han in the Punjab where he was speaking.
Not only have the preachers of the Arya Samaj, taking their cue from the
writings of their apostle Dayanand, frequently indulged, both in the
Press and on the platform, in outrageous attacks upon the Mahomedans'
religion, but the militant Hindus have visited upon the Mahomedans their
refusal to join in an anti-British agitation by enforcing against them a
commercial and social boycott, none the less oppressive and damaging
because it is not openly proclaimed. The bitterness thus engendered
found vent in serious riots this year at Peshawar, just as it did in
Eastern Bengal, when the boycott campaign there was at its height. Even
in Hyderabad, the capital of the Nizam's dominions, where, under the
wise administration of a great Mahomedan ruler whose Prime Minister is a
Hindu, the relations between Moslem and Hindu have hitherto been quite
harmonious, a change is gradually making itself felt under the
inspiration of a small group of Bengali Hindus who have brought with
them the Nationalist cry of "Arya for the Aryan." The animosity which
has always existed between the Mahomedans and the Hindus, especially
amongst the lower orders, has been a constant source of anxiety to
Anglo-Indian administrators. As far as it springs from the clash of
religious beliefs, social customs, and historical traditions, it can
only be eradicated by the slow process of education. The most trivial
incident, the meeting of rival processions, the maltreatment of a cow,
so sacred to the Hindus, some purely personal quarrel suddenly leads to
violent affrays in which the whole populace on both sides joins in
without knowing even what it is all about. The danger must be enormously
heightened if one community begins to believe that the other community
is compassing deep-laid schemes for the promotion of its own ultimate
ascendancy. The political agitation conducted by the Hindus has for some
time past tended to create such a belief amongst the Mahomedans. As far
back as 1893, at the time of the Bombay riots and of Tilak's
"anti-cow-killing" propaganda in the Deccan, which spread sporadically
to other parts of India, the Bombay Government reported "an uneasy
feeling among Mahomedans that they and their faith were suffering at the
hands of the Hindus, that they were being gradually but surely edged out
of the position they have hitherto held, and that their religion needed
some special protection." That uneasy feelin