay toga began

If. Bor Padal liorkna batur rachadi niltur bor Fadal ^ ^ That Pacdhan tteir went in compounl stood that Pardhaa'

8 6 ^ dhanirknit salatn ^made) l^the landlord

18. Ana mi^ar P^dana andan dadd nakun Padial kituT ' 1 your jPaidhaa' am brother I Pardhan was mad*

jnawoT Li'pgal iDikim nbanirk kitur Lingo you ottr lord made

19. Lmgal miW^ robtor miwang tudik -bade mantang Lingo me , eent you datfghtari Jwaseaa thereloro

mawor our

madnoing inmarriagia

Lingaa tioga

robtor Bsnt-

miwang our

tudiktm daoi^ters

talka ia tosuik.

20. V ^ budsikun amot kikom Bride having Been we t ^ jointbem ^

21. Nalnrkte tamiuk inda laturk Cingan mawa sewsjabar The four brothera to tell b^gan (to) Lingo oar Kdutsfeioa

• ehftktin sikotn ^ _ ^ tell we will ^ve

^ . Fadal sewa kitur tanara natenda sari bitiir Licganiga Pordhaa aalutatiou mado to (bli) to\ra ^ y t<^k io Lingo

hatur WBQfr

23. Ibun ibur bor Fadal Linganigo iffiawor Lingal kintorto Uma » M that Paidhan to Lingo our Liago (what)doa«

kia sim Qetliiffl) d9

24.. Mawa&ff Wik wkom ilbun il rfc bork'*altu& tatetult'^ ^ ' pur - ' dau^teiB wewiUpyo B»" aii* *3i«» *n» ^ Itfotiwa

S5.3oro Padal t«dik talkite hatiirk bork koitork ' t i That Pardhan daoghter toa^ went (6!)tho» Gonda ' . , ,

-26. Padal nttinne banjiktin polotig 'vebatur bor -Padal jsewa Pardhim before having-gona word told 'tiial Pordhoa galtttatim •

dhanirknit tatur talite yer arikun . to landlord gave a pot (of) water having takea* >

"27.' SeJva sader^pit ihun ittn^c Salutation son-in-law thus said

tJ38. Kalk norturk racbade utturk Fdet washed in compound sat

29. Padal palo tantur aga palo lave kitnr •" kaladi Pardhan word brought out there word establish did kalal's (liquor)

godite haturk , shop went ' -

^0. Bacbomanda acbo Lingal vebatur "sabbe Koitork ^iana Whatever that Linga said all the Gk>nda do kintork abime mnnne ahuu iuga aula kenjat dadak ure doing as before so now (it) happens hear Obrathoni xnadminang I . .- -

'•about marriag

'81, Soiyung tudlk kesikun pichi kohkustane Five daughters assemble turmerio grmd

^2. Kota penjanan wet sianai (To) domestic gods offmng give

33. Avena paroda rota pen picbl watan B; their names (to) house gods turmerio offer

34. Kaluhtale kalk norana sewajahar kiana keik lodekim Drink feet wash salutation do hands joining da

.55. Gamading taratia sabbe Koitork chidur padbork udana Blanket spread all Oonda small great make i^i

kudang gbagading tatana nawran hitida Dawarin (of) liquor pitcher bring (on) bridegroom's side (on) btid»'ii binda adho ghagadita tatana ' nde half d pitcher bring

36. Ayiraaikim cbidiik padang tapana aveti apustana To the women smaU great brinj to them make ait

37. Tindana keide gbagadi koda irana dawa kiede ' ad«f* On right hand pitcher ofUquor keep (to) left I S ^ ^ ^

bada hana <!Stcli«r)oSUq ior keep

c

88^ OhasauSane vWafa Isjtluhtana ' mot* ^^*Kgbfflla>«i'l^%«?). ^&. eye to drink CaccorgiDtftoXcpalont „

89 Dadlyaio diw4 parvaknang danang irana raud peisang ' In brafiilat* aUxap rico troxaa ^ke«p two pice

„ iiana akita vida" kiikuta dabba irana gjlyada piidi '. 3BSQP' « I)8t3l xolia kuku box keep gulal powder

irana gbagaditun mimne ilka metustana keep (of) pitcher to tiie front iaka C«iored mark) apply

40. Gbatiyan mitnstana tanpaja saJ betAin mltustana^ (^ec) to plbolistmaa apply after (it) to all oppl/

41. Tanpaja ghat vabatana usade ask pata tandana nawarla* After it pitcher break then womea Bong sing onbzide'«

' bindang t ' dde

42. Joda gamoding tartil babare bain bare matil snrwan Pair joi blankets spread O ^tJisr daughther is lost pa) promiao dsatert

pacematit.^ who vaa bzottght op

4%, l^bare cbaka lobbi bainor snrwanor bars O father (for) Uquor'a love daughter dearesb ia lost

44. Kada \ ^ chaka gbatiyan siana (Of) liquor drbking cup pitcliennaa sive

45. Tanpaja ghatiyal .cbaka undana paja sabbe pangettm After thiij (let) pltcherman the cup dtiuk after (d) to company

siana give

46. TJ^ado sewa klana ibnn kabibtana ^uoa BoloUtioii do thtts custom

47. Jawayer undana Eoting drinking * , • •

(|8. Sakade eariboroni- nowraii' bindorkna . , IiOt hamacBia; miy sen>rm3 (or dajpat Mng tims) bridegroom's . 4do

kisiana sewa jahar kiaaa do loliavr salutation do

49. Mela bbetiag yeatana apalo roa baadana vawrani bindork Kmbwai^j -, takfl . to your house go Irtdegrooit'a dde

banjikoD nawaran n>n, bavfri gone '(at) oMegroom's booBo — . _

60. Kalk norana nawaranork t?attalk ^ knlbbtim ' ^ yget wceh bridegroom oida gu ita : nay d^-^ ^ , j ' ^ )

0 =• 131'

51. Mnnne bang anta ask pidbi nftwrintang ft^ bat pat&o ^efpre vrhat Itappand womdn tofiJron grinding ttrhea xibaA song

.wariusang . - ' ' " J may^ring

o . • 52. Ange indanur ^ngewo -karal 'lAdanur

(Bhowjau) elder brother's wife ^il l speak 0 BUowjaee btidegroom tnriU qteak

apgeowona pata ask waranung

Bhowjai^s song. women wHl eiog

68. Tanpaja sabbe patang "warana picbi nor sikum After this all *' Bonga may sing (oQ aAflron ground haviils

kamknng kobknna safifron moke powder ^ ,

54. Bawajai indanur dadal ihun pata Bhowajai will eay Lrutber BO siag

55. Saffron kahksikun arti kiana dadi^ati irana akioa _ 8a£^n having ground wave Limp in brau pUts saffron keep

vida irana seigo supari irana l)ida(roll) keep whole nnt keep

56. Kukuta dabba irana paryaknang danang irana Kaku*e (red jiowder) box ke&p rioo gndna keep

57. Tbalitc jer trana Laguyal badukne kel biana In a pot water bring (in)Lagayal bottJe liquor keep

58. Kot.al pasitana lagnal munne aiana hon mtinne House from depart one who marries in front may bjojma him b»(oii»

dliolta xnudoians (follow)

59. Pata warana bada plchi wabituna pahilo picbi SoDga sing loudly eai&on (la)proc333lja (ttlco) firat laStoa

natebbiman (to) town Bhirasen (give)

€0. Dufsaro picbi nate marain tisaro mitawan choT^ Second eafiron (to) town Mata (god) iluid to mato^on fourth

picbi Siwarya bobarrakun Bafifron to boimdary and surrounoing gods

61. Pacbawo pichi nate Hannmantun Babawo picbi Fifthly Baffron (to) town Hanuman sixthly i^roE

Panderitang penkun satwo picbi ^anaduraalkun tenpaia (to)Paudhari god eeventh Baffiron (to) (departedmanes) a£t<»Uki

id pata warana bbimanig€( tins eong dng to Bhims«a

C% Nil tanitaxLft pata tparana.

AS. TTsadfi Tott i^and^a p^ssaii T9:adit4e jkibiBgom tanpaeco

akati dastana ^ , i , «hain put

64; Kieda parys-knang danang mana ' < i'<In) hand of sice gr^ns g ^ '

«5* tTndi ask munne aiyal pajaye valle asku nitanang Ono woman before bacoiao biihiaa uiany women abaUstaad

naviran ' - , ^ " of tire bridegroom ^ * , -

'SO. Oamade muchustanung mitustale Blanket csuao to wear appIy ^^^ (aacred maA)

^7. Bat pata waranung Than Bosg sing

^ Dada kowsi paryak mitusa bori iyantinr tama dada Brather \ Ch smile rice apply ' he will be father 0 brotliw

t o . Kowsi paryak mitusa ade atyale awwale dada Loas lii&ng rice app! that wOl be mokher O brother

70. Kowsi paryak mitnaa adi aiyale selade dada r Laughlag rice apply that wiU be elster 0 brother

71. Kowsi paryak mitusa hore aiyannr akoye dada Laughing rioa apply that ''wiU be gcandhither 0 brother

e

1% ICowsi paryak mitusa dada ade aiyale kakoye laughing rice apply O brother that wJl ba graodmathor

dada 0 brother

73. Kowsi Paryak mitusa selak tangek Lottghing rice apply to sister bhowajtd

74. Bontatana nouran kuttalwataua honang' kalkriorana' Home bring bridegroom (make) seat spread his feetwaih

75. Hike Hak6 picbi sitadekiaua nauran picbi sakana B«ro there sofEron sprinkling do bridegroom saffron opply

76. Bati pata waraua bona bidbita kotkator pattadin What BODg we will sing oxir household priest O Pordbui

77. ^ayat babare bidhi chawadi tehtanur ~ Tell 0 father household story tell

7& Ter kineke bad pata waiana' At bathisg what song willsiog

79. Kere gaba mcndul dAdana kttttfikor© maseri dadana (UI«)pI«tain pith .(is)body (of) biwtlier d ^ f t ^ ^ d t o S S

HI* 80. ItG yetkia^a J)jata warat tabjiaja -walli pa&ng m a t ^ 4 • ; So "iMtlttf'do '>g5tag -sing ' aftlbf'it ti bqr bongs' anfiC ' ^ c

