^{page 324 note 1} ProfEggeling's, version, in the Sacred Books of the East, vol. xii. p. 105.Google Scholar

^{page 325 note 1} Gautama, , chap. xi. 21.Google Scholar

^{page 325 note 1} Monier-Williams, , Religious Life in India, pp. 323, 430.Google Scholar

^{page 326 note 1} Monier-Williams, , Religious Life in India, p. 313.Google Scholar

^{page 327 note 1} Fausboll's Jâtaka, vol. i. p. 75.Google Scholar These were not the Brahmin gods, but the gods of the Brâhma heavens, a division of the Buddhist world of devas or angels.

^{page 327 note 2} Manu, , viii. 46.Google Scholar

^{page 327 note 3} Āpastamba, , ii. 6. 15. 1.Google Scholar

^{page 327 note 4} Yâjñavalkya, , i. 342.Google Scholar

^{page 327 note 5} Zimmer, , Altindiscb.es Leben, p. 166.Google Scholar

^{page 328 note 1} Dalton, , Ethnology of Bengal, p. 151.Google Scholar

^{page 328 note 2} Properly Dā-munda, i.e. ‘water of the Mundas’ (the chief Eolarian tribe on its banks).

^{page 329 note 1} They probably, as is shown by the stone celts found in various localities, did some clearance with stone implements before they found out the use of iron.

^{page 330 note 1} Dalton's Ethnology of Bengal, p. 186.Google Scholar

^{page 330 note 2} The whole of the above account of the Kolarian, and the following description of the Dravidian tribes, is given from my own personal knowledge of the people, acquired during a residence of about thirteen years in the Chota Nagpore country, in Western Bengal, and that of Chuttisgurh in the Central Provinces adjoining it, as District and Settlement Officer and Commissioner, in which capacities I had every possible opportunity of gaining the most intimate knowledge of the characteristics of the people and of their social customs and tribal laws. I think I may say that everything I have said on these points will be found to be corroborated by Col. Dalton in his Ethnology of Bengal, and it was under him that I first was led, now more than twenty years ago, to take an interest in the questions discussed in this paper. With reference to the proofs given in the text as to the advent of the Kolarians from the East, I may here add another which has been kindly furnished me by Prof. Terrien de Lacouperie, who tells me that the same peculiar form of shouldered stone celts found in Chota Nagpore is also found in Burmah.

^{page 331 note 1} Wilson, H. H., Glossary of Indian Terms, gives carpenters, masons, as a meaning of Takshak.Google Scholar The term is frequently applied to the snake-worshipping people in Indian legend.

^{page 332 note 1} Nothing corresponding to this and the following paragraphs about Dravidian customs can be found in Dalton's Ethnology of Bengal, nor as far as I know in any other work. The whole has been worked out by me from a careful examination of the internal constitution of Dravidian states still existing in Chota Nagpore, and of the great Haibaibunsi kingdom of Chattisghur, conquered by the Mahrattas in the last century.

^{page 333 note 1} A fuller account than is here given of the Dravidian state, and the Kolarian and Dravidian village communities, will be found in two articles of mine, one in the Asiatic Quarterly Review for April, 1887, on Chota Nagpur, its People and Resources, and another in the Journal of the Society of Arts of May 6, 1887, on Village Communities in India.

^{page 335 note 1} Zimmer, , Altindisches Leben, pp. 109–118Google Scholarpassim.

^{page 336 note 1} Rigveda, , vii. 21.Google Scholar 5, x. 99. 3.

