DOI Page / Citation link:
https://doi.org/10.11588/diglit.3909#0160
( 40 )
(g.)—THE KELIGIOTJS IDEAS OP THE DAEDS.
If the Dards—-the races living between the Hindu-Kush and Kaghan-—have
preserved many Arian customs and traditions, it is partly because they have lived in
almost perfect seclusion from other Muhammadans. In Chilas, where the Sunni form
of that faith prevails, there is little to relieve the austerity of that creed. The rest of
the Muhammadan Dards are Shiahs, and that belief is more elastic and seems to be more
suited to a quick-witted race, than the orthodox form of Islam. Sunniism, however is
advancing in Dardistan and will, no doubt, sweep away many of the existing traditions.
The progress, too, of the present invasion by Kashmir, which, although governed by
Hindus, is chiefly Sunni, will familiarize the Dards with the notions of orthodox Muham-
madans and will tend to substitute a monotonous worship for a multiform superstition. I have
already noticed that, in spite of the exclusiveness of Hinduism, attempts are made by the
Maharaja of Kashmir to gather into the fold those races and creeds which, merely because they
are not Muhammadan, are induced by him to consider themselves Hindu. Por instance, the Siah
Posh Kafirs, whom I venture also to consider Dards, have an ancient form of nature worship
which is being encroached upon by Hindu myths, not because they are altogether congenial
but because they constitute the religion of the enemies of Muhammadans, their own bitter foes
who kidnap the pretty Kafir girls and to kill whom establishes a claim among Kafirs to
consideration. In the same way there is a revival of Hinduism in the Buddhist countries
of Ladak and Zanskar, which belong to Kashmir, and ideas of caste are welcomed where
a few years ago they were unknown. As no one can become a Hindu, but any one may
become a Muhammadan, Hinduism is at a natural disadvantage in its contact with an
advancing creed and, therefore, there is the more reason why zealous Hindus should seek
to strengthen themselves by the amalgamation with other idolatrous creeds. To return to
the Musulman Dards, it will be easy to perceive by a reference to my ethnographical
vocabulary what notions are Muhammadan and what traces there remain of a more ancient
belief. The " world of Gods " is not the mere ^A. I which their professed religion teaches,
nor is the " serpent world " a Muhammadan term for our present existence. Of course, their
Maulvis may read " religious lessons " and talk to them of Paradise and Hell, but it is from
a more ancient source that they derive a kindly sympathy with the evil spirits " Yatsh,"
credit them with good actions, describe their worship of the sun and moon, and fill the
interior of mountains with.their palaces and songs. Again, it is not Islam that tells them of the
regeneration of their country by fairies—that places these lovely beings on the top of the
Himalayas and makes them visit, and ally themselves to, mankind. The fairies too are
not all good, as the Yatsh are not all bad. They destroy the man who seeks to surprise their
secrets, although, perhaps, they condone the offence by making him live for ever after in.
fairy land. Indeed, the more we look into the national life of the Dards the less dp we
find it tinctured by Muhammadan distaste of compromise. Outwardly their customs may
(g.)—THE KELIGIOTJS IDEAS OP THE DAEDS.
If the Dards—-the races living between the Hindu-Kush and Kaghan-—have
preserved many Arian customs and traditions, it is partly because they have lived in
almost perfect seclusion from other Muhammadans. In Chilas, where the Sunni form
of that faith prevails, there is little to relieve the austerity of that creed. The rest of
the Muhammadan Dards are Shiahs, and that belief is more elastic and seems to be more
suited to a quick-witted race, than the orthodox form of Islam. Sunniism, however is
advancing in Dardistan and will, no doubt, sweep away many of the existing traditions.
The progress, too, of the present invasion by Kashmir, which, although governed by
Hindus, is chiefly Sunni, will familiarize the Dards with the notions of orthodox Muham-
madans and will tend to substitute a monotonous worship for a multiform superstition. I have
already noticed that, in spite of the exclusiveness of Hinduism, attempts are made by the
Maharaja of Kashmir to gather into the fold those races and creeds which, merely because they
are not Muhammadan, are induced by him to consider themselves Hindu. Por instance, the Siah
Posh Kafirs, whom I venture also to consider Dards, have an ancient form of nature worship
which is being encroached upon by Hindu myths, not because they are altogether congenial
but because they constitute the religion of the enemies of Muhammadans, their own bitter foes
who kidnap the pretty Kafir girls and to kill whom establishes a claim among Kafirs to
consideration. In the same way there is a revival of Hinduism in the Buddhist countries
of Ladak and Zanskar, which belong to Kashmir, and ideas of caste are welcomed where
a few years ago they were unknown. As no one can become a Hindu, but any one may
become a Muhammadan, Hinduism is at a natural disadvantage in its contact with an
advancing creed and, therefore, there is the more reason why zealous Hindus should seek
to strengthen themselves by the amalgamation with other idolatrous creeds. To return to
the Musulman Dards, it will be easy to perceive by a reference to my ethnographical
vocabulary what notions are Muhammadan and what traces there remain of a more ancient
belief. The " world of Gods " is not the mere ^A. I which their professed religion teaches,
nor is the " serpent world " a Muhammadan term for our present existence. Of course, their
Maulvis may read " religious lessons " and talk to them of Paradise and Hell, but it is from
a more ancient source that they derive a kindly sympathy with the evil spirits " Yatsh,"
credit them with good actions, describe their worship of the sun and moon, and fill the
interior of mountains with.their palaces and songs. Again, it is not Islam that tells them of the
regeneration of their country by fairies—that places these lovely beings on the top of the
Himalayas and makes them visit, and ally themselves to, mankind. The fairies too are
not all good, as the Yatsh are not all bad. They destroy the man who seeks to surprise their
secrets, although, perhaps, they condone the offence by making him live for ever after in.
fairy land. Indeed, the more we look into the national life of the Dards the less dp we
find it tinctured by Muhammadan distaste of compromise. Outwardly their customs may