=The Refugee Queen.=—Of the prince’s family, the queen Pushpavati alone escaped the sack of Valabhi, as well as the funeral pyre, upon which, on the death of Siladitya, his other wives were sacrificed. She was a daughter of the Pramara prince of Chandravati [221], and had visited the shrine of the universal mother, Amba-Bhavani, in her native land, to deposit upon the altar of the goddess a votive offering consequent to her expectation of offspring. She was on her return, when the intelligence arrived which blasted all her future hopes, by depriving her of her lord, and robbing him, whom the goddess had just granted to her prayers, of a crown. Excessive grief closed her pilgrimage. Taking refuge in a cave in the mountains of Malia, she was delivered of a son. Having confided the infant to a Brahmani of Birnagar named Kamlavati, enjoining her to educate the young prince as a Brahman, but to marry him to a Rajputni,[4.2.1] she mounted the funeral pile to join her lord. Kamlavati, the daughter of the priest of the temple, was herself a mother, and she performed the tender offices of one to the orphan prince, whom she designated Goha, or ‘cave-born.’[4.2.2] The child was a source of perpetual uneasiness to its protectors: he associated with Rajput children, killing birds, hunting wild animals, and at the age of eleven was totally unmanageable: to use the words of the legend, “How should they hide the ray of the sun?” =The Legend of Goha.=—At this period Idar was governed by a chief of the savage race of Bhil; his name, Mandalika.[4.2.3] The young Goha frequented the forests in company with the Bhils, whose habits better assimilated with his daring nature than those of the Brahmans. He became a favourite with the Vanaputras, or ‘children of the forest,’ who resigned to him Idar with its woods and mountains. The fact is mentioned by Abu-l Fazl,[4.2.4] and is still repeated by the bards, with a characteristic version of the incident, of which doubtless there were many. The Bhils having determined in sport to elect a king, the choice fell on Goha; and one of the young savages, cutting his finger, applied the blood as the tīka of sovereignty to his forehead. What was done in sport was confirmed by the old forest chief. The sequel fixes on Goha the stain of ingratitude, for he slew his benefactor, and no motive is assigned in the legend for the deed. Goha’s name became the patronymic of his descendants, who were styled Guhilot, classically Grahilot, in time softened to Gehlot.