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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..1b7f064 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #53510 (https://www.gutenberg.org/ebooks/53510) diff --git a/old/53510-8.txt b/old/53510-8.txt deleted file mode 100644 index 894502e..0000000 --- a/old/53510-8.txt +++ /dev/null @@ -1,3787 +0,0 @@ -The Project Gutenberg EBook of Sketch of the Sikhs, by John Malcolm - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - -Title: Sketch of the Sikhs - A Singular Nation Who Inhabit the Provinces of Pehjab, - Situated Between the Rivers Iumna and Indus - -Author: John Malcolm - -Release Date: November 12, 2016 [EBook #53510] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK SKETCH OF THE SIKHS *** - - - - -Produced by Brian Coe, Moti Ben-Ari and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - - - - - - SKETCH - OF - THE SIKHS; - A Singular Nation, - WHO INHABIT THE - PROVINCES OF THE PENJAB, - SITUATED BETWEEN - The Rivers Jumna and Indus. - - BY - LIEUTENANT-COLONEL MALCOLM, - AUTHOR OF THE POLITICAL SKETCH OF INDIA. - - LONDON: - PRINTED FOR JOHN MURRAY, ALBEMARLE STREET, - By James Moyes, Greville Street, Hatton Garden. - - 1812. - - - - -ADVERTISEMENT. - - -This Sketch has already appeared in the eleventh volume of the Asiatic -Researches: but, as that valuable work is not in common circulation, -it is now republished; and may prove acceptable, as a short and clear -account of an oriental people, of singular religion and manners, with -whose history the European reader can be but little acquainted. - - - - -SKETCH OF THE SIKHS. - - - - -INTRODUCTION. - - -When with the British army in the Penjáb, in 1805, I endeavoured to -collect materials that would throw light upon the history, manners, and -religion of the Sikhs. Though this subject had been treated by several -English writers, none of them had possessed opportunities of obtaining -more than very general information regarding this extraordinary race; -and their narratives therefore, though meriting regard, have served -more to excite than to gratify curiosity. - -In addition to the information I collected while the army continued -within the territories of the Sikhs, and the personal observations -I was able to make, during that period, upon the customs and manners -of that nation, I succeeded with difficulty in obtaining a copy of -the Adí-Grant'h[1], and of some historical tracts, the most essential -parts of which, when I returned to Calcutta, were explained to me by a -Sikh priest of the Nirmala order, whom I found equally intelligent and -communicative, and who spoke of the religion and ceremonies of his sect -with less restraint than any of his brethren whom I had met with in the -Penjáb. This slender stock of materials was subsequently much enriched -by my friend Dr. Leyden, who has favoured me with a translation of -several tracts written by Sikh authors in the Penjábí and Dúggar -dialects, treating of their history and religion; which, though full -of that warm imagery which marks all oriental works, and particularly -those whose authors enter on the boundless field of Hindú mythology, -contain the most valuable verifications of the different religious -institutions of the Sikh nation. - -It was my first intention to have endeavoured to add to these -materials, and to have written, when I had leisure, a history of the -Sikhs; but the active nature of my public duties has made it impossible -to carry this plan into early execution, and I have had the choice of -deferring it to a distant and uncertain period; or of giving, from -what I actually possessed, a short and hasty sketch of their history, -customs, and religion. The latter alternative I have adopted: for, -although the information I may convey in such a sketch may be very -defective, it will be useful at a moment when every information -regarding the Sikhs is of importance; and it may, perhaps, stimulate -and aid some person, who has more leisure and better opportunities, to -accomplish that task which I once contemplated. - -In composing this rapid sketch of the Sikhs, I have still had to -encounter various difficulties. There is no part of oriental biography -in which it is more difficult to separate truth from falsehood, than -that which relates to the history of religious impostors. The account -of their lives is generally recorded, either by devoted disciples -and warm adherents, or by violent enemies and bigotted persecutors. -The former, from enthusiastic admiration, decorate them with every -quality and accomplishment that can adorn men: the latter misrepresent -their characters, and detract from all their merits and pretensions. -This general remark I have found to apply with peculiar force to the -varying accounts given, by Sikh and Muhammedan authors, of Nánac and -his successors. As it would have been an endless and unprofitable task -to have entered into a disquisition concerning all the points in which -these authors differ, many considerations have induced me to give a -preference, on almost all occasions, to the original Sikh writers. In -every research into the general history of mankind, it is of the most -essential importance to hear what a nation has to say of itself; and -the knowledge obtained from such sources has a value, independent of -its historical