It is considered highly meritorious to sacrifice one animal for each member of the family; but as that would involve an expenditure few could bear, it is allowable to sacrifice one victim for the household. In extreme cases men may combine together and make one sacrifice do for the whole, but the number of persons so combining must not exceed seventy. Some authorities limit the number to seven. This feast is strictly observed by all Muslims wherever they may be. The Baqr-'Id and the 'Id-ul-Fitr constitute the 'Idain, the two great Feasts of Islam. A country in which Musalmans could not observe them both would at once become Dar-ul-Harb, or House of Enmity, in which it would be the bounden duty of every Muslim to join in a Jihad, against the Infidel rulers of the land. This completes the principal Feasts of the Muslim year. Among other practices borrowed from the Hindus must be placed the pilgrimage made by Indian Musalmans to the {258} shrines of Saints, the ceremonies connected with them and the festivals instituted in their honour. Properly speaking, the Sunnis have but two festivals--the Baqr-'Id and the 'Id-ul-Fitr, but many others are now observed. Of these I have described several. It only remains to notice a few of the festival days which are peculiar to India. The title of Pir given to a Musalman devotee is equivalent to the term Guru amongst the Hindus. A man who seeks to be a 'religious' takes a Pir as a spiritual guide. "Follow," says the poet Wali, "the footsteps of thy Pir, like a shadow." After death these Pirs are venerated as Walis or Saints. The Pirs when alive, are frequently resorted to for a ta'wiz, or charm, and the aid of their prayers is often invoked. The sepulchre of a Wali is called a Dargah, shrine; Mazar, place of pilgrimage; Rauza, garden. The professional reciter of the Quran, and the Namaz at such places is called a Rauza Khan. As a rule, processions are made to the shrines, and flowers, sweetmeats and food over which a Fatiha has been said are offered. Usually the Fatiha is _for_ the Saint, not _to_ the Saint. It is considered a very meritorious act to give land for the erection of such shrines and to endow them. An account of many of these Saints is given in the Bara Masa by Jawan and the Arayish-i-Mahfil by Afsos. The following selection will give an idea of the customs prevalent:--