FOOTNOTES:
[Footnote 1: The Dasyus, heathen, or pagans, are by no means a wholly uncivilized mass to the poets of the Rig Veda. They have wealth, build forts, and are recognized as living in towns or forts. We learn little about them in Brahmanic literature, except that they bury their dead and with them their trinkets. Their graves and dolmen gray-stones are still found.]
[Footnote 2: Some scholars think that the Dravidians entered from the Northwest later than the Kolarians, and, pushing them to either side of the peninsula, descended through them to the South. The fact that some Kolarian tribes closely related by language are separated (to East and West) by hundreds of miles, and have lost all remembrance of their former union, favors this view of a Dravidian wedge splitting and passing through the Kolarian mass. But all here is guess-work. The Dravidians may have been pushed on by Kolarians that entered later, while the latter may have been split by the Aryan invasion; and this seems to us more probable because the other theory does not explain why the Kolarians did not go South instead of taking to the hills of the East and West.]
[Footnote 3: The whole list of these tribes as given by
Cust, Sketch of the Modern Languages of the East Indies,
is as follows: The Kolarians include the Sunth[=a]ls,
Mund[=a]ri Koles (Koches), Kh[=a]rians, Juangs, Korwas,
Kurs, Sav[=a]ras, Mehtos, Gadabas, P[=a]h[=a]rias; the
Dravidians include the tribes called Tamil, Telugu,
Kanarese, Malay[=a]lim, Tulu, Kudagu, Toda, Kota, Khond,
Gond, Or[=a]on, R[=a]jmah[=a]li, Keik[=a]di, Yeruk[=a]la.]
[Footnote 4: The sacrifices of the wild tribes all appear to have the object of pleasing or placating the god with food, animal or vegetable; just as the Brahmanic sacrifice is made to please, with the secondary thought that the god will return the favor with interest; then that he is bound to do so. Sin is carried away by the sacrifice, but this seems to be merely an extension of the simpler idea; the god condones a fault after an expression of repentance and good-will. What lies further back is not revealed in the early texts, though it is easy to make them fruitful in "theories of sacrifice.">[
[Footnote 5: Of course no tribe has what civilization would call a temple, but some have what answer to it, namely, a filthy hut where live the god and his priest. Yet the Gonds used to build roads and irrigate very well.]
[Footnote 6: The (R[=a]j) Gonds were first subdued by the R[=a]jputs, and where the Hindus and Gonds have intermarried they are known as R[=a]j Gonds. Others have become the 'Mohammedan Gonds.' Otherwise, in the case of the pure or '[=A]ssul' (the greater number), neither Hindu nor Mohammedan has had much influence over them, either socially or religiously. The Gonds whipped the British in 1818; but since then they have become 'pacified.']
[Footnote 7: It is often no more than a small hatchet stuck in the belt, if they wear the latter, which in the jungle is more raiment than they are wont to put on.]
[Footnote 8: The snake in the tree is common to many tribes,
both being tutelary. The Gonds are 'sons of the forest
Trees,' and of the northern bull.]
[Footnote 9: It seems to us that this feature need not be reckoned as a sign of exogamy. It is often, so far as we have observed, only a stereotyped form to express bashfulness.]
[Footnote 10: Some say earth-god. Thus the account given in JRAS. 1842, p. 172, says 'male earth-god as ancestor,' but most modern writers describe the divinity as a female. Some of the Khonds worship only earth (as a peacock). This is the peacock revered at the Pongol.]
[Footnote 11: The Gonds also have a boundary-god. Graves as boundaries are known among the Anglo-Saxons. Possibly Hermes as boundary-god may be connected with the Hermes that conducts souls; or is it simply as thief-god that he guards from theft? The Khond practice would indicate that the corpse (as something sacred) made the boundary, not that the boundary was made by running a line to a barrow, as is the case in the Anglo-Saxon connection between barrow and bound.]
[Footnote 12: Some may compare Bellerophon !]
[Footnote 13: Tutelary deities are of house, village, groves, etc. The 'House-god' is, of course, older than this or than Hinduism. The Rig Veda recognizes V[=a]stoshpati, the 'Lord of the House,' to whom the law (Manu, III. 89, etc.) orders oblations to be made. But Hinduism prefers a female house-goddess (see above, p. 374). Windisch connects this Vedic divinity, V[=a]stos-pati, with Vesta and Hestia. The same scholar compares Keltic vassus, vassallus, originally 'house-man'; and very ingeniously equates Vassorix with Vedic vas[=a][.m] r[=a]j[=a]—viç[=a][.m] r[=a]j[=a], 'king of the house-men' (clan), like h[.u]skarlar,'house-fellows,' in Scandinavian (domesticus, *ouk(tes)). Windisch, Vassus und Vassallus, in the Bericht. d. k. Sächs. Gesell. 1892, p. 174.]
