The cover image was created by the transcriber and is placed in the public domain.

ORAL TRADITION FROM THE INDUS.

Scale 1 In: = 24 Miles.

(Frontispiece). THE VILLAGE HÛJRÂ, OR GUEST HOUSE.

ORAL TRADITION FROM THE INDUS.

COMPRISED IN TALES.

TO WHICH ARE ADDED EXPLANATORY NOTES.

BY

MAJOR J. F. A. M^cNAIR, R.A., C.M.G.,

Author of “Perak and the Malays,” “Prisoners their own Warders,” &c., &c.,

AND

THOMAS LAMBERT BARLOW,

Late Superintendent, Chief Salt-range, India.

Revised and Corrected,

1908.

ILLUSTRATIONS DRAWN BY MISS L. FENN,

FROM SKETCHES BY THE AUTHORS.

Brighton:

PRINTED AT THE CRANBOURNE PRINTING WORKS,

BY R. GOSDEN.

CONTENTS.

LIST OF ILLUSTRATIONS.

INTRODUCTION.

It was in the remote and little known village of “Ghazi,” situated on the left bank of the stately and classical Indus, and at the distance of about thirty miles from the ancient city of “Attock” (Atak) that most of this Folk-lore was collected.

Ghazi in itself is not what would be called a picturesque village in those parts. Its straggling huts and houses are built on a rocky, unkind sort of soil, so that fine forest trees which would make a pleasing picture of the place will not grow there; indeed the vegetation is almost entirely restricted to scrub and brushwood. There are, however, here and there, thickets of the “Phoolai” and “Vahekur” plants, and a stunted variety of the Plum tree, known by the natives as “Jhâr Bayri.”

At some little distance inland, however, the soil improves; and the farmers are able there to cultivate both wheat and barley, and to plant the oil and cotton seeds from which they obtain very fair crops.

The view, however, looking from the village has a distinct charm of its own, owing to the wild, mountainous, and well-wooded country which encircles it. Within a few miles to its rear are the Hills of “Gundghur,” the highest peak of which is by the natives of the place called “Pir Than,” and is the scene of many of their local legends.

Far away towards the north and west are lofty ranges of mountains, running, as it were, in graduated succession to join the distant line, which is in point of fact but an extreme western extension of the Himalayas.

Immediately at the foot of the village, runs as I have already said, the river Indus, and as its banks are somewhat narrowed at this point the stream becomes more rapid, but the river broadens out again a little further down, until it reaches the city of Attock, where its volume is increased by the waters of the Kabul River.

The natives who dwell in the village are of that mixture of races usually to be found in most of the towns and villages in the “Hazara” district in which Ghazi is situated.

The Head men are Pathans of the “Thar” tribe, commonly called “Thar Kheyles.” They are believed to be the descendants of Afghan soldiers who came into India with the armies of Timur Baber and Nadir Shah.

Then there are two or three divisions of the farmer class known as “Awans,” good soldiers and no better people in all India, and “Ghurkās”—fine, tough men. Also the barber class, or “Naies,” also called “Napit”; the shoemakers, or “Mochīs”; the potters, or “Koobhars”; the weavers, or “Powlees”; the blacksmiths, or “Lohars;” and so on, with a sprinkling of “Merasis,” or “Dooms,” who fill the post of Genealogists and Bards to the community, and who are the reciters of warlike poetry.

These last are for the most part the receptacles and custodians of the old village folk-lore, though sometimes amongst the farmers living as they do a simple and rustic life, many tales of the remote past have been retained, and the barbers, too, have been occasionally known to relate them.

Above Ghazi, and at a distance of about twelve miles on the same side of the river, are the villages known by the general name of “Thorbela.” The word locally means “Black Island,” after an island which was situated in front of them, but was washed away in the floods of 1842. Since that date many of the huts have been erected at some distance from the banks. The village is an important one, and contains a thriving and industrious community. To get to “Thorbela” the traveller has to pass through the small village of “Mohat,” between which and Ghazi is the ferry across the Indus to the populous town of “Topi.” This town contains the same admixture of races as at Ghazi, but in addition a larger proportion of the “Juddoon” tribe who speak the “Pushtu” language, which has some similarity to the Semitic.

The whole of this district will well repay a visit at any time, and the interest is greatly enhanced when one calls to mind the many historical events that have taken place, in and around it, in years long gone by.

It was at Attock (Atak) that Alexander the Great is believed to have crossed the Indus B.C. 326. The ancient name of this city was said to be “Taxila,” so named after a petty king who joined his forces with those of Alexander in the attack and defeat of King Porus, and it was here that Alexander rested his army for three days, and was royally entertained by its reigning Sovereign.

It is, however, quite foreign to my purpose here, to dwell at any length on the ancient history of this part of India and the Punjâb generally, called by the Greeks the “Pente Potamia.” I will not either touch upon the supposed route taken by Alexander across the “Paropamisus” Mountains (Hindu Kush), which is still a very disputed point.

My purpose in referring to this old history, is to draw attention to the fact that in the traditions that these non-recording Ghazi folk have handed down of their gods, their heroes, and preternatural beings, they appear to have kept ever in their memories this visit of Alexander to India, in the legend of “Secundur Zulf Kurnain,” which forms one of the tales of this series.

It was at this little village of Ghazi, and in the districts adjoining it, remote at the time from all European influence, that Mr. Thomas Lambert Barlow resided for over thirty years. He was employed by our Government in the Salt Revenue Department, and in the execution of these arduous duties, he was as a matter of course thrown into almost daily contact with all classes of the natives. He found it necessary to acquaint himself with their various dialects, and it was not long before he was able to communicate freely with every caste and tribe.

No European could have had a better opportunity of getting at the thoughts and feelings of the people than he had, and being on friendly terms with most of them, they would talk to him, and before him, with perfect freedom, and altogether with an absence of that kind of restraint, which I can say from my own knowledge, is felt more or less by most natives of India when in the presence of a European.

It has been said, and perhaps with some justice, that many folk tales have to be received with a certain amount of misgiving; and doubtless also each narrative as it descends in successive generations loses some of the force of the original. It is also very clear that the Folk-lore of a long-established and independent community such as that of Ghazi, or other out-of-the-way village of India, is not to be got at all of a sudden, for it lies deep down in the memories of only a certain few of the people, and these not always willing to impart it unto strangers to their country.

