Indian Antiquary Vol 27

Author(s): Richard Carnac Temple
Publisher: Swati Publications

Page 60

56
THE INDIAN ANTIQUARY.
[FEBRUARY, 1898.
But the crane knew only too well that the person speaking to him was only a maid-servant, and would not give in. He, therefore, thus spoke (sang) to her :
"Tum té háis ránichi batkin kam gô,
Nahin sûrim raitschá páni kash go.
You are only a maid-servant of the rant (princess),
I will not let go the water of the subjects."
The second maid-servant, too, found that she could not deceive the crane, nor prevail upon him to let go the water of the tank, and so went and reported the matter to the king. The king now sent a third maid-servant, dressed and adorned still better than the first and second, but she also met with the same failure. In this way, seven maid-servants were sent, one after another, the last having been dressed in the princess' own best clothes and covered with all her jewellery, hoping to deceive the crane, but to no purpose.
At last the king saw no other alternative but to send the princess. But, although an extremely beautiful person, she was made to assume the ugliest appearance possible. She was clothed in rags, divested of her ornaments, and with dirty hands and feet and face, the princess was sent to the tank. When she came in the presence of the crane, she thus spoke (sang) to him:
"Sôrá, sôrú, Baglôjî, raitéchú pání kam ga,
Hitaim tumchi lagnách rání kam gá.
Let go, oh let go, Mr. Crane, the water of the subjects,
I will become your queen by marriage."
The princess had searcely uttered these words, when the crane, recognising her in spite of her assumed ugly appearance, at once flew off, and thus left the tank free for the people to take their water from. The princess returned to the palace and communicated to the king the result of her errand. Of course, it was decided that the princess must be married to the crane, and so an early day was fixed for the celebration of the wedding.
(To be continued.)
NOTES AND QUERIES.
HORNS AT TEMPLES.
A GOOD deal could be said on the subject of horns on temples, so I will make my remarks as brief as possible.
In the valley of the Chandrabhaga (the River Chenab), on almost every shrine dedicated to Dêvî are found some splendid horns. The reason of their being there is this. In the winter months, when snow is down to about 6,000 ft., the animals, who usually live at 12,000 ft., come down to look for grass. The villagers, seeing them, rush out and drive them into a snow-drift, and knock the poor beasts on the head. A sacrifice is made at once, and the village templesmeared with the blood. When the heads have been cut off the horns are placed upside down on the pent-roof of the temple. By this means the hill people save their sheep and goats, galba or ndr, much to the detriment of sport in the uplands of India, as they eat the cascases of the slain animals instead of those of their own flocks.
MARMOT in P. N. and Q. 1883.
BIRTH CUSTOMS-MUSALMANS.
SOME time before the birth takes place the woman gives up her household duties if her means permit, but the poorer women do not do so. At this period, too, they are not particular as to food, eating whatever they can get hold of. When the delivery takes place no male can approach the mother, only a woman or midwife can attend her. On the birth of a male child the nurse congratulates the near relatives present, and barbers, etc., are sent to congratulate the distant relatives. Among the well-to-do classes all the domestic servants are rewarded by the master of the house. Those that have a first child very late in life make presents also to the various hangers-on (lág). In large cities and towns a public entertainment is given, including the relations and friends. On such occasions the parties invited do not make presents.
GULAB SINGH in P. N. and Q. 1883.