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THE INDIAN ANTIQUARY.
However strange it might appear, from the in scription being a mere deed of sale—if the interpre tation of tasmai krayadanapürrakammatmiyaman neyasamyan Way radadvädasha gram dattagh be correct—it appears that the grantor was mºre than
[MARCH 1, 1872.
a mere chief; otherwise the mention of his Minis
ters, and among them a Minister of Peace and War, could hardly be satisfactorily explained. It is pro bable, however, that the grantee Kanna Så man t a was no more than a petty chief.
DARDU LEGENDS, PROVERBS AND FABLES.” By G. W. LEITNER, M.A. Ph. D. I.—DARDU LEGENDS.
A—DEMons—YAch.t DEMONs are of a gigantic size, and have only one eye which is in the forehead. They used to rule over the mountains and oppose the cultivation of the soil by man. They often dragged people away into their recesses. Since the adoption of the Muhammadan religion, the Demons have relinquish ed their possessions, and only occasionally trouble the believers.
They do not walk by day, but confine themselves to promenading at night.
A spot is shown near
Astor at a village called Bulent, where five large mounds are pointed out which have somewhat the shape of huge baskets. Their existence is explain ed as follows. A Zamindār at Grukót, a village further on, on the Kashmir road, had with great trouble sifted his grain for storing, and had put it into baskets and sacks. He then went away. The Demons came—five in number—carrying huge leather sacks, into which they put the grain. They then went to a place which is still pointed out and called “Gué Gutumé Yacheyn gau boki,” or “ the place of the demons' loads at the hollow"—
Gué being the Shina name for the present village of Grukót. There they brought up a huge flat stone—which is still shown—and made it into a
kind of pan (tawa) for the preparation of bread. But the morning dawned and obliged them to dis appear ; they converted the sacks and their contents into earthen mounds which have the shape of baskets and are still shown.
1.—The Wedding of Demons.f “A Shikari was once hunting in the hills. He had taken provisions with him for five days. On the sixth day he found himself without any food. Excited and fatigued by his fruitless expedition, he wandered into the deepest mountain recesses, care less whither he went so long as he could find water to assuage his thirst, and a few wild berries to allay
his hunger. Even that search was unsuccessful and, tired and hungry, he endeavoured to compose himself to sleep. Even that comfort was denied him, and, nearly maddened with his situation, he again arose and looked around him.
It was the
first or second hour of night, and at a short distance
- Committed to writing for the first time in 1866 from the
dictation of Dards. own.”
This race has no written character of its + “ Yach” means “bad” in Kashmiri.
- This Legend and that of the origin of Ghilgit have appeared
before, but without annotations.
he descried a large fire blazing—a most cheerful
welcome to the hungry, and now chilled, wanderer. He approached it quietly, hoping to meet some
other sportsman who might provide him with food. Coming near the fire, he saw a very large and curious assembly of giants, eating, drinking and singing.
In great terror he wanted to make his
way back, when one of the assembly who had a squint in his eye, got up for the purpose of fetching water for the others. He overtook him and asked him whether he was a “child of man.” Half dead
with terror, he scarcely could answer that he was, when the Demon invited him to join them at the meeting which was described to be a wedding party. The Shikari replied, “You are a Demon and will destroy me:” on which the spirit took an oath by the sun and the moon, that he certainly would not do so.
He then hid him under a bush and went
back with the water. He had scarcely returned when a plant was torn out of the ground and a small aperture was made into which the giants managed to throw all their property, and, gradually making themselves thinner and thinner, themselves
vanished into the ground through it. Our sports man was then taken by the hand by the friendly demon, and, before he knew how, he himself glided through the hole and found himself in a huge apart ment, which was splendidly illuminated. He was placed in a corner where he would not be observed.
He received some food and gazed in mute astonish ment on the assembled spirits. At last he saw the mother of the bride taking her daughter's head into her lap and weeping bitterly at the prospect of her departure into another household. Unable to control her grief, and in compliance with an old Shin custom, she began the singing of the evening by launching into the following strains :—
Song of the Mother. Ajeyn Birdinil me palise, shikk sané, (Thy) mother's Birani my little darling ornaments will wear, Inne Buldar Buche angai tapp bey hani, [Whilst]here at Buldar Büche the heavens dark will become, Nāgari Phal Chache Kani mirani in, The Nagari (of race) Phal Chache of Khans, the prince will come, | The father's name was Mir Khan ; the daughter's name was Birani; the bridegroom's name was Shadu Malik of Nagyr
of Phal Chache race; and the place of the wedding was Buldar Buche.