81. Nauaran nalung asku kiitudun nawaraa uttal , (To) bricfegroom four women (OD) seat of bridegtoom xxiake Ai

82. Hpn' tabatana Von nauaran ^^a.chade, woyana agq; (Malce) im totise tbat bndegrbpni in compound WM ibero

npnstana make (him) sit • - " ' ' i

83. Hon bhawatal nalung tbaling irana aven thalining nul Him round ' four pots keep those pota thread

gnndi bind

f5t

84. Sirmut kiana - - -Surround (it) niako

85..XJsade nawarana talat paro kacbe Bnbid kotana Then bridegroom head on ^)iron epoon push

kopasaditun biana cakea bold

86. Tankhalwa Beiyung janik asku kiek irana talat Under it five iodividual women bands (may) keep head

paro kieku iraoa on hands keep

87. Paro ni watana On it taX pour

88. Sikim yer kcpasadet paro bona talat naxrrana yer Pour -watep cakea on of hid bead bridSgrooui (^itL) water

miliatana bathe

89. Aga bad innra kiana naurana tantre gangal piro Then . what custom do bridegroom of Bhowajaye'a bathingVesael .on

sewmuchal undi piesa watinfcor the cover one pice (ciat) will pub

90. Yer jokekintor tana sew piilitantor mendul purnaV > Water sprinkle (till) her lap will wet (till) body ia wetted

91. Yer watintor tanggen paro nsade naiirau yermihitatl'a Water throw Bhowajai on then bridegroom win bathe

93, Yer micbikun Kati mura kiaha kuku mltn'ifaT ft tnltA Water after bathing what custom do kuku ^ 7 k l u

mitusnake bad pata warintang asku ' ~ having applied what fiong will sing womeu

am o

95 Tqdde Tida- iapado kuka bore Bajanar ImfsX ibuti

-waritigtoDg , aing g

^4J. TTsade bad utrara anta paryak initu|ftttntang usado pata Then whab ciiatom happens rica apply ilien soag

Wttrintang

95. Ind'inare dadal angede tav7rite walleni dosima angeda WDlsay Urotbur Obhanjaal ia h!ni> mach(oU) isuoipab bbawajai

indatmre d»dtJ muuneyef. tawri " pajaye nowri will aay-• lirothsr (iafivat) " bridegroom (u) lamp a£t3r(bfduad) (i3)liricb

96. Dboli cekusta Dram 'beat

97. TTsade &nrnaite dhobrk nebanaya Then in pi]pea mv^siaiia gladly lan^

n

98. Biyang anku sedo sadokn tanwa jiwateni pburke Yonn^ womaa old o1d(wum8a) ia their minda glad

ntaiyannng undi jani padkae tacblkan nawrao, ^ willW 003 peisoix foroibly having rissa tiio bridsgrd^^

tabtanta ' make xiM

99- Podi paro upastanta nouran yedinta nebanayo I iiaj hill on TQake at bridegroom and da&ca gladly'

100. Taapnji nndi jani kuttul ari naurana yerkitp Tberearfcer ons par.3oa salt (97ooden) having taken o£ bridegroom's baihinj

yedinta maydanco

101. Tanpoja atti biai undi jani yedinta hereivrtor awtfviuglomp having tak^ one psrscm. maydonoo

102. Aveu pftja baren kiishi- aw yedintang avon paja subl Then after who wlah those mayd mce tiien after all

patang wariating aaa^ dug «

103. Morang trawrana matktang yerkiana atu Cmtom bndegroom'i ia bathing ended

104 Aske bongkiana unda nauram kuttndi npustana nalui Then wUabdsi oadUto biidegroom oatho^at make sit lom

aAki tahtana ns^wroa vrotaea vaaks to rlsa tbo bddegtoofiii

I5d

1^3. Tacliikii^ ron -friyfitoa usiknn o'pnstana - ^iposifcotf tj&a3mT6|f After ildng ho^e take hdVingtiaSott in i tke^ ja£t^eitUiiff i ^eddhig

^alJ'anansf iala'nffl ^ • ' - ' -cjVkea -^ yims . . . ^ ' ,^. J J J O

; - i, -- ^

1'06. Havft gawanang sabhe tintnng pata badaro iVarintang * Those cakes all eat oad song viiih loud Toiea sing

107. Sarutan waktne babioa— ^wanatun jirii idada - (At) tumine time to Bhowajay^'a garment btjat O brother

. "" . M i

108. Tanpnja bate anta iiVidana lind^na moira ba'ag tl^^da Thereafter " what happens (uf) eating driukiug custom what is

• — - _-— 109. Ghaofadi mond ktl tatana raehade irana manyalkun keyana

iPitcher full liquor brittg incompovlnd keep (to) men ' tSXt*

wartalknn keyana raehade upnsikna apnsi^un sabbe asknu (to) guests call in coifpouud make ait afteir sitting all , Wo^l^

diitlnk padlmnung keyana sabbe raehade upustana. small great call all in Oompoimd m2kke A%

110. Gbagaditun, tika paryakna mitustana gbatyan To pitcher tika of rice apply to pxtchenK^ir —'

111. Jiflitustana u^ftda sabbotun mitnstana Apply '^ iWa to all apply

112. Mitnsikun kada uklekim cbaka tirutana . After applying to (the) lid of the cover open it cup diatribute

113. Jawadi kiidingporo wade tan paro kusari watana tanparo Soji of jawari pUtea on serve it on dal put it on

undi mircba watans^ one chilly put

11^ Naka sawor irana kudinparo watsikim b!%hua pensita Little salt keep plataa on " after aarviag how god give

acho wade so serve

*

115, Tinjikun atu usade keikun ^dhatiyate norustana ibun After eating (ta) ended theu hands in a braes plate (cause to) waeh ' so

kiana mandita mora do eatmg custom

' ^ ® ' S S r l ^ ^f t^ ^ r * nawranige rator bandana manyalk After riamg ^hat do bndegioom house to go aefc)nSa

sawari kiana preparation make

Keyma jindi, asuu italad«

tanpato Jwit^ t a ^ r i irana tbaufcpara itanslrim^ «. a^tln*

118, S&hh& mapdilork ,ane iaafcu - hatidana m jacqxapaa^ thosa women let go

• f5My.4e|ia3rt • \ • % > • • - . . . , '

•Mjl»7 rasiaifcuQ. Marofifl \r; :» i. j •

i^cknstana ' b e a t ' " . - ' • • . •

feet

dholik,.

•''^i^f^^Z'^^'«^'«^7, i. «» .*<«,,toi » QUoniuF

pims.

• ^

PART JV.—APPENDICES, CONSISTING OF MISCEL-LANEOUS MEMORANDA.

Note by iheMUor.

The following seven 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 salections, or extracts, relate, of course, to the aboriginal tribes described in the foregoing Essay. Though doubtless all the points which the author regarded as of the most importance have been given in that Essay, yet these appen­dices pay be of use by way of corroboration or of illustration, and, therefore, have been included in this publication.

It was Mr. Hislop*8 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 persona Bpecially acquainted theiewith; but also he used to employ catechicts, and others 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 ia 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 M&dias and the Koorkus.

R T.

^ A P P E N D I X L Thi foUomiltg Note is ascertained to have been taken hy Mr, Rislbp at Nagpwri,

Three Gondi women, named respectively Mangoli, Tanu, andDIohani, came to me to-day (26th July 1801) with Paharsingh. They are natives of this district (Nagpur). Miangali wor­shipped six gods, and the two others seven. AH say tnat ther& is one Creator, whom the Hindits ' call Bhagawdn, and they call simply Pen, ». e. god. Am.ong the six gods the greatest is iPhiural Pen, so called from Pharai, a'dattleaxe, in the torm of a Barchi, eight inches lotig, because h($ is said to have been bom in the house of a Lobar. S.—]£hode, orKhodud,&o named froin being made of the'trunk of a tree, called in' their langui^e mun it, but in Slarathi, ElfCram,

ef this formi.; the spherical part being about three iuohes in diameter, and the projecting

head, which is made of the same piece, about SJ inches. When it is worshipped on AVyi^i^ Jiwati^ Shimga, and Diwali, it is placed, as above, on a chabutra; at other times it is kept itf s gha^wr, or earthen pot. 3.—Sdndlk, from Sittur, to die, or a dead man"; in tiie Maratid expressed aa Utranche dewa, i: e. the god or gods who descend (utarane) IK) the earth again after they have left it by death. On a day devoted to the wor^ip of tixe manes, for whidi no time .is fixed, the relatives of the deceased assemble and go ferough the prescribed cere"« monies at the house; after which they gu to an open place, where into the hands of the Pajtiri come down, as is imaged , two or three morsels of a white thing like quartz, of the size of a' ricegrain. The ceremonies include the sacrifice of a goat, when they make a chabutra,and place on it four or five pebbles, and at the four corners new ghagars encircled with thread; and rice, r-oli, and wada, according to the number of the deceased's gods, are placed around the chabutra.^ They throw a little of each on the pebbles with dam; the relatives saying, "Accept ^ and willingly descend," The women sing,* the musicians make a noise, and Into the hands of thePujiiri comes Sttndlk, 4.—^Munjsd, which means an unmarried man (kuward). It rises like a protUberiinco, 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 com­memorate dead unmarried men; and the supposed miracle does not take place so often as in the case of the Sdn&lk. 6.—Durga (is a god, and not to be confeunded with Uia Hindu goddess). His form is like Khodial, and is made of the same wood, and is kept in a earthen pot, ei.cept when he is worshipped on Akh&di, Jiwati, Shimga, or Holi and Diwali. W h ^ sick they make vows to him, and if thej get better they fulfil their vows on tha^ dajra men- -tioned. Blhodial they worship also, on Jiwati, HoU, &c., but not in consequent of a vow ; they simply remember him when they are feasting, and pay him the attention of a finger full of vermihon and a hen. Pharrfi Pen is worshipped at full moon of Weiah&k, every iSurd year. Be Was worshipped last in 1800. To him they offer a white cock, a white he-goat, and a white young cow. 0.—Chuda Pen, chuda being the Hindi for the Marathi yer, or hada,—a man's bracelet. He is worshipped under the form of a bracelet of iron, along with Blhodial and Durg.-v, on the four feasts. The two worsliippers 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 worahipped with these, though a little honor is paid liitn on Akhddi; 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 ^ot being allowed to be present. So when Pharsi Pen's great feast takes place every tiliird, fourth; or fifth year, and people assemble from a distance, the ceremonies are conducted with P'cat 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 b Pven from the house.

The Sat-dewala can intermarry with the Saha-dewala, or five and four-god worshippera ; •rS* v^^ ^ ^^®' *°"^ four-god worshippers might not intermarry, they being reckon^ one. ^^® Ms (sects) among Sat-dewala are—Maskola (to which my two informants belonged), Madavi Bhaldyi, Masaram, Dhurwal, Irpochi, Kursangal, Kouratti, Sarotal, Sariyam, Gajyam, Seryam,

* Donderd madd dolka nike ldt&. ( under) Bwiihinvx tree (when) the drum to bent JMS btgun.

Nago eudi liitor. O Nago (any dec^ man's name) to danee tkou hast begun.

Kandatd. fiorffiuSia. Karrft*^ Kokodyd m Kc&otta, Jngnatol^YtnsaKbFaadatain, -mth a^ . OT>tTOdau*ii aJhrae'EftU are the Adnaw^of the Sat^wala, aa BBiia, &w. are wnmag the J Mahtattaa MasWla mnsfc nQtmany a Maekola woman, tiioy miiatlook outhayrad the^vMi to" Uifi'aa Dawala "TW KiU aomong the ws. Dewala, aaiaKmnrai (informant), Witol, Watts, MampaL ehodam, fKodopaa, Pendton, Malgam. Mandhari, ITanMichi, iSalamk, Sedam, QddMn,

^N^nwted, Puraoit, Tedangaaib, "Waricadalk, Adnlk, Neitaauk, jKowalk, M^amik, T^ank. The Kftlfa ol -the five or four-god worOiippare ara reckoned among those. TBB seven and foxar TX6 the most nmnflroufl, Khupram, Tadiun, Koriatn, andKotiagi are aix Dewallaa j jpthera,

' TOBnfionea \>y CiAoncJIBitenni, ua^BaBpotSjareuotlsno'wtvh.tee, e. g. ^sduram, Paxidofci, Jagcek Sakkwa, andsonih-of T^nrdah, Surpam—five, and Atnun,, Kiilmutta, >fermar—aix.

