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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!]
[Footnote 13: Tutelary deities are of house, village, groves, etc. The "House-god' is, of course, older than this or than Hinduism. The Rig Veda recognizes V[=a]stoshpati, the 'Lord of the House,' to whom the law (Manu, III. 89, etc.) orders oblations to be made. But Hinduism prefers a female house-goddess (see above, p. 374). Windisch connects this Vedic divinity, V[=a]stos-pati, with Vesta and Hestia. The same scholar compares Keltic vassus, vassallus, originally 'house-man'; and very ingeniously equates Vassorix with Vedic vas[=all.m] r=alil-a)—viçl=al.m] r[=a]j[=a], 'king of the house-men' (clan), like h[.u]skarlar, 'house-fellows,' in Scandinavian (domesticus, * ouk(tes)). Windisch, Vassus und Vassallus, in the Bericht. d. k. Sächs. Gesell. 1892, p. 174.]
[Footnote 14: That is to say, a dead man's spirit goes to heaven, or is reborn whole in the tribe, or is re-born diseased (anywhere, this is penal discipline), or finally is annihilated. Justly may one compare the Brahmanic division of the Manes into several classes, according to their destination as conditioned by their manner of living and exit from life. It is the same idea ramifying a little differently; not a case of borrowing, but the growth of two similar seeds. On the other hand, the un-Aryan doctrine of
