[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.]