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BANJG.

　The Banjgs are a small tribe residing in the Chakma and Boh Mong chiefs' circles in the Chittagong Hill Tracts. According to the Superintendent, the number of speakers is as follows:-

　The first mention of the tribe is found in an article by Surgeon Macrae, dated 24th January 1799, and mentioned under Authorities below. It is there stated that they often attacked the Kukis, over whom they always prevailed, owing to the fact that they were all united under one Rajah. The Kukis had even to pay an annual tribute of salt to them.

　The fullest description of this tribe is that by Captain Lewin, which has been re- produced in an abridged form, by Sir W. W. Hunter. See Authorities below. Hunter says:-

　'The Banjogi and Pankho tribes claim to be of common origin, sprung from two brothers, and in language, customs, and habits they exhibit a great similarity. These tribes are not numerically strong, and numbered, in 1869, according to Captain Lewin's estimate, about seven hundred houses, or three thousand souls. Accord- ing to the census of 1872, there are only 305 Banjogis and 177 Pankhos living within the Chittagong Hill Tracts. There are three villages of Pankhos and one of Banjogis on the borders of the Karnaphuli, but the majority reside in the Bohmong's country to the east of the Sangu river. Their language strongly resembles that of the Lushis or Kukis, and from their appearance they would be supposed, Captain Lewin states, to be an off-shoot of that tribe. They, however, affirm that they are sprung from the great Shn nation of Burmah, and some of their customs differ materially from those of the Lushis or Kukis. The great distinction between the two tribes is in the mode of wearing the hair. The Pankhos bind their hair in a knot at the back of their hcad, but the Banjogis tie up their hair in a knot over the forehead.

　'Their account of the creation and their own origin is curious, and was told to Captain Lewin as follows:- "Formerly our ancestors came out of a cave in the earth, and we had one great chief named Tlandrok-pah. He it was who first domesticated the gayl (cow); he was so powerful that he married God's daughter. There were great festivities at the marriage, and Tlandrok-pah made God a present of a famous gun that he had. You can still hear the gun; the thunder is the sound of it. At the marriage our chief called all the animals to help to cut a road through the jungle to God's house, and they all gladly gave assistance to bring home the bride-all save the sloth (the huluk monkey is his grandson) and the carthworm; and on this account they were cursed, and cannot look on the sun without dying. The cave whence man first came out, is in the Lushi country, close to Vanhuilen's village, of the Burdaiya tribe; it can be seen to this day, but no one can enter. If one listens outside, the deep notes of the gong and the sound of men's voices can still be heard. Some time after Tlandrok-pah's marriage, all the country became on fire, and God's daughter told us to come down to the aca where it is cool; that was how we first came into this country. At that time mankind and the birds and beasts all spoke one language. Then God's daughter complained to her father that her tribe were unable to kill the animals for food, as they talked and begged for life with pitiful words, making the hearts of men soft so that they could not slay them. On this, God took from the beasts and birds the power of speech, and food became plentiful among us. We eat every living thing that cannot speak. At that time also, when the great fire broke from the earth, the world became all dark, and men broke up and scattered into clans and tribes. Their languages also became different. We have two gods: Patyen-he is the greatest; it was he who made the world. He lives in the west, and takes charge of the sun at night. Our other god is named Khozing; he is the patron of our tribe, and we are specially loved by him. The tiger is Khozing's house-dog, and he will not hurt us, because we are the children of his master."

　 'Although admitting the supremacy of one great god, the Pankhos and Banjogis offer no worship to him; all their reverence and sacrificial rites are directed towards Khozing, the patron deity of their nation. In some villages are men said to be marked out as a medium of intercourse between Khozing and his children. Such