utility. It aids the promotion of social intercourse, -and leads to the establishment of friendship between nations. The -most savage states are those who have most prejudices, and who are -consequently most easily conciliated or offended: they are always -pleased and flattered, when they find, that those whom they cannot -but admit to possess superior intelligence, are acquainted with their -history, and respect their belief and usages: and, on the contrary, -they hardly ever pardon an outrage against their religion or customs, -though committed by men who have every right to plead the most profound -ignorance, as an excuse for the words or actions that have provoked -resentment. - - - - -SECTION I. - - SKETCH OF THE HISTORY AND PRESENT STATE OF THE SIKHS; WITH - OBSERVATIONS ON THEIR RELIGIOUS INSTITUTIONS, USAGES, MANNERS, AND - CHARACTER. - - -Nánac Sháh, the founder of the sect, since distinguished by the name -of Sikhs[2], was born in the year of Christ 1469, at a small village -called Talwandi[3], in the district of Bhatti, in the province of -Lahore. His father, whose name was Cálú[4], was of the Cshatríya -cast, and Védí tribe of Hindús, and had no family except Nánac, and -his sister Nánaci, who married a Hindú of the name of Jayarám, that -was employed as a grain-factor by Daulet Khán Lódí, a relation of the -reigning emperor of Delhi. Nánac was, agreeably to the usage of the -tribe in which he was born, married to a woman of respectable family, -at an early age[5], by whom he had two sons, named Sríchand and Lacshmí -Dás. The former, who abandoned the vanities of the world, had a son -called Dherm Chand, who founded the sect of Udásí; and his descendants -are yet known by the name of Nánac Putráh, or the children of Nánac. -Lacshmí Dás addicted himself to the pleasures of this world, and left -neither heirs nor reputation. - -Nánac is stated, by all Sikh writers, to have been, from his -childhood, inclined to devotion; and the indifference which this -feeling created towards all worldly concerns, appears to have been -a source of continual uneasiness to his father; who endeavoured, by -every effort, to divert his mind from the religious turn which it -had taken. With a view to effect this object, he one day gave Nánac -a sum of money, to purchase salt at one village, in order to sell it -at another; in the hope of enticing him to business, by allowing him -to taste the sweets of commercial profit. Nánac was pleased with the -scheme, took the money, and proceeded, accompanied by a servant of -the name of Bála, of the tribe of Sand'hú, towards the village where -he was to make his purchase. He happened, however, on the road, to -fall in with some Fakírs, (holy mendicants,) with whom he wished to -commence a conversation; but they were so weak, from want of victuals, -which they had not tasted for three days, that they could only reply -to the observations of Nánac by bending their heads, and other civil -signs of acquiescence. Nánac, affected by their situation, said to his -companion, with emotion: "My father has sent me to deal in salt, with a -view to profit; but the gain of this world is unstable, and profitless; -my wish is to relieve these poor men, and to obtain that gain which is -permanent and eternal." His companion[6] replied: "Thy resolution is -good: do not delay its execution." Nánac immediately distributed his -money among the hungry Fakírs; who, after they had gained strength from -the refreshment which it obtained them, entered into a long discourse -with him on the unity of God, with which he was much delighted. He -returned next day to his father, who demanded what profit he had made? -"I have fed the poor," said Nánac, "and have obtained that gain for -you which will endure for ever." As the father happened to have little -value for the species of wealth which the son had acquired, he was -enraged at having his money so fruitlessly wasted, abused poor Nánac, -and even struck him; nor could the mild representations of Nánací save -her brother from the violence of parental resentment. Fortune, however, -according to the Sikh narrators of this anecdote of their teacher's -early life, had raised him a powerful protector, who not only rescued -him from punishment, but established his fame and respectability upon -grounds that at once put him above all fear of future bad usage from -his low-minded and sordid father. When Nánac was quite a youth, and -employed to tend cattle in the fields, he happened to repose himself -one day under the shade of a tree; and, as the sun declined towards -the west, its rays fell on his face, when a large black snake[7], -advancing to the spot where he lay, raised itself from the ground, -and interposed its spread hood between Nánac and the sun's rays. Ráy -Bolar[8], the ruler of the district, was passing the road, near the -place where Nánac slept, and marked, in silence, though not without -reflection, this unequivocal sign of his future greatness. This chief -overheard Cálú punishing his son for his kindness to the Fakírs. He -immediately entered, and demanded the cause of the uproar; and, when -informed of the circumstances, he severely chid Cálú for his conduct, -and interdicted him from ever again lifting his hand to Nánac, before -whom, to the astonishment of all present, he humbled himself with every -mark of the most profound veneration. Though Cálú, from this event, was -obliged to treat his son with more respect than formerly, he remained -as solicitous as ever to detach him from his religious habits, and -to fix him in some worldly occupation; and he prevailed upon Jayrám, -his son-in-law, to admit him into partnership in his business. Nánac, -obliged to acquiesce in these schemes, attended at the granary of -Daulet Khán Lódí, which was in charge of Jayrám; but though his hands -were employed in this work, and his kindness of manner made all the -inhabitants of Sultánpúr, where the granary was established, his -friends, yet his heart never strayed for one moment from its object. -It was incessantly fixed on the Divinity; and one morning, as he sat -in a contemplative posture, a holy Muhammedan Fakír approached, and -exclaimed: "Oh Nánac! upon what are thy thoughts now employed? Quit -such occupations, that thou mayest obtain the inheritance of eternal -wealth." Nánac is said to have started up at this exclamation, and -after looking for a moment in the face of the Fakír, he fell into a -trance; from which he had no sooner recovered, than he immediately -distributed every thing in the granary among the poor[9]: and, after -this act, proceeded with loud shouts out of the gates of the city, and -running into a pool of water, remained there three days; during which -some writers assert he had an interview with the prophet Elias, termed -by the Muhammedans, Khizzer, from whom he learnt all earthly sciences. - -While Nánac remained in the pool, abstracted from all worldly -considerations, holding converse with a prophet, poor Jayrám was put -in prison by Daulet Khán Lódí, on the charge of having dissipated his -property. Nánac, however, returned, and told Daulet Khán that Jayrám -was faultless; that he was the object of punishment; and that, as such, -he held himself ready to render the strictest account of all he had -lost. The Khán accepted his proposal: Jayrám's accounts were settled; -and, to the surprise of all, a balance was found in his favour; on -which he was not only released, but reinstated in the employment and -favour of his master. We are told, by the Sikh authors, that these -wonderful actions increased the fame of Nánac in a very great degree; -and that he began, from this period, to practise all the austerities -of a holy man; and, by his frequent abstraction in the contemplation -of the divine Being, and his abstinence and virtue, he soon acquired -great celebrity through all the countries into which he travelled. - -There are many extravagant accounts regarding the travels of Nánac. One -author[10], who treats of the great reform which he made in the worship -of the true God, which he found degraded by the idolatry of the Hindús, -and the ignorance of the Muhammedans, relates his journey to all the -different Hindú places of pilgrimage, and to Mecca, the holy temple of -the Muhammedans. - -It would be tedious, and foreign to the purpose of this sketch, to -accompany Nánac in his travels, of which the above-mentioned author, -as well as others, has given the most circumstantial accounts. He was -accompanied (agreeable to them) by a celebrated musician, of the name -of Merdaná, and a person named Bála Sand'hú; and it is on the tradition -of the latter of these disciples, that most of the miracles[11] and -wonders of his journies are related. In Bengal, the travellers had to -encounter all kinds of sorcerers and magicians. Poor Merdaná, who had -some of the propensities of Sancho, and preferred warm houses and good -meals to deserts and starvation, was constantly in trouble, and more -than once had his form changed into that of a sheep, and of several -other animals. Nánac, however, always restored his humble friend to the -human shape, and as constantly read him lectures on his imprudence. -It is stated, in one of those accounts, that a Rájá of Sivanáb'hu -endeavoured to tempt Nánac, by offering him all the luxuries of the -world, to depart from his austere habits, but in vain. His presents -of rich meats, splendid clothes, and fair ladies, only afforded the -Sikh teacher so many opportunities of decrying the vanities of this -world, and preaching to the Rájá the blessings of eternal life; and he -at last succeeded in making him a convert, and resided at Sivanáb'hu -two years and five months; during which period he composed the Prán -Sancali[12], for the instruction of his followers. After Nánac had -visited all the cities of India, and explained to all ranks the great -doctrines of the unity and omnipresence of God, he went to Mecca and -Medina, where his actions, his miracles, and his long disputations -with the most celebrated Muhammedan saints and doctors, are most -circumstantially recorded by his biographers. He is stated, on this -occasion, to have maintained his own principles, without offending -those of others; always professing himself the enemy of discord, and -as having no object but to reconcile the two faiths of the Muhammedans -and Hindús in one religion; which he endeavoured to do by recalling -them to that great and original tenet, in which they both believed, -the unity of God, and by reclaiming them from the numerous errors -into which they had fallen. During his travels, Nánac was introduced -to the emperor Báber[13], before whom