It was not surprising therefore that it was only by degrees, and by very slow degrees, that Mr. Barlow, though always a welcome guest at their village “Hûjrâs” or meeting places, was able to collect the lore of this interesting, this semi-religious, and warlike people. Many of their tales he repeated to the Rev. Mr. Swynnerton, F.S.A., who in 1892 published them in his popular work entitled the “Indian Nights,” and again with others in a later volume.

Mr. Barlow had not, however, exhausted all his store, and he has been good enough to place these few more at my disposal, and to permit me to send them to the Press in our joint names.

He has given them to me both orally and from notes, and it has been my task to throw them into a readable form, avoiding as far as possible all modification or undue colouring. In making together the translation into English we were conscious sometimes of missing the native expression or idiom. When any such difficulty arose we found help in transposing the original words into the “Hindustani” language, a native tongue familiar to us both. By this means, and with general care we were able to get pretty near to the thought and combination of thought of the native narrators, and the homeliness of their style.

It is perhaps matter for regret that in publishing these rural tales, I am not in a position to add the names of those people in Ghazi from whom Mr. Barlow heard them, nor, of course, can I give their antecedents. It might perhaps have afforded some clue to the source from whence the tales had been received, and it would certainly have been an additional evidence of their authenticity.

Mr. Barlow, however, made no note of these particulars at the time, and he cannot even now trust his memory on these points. He gathered the tales more to obtain a better insight into the character of the people, and to strengthen his knowledge of the language, and with no ulterior view to their publication. He, however, can say with all truth, that most of them were related in his presence by the farmers and “Merasis” or bards of the people, and that they are from the original stock transmitted to them by their forefathers.

I have thought it better not to encumber this volume with any elaborate analysis of the Tales. They are very simple and descriptive, and folk-lorists more able than myself, can readily arrange an analysis according to their own system.

It has been necessary, however, with these Indian Folk-tales to attach a few explanatory notes, chiefly to elucidate the text, but also with the view of bringing our readers more into touch with the people of the district.

The Tales gain a great advantage from the drawings of Miss L. Fenn, which will be found to be full of expression and spirit, and are at the same time faithful representations of the general characteristics of the people of this part of Northern India.

I am indebted also to the late Mr. John W. N. Barlow for much assistance to us in describing the native costumes, and for other information connected with the Ghazi community.

These Tales under a different form and style, were re-printed in 1902, from the “Indian Antiquary,” by the Education Society’s Press, Bombay; and later were kindly edited by W. Crooke, of the Bengal Civil Service (retired), the author of the “N.W. Provinces of India,” and other valuable works.

They are now re-produced by the Original Writers, with some corrections and emendations, together with the illustrations to the text referred to above.

J. F. A. M^cNair, Major R.A., C.M.G.

Belgrave House,

Preston Park, Brighton.

THE GURU AND HIS GREEDY DISCIPLE.

In former years there lived a very learned old “Guru,” or spiritual teacher, and he had five very earnest disciples who had become so imbued with his knowledge, and so attached to his person that they agreed to follow him wherever he led the way, even if it were to travel all the country round.

“Well,” he replied, “if I do leave this enamoured spot where I have spent most of my life, we shall all have to undergo many privations, and perhaps hardships, but I confess I have now a thirst for seeing more of the world: so will you go with me under the prospect of such circumstances?”

“Yes,” they said, “we certainly will, and no matter what frowns of fortune come upon us we shall at least gain knowledge every hour that we are in your company.”

He then proposed that they should visit the various Hindu shrines and the places that had been hallowed by old associations connected with the founders of their Faith.

To this they readily consented, and having sought for a propitious day, they set forth on their travels.

They had visited many holy places consecrated by age and sanctity, and as they were everywhere made welcome by devotees of their religion, they had few deprivations to encounter.

One day they were approaching a very populous city where a devout Hindu King resided, and the “Guru” said to his disciples, “I am much fatigued by the journey; go you all into the city and buy bread, and return to me here,” for he had determined to rest under a large clump of trees just outside the city walls.

It was not long before they all returned to the “Guru” with a wonderful account of the city, “For,” said they, “we have never known so remarkable a place, for, strange to relate, every article of merchandise is of the same price. In every shop and market all the goods are of one and the same value: gold, silver, precious stones, wheat, fruit, vegetables, and, indeed, everything that man can wish for and want, can be had for the same sum.”

The “Guru” said, “You much surprise me; and although I am very tempted to see for myself such a wonderful place, yet I am convinced that such a state of things must bring about great laxity and vice, and that justice there must be at a very low ebb, for that too I suppose is classed with the other commodities. No! let us at once quit this city and make the best of our way to some other more inviting place.” Whereupon they all agreed to accompany the “Guru”; but one disciple, a tall strapping fellow, and fond of the good things of this life, said that on second thoughts he would like to spend two or three days in that city, and that he would join them some marches off if they would only promise to go by easy stages.

THE GURU AND HIS GREEDY DISCIPLE.

It was in vain that the “Guru” tried to dissuade him from his purpose; he had made up his mind, so he parted company with his fellows, and went off alone into the city.

He had not been there more than two or three days when a burglary, attended with murder, was committed in the city, and the “Kotwal,” or chief Police officer, began to set on foot enquiries as to the whereabouts of the perpetrators of the crime. He came across this disciple of the “Guru,” and finding that he was a strong powerful fellow, and a stranger to boot, he was at once taken up on suspicion, and very soon witnesses were found who had seen him loafing about the place, and he was there and then tried for the crime, condemned and sentenced to death and the sentence was confirmed by the King in due course.

This avaricious, this greedy disciple, was then cast into prison to await his execution, and bitterly did he repent that he had not followed the advice of his “Guru.” Thus mourning over his fate, he aroused the sympathy of his gaoler, who good-naturedly offered to send a messenger to tell his “Guru” what had happened to him, and to bid him return.

This messenger went off in great haste, and managed to come up with the “Guru” and his party at no very great distance from the city. He gave them a full and distinct account of all that had passed, and how that his disciple had been tried and sentenced to death; “But,” he added, “the day of execution was not fixed when I left the city.” He told the “Guru” moreover, that the King always made it his business to be present at all times when there was capital punishment to be carried out.

The “Guru” and his disciples then hurriedly returned with the messenger to the city, and when they entered the walls they ascertained that the execution had been arranged for the day following.

When the morning broke they hastened to the place of execution, and all the city turned out to witness it. The “Guru” shortly after saw his disciple, surrounded by a number of police, being brought from the prison. He at once accosted the Chief Officer and asked his permission to say just a word or two to the prisoner before his death. It was not usual to allow this, but as he was a “Guru” and a spiritual teacher and held in great reverence by all Hindus, leave was granted him to do so.