My fefonnaotB, whrfher seven or dr-god worahippera, calitiiemBalvea Koitots, and say that ^Hhon^ the Pardhfes' follow the same rdigion, and are euh'divided, according^ to tiio ^umbgr,of thrir goda, yet the cajte is difiEerent, and they neititer aifc nw intennany "With ihem." T^e Pardhflha viU eat from the hands of the koitora, tmd are reckoned inferior. lEohsm, one of the seven-g»d worduppers, is a f^irdhAi, and goes to tiie house of ^pd, ri^Bve ehe may eat: hut ^ Tami goea to Mohasfl's honsa, she TOS^ not eat. The 'PaidUhiB, like l^^n|'e*hn£iband, who, Jiowever^ as empkyed hi secular service, diachatge the £unotions of Blucte, «. e. Bing Bongff and i^ve mfommiion on* genealogical jnat&era. But these are f§w. ihty slJso think it no iudi^ty to play on stringed instruments; they call thepiselves Raj-fanlraSn, as iNum is a'Sdj 3ond. Beneath them there is a aob-^vi^n whode women tattoo Gon^ said Bindos. Beneath them again ia a sub-divisian who play< on wind iustru-ments of wood, while there is stfll a lower class who speak more Marathi than 0ondi, and ^ y on mndinBtrumenis of hrass, t nd spin thread like the Mhars. All th^se, however, woreldp &Je same fpd», and are sub-divided accordingly. The Bhumuks in the^'dllagea are ei^iBr Gronds or Faid^ua. They profess to keep the Iwnndmes of the village free from w3d beasts and cholem, and are entitled, on that mngle account, to a field att^ dome mango and otfa^ trees from the Patel, and to an allowance of rice and other grains from each culti-^tor, Hindu onQond. Gawaris profess the Qond religion, but speak MsurathL They act aa tervooia in keeping una cows and balraloe.<» of other? ; but in gene|ul liaTe none of their own, except in tho jnn^y districts, where 1^^ loosen a heifer for sacrifice.

TE^Tl'V AIS—AK3JCDI, SxwATi, ?oi<&, XUXWM;!, AUD SHXUOA. On AShadi, which tiua year, 1801, happened on S3rd July, the men go out to th§ir work ;

but iflie wom«ffl dean the houfie and veseels,. bring water, biithe, grind, and breakfest about naon, when the men ha\e returned from their worL These now bathe, and, Atdth-cnt eating, prepare for celebrating Phami Pen's worship, which takes place in the compound of each about 8 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 littie dry vermilion, sets before tlie heap a whole aupari on five betel leaves. Then he JdUs a young cock,and sprinkles its blood on the heap, on which he subsequently pours'libaUonBof &rrack. After this he tiotjwa jnto the fire^ which is burning before the heap, a fruit of the Mohwa tree Bataia-Iat^olia)', and ^en proceeds to boil the fowl for his own entertainment, which he eats, after having drunk off a bottle of arrack. There ia no image or representation of Pharsi Pen, except the rice; and at the time of offering the vermilion and young cock, he simply says, '' I am a poor man, and give you this vermihon and fowl; accept it at my hand. Keep us safe; bless our fields; and if I survive, I shall worship thes next year." Then about f ouy o'-dook ho outers the house, and aH the family join in drinking daru. The male members then go out and druik mora at Vke Uquor-ahop, and don't return till about eight. At 10 the houaehold feuat commen^ Which consiflta of small cakes of tuiid, and of wheat fried in Mohwa oil, Jwhuh ia iortiddon to be eaten new from the tree taU that date), rice, pulse, fowl, and vegeta­ble. Before the company commences to eatihere ia a copious eOo^fLce of arlaok drank. - t -T^ . women Imve served up the eatables to the males, they themsokea sit down at a short dBtance to partake, though somefamea they wait tiU the others have finished. About Jl at night all go to sleep.

^ ^ 5 r f l S ° ' ' H i ° * ' ^ ^ ? ° ° ' ' i ° ^ Shravan.-In the morning, having attended to household duties, OB before, the mother about 12 gives the children thei^ breafioat. About 3 p.m. she & f > . ' ^ ' r ' L " l « ^ ' v * ^ * f ^ About8p.m. the ceremonies c ^ i S c e , Su whi?h iime

Which o n . t h r l Z t S i n W o ? t t o h S k i L ? n S " " ^ "" poured dry vermihon. After boireht at 4 annaa. Th m W^; v. j ^ ^ , " ^ ° * ""'' w a young pig, which may be S o n of p S p I i ^ l T & t e ^ ^ V r ^ ' ^ ^ ^ * ^ n i n e a V h i a gods with the a Z tol to r w ^ v f i L o f f i S t o \ ^ ^ ' ?"^J^ ^«I8a, Chuda Pen, and^ak^ Pen, ho <>BM towtt w ygc«wt> wm onenaga to keep th.e hands and feet of the family safe, to bl«sa

*Hiadu name equal to Pradhto (Prune Minister), but mong themselYca, PaOiidi!

in

.*hemtintth,arlaBowt8,'and to ^rant childten, if inf-thet respect tJUbre be a defic3e5<7. „ "HteB 'amu^ is poured (m< the iieap% tiie head of t&e victim ly%lg be^-e tOiiese. I^i^ tibe liquor gomg into the ear of the pig it ehakes its head, or if ithe niwl on becoming wet eb^ea if^ iBody,ifeisheld that'bheoflleriiagiBaooeptedv Till this sign is ^ven, they wait. Then th* vicranctmdlled, wliHe lesn. Oral)'Ui burning on QXB fire. Plates of leaves covered with diO, hh&if and cakes, are pliced before the beap^ and arrack pnt^ed on the provi^oos. Three or fo\ir bottles of daru ace-now consumed in the family; and dinner is at 9, like that on Akh^dl*

>oJ<f.—Having cleaned tiftetouse and bathed,' ftc^ Irbm 8 or 0 they begin'to.cook for 6he Toxillooks ahd themselvesj At 2 the cookuig is over. Then the buUooks are adorned with tinfoil and Ifbmp, and sprinldBd all over the body yn.^ round spots of ired ochre, and lad out­side of iihe village to be marshaUed with the^ rest, where tiie owners boast with one another ® about the superiority of then* ovra bullocba. Thusa at an appointed signal from iho GPata ol the village all start off as fast as they can towards their respective homes. Here the phir bf bullocksr have their feet reverently washed; then on a brabs plate an offering of ri(», kuku, (wdman's powder for marking the forehead, which is made chiefly of esffeaa with sdme* tiling to turn it red,) and t tlaihp is presentevi,—rice^and kuku ate stuck on their foreheads and on that of their driver. Then in a new basket part of the dinneir which had been coofejd la given to the bidlooks to eat, constating oiE rice, puls^ bread, small cakes fried in oil, vegeibaWes of oucurbitocese, &c. Then the bullocks are led round to various- hoiisea, the owners of which are expected to give, a pice to the driver.. At 10 supper oommenoea. These are. v«y much the ceremonies that prevail among the Hindus^ No worship is paid on the PoU to Gtond deities.

DiioalL—On this day the same rites as on Jiwati, and BO on Shimga (which falls between February-and March). If on any feast the worship of their gods is neglecisd, and disease entelrs the family, the doctor teUs them that the gods are angry, and that they must be careful by vows to propitiate them and to perform these vcws on the next feast.

Pharsi Pen's great worship takes pbce every Srd, 4th, or 5th year in Mi!lgh, or also at the end of, Waishik, Early in the mommg the women quite overturn the house, spread new clay on the floor, and whitewash the walls, and buy new earthen vessels for water and cook-ing, a new aup for winnowing, new basket'*, brooms, wooden spoons. The parents dre^ in new white clotha, and a new white dhotra is carried by the father as a gift to the Pardhdn. The father and his boys start about 7 am. for the scene of the day's ceremonial. There about twenty or forty, including reladves from a distance, assemble, and take down from among the branches of a Saj Termiwtlia tometitost^ or Mohwa Baatia tatifoliti) tree a small javelin, cased in a banA>oo .nd covered with grass. After they have spent sometime in preparing the spot and collecting wood, they bring out the god, and with two bells (ghdngarfi,) on the fore and third finger of each hand the Pujilri clasps the ii-qd dart, which they then carry to a tank or river and bathe, and set upon a chabutra ixnder the tree with the four bollyck's bells (ghdugattl dewa) in f^ont. 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 temain all night feasting and drinking, and return to their village about 3 p.m. next day. When' they ap­proach the village the women meet them, and stretch a bamboo across their path, pinging 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 lOaHhas 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 aie* valine deities, whom all, whether 4, 5, 6, 7, worship together; c.flr. Koda Pen, horee god,—a stone which is worbhipped on the outskirta 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 bo either a Qond or Pardh&i?; whereas Pharsi Pen'b worship being that of a family, it woidd Bpem that a Pardhdn generally oflSoiates. Fir^t of al?, the Bhumuk besmears the stohe with red lead, presents ahorse of pottery, then a hetfer, on the head of which he pours dtmt, and Bays to the deity,—" Thou art the guardian of the village; we have come and offfered to thee 'accordmgto curability. If in anything we have failed to please thee, forgiv« its. 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 of 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 ftour, on a leafy plate before Koda Pen, and the company, assembled, dine on the remaindtnr of the beef, suji, and dam. The Bhumuk for his trouble receives from each man 2 or 4 pailies of jhondale.