he is said to have defended -his doctrine with great firmness and eloquence. Báber was pleased -with him, and ordered an ample maintenance to be bestowed upon him; -which the Sikh priest refused; observing, that he trusted in him who -provided for all men, and from whom alone a man of virtue and religion -would consent to receive favour or reward. When Nánac returned from -his travels, he cast off the garments of a Fakír, and wore plain -clothes, but continued to give instructions to his numerous disciples; -and he appears, at this period, to have experienced the most violent -opposition from the Hindú zealots, who reproached him with having laid -aside the habits of a Fakír, and with the impiety of the doctrines -which he taught. These accusations he treated with great contempt; -and an author, before cited, Bhai Gúrú Dás Vali, states, that when -he visited Vatála, he enraged the Yógíswaras[14] so much, that they -tried all their powers of enchantment to terrify him. "Some," says -this writer, "assumed the shape of lions and tigers, others hissed -like snakes, one fell in a shower of fire, and another tore the stars -from the firmament;" but Nánac remained tranquil: and when required to -exhibit some proof of his powers that would astonish them, he replied: -"I have nothing to exhibit worthy of you to behold. A holy teacher has -no defence but the purity of his doctrine: the world may change, but -the Creator is unchangeable." These words, adds the author, caused the -miracles and enchantments of the Yógíswaras to cease, and they all fell -at the feet of the humble Nánac, who was protected by the all perfect -God. - -Nánac, according to the same authority, went from Vatála to Multán, -where he communed with the Pírs, or holy fathers of the Muhammedan -religion of that country. "I am come," said he, when he entered that -province, "into a country full of Pírs, like the sacred Gangá, visiting -the ocean." From Multán he went to Kírtipúr[15], where he threw off his -earthly shape, and was buried near the bank of the river Rávi, which -has since overflowed his tomb. Kírtipúr continues a place of religious -resort and worship; and a small piece of Nánac's garment is exhibited -to pilgrims, as a sacred relic, at his Dharmasálá, or temple. - -It would be difficult to give the character of Nánac[16] on the -authority of any account we yet possess. His writings, especially -the first chapters of the Adí-Grant'h, will, if ever translated, be -perhaps a criterion by which he may be fairly judged; but the great -eminence which he obtained, and the success with which he combated the -opposition which he met, afford ample reason to conclude that he was -a man of more than common genius: and this favourable impression of -his character will be confirmed by a consideration of the object of -his life, and the means he took to accomplish it. Born in a province -on the extreme verge of India, at the very point where the religion of -Muhammed and the idolatrous worship of the Hindús appeared to touch, -and at a moment when both these tribes cherished the most violent -rancour and animosity towards each other, his great aim was to blend -those jarring elements in peaceful union, and he only endeavoured to -effect this purpose through the means of mild persuasion. His wish was -to recall both Muhammedans and Hindús to an exclusive attention to that -sublimest of all principles, which inculcates devotion to God, and -peace towards man. He had to combat the furious bigotry of the one, and -the deep-rooted superstition of the other; but he attempted to overcome -all obstacles by the force of reason and humanity. And we cannot have a -more convincing proof of the general character of that doctrine which -he taught, and the inoffensive light in which it was viewed, than the -knowledge that its success did not rouse the bigotry of the intolerant -and tyrannical Muhammedan government under which he lived. - -Nánac did not deem either of his sons, before mentioned, worthy of -the succession to his spiritual functions, which he bequeathed to -a Cshatríya of the Tréhún tribe, called Lehana, who had long been -attached to him, and whom he had initiated in the sacred mysteries of -his sect, clothed in the holy mantle of a Fakír, and honoured with the -name of Angad[17], which, according to some commentators, means _own -body_. - -Gúrú Angad, for that is the name by which he is known by all Sikhs, was -born at the village of Khandúr, on the bank of the Béyah, or Hyphasis, -in the province of Lahore. His life does not appear to have been -distinguished by any remarkable actions. He taught the same doctrine as -Nánac, and wrote some chapters that now form part of the Grant'h. He -left two sons, Vásu and Dátu, but neither of them was initiated; and -he was succeeded, at his death[18], which happened in the year A. D. -1552, and of the Samvat 1609, by Amera Dás, a Cshatríya of the tribe of -B'halé, who performed the duties of a menial towards him for upwards -of twelve years. It is stated, that the daily occupation of Amera Dás -was to bring water from the Béyah river, a distance of six miles, to -wash the feet of his master; and that one night, during a severe storm, -as he was returning from his journey, his foot slipped, and he fell -and broke the vessel that contained the river water, opposite the -door