The Initial Coinage of Bengal

THE URIYA AND KONDH POPULATION OF ORISSA.

but, resolving to appoint one, they took us to Balskapah, of the Boad Malo, and there administered to us an oath of fidelity. In proceeding to the nomination of a king, they made a hearth of unbaked clay; as also an earthen vessel, in which they cooked rice. Then they cut open the stomach of a pregnant woman, and, tearing off the skin, formed of it the cover of a drum to precede the Raja. They determined upon the following omen if they could split a bundle of green bamboos with a blow of an axe, they would elect a Raja. It was so done, and a person nominated to the dignity. They brought us from Balskapah, and established us at Mahasingi. Subsequently we divided, owing to domestic dissensions, and settled in various parts of the country.”

In regard to this tradition, it will be borne in mind that the body of Uriyas in the malo is called collectively "Amoniaeto," and forms the last clause in the formula quoted in page 20, and forming the ground-work of the present inquiry.

In consonance with this tradition, the worship of the tutelary goddess of the village is thus given. The "Jani," a title common to both Uriya and Kondh, holds a fast for two days. He then carries the sword, which is her symbol, to her temple; performs his ablutions; and, clothed in wet garments, besmears the shrine with cow dung; he then lights a lamp, and pours milk and clarified butter over the image. Next day the people, with drums and music, bring a goat for sacrifice; the head of the victim is washed, and rice and turmerie flour poured upon it. Seven lines are then drawn on the ground with the rice and turmeric, and twenty small portions of the former are placed on leaves; the victim is then slain, and its head placed upon the rice; when the officiating priest thus addresses the goddess :— "O great goddess! the Kauna Baranga, and others, dwelt in the land, and thou wouldst not eat rice at their hands, nor receive the offering of blood; thou causedst us to be brought hither, to make us rulers. We therefore offer this to thee with outstretched hand; we give thee the blood: drink it, we pray thee! We sprinkle the image with water, exclaiming, Destroy us not; deal not falsely with us!" He then distributes the flesh of the victim to all present, saving the head, which it is unlawful for any but the priest to touch. Should a buffalo be sacrificed, on the conclusion of the same ritual the carcase is deposited without the temple, and devoured by the Kondhs. When a person suffers from fever, or is subject to adversity, fowls and eggs are employed as offerings. In the outer portion of the temple is a goddess styled "Dua Suni," at whose door three lines, marked by rice and turmeric, are drawn; and the offerings being presented to her, are devoured by the Domba.

THE URIYA AND KONDH POPULATION OF ORISSA.

The dues of the Godiah are three sieves full of rice from each village annually. In the chase, he is entitled to the thigh-the test of his authority. A moiety of the property of an Uriya, who may die without heirs, escheats to him. On the death of a Malliko he receives a buffalo; and at the investiture of his successor, presents of various amounts. Irrespective of this, he has no further influence in the internal arrangements of a Kondh community.

The Godiah and his followers are a corporate body, of which the former is the chief executive. He is empowered to visit with a fine, within certain limits, the misdemeanors of his subordinates; but, on the other hand, should he offend against the common good, the Uriyas can arraign, and on conviction, suspend him until the pleasure of the Borjiri Silo Patro be known. As a corporate body, they are addressed "Somosto Dolo," "Bahurka," "Behera Doloyi," and "Patroiko;" or, "to the body of the Dolo or Uriya people ;" "the official servant,' "the head of the Dolo," and "the Patro." And, again, in addressing their superior, the Borjiri Silo Patro, the expression "Somosto Dolo," "Raja Sri Borjiri Silo Patroiko Jonano," or "the body of the Uriyas."

Of the immediate subordinates to the Godiah, the "Behera Doloyi," or, as he is styled in other places, "Dolbeherah," and "Dolopatti," words signifying "the commander of an army," holds the first rank. He is generally found to be in charge of some village or subdivision within the jurisdiction of the Godiah. Thus, under Rajindra Patro, the Godiah of Chandragiri, the immediate control of Panigunda rests with Chokra Behera Doloyi. In Mahasinghí, they style themselves "Brahmano Bonso," claiming origin from a Brahman who accompanied the Nolo Bonso Patro into the malo. The two classes intermarry.

The "Pradhani," signifying "a chief," or "head-man," is also vested with power similar to the Dolo Behera. Purushuttamo Pradhani superintends Srirampur, subject to the Tat Raja of Gaddapur. The above titles are applied in the plains to the head-man of a village.

The "Dondasanno," or "executioner"; the "Dakkua," whose office it is to summon the Kondhs; and the "Pujari," or 'village priest," comprise, in the northern godahs, the "Behurka," who carry out the Patro's wishes, and form his council. These men, being Uriahs, join the latter in a common bond to give their utmost aid in the suppression of human sacrifice; and their word is considered to embrace within its condition the "Somuto Dolo," under which head may be included the "Paiks," or "armed retainers," who are of two castes-the "Santo," a class of men who claim royal descent through,

38 THE URIYA AND KONDH POPULATION OF ORISSA.

an illegitimate channel; and the "Omaitto," which title signifies "steel," and indicates their profession.

A few artisans reside at the godah, consisting of the "Goroyi," or "carpenter"; "Loharo," "blacksmith"; "Gondo," "herdsman"; "Lambaro,". "potter"; "Sundi," "distiller"; and "Bondari," "banker." The "Mali," or "worshipper of Siva," is occasionally met with; and one family of the Brahman caste resides at Gaddapur. The " 'Domba," or, as he is called in the plains, "Pano," is an outcast, and lives outside the godah. He is by profession a trader, frequenting the fairs, and supplying the wants of the Patro, who never repairs there in person. He also manufactures rings and ornaments of brass, weaves strong cloths, and is the musician at the festivals of the Uriya or Kondh. As in the Malo of Boad and Gumsar, here also his chief profits would spring, were it not for our intervention, from the sale of children for sacrifice.

The "Haddi," or as he is styled by the Kondhs "Gabangu,” is the same class as the Pariah of the plains, though he will not partake of food with them. He is by trade a basket maker, and also performs menial offices in the Uriya quarter of the godah.

133

BACTRIAN COINS.

NOTE EXPLANATORY OF THE CONTENTS OF PLATE II.,

VOL. XX., J.R.A.S.

No. 1-Diodotus. Tetradrachma, p. 122.

No. 2-Binominal medal of Diodotus and Agathocles, p. 123.

No. 3-Binominal medal of Euthydemus and Agathocles, p. 124.

No. 4-Antimachus Theos, p. 125.

No. 5-Heliocles.

grains.

Legends-

Didrachma. Col. Abbott. Weight, 146.3