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THE INDIAN ANTIQUARY.
[FEB. 2, 1872.
Wika Got. The sister marries, say, a Dhurwa: She accordingly becomes of the Dhurwa clan, while her brother, of course, still retains his clanship; thus the sister's children being Dhurwas and the brother's Wikas, they can intermarry. From this precise explanation it will at once be seen that the marriage of two brothers' children is iuterdicted, because they are of the same clan.
I was not successful in collecting the names of many of the Gondi Gots worth recording, but I think I have got a good number of the Kirku clans which are as follows:-Kasda, Bethe, Chuthar, Maosi, Busum, Dharına, Sakoma, Ataker, Akhundi, Tota, Bhendra, Tandil, Kolsa, Suvati, Selu, and Atkom.
This year I met with no archæological remains which invited my attention; there is only one place which has its local tradition.
I have briefly attempted to enter into the chief points of interest regarding these wild tribes, without detailing the many other minutiae which relate to them, such as their dancing, their dress, their villages, and many of their customs.-Report on the Topographical Surveys for 1868-69.
also to do lamjhana. At the marriage, the bridegroom gives the paternal aunt and the mother of the bride a cloth each, and the paternal uncle a pagri. Among both the Gonds and Kirkus, the money is not given to defray the expenses of the marriage cheer and paraphernalia of the bride but for the marriage contract.
The Kirkus are divided into four chief divisions of caste: The Bapcha, Baoria, Rumba and Bondoi,-the last being the highest. These castes do not intermarry, eat, drink, nor smoke the huká amongst themselves.
The Gonds divide into two sections, which call themselves Raj-Gonds and Khatola Wala Gonds-the latter wearing the Brahmanical thread or jânvi across the shoulder. These two divisions hold nothing common among them.
The Gots which I have alluded to above, I find to be clans, something after the manner of those among our Scottish brethren, and in no instance is intermarriage permitted between men and women of the same Got, but cousins are permitted to marry each other. How this finds sanction I shall explain: I shall instance a brother and sister of the
EXPLANATION OF VEDIC WORDS. BY PROF. TH. AUFRECHT.
(Translated from the Zeitschrift der Deutschen Morgenländischen Gesellschaft Bd. XXIV.
pp. 205-6.)
Hears Indra gladly the singer's call, no longer tarrying he draws nigh to us." Also from the use of ni star, II. 11, 20.
Asyá suvânásya mandínas tritásya ny árbudam Vávridháno astah
"Arbuda, the enemy of this lavish, joyous Trita,
he violently strikes down." VII. 18,11.
ékam cha yó vinçatim cha çravasyâ' vaikarnayor jánân râ'ja ny ástaḥ | "As the king from desire for fame slew one and twenty men of the two Vaikarna."
I. NISHTUR. Nishtúr is found in the Rigveda only in the two forms nishture and nishturah. The pada divides thus, nih-ture and niḥ-turaḥ, and thus it is regarded as compounded of tur and the preposition nis. Roth takes this view, and
translates it, "He who has no conqueror (the unvanquished one)." He forgets that this translation yields no sense in VIII. 32, 27, and that no passage occurs in the Veda, in which the root tar is combined with nis. In my opinion it should be resolved into ni-stur, which I derive from ni star, to strike to the ground, prosternere. In the former passage nishtur is active, "felling to the ground"; in the latter, passive," to fall to the ground." VIII. 32, 27.
"To the mighty conqueror, to the unvanquished
victor cries
Your god-suggested hymn." VIII. 66, 2.
"Then spake to him Çavasí: the deadly hater, the dya, prakâ módya, brahmódya, brah
cloud-son
My child, these cast to ground do thou." This interpretation receives confirmation also from anish trita in VIII. 33, 9."The gallant, never-vanquished hero, fearlessly equipped for fight,
2. ACVABUDHYA.
This word occurs three times, and indeed only in the first Ashtaka. Roth translates it, "notable on account of horses-distinguished," and Benfey, "recognisable by horses." This interpretation, in which budhya is derived from the root budh, is unsatisfactory both etymologically and with reference to the sense. Etymologically, because the analogous formations brahmacharya, parbhi
mava'dya, mantraçrútya, admasádya, talpasády a, rájasúya, devahúya, and others, have the accent on the last portion. As regards the sense, because in 92, 7 the distinction between açvabudhya and goagra is unmistakable. The true account of the matter is, that
