MACRH 1, 1872.]
Tyn Mirkón málose ché gum bagéy, Thy Mirkan father from, new corn will be distributed. Satti Yabeo vey bot Shadu Malik bojum the um. Seven rivers' water be Shadu Malik a going will make, Tey Mirkan malo che gi bage, Thy, Mirkan, father, now ghee will distribute.
Translation.—“Oh Biráni, thy mother's own ; thou little darling wilt wear ornaments, whilst to me, who will remain here at Buldar Büche, the heavens will appear dark. The prince of Lords of Phal Chache race is coming from Nāgyr and Mirkan thy father, now distributes corn [as an act of welcome.]
“Be (as fruitful and pleasant) as the water of seven rivers, for Shadu Malik [the prince] is deter mined to start, and now thy father Mirkan is distributing ghi" [as a compliment to the departing guest.] The Shikari began to enjoy the scene, and would have liked to have staid, but his squinting friend told him now that he could not be allowed to
remain any longer. So he got up, but before again vanishing through the above mentioned aperture into the human world, he took a good look at the Demons.
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THE DARDS.
To his astonishment he beheld on the
shoulders of one, a shawl which he had safely left at home. Another held his gun ; a third was eating out of his own dishes ; some had his many coloured stockings on, and another disported him self in Pijamas [drawers] which he only ventured to put on on great occasions. He also saw many of the things that had excited his admiration among the property of his neighbours in his native village being most familiarly used by the Demons. He scarcely could be got to move away, but his friendly guide took hold of him and brought him again to the place where he had first met him. On taking leave he gave him three loaves of bread. As his village was far off he consumed two of the loaves on the road. On reaching his home, he found his father who had been getting rather anxious at his prolonged absence. To him he told all that had happened and showed him the remain ing loaf of which the old man ate half. His mother, a good housewife, took the remaining half and threw it into a large granary, where, as it was the season of Sharó (autumn), a sufficient store of flour had been placed for the use of the family during the winter. Strange to say, that half loaf
brought luck, for demons mean it sometimes kindly to the children of men, and only hurt them when they consider themselves offended. The granary remained always full, and the people of the village rejoiced with the family for they were liked and were good people. It also
an old woman who had a great reputation for
wisdom, told him that this was the custom of demons, and that they invariably borrowed the property of mankind for their weddings and as invariably restored it. On occasions of rejoicings amongst them, they felt kindly towards mankind. Thus ends one of the prettiest tales that I have ever heard.
2.—The Demon's Present of Coals turned into Gold. Something similar to what has just been related, is said to have happened at Doyur on the road from Ghilgit to Nagyr. A man of the name of Phúko had a son, named Laskir, who, one day, going out to fetch water, was caught by a Yach who tore up a plant [reeds 2) “phurú” and entered with the lad into the fissure which was thereby created. He brought him to a large palace, in which a number of goblins, male and female, were divert ing themselves. He there saw all the valuables of the inhabitants of his village. A wedding was being celebrated and the mother sang:— Güm bagé, déy Budulé Khatüni. Güm bagé déy, huhā huhă I Gi bagé déy, Buduló Khatünise. Gi bagé déy, huhā huhā Motz bagé déy, Budule Khatüni. Motz bagé déy, huhá' huhā Mò xx 35 xx &c., &c. Translation. Corn is being distributed, daughter of Budul. Corn is being distributed, hurrah hurrah (Chorus.) Ghi is being distributed, &c. &c. (Chorus.) Meat is being distributed, &c, &c. (Chorus.)
Wine is being distributed, &c. &c. &c. &c.
(Chorus.)
On his departure, the demon gave him a sackful of coals, and conducted him, through the aperture made by the tearing up of the reed, towards his village. The moment the demon had left, the boy emptied the sack of the coals and went home, when he told his father what had happened.
In the
emptied sack they found a small bit of coal which, as soon as they touched it, became a gold coin, very much to the regret of the boy's father who would have liked his son to have brought home the whole sackful.
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B.—BARA1—PER is of FAIRIEs.
They are handsome, in contradistinction to the Yachas or demons, and stronger; they have a beauti ful castle on the top of the Nanga Parbat or Dyarmul (so called from being inaccessible.) This castle is made of crystal, and the people fancy they can see it. They call it “Shel-batte-kót” or “Castle of Glass-stone.”
should be told that as soon as the Shikari came
1.—The Sportsman and the Castle of the
home he looked after his costly shawl, dishes, and clothes, but he found all in their proper places and perfectly uninjured. On enquiring amongst his neighbours he also found that they too had not lost anything. He was much astonished at all this, till
Fairies. Once a sportsman ventured up the Nanga Parbat. To his surprise he found no difficulty, and venturing farther and farther, he at last reached the top. There he saw a beautiful castle made of glass, and pushing