Bhlwssen's worship takes place two or three days before Akhttdi. Birth—^After a child, whether male or female, is bom, the family bring into the house

a chatty of dam (pitcher full of spirits), and then neighbouring women, being assembled, axvide it -among them. On the 6th or 0th day, when the dried ptot of the umbilical cord

T.,*n ^ named Kolaaur is worshipped with offering of earthen horses on tho top of a *»ffln«ar great Ambora, i t « ^

' S J S p o m ^ ' o v e r tKoV^ fiUed^t dug in ihe floor for ^ * ? ^ , ^ ? ^ , ^ , S . S d f v ^ m ^ ^ o t h e r ; Jie nGrfle ytompa .Ghhatii who is Buppo^'by F ^ l ^ . . ^ S U ' i ^ ^ o i ,ilie ., kim'"of each <iild ite. lutaie degtiny. ^The worg^P w n p t s in offenng EM; B o p ^ aiidione,pi«i„indkuKu, and;aKttleltaip black, whicliifl ap^ed witU thefing^ tp

, m g r ^ d , andTa little toitb powder. After thia,- they lay down on tteBam^ rp** apqrfepa of ^ B^aronm,•gul'(mtgi ) and CQCoaout toixed together; then daru. is epnnWed; then im

: imboilcdifiBhiniro^ which is sometimes living, Bomebme^ de^ , V ioolwnj ,nid dal bhat. After this,' all fcjie women dine and drink together .• from that day the ' 'M^atefrwfnrabfcnrabdi^^ (hi7tli day is Bdrai, BO called by.Hind«8^BCa,a?^ , )iil & bl^wMl on ISando^ among them. On this day the family invite friends and raa<?tvea V 6wa'aaista6c^,wbo come TPith presents of cjoth for the mbt^er and .child, anabactel^ i'v (or, itiie j%tter,,, A f ^ ,'ali ^ e woineni bdthot the -village aiid oQieir vUlagea, are'asstnnblBd

; in tiwVioiifle, a^d the menin-ttie c6mp6mid^a chatty full of arrack ia brought to the latt^,

1 /.'•.'•':•';•;!>•'•'.'''', •• '•••'•'•"•'' ''- , &(5rotd"borode«rS baindr • , , : , ' ' , ' ' Teiiroahendukdkd jhelii nadi dohd

,• , PhuMti chhakSwfQhuyd '/,'/;. f,]',/, ••• ' Targn&k^chidungchadtmg

^i;^i j , , ' , ^ Rein^ke gh£ltangte jheK peiyaka deumor^, • r O i ihi^ lady, who (Is) the brother-in-kw (husband's younger brother)? . '

, 0 bK>ther-iii-law dadi rise 0 I witii dupata bind (your ) waist. . H ; ;, <,!|toajri:iaipkdividjng go round, ' ; « J! To asceiidt.I am pregnant. ' fi '

, ij, r, i To descend over the hills (without) dott a child will be born, 0 toy brg(tiher-in-|j|Bj;j And' after having partaken liberally of the Uquor, all dine. On9tli.daytlie name is g^ylnt-They first distribnte bniled wheat and gram; and women in a clotii' rode the duld to'sLeepfliD^

• Wbidh time the name ia given by all the women' present. " filft^'' ; itdifi(iffe,^--The ,'betrothal takes place genenUIy about two years before the mamage;'^ '|90ho.,

intiier of the yonng man goes to the house of the young woman and asks her father!!; fie'isjvvill-ing to give. Before- giving his consent omens must be consulted. Into a brass plate, tlwiy pour water, and put one groin of rice for the lad, and another for the lass. K they ddhorei tlietn tbe bfltroflifil' pmceeda. The father of the former promises to give the father of the latt^ Rs., 10 (apparently a constant amount Ra. 14, to which other 2 are added on the plate, see • below) and two Irigade. The rupees are given about one m'onth before the marriage; and the young mail, having his body anointed with oily turmeric, witi a retinue goes to his hxivat§ M-her-iorlaw's village, outdde of which he is met by the father-in-kw, -with a number of mends also, and he ia lodged in the house rf a neighbour (wdnosa of Mahrattaa). There all TemaMn daripg the night, receiving fnim the father-in-kw something to eat: Next day the bridegroom's father, &c., go to tiie bride's house, where they are seated outside of the ^r^ahhold, the fotheivin-li w being in the jnaide. The bridegroom's father presents to the JW^ a father on a btiiee pkte kuku, rice, a kmp, and Rs. 2, and the ktter . p r i n t s to uwlonner ^ a brass pkte kukn, rice, akmp, 2 pice, and red powder, which is thrown by eacli ittthw on tlio othOT and the rest of the coinpany. Then they give each otter daru io drink fA^J^^'^l ^^^^ * e b r i d e ^ m ' B fatW brings two chatties of daru, and thfe bride's £wtf«^!^^^ fc ^ ^°'t^'' d*m^g. The bride'srektives take thebride^oom's Either, &C. ^ « S ^ l ^ * ^ ' ' " ' ^ ^ ' ' . ? ^ ° ' ' ^ * * ^ ^ « " « ' ^ ^ ^ ^ « « i « m , when they return to the hiiae, i ? a S b r i n S f ^i?^?^JI'^^'^*^*^® 2 rupees) for the euteriaiiiment of tlie company. & l m S S r ^ chatty of to, and the other father two chattifip; Meanwhile, the M e

3 \ h e w ^ r & : ! f ' ^ ? H ^ ^ " f r " " ^ . * ^ ^ ' ^ ^ *»* BomTneighbouringtenement; ana ine women, taking a kpnli (bknket), go in seardh of her, fflnging-*r '

Tcda kamlo awar da Ut& Sai jkwarai ten kamlo tedon.

, ^is6 lady, deky is happening. Thenth lim ^°*^«^y^8till,;01adiea,IHsenot.

the i i . ' i V a U ^ Z * ? ^ ! i ! ; ' ; ^ ^ t ^ ? ^ down -they s^e her, and covering her up with grasps her parentfl^d all W 5 f e « f ' a f , they bring her to the houTe, where she •en&iwneStprpceedk T U a V t h ^ S S l ^ l ^ e a ^ ? ? . «^eir, ^^^^ weepiig. Then :the

V

^ d ' &ce,i>ha seed 'of some iplant (called, in Miaraibi, asbta) like/fculfli. vrhottSfSeed laref at first b l a^bu t by jateepingrni watiecbecomef white. ^ The bridegroom^s rektives contribats^ amraig li texnselTes fpice oownes, red thieadi ifneo^ o£ eoeoonut; and give the brid«~andjj ta di^ r t 06 •\Jho,z mune day tKe bridegntom's relatiTea, aftei i»Lching their home, coibttmenoe tp build the nmjni^e bowgr. (from the day that the Be. 14 were/^en, the 'bride \^ b^un to go weeping, ^ong mth other two, also wee^g, to neighbourmg villagesjj E^cbtmyr at*e enterteinedlby relatives iior a day here and ther8,^and reooiTe a cow, goat, pioe / alo% iie» aobording tofSie ability of the givers). That evening in the house alobaia filledi with water ^ and a dee tlu^wni into itj and a cover is placed on the top of it and sat before 'the btidegrocaoVj ' who is seated, arrayed in a new doth; and in thia prntion^he ^ oUigedto n;uiimi> pU tho bride and' her piuriy arrive'=-about ^ o'doof next morning. At tiieir arrival they solaie /ihft bridegroom's relatives with.qpprobrious Songa and beat wooden (grmbals j friends tura received in j the same njanner by-tbe latter. Quarters nrj appointed to them in a neighbouring house.* Than about 5 o*clo6k they /ftum to the house; bat beforu entering, the bridegroom goes out and meets the bride in the plain. The friends of both holcl up between them ;twu dupattu afi veils, witii a slight interval between them. A woman who had taken up tiie lota attenda the bridegroom with it on her head, and so a woman, similarly .ioniiahed, attenda the bride. And now the bridegroom creeps imder the veiLxato the intertnediate space, and so does the bride. Then, when both are mei the veBbis Tvithdrawn, and fliiey are left iaoiiig each other j when the bridegroom puts his foot on that of the bride to prevent any reeoBbanoa, and BEQ iron ring on the little &iger of the bxMe's l i ^ t hand, and fixes his left little finger inlier right little finger. Then an old man, not nece^arily a relative, knocks their foreheads together; and while they are remaining in this position he kills a chicken, and places its bbdy windier the compressed foot of the bride, adding in a whisper an eshortatidn to them to be faithful to each other. Lifting two balls, one of rice and another of cowdung, he waves them^ round their heads and throws them away Again, taking a fowl he wrings its neak and waves its body round them and throws it away, and so with a cup of daru. Then ^ m one ^ e and the other women throw on the two jhondab 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 n new basket and given by him, together with the fowl and any daru that remcans, to the old man, who had remtoned about tw6' days £istin& t.«. from the tune of erecting the bower. Then the bridegroom leads the bride to the bower. Hera in the centre a pole has been erected, round' which, holding still her finger, they walk five times, the bridegroom's fenuile attendant being before him all the time witii the lota on her head and pouring water on the ground by a spout out of ai) earthen pot likeateapotjtbebride'sfemaleattendantfollowingherwiththe lota on'her head, bat pouring no water. The bridegroom is not only Knked to the bride behind him, bat to the attendant before him. Then under t^e shade of the bower n chabutraj is congtraoted, on which thd two young people sit in a line, the bridegroum with his lota at bis eide, and the bride with hers, and have the skirts of their^ respective g(armenta knotted to­gether by the bridegroom's elder brother's wife or by his sister. After tins the bride anoint^ 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 littlafinger they goto hb house, at the door of wliich they are met by his sister, who asks something before ahe will permit tUem t(t eater. The bridegroom gives a bracelet, uid promises a cow, whereupon they are permitted to enter. ^ Here they sit on a kamli side by side, with the bridegroom's thigh restang on that of the bride. Then the bridegoom gives a handful of rice into the hand of the bride, who puts it into a snioll earthen vessel, and her eyes being covered by the bridegroom's sister ahe ^ P ^ it on the floor, and vice vena she gives him, the bride's sister blindfdding the bride-8«K>an, Mid he spilling the rice. Then before each of the two, 2 leafy plates of ricej poli, *oa Wada are set, which they sn?.tch from each other; these remaining with the stronger party ;-out ulthnately aD are divided among the company. Instead of their dal bhat, some rice eake? 8*je placed before them, when the bridegroom endeavomrs io feed the bride by force. Aftw « * i ^ a b o u t 8 a.m., the wife leaves him and goes with some girls to Uio separate house ap-^iirted iot her recqrtiion. There two opposite rows of women strike up abusive songs, respond-^ g to each other, and drinking an abundance of daru, which continues till 2 p.m. ISien a ^M^eparedfor the coming entertamment, whichtakeriplace at 10p.m., andconsiBfeof the ?ora, rice, poli-Tvadi, and daru. At the end the bride returns to the separate house osTiefiMPe, ^ ' i ! ^ morning she is brought to her husband's house and loft with bun, when her re-Jg^ves ^ ® ^ ^ " " departure j the bride's father being now the wearer of the pig's foot'gOTland; fefl*i^ ^"ymgi Mid aU throwing red powder on each other. In nme days affctio: tiw bride'ii to h ^ ' ^ ' ^ ^ ™ * ^^*' ^ ^ ^^'^ *^^y the bride to the home of her youth, cndTelaima bar Ae m l ^ ^ i ! ^ ^^ Jiwaia. There is no specified month for marriages among ie Oonds, b a t in -mwlir ! T * ? ? "* Jiwati. In some places a marriage neoklacd (in Sarat^—gai^oM f

• ^ ^ P°* j ) » W m d ; but this is learned from Hindus.

