Dardistan in 1866, 1886 and 1893: Being an account of the history, religions, customs, legends, fables, and songs of Gilgit, Chilas, Kandia (Gabrial), Dasin, Chitral, Hunsa, Nagyr, and other parts of the Hindukush, as also a supplement to the second edition of the Hunza and Nagyr handbook and an epitome of part III of the author's "The languages and races of Dardistan" — John Shaqi
Dardistan in 1866, 1886 and 1893: Being an account of the history, religions, customs, legends, fables, and songs of Gilgit, Chilas, Kandia (Gabrial), Dasin, Chitral, Hunsa, Nagyr, and other parts of the Hindukush, as also a supplement to the second edition of the Hunza and Nagyr handbook and an epitome of part III of the author's "The languages and races of Dardistan"Leitner, G. W. (Gottlieb William)
History
Dardistan in 1866, 1886 and 1893: Being an account of the history, religions, customs, legends, fables, and songs of Gilgit, Chilas, Kandia (Gabrial), Dasin, Chitral, Hunsa, Nagyr, and other parts of the Hindukush, as also a supplement to the second edition of the Hunza and Nagyr handbook and an epitome of part III of the author's "The languages and races of Dardistan"
Leitner, G. W. (Gottlieb William)
Dardistan (Pakistan) -- History
“On that very day on which the princess had admitted young Azru into
the fort, King Shiribadatt was out hunting, of which he was desperately
fond, and to which he used sometimes to devote a week or two at a time.
We must now return to Azru, whom we left conversing with the princess.
Azru remained silent when the lady confessed her love. Urged to declare
his sentiments, he said that he would not marry her unless she bound
herself to him by the most stringent oath; this she did, and _they became
in the sight of God as if they were wedded man and wife_.[12] He then
announced that he had come to destroy her father, and asked her to kill
him herself. This she refused; but as she had sworn to aid him in every
way she could, he finally induced her to promise that she would ask her
father _where his soul was_. ‘Refuse food,’ said Azru, ‘for three or four
days, and your father, who is devotedly fond of you will ask for the
reason of your strange conduct; then say, “Father, you are often staying
away from me for several days at a time, and I am getting distressed lest
something should happen to you; do reassure me by letting me know where
your soul is, and let me feel certain that your life is safe.”’ This
the princess promised to do, and when her father returned refused food
for several days. The anxious Shiribadatt made inquiries, to which she
replied by making the already-named request. The tyrant was for a few
moments thrown into mute astonishment, and finally refused compliance
with her preposterous demand. The love-smitten lady went on starving
herself, till at last her father, fearful for his daughter’s life, told
her not to fret herself about him, as _his soul was [of snow?] in the
snows_, and that he could only perish by fire. The princess communicated
this information to her lover. Azru went back to Doyur and the villages
around, and assembled his faithful peasants. Them he asked to take twigs
of the fir-tree or _tshi_, bind them together and light them—then to
proceed in a body with the torches to the castle in a circle, keep close
together, and surround it on every side. He then went and dug out a very
deep hole, as deep as a well, in the place where Shiribadatt’s horse used
to alight, and covered it with green boughs. The next day he received
information that the torches (_talên_ in Gilgiti and _Lome_ in Astori)
were ready. He at once ordered the villagers gradually to draw near the
fort in the manner which he had already indicated.
Public-domain text, read in full here on John Shaqi.
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