FOOTNOTES:

Thy portals, how wonderful they are, how wonderful thy palace, where thou sittest and governest all!Numberless and infinite are the sounds which proclaim thy praises.How numerous are thy Peris, skilful in music and song!Pavan (air), water, and Vasantar (fire), celebrate thee; D'herma Rájá (the Hindú Rhadamanthus) celebrates thy praises, at thy gates.Chitragupta (Secretary to D'herma Rájá) celebrates thy praises; who, skilful in writing, writes and administers final justice.Iswara, Brahmá, and Dévi, celebrate thy praises; they declare in fit terms thy majesty, at thy gates.Indra celebrates thy praises, sitting on the Indraic throne amid the Dévatás.The just celebrate thy praises in profound meditation, the pious declare thy glory.The Yatís and the Satís joyfully celebrate thy might.The Pandits, skilled in reading, and the Rishíswaras, who, age by age, read the Védas, recite thy praises.The Móhinís (celestial courtezans), heart alluring, inhabiting Swarga, Mritya, and Pátálá, celebrate thy praises.The Ratnas (gems), with the thirty-eight Tírt'has (sacred springs), celebrate thy praises.Heroes of great might celebrate thy name; beings of the four kinds of production celebrate thy praises.The continents, and regions of the world, celebrate thy praises; the universal Brahmánda (the mundane egg), which thou hast established firm.All who know thee praise thee, all who are desirous of thy worship.How numerous they are who praise thee! they exceed my comprehension: how, then, shall Nánac describe them?He, even he, is the Lord of truth, true, and truly just.He is, he was, he passes, he passes not, the preserver of all that is preserved.Of numerous hues, sorts and kinds, he is the original author of Máyá (deception).Having formed the creation, he surveys his own work, the display of his own greatness.What pleases him he does, and no order of any other being can reach him.He is the Pádsháh and the Pádsáheb of Sháhs; Nánac resides in his favour.

These few verses are, perhaps, sufficient to show, that it was on a principle of pure deism that Nánac entirely grounded his religion. It was not possible, however, that the minds of any large portion of mankind could remain long fixed in a beliefwhich presented them only with general truths, and those of a nature too vast for their contemplation or comprehension. The followers of Nánac, since his death, have paid an adoration to his name, which is at variance with the lessons which he taught; they have clothed him in all the attributes of a saint: they consider him as the selected instrument of God to make known the true faith to fallen man; and, as such, they give him divine honours; not only performing pilgrimage to his tomb, but addressing him, in their prayers, as their saviour and mediator.

The religious tenets and usages of the Sikhs continued, as they had been established by Nánac[111], till the time of GúrúGóvind; who, though he did not alter the fundamental principles of the established faith, made so complete a change in the sacred usages and civil habits of his followers, that he gave them an entirely new character: and though the Sikhs retain all their veneration for Nánac, they deem Gúrú Góvind to have been equally exalted, by the immediate favour and protection of the Divinity; and the Dasama Pádsháh ká Grant'h, or book of the tenth king, which was written by Gúrú Góvind, is considered, in every respect, as holy as the Adí-Grant'h of Nánac, and his immediate successors. I cannot better explain the pretensions which Gúrú Góvind has made to the rank of a prophet, than by exhibiting his own account of his mission in a literal version from his Vichitra Nátac.

"I now declare my own history, and the multifarious austerities which I have performed.

"Where the seven peaks rise beautiful on the mountain Hémacuta, and the place takes the name of Sapta Sringa, greater penance have I performed than was ever endured by Pándu Rájá, meditating constantly on Mahá Cál and Cálica, till diversity was changed into one form. My father and mother meditated on the Divinity, and performed the Yóga, till Gúrú Déva approved of their devotions. Then the Supreme issued his order, and I was born, in the Cáli Yug, though my inclination was not to come into the world, my mind being fixed on the foot of the Supreme. When the supreme Being made known his will, I was sent into the world. The eternal Being thus addressed this feeble insect:

"—I have manifested thee as my own son, and appointed thee to establish aperfect Pant'h (sect). Go into the world, establish virtue and expel vice."—

"—I stand with joined hands, bending my head at thy word: the Pant'h shall prevail in the world, when thou lendest thine aid.—Then was I sent into the world: thus I received mortal birth. As the Supreme spoke to me, so do I speak, and to none do I bear enmity. Whoever shall call me Paraméswara, he shall sink into the pit of hell: know, that I am only the servant of the Supreme, and concerning this entertain no doubt. As God spoke, I announce unto the world, and remain not silent in the world of men.

