96 GHULAM MUHAMMAD 



to germinate. It is then taken out, dried and ground in one of the Gilgit water-mills. 

 The flour so made is called diram, and of it a sweetmeat is compounded on the first of 

 the month by adding some water, oil of apricots and walnuts to the flour and cooking the 

 whole without the addition of any sugar. This sweetmeat has been tasted by the writer 

 and is called wailai diram. It has a sweet flavour in spite of the absence of sugar, the 

 fact being regarded as in a way miraculous. The remaining flour is utilized in making 

 small flat loaves called diram phiti. This bread is eaten with raisins and oil. The 

 combination is called dracha bhat. The feast is not, however, wholly of a vegetarian nature. 

 In the month of "Nos " (about November) each family kills several sheep, and the meat 

 is dried for future use. A leg and a tail are, however, set apart to be cooked on " Shino 

 Bazono," and are then eaten with the dracha bhat. 



The feast, which has been partaken of by all the members of the family together, 

 being over, dancing commences and the following song is sung : — 

 (i) Aju kal oota la Draroo aju kal chirring ga oota. 



(2) Goom ai chhani tharega, aju kal chirring ga oota. 



(3) Ghi ai chhani tharega, aju kal chirring ga oota. 



(4) Mos ai chhani tharega, aju kal chirring ga oota. 



(5) Mon ai sarai tharega aju kal chirring ga oota. 



(6) Ash to sho dez ik alo aju kal chirring ga oota. 

 Translation : — 



(1) May this year come again, oh Brethren, may such a year come again ! 



(2) We will have our stores filled with wheat, may such a year come again ! 



(3) Much ghi will be produced, may the next year be such a one ! 



(4) Quantities of meat will be stored, may the next year be such a one ! 



(5) Our vessels will be filled with wine, may such a year appear again ! 



(6) A blessed day has come to-day, may such a year appear again ! 



At noon all the fighting men assemble and make preparations for polo, while the women 

 ascend to the roofs of the houses on each side of the road along which the procession 

 to the polo-ground will pass. In their hands are long slender sticks, with which, as the 

 procession passes, they belabour their heroes unmercifully. Koliwals are specially made 

 the victims of this castigation. They are the trading community of the country, and the 

 opportunity of paying off old scores is one not to be lost. An unpopular general dealer 

 may consider himself fortunate if he escapes from the hands of these viragos with the 

 payment of a forfeit of gold dust. Next comes the turn of the Ra. or chief, who runs the 

 gauntlet mounted. Galloping through, he salams with both hands to the women on either 

 side, but even he is not allowed to pass without the bestowal of liberal largess on his fair 

 subjects. It must be admitted that the ladies generally let him off lightly, for which no 

 doubt they have their reasons. Possibly their position at court depends on it On the 

 arrival of the procession at the polo-ground, a goat is killed on one of the goal-stones. 

 This sacrifice is called " Bazono-ai-Karai." The goat's head having been cut off, a rope 

 is attached to it ; the players then touch the head with their polo-sticks. After this a doom 

 or drum-beater sets off at a run holding the end of the cord, to which the goat's head is 

 attached behind. After him rides the raja or trangfa of the village, who strikes the head 



