2 Journal of the Asiatic Society of Bengal. [N.S., XIII, 



tinetion between good caste and bad one/' that is equivalent to 

 " love levels rank." The unrestricted social transition among 

 Mahomedans in Sind is visible in the adage " His father pound- 

 ed rice, and his grandmother pounded coriander seed, for 

 their living.' ' " Hereditary caste predominated only in former 

 days, but now wealth regulates social status." Turning to 

 Gujerat we find "A Parsi in a Hindu's house ! Impossible!*" 

 The religious difference between the Hindus and Mahomedans 

 shows tendency to reconciliation in the proverb, " Hindus 



>> 



worship Ram, and Musalmans worship Rahim, but both quarrel 

 with one another, because they do not understand that I Mm 

 md Rahim are but one. ' ' 



The modern Parsi is proud of the absence of idols in 

 his faith but conveniently forgets that the worship of the 

 elements like fire and water is more primitive and directly 

 animistic. He boasts in Gujerat, his adopted motherland, that 

 his religion is ' ' like the water of the Ganges " ! If Mark Twain's 

 description of the Ganges near Benares proves the purity of 

 its water, the comparison is right enough in spite of insanitary 

 facts! The influence of environments tells itself in the Hindu 

 head-dress of the last generation, and in the proverb that to 

 the " Holi of the Hindus the Parsi woman offers a cocoanut." 

 The Gujeratis record, that "every uncle says that his caste is 

 the best, and that scholars adorn caste." In Kanara, " a caste 

 hates caste." "If a man goes wrong his whole caste is dis- 

 graced," "Self- gratification means loss of caste, self-denial is 

 a gain to caste," "A good speech is the sign of good caste," 

 "Virtue is the same everywhere in spite of caste, and magni- 

 tude of crime bears no relation to the caste of the criminal. 

 Sind records that the farmer or Aher is poor, his wealth con- 

 sists of an earthen chatty:' To those who wish to stud v the 

 peculiarities of castes representing hereditary professions, ii 

 would be a fascinating study to push on comparison between 

 rival groups, but for easy reference an alphabetical arrange- 

 ment is the best. I have adopted it here. (1) The Agasa caste 

 lives in Kanara. (2) Agasa or washerman uses other peo- 

 ple's clothes. (3) The Agasale or goldsmith of Kanara is 

 as much a thief as the corresponding members of his guild 

 all over India. (4) The Ambigan's son helps his father in 

 oaring his loaded boat, but his wife stinks of fish and the 

 blows of an oilman's wife are preferred to her kisses. (5) 

 The Badagi or carpenter of Kanara is a drudge : he has to 

 do what his master tells him to do. (6) The Badhai or 



'?w£u te D 0f i Smd i9 for S° tten as soon as his work is finished. 

 (7) The Baleyarna or braeelet-maker of Kanara wants a bas- 

 ket to pick up the shattered pieces of his load (glass 

 bangles) if it unfortunately falls from his head (8) The 

 Bamya is known everywhere by his anglicized name, he afford 

 a better opportunity for comparison between his tract and 