^{page 336 note 2} See especially Rigveda, , i. 32.Google Scholar 11, and ii. 12. 3, for the epithet Dasyapatni applied to the waters, also Rigveda, , v. 30.Google Scholar 5; viii. 96. 18; iii. 12. 6. Zimmer, , Altindisches Leben, pp. 117, 214.Google Scholar

^{page 336 note 3} Sayce, , Hibbert Lectures for 1887, pp. 18, 136–7.Google Scholar

^{page 337 note 1} Müller, Max, Science of Language, vol. i. p. 204, ed. 1862.Google Scholar

^{page 337 note 2} I find that Dr. Caldwell, in the Introduction to his Comparative Grammar of the Dravidian Languages, maintains that these names are really Dravidian words introduced into Sanskrit. If this is the case, it only strengthens my argument as to the advance in civilization of the Dravidians before they were brought in contact with the Sanskrit-speaking people. That the Dravidians of Fatala were congeners of the Accads of Ur and the earlier Eridu is probable, as Dr. Sayce shows (Hibbert Lectures for 1887, pp. 134–5Google Scholar) that the distinguishing symbol of the great Accad god Ea was a snake, and that it was from Eridu that the culture and civilization of Babylonia made its way.

^{page 338 note 1} Wilson, H. H., Antiquities of Afghanistan, p. 211.Google Scholar

^{page 338 note 2} Ancient Geography of India, pp. 279–287.Google Scholar

^{page 338 note 3} Lassen, , vol. i. p. 544.Google Scholar

^{page 338 note 4} Zimmer, , Altindisches Leben, pp. 21–26, 256.Google Scholar

^{page 338 note 5} Rigveda, , viii. 78. 2;Google ScholarGrassmann, , viii. 67. 2;Google ScholarZimmer, , Altindisches Leben, pp. 50–51.Google Scholar

^{page 339 note 1} Mahâbhârata, , i. 1547–2197.Google Scholar

^{page 339 note 2} Rigveda, , x. 90.Google Scholar

^{page 342 note 1} Thus the Dors in Aligarh in the N.W.P. were turned out by the Birgoojars and also by the Powars from their lands in Moradabad. See Elliot's Supplementary Glossary N.W.P., s.v. Dor.

^{page 342 note 2} Manu, , chap. x. 17. 21. 22;Google ScholarBaudhâyana, , 1. 2. 13.Google Scholar

^{page 343 note 1} Cunningham, , Geography of India, p. 110,Google Scholar gives the Sanskrit spelling of Takshasilâ, and interprets it ‘The cut rock.’ I have no doubt that the meaning is ‘rock of the Takkas,’ which is confirmed by the Pali spelling Takkasilâ.

^{page 343 note 2} Manu, , ii. 17.Google Scholar

^{page 343 note 3} Mahavagga, , v. 13, 14;Google ScholarSacred Books of the East, vol. xvii.Google Scholar

^{page 343 note 4} Rigveda, , vii. 18.Google Scholar

^{page 345 note 1} Manu, , vii. 78.Google Scholar

^{page 345 note 2} Rigveda, , vii. 33. 6.Google Scholar

^{page 345 note 3} Rigveda, , iii. 53. 24.Google Scholar

^{page 345 note 4} Zimmer, , Altindisches Leben, p. 127.Google Scholar

^{page 345 note 5} Lassen, , vol. i. pp. 721–725Google Scholar.

^{page 346 note 1} Rigveda, , iii. 53, 24.Google Scholar

^{page 346 note 2} Zimmer, , Altindisches Leben, pp. 102–104Google Scholar.

^{page 346 note 3} I must say that it appears to me likely that the Vaikarna people of two races were Aryanised Dravidians, formed by union between Aryan and Dravidian tribes. Grassmann thinks the Anu mentioned among their allies to be non-Aryans. It would be consonant with Viçjāmitra's policy to unite the Bharatas with native tribes desiring an alliance with the Aryans. The Turvaça and Yadus were perhaps non-Aryan members of the confederacy. Grassmann calls them non-Aryans, and in Rigveda, , iv. 30.Google Scholar 17. 18, they are said to have conquered the Aryan Arna and Tschitaratra by the help of Indra, who also claims to be their special protector in Rigveda, , x. 49. 8.Google Scholar If they were non-Aryans, they had certainly taken the Aryan gods for their own, and had allied themselves with that people, taking the Aryan warrior god as their patron deity. At any rate they were at feud with other Aryan tribes, and when they joined the Viçvâ'mitra faction probably became more estranged from the orthodox body under Vasishṭha and his school. The present Jadon or Yadabunsis trace their descent from Krishna, who is claimed as ancestor by all Rajputs of the Lunar race. Many of these tribes, like the Haihaibunsi and Nâgbunsis, are undoubtedly descended from the snake races.