1lfi^^^fv^?-**® deoeased had been ridu they purdiaee a new dotii; if poor, an old e&e is ™«*'ortne num«„<. an-.. „ . , . r r , f. . . ., « ^jj^g . ^ andanointit ti. Then they lay it o»

Then the men carry U; to

h* piaai'iof 'int<>i entiii.™ ^™^ <>' in the ]iin^ey',and :bui^ t~ of -every / peca'i of jclbUi oiidhud a leaf of Palos ur Roi (Calatropis fftgaiiim). '.The face ie m»t ttp^mrdfli hiead:to .B6tith,'']the feet to north, Then, they go to the iiver,'i IjfiUie, and :erair 'to ia;'/lifiriDr,!Bhbp and •drink. • ICbe women have njeanwh lo deimied , ; ^ 'hou8e,| ,the, i^ishboQiihg • wnmen; bring breadi'; rice, &c. to i t ; and all i^o / men ,-iiVho htwi', goh^^v. fl^if qiieral' dt J down, to 'cat': ;''0n ; the r spot where the deceased^ expired'"; a', 'basketru*:', plMed'iimth ri(!8,:;,two ,i<»ta,pf 1 and a litUe &ur^to scatteredvV ijnthe/gnJuidj'ahd'iflUia (eo-TC with a lar^ rbjsket all night; 'Nest wiorm^g l^ey bpen';it .;up/dndiiplicejjtheicuntentain an eaiiiben i'Vessel, ^ong with butter, ,tarmenp,' ond;'rediUea4i .and'one (M oyer his shnuldiar with a batchet. '-ill the' iaaeri;of;,.!ttLef farm (/the ippocearienj and at tha river anoint themselvea with.th® turmeric iiuidibiitter, and under airee make a pUepnd, and uh, i t ofiTer a litUe hieap. of nee and ied'l^d;aslnngtiuideadtnai^ deemed a g^d, to accept them. They ithen sacrifice;ft; cbickeh.^r'There cook and ^t . Uen hrvH^ ditrd; imd ;the wbnoen. !\Hii6 hod been, cooking at home cany-some of the vict raals towivd the same spot, and' on <thg ;'way,iira a biraacb erf Calutropis placed- for the pxirpoae, they throw aomedal bKat and docu iaaoA jXirfitw, aiid ask the dead man to receive them ; aft^ whi( h they return horqe, A mesRanger 'mmt £Ke (Jt pc now conies' sod caaries off the pr\)viaiona ihd dora, andt^e inen feSBt atJ d&Oi 'beef'(;WHiei&e women do the'same at tha honae. When the men return, they dine a'gaiOi -:,Then Hhe .co-religionists of ithe deceased bring dnm, and .dipping in it a branch of Nim teasij I'^tink^ this heodfi of -the -membeTS nf the .family, and serve the whole male and female .vj esnit with.'os many caps of donniae-tha.deceased woraMpp^^ ' ,! . 7 / %ij;y:-r,l':•:. ",' ' ! • ' , ' f ' l ' - . 1 - • -- _ . • ' ' ' , ^

:^;;j^Ji]':fki8/Ifote is ascertained iqJiave'been takmhj Mr. Mialop at Nagpor.e..' '

;|;l;''' ';''i ' 'i'>:'t'-.''''' '••,•:,'•,• >fK>?n)S: 27TH-SEPTfiMBER, 18G?, ;|;^d^i|aPai^b(ti S o ^ Dubali DhoU, 5Iaakola(7- god), from tha Motibt^. TheGuw.ib'ifJjnaaty ruled'ovei-thiscountcy. At UeosodandNandbeaur,near Qitad,Ohimhaji md qfonaaji,Hwo bnrtbere; were t ^ rapnjs«iatatives wh^uBade'itgi^ty originally of tile 'Kabfttdi tribe,, and afttirwards, for the reason aftei^ards given, made the head of a now tribe, was hia Bhuibiik. His great god Pharsi Pen waa tet up at Jambi 34 koas above Deogad, o t the Dewii fiiver:';;In Miigeehw^ i. e. b i^mng of themoneoon) this river was flopded and brou^t

'down'ttianylgheir trees; allthe inhabitanta of becgad went out to secure the apoila, ^ d anibng irt hera went the Bhiimuk. Others took the small trunks, but not so he. A large one came, and unmediateTy he leaped upon it, but it eluded his grasp and floated up the river, b^

^Kminmihg after it. It stopped not.tin it eame to Jamb, and there he brought it out to the bank, when it appeared veiy beautiful. At th^ gjght the captor w ^ overjoyed, aaj^ng, in his mind, that I will mti e out of it a splendid baton. At last, with a promiae ot Ra. 6

,t6 a carpenter, he had made out of it a wooden sword (khanda). Gk>ing tioi. a Jingar he niade a similar promise for a scabbard, butfolgQed neither, as he was but a i>oor man.

Then off he went witji the weapon under hla arm to tha Kadhari oi'vthe Qawoli feijD^, and, aftier making ^laiiin> stated that he came for service. On being atsked how much salary Ka WJttited, he replied 16 Kudus of mpeea a month (1 Kudu=10 seera, br'Bpiuiiea). *• Wbat^irill ybuido for such alturge salo^l slay at'hoine, and come when occasion require." .The Baja jcbiiseDted, Mid the Tiipees were duly giyeh for six months, duiing which Badb Bow biiilt fbif IdmeelC a houtie. ' But otie of the kaiah's servants, who prbfesded -.great ftiendship," dis-toveied, oh one.,Mciiei ^ oiL the ground out pf.itis acfiiistonied'armpit,'timt it wa ^ JSB diebovery to ffia Mg^nels..' ^ e .Kaja imd we will fiooh sea; in 10 dayaia the Dasara. Let a five year old-malebuftlpjobb^

' 'prbi ded for the bocaaion,, arid let the Gk>nd be ajipainted to cut o2F its iixeoA with his 'kh^dii;' Tbe !pbor man was sorely perplexed. How could he with his v/ooden sword aceomp^lii Biich' a feat;, .'He could neither eat nor .drink. The god Pharsi Pen, and Manko Kayetdl Kia ^ e , app^ed to him in a direatn, told "him tp be of good cheer, to tska his weapon at the Bttmo tkne with the others to the river, but to go higher up the streatn to wa^ it, thentb'cSnyi. it hbhie and worahip it. Th6 preliminariea over, he gmeafed a spot in hia house with cowdung-7Bet lip on the dhalbuti'a the khanda, .While engaged in the worship a ahoufc fi-om two inaa at the door of the nngan reached him, calling him to come, as the btifelo ^OB ready. Bfe told them to tell the Raja he vm m the middle of the ceremonies and would

^ m s e W o n ^ e ^iaera^i^e, when Pham Pen J i n k W ahdLmgobhanPanyor,-tfce Iff bemgthe motW of all, three wives of three, and rt^w danghten of Subhadm) be favomble to me." The answer waa, ' ^ y do s S f e ^ » « B S what sko do yoti give of your favor!" "Draw your ^ord and you wiU ftee " ^ ' A - O ^ ' ^ ^ S awoM tod it fteshed like Mgfitnmg, at which he \m W i n d e T a n d S S d n ^ L ^ i S The goda, moreover, told Mmtoihfbiin the Raja that when h r S i S K t h k ^ J ^ S M l I -^ebWo,th.King.Bh^^^^^ diBobdrge their buUeta, otherwiflo Pham Pto wotddrender afl thewom^J ot the o i ^ S e t u

V1

4

NoU made hp MK Ei£op from wformaMon obtained from,^ Cf^tain Chapm2m.

QOifDS Off -ras CElKDWARk DIBTKICT: Isf NOVEMBER 1801'

Jaw^hir, a Worahippor of five goAa', stated io Captjun Chapman that 'Wa divinities ara -i . Pharsi Pen, or Didkdewa; 9, Niinaa; 3, Qhaagmh faoBOTmng to Captain Ohapmail) or Gmlgar;i; 4, RayetaL; and 5, BodialtaL Dula de\vn is ithe god of the bi^t^eaxe, and superior to all the rest. He is wordhipptid onoe a year, about a month before the Holi, His -worship continjies fif^e^g days, or s| month, according to the leisure or devotion of the worshipper, ^ d is as follows. The hesid of the family leaves his house with an offenog of floweta, ^"it. or animalj-i-i. c. sheep or fowla—to lay at the foot ot the Saj tree, which is snppopefti^ be inhtibited by the god. If on thair way thay find the road'miry, they re£um home -vyith-oQt making theoffeiing; if otherwise, they jwooeed. "On anivinK afc-the tree, the^fimit is c^t xn half, or the animql slaughtered, and a part offered with dbru (spirits) to the god. The tt^la IS then cooked, during which the olficiatmij pnest addresses the audieocej and thence and the other Pardhdna eat what they want of the part that was offered wilff the daruj j and H any remaiu, it is biined in tlie earth. The people, in like manner, ^tand drink of,what Rraa t ot offered The officiatmg prieab never gets dnipk on these occasions; butthe non-iiffiotttfojg ond the people are under less reatramb. J!Tunna appears to be pne of the Penates; ilus ftirm is Q made of a ipieee of Hardua or Mundi wood, JFQUT of such pieces of wood igiito-present the minor gods) are fastened to a flat piece of iron, and suspended in ^ fi^tj7 (earthen pot) from the ;roof of the house. The worship of Nurm-i is oelabrated'fourlaiicjBa in ^ year, and is as follows. The four pieces of wood are taken out of the chatty (earllien^jp^ and earned to any convenient tree: there the ground is plastered with cowdnng, faitheigim of a squaip, of about four feet. TTie four pieces of wood are then laid upon tihe^gKtfccbaii8i covered with a new cloth, and two*sucking pigs are brought, which are feid, xritti their ,fe^ *ied, in fiont of the god ; and the priest or pntdhAu is sent for,. On hi§ arrival he c ^ ^ the Shastras, and having read a poi-tion, so^e ghee, or butter, and ooarse sugar .are ,bft&t •>getber in front of the idol Then all the worahipper^ stand up, both male and fema^

wd name the various gifts which they intend to present to the Pardhibi,—cov?8, /sheep, rnpee?, cloth, &c. They then take up the pigs aud idols, an^ reWm to the house, .opjtsids *^ which they remain till oue, who liad been purposely left behind to plaster the floor.aod ^ ^ s of the house with cowdung, comes out with a brass vessel ooataming water ^id H '^pc<«, aud sprinkles the pigs, idols, and woishippers. As the peopla are sprinkled they pass into the house: last of all comes.the Pardfailn, who receives the remaining water ; and ip order that none may be wasterl, turns the vessel upside down, and the IJ ^Tipees fall

^ JUto the priests hands, and soon hnd their way into his pocket In the oenire of the,faoafia ' is a raised altar (chabutra^ upon which five eg]gp are now broken, one oo<&, and the ^ o .

