page 65 note † Bráhmans, Chetriyas, Vaisyas, and Sødras.

page 66 note * Menu's Institutes, Book X. v 12.

page 65 note † Mr. Colebrooke, on the authority of the Játimála, assigns the same origin for the Nisháda or Párasava, as has been quotedfrom Menu.

page 66 note * The goldsmiths, the workers in cane, and many other castes, are of spurious origin, and are noticed by Menu.

page 66 note † “Oh, Nisha'da (Valmíkí exclaimed), mayest thou never acquire long enduring renown. “For, of this pair of herons, thou hast slain one, at the very moment it was intoxicated with “love.”

This is asserted, in the poem, to have been the first stanza ever composed in the Sanscrit language; as we read, that, when “Valmíkí had pronounced these words, it struck him that he “had uttered a very remarkable sentence; and reflecting on its structure, he observed to his “disciple Bharadwa'ja, that it consisted of four feet of equal syllables, and then directed him “to call it a sloka, or verse. The obedient disciple acquiesced, and they both returned to the “hermitage; the sage pondering in the way on the nature of his couplet. On his arrival, while “absorbed in deep reflection, arising from this event, he was honoured with a visit from Brahma’, “the Lord of creatures. Valmíkí arose, and after duly reverencing the God, he exclaimed,. “‘By this depraved and ignorant fowler, has so much misery been caused! how wantonly has “he killed the sweetly plaintive heron.’

“ Brahma' smiled, and addressing Valmíkí, directed him to write the history of Ra'ma, in “such measured words as he had just uttered, in grief for the unfortunate heron. Brahma' then “vanished from his sight, after declaring, that the Ra'ma'yana, he was about to write, should “remain current amongst men, as long as the earth should endure, and that Valmíkí himself “should be rewarded, for its composition, by an abode in heaven, as long as height and depth “could be predicated of that region.”

page 67 note ‡ The bird, mentioned in the original, is the Ardea torra, familiarly known, in India, by the name of Paddy-bird, from its frequenting the fields of that grain.

page 68 note * The countries, above mentioned, extend from 20° to near 25° North latitude, and from 73° to 76° East longitude; but this is only in part inhabited by Bhills, whom we find in the neighbouring hills, whence they extend in one line along the mountains to the furthest limits of Dongerpur. They are also to be found in many of the smaller ranges of the hills of Guzerat and Mewar; but their favourite abodes are the woody and rugged banks of the Taptí, the Mehí, and the Nermada.

page 69 note * The mode in which the present rulers of Jeypur gained possession of this great and rich principality, is remarkable. An expatriated Rajput, of the Kaichiwara tribe, was adopted as his heir by the reigning Mínah Prince of Narwar, and from him the Jeypur family is descended.

page 69 note † The Princes of Udeypur are stated not to be desirous of the discontinuance of this usage, which they refer to a sense of gratitude to a Bhill, who saved the life of a prince of their family; a tradition, which prevents the pride of this high family being hurt, by a recollection, that the throne, they now possess, had ever a meaner occupant.

page 70 note * Dr. Drummond, of Bombay, is of a different opinion. He considers the Bhills, as well as the Kúlís, to be originally inhabitants of Guzerat and the south of India. In the latter part of this conjecture I do not coincide; and I am confirmed in my opinion by that of Captain Tod, an officer distinguished by his general attainments in Hindu literature and antiquities, and whose minute local knowledge of the country of Rajputana, and its inhabitants, exceeds that of any other individual. Captain Tod observes, in reply to my query upon this subject, “We can trace “the Bhills as powerful communities so far back as the Mahabharat; for even Virât, to which “the five Pándatvas were banished, formed part of that grand forest, the Herambar tarca, “which comprehended both Surashtra and Gujjararashtra, from the world's end (Jagat Kúnt ” Dwarka) to the Malwa frontier, along the Nermada, and embracing Eidur and Dongerpur. “Abu, and the tracts anciently called Dandhar, comprehending Koliwara and tracts up the “Lernstváti and the western Benas, an immense tract of country. Herambar was the titular “appellation of those forest lords, and there are legends without end of BHÍMA'S pranks with “the fair Bhilmí in the Malwa frontier, and at Girnar in the centre of Surashtra, The “name of Bhill is immortalized by his giving the death-blow to the head of the powerful Radu ”(Jadún) tribes. The deified Krishna, who mixed in the fight of Kuru-cshétra, and was “ charioteer to his friend Arjuna, when the Poet says, ‘He crimsoned the yellow mantle in the “red-stained field.’ The curse of the sage DURVASAS, and the Bhill slaying the Indian Apollo “ (Muralidhar, the flute-holder,) is well known to all the lovers of Hindu legendary tales.”

page 70 note † Vide Central India, Vol. I. p. 518.Google Scholar

page 70 note ‡ I am informed by Mr. Haughton, of the East-India College, to whose knowledge of Sanscrit literature I am much indebted, that the term Nisháda, which signifies an outcast race, is radically different from Nishaddha, a country of which Nala (whose misfortunes are so beautifully described in the Mahábhárata) was sovereign. This episode has been translated into Latin by the learned Professor Bopp, who is one among the many distinguished men of his country, that have of late made a great proficiency in oriental literature. The European public are promised a complete a complete translation of the Rámáyana by the able and eloquent Schlegel, Professor at Bonn; and his published translation of the Bhágavad Gíta is a proof of his competency to the arduous task.

page 71 note * It is impossible to describe all the gods that are worshipped, by this rude race; for every tribe has different objects of adoration, arising from local superstitions and legends. The following is a list of the principal deities of the Bhills in Jebuah and its vicinity, and the occasions on which they deem it necessary to propitiate their favour:

Kali. On many occasions.