[Footnote 14: That is to say, a dead man's spirit goes to heaven, or is re-born whole in the tribe, or is re-born diseased (anywhere, this is penal discipline), or finally is annihilated. Justly may one compare the Brahmanic division of the Manes into several classes, according to their destination as conditioned by their manner of living and exit from life. It is the same idea ramifying a little differently; not a case of borrowing, but the growth of two similar seeds. On the other hand, the un-Aryan doctrine of transmigration may be due to the belief of native wild tribes. It appears first in the Çatapatha, but is hinted at in the 'plant-souls' of the RV. (above, pp. 145,204,432), possibly in RV. I. 164. 30,38; Bötlingk, loc. cit., 1893, p. 88.]
[Footnote 15: This tribe now divides with the Lurka Koles the possession of Chota Nagpur, which the latter tribe used to command entire. The Or[=a]ons regard the Lurka Koles as inferiors. Compare JRAS. 1861, p. 370 ff. They are sometimes erroneously grouped with the Koles, ethnographically as well as geographically. Risley, Tribes and Castes of Bengal, p. XXXII.]
[Footnote 16: Something like this is recorded by Brinton, Myths of the New World, p. 243, as the belief of an American tribe, which holds that the fate of the dead depends on the manner of death, the funeral rites, or "some such arbitrary circumstance" (as in Greece).]
[Footnote 17: Compare the epic 'Mouse-people,' M[=u]shikas, as well as Apollo's mouse. Possibly another Hindu mark of sectarianism may be traced to the wild tribes, the use of vermilion markings. This is the most important element in the Bengal wedding rite (Risley).]
[Footnote 18: Above the Sunth[=a]ls, who inhabit the jungle and lower slopes of the R[=a]jmah[=a]l hills, live the P[=a]h[=a]r[=i]as, who never tell a lie (it is said), and whose religion in some aspects is worth noticing. They believe in one god (over each village god), who created seven brothers to rule earth. The P[=a]h[=a]r[=i]as descend from the eldest of these brothers. They believe in transmigration, a future state, and oracles. But it is questionable whether they have not been exposed to Buddhistic influence, as 'Budo Gosain' is the name of the supreme (sun-)god.]
[Footnote 19: In the ninth century Orissa was formed of the territories of Khonds, Koles, and Sav[=a]ras. In the old grouping of tribes these, together with the Gonds and Bhils, were the "five children of the soil" between the Vindhya mountains, the east chain of the Gh[=a]ts, and the mouth of the God[=a]var[=i] to the centre of the valley of the Nerbudda. The last mentioned tribe of Bhils (Bheels) is almost devoid of native religion, but is particularly noted for truth, honesty, and fidelity. JRAS. 1844, pp. 181, 189, 192; 1852, p. 216 ff. It is an ancient race, but its origin is not certain.]
[Footnote 20: Trees are revered by the Brahmans also, as by the American Indians. Schoolcraft, i. 368. The tree-spirit is an advance on this (Brahmanic and Hinduistic).]
[Footnote 21: Thus the Bhils' wedding is simply a mutual promise under the sing[=a] tree. These savages, however, live together only so long as they choose. When the family separates, the father takes the elder children, and the mother takes the younger ones. They are polygamous. It is from this tribe that the worship of Aghor[=i], the Vindhya fiend, accepted as a form of K[=a]l[=i], was introduced into Çivaite worship. At present their religion is a mixture of Hindu and native superstition. Thus, like the Gonds, they worship stone images of gods placed in a circle, but they recognize among these gods several of the Hindu divinities.]
[Footnote 22: Rowney, Wild Tribes, p. 194. The goose-totem of the Sunth[=a]ls is also Brahm[=a]'s sign. As Vishnu is carried on an eagle, and Çiva on a bull, so Brahm[=a] rides a goose (or flamingo). The 'ten ancestors' demanded of the Brahman priest were originally on the mother's side as well as on the father's. Weber, R[=a]jas[=u]ya, p. 78. The matriarchal theory is, however, southern. (Compare the oblations to the ancestresses in Vishnu's law-book, 74.)]
[Footnote 23: The marriage-stone, as in the Hindu rite is quite common. Of lesser superstitions the tab[=u], analogous to the avoidance of unlucky names among the Hindus, may be mentioned. Friendship among girls is cemented by a religious ceremony. After this, among the Or[=a]ons, the two avoid each other's name, calling each other only 'my flower' or 'my meet-to-smile' (Rowney). In this tribe exogamy is 'more respectable,' but not necessary. The girls are generally bought, and have fixed prices, but we have seen the customary price (twenty-five pigs) cited only for Assam among the Meeris. If one man cannot pay so much, several unite, for polyandry prevails all through the northern tribes (JRAS. XI. 38), and even in the Punj[=a]b.]