He had only just time to say to his disciple, “See what you have brought on yourself by your greediness and avarice; and now do as I tell you. When you see me prostrate myself before the King, call out at the top of your voice, ‘No, I will not suffer my holy “Guru” to die for me; I must and will die, so go on with the execution.’ Mind you do this, for I intend as I prostrate myself to offer my life in exchange for yours.”

He had scarcely spoken the words when there was a stir amongst the people, for the King was approaching; and now the King had reached the spot prepared for him, and with him was a large concourse of nobles and courtiers, indeed a goodly retinue, accompanied with all the pomp and display so essential to all Oriental potentates when they move from their Palaces in State and on Public occasions. As soon as the tumult had ceased the “Guru” approached as near the Presence as he dared, the people making way for him as he was a “Guru.” He then bowed in submission and made the usual obeisance, and asked leave to speak.

When the Prisoner saw his “Guru” prostrating himself before the King, he called out in a loud voice the very identical words that he had been instructed by his “Guru” to pronounce. The King was beyond all measure astonished, for he heard the Prisoner’s words distinctly, and motioning to the “Guru” to come nearer, His Majesty said, “This is a most remarkable thing; I have never known anything before like this to take place at an execution. You, a learned “Guru” of our Faith, offer your life as a substitute for the Prisoner’s, and the Prisoner asks to die at once, and seeks no mercy! It is usual rather for one condemned to death to solicit pardon at my hands. Can anyone solve this mystery?” And turning to his nobles and courtiers he sought for a reply, but none was then given. Then, appealing to the “Guru,” His Majesty said, “Can you interpret this wonderful procedure, for it passes man’s understanding?” Whereupon the “Guru” said, “Yes, oh King! I can; for is not this the very day, and almost the very hour of the day, when, by our ancient Sanscrit “Vedas” it has been foretold that whosoever on this day and hour shall suffer death, or die in a public place, shall in very truth be transported to endless happiness and bliss?”

“Is it so?” responded the King, and then summoning to his side his own learned “Gurus,” who in his belief could work miracles and forgive sins, he demanded of them if such had been predicted. Quite oblivious as to what was passing in the King’s mind at the time, they one and all replied, “True, oh King! such is the record.”

Then turning to his Vizier he commanded that the Prisoner should at once be set free, “For,” said His Majesty, “I now see that fate has reserved for me this propitious opportunity, that I myself should obtain the spiritual rewards promised in our sacred writings. Behold me then, all of you, the substitute, and not the “Guru.” Whereupon he drew his “Kuttan,” or dagger, from his belt, and plunged it into his breast.

So died the devout King of this wonderful City, and was gathered to his fathers, to the unutterable grief of all his Court and people.

EXPLANATORY NOTES.

“Guru.”—A Hindu spiritual director or guide. It is a Sanscrit word and was originally applied to a saint or holy man. The disciples of a “Guru” are termed “Chelah,” also a Sanscrit word, and meaning pupil, servant, slave.

Amongst the Mahomedans a “Guru” would be termed a “Pir,” a Persian word, and in some parts “Murshud,” from the Arabic, and their disciples “Mureed,” also from the Arabic.

All communities, either Hindu or Mahomedan, have their “Gurus” or “Pirs.” The disciples usually attend their “Gurus” to the Shrines in the case of Hindus, and to the Mosques and Shrines in the case of Moslems.

“Clump of Trees.”—It is usual round good sized towns to build walls, and outside the walls to plant groups of trees, and to cultivate gardens, and to provide wells for general use.

“Kotwal.”—An important Officer, holding in native towns authority under the Rajah; and the idea conveyed by the name is that of an official appointed to look after others and to see that they obey the laws. It is a Persian word, and the office is of ancient date, but owing to British intercourse is now almost superseded by the term Chief of Police.

“Police.”—In days long gone by it was customary for native kings and princes to attend executions, and the word translated Police here was in the original “Burkundaz,” literally, a match-lock man, because these men had charge of prisoners in native States.

“Kuttan.”—This is a Sanskrit word, and literally means a dagger with a protected handle. Another name, from the Persian, is “Peshkubz,” but the handle is different.

The sacrifice of human life to the gods prevailed amongst the early Aryans of India, and there is evidence of expiatory sacrifices to “Chandika” to save the life of a king. In this Folk Tale it is the King who gives his life, in hope of reward from the gods.

—Temple, Frere, Crooke.

“The number Five.”—Amongst the Ghazi folk there is no actual popular superstition as to this number being lucky or unlucky; but they glory in the fact that they were born in the country of the Five Rivers, or Punjab, these rivers descending from the Himalayas and on into their parent river, the Indus. Some Mahomedans set rather a special value on the number Seven, possibly from the number of points that the body touches the ground in prostration in prayer, viz., the forehead, the elbows, the knees, and the feet.

In China both the figures Five and Seven are in everything felicitous. They say that all the forces and phenomena of Nature are based upon the number Five (their primitive idea).

Hence, Five active organs of the body: the stomach, the lungs, the liver, the heart, and the kidneys. Five primary colours: red, yellow, green, black, and white. Five varieties of taste: sweet, acrid, sour, bitter, salt. Five elements: earth, metal, wood, fire, and water. Five primary planets: Mercury, Venus, Mars, Jupiter, and Saturn. Five regions of the heavens: Centre, North, South, East, and West.

Similarly, as sounds belong to the phenomena of Nature, they must invariably resolve themselves into Five.

“Dennys’ Folk-Lore.”

Note.—In the sacred poetical writings in the Sanskrit tongue (“Purana,” literally old) “Siva” as the third person in the Hindu Triad is the “Destroyer,” as “Brahma” was the “Creator,” and “Vishnu” the “Preserver.” Siva is always represented with a third Eye, and the number “Five” is a mystical and powerful number with him.

Note.—Again, all initiated Sikhs who have taken the oath, or pahal, have Five Kukkahs, or conventional marks of distinction, viz.—

Note.—Also the native jury of Hindu communities is confined to Five, and is called a “Punchayet.” Indeed, the number is very generally met with in India as of special significance, both with Mahomedans and Hindus.

Note.—In dealing with these numbers our thoughts will naturally recur to the well-known sayings in the Scriptures:

“Five of them were wise, and Five of them were foolish.” And again, in the religion of the Jews, how the number Seven is used as a number of perfection; and again, the number Five in the appeal of Abraham, “Wilt thou destroy all the city for lack of five?”