"As God spoke, so do I declare, and I regard no person's word. I wear my dress in nobody's fashion, but follow that appointed by the Supreme. I perform no worship to stones, nor imitate the ceremonies of any one. I pronounce the infinite name, and have attained to the supreme Being. I wear no bristlinglocks on my head, nor adorn myself with ear-rings. I receive no person's words in my ears; but as the Lord speaks, I act. I meditate on the sole name, and attain my object. To no other do I perform the Jáp, in no other do I confide: I meditate on the infinite name, and attain the supreme light. On no other do I meditate; the name of no other do I pronounce.

"For this sole reason, to establish virtue, was I sent into the world by Gúrú Déva. 'Every where,' said he, 'establish virtue, and exterminate the wicked and vitious.' For this purpose have I received mortal birth; and this let all the virtuous understand. To establish virtue, to exalt piety, and to extirpate the vitious utterly. Every former Avatár established his own Jáp; but no one punished the irreligious, no one established both the principles and practice of virtue, (Dherm Carm). Every holy man (Ghóus), and prophet(Ambia), attempted only to establish his own reputation in the world; but no one comprehended the supreme Being, or understood the true principles or practice of virtue. The doctrine of no other is of any avail: this doctrine fix in your minds. There is no benefit in any other doctrine, this fix in your minds.

"Whoever reads the Korán, whoever reads the Purán, neither of them shall escape death, and nothing but virtue shall avail at last. Millions of men may read the Korán, they may read innumerable Puráns; but it shall be of no avail in the life to come, and the power of destiny shall prevail over them."

Gúrú Góvind, after this account of the origin of his mission, gives a short account of his birth and succession to the spiritual duties at his father's death.

"At the command of God I received mortal birth, and came into the world.This I now declare briefly; attend to what I speak.

"My father journeyed towards the East, performing ablution in all the sacred springs. When he arrived at Triveni, he spent a day in acts of devotion and charity. On that occasion was I manifested. In the town of Patna I received a body. Then the Madra Dés received me, and nurses nursed me tenderly, and tended me with great care, instructing me attentively every day. When I reached the age of Dherm and Carm (principles and practice), my father departed to the Déva Lóca. When I was invested with the dignity of Rája, I established virtue to the utmost of my power. I addicted myself to every species of hunting in the forests, and daily killed the bear and the stag. When I had become acquainted with that country, I proceeded to the city of Pávatá,where I amused myself on the banks of the Calindri, and viewed every kind of spectacle. There I slew a great number of tigers; and, in various modes, hunted the bear."

The above passages will convey an idea of that impression which Gúrú Góvind gave his followers of his divine mission. I shall shortly enumerate those alterations he made in the usages of the Sikhs, whom it was his object to render, through the means of religious enthusiasm, a warlike race.

Though Gúrú Góvind was brought up in the religion of Nánac, he appears, from having been educated among the Hindú priests of Mathura, to have been deeply tainted with their superstitious belief; and he was, perhaps, induced by considerations of policy, to lean still more strongly to their prejudices, in order to induce them to become converts to that religious military community, by means of which it washis object to destroy the Muhammedan power.

The principal of the religious institutions of Gúrú Góvind, is that of the Páhal,—the ceremony by which a convert is initiated into the tribe of Sikhs; or, more properly speaking, that of Singhs. The meaning of this institution is to make the convert a member of the Khálsa, or Sikh commonwealth, which he can only become by assenting to certain observances; the devoting himself to arms for the defence of the commonwealth, and the destruction of its enemies; the wearing his hair, and putting on a blue dress[112].