[Footnote 24: Sherring (JRAS. V. 376) says decidedly that Bh[=a]rs, or Bh[=a]rats, and Ch[=i]rus cannot be Aryans. This article is one full of interesting details in regard to the high cultivation of the Bh[=a]rat tribe. They built large stone forts, immense subterranean caverns, and made enormous bricks for tanks and fortifications (19 X 11 X 2-1/2 inches), the former being built regularly to east and west (surajbedi). One of their chief cities lay five miles west of Mirz[=a]pur, and covered several miles, entirely surrounding the Puranic city of Vindhyacal, built in the midst of it. Six or seven hundred years ago the Bh[=a]rs held Oude and Benares. Carnegy's opinion is given in his Races, Tribes, and Castes of the Province of Oude (Oudh). The Bh[=a]rs, says Elliot, Chronicles of Oonayo, built all the towns not ending in pur, mow, or [=a]b[=a]d (Hindu, Mongol, Mohammedan). Their sacra (totems?) are the bamboo, bel-tree, tortoise, and peacock.]
[Footnote 25: JRAS. XII. 229; IA. XXII. 293.]
[Footnote 26: Among the southern Koders the dolmen form grave-stones; perhaps the religious employment of them in this wise led to the idea of the god-stone in many cases; but it is difficult to say in monolith-worship whether the stone itself be not a god; not a fetish, for (as has been said by others) a fetish is a god only so long as he is regarded as being useful, and when shown to be useless he is flung away; but a god-stone is always divine, whether it grants prayers or not.]
[Footnote 27: Wilson's note to Stevenson's description, JRAS. 1838, p. 197. The epic disease-gods are not unique. The only god known to the Andaman Islanders (Bay of Bengal) was a disease-devil, and this is found as a subordinate deity in many of the wild tribes.]
[Footnote 28: In the current Indian Antiquary there is an exceedingly interesting series of papers by the late Judge Burnell on Devil-worship, with illustrations that show well the character of these lower objects of worship.]
[Footnote 29: The standard work on this subject is Fergusson's Tree and Serpent Worship, which abounds in interesting facts and dangerously captivating fancies.]
[Footnote 30: JRAS. 1846, p. 407. The ensign here may be totemistic. In Hinduism the epic shows that the standards of battle were often surmounted with signa and effigies of various animals, as was the case, for example, in ancient Germany. We have collected the material on this point in a paper in JAOS. XIII. 244. It appears that on top of the flag-staff images were placed. One of these is the Ape-standard; another, the Bull standard; another, the Hoar-standard. Arjuna's sign was the Ape (with a lion's tail); other heroes had peacocks, elephants, and fabulous monsters like the çarabha. The Ape is of course the god Hanuman; the Boar, Vishnu; the Bull, Çiva; so that they have a religious bearing for the most part, and are not totemistic. Some are purely fanciful, a bow, a swan with bells, a lily; or, again, they are significant of the heroe's origin (Drona's 'pot'). Trees and flowers are used as standards just like beasts. Especially is the palm a favorite emblem. These signa are in addition to the battle-flags (one of which is blue, carried with an ensign of five stars). On the plants compare Williams, Brahmanism and Hinduism, p. 338.]
[Footnote 31: [=A]pastambo, 2. 2. 3. 22; Manu, III. 88.]
[Footnote 32: Vule apud Williams.]
[Footnote 33: ib. The Rig Veda, X. 81. 4, knows also a 'tree of creation.']
[Footnote 34: Early Law and Custom, p. 73 ff.]
[Footnote 35: Thus it is common Aryan law that, on the birth of a child, the mother becomes impure for ten days, either alone or with the father. But the latter's impurity is only nominal, and is removed by bathing (Manu, V. 62, and others). B[=a]udh[=a]yana alone states that "according to some" only the father becomes impure (1. 5. 11. 21). This is the custom of a land described by Apollonius Rhodius (II. 1010}, "where, when women bear children, the men groan, go to bed, and tie up the head; but the women care for them." Yet B[=a]udh[=a]yana is a Southerner and a late writer. The custom is legalized only in this writer's laws. Hence it cannot be cited as Brahmanic or even as Aryan law. It was probably the custom of the Southern half-Hinduized environment.]
[Footnote 36: American Indians are also Dravidian, because both have totems![* unknown symbol]
[Footnote 37: For the Akkadist theory may be consulted Lacouperie in the Babylonian and Oriental Record, i. 1, 25, 58; iii. 62 ff.; v. 44, 97; vi. 1 ff.; Hewitt, in reviewing Risley's Tribes and Castes of Bengal, JRAS. 1893, p. 238 ff. See also Sayce's Hibbert Lectures. On the Deluge and Tree of Life, compare the Babylonian and Oriental Record, iv. 15 and 217.]
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