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 !]