^{page 347 note 1} Ṣatapatha Brâhmaṇa, 13, 5, 4, 7.Google Scholar

^{page 347 note 2} There seems to be a strong probability that the name Panchâla marks a special connection with Ṣiva and Snake-worship. Böthlingk-Roth quote Mahâbhârata xii. 10377Google Scholar, where Panchâla is used as an epithet of Ṣiva. They think Panch means five, but cannot explain the end of the word (âla). I would suggest that the name means the five-fingered claw or five-headed snake (âla means a claw in Pali, and the spittle of a venomous serpent in Sanskrit). Ṣiva has five heads, and Sir M. Monier-Williams in his work, Religious Life in India, p. 321, says:Google Scholar “The great majority of serpent images are five-headed. I have often Been images of serpents coiled round the Linga, and five-headed snakes forming a canopy over it.” The extended five fingers of the claw (âla) would be very like the canopy formed by the expanded hood of the snake. If this connection between the word Panchâla and the five-headed snake be accepted as correct, the national name would mean the people of the five-headed snakes or the serpent people.

^{page 347 note 3} Lassen, , vol. i. p. 645.Google ScholarMonier-Williams, , Religious Life in India, p. 434.Google Scholar

^{page 347 note 4} Lassen, , vol. i. p. 610.Google Scholar

^{page 349 note 1} Gautama, , i. 8.Google ScholarMüller, Max, History of Ancient Sanskrit Literature, pp. 395–8.Google Scholar Account from the Aitareya Brâhmaṇa of the Dîkshaṇyâ sacrifice.

^{page 349 note 2} Manu, , ii. 172.Google ScholarVasishṭha, , ii. 6.Google Scholar

^{page 350 note 1} Gautama, , i. 11–14.Google ScholarManu, , ii. 38.Google Scholar

^{page 351 note 1} Manu, , ii. 146.Google Scholar

^{page 351 note 2} Manu, , ii. 170.Google Scholar

^{page 351 note 3} Gautama, , i. 46–55.Google ScholarGobhila Gṛihya Sûtra, ii. 10. 38.Google Scholar

^{page 351 note 1} Rigveda, , iii. 62. 10.Google Scholar

^{page 352 note 1} Chaudogya Upanishad, v. 3.Google Scholar

^{page 352 note 2} Brihadâranyika Upanishad, iv. 1. 4.Google Scholar

^{page 353 note 1} Brihadâranyika Upanishad, ii.Google Scholar

^{page 354 note 1} The general accuracy of this list is shown by its agreement with authentic history, as given in Buddhist authors.

^{page 354 note 2} Montgomery Martin's Eastern India, vol. i. pp. 406, 462, 494; vol. ii. pp. 345, 348, 372, 460.Google Scholar

^{page 354 note 3} Elliot's Supplementary Glossary, s.v. Cheroo.

^{page 355 note 1} Baudhayâna, i. 2. 13.Google Scholar Bühler, in his note, calls them the inhabitants of the South-Western Panjab, but they certainly were among the early inhabitants of Chota Nagpur and Orissa. The tribe of Sauras is still found there, and the name of the Chota Nagpur country in Hiouen Tsiang is Karna Suvarna or that of the Suvarnas of mixed race. This shows that they were in his time and earlier powerful in that country.