The mode in which Gúrú Góvind first initiated his converts, is described by a Sikh writer; and, as I believe it is nearly the same as that now observed, I shall shortly state it as he has described it. Gúrú Góvind, he says, after his arrival at Mák'haval,initiated five converts, and gave them instructions how to initiate others. The mode is as follows. The convert is told that he must allow his hair to grow. He must clothe himself from head to foot in blue clothes. He is then presented with the five weapons: a sword, a firelock, a bow and arrow, and a pike[113]. One of those who initiate him then says, "The Gúrú is thy holy teacher, and thou art his Sikh or disciple." Some sugar and water is put into a cup, and stirred round with a steel knife, or dagger, and some of the first chapters of the Adí-Grant'h, and the first chapters of the Dasama Pádsháh ká Grant'h, are read; and those whoperform the initiation exclaim,Wá! Gúrúji ká Khálsa! Wá! Gúrúji kí Fateh!(Success to the state of the Gúrú! Victory attend the Gúrú!) After this exclamation has been repeated five times, they say, "This sherbet is nectar. It is the water of life; drink it." The disciple obeys; and some sherbet, prepared in a similar manner, is sprinkled over his head and beard. After these ceremonies, the disciple is asked if he consents to be of the faith of Gúrú Góvind. He answers, "I do consent." He is then told, "If you do, you must abandon all intercourse, and neither eat, drink, nor sit in company with men of five sects which I shall name. The first, the Mína D'hirmal; who, though of the race of Nánac, were tempted by avarice to give poison to Arjun; and, though they did not succeed, they ought to be expelled from society. The second are the Musandiá; a sect who call themselves Gúrús, or priests, and endeavour to introduce heterodoxdoctrines[114]. The third, Rám Ráyí, the descendants of Rám Ráy, whose intrigues were the great cause of the destruction of the holy ruler, Tégh Singh. The fourth are the Kud i-már, or destroyers[115]of their own daughters. Fifth, the Bhadaní, who shave the hair of their head and beards." The disciple, after this warning against intercourse with sectaries, or rather schismatics, is instructed in some general precepts, the observance of which regard the welfare of the community into which he has entered. He is told to be gentle and polite to all with whom he converses, to endeavour to attain wisdom, and to emulate the persuasive eloquence of Bábá Nánac. He is particularly enjoined, whenever he approaches any of the Sikh temples, to do it with reverence and respect, and to go to Amritsar, to pay hisdevotions to the Khálsa, or state; the interests of which he is directed, on all occasions, to consider paramount to his own. He is instructed to labour to increase the prosperity of the town of Amritsar; and told, that at every place of worship which he visits he will be conducted in the right path by the Gúrú (Gúrú Góvind). He is instructed to believe, that it is the duty of all those who belong to the Khálsa, or commonwealth of the Sikhs, neither to lament the sacrifice of property, nor of life, in support of each other; and he is directed to read the Adí-Grant'h and Dasama Pádsháh ká Grant'h, every morning and every evening. Whatever he has received from God, he is told it is his duty to share with others. And after the disciple has heard and understood all these and similar precepts, he is declared to be duly initiated.

Gúrú Góvind Singh, agreeably to this Sikh author, after initiating the first fivedisciples in the mode above stated, ordered the principal persons among them[116]to initiate him exactly on similar occasions, which he did. The author from whom the above account is taken, states, that when Góvind was at the point of death, he exclaimed, "Wherever five Sikhs are assembled, there I also shall be present!" and, in consequence of this expression, five Sikhs are the number necessary to make a Singh, or convert. By the religious institutions of Gúrú Góvind, proselytes are admitted from all tribes and casts in the universe. The initiation may take place at any time of life, but the children of the Singhs all go through this rite at a very early age.