Note.—Sectarian marks are usual amongst Hindus: It indicates difference of religious sects, not of castes. These are daily renewed on the forehead after the bath. The worshippers of Siva are known by the horizontal position of the mark, the worshippers of Vishnu by the vertical. The customary substances used are earths or white ashes from a sacred fire, saffron, sandal-wood, and white clay. Circlets are also used to distinguish sects as alluded to in Ezekiel ix. 4. Rosaries are universally used in India and elsewhere among Hindus and Moslems, and are composed of various kinds of wild seeds as “rudrakhs,” or of glass and amber, and with the Hindus pictures of Vishnu and Siva are often held in the hand with the beads to be counted.

THE DONKEY-MAN AND THE PRECIOUS STONE.

The sun had gone down one day in the Mahomedan village of “Huzro,” in the Hazara district, and it had become too late to work and too early for sleep, when the young men and others in the village congregated together to while away the time by narrating tales of the past.

Though really a Mahomedan village, there were several Hindu shops there, and some of the Hindus joined the company.

It was not long before one of the number was encouraged to tell a tale, and he began by saying “Yek vella: Once upon a time,” and then he stopped; then there was a general laugh, and he made bold to begin again, and then said:

Many years ago there was a Donkey-man, a poor man, who used to carry grain from place to place somewhere in the Punjab. One day as he was crossing a small river he picked up a stone of a reddish colour, and as it looked pretty and out of the common he thought he would keep it; and so to preserve it he tied it on to the neck of his best donkey, and there it hung as a sort of ornament. He did not know it was a gem, you see, but only thought it was a nice-looking stone, and that he had never seen one like it before.

As he journeyed on with his donkeys he had to cross the “Chenâb” river, and went down to the ferry, where he got into conversation with the Ferryman while they were all waiting for sufficient passengers and goods to cross the stream. Looking at the donkeys the Ferryman came at last to the donkey with the ornament on his neck, and he said to the grain-carrier, “Where did you find this pretty stone?” He told him that he was crossing the bed of a little river and saw it. The Ferryman looked at it again, but he did not know that it was a precious stone, yet he wanted it to decorate one of his oars; so he said to the Donkey-man, “You do not seem to care much for the stone; give it to me, and I will take you and your donkeys across for nothing.” So the Donkey-man agreed, and the Ferryman tied it on to his oar, and kept looking at it as he went on with his work, singing his usual song, “Chiko bhâyo, Chiko bhâyo, Chik!” and beating time with his feet.

Some days after this a Jeweller, or “Johari,” was crossing by the ferry, and his eye at once caught sight of the stone on the Ferryman’s oar, and taking a look at it (for the Ferryman was rather proud to exhibit it), he in a moment became convinced that it was a ruby of a very large and unusual size, and he made up his mind that before he left the ferry he would get it into his possession in some way or another. He was, in fact, quite excited about it, and feared that at any moment it might drop into the water and be lost; but he was a cunning man and did not show his feelings, but said quietly to the Ferryman, “That is a very pretty sort of a stone you have on your oar; are you not afraid to lose it? Will you sell it to me?” Now, the Ferryman was not quite sure that he was a jeweller, or he might have been on his guard, but thought him to be only an ordinary traveller, and he too was almost as ignorant as the Donkey-man. The Jeweller said to him, “You might turn it into rupees!” “Well, some day I shall, perhaps, when I want money,” said the Ferryman, “but it is not worth very much, and I got it from an old Donkey-man for taking him across the stream one day.” When they got to the opposite shore the Jeweller said before leaving, “I will give you five rupees for that stone.” “No!” said the Ferryman, “I don’t want money now,” “But,” said the Jeweller, “If I give you ten rupees? and I am not coming this way again, you had better take it.” To this the Ferryman agreed, and the Jeweller obtained possession of this precious and valuable ruby for so small a sum as ten rupees, and he went away very rejoiced at his bargain.

When the Jeweller got home he handled it over and over again and felt sure that he had got a great prize; so he folded it in several rags, folds of rag, as the custom of lapidaries, or jewellers is, as you know, and put it very carefully by in a little box where he kept his best jewels.

It happened a year or two after this that the Rajah of the country not far from where the Jeweller lived, wanted some precious stones for a new Chair of State, or “Takht,” and he sent his trusted messengers to all the jewellers round about the neighbourhood to make enquiries for gems, and especially for rubies.

The messengers came to the Jeweller who had the stone I have been telling you about, and they asked him whether he had any fine stones to sell. At first the Jeweller said, “No, my friends,” for he feared that the Rajah might take his jewels by force; but when they told him not to be afraid, for the Rajah was very rich but was in need of precious stones for his Chair of State, the Jeweller went to his little box, and bringing to them the stone that he had set such value upon, he proceeded to untie and unwind the soiled rags one by one, in the presence of the messengers.

When he had untied the last rag, what was his grief and agony of soul to find that the precious ruby was in two distinct pieces!

He gazed in amazement for a little, when suddenly, in the hearing of them all, a voice came from the broken ruby, saying, “Now, behold! I have on purpose made myself of no value or service to you! When I was on the donkey’s neck I was in the hands and charge of one who knew not my real value; when, again, I was on the Ferryman’s oar, he was just as ignorant of his treasure; when I came into your hands, who knew well my worth, you estimated my price at five to ten rupees only! Learn, therefore, not to undervalue what is good for a mean and selfish object; nor to disparage your best friend, or you will live to rue the day, and repent as bitterly as you now do and will do, for the remainder of your life.”

EXPLANATORY NOTES.

“Once upon a time.”—The original words are “Tek vella,” and this is the best, almost the only interpretation.

“Carry Grain.”—The carriers of grain are generally called in the district “Bunniâs” or corn chandlers, The word “Bunniâ” is of Sanscrit derivation. Usually they are very intelligent Hindus. The Donkey-man in this tale would more probably be one of the Farmer class, and a Mahomedan. Other grain carriers are Farmers and Banjāras.

Their best oxen or donkeys are held in high esteem, and they decorate them with all kinds of ornaments, such as shells, tassels of silk or wool of different colours, and frequently with bells.

The sacks used for carrying grain are usually made from goats’ hair, “Jutt,” and are woven by the Barber class, or “Nais.” Two are united over the back of the animal, and fitted so that when full the weight shall be balanced and carried with ease. A good donkey will carry from two to three “maunds,” after the Arabic word “mun.” A “maund” is equal to about 80 lbs.

