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OCTOBER, 1906.]
MISCELLANEA.
291
But it is worth noting that a tribe in the Ranâ of the Kêonthal Stute. Armed with this Chumbi Valley still preserves an institution of authority, Madan Sain returned to Kéonthal, great antiquity, which recognized the division where the people proclaimed him Rana. of the tribe into two sections or clans, each
H. A. ROBE. vested with the right to elect in turn two and May, 1906. chiefs, who desire their power wholly from the popular vote, and not in any degree from
A WOMAN'S WILES. hereditary claims.
It may be of some interest to note that the story It is onby to believe that the Yaudhoyas
published under the above title by Mr. W. Crooke, may have been similarly divided into three sections, each of which in turn elected the
ante, p. 146, occurs in the well-known collection
Vetālapanchaviniati, which is embodied in tribal chiofs.
Somadeva's Kathuisaritsagara and exists in Hindi I fear that there is no chance of our ever being as Baitálpachist. In the Sanskrit original it able to recover anything like accurate knowledge I makes part of the story of the he-parrot and the of the ancient tribal eonstitutions of India, but, she-maina (Skr. Sárika), who have a controversy if we cannot affirm positively what their nature on the comparative inferiority of woman and man. was, examples like that cited help us at least to Each in his turn relates a story to demonstrate understand what kind of arrangement is likely to the wickedness of the other sect, and the tale have existed.
told by the parrot is that which was published as
VINCENT A. SMITH. No. VIII. of Mr. Crooke's Folktales from 8th August, 1906.
Northern India. There are only some slight differences in the details of the story. In the
Sanskrit work the spirit (Vetala ), who has entered CUSTOMARY LAW REGARDING SUCCESSION
the corpse of the paramour, bites off the nose of IN RULING FAMILIES OF THE PANJAB
the faithless lady at the moment she tries to HILL STATES.1
kiss his lips. At the moment I cannot give the HERE is another illustration of the customary exact references, but these can ensily be ascerrule that the son whose birth is first reported tained by consulting the works quoted. Of both to the ruler (and not the first born son) is his the Sanskrit and Hindi collections there exist heir-apparent. Mudan Sain, Raja of Keonthal English translations. State, had two ránis, one from Basbahr, the other
J. P. VOGEL from Hindur (Nálågash) and both of them became pregnant at the same time. The Busbahri rinf accordingly planned that, if her
THE ALLEGED CUSTOM OF NAMING A HINDU
AFTER HIS GRANDFATHER. co wife gave birth to a son before sbe herself did, the news should be kept from the Râna.
WITH reference to the note published, ante, The Hindari ráni did give birth to a son first,
p. 125, Prof. Alfred Hillebrandt of Breslau bas but the Rand was not informed of the event and
been kind enough to favour me with references it was determined to kill the boy, so Matha,
which prove that the custom had the formal a Chhibhar Kanet, took him away secretly to
sanction of text-writers. He cites a passage Hindůr where he was named Anup Sain ---- and
in Patañjali's Mahabhushya, I., P.4, quoting not put to death. On Madan Sain's death his
the prescript of the Yájñikas to give a son son by the Bashahrt ránt was proclaimed Ran n ame tripurashanikam anaripratishthitam. and so Anđp Saiu went to the Raja of Garhwâl,
The Sanskiraratnamáld (p. 55, where the then a powerful chief, and sought his aid. The
materials are collected ), he observes, explicitly Rájå bade lim prove that lie was Madun Sain's
says that the son's name should le one or other eldest son, so he placed two arrows in the temple
of three ancestral names, that of the father, of Badri Narain by night, one for himself, the
grandfather, or earlier ancestor ; tripurushi'other in his rival's name, declaring that the
nuvukam || pitamahdiitritayanyutamani namaarrow of the elder son would be found bent.
kiryam ityarthal. This rule covers all the cases Next morning Anup Sain's arrow was found to be
of royal homonymy which I cited from the bent, so the Raja gare bím a written declaration
genealogies of ruling families. that he was the rightful heir und declared him
VINCENT A. SNITY. 1 See ante, p. 233, and Vol. XXXIV., p. 226.
* This would appear to show that Kionthal was at this period a feudatory of GarhwAl. Madan Sain was contemporary with Mabi ParkAsh of Sirmûr.