The leading tenet of Gúrú Góvind's religious institutions, which obliges his followers to devote themselves to arms, is stated, in one of the chapters of the Dasama Pádsháh ká Grant'h, or book of the tenth king, written in praise of Dúrga B'havání, the goddess of courage: "Dúrga," Gúrú Góvind says, "appeared to me when I was asleep, arrayed in all her glory. The goddess put into my hand the hilt of a bright scimitar, which she had before held in her own. 'The country of the Muhammedans,' said the goddess, 'shall be conquered by thee, and numbers of that race shall be slain.' After I had heard this, I exclaimed, 'This steel shall be the guard to me and my followers, because, in its lustre, the splendour of thy countenance, O goddess! is always reflected[117].'"

The Dasama Pádsháh ká Grant'h of Gúrú Góvind appears, from the extracts which I have seen of it, to abound in fine passages. Its author has borrowed largely from the Sástras of the Brahméns, and the Korán. He praises Nánac as a holy saint, accepted of God; and grounds his faith, like that of his predecessors, upon the adoration of one God; whose power and attributes he however describes by so many Sanscrit names, and with such constant allusions to the Hindú mythology, that it appears often difficult to separate his purer belief from their gross idolatry. He, however, rejects all worship of images, on an opinion taken from one of the ancient Védas, which declares, "that to worshipan idol made of wood, earth, or stone, is as foolish as it is impious; for God alone is deserving of adoration."

The great points, however, by which Gúrú Góvind has separated his followers for ever from the Hindús, are those which have been before stated;—the destruction of the distinction of casts, the admission of proselytes, and the rendering the pursuit of arms not only admissible, but the religious duty of all his followers. Whereas, among the Hindús, agreeable to the Dherma Sástra, (one of the most revered of their sacred writings,) carrying arms on all occasions, as an occupation, is only lawful to the Cshatríya or military tribe. A Bráhmen is allowed to obtain a livelihood by arms, if he can by no other mode. The Vaisya and Súdra are not allowed to make arms their profession, though they may use them in self-defence.

The sacred book of Gúrú Góvind is not confined to religious subjects, or tales ofHindú mythology, related in his own way; but abounds in accounts of the battles which he fought, and of the actions which were performed by the most valiant of his followers. Courage is, throughout this work, placed above every other virtue; and Góvind, like Muhammed, makes martyrdom for the faith which he taught, the shortest and most certain road to honour in this world, and eternal happiness in the future. The opinion which the Sikhs entertain of Góvind will be best collected from their most esteemed authors.

"Gúrú Góvind Singh," one[118]of those writers states, "appeared as the tenth Avatár. He meditated on the Creator himself, invisible, eternal, and incomprehensible. He established the Khálsa, his own sect, and, by exhibiting singular energy, leaving the hair on his head, and seizing the scimitar, he smote everywicked person. He bound the garment of chastity round his loins, grasped the sword of valour, and, passing the true word of victory, became victorious in the field of combat; and seizing the Dévatás, his foes, he inflicted on them punishment; and, with great success, diffused the sublime Gúrú Jáp (a mystical form of prayer composed by Gúrú Góvind) through the world. As he was born a warlike Singh, he assumed the blue dress; and, by destroying the wicked Turks, he exalted the name of Hari (God). No Sirdar could stand in battle against him, but all of them fled; and, whether Hindú Rájás, or Muhammedan lords, became like dust in his presence. The mountains, hearing of him, were struck with terror; the whole world was affrighted, and the people fled from their habitations. In short, such was his fame, that they were all thrown into consternation, and began to say, 'Besides thee,O Sat Gúrú! there is no dispeller of danger,'—Having seized and displayed his sword, no person could resist his might."

The same author, in a subsequent passage, gives a very characteristic account of that spirit of hostility which the religion of Gúrú Góvind breathed against the Muhammedans; and of the manner in which it treated those sacred writings, upon which most of the established usages of Hindús are grounded.