“You see.”—The original word is “Velcho,” really “Dekho,” the “V” being used instead of the “D” by some dwellers in this district.

“Oar.”—The native word is “Chuppa,” “Chuppū” in Hindustani, requiring two or three men to use it.

“Chiko bhâyo.”—“Chiko” is a corruption from the Hindustani word “Kheincho,” pull.

“Jeweller.”—The translation would be perhaps better rendered by “lapidary.” A jeweller would be more correctly construed by the Sanscrit word “Sonar.”

In days gone by, though in some parts of India it is still the custom for lapidaries to wrap up their stones in bits of soiled rag, the more warily to secrete them from the agents of Rajahs and others, who might wish to despoil them.

“Takht.”—The Persian word for a Throne, which it is usual with Rajahs to adorn with precious stones.

Note.—In the Punjab, Hindu Farmers worship their oxen and plough, Shepherds their sheep, Bankers and Clerks their books, Grain-sellers their weights, at certain stated festivals.—Crooke.

“Chenâb.”—One of the five great rivers of the Punjaub. In the basins of the Chenâb and Jhelum are four distinct races. The Dogra, Pahari, Kashmiri, and Chaibati.

“Nai.”—This class of Barber combines also Surgical practice, and in some places Priestly offices are assigned to them.

“Ruby.”—The best rubies come from India, Burmah, and Ceylon; and the sapphire, topaz, and the emerald, though different in appearance, are chemically the same substance, or “Corundum.” A rose-red stone is distinguished as Balas-ruby. (See Balfour and Chambers.) The largest Oriental ruby is now a jewel in the Imperial Crown of Russia.

Note.—Precious stones have mystic virtues, and the belief of the narrator was so much hurt at its value being appraised so low, that it could not contain itself, and broke into two pieces.

Note.—In the district there are the usual jokes amongst the people on the “Nais,” or Barbers, who, as it is said above, weave the sacks for the donkeys.

Naie nay sunâh

Sorray graunt nay sunâh.

The Barber has heard the news, so no fear but that all the village has heard it too.

THE FAKIR AND THE BHÂNDS.

Many years ago there lived in a village on the banks of the Indus River an old Fakir, by the name of Shah Bilâwal. Like most of his class he was living a life of mortification, frequently torturing himself; and the few garments that he wore were rotten and dirty. This old Fakir was one day crossing the River Chenâb in a boat with a number of other persons who were also bound for the other side.

After the boatmen had pushed off and had got well into the stream, they all fixed their eyes on the Fakir, who they thought was a mad man; for his appearance made him look like one.

Some of the company in the boat belonged to a class called “Bhânds,” and the boatman said to them “Cannot some one of you perform some act that will please the Spirit of the River “Kwaja Khizr,” so that we may reach the opposite shore in safety?”

Upon this, some of the Bhânds began to snigger and laugh at the Fakir, and tried to ridicule him in every possible way; but Shah Bilâwal, who was a devout man after his class, passed all their sneers away and took no notice of them.

Mockery, however, in Oriental philosophy, and in the traditions of all people, we know is looked upon with contempt.

A voice came to the Fakir, “Are these mockers to be destroyed?” and he replied audibly, “No! make them sensible people to respect their Allah,” the Almighty.

Before they had arrived at the opposite shore they desisted from their fun and frolic, and paid all due respect to the Fakir, and became his followers ever afterwards.

In the course of time they all died, and their graves are to be seen in the village of “Lalliân,” in the district of Jang.

EXPLANATORY NOTES.

“Fakir.”—So often described that little new can be really said. There are both Mahomedan and Hindu Fakirs. They are indeed ascetics and recluses, or monks who have retired from the world in all its temporal concerns, and have devoted themselves to a religious life.

Ordinarily they are poor men, and so they are mostly represented to be; but some of them are known to possess great wealth, and many are even landed proprietors. Some live in solitude, others in communities under a leader or ruler, and the house they congregate in is called a “Guddi,” literally, a seat or cushion, on which the head of the community sits.

The Mahomedan Fakirs in the district may be divided into, say four leading sects, viz., the Chishti, Nuksh-Bhudee, Kadria, and Malang. There is also a sub-division denominated “Majzub,” from the Arabic word “juzb,” which means absorbed. These latter, however, do not keep to the strict rules of Mahomed, and are known to take intoxicants to a great degree, and are called by the natives, “Ghair Sherrah,” or outside the pale. In the case of the Malang it was customary for them to go about in a state of nudity, but this has been prohibited for some time, and they now go about with hair loose and uncombed.

The Hindu Fakirs may be said to be sub-divided into three prominent sects, viz., the Sunyāsīs, the Byrâgis, and the Jogis. These three classes, and other sub-divisions also, have much in common, being all ascetics, and striving to attain a command over all elementary matter, while also endeavouring to effect a junction between the spirit in the body and the spirit pervading all Nature. The Sunyāsīs are followers of Siva, and the Byrâgis of Vishnu, while the Jogis, who also worship Siva, are close followers of the “Yoga” school of philosophy, which was introduced into India about the eighth century, under the name of the “Palanjula” school.

There is a peculiarity about the garments of the latter class, which are dyed with red ochre (geyrū). Their body is smeared with the ashes of burnt cow-dung, as are indeed the bodies of most of the other two classes.

There is a sub-division of the Jogis named “Kānpathay,” or “ear-torn,” from the fact of their ears being pierced at their initiation, in which they place sometimes a ring made from rhinoceros horn, or at other times a prickly seed, called a “Moodma.” Those who do not bore the ear are often called “Ongur.”

The Byrâgis, or more correctly Virāgis, use a short stick, on which they lean to support themselves when reclining on the ground. The stick is mostly crooked, and they place it beneath the arm-pits. It is called a Byrâga, by some a “Zafr-tukeea.”[^[1]]

Many of the Jogis bury their dead in a sitting posture, and place rock salt round the body. Some of these Hindu Fakirs carry medicines, and others again, water from the Ganges for sale. One may meet with many also with a dry gourd slung over their shoulders, with the upper part cut to act as a sort of handle. These gourds are frequently covered with the ashes of cow-dung when in growth, and are allowed to remain until they are ripe with seed, so that they may be as hard as possible in the rind.

The “Gosains” are also a numerous sect of Hindu mendicants. The etymology of the word is from the Sanskrit, and means “Master of the senses and passions.” They are to be found mostly in Southern India. A complete Gosain is a celibate, and will only eat with a Brahman or Rajpoot. Some of them have considerable property, and keep elephants and horses.

