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The legends of the Panjâb

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XX<br />

PREFACE.<br />

actors simply fly through <strong>the</strong> air, as in <strong>the</strong> case <strong>of</strong> GurA<br />

G-orakhnath going to help his friends in <strong>the</strong> story <strong>of</strong> Sila Dai.<br />

Metamorphosis plays a large and important part in Indian<br />

story, as it inevitably must where half <strong>the</strong> population believe<br />

that <strong>the</strong> proper and natural course for <strong>the</strong> human soul to take<br />

after death is to go into some o<strong>the</strong>r animal, and that this<br />

process with regard to <strong>the</strong>ir own individual souls has been<br />

going on for an indefinite period. Accordingly we find in <strong>the</strong><br />

folktales metamorphosis <strong>of</strong> <strong>the</strong> most startling kind constantly<br />

called into requisition. <strong>The</strong>re is metamorphosis <strong>of</strong> <strong>the</strong> dead<br />

into <strong>the</strong> living; metamorphosis <strong>of</strong> <strong>the</strong> dead into inanimate<br />

objects ; <strong>of</strong> <strong>the</strong> deities into animate objects {avatara or incarnation)<br />

and into inanimate objects ;<br />

so also <strong>of</strong> superhuman personages,<br />

as ogres, angels, jinns, vampires, mannikins, fairies<br />

and ghosts ; <strong>of</strong> living things one into ano<strong>the</strong>r and into inanimate<br />

things with <strong>the</strong> most wonderful results ; and <strong>of</strong> inanimate<br />

things into each o<strong>the</strong>r. Lastly, we have a variant <strong>of</strong> <strong>the</strong><br />

temporary death notion in <strong>the</strong> temporary form <strong>of</strong> metamorphosis<br />

or change <strong>of</strong> skin. Metamorphosis is very common in <strong>the</strong><br />

Panjah Lngends, especially in <strong>the</strong> stories <strong>of</strong> Gurd Gugg^ and<br />

Niwal Dai, and its general prevalence in Indian folklore, even<br />

in <strong>the</strong> most grotesque shapes, has been noticed by Mr. Ralston<br />

in his introduction to Indian Fairy Tales. Disguise for<br />

folktale<br />

purposes may be described as metamorphosis with <strong>the</strong><br />

marvellous left out, and though a careful survey <strong>of</strong> disguises<br />

shows that <strong>the</strong>y are apt to run in grooves as it were, <strong>the</strong><br />

same disguise constantly occurring in different tales, yet <strong>the</strong>y<br />

are not <strong>of</strong> sufficient importance to deserve more than a passing<br />

mention here. <strong>The</strong>y are constantly employed. Enchanted<br />

beings and things are a very useful ingredient in <strong>the</strong> composition<br />

<strong>of</strong> a folktale, and occur in every collection, but,<br />

owing to <strong>the</strong> great diversity <strong>of</strong> <strong>the</strong>se and <strong>of</strong> <strong>the</strong>ir qualities,<br />

I cannot do more now than notice that <strong>the</strong> invariable<br />

object <strong>of</strong> <strong>the</strong>ir introduction is to help on <strong>the</strong> hero or <strong>the</strong><br />

tale. <strong>The</strong>re is one o<strong>the</strong>r essential to <strong>the</strong> progress <strong>of</strong> a stoiy<br />

which is found in <strong>the</strong> Panjah Legends, <strong>the</strong> identification <strong>of</strong><br />

<strong>the</strong> hero. It is clear that, after having been killed and

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