"By the command of the Eternal, the great Gúrú disseminated the true knowledge. Full of strength and courage, he successfully established the Khálsa (or state). Thus, at once founding the sect of Singh, he struck the whole world with awe: overturning temples and sacred places, tombs and mosques, he levelled them all with the plain: rejecting the Védas, the Puráns, the six Sástras, and the Korán; he abolished the cry ofNamáz (Muhammedan prayer), and slew the Sultans; reducing the Mírs and Pírs (the lords and priests of the Muhammedans) to silence, he overturned all their sects; the Moullahs (professors), and the Kázis (judges), were confounded, and found no benefit from their studies. The Bráhmens, the Pandits, and the Jótìshis (or astrologers), had acquired a relish for worldly things: they worshipped stones and temples, and forgot the Supreme. Thus these two sects, the Muhammedan and Hindú, remained involved in delusion and ignorance, when the third sect of the Khálsa originated in purity. When, at the order of Gúrú Góvind, the Singhs seized and displayed the scimitar, then subduing all their enemies, they meditated on the Eternal; and, as soon as the order of the Most High was manifested in the world, circumcision ceased, and the Turks trembled, when they saw the ritual of Muhammeddestroyed: then the Nakára (large drum) of victory sounded throughout the world, and fear and dread were abolished. Thus the third sect was established, and increased greatly in might."

These extracts, and what I have before stated, will sufficiently show the character of the religious institutions of Gúrú Góvind; which were admirably calculated to awaken, through the means of fanaticism, a spirit of courage and independence, among men who had been content, for ages, with that degraded condition in society, to which they were taught to believe themselves born. The end which Góvind sought, could not, perhaps, have been attained by the employment of other means. Exhortations respecting their civil rights, and the wrongs which they sustained, would have been wasted on minds enslaved by superstition, and who could only be persuaded to assert themselves men,by an impression that it was the will of Heaven they should do so. His success is a strong elucidation of the general character of the Hindú natives of India. That race, though in general mild and peaceable, take the most savage and ferocious turn, when roused to action by the influence of religious feeling.

I have mentioned, in the narrative part of this Sketch, the attempt of the Bairágí Banda to alter the religious institutions of Gúrú Góvind, and its failure. The tribe of Acálís (immortals), who have now assumed a dictatorial sway in all the religious ceremonies at Amritsar, and the Nirmala and Shahid, who read the sacred writings, may hereafter introduce some changes in those usages which the Sikhs revere: but it is probable that the spirit of equality, which has been hitherto considered as the vital principle of the Khálsa or commonwealth, and which makes all Sikhs so reluctant to own either a temporal or spiritual leader,will tend greatly to preserve their institutions from invasion: and it is stated, in a tradition which is universally believed by the Sikhs, and has, indeed, been inserted in their sacred writings, that Gúrú Góvind, when he was asked by his followers, who surrounded his death-bed, to whom he would leave his authority? replied, "I have delivered over the Khálsa (commonwealth) to God, who never dies. I have been your guide, and will still preserve you; read the Grant'h, and attend to its tenets; and whoever remains true to the state, him will I aid." From these dying words of Gúrú Góvind, the Sikhs believe themselves to have been placed, by their last and most revered prophet, under the peculiar care of God: and their attachment to this mysterious principle, leads them to consider the Khálsa (or commonwealth) as a theocracy; and such an impression is likely to oppose a very serious obstacle, if not an insuperablebarrier, to the designs of any of their chiefs, who may hereafter endeavour to establish an absolute power over the whole nation.

THE END.Printed by J. Moyes, Greville Street, London.