“Bhând.”—Literally a clown or buffoon, employed often to make sport at festivals and other assemblages of the people.

“Spirit of the River.”—River worship is common amongst most Aryan tribes, and nearly every river has its tutelary divinity who presides over it. The voice would, in the belief of the Fakir, have come from this Spirit.

[1]. Literally a Pillar of Victory. See “Qanoon Islam” for tribes of Fakirs.

The practice of religious veneration for rivers by these races no doubt preceded that given to them by the ancient Greeks and Romans. We read of Xerxes of Persia offering sacrifices to the River Strymon, on his way to Greece.

Kwaja Khizr, a Mahomedan Saint, is acknowledged to be the special god of water, with whom it is well to keep on the best of terms. In one of their trite sayings they express themselves thus:

Khuddhee thay vusnah

Thay Khawja hat baiyr!

“What! live on the River bank, and be at enmity with Kwaja!”

Opposite to Rohri, on the Indus, is the Island of Khawja Khizr, and there is now a Mosque on it, with an inscription dated 952 A.D.

—(See Crooke, Murray, and Balfour).

The Mahomedans, on Thursdays in the month “Bhādon,” float little lamps on rafts called Bērah, as an offering to this Saint. Sometimes they have the face of a female, and the crest and breast of a peacock at the prow.

Kwaja Khizr is thought by Moslems to be immortal, and to perambulate the earth in a green garment, and to appear to different people. By some he is supposed to be St. George of England, and they term him Khizr Elias.

THE MISERLY MOSLEM PRIEST AND HIS WIFE.

In a village situated on the banks of the Indus, the “Abaseine,” or Father of Rivers as it is called, there dwelt many years ago, an Imam, or “Mullah,” a President of the Mosque, who had come to be much respected by the people for the constant and regular manner in which he officiated, and walked closely in the ways of the Prophet. In his time many used to go to Mosque who never went before. This Imam had his fees of course, for the performance of Nikahs, or marriages, and other rites of the Mahomedan faith, some of which he bestowed on the sick and poor. On festival days, besides an increase of fees, he generally received clothes and other articles from the faithful, so that in point of fact he made a rich harvest.

Towards the latter end of his days, however, this Imam contracted habits of stinginess, yet he never failed to preach liberality to others, and above all, the giving of alms to the sick and poor.

THE MISERLY MOSLEM PRIEST AND HIS WIFE.

He would tell the faithful, “You must always give what you can, and if you have no money, give them of the food you prepare for yourselves, and ever remember” he said, “that those who do this the most exactly will obtain the best blessings, and if you give them dishes of a savoury nature, so much the greater merit, and so much the better for you.”

This Imam had but one wife, devoted to his interests in every way, and with the strongest belief in her husband’s sanctity and sincerity, and she looked up to him as her spiritual guide and teacher.

She had noticed for some time, however, how niggardly he was becoming, and her neighbours had also remarked this to her, “But,” they said, “he never ceases to preach to us to give dainty dishes to the poor.”

All this distressed the wife, so she made up her mind that she would try one day to hear what the Imam actually did preach to the people.

Now, the Mosque was situated on the road-side, and there was an open window to that side, and as his wife knew that she could not be admitted to the Mosque, she made up her mind to listen at the window.

One day when she got there quite unperceived, she saw the Imam with his face toward Mecca, and he was telling the people just as the neighbours had told her, viz., “That whatever you do, give alms to the poor, and nice dishes when you can, for this will bring you a blessing at the last.”

When she heard this she said to herself, “If this is so, and I believe it, I make a vow from this day forward to send nice dishes to the poor, for I am not going to be behind others in this duty.” Whereupon she at once prepared and cooked daily such dishes as she could, and then sent them to the poor living round about her; and sometimes she would spend a good deal of money in the purchases she made for the cooking of “Pulāo” and “Parātha” (sweet pudding and cake).

This she had continued to do for some time, when one day her husband returned from the Mosque a little earlier than usual, and she was herself a little late, and coming into the house and seeing the dishes ready and on a tray, he thought that they had been sent as a gift. Opening the covers he exclaimed, “Oh! Mother of Mahomed! we are indeed in luck’s way. Who, in the name of fortune, can be the blessed of the faithful who has sent us such a savoury meal? Why! here is Pulāo! and cakes! and I do not know what beside! What a delicious feast!”

“No one, sir,” replied the wife, “has sent this, but I have prepared it for the poor!”

“What!” said he, “of our money? And what have you spent, pray?” He became very angry, and she could only wait till he was quiet; then she said, “Did you not preach to the people, and I dare say do so still, that those who give dainty dishes to the poor shall be blessed hereafter? Did you not say that prayer carries us halfway to Allah, fasting to His palace gates; but only alms-giving gets us in? Yes, I have heard you say so myself!” He replied, “You wretched woman, how and when did you hear this? And if you did hear it, my advice was for others, not for ourselves; I never meant that we were to send to others, but that others were to send to us, and you must stop this waste at once; do you hear me?” “Yes, I hear you, but I cannot stop it now, for I have made a solemn promise and vow that I will continue this to my dying day. You have said, and I always believe what you say, that the best blessings attend those who give dainty dishes to the poor; and you don’t want me to be blessed, eh?”

The Imam then said, “If you go on in this way, and spend my money, I shall be ill.” And sure enough, he did not rise the next morning in time to go to the Mosque, a duty he had not failed in for years. His wife went to rouse him, but he would not get up. At last she said, “All the people will be waiting for you.” “I cannot help that,” he replied, “but if you will break your wicked vow, I will at once get up and go to the Mosque.” “No,” she said, “I have already told you I will on no account break my vow, and all your talking will never shake my purpose,” “Well, then,” said the Imam, “I shall certainly take to my bed and die.” “Then die you must,” said she, “but remember that if you do not go to the Mosque, they will put in some other man instead of you, and you will be the loser.”

This, however, had no effect upon him, and when she went again to see him he once more asked her to break her vow, and she as steadily refused. She then left him for the night, and the next morning when she went to see him he was to all appearances dead, and failing to get any response, she called in her friends and neighbours, who pronounced that he had truly passed away; and then they sent up the usual cries and lamentations in such cases. The day following, according to custom, the body was washed (ghussal), covered with a shroud, and laid ready on a bier, and shortly after carried to the Cemetery, or “Kaburistān,” under a chorus of mournful voices, saying, “There is no Deity but Allah, and Mahomed is his prophet,” or in their own words, viz., La-il-la-ha. Illul-la-ho. Mahommadoor Rassool-oolahe.