of a weaver, who lived next house to Angad. The weaver, startled -at the noise, demanded, in a loud voice, of his wife, from whence it -proceeded. The woman, who was well acquainted with the daily toils and -the devotion of Angad's servant, replied, "It was poor Amera Dás, who -knows neither the sweets of sleep by night, nor of rest by day." This -conversation was overheard by Angad; and when Amera Dás came, next -morning, to perform his usual duties, he treated him with extraordinary -kindness, and said: "You have endured great labour; but, henceforward, -enjoy rest." Amera Dás was distinguished for his activity in preaching -the tenets of Nánac, and was very successful in obtaining converts -and followers; by the aid of whom he established some temporal power, -built Kujaráwál, and separated from the regular Sikhs the Udásí sect, -which was founded by Dherm-Chand, the son of Nánac, and was probably -considered, at that period, as heretical. - -Amera Dás had two children, a son named Móhan, and a daughter named -Móhani, known by the name of B'háini; regarding whose marriage he -is stated to have been very anxious: and as this event gave rise to -a dynasty of leaders, who are almost adored among the Sikhs, it is -recorded with much minuteness by the writers of that nation. - -Amera Dás had communicated his wishes, regarding the marriage of -B'háini, to a Bráhmen, who was his head servant, and directed him to -make some inquiries. The Bráhmen did so, and reported to his master -that he had been successful, and had found a youth every way suited -to be the husband of his daughter. As they were speaking upon this -subject in the street, Amera Dás asked what was the boy's stature? -"About the same height as that lad," said the Bráhmen, pointing to a -youth standing near them. The attention of Amera Dás was instantly -withdrawn from the Bráhmen, and intently fixed upon the youth to whom -he had pointed. He asked him regarding his tribe, his name, and his -family. The lad said his name was Rám Dás, and that he was a Cshatríya, -of a respectable family, of the Sóndi tribe, and an inhabitant of -the village of Góndawál. Amera Dás, pleased with the information he -had received, took no more notice of the Bráhmen and his choice of a -son-in-law, but gave his daughter to the youth whom fortune had so -casually introduced to his acquaintance[19]. Amera Dás died in the -year A. D. 1574, and of the Samvat 1631, at the village of Góndawál, -in the province of Lahore, and was succeeded by his son-in-law, Rám -Dás[20], whom he had initiated in the sacred mysteries of his holy -profession, and who became famous for his piety, and still more from -the improvements he made at Amritsar, which was for some time called -Rámpúr, or Rámdáspúr, after him. Some Sikh authorities ascribe the -foundation of this city to him, which is not correct, as it was a very -ancient town, known formerly under the name of Chak. He, however, added -much to its population, and built a famous tank, or reservoir of water, -which he called Amritsar, a name signifying the water of immortality, -and which has become so sacred, that it has given its name, and -imparted its sanctity, to the town of Rámdáspúr, which has become the -sacred city of the Sikh nation, and is now only known by the name of -Amritsar. - -After a life passed in the undisturbed propagation of his tenets, in -explanation of which he wrote several works, he died, in the year A. D. -1581, and of the Samvat 1638, at Amritsar, leaving two sons, Arjunmal -and Bharatmal. He was succeeded by the former[21], who has rendered -himself famous by compiling the Adí-Grant'h[22]. The Adí-Grant'h, or -first sacred volume of the Sikhs, contains ninety-two sections: it was -partly composed by Nánac and his immediate successors, but received its -present form and arrangement from Arjunmal[23], who has blended his -own additions with what he deemed most valuable in the compositions of -his predecessors. It is Arjun, then, who ought, from this act, to be -deemed the first who gave consistent form and order to the religion of -the Sikhs: an act which, though it has produced the effect he wished, -of uniting that nation more closely, and of increasing their numbers, -proved fatal to himself. The jealousy of the Muhammedan government was -excited, and he was made its sacrifice. The mode of his death, which -happened in the year of Christ 1606, and of the Samvat 1663, is related -very differently by different authorities: but several of the most -respectable agree in stating, that his martyrdom, for such they term -it, was caused by the active hatred of a rival Hindú zealot, Daníchand -Cshatríya, whose writings he refused to admit into the Adí-Grant'h, on -the ground that the tenets inculcated in them were irreconcileable to -the pure doctrine of the unity and omnipotence of God, taught in that -sacred volume. This rival had sufficient influence with the Muhammedan -governor of the province to procure the imprisonment of Arjun; who -is affirmed, by some writers, to have died from the severity of his -confinement; and, by others, to have been put to death in the most -cruel manner. In whatever way his life was terminated, there can be no -doubt, from its consequences, that it was considered, by his followers, -as an atrocious murder, committed by the Muhammedan