a distinct designation by
their Hindu neighbours, while their customs and traditions have been
modified either by long separation from the Mundas of Chota Nagpur or
by contact with Hindu influences. Sir G. Grierson's account of the
two dialects Santali and Mundari shows that they closely resemble
each other and differ only in minor particulars. The difference is
mainly to be found in the vocabulary borrowed from Aryan neighbours,
and in the grammatical modifications occasioned by the neighbouring
Aryan forms of speech. [489] Of Mundari he says: "Aspirated letters
are used as in Santali, the semi-consonants are apparently pronounced
in the same way as in Santali; genders and numbers are the same,
the personal pronouns are the same, the inflexion of verbs is mainly
the same." [490] Some points of difference are mentioned by Sir
G. Grierson, but they appear to be of minor importance. The Mundas,
like the Santals, call themselves _hara-ko_ or men. In the vocabulary
of common words of Mundari and Santali given by Colonel Dalton [491]
a large proportion of the words are the same. Similarly in the list
of sept-names of the tribes given by Sir H. Risley [492] several
coincide. Among the 15 names of main septs of the Santals, Besra,
a hawk, Murmu nilgai, or stag, and Aind, eel, are also the names of
Munda septs. The Santal sept Hansda, a wild goose, is nearly identical
with the Munda sept Hansa, a swan; the Santal septs Kisku and Tudu
are sept-names of the Hos, a branch of the Mundas; and in one or two
other names there is a great resemblance. The principal deity of the
Santals, Marang Buru, is a Munda god. In the inheritance of property
both tribes have the same rule of the exclusion of daughters. In
his article on Ho, Sir H. Risley indeed states that the Santals,
Hos and Mundas are local branches of the same tribe.

The Saontas of Sarguja and Bilaspur appear to have been separated from
the parent tribe for some generations and to have assimilated some of
the customs of the Gonds. They have some Gond sept-names, as Markam and
Dhurwa. Those of Pendra zamindari have no traditions of their origin
beyond saying that the adjoining Kenda zamindari was their original
home. They profess to revere only the sun, fire and water. In order to
worship the Jal-deota or water-god they pour water round the fire and
then throw a little butter on the fire in his name. Mr. C.U. Wills,
Settlement Officer, records of them the following curious cust