Hatipowa. At the Déwélí and Dasahará feasts, as presiding over village cultivators.

Waghacha Kunwer To protect them against the ravages of wild beasts.

Halk Mata. For success in their predatory journies and undertakings.

Khorial Mata. For protection to the cattle from sickness and plundering.

Devi Kanail. For a good ripening of their corn, and for plenty.

Behyu Baji. For rain.

Ghoba Raja. Against attacks and plunderers.

Hallam. Worshipped by the Malwa Bhills, at the annual pilgrimage to the large hill of Retna Wal, in Bariya.

Chamconda Mata is the goddess of harvest; and the first of every grain cut is offered to her.

Howín Wana Mata. Against murrain or lameness amongst their cattle.

Síta Mata. The goddess of small-pox.

Bhuleae

Bhulbae Mata. In times of epidemic sickness, cholera, &c. &c.

Bhadrí Bae. Small-pox.

Ghona. Small-pox.

The sacrifice or offering to Hatipowa and Waghacha Kunwer, is a bullock; to the others, fowls and he-goats: a male bird to the male deities; and a female to the female ones. Their usual ceremonies consist in merely smearing the idol, which is seldom any thing but a shapeless stone, with vermilion and red lead, or oil; offering, with prostrations and a petition, an animal and some liquor; casting a small portion of each, with some pulse, into the fire; and then partaking of the flesh and remaining liquor, after giving the presiding Rawel, or Bhat, his share.

page 72 note * The Dasahará begins on the tenth of Aswin (September,–October), on which, after the worship and religious ceremonies have been performed nine nights, they throw the image of the goddess Déví (Ka'lí) into the river. On this day Ra'ma marched against Ravena, King of Ceylon; for which reason it is called the victorious tenth.

page 72 note † The Bhat is both the bard and chronicler of the Bhills, as of all the low tribes. This class have been described in the Memoir of Central India, Vol. II. p. 131, &c.

page 74 note * Probably the Mahádéva hills, where the pilgrims still continue to pay their adoration to Seda'siva or Maha'déva.

page 75 note * There are a great many nymphs at Indra's court, and, as it is believed that the demi'god can be dispossessed of his sovereignty, by any mortal who can exceed him in the austerities, by w hich he obtained his present power, he generally despatches one of these charming and alluring damsels, to tempt the ascetic, and to interrupt and destroy the efficacy of his self-imposed penance.

page 75 note † The Sípra is a river in Malwa, which flows past the sacred city of Ujayan. For description of its course, vide Central India, Vol. II. Index, p. 513.

page 76 note † No further notice is taken of the horse in the story.

page 77 note * The Barwás of the Bhills appear to be nearly similar to the Bhópas; for an account of whom, vide Central India, Vol. II. p. 214.

page 78 note * For a full account of the Dhuákans, vide Central India, Vol II. p. 212, &c

page 80 note * Some of these degraded Rajputs are found among the Télís, or oil-men, and the Baláyas, or guides; and even, I am informed, among the Chamárs, or shoe-makers, who are deemed the vilest arid most uncle.an of the Hindu community.

page 81 note * An intelligent Bhill assured me, that some of the Sátpúrá Bhills had a language peculiar to themselves, but I have doubts of the fact. It is, however, a subject that merits enquiry.

page 81 note † I have given a particular account of these genealogical works, in the Memoir of Central India, Vol. I. p. 516–550.

page 82 note * I am indebted for this account to Capt. R. Shears (the officer who had the superintendance of these tribes).

page 82 note † Bassia latifolia.

page 82 note ‡ This account of the woman joining in the ceremony, at so early a period after her confinement, ment, may appear extraordinary to an European, but not to any one who has been in India, and witnessed the rapid recovery of females after child-birth.

page 83 note * Holcus sorghum

page 83 note † Holcus spicatus.

page 83 note ‡ Mudga-dala; Phaseolus mungo.

page 84 note * The Bhat, or minstrel, is always acquainted with the lucky and unlucky days; but these seldom possess the almanacks, used by the Hindu priests of villages, in which they are all inserted.

page 84 note † A species of Indian vetch.

page 84 note ‡ Clarified butter.

page 84 note § This word is, in the original, chechra, which signifies a particular oil.

page 85 note * Anna, one-sixteenth of a rupee.

page 85 note † A Ser is nearly two pounds.

page 87 note * Butea frondosa.

page 88 note * Párá is an Hindustani word, corresponding to the Persian word Mahal, a ward, or division, of a town.

page 88 note † Vide Central India, Vol. II. p. 179.Google Scholar

page 88 note ‡ I have often given liquor to Bhills, and have invariably noticed, that before they drank it, they poured a libation on the ground. When asked the reason, they replied, it was usage.

page 89 note * Vide Central India, Vol. II. p. 223.Google Scholar

page 89 note † “I will not rob, during your ráj (government),” was the invariable answer I received from a Bhill, when I desired a pledge of future good conduct.

page 90 note * The Bhill women have better habits than the men; but, in justice to the latter, I must say, that I have seen singular instances of affection, and attachment to their families. During the pursuit of some Bhills, who had committed a robbery and murder, near Nalcha, their wives and children were discovered, by the cries of a child hid in a cavern, under sqme rocks. They were brought prisoners to me. I received them kindly, and having consulted with them what was best to be done, to induce the men to submission, I adopted the suggestion of an elderly female, wife of one of the principal men, and allowed several of the prisoners to join their fathers, and husbands, with whom they soon returned; and a very short negociation produced the unconditional surrender of the whole party.

page 90 note † Vide Central India, Vol. II. p. 179, &c.Google Scholar