DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.36956#0131
States and together with Ruth Laila Schmidt condensed the text into an
English version. In a fruitful collaboration, he offered the necessary
comments. Some problems remain, perhaps because there was no
chance for farther inquiries.
Certainly, Hariq's own zu/, the Saota, was most important for the author.
The Saota belong to a larger unit, the Sor'ma-tal, who had the Phir'ye as
their corresponding phratry, forming the Cerata who are paired with
Poae:'se to the Dar'ma. According to the story supported by Hariq, they
came from 'Gur'en', supposedly in Chilas. Here the people were still
pagans, only the ancestor of the Sor'ma went secretly to the Sayyeds of
Kaor in Swat and was converted there. Accordingly, the Sor'ma
propagated the new religion in Chilas.
The ancestor of the Khu'ka-Man'ka, who was the son of a poet, had
been converted as well, and, therefore, his descendants were accepted
with goodwill by those members of the Dar'ma who already had joined
the Muslim community. At this time, only the main valleys of eastern
Indus-Kohistan were populated. The Khu'ko-Man'ka were two phratries
who had just arrived from the south, along the Indus.
The problem is that we are confronted with two different groups who
claim to be Shin (Ulsi'ya), supposedly speaking the same language. One
is identified with a part of the population of Chilas, whereas the other
arrived from the Indus Valley, to the south of Koli.
There is a further complication. The pagan rulers of Pal as and Jalkot had
names with a suffix Ay, which Hariq explained by taking them for
Sikhs: Dam Sip, Boli Sip. However, Vr7 (= Singh) was the most frequent
name of the Shins. Twelve out of the fourteen typical names for men of
the Shin caste bear this suffix. I met such people myself, and they were
Muslims. According to Biddulph (1880:99, 144), the suffix Vyis found
among the earlier Maqpon kings of Iskardo, but this is not confirmed by
the genealogy given in the work of August Hermann Francke (1925:183-
206).
115
English version. In a fruitful collaboration, he offered the necessary
comments. Some problems remain, perhaps because there was no
chance for farther inquiries.
Certainly, Hariq's own zu/, the Saota, was most important for the author.
The Saota belong to a larger unit, the Sor'ma-tal, who had the Phir'ye as
their corresponding phratry, forming the Cerata who are paired with
Poae:'se to the Dar'ma. According to the story supported by Hariq, they
came from 'Gur'en', supposedly in Chilas. Here the people were still
pagans, only the ancestor of the Sor'ma went secretly to the Sayyeds of
Kaor in Swat and was converted there. Accordingly, the Sor'ma
propagated the new religion in Chilas.
The ancestor of the Khu'ka-Man'ka, who was the son of a poet, had
been converted as well, and, therefore, his descendants were accepted
with goodwill by those members of the Dar'ma who already had joined
the Muslim community. At this time, only the main valleys of eastern
Indus-Kohistan were populated. The Khu'ko-Man'ka were two phratries
who had just arrived from the south, along the Indus.
The problem is that we are confronted with two different groups who
claim to be Shin (Ulsi'ya), supposedly speaking the same language. One
is identified with a part of the population of Chilas, whereas the other
arrived from the Indus Valley, to the south of Koli.
There is a further complication. The pagan rulers of Pal as and Jalkot had
names with a suffix Ay, which Hariq explained by taking them for
Sikhs: Dam Sip, Boli Sip. However, Vr7 (= Singh) was the most frequent
name of the Shins. Twelve out of the fourteen typical names for men of
the Shin caste bear this suffix. I met such people myself, and they were
Muslims. According to Biddulph (1880:99, 144), the suffix Vyis found
among the earlier Maqpon kings of Iskardo, but this is not confirmed by
the genealogy given in the work of August Hermann Francke (1925:183-
206).
115