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PALACE OF THE GOND KINGS OF GARHA-MANDLA AT RAMNAGAR.

UNIV. OF

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HISTORY OF THE GONDS

47

such as the tombs of the Gond kings and the palace at Junona, were built by immigrant Telugu masons of the Kāpu or Munurwar castes. Another excellent rule of the Gond kings was to give to any one who made a tank a grant of land free of revenue of the land lying beneath it. A large number of small irrigation tanks were constructed under this inducement in the Wainganga valley, and still remain. But the Gond states had no strength for defence, as was shown when in the eighteenth century Maratha chiefs, having acquired some knowledge of the art of war and military training by their long fighting against the Mughals, cast covetous eyes on Gondwāna. The loose tribal system, so easy in time of peace, entirely failed to knit together the strength of the people when united action was most required, and the plain country fell before the Maratha armies almost without a struggle. In the strongholds, however, of the hilly ranges which hem in every part of Gondwana the chiefs for long continued to maintain an unequal resistance, and to revenge their own wrongs by indiscriminate rapine and slaughter. In such cases the Maratha plan was to continue pillaging and harassing the Gonds until they obtained an acknowledgment of their supremacy and the promise, at least, of an annual tribute. Under this treatment the hill Gonds soon lost every vestige of civilisation, and became the cruel, treacherous savages depicted by travellers of this period. They regularly plundered and murdered stragglers and small parties passing through the hills, while from their strongholds, built on the most inaccessible spurs of the Satpūras, they would make a dash into the rich plains of Berār and the Nerbudda valley, and after looting and killing all night, return straight across country to their jungle fortresses, guided by the light of a bonfire on some commanding peak.1 With the pacification of the country and the introduction of a strong and equable systern of government by the British, these wild marauders soon settled down and became the timid and inoffensive labourers which they now are.

Mr. Hislop took down from a Pardhan priest a Gond myth of the creation of the world and the origin of the

1 Mr. Standen's Betül Settlement Report.

5. Mythical

traditions.

Story of

Lingo.

Gonds, and their liberation from a cave, in which they had been shut up by Siva, through the divine hero Lingo. General Cunningham said that the exact position of the cave was not known, but it would seem to have been somewhere in the Himalayas, as the name Dhawalgiri, which means a white mountain, is mentioned. The cave, according to ordinary Gond tradition, was situated in Kachikopa Lohagarh or the Iron Valley in the Red Hill. It seems clear from the story itself that its author was desirous of connecting the Gonds with Hindu mythology, and as Siva's heaven is in the Himalayas, the name Dhawalgiri, where he located the cave, may refer to them. It is also said that the cave was at the source of the Jumna. But in Mr. Hislop's version the cave where all the Gonds except four were shut up is not in Kachikopa Lohāgarh, as the Gonds commonly say; but only the four Gonds who escaped wandered to this latter place and dwelt there. And the story does not show that Kachikopa Lohāgarh was on Mount Dhawalgiri or the Himalayas, where it places the cave in which the Gonds were shut up, or anywhere near them. On the contrary, it would be quite consonant with Mr. Hislop's version if Kachikopa Lohagarh were in the Central Provinces. It may be surmised that in the original Gond legend their ancestors really were shut up in Kachikopa Lohāgarh, but not by the god Siva. Very possibly the story began with them in the cave in the Iron Valley in the Red Hill. But the Hindu who clearly composed Mr. Hislop's version wished to introduce the god Siva as a principal actor, and he therefore removed the site of the cave to the Himalayas. This appears probable from the story itself, in which, in its present form, Kachikopa Lohāgarh plays no real part, and only appears because it was in the original tradition and has to be retained.1 But the Gonds think that their ancestors were actually shut up in Kachikopa Lohāgarh, and one tradition puts the site at Pachmarhi, whose striking hill scenery and red soil cleft by many deep and inaccessible ravines would render it a likely place for the incident. Another version locates Kachikopa Lohāgarh at Dārekasa

1 The argument in this section will be followed more easily if read after the legend in the following paragraphs.

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LEGEND OF THE CREATION

49

in Bhandāra, where there is a place known as Kachagarh or the iron fort. But Pachmarhi is perhaps the more probable, as it has some deep caves, which have always been looked upon as sacred places. The point is of some interest, because this legend of the cave being in the Himalayas is adduced as a Gond tradition that their ancestors came from the north, and hence as supporting the theory of the immigration of the Dravidians through the north-west of India. But if the view now suggested is correct, the story of the cave being in the Himalayas is not a genuine Gond tradition at all, but a Hindu interpolation. The only other ground known to the writer for asserting that the Gonds believed their ancestors to have come from the north is that they bury their dead with the feet to the north. There are other obvious Hindu accretions in the legend, as the saintly Brahmanic character of Lingo and his overcoming the gods through fasting and self-torture, and also the fact that Siva shut up the Gonds in the cave because he was offended by their dirty habits and bad smell. But the legend still contains a considerable quantity of true Gond tradition, and though somewhat tedious, it seems necessary to give an abridgment of Mr. Hislop's account, with reproduction of selected passages. Captain Forsyth also made a modernised poetical version,1 from which one extract is taken. Certain variations from another form of the legend obtained in Bastar are included.

of the

creation.

In the beginning there was water everywhere, and God 6. Legend was born in a lotus-leaf and lived alone. One day he rubbed his arm and from the rubbing made a crow, which sat on his shoulder; he also made a crab, which swam out over the waters. God then ordered the crow to fly over the world and bring some earth. The crow flew about and could find no earth, but it saw the crab, which was supporting itself with one leg resting on the bottom of the sea. The crow was very tired and perched on the crab's back, which was soft so that the crow's feet made marks on it, which are still visible on the bodies of all crabs at present. asked the crab where any earth could be found. said that if God would make its body hard it would find

1 Highlands of Central India (Chapman & Hall).

The crow

The crab

VOL. III

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