government; and the -Sikhs, who had been, till then, an inoffensive, peaceable sect, took -arms under Har Góvind, the son of Arjunmal, and wreaked their vengeance -upon all whom they thought concerned in the death of their revered -priest. - -The contest carried on by Har Góvind against the Muhammedan chiefs in -the Penjáb, though no doubt marked by that animosity which springs from -a deep and implacable sense of injury on one part, and the insolence -and violence of insulted power on the other, could not have been of -great magnitude or importance, else it would have been more noticed by -contemporary Muhammedan writers; but it was the first fruits of that -desperate spirit of hostility, which was soon after to distinguish the -wars between the followers of Nánac and those of Muhammed: and, from -every account of Har Góvind's life, it appears to have been his anxious -wish to inspire his followers with the most irreconcileable hatred of -their oppressors. - -It is stated, that this warlike[24] Gúrú, or priest militant, wore -two swords in his girdle. Being asked why he did so: "The one," said -he, "is to revenge the death of my father; the other, to destroy the -miracles of Muhammed." - -Har Góvind is reputed, by some authors, to have been the first who -allowed his followers to eat[25] the flesh of all animals, with the -exception of the cow: and it appears not improbable that he made -this great change in their diet at the time when he effected a still -more remarkable revolution in their habits, by converting a race of -peaceable enthusiasts into an intrepid band of soldiers[26]. He had -five sons, Bábú Gúrúdaitya, Saurat Singh, Tégh Bahádur, Anna Ráy, and -Atal Ráy. The two last died without descendants. Saurat Singh and -Tégh Singh, or Tégh Bahádur, were, by the cruel persecution of the -Muhammedans, forced to fly into the mountains to the northward of the -Penjáb. His eldest son, Gurudaítya, died early, but left two sons, -Dáharmal and Har Ráy; the latter of whom succeeded his grandfather, -who died in the year A. D. 1644, and of the Samvat 1701. It does not -appear that Har Ráy enjoyed much temporal power, or that he entered -into any hostilities with the Muhammedans: his rule was tranquil, and -passed without any remarkable event; owing, probably, to the vigor -which the Muhammedan power had attained in the early part of the reign -of Aurungzéb. At his death, which happened in the year A. D. 1661, and -of the Samvat 1718, a violent contest arose among the Sikhs, regarding -the succession to the office of spiritual leader; for the temporal -power of their ruler was, at this period, little more than nominal. -The dispute between his sons, or, as some Sikh authors state, his son -and grandson, Har Crishn and Rám Ráy, was referred to Dehli, whither -both parties went; and, by an imperial decree of Aurungzéb, the Sikhs -were allowed to elect their own priest. They chose Har Crishn, who -died at Dehli in the year A. D. 1664, and of the Samvat 1721; and was -succeeded by his uncle, Tégh Behádur. He, however, had to encounter the -most violent opposition from his nephew, Rám Ráy[27], who remained at -Dehli, and endeavoured, by every art and intrigue, to effect his ruin: -he was seized, and brought to Dehli, in consequence of his nephew's -misrepresentations; and, after being in prison for two years, was -released at the intercession of Jayasingh, Rájá of Jayapúr, whom he -accompanied to Bengal. Tégh Behádur afterwards took up his abode at -the city of Patna[28]; but was pursued, agreeable to Sikh authors, to -his retreat, with implacable rancour, by the jealousy and ambition of -Rám Ráy; who at last accomplished the destruction of his rival. He was -brought from Patna, and, by the accounts of the same authors, publicly -put to death, without even the allegation of a crime, beyond a firm -and undaunted assertion of the truth of that faith of which he was -the high priest. This event is said to have taken place in the year -A. D. 1675, and of the Samvat 1732: but the Sikh records of their own -history, from the death of Har Góvind to that of Tégh Behádur, are -contradictory and unsatisfactory, and appear to merit little attention. -The fact is, that the sect was almost crushed, in consequence of their -first effort to attain power, under Har Góvind; and, from the period -of his death to that of Tégh Behádur, the Mogul empire was, as has -been before stated, in the zenith of its power, under Aurungzéb: and -the Sikhs, who had never attained any real strength, were rendered -still weaker by their own internal dissensions. Their writers have -endeavoured to supply this chasm in their history by a fabulous account -of the numerous miracles which were wrought by their priests, Rám Ráy, -Har Crishn, and even the unfortunate Tégh Behádur, at Delhi, all of -whom are said to have astonished the emperor and his nobles, by a -display of their supernatural powers: but their wide difference from -each other, in these relations, would prove, if any proof was wanting, -that all the annals of that period are fabricated. - -The history of the Sikhs, after the death of Tégh Behádur, assumes -a new aspect. It is no longer the record of a sect, who, revering -the conciliatory and mild tenets of their founder, desired more to -protect themselves than to injure others; but that of a nation, who, -adding