become raging bacchantes.” Usually the Hos are quiet and reserved in manner, decorous and gentle to women. But during this festival “their natures appear to undergo a temporary change. Sons and daughters revile their parents in gross language, and parents their children; men and women become almost like animals in the indulgence of their amorous propensities.” The festival is not held simultaneously in all the villages. The time during which it is celebrated in the different villages of a district may be from a month to six weeks, and by a preconcerted arrangement the celebration begins at each village on a different date and lasts three or four days; so the inhabitants of each may take part in a long series of orgies. On these occasions the utmost liberty is given to the girls, who may absent themselves for days with the young men of another village; parents at such times never attempt to lay their daughters under any restraint. The Mundaris, kinsmen and neighbours of the Hos, keep the festival in much the same manner. “The resemblance to a Saturnale is very complete, as at this festival the farm labourers are feasted by their masters, and allowed the utmost freedom of speech in addressing them. It is the festival of the harvest home; the termination of one year’s toil, and a slight respite from it before they commence again.”(359) (M104) Amongst some of the Hindoo Koosh tribes, as among the Hos and Mundaris, the expulsion of devils takes place after harvest. When the last crop of autumn has been got in, it is thought necessary to drive away evil spirits from the granaries. A kind of porridge called _mool_ is eaten, and the head of the family takes his matchlock and fires it into the floor. Then, going outside, he sets to work loading and firing till his powder-horn is exhausted, while all his neighbours are similarly employed. The next day is spent in rejoicings. In Chitral this festival is called “devil-driving.”(360) On the other hand the Khonds of India expel the devils at seed-time instead of at harvest. At this time they worship Pitteri Pennu, the god of increase and of gain in every shape. On the first day of the festival a rude car is made of a basket set upon a few sticks, tied upon bamboo rollers for wheels. The priest takes this car first to the house of the lineal head of the tribe, to whom precedence is given in all ceremonies connected with agriculture. Here he receives a little of each kind of seed and some feathers. He then takes the car to all the other houses in the village, each of which contributes the same things. Lastly, the car is conducted to a field without the village, attended by all the young men, who beat each other and strike the air violently with long sticks. The seed thus carried out is called the share of the “evil spirits, spoilers of the seed.” “These are considered to be driven out with the car; and when it and its contents are abandoned to