88 SOCIAL SCIENTIST of Mulk from the oppressive rule of the "Firangis". A Bhojpuri folk song is cited here which expresses the collective feelings of the people: Ab chhod re firangiya! hamar deswa Lutpat kaile tuhun, majwa udaile KailaSy des par julum jor. Sahar gaon luti, phunki, dihiat firangiya, Suni suni kunwar ke hridaya me lagal agiya, Ah chhod refirangiya! hamar deswa British, now quit our country, for you loot us, enjoy the luxuries of our country and oppress our countrymen (in return). You have looted and destroyed our cities and villages. Kunwar' s heart burns to know all this. O British! now quit our country. Popular cultures have perceived the Revolt as an expression of self-sacrifice by the rebels. This sense of self sacrifice is reflected in the form as well as content of folk cultures. A form of folk lore, called Patiaf which literally means letter', is a type of folk lore that invites the people to mobilise in the struggle against the British. It can also be taken as an effective form of a folk medium of communication. The folk songs of Patia tried to motivate people to join the rebels, asking them to make the "sacrifice of their lives". It also asks women to be prepared "to break their bangles, wipe out vermillion from their forehead" (symbolic of a Widoizhood) "to become Rand (widows) for their Mulk'. Thus, people were exhorted to make sacrifices for their Mulk through these folk mediums. When required, the relevant contents were put in this Patia form, and used by masses during various popular mobilisations subsquently.8 Some lines of a Patia of 1857 Gadar are as follows: Bajan ganiwi ke nevta, Churl forwai ke nevta, Sindoorpochhwai ke nevta, Jei ho hamar te math del Jei ho hamar te sath del! This Patia is an invitation to people to sacrifice their life for their Mulk) and an exhortation to woman to be prepared to break their bangles and to remove vermilion from their forehead. These folk lores represent the popular mentality of people and present the model of peasant consciousness of society.