to a deep sense of the injuries they had sustained from a -bigotted and overbearing government, all the ardour of men commencing -a military career of glory, listened, with rapture, to a son glowing -with vengeance against the murderers of his father, who taught a -doctrine suited to the troubled state of his mind, and called upon -his followers, by every feeling of manhood, to lay aside their -peaceable habits, to graft the resolute courage of the soldier on the -enthusiastic faith of the devotee, to swear eternal war with the cruel -and haughty Muhammedans, and to devote themselves to _steel_, as the -only means of obtaining every blessing that this world, or that to -come, could afford to mortals. - -This was the doctrine of Gúrú Góvind, the son of Tégh Behádur; who, -though very young at his father's death, had his mind imbued with the -deepest horror at that event, and cherished a spirit of implacable -resentment against those whom he considered as his murderers. Devoting -his life to this object, we find him, when quite a youth, at the head -of a large party of his followers, amid the hills of Srínagar, where -he gave proofs of that ardent and daring mind, which afterwards raised -him to such eminence. He was not, however, able to maintain himself -against the prince of that country, with whom he had entered into -hostilities; and, being obliged to leave it, he went to the Penjáb, -where he was warmly welcomed by a Hindú chief in rebellion against the -government. This chief gave Góvind possession of Mák'havál[29], and -several other villages, where he settled with his followers, and repaid -his benefactor by aiding him in his depredations. Góvind appears, at -this moment, to have been universally acknowledged by the Sikhs, as -their Sat-gúrú, or chief spiritual leader; and he used the influence -which that station, his sufferings, and the popularity of his cause, -gave him, to effect a complete change in the habits and religion of -his countrymen[30]. It would be tedious and useless to follow the Sikh -writers through those volumes of fables in which they have narrated -the wonders that prognosticated the rise of this, the most revered of -all their priests, to power; or to enter, at any length, into those -accounts which they, and Góvind himself, for he is equally celebrated -as an author and as a warrior, have given of his exploits. It will be -sufficient, for the purpose of this sketch, to state the essential -changes which he effected in his tribe, and the consequences of his -innovations. - -Though the Sikhs had already, under Har Góvind, been initiated in -arms, yet they appear to have used these only in self-defence: and -as every tribe of Hindús, from the Bráhmen to the lowest of the -Súdra, may, in cases of necessity, use them without any infringement -of the original institutions of their tribe, no violation of these -institutions was caused by the rules of Nánac; which, framed with a -view to conciliation, carefully abstained from all interference with -the civil institutes of the Hindús. But his more daring successor, Gúrú -Góvind, saw that such observances were at variance with the plans of -his lofty ambition; and he wisely judged, that the only means by which -he could ever hope to oppose the Muhammedan government with success, -were not only to admit converts from all tribes, but to break, at once, -those rules by which the Hindús had been so long chained; to arm, in -short, the whole population of the country, and to make worldly wealth -and rank an object to which Hindús, of every class, might aspire. - -The extent to which Góvind succeeded in this design will be more fully -noticed in another place. It is here only necessary to state the -leading features of those changes by which he subverted, in so short -a time, the hoary institutions of Brahmá[31], and excited terror and -astonishment in the minds of the Muhammedan conquerors of India, who -saw the religious prejudices of the Hindús, which they had calculated -upon as one of the pillars of their safety, because they limited the -great majority of the population to peaceable occupations, fall before -the touch of a bold and enthusiastic innovator, who opened at once, to -men of the lowest tribe[32], the dazzling prospect of earthly glory. -All who subscribed to his tenets were upon a level, and the Bráhmen -who entered his sect had no higher claims to eminence than the lowest -Súdra who swept his house. It was the object of Góvind to make all -Sikhs equal[33], and that their advancement should solely depend upon -their exertions: and well aware how necessary it was to inspire men -of a low race, and of groveling minds, with pride in themselves, he -changed the name of his followers from Sikh to Singh, or lion; thus -giving to all his followers that honourable title which had been before -exclusively assumed by the Rajapúts, the first military class of -Hindús: and every Sikh felt himself at once elevated to rank with the -highest, by this proud appellation. - -The disciples of Góvind were required to devote themselves to arms, -always to have _steel_ about them in some shape or other; to wear a -blue dress; to allow their hair to grow; to exclaim, when they met each -other, _Wá! Gúrújí ká khálsah! Wá! Gúrújí kí futteh!