The wife contrived to secrete herself in the procession, for she well knew that no woman could go to the graveside, and when the bier was waiting after the funeral prayers of “takbir” and “dua” had been said, she came to the front, and asked to have one more look at her husband. The funeral service contains four Tukbeers (creeds) and the Dua (blessing). (See Funeral Obsequies in Jaffur Shurreef’s “Qanoon-e-Islam.”) Those round about the body were for moving her away, but others cried, “Let her be! Let her be!” Going near the bier she whispered, “You are just going into the grave; you had better think better of it.” “So I will,” he replied softly, “if you will break your vow.” Drawing her lips tightly together, she gave a final “No!” and then called out at the top of her voice, “Friends and neighbours, this is the time for charity; you see my husband is dead; now go to my house, and take away what things you like. I shall not want them any more, and they are of no further use to your old Imam.”

She had scarcely uttered these words when the Imam rose from the bier like a ghost, scaring away many of the sorrowing mourners near by. “Wait!” he cried out; “release me; I am not dead, but only in a trance. Hear ye! all of you, what this wretched woman says, and mark well her extravagance and waste. When I lived with her she squandered my money, and now, when I was on the point of being buried, she gives away my possessions. She shall not, however, have her way now with what I possess at my death, do what she will with the money-bag while I am alive.”

It was some time before the people could be reconciled to the belief that their old Imam had come to life again, but when they were, he was taken back amid much wonder and rejoicing. He appeared again at Mosque, and lived for some time afterwards, determined to defy his wife as to the disposal of his goods after death, while she gained her wicked will in regard to his property while alive, and continued to send her savoury dishes to the poor.

So you see, my friends, it was the woman, after all, who won the day.

EXPLANATORY NOTES.

“Aba-seine.”—The river Indus is so termed in the Pushtu language, and the word comes from the Arabic: Aba, father, and Seine, a river. Pushtu is spoken in the region of Kandahar Kafiristan, and round about Attock, and is said to bear a similarity to the Semitic and Iranian languages.

“Imam.”—From the Arabic, a leader in religious affairs; a priest of the Mahomedan faith; answers to “Mullah,” or “Mulwanah.” In the district round about Ghazi, and in other parts of India, the “Imam,” or “Mullah,” performs many religious offices. He often calls to prayer as a “Muezzin,” from the Arabic word “Izn,” and generally this is done from a minaret of the Mosque. After prayers, where with his face to Mecca he leads the worshippers, he collects the boys of the village and teaches them the Koran. He also bathes and washes the deceased male members of the faith, and prepares the body for burial, and puts on the “Kuffun,” or shroud. This Kuffun or shroud consists of three pieces of cloth if for a man, and five if for a woman, and must be white. After shrouding the body, they tie one band above the head, a second below the feet, and a third about the chest. He is present at all marriages, or “Nikahs.”

“Pulāo.”—From a Persian word, and means a kind of sweet pudding of meat with flour, ghee, and sugar, and sometimes raisins mixed with it.

“Parata.”—Or “Parātha,” a kind of bread or cake made from wheaten flour mixed with butter or ghee, and of several layers like pie-crust, and put on a griddle over a slow fire.

“Moslem Grave.”—This is dug down for about five feet or so, north and south. For a woman the depth should be to the height of a man’s chest, if for a man to the height of the waist. At the base a recess is cut out from the soil for the reception of the body, which is laid on its back, and the head is so turned as to be facing Mecca. In ordinary soils after the body has been put in the recess, slates or stones are placed to prevent the filled-in soil from coming in contact with the body. If the soil is sandy it is kept up by the use of chatties, or earthenware vessels, in lieu of slates or stones. There is always a stone placed on the surface at head and foot, to indicate the position of the body. These are called “Moonee.” The grave of a female is indicated by a third stone, placed between the others.

In the Ghazi district some of these head-stones are very high, often of five or six feet in height, and of slate, which is readily obtained in the neighbourhood.

On some of these slates used as tombstones it is customary to delineate over the graves of important Mahomedan personages, and known to have been devout men, sketches of the Rosary, or “Thusbee,” the goblet, or “Kooza,” and the tooth-stick, or “Miswak.” This stick, used as a dentifrice, is made here from the root of the “Pilvo” tree. In the village of “Kazeepur,” the names of the deceased are sometimes painted on the slates.[^[2]]

[2]. Some people make various kinds of niches for lamps near the head of the grave called Churagdān.

Generally the graveyards of the Mussulmen are near the road-side, that the deceased may receive the benefit of the “Dua Khair,” or solemn prayers of devout passers-by.

Note.—Kazeepur has its local sayings also. Once a very devout man, and a born poet, visited this village and also that of Ghazi; his name was “Peeloh,” and it is currently said that before he quitted the district he ascended the Gundghur Hills, opposite to Harripur, and left the following lines with one of the bards of the village.

Peeloh! cheriya Gundgurh thay

Kias kureh khalo

Agê vagê Sinde Rani

Pichê vagê Haro.

Chach binah Summundur dhay

Jo gudhê soho

Dhunnie gurray Rungaree

Bhummy baithê ro.

TRANSLATION.

Peeloh ascended the Hills of Gundgurh

Was wrapped in deepest thought.

Before him was the Indus,

Behind him the Haro.

The plains of Chach like a sea are there

Where to plant ’tis sure to sprout,

But to sow your field in the soil of Dhunnie

You may well sit by its side and weep.

Another of their poets, a Pathan, and a man of “Huzro,” beholding Cashmere from the Mountains and the vale of the country stretched out before him, burst, it is said, into the following stanzas:

Kashmere to ajub ja hai

Juthay âp Khudâ râza hai

Kea kishtee! kea howa hai

Yek seir hai Huzrut “Bul” key

Vo tâkht-l-Suleemâni

Kashmere ka thanda pâni.

TRANSLATION.

Cashmere is a wonderful place

Where even God finds pleasure.

Behold the boats! and how sublime is the air!

One excursion is to the Shrine of Huzrut “Bul,”

Another to the Mountain, the “Throne of Solomon.”

Cashmere too! how cool and refreshing is your water!

“Musjid.”—The word is Arabic and from the root Sijdah, to bow; musjid, place of bowing; in the original a corrupted pronounciation is used, as “musseeth.”

Note (see “Imam”).—The natives of the district have a rather pithy saying when referring to an incompetent Imam, or Mullah.