Woking pigs elain, -one rocoanut broken, oue bottle of dai-u (spirits) poured, and five lamea ^o^ked in oil, and a small qu^tity ot nee placed. The four idols ore now pnt in the middiO, ftud covfered with the blood of the victims. The priest breaks the besme<«red bread> .and «onda it soaked in blood and liquor to each of the worshippers, fle then repeats certaia ^ J ^ s , and removes tiie idols from the altar to the chatty (earthen pot) 6;gain,wlien'iliqr ^'"o auspeuded as before. AlLthe company now take o£ the clothes U\ey ^vOj;Worshg)i>s«i **>! and putting on oth^ duthes, cook the offering8,rr-coco!anut, saokiiBgfpJga, fov ls i iid *Oe|uwomen,and children all paiiake of the vunds with a plentifnl'^suppl^ of Jjbqoor. 'Ths Worship of the remaining.thiee idols is celebrated at the.aama time, and witii i<a» iatno tit^a8Dnla.dewa,

V^< D«la dawais represented by a battlea<xe fastened to * tree 2, Nunaa, by^a rooj td;^^ ^ wood like an orange; 3, Gangara, by an iron chain of four links 4, Rdyetdl, by -tat •if<* tiger about S inches in length, whieh is somHtimes kept in thelionsa, ffi)d,aOine1^QS "»,^rtain appointed places in th§ Jungle; 6, Budialital^ JOBO by an-iron-fei^, hdifeuiag ioofcett ott 8a/the,brother of the kst,

•* i. ^

-Pigae^^e^^^e J^ards ^mong the Qonds. Thf^ playion a low-toned, wired inBtnarwat* ^ e d kmkr§^ iv^ a horso h^ir ,bqjV; and their mu^c ia ^uuxMspanied t>y a recjta(?an (ia •^^^Ur^qf their gqde j-they wM der ajhput f£om hpuse to house,—remaining twt>^H-/thr^dayB to^^e place,""asd living on jUie>ounty of their audience, ^^ PorSbius ocdjaionally ^ ^ ^ o a thaoaselYes poaisessedof a demon. Cag^a Chap^Mi's wa^r-canier, a jPmv ia^ ^.i^oafch agpj^went to bisJiojiae^^d,took a haudruljpf wheat, jwhi<Jhtie BOfwed

*°^^Biiddle of the Ijattae j hi'lthe "centre of the, wheat ^ pi^t a ne^ ohalSy ^tjWater, .jmd 2 ^ / * P <fhattya.lamp—.^e^wiok •6f which ^ ras -g? jUmg thatt|t jl)nmt for tt^ne.<U»ipa. mA ^SOS^ ^These juue days" and' iugktB"mo wat€rauui,"afipa?gy^ j^esaed-T-he i u w ] ^ tt^

lanced aod rang; ^ the demon aUowed^bim to d^ep ntear %6) wheat. 'At fiio MtpHatioB af /the ninth day, the demon B u ^ t e d that a"lime should lie Bxed 06 the end ^ a »wom, R hich'the man had in (his hand. The women pnt earthen pots of water «»»* V^^^^P?'*™"' hrtute, and, dtmomg uid mnguig, all went to fthe river and-throw in the offenng 'of ^ne fim-£ruj^ mether this waa an unusimi possession, or whether ^ always aocompa^ea the cfi%ing of ^ie firat&uitSy I'oannot eomoUy find oat

A P P E N D I X III.

6

Sate made 6y 2tfr. Bislop^ from information 'obtained through Serqjood^&eni a 'f Ifaiive GhrisUan^ Inspector of Police.

S GOSroS OT TTO SEOSEB DISTRICT • 26iH NOVEBIBEB 1861. lii ^ ' BIB informant was a seven god wor&hipper—Bada dewa, Matiya^ Sale, Palo, Sakal' dewa,

Godawsi and Kham ; Khatar Peh, and KhawMiyal (Kodiyal). Throe others were mentioned^ a-jjphnnbai. Dhan t ^ o r . and Dhan Gop^ Khatar Pen and BLhawanyal are represented byThalts of wood, nn3 J)hn^'^,and the other two by halla of ironi. When Qonda £ 0 thoy are^committed to Gadawa, who is the god of the doidi and takes care of them. Eham dewa 16 worshipped under a Sa] tree Cbbota dewa, la represented by a Uttle Bt<jol, witTi elunt legs, abont 10 by 8 inches, of one piece of wcwd There is offered to him a dicken,

^ig, shendur (red powder) and dam (spinta') but no iheep or goat, bnkra (sheep) ia offw^di <inj to the great god. Matiya dewa reraains with the great god, and ia bko ms KotwaL "They offer him a yonng pi,. Sale is nearly equal witli the great god, and sits with him on the same gaddi (cushion or throne). He is offered a dm-goat. Gangora and Pdlo' are

ttffered a cow.

The <3ond informant snid . Our goda eat cow's flesh, and why should we not ? Godawa dwells in our houees. After performiug^tbe funeral eeremomoa of the dead, b his name we commit them to his prtitectaoil. He is represented by a chatty (earthen pot) with a httle vermilion m it. and a lid, like a lamp, covering its munth, it is hung up to tiie inside of tJie roof, and taken down by a man after bathmg, when it is to be WQJ shipped Kham dewa ia worahiitped under 0 Saj tree, and similar uffermgs are made to Cthhota dewa, Pharki Pen i Hot a devi a; he 19 pfit or eamt. Vows are-made to bun ; and ihoso who have them fulfilled^ rorahip him • but all do not, Along with Chhota dewa there ure two gods of wood,, called

/ULananyal and Kliatitr Pen, and three of iron, i e Bhanbai, Dhan-takoor, and Dan-gopal. 3eBides these, is a cham of iron, whiob is cnHed Sakal dov 'a. On the day of AmawaBhya> I put it on after worshipping, then take it through the bazaar, which is held on Ihfonday, With the sound of diunis; and on the eleventh day, after worshipping it agaan, I wfll place it inuidc of Gadawa, which 13 ouaponded irom the rotrf. Ohuda Pen is the same aa Haktl Pen;|tih? symbd m some cases bemg a chain, in others an iron bangle. Hole Ilay(Tlay="King)lBreplreBcntedby y of wood ; heia worahipped only by those *ho have cows. Bag dewa is a peison killed by a tiger, and Ke is worshipped under th;^ name by ''his family in the jungly dutnots around. Sana is a dead woman, and Doma is a deadl man, ^ They are also wotshipped. We worship Slanrndtd Offwell. We dontwotship Mnnjal; we commit han, like a dead body, to Gbdawa. Uurga remains near Kbodi dewa.

We worship iho great god twice a year—when the new rice comes in, and when ^ ia eaitraiited from the Moha, Till worship IB performed on these two oecasionis, we (jgfonotwat 4he n(» or use ths od. On these two (jooamons it is usual to fall at the feet ol tHiat Fardh^f ^ate-GWgara is the sign of the great god. The great god ia represented by an ^ J i qi^ar, and tbo^e Goods who do not j ossee this sign, \7orship him Undor a Saj tree. iT^d 'must especially worship the great god, for if we do not, we shall Buffer great cdamkiea. Bhumka (Bhumuk) is the peiBon who draws a Ime of protection round the village with ^^txtms; -Birnfe the anoutb& of'ti^^nj/ He 'is intelligent, ao& ftS a physidati, and' Oasts fout devila. TSirae bxe twolwe andiitalf ca3te*-.]Mj Gond, Pardhdn, Khotdwrfm Janil^. cwnlii, Thafcnp,':Hu(m Gond, Gtmdhera, m t h i y o , Dnbarya, Panko, Kagnwhi, iftihil Bhiim» -pUjjin; T^bich hint w tho htOl coafco. Iheao do not hitennorryi Sioapt the Bii (Jondi Wid VurdhiinB. fn marrla^ wa do not worship any but the grfiat god, to ^hom ^e - fflfem fowlor^oat. £he Bhumuk offlmtes. Aiiy dothea, &o., thathaAbeenwirfnbyiaiedtalfe wodonottoepinonrhouse, bat give to the Pirdhtos. W»do net rev^eitocb-BrahmiiDi.

A F P E N i D f ^ , IV,;

Aceounf bf ^ Qoncb o/^Bu,tta, in the ShuntJar^a Distrust^ e by Gajraj Sinff, Zemindar. )

GoNDS OF THE BHUNJ>ARA.i)lSTBICT: DECEMBER, 1881^ ^ ^

n J^^ '"Uage of Hiri, part of Qajrag'K ZemindHree, there are three or four Oond houses. ^ One yond, named Biwaru, is of the Tekam tribe, and a win^ppei- of four goda; t. e. Budho, who 11, also called Qagaradewaj 9, Dula dewa; 3 Mahadewa; -i, ParbabL h.9^ saysi he doeai not know any Gonds who vKirship one, two, three, or eight goda,' but he is acquunted with oome who worship four, flvBrdx, aeven^ and mne. Another Gond of Hiri, named Hole*^ MM tho Seiyam tribe, and worships aeven gods: 1, Budha, or Qogara; 2, Duja deyra , Si Safcrdiya dewa, 4, Nirrd; 5, Parbattij 0, Mahadewv; and 7, Kalha, in whose name, Hindu pMPenta, in performance of a vow made when nhildlesii, naed to prtscipitate their eldeat sonj when he was about ten years of age, from the top 6i the MaJiadeWd hUls.' He wowhiija j M^of hiagoda every year, either on the Dewali in the month of Kortil^ wbenrice i^new^, or if liot tben, on Tij or Akatij » e the 3rd) in the mouth Weishflk, w'hen the onqi of Mrfia. flowers is ripe. Pi-om tlua latter date, they begin to extract oil from these flowere. Thesai are used as ortioles of diet by Lodheea, Ahira (». c. Gowaiv,), and Gonds, &a; but they^ artf not so conaidored by Kajpoota, who simply b&rn the bil icjtheii' lampi To l4ahad6wa,' Bblee offers a he-goat—to Parbati, a she pne; to Dula dowa, as to Mahadewa; to Nirra, a pig. BudhOi; or the great god, is worshipped once in about three yeara. The cerenioniea, induing the offering of a cow, are performed at Jiigbt, while feasting goed off during^ the day. If, in the interval between these triennial feasts, any xmmamed man dieai, ho ia Teokoned among the gods, and on that occasion Budha la worshipped. A third Gond in Hiri is Kesari Pujari, a worshipper of four goda, which were enumerated as above, and of the Itumara tribe. There are tvjq kinds of Kumara • one, that ofiers goata as n ell as cowa; the other, to whom goata are an Abomuiatiun; and if o<ie should jstray into their yards or compuunda they thJrow away every chatty (earthen water pot). l%iey •offer oidy fbwls* piga« and cowa.

Marriage—ia celebrated in any month. In a flat dish, full of water, they put two grtuns' of nee, and, naming a day for the marriage, see whether it ia suitable by their sinking or going together. Then the bride goes about ciyujg amdUgher relatives, attended by aix to twenty women singing songs: this lasts from eight to fifteen days, according as relativBS are numerous and distant, iielatives give a little to the bnde; after this she ia annointed with haldi, and goes to the village of the bridegroom vnih parents, &c. Outeide of the TiUa^ they atop, and one pets up a apenr in the village dunghilL They toe now jcnned V^ the bridegroom and his party; and the young couple, staudmg on the dunghill, the lad takea au irpn ring off his own right htile finger and puts it on the lasa', and strikea her on tho Iftick with hia fiut three timea. AU tlien proceed to bridegroom'a father's house, where ^ e women of both sides, standing in opposite rows, address each other in abusive songs. At night they feast; m the raormng, the bnde'b relatives return home, leaving her.

.The dead are buried at a distance from the village, but thlip^nas (ahnnes) are erected, many togetiier; four stones formmg the sides of the thkp&uas.

APPENDIX t.

^oie made by Mr, Hislop in October 1862, fr(m information obtmned ihrmg^ i$erajooddetn Nativt OhriaiiaTi,

GONDS OF THE CHANDA DISTRICT.

Qonda buryfheir dead with their facea iip» The head majr be placed towards any,quarter 5* the heavens, but the west. Sotja equally inherit j and if there be unmwwed dftftgh^er* ^ o y receive a share. If without oifapriog the nephewa succeed. They swear by Bt da ^ w a j by sona, &c He repeated a part of H song taken at Moharle, about DakaDan. - saO, Sonlat Keaal, and Katikuti Kesal. Mention is made of a Shnkurwar tank.