FOOTNOTES:[96]This celebrated Súfi, or philosophical deist, lived in the time of the Emperor Shér Sháh. He was, by trade, a weaver; but has written several admired works. They are all composed in a strain of universal philanthropy and benevolence; and, above all, he inculcated religious toleration, particularly between the Muhammedans and Hindús, by both of whom his memory is held in the highest esteem and veneration.[97]Nánac was celebrated for the manner in which he performed Tapasa, or austere devotion, which requires the mind to be so totally absorbed in the Divinity, as to be abstracted from every worldly thought, and this for as long a period as human strength is capable of sustaining.[98]The most ancient Hindús do not appear to have paid adoration to idols; but, though they adored God, they worshipped the sun and elements.[99]B'hai Gúrú Dás B'halé.[100]Bráhmen, Cshatríya, Vaisya, and Súdra.[101]Different sacred books of the Hindús.[102]Yár signifiesfriend; and one of the prophet's titles, among his followers, is Yar-i-Khudá, orthe Friend of God.[103]The Muhammedan religion is said to be divided into seventy-two sects.[104]There is no ground to conclude that casts were altogether abolished by Nánac; though his doctrines and writings had a tendency to equalize the Hindús, and unite all in the worship of one God.[105]A kind of ascetic devotion, which has been before explained.[106]The Sidd'his (saints) are the attendants of the gods. The name is most generally applied to those who wait on Ganésa.[107]The name Yatí is most usually applied to the priests of the Jainas; but it is also applicable to Sanyásís, and other penitents.[108]Nánac appears on this, and every other occasion, to have preserved his attachment to this favourite dogma of the Hindús.[109]This fact is admitted by Sikh authors. It is, however, probable, that Nánac was but imperfectly acquainted with the doctrines of that volume.[110]A modified species of the Nágari character.[111]Certainly no material alteration was made, either in the belief or forms of the Sikhs, by any of his successors before Gúrú Góvind. Har Góvind, who armed his followers to repel aggression, would only appear to have made a temporary effort to oppose his enemies, without an endeavour to effect any serious change in the religious belief or customs of the sect to which he belonged.[112]It has been before stated, that all the followers of Góvind do not now wear the blue dress, but they all wear their hair; and their jealous regard of it is not to be described. Three inferior agents of Sikh chiefs were one day in my tent; one of them was a Khálsa Singh, and the two others of the Khalása tribe of Sikhs. I was laughing and joking with the Khálsa Singh, who said he had been ordered to attend me to Calcutta. Among other subjects of our mirth, I rallied him on trusting himself so much in my power. "Why, what is the worst," said he, "that you can do to me, when I am at such a distance from home?" I passed my hand across my chin, imitating the act of shaving. The man's face was in an instant distorted with rage, and his sword half drawn. "You are ignorant," said he to me, "of the offence you have given. I cannot strike you, who are above me, and the friend of my master and the state. But no power," he added, "shall save these fellows," alluding to the two Khalása Sikhs, "from my revenge, for having dared to smile at your action." It was with the greatest difficulty, and only by the good offices of some Sikh chiefs, that I was able to pacify the wounded honour of this Singh.[113]The goddess of courage, Bhavání Durgá, represented in the Dasama Pádsháh ká Grant'h, or book of kings of Gúrú Góvind, as the soul of arms, or tutelary goddess of war, and is thus addressed: "Thou art the edge of the sword, thou art the arrow, the sword, the knife, and the dagger."[114]Gúrú Góvind put to death many of this tribe.[115]This barbarous custom still prevails among the Rájapúts in many parts of Hindústan.[116]Agreeably to this author, Gúrú Góvind was initiated on Friday, the 8th of the month B'hádra, in the year 1753 of the æra of Vicramáditya; and on that day his great work, the Dasama Pádsháh ká Grant'h, or book of the tenth king, was completed.[117]An author, whom I have often quoted, says, Gúrú Góvind gave the following injunctions to his followers: "It is right to slay a Muhammedan wherever you meet him. If you meet a Hindú, beat him and plunder him, and divide his property among you. Employ your constant effort to destroy the countries ruled by Muhammedans. If they oppose you, defeat and slay them."[118]B'hai Gúrú Dás Bhalé.

[96]This celebrated Súfi, or philosophical deist, lived in the time of the Emperor Shér Sháh. He was, by trade, a weaver; but has written several admired works. They are all composed in a strain of universal philanthropy and benevolence; and, above all, he inculcated religious toleration, particularly between the Muhammedans and Hindús, by both of whom his memory is held in the highest esteem and veneration.

[97]Nánac was celebrated for the manner in which he performed Tapasa, or austere devotion, which requires the mind to be so totally absorbed in the Divinity, as to be abstracted from every worldly thought, and this for as long a period as human strength is capable of sustaining.

[98]The most ancient Hindús do not appear to have paid adoration to idols; but, though they adored God, they worshipped the sun and elements.