Neem Mullâhn Kuthray iman,

Neem Hakeem Kuthray ijan.

TRANSLATION.

Half a Priest endangers your salvation;

Half a Doctor imperils your life.

“Miserly.”—-The word for miser is in the original “Shūm,” an Arabic word. Misers are held in great detestation by the people, and they have many sayings about them. One is the soliloquy of a stingy man to a copper coin which he had held tightly in his hand on a hot day until a drop of perspiration fell from it.

Paisa ne rô

Merah pallay buddhay rô

Mungee, pinnee, Khansâhn

Thookee, na kurchay sânh.

TRANSLATION.

Weep not! my beloved Pice!

You shall not leave the hem of my garment.

I will ask, I will beg, and thus maintain my lot,

And never suffer you to be paid away.

Stories of misers are to be found in every country, and in Chinese Folk-lore it is told of a mean and stingy king that in peace time he caused his cavalry to dismount, that their horses might be used in the Government mills. War came; the horses were returned to the men, but they kept to their habit, and still persisted in going in a circle.—Dennys.

There is a saying also amongst the Punjabis that all misers are wretched, and collect money only for others to enjoy. They tell a tale of a miser who was once visited by some friends, and he advanced to meet them, and said:

“Aoo bow sujjeenâh

Ghur bar Toomhâhrâ

Khur. Peeoh apnâh

Burthun Khumbiarrâh

Rul mil Charreeay ‘Kicheree,’

Purr ‘Ghee’ Toomhâhrâ

Heeahn juggâh tung hai

Bâhair Thakur Dhivarrâh.”

TRANSLATION.

“Come in; pray sit down, my friends,

The house and all its contents are yours.

You must, however, provide your own meats and drinks,

and perhaps we’ll share in making some ‘Kicheree,’

though you must contribute the Ghee.

See how narrow, too, my home is, so let us adjourn

outside to the enclosure of the Idol house, where

you can do all the cooking for me.”

Note.—The Rosary[^[3]] is, as has been said, (remarked under “Moslem grave,”) called a “Thusbee” by the Mahomedans; it is also called “Mâllânh” by the Hindus. The aimless counting and turning over of the beads by some is thus denounced by the people of the district:

[3]. The name comes from the Latin word “Rosarium,” a garden or chaplet of roses.

Dhil dhâ minkâh aik nâh sattaynn

Thay gyn sattaynn panj Veeânh.

You turn not one of the beads of your heart, though you

repeat Five score of them on your rosary.

Note.—It may not be generally known that the “Thusbee” or Rosary consists of 100 beads separated by a long bead called “Shumshah” (from the Arabic, meaning “tassels” on a rosary) over which there are ten beads called “Shummâr” (from the Persian, meaning “counting”). When one round of prayers is completed a special short prayer is often added, or the name of Allah is repeated on it one thousand times.

At the completion of the 100 beads, one bead is separated on the Shummâr, and so on each time, in order to count the 1,000 epithets of Allah if it should be so desired. To comprehend the mystic sound of the beads are matters of “Marifat,” or knowledge of Allah!

The beads are made mostly from the “Kaoo” wood, or wild olive, which in some places is called “Zythoon.” Walking sticks are often made of it. There are, however, beads made from the sacred clay found near Mecca and called “Khaka sharreef”; some are also made of glass or agates. Some prefer to have coloured glass beads after every 33 of the wooden beads. In early times frequently almonds and nuts were used for counting.

The Mâllânh of the Hindus consists of 108 beads, independent of one at the top called “Sumer.” As in the Hindu Ghastra there are 108 special letters, 54 of which are written upright and 54 downward, so this number has been fixed for the Mâllânh. The top bead is to indicate the completion of the 108. The special worshippers of “Krishna” (the eighth incarnation of Vishnu) have rosaries made from the “Tulsi” wood (O’cymum Sanctum or Holy Basil). Tulsi was a nymph beloved by Krishna, and by him metamorphosed into this plant. The wood is held in high veneration by all Hindus. Much of this wood comes from Mathra, India. The large bead in a Hindu rosary called a “Sumeru” after a high mountain, on the summit of which is supposed to reside the Hindu deities of Vishnu, Siva, and several others of lesser note. This bead remains fixed in the hand, and is not turned over in counting.

The Brahmins, when they repeat their prayers on a rosary, designate them under the term “Gayathri,” the mother of the Vedas, and of which there are five, according to the number of the principal deities. Gayathri is a form of metre, and is repeated inaudibly in the daily morning worship of the Brahmins.

“Nikah.”—This is the name given to marriages amongst Moslems, as “Nikah namah” is the marriage certificate.

The Nikah is the form of words used by the Kazi or Priest, and the Shadi or rejoicings are additional at the will of the relatives. Nikah is the binding ceremony, and Shadi is considered a more respectable form, and is attended with rejoicings,

Nikah is an Arabic word, and Shadi a Persian, meaning pleasure and delight.

THE KING’S SON, HIS FRIEND, AND THE FAKIR.

In another Hûjra in the village of “Thuvee,” on the left bank of the Indus, the young men of the place had collected one day, as was their custom, when one of their number called for a tale, and very shortly the well-known narrator of the village began by saying: There was once a great King, a very great King, an earthly King, for this great King has gone to his dust long ago, but the greatest King of all is above. The King I am going to tell you about lived in ancient times, and he looked after his country very well, and had about him some clever Ministers, but he was not happy in his home. He had two sons, the younger being very fair and good-looking, and the King had them trained in all manner of learning that they might succeed him in the kingdom.

Unfortunately, this younger son became at times very riotous, and offended his father on many occasions, and though only a youth he became so disobedient and troublesome that his father decided on banishing him from his Palace. One morning when the son arose he found that his shoes were “apoota,” or turned the wrong way, so he knew from that, that he was to be turned away from home.

At a loss to know what to do, he went to his best friend and told him what had happened, and after consulting together they said, “We must at once fly this country, and seek our fortune in another country.” So providing themselves with money and horses and provisions for a few days, they mounted their horses and set off on their journey, not knowing where to go. They took the high road for some miles, and then, lest they might be pursued, they struck off into the jungles, and night coming on they picketed their horses under a tree and slept up the tree themselves for fear of wild beasts. This they continued to do for several nights, wandering through the jungles in the daytime. One evening they noticed at some little distance what they thought to be smoke, so they pushed on in the hope of finding some assistance and welcome in the dreary woods of the forest.