,jj^^*wgat is one into whoso body the, Buda Dewa come?; in thid statfe of inap^a^oh' t o *™»B8 the tecea and brings dovm Buda Dewa, who" near Chaiada is «aUed Pharaapett. ~ -

' 3w tlwTbWTOaiT^ rel^itTCfliwortbiptlie viUaye gods las .ATand, Bbungarm. or Bhrmgj^. • Boi'tfMnalel'/'&o: tt^ra is h'Bhangnr^' (mnlo) DUBO. The wife comes from onb Eido and ttte .•husbaQd frou otin

••'••l;ibndegrooiJtt';Bbut3';!

, ,„'pojarL t j . — , , — , , . . . - -- , i'vitKBperoon-th^t hii4, lilled, gnd bury it thure, ai'ter which they.goTotmd the treoJ* ji''.tme^ i;'',iiopuxrifithfl^ tellinfe them not to look back Jddea he tiite oiit-'i'rfeio ihioken. J). After all ard gone,he repL-ata a niimira,. (incantation) and with oiife blow of his ;(:hfflid b'itiifa the creap6p, arid 1^^ not hwking hack. JPor the protectroji of cattlEt

; • yKolomr is wott^^ ifamthw with VermiUon only; but T>y Qoiid^ Avbo rcekon. hdm jijl^flif deity,.with a/youug cock'aiid dgru(apirifej. AtNagUhid,acoordiugti>Ktitiy, a^-ltij .GUmfll ,',''ri^ bulla (gaginit <»f bell motU, according to the Bamber «f i,';!;'gcda . ^ ^ 'lliiiia'iteptin oil earthen yeasel and hung up by n rope round the n^ok or ittoiith ,'; .TO ^ treb. It ie taken down onue in one or two yv-aTS, by the Bliagat, w^en ,'I'.yireKip iate be performed, and a g' at or fowl offuccd. A^k«th% or 6ong, the beginning ot

':f\'.-'^'aiz^''-yitk'iaksa. down by Sertijoudeen at MoWle. 18 onles n<uth of Cliando, isai^Tit ;,',','Q^ ffnther ST^B J(tdo^Unth:tn. Jrtilo Jialhitri'a \v4f« -was Naga Moti. idhohan I',; ;|toiiL'a ' w ^ Itheir davJ^hter p-na radmiiwnoti, Tbe^lohahvedari'Ernperordi , ; )v^P''i firiit sent a Bhat,'who took tbe yiiuug hidj'd portrait, oiid on showing it to.the Enipearor,

;,^^B;h]Uef vriu ab uiutbwuthat he sent t^i ortoy ul'Tdthans like a cloadj to tako^her by

,h;.'\ i>. ' I ,.. , • • •

^^• '® *'" '^^^U 1856,/row tnfomwtewn abiamtd through \ :(K ' n . Appaua Native Chmitian. , " ' . ' M - ^ < - > ' ^ ' • . • > . • • • ' . •• ' • " ^ . • ' • ' ^ '

' ; | m ^ • \ ' • ^ ' • ' • • • THE K.URKUS.

/ ,; *jPI?y, "?^«,tJ8««qtri and Baitul on the notb-wcst rtf Jfagpore. Tb9. ^^rSS.^-^i^ff'^ ^-"^^^ ^¥^ ^^ .'"^^ iuvidble Supreme UeJng whom they call Bbngawdn- • S i ^ ^ T f ^ r ^ ^ •^'^'""^^^^^^^^ ^ " ' ^ ^^'^ i'»«i"«- But nW reaping their SL^Kin^^nSfr - f! ^ S"^' *y lfi«-?,toiinltanSakaaa.Tvho is supposed to have;hertl

•Sh iF fS r? f^^ i . ' ' ' ' ' ?H^^ ' ' ? forthein, aa well m themselves. When ^ man • c S S S l ' « « .^.^^i?^ ' t>ui7him, if atotberseaeons they bumhia body apdsrfterwarfs. £ a S n ^ \ * ? ? h f „ ? %."^ T^\ i^"8e, ftheh deceased near the village at.a

: ; ; a S Z S ^ d f S S , S ! " ? ^ " ^ ^ "^'^ repres ntationa. OJheimage i abu«?8feeV

, t i S b K b o ! i / S t i ! ^ O''?^ ^ day th^Telatives of the bndegroom go, : ^ together the S"nlB;rf%«^^^"• ^"^*°?' hnsband'a houae. .On Jhe andllay they • ri,mi|«.n^hwa tre« S^b^chSoT^l 'T^^r 'S l** l"'\^^^^ ond to ryn Boven times

iidnciifbith .thoy, muit uoFw . r ? °*' '* ''I ^^*^- ^=^^6 been knotted: fc.gethet andtM

. ^ i ^ S t ! ^ " ^ J ^ ^ >^^-JJ^.-)m^r,o .tickto sinvKutkt^pul^: , , '?"" ''' «^Plyublit«.8owiioeonthe^I,lan&|aB .i^^^^^

i t t jEni lius rii© ctf on^ capte, Th(^ eat from the Bonde of Hindus, but not from Oonde

Among juti^le (tribes ia very nraefi- dnmfc. T h ^ di^s like Hindus smtt TjBear ^wer omamejita lAtm Goniis. SPhe Gonds are gOTeially .tSie Pafcels of .their vDlm:»T ondSfeerifttfrbe-^^eidthfenrtfclhey. ' '" ' ^ / , ^ "

KfimeJ of Sfarkto TSialBa* BongS, Beni^ Sutali, Rajaji, futa, ^ adafeii Elainslngh, Ohhotw, Ifaru. ' J /

I

I

I*enial&. Irma, Btii;rOj, fenjanij^ feu^iy^ Quj^ Pimdiya, Sranjibalian and Boddni According to Buldewa the aboriginea ^ho live around Onwnlgad, know Manitl^' better

timn Biadi They have a Patel vt^acose dress and armour are different from the rest, he rearing a '\vooden ewn^di one shoe, and a coat of raga f vanoue colours They •«U1 eat dead animtje, and yet the HixKlustauee B%h|iiaBsand K^gpoota -who trade among them diunk from theur hands 0

A P P E N D I X V I I .

•A'-yfe lAfsde hp Mr. ffishp in i in April 1857. from informatien-$hiained Qirough Appaya A aline Christian. ,

THE MADES AND THK MARIAS.

Afip^ya mfet none of this tnbe in Weiragad but in a village named "Wadgaon to the east, •\Wiere they live apart from Hindus In the viUaRe just named th^^e may be.ten houses of the jttngle people and ten or ttvclve of Hindu** But they are apt to be migratory as the^ find their cnjps not thriving or -vrheu death iniades their habitations. They are'snpposed to extend from Weiragad to Kakair and Bustari *

They have broad faces add flattish noees and of the name stature as a middle eszed Hindu^ Appiafa coneiders the Gontis he met in the north •uctt'i'f Chindwara taller than Hindus. ^ha men wear no turband and m general only a dhotee, (round their loms) but whe'i they go abtoad they throw on any waatra (cloth) about their shoulders They wear a braas or iroB bangle and biaas collar louud their necks—they cany hatohete in their hunda. The women wear a great many stnngs of beads; from 30 to 40 ; and at Chamuna, they ^80 adorn themselves \Mth a string of p-ndent bells. Bangles, (4 or 5) on each hand, *tt ano, d chiun of the 6.ime nietif is suspended from the hair and is attached at the ear to large boss that is btuCk into the ear. The w<unen are covewd with a single cloth about 12 feet lonsj which w thrown twice round their !eft shoulder and then coveis their loms, but not bound as amdiig the Malimtta WomwQ In the ju»gle«i tho-Jfomen wear only leaves. In eve.y village there Js a bothy for young men TUey uiJtnow-ledga the god ot the Gonds calkd Badk Dewa or the great god who is inferioi to the Su-I elrife Being ; *lso Bhatvani: and Banga Uuw They do not seem to have any worahip for the Supreme Being; birt in honor of the gi eat god, they go once a year into the jungle' wd u^der any kind of tree according to Appay.i, they clean a spot with cowdung on which t ^ ^ offer a handful of nee burn ral (a.kuid of reun) and sicrificea goat or fowT.j Ar t^eak (fcendi mangi pujari) of the great god gi es round the buildings of a tmot of country ^ndiaskfi the pcoplc on pain of cursing to give Something as an; offering for Wie gieat god^-y«^n each bouse given aix ut 2 or 3 aunaa. They carry eick people to Bhawani'e ton^ple which M plhbed on a cb^utra (flit form) liear a wall. Frcim a transverse beam, which resto ttpon WTO uprights^ th«re han^s a swing with a wooden box containing kukn (powderfOr womair »» ^'t Bhawani, making the mark on her forehead). 1 hia i> covered up on the exposed side by 8Cc\»ttaii. Prom eaeh side hangs a chain of iron. Near it at one end is a lampstand. ^ ^ woBfcftreironrudsoneof which near the lamp is high. At the other end is a morchal UStt of pfacock featbeiB]. Near fJie iron rods ore wooden horses and horaemen. Theri* is BOV TOOl Ih the cradle. Th^offei* Bhowiui a goat once a year with turmeric aud raL .Wheo;^ " ^ & bibWght sick to ih& tomple they place some turmeric ^nd burn a lamp in8i49v<w,ta^ ® "h& and Mk the goddess to msie the aidk man well.

OD ^nishitig the cutting of their crops, each family has a d.ay of rejoicing, on whiuh bet tov L ** than ukual ia t>repftrcd, (their crops at Weira^d are ol rioe and jowari (tmllfet) for* which the ^dnnf is ploughed, they cut down'niid burn, the jnbgles aa among other feribea). tni5u*' * ^i^'i^ the mother is Bepafated fof S month and treated aa unclean—no one: S * ? ^ W and tmlefe tlTere oi* oldibh daughters, Bhe is obliged to cook fof hewdfc Wheto J™|pei5i)d fe^ehd^ her clotbra ai-e, aQhed. and tehe ia allowed to »turn to the foa^^ Thar

"^conaistB of a mnd WJ^I with chupper (thateh)*^

xiii

,//. T»flfoTBma«ii«e)attania;6em so enquire jjotwut a hnde.,, Thejtparairtsiaf . the^bnd^o** I ^ f o T t S ^ S t o h c r pai-eDto,Ba|lOorRe.20.; Thematrmge which tabes plow beJffflM^ S S S ^ t K e cf/ Iflto 20iL coUumatea^in a day. In the.morriingabout 7 / > 0 , ^ ^ J ^ ' i J e n e r ^ « « t h e house oith^,Weg««m the twoyoung people &« l ^^^^^^V^ ^d^odfi^istond up together, and fromjthetop of the bower,^aih on tWiheoda ft<fllatjy.