[99]B'hai Gúrú Dás B'halé.

[100]Bráhmen, Cshatríya, Vaisya, and Súdra.

[101]Different sacred books of the Hindús.

[102]Yár signifiesfriend; and one of the prophet's titles, among his followers, is Yar-i-Khudá, orthe Friend of God.

[103]The Muhammedan religion is said to be divided into seventy-two sects.

[104]There is no ground to conclude that casts were altogether abolished by Nánac; though his doctrines and writings had a tendency to equalize the Hindús, and unite all in the worship of one God.

[105]A kind of ascetic devotion, which has been before explained.

[106]The Sidd'his (saints) are the attendants of the gods. The name is most generally applied to those who wait on Ganésa.

[107]The name Yatí is most usually applied to the priests of the Jainas; but it is also applicable to Sanyásís, and other penitents.

[108]Nánac appears on this, and every other occasion, to have preserved his attachment to this favourite dogma of the Hindús.

[109]This fact is admitted by Sikh authors. It is, however, probable, that Nánac was but imperfectly acquainted with the doctrines of that volume.

[110]A modified species of the Nágari character.

[111]Certainly no material alteration was made, either in the belief or forms of the Sikhs, by any of his successors before Gúrú Góvind. Har Góvind, who armed his followers to repel aggression, would only appear to have made a temporary effort to oppose his enemies, without an endeavour to effect any serious change in the religious belief or customs of the sect to which he belonged.

[112]It has been before stated, that all the followers of Góvind do not now wear the blue dress, but they all wear their hair; and their jealous regard of it is not to be described. Three inferior agents of Sikh chiefs were one day in my tent; one of them was a Khálsa Singh, and the two others of the Khalása tribe of Sikhs. I was laughing and joking with the Khálsa Singh, who said he had been ordered to attend me to Calcutta. Among other subjects of our mirth, I rallied him on trusting himself so much in my power. "Why, what is the worst," said he, "that you can do to me, when I am at such a distance from home?" I passed my hand across my chin, imitating the act of shaving. The man's face was in an instant distorted with rage, and his sword half drawn. "You are ignorant," said he to me, "of the offence you have given. I cannot strike you, who are above me, and the friend of my master and the state. But no power," he added, "shall save these fellows," alluding to the two Khalása Sikhs, "from my revenge, for having dared to smile at your action." It was with the greatest difficulty, and only by the good offices of some Sikh chiefs, that I was able to pacify the wounded honour of this Singh.

[113]The goddess of courage, Bhavání Durgá, represented in the Dasama Pádsháh ká Grant'h, or book of kings of Gúrú Góvind, as the soul of arms, or tutelary goddess of war, and is thus addressed: "Thou art the edge of the sword, thou art the arrow, the sword, the knife, and the dagger."

[114]Gúrú Góvind put to death many of this tribe.

[115]This barbarous custom still prevails among the Rájapúts in many parts of Hindústan.

[116]Agreeably to this author, Gúrú Góvind was initiated on Friday, the 8th of the month B'hádra, in the year 1753 of the æra of Vicramáditya; and on that day his great work, the Dasama Pádsháh ká Grant'h, or book of the tenth king, was completed.

[117]An author, whom I have often quoted, says, Gúrú Góvind gave the following injunctions to his followers: "It is right to slay a Muhammedan wherever you meet him. If you meet a Hindú, beat him and plunder him, and divide his property among you. Employ your constant effort to destroy the countries ruled by Muhammedans. If they oppose you, defeat and slay them."

[118]B'hai Gúrú Dás Bhalé.

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Transcriber's NotesObvious errors of punctuation and diacritics repaired.Inconsistent hyphenation fixed.Pp. 41, 78fn: Dehli -> Delhi.P. 63fn: Kahlúr -> Kahilúr.P. 71: a town situate -> a town situated.

Obvious errors of punctuation and diacritics repaired.

Inconsistent hyphenation fixed.

Pp. 41, 78fn: Dehli -> Delhi.

P. 63fn: Kahlúr -> Kahilúr.

P. 71: a town situate -> a town situated.

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