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The legends of the Panjâb

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XXVI<br />

PEBPACE.<br />

ttese are <strong>the</strong> only instances in which I have allowed myself<br />

such license. <strong>The</strong> preliminary notes and footnotes have been<br />

purposely made very short, and are expressed in tentative<br />

language for <strong>the</strong>se reasons ;—Most <strong>of</strong> <strong>the</strong> subjects <strong>the</strong>y touch on<br />

are hardly yet<br />

ripe for decisive and detailed annotation, and in<br />

making <strong>the</strong>m I have practically had to look to my personal<br />

knowledge and research, which I naturally distrust, and to my<br />

own limited libra.ry.<br />

It will be as well also to explain that in this collection so<br />

much prominence has been given to <strong>the</strong> stories <strong>of</strong> saints and<br />

holy personages, because it is really by a careful study <strong>of</strong><br />

such<br />

things that we can hope to grasp <strong>the</strong> religious and superstitious<br />

ideas that dominate <strong>the</strong> bulk <strong>of</strong> <strong>the</strong><br />

Indian populations.<br />

If once <strong>the</strong> student <strong>of</strong> Indian religions, as practised,<br />

properly<br />

understands <strong>the</strong> full signilBcance <strong>of</strong> such a production as <strong>the</strong><br />

Marriage <strong>of</strong> Sakhi Sarwar, he will have learnt more than<br />

volumes <strong>of</strong> lucubrations by scholars in Europe can teach<br />

him, when based, as <strong>the</strong>y <strong>of</strong>ten are, upon researches into<br />

<strong>the</strong> glorified imaginings <strong>of</strong> philosophic recluses and self-interested<br />

priests.<br />

I may be forgiven if I make an appeal here to o<strong>the</strong>rs able<br />

and willing to do so, to help on <strong>the</strong> good work <strong>of</strong> recording <strong>the</strong><br />

bardic effusions <strong>of</strong> Aryan India. <strong>The</strong> Panjab is by no means<br />

<strong>the</strong><br />

only part <strong>of</strong> <strong>the</strong> country where <strong>the</strong> bards flourish, nor is<br />

it even <strong>the</strong> best field for researches into <strong>the</strong>ir songs. All<br />

along our frontiers, wherever <strong>the</strong> Balochki and <strong>the</strong> Pushto<br />

languages are spoken, <strong>the</strong> bard has a natural home, and in Sindh<br />

he has become a proverb. In Kachh and Kathiaw^r and in.<br />

RajasthSin he is to be found at <strong>the</strong> Court <strong>of</strong> each<br />

<strong>of</strong> <strong>the</strong> .innumerable<br />

'kings' that hold sway over those vast tracts <strong>of</strong><br />

country, and again fur<strong>the</strong>r east we find him flourishing in full<br />

vigour in Orissa, and once more we find him cherished and<br />

carefully tended along <strong>the</strong> whole line <strong>of</strong> <strong>the</strong> Hill States from<br />

Kashmir to Kumaun. <strong>The</strong> conditions <strong>of</strong> his "existence in <strong>the</strong><br />

Panjab proper are practically those under which he flourishes<br />

throughout <strong>the</strong> North-West Provinces and Awadh. Vast<br />

<strong>the</strong>n is <strong>the</strong> field and unrivalled <strong>the</strong> opportunities. Those <strong>of</strong>

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