>SltcSSof water, ifter whichjtbev put;on,ary clotheaj Teheffiha,Tintt been seat^ a U ^ a Sople put rice on their heads, ii«A the innniuge is completed iby an leithort^n from ttbo ^ ^lente The "whole day and'mght, theyfCat, dnnknnd dance. j ^

J&iter ftniMi.ia dead th^^^ill and ttfferjto thp bedy|»fat!(l. tDhe corpse ie then put onift tatty and placed on the H oulders of four young etrong moiL All tiie nei^bjurs j lotang on the ground a handiul of nee, call t(> mmd their own dead! forefathers, and turning to the coiiBe place ouAtHume nee, remarlnng that no* he has become god and adjure nini, i i dfla'th had lame of jjod's will to ncciitu no on^jijut if death had bpon causadJ by witohoroft,

" topoint'out &e gmlty party. Sotu^/imes it IB raid, thenj in eudfi a prefsure exerted on the sho^dezs o£ the bearei , thit thty aro pushed forvrtlrd. and guided by tho corpse to ffiimo hnuee. The inmate ui ttot seised at ouce, but if other three 'bmes the uurpae retumo after beu^ taken some* difitjnce htick, he is apprehended and expelled from tlie yilluge. Ihe oorpset^ then carried to a tree U^Vthich itis tied upright and \mmed. (A,paya doe^ not know about buryiog) Then they begm to collect money fctr afmietal feast which ia oelebmted in a year or 18 monthB, from the bme of the cn-uia'ion. Repairing to the sp<it where tine

/body woe burned, they and tho ueifilibourhond .purrouud it with a tatty, (grass ecieen) m which they eticfc wooden eptarg, ^Lile a flag IB fixed to the tree, and at a ohujjper (thirfwhed roof) budt for tiie tXipoec, thej Eatrtficti a fowL 'Iheraafter they return to the houfie of/the deceased, and havmg billed a gi>at, &c., m'di.c a feast, and H the deceased was pour theycootiime foe a diiy, if nchf ir threu dd\8 trith music and danung lihedanmng ia performed by a etring of men ou one side and «u wnmen on the uther, approaching 9iid Rccdiog. On that occuGinn, it u no ton for a vu ;m to he guilty of fumicaUnn, though it is (carefully forbidden at other tuu&i Six or Bevet years of er they carry a etrnte or any mnaiiung bones uf the dt-cciued ti> his ongiunl village, and set up the ano and bury thoi

/ other. Then they offvr and eacnQce, and feait the vdUgacs; when they conclude that,tho I dSceaaed has been joined to or ab^rbed in the great god.

, In making salutation the 31ades say juwar ; and aeom to lire at peace among themselves. They are boapitolble to htiangers, and huneut and never go into a man's honne in his absencti. Ia ihe hot weather thi y remam m \ illagea, but at the commencement of the monsoon, thoj^ Bcparate to their vaiions patches of cuhivatn^n, where they hve night and day. If a maj*- med wuman ia convicted of adu]tei7, bhe is killed by bur huabaud. Both huuband and y^a may many agam.

Names of men, Maofni, Bhflia.Kapya, BhuriyajLalu, Somiya, Hiriya, Kutroanji, Tengana, ^ Lebnd«, Nawalu, Daeani, Tiya, Pal»aru 'Warlu, Bursa, ilewaiu, Sonu.

/ 17ame3 of iwomen^ ^ukmi^ Llngi, Xddi Kali, Tomi, Mangi, Sukoli^ Mosi. Laaigodi Dumi, Semi.

Name^ of Marias on east frontiot uf BuBttur supplied by Captain G. El oti firom Busta> June 16&7.

Men, (jdbi, Gomyo, Mogadu, Wakaru, Chirke, Mugol, Ramah, Gade, Boyal, Bodka, Kutha, Chn-ka, Surko, Judohal, Padani, Sumaru, Dnsmi, Sunal, Kadi Dhodi, Higali^ Adharn, J a J ^ , Madhal Badul, Kacharu, Lakhmal, Gagani, Bakal, Pichke, Ddiln, Bupu, Malal, Gedi, Bikal, Gubada, Biro, Jhitku, Maaiol, Dorge, Mulal, Koda.1, Chatu, Miral. ' Women—Hinge, Judahl, Dukari, Same, Gagode, Kani, BeiahaK, KoelL Eataial, Ragei BoKfldi, Kado. ^

Tha following information, regarding tho matiiage of the same Bnstar people, was fnr-nished with the above names When they are going to celebrate a mamage, they aprinkle (asayet) on the goddess Mato, and the god Ehima and anomfc them wifti oU and safi on Which two tiat are earned from thoir deities to anoint the bnde and bridearoom. who w^ te'^SS. n J ^ i?!i*' ° f^* "^^ * *^^ '^''^' a°d^ yellow thread iflled round iheir ^ ^ ^ ? S S r ^ i i i 'i?""? Tf " *™"^ ™ * ^^^ '"^^'^y are mtoxicated. Thd brido ?Md bridegroom olBoahare in tihehquor, Qondi songs ara sung, accompanied ^ t h mmdo-Arbours are con fcpuutod at the houaia of both bnde and bri&oom;%md out of a vesael '""S*;^^'.K"''^^i'^'^^" brido'H arbonr, water is spnnk led^t^e Wo V thehr dloth6a ara toed together j and seven tunes they run round a jol^ erected in the mandbwft (bower).

Deacriptiott of the ou^rmw of the Mada'a aa obtained by Vimpa Venkatadhalam, Jaauaw 1858 from tho Patel of Wafgaum 4* COBS north of AiUipaQi (ArpSlli) w h o U o K , t h o u ^ his peoplelive more to the east, ^ ^ tr^^^i wuw M « u«-».v, - « -

^Marriage Smong<theK does not XiokB place "tall the age of nmtiirity/ The bridogroomf is expected jto give dowry (to the parents of the bnde, atnountiog 8omBtim<s3 to Hopeea M6. *f A.t the marringe f e ^ wMoh louate for four days, ionr pigs, two goota, Aie, jowwi, and''dnrii (< irit3) are consumed. *TheWL,iB mucludanGing among Qie^bojs siid girfa, to the sound of Ihe Isom-tom (drum), ^ e r e iB«no iWver, £,«t the biddegroom andibnde at in th'e open air, near the brid^; groomte fother's door, sorrounded hjr Jihe jpeotatomi 'f ..malea, till their marring^ wear; no covering over (the u[ pet ipartol their body. i \ ' f

A.8 soon as a person expires, hts eyes aijs cl'jsSd and 'Bis bwdy wa thed, which io dhan carried TO *he guntfle and fastened upright by three^ ropsa to the trunk af a tree. Firewood is brpughttondthebody is bomedl amid <the weeping of the tektivesi and luudl woIUngof^the others. 7

^ Sdme wotShip 7, some (V, some 6, some 4 qoda. They have one great f est! vail at the "bfi-ginning of the monsuOn before they sow then: irons, when they repair to a hillion the top of whiob^they setup ebonesin afowto repr^entthe number of their godn,—-daub them ^vllh verainion and present to them cakes, (puna) of ricefiour, ghul (sugar) aud ghi (clnrifieii butter) on teafc leaves, rice pulse and daru. They then MU a pig, a goat or eheRp, and! o cock, whnge » ? they sprinkle Ijefore their deities, and their hoditis they take homo aloug >with the other

offeiangs, to make merry at their homes. They theu sow millet and moiiie. W «rahip is performed heforfr the marriaj e ceremony In the marning at the door of the cow

hoiist;, they set up aiow of stones, which had been carefully washed, «ich about 4 mches high ;. but one in the middle, to represent the great god being somewhat lorgpr They pass a thread round all, and put a sectarial mark (black) made of charcoi^ and oiL ^^heir own maia are of a white colour formed from a white stone rubbed down) A lota (braas pot) is pkced ID front of the big god into which each married woman drops four cowries „They offer bade (^ken 9f black mung, onion, ghi and salt,) nee, kill a hen, bum inoouse, and sprinkle water *aree times, wheiji they retire to the house, the cowries being the chief property o£ the chief ttum among them and the fowl being divided. At noon the marriage commences. Charcot w nuxedi with a quautity of Vater .md poured With a brans pot on the heads ind bodies of the bnde and bridegroom, after which they are dned and clean clothes being put on tbem, and the bridegroom having received from head -man a daggor (kator) which he holds ia his hand' wl the time from day to day, they are seated at the bridegroom's door with the comer of their ga^rments knotted to each other and each received a white mirk on the forehead. Next, turmeric and water are mixed with Hme in a biasa plate, which is turned red by the lime Mid corried to the bride's three times as a present and thri)wn away on the road. The slder people are seated near, and music and dancing among the unmarried youths of both Boxes are kept up bey«nd two or three hours. In the evening at the sound of the dhim ^8 people again assemble and a similar ceremony is gone t|irough for a like period of time. Early nextmonling they assemble for similar purposes and before they part they have a meal ^gather on pi^, &c., and daru 'soints). At noon when they assemble there is no repasA or present; but in the evenmg and dunng the continuance of the marriage, all tho people live at 'lie expense of the bride's and bridegroom's parente.

The Mades have good features They eat anything including beef. They reckon them-wlves higjher tlian Gonds and will not allow Mahara to touch them as the Gonds do. Modes n d Gonds dont eat from each others hands, the Gonds and Kokmis at Monikgad wiU do so.

Slight cofis to north of Weiragad is a hill called Sonsari. The Zemindar of the district Janoaiy 1863 when we viaited Wein^gad) was Kuja Bapou of the Halba tiitts. The inhabitants a^ Modes, from whose hands Raj Gonds will not eat In the Made villages east of Weiisa-^d^there are generally less tiiam five houses one sometimea being a GowaH'a They wew UotE^tmd the loins, and a xoomol or kerdhiel

A^FENIDIX T i a nntNi^mi,

I(fhte by Editor. \ •—

. WHILB this work was passing through the Ptess [ have received a copy of Mr. E. G. Man's woik on Sonthalia and the Sonthals. At the end of this work there is a brief Vocar bulary of SontjiAl words. «»Sonie of these are evidently of Sanskrit or Hindi 6rigii\. Others are evidently aboriginal. These latter do not at all correspond with the Gondi words aa given in the present work. , But some of them do correspond with the MuAsi words as given in the foregoing Vocabulary f Cbie present work in the following instances:—

ENGLISH. 'Nose Ear Hair Bdlly . Srar J'ire Water House Dog

SONTHAL. Mu Lutur Up Lai Jpil Sengel Da Ora Seta

. MUASI. Mu Lutur Op Lai Epal Singal Da Uru Sita

(f-f

These are important points of similarity. On the other hand there are some wonls of importance regarding which no coincidence is to be found. . *

So far as I can make out, there does not seem to be any resemblance whatever between the Sonthal language and the Gondi in this part oi India lu'leed it is to be expected that if the Sonthali resembles the Mua-?! to any extent, it could hardly have any affinity with the Gondi,- which is a different language.

Mr. Pandurang who at ray request has been good enough to examine the point further, reports as tbllows,

" So many of the Sonthal words resemble the Mu^si, that I should suppose that the Sonthals and the Mud3is. must either have originally formed one tribe, or else must subsequently have had intercourse with each other. After comparing the Sonthal Vocabulary with the Gondi I should infer that the Gonds and the Sonthals must have been distinct and separate aboriginal tribes." *

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