[38] Mr. H. R. Pandya, Schoolmaster, Khirasarā. [↑]
[39] Mr. L. G. Travadi, Schoolmaster, Upleta. [↑]
[40] Mr. D. K. Pandya, Schoolmaster, Dhhank. [↑]
[41] Two pieces of cloth, a shouldercloth and a scarf are cast over the bridegroom and the bride, and they are tied together by a knot. It is the unloosing of this tie which is here referred to.—Mr. K. D. Desai. [↑]
[42] Mr. N. M. Dave, Schoolmaster, Sānkā. [↑]
[43] Mr. N. M. Dave, Schoolmaster, Sānkā. [↑]
[44] Mr. D. K. Pandya, Schoolmaster, Dhhank. [↑]
[45] The tendency to fraternise as much in belief as in nationality is a notable feature of Indian life. The saying goes:—Hindu Musalmān ék Rām bijó Rehmān. The Hindu and Musalman are not far apart; one is the follower of Rām, the other of Rehmān (the most compassionate—a Kuranic name of Allah). Again says another proverb: The Hindu and Musalmān are as closely connected as the breast and the skirt of a garment (Hindu né Musalmān moli dāman jo vehevār). The Hindu pays homage to the Pīr, the Muslim repays the compliment by holding some of his Hindu brother’s lower class deities, such as Vaital and Kāli and Ambā, in awe. The Hindu worships and breaks cocoanuts before the Moharram taazias—the Musalman responds by showing a sneaking sort of a regard for the Holi, whom he believes to have been a daughter of the patriarch Abraham. This reciprocal good fellowship in times of political agitation, like those of the Indian Mutiny, results in the “chapati”, or unleavened bread loaf, being considered a symbol to be honoured both by Muslim and Hindu; and in more recent times, as during the plague troubles in Allahabad and Cawnpore, shows itself in the Muslim garlanding the Hindu on a holiday, and the Hindus setting up sherbat-stalls for Musalmans on an Id day.—Khan Bahadur Fazlullah. [↑]