^{page 355 note 2} Ancient Geography of India, pp. 50, 109.Google Scholar

^{page 355 note 3} According to an account of the Haihaibunsi kings and their dominions, prepared in 1579 A.D. by the Dewan of Raja Luchmon Sen, given to Mr. Chisholm Settlement Officer of Belaspore by the Dewan's descendants, the rule of the Haihaibunsi kings formerly extended as far west as Guzerat.

^{page 356 note 1} Sacred Boots of the East, vol. xxii. p. 266.Google Scholar

^{page 356 note 2} Fausböll, , Jataka, vol. iv. pp. 143–153.Google Scholar

^{page 356 note 1} Fausböll, , Jataka, vol. iii. p. 105.Google Scholar In this last account Mallikâ is derived from Malakâro, and she is said to be the daughter of a gardener, but the true derivation is given in the Bhaddasala Jâtaka, vol. iv. pp. 143–153,Google Scholar in speaking of Mallika, the wife of Bhandulo, Prasenajit's commander-in-chief.

^{page 356 note 4} Sacred Books of the East, vol. xxii. p. xv.Google Scholar

^{page 356 note 5} Very probably a great deal more information than has been hitherto extracted on this subject might be gained from a critical and careful examination of the epics.

^{page 357 note 6} Sacred Books of the East, vol. xi. p. 4.Google Scholar

^{page 357 note 1} Fausböll, , Jataka, vol. i. p. 62.Google Scholar

^{page 357 note 2} Sacred Books of the East, vol. xi. p. 85.Google Scholar

^{page 358 note 1} Mahavagga, , vi. 30. 5;Google ScholarSacred Books of the East, vol. xi. p. 59.Google Scholar

^{page 358 note 2} Sacred books of the East, vol. xxii. p. 259.Google Scholar

^{page 358 note 3} Buddhist Birth Stories, translated by Davids, Rhys, pp. 91–94.Google Scholar

^{page 358 note 4} Rockhill's Life of Buddha.

^{page 359 note 1} Sacred Books of the East, vol. xi. p. 3.Google Scholar

^{page 359 note 2} Sumangala-Vilâsinî, Pali Text Society's edition, pp. 251–262.Google Scholar

^{page 360 note 1} See long list of wealthy Brahmins living in the Sakya country in the Sutta, Vâsettha, Sacred Books of the East, vol x.;Google ScholarNipata, Sutta, p. 108.Google Scholar

^{page 360 note 2} Nipata, Sutta, pp. 47–52,Google Scholar sections 19–24.

^{page 360 note 3} They are not mentioned among the Vajjians in the Kalpa Sutra, where the Vajjian tribes are said to be nine Licchavis and nine Mallikis (Sacred Books of the East, vol. xxii. p. 266Google Scholar).

^{page 361 note 1} Faüsboll, , Jâtaka, vol. iv.Google Scholar Introduction to Bhaddasala Jâtaka, passim, I must say I do not believe that Vâsabha was, as the story makes out, illegitimate. If she had been, Vidadabha would not, when the discovery was made, have succeeded to the throne. The story of the illegitimacy is evidently introduced to show the influence of the Buddha, who advised the king to acknowledge his son.

^{page 361 note 2} Sacred Books of the East, vol. xxii.Google Scholar Introduction.

^{page 361 note 3} Or, like the name Vaikarna, meaning of two races, it may mean the people of two countries, and may imply an alliance between the immigrant Aryans and the aboriginal inhabitants. The account of Vaisâli, given in the Dulva, quoted in Rockhill's Life of Buddha, p. 62,Google Scholar seems to favour the latter view. The people living in the three districts of the town could intermarry, but the people of the first district could marry only in their own district, those of the second in the first and second, and those of the third in all three.

^{page 361 note 4} Brâhmaṇa, Ṣatapatha, Sacred Books of the East, vol. xii. p. 105.Google Scholar

^{page 361 note 5} Sacred Books of the East, vol. xxii.;Google ScholarSutra, Kalpa, pp. 218–229.Google Scholar

^{page 362 note 1} Manu, , x 17.Google Scholar