_ which means, -"Success to the state of the Gúrú! Victory attend the Gúrú[34]!" The -intention of some of these institutions is obvious; such as that -principle of devotion to _steel_, by which all were made soldiers; and -that exclamation, which made the success of their priest, and that of -the commonwealth, the object of their hourly prayer. It became, in -fact, the watchword which was continually to revive, in the minds of -the Sikh disciple, the obligations he owed to that community of which -he had become a member, and to that faith which he had adopted. - -Of the causes which led Góvind to enjoin his followers to regard it as -impious to cut the hair of their heads, or shave their beards, very -different accounts are given. Several Muhammedan authors state, that -both this ordination, and the one which directed his followers to -wear blue clothes, was given in consequence of his gratitude to some -Afghán mountaineers, who aided his escape from a fort, in which he was -besieged, by clothing him in a chequered blue dress, and causing him to -allow his hair to grow, in order to pass him for one of their own Pírs, -or holy fathers; in which they succeeded. This account, however, is -not supported by any Sikh writer; and one of the most respectable and -best informed authors of that sect states, that when Gúrú Góvind first -went to Anandpúr Mák'haval, which was also called Césgher, or the house -of hair, he spent much of his time in devotion, at a temple of Dúrga -Bhavaní, the goddess of courage, by whom he was directed to unloose -his hair and draw his sword. Góvind, in consequence of this pretended -divine order, vowed he would preserve his hair, as consecrated to that -divinity, and directed his followers to do the same[35]. The origin -of that blue chequered[36] dress, which was at one time worn by all -Góvind's followers, and is still worn by the Acálís, or _never-dying_, -(the most remarkable class of devotees of that sect,) is differently -stated by different authors: but it appears probable, that both -these institutions proceeded from the policy of Góvind, who sought -to separate his followers from all other classes of India, as much -by their appearance as by their religion: and he judged with wisdom -when he gave consequence to such distinctions; which, though first -established as mere forms, soon supersede the substance of belief; -and, when strengthened by usage, become the points to which ignorant -and unenlightened minds have, in all ages of the world, shown the most -resolute and unconquerable adherence. - -Gúrú Góvind inculcated his tenets upon his followers by his preaching, -his actions, and his works; among which is the Dasama Pádsháh ká -Grant'h, or the book of the tenth king or ruler; Gúrú Góvind being the -tenth leader of the sect from Nánac. This volume, which is not limited -to religious subjects, but filled with accounts of his own battles, and -written with the view of stirring up a spirit of valour and emulation -among his followers, is at least as much revered, among the Sikhs, as -the Adí-Grant'h of Arjunmal. Góvind is said to have first instituted -the Gúrú Mata, or state council, among the Sikhs; which meets at -Amritsar. The constitution and usages of this national assembly will -be described hereafter: it is here only necessary to observe, that -its institution adds one more proof to those already stated, of the -comprehensive and able mind of this bold reformer, who gave, by its -foundation, that form of a federative republic, to the commonwealth -of the Sikhs, which was most calculated to rouse his followers from -their indolent habits, and deep-rooted prejudices, by giving them a -personal share in the government, and placing within the reach of every -individual the attainment of rank and influence in the state. - -It could not be expected that Gúrú Góvind could accomplish all those -great schemes he had planned. He planted the tree; but it was not -permitted, according to Sikh writers, that he should see it in that -maturity which it was destined to reach: and this, these authors state, -was foretold to him by some Bráhmens, skilled in necromancy. It would -be tedious to dwell on such fables[37]; and it is time to return to -the political life of Góvind, which is marked by but few events of -importance. These are either related by Muhammedan authors, who detract -from all the pretensions of this enemy of their faith and name; by his -disciples, who exalt the slightest of his actions into the achievements -of a divinity; or by himself, for he wrote an account of his own wars. -This last work, however, is more calculated to inflame the courage of -his followers, than to convey correct information of actual events. - -Gúrú Góvind Singh, in the Vichitra Nátac, a work written by himself, -and inserted in the Dasama Pádsháh ká Grant'h, traces the descent of -the Cshatríya tribe of Sóndí, to which he belongs, from a race of -Hindú Rájás[38], who founded the cities of Casúr and Lahore. He was -born, he states, at Patán, or Patna, and brought up at Madra Dés, in -the Penjáb. He went, after his father's death, to the banks of the -Cálíndí, or Yamuná, and addicted himself to hunting the wild beasts of -the forest, and other manly diversions: but this occupation, he adds, -offended the emperor of Dehli, who ordered chiefs, of the Muhammedan -race, to attack him. Gúrú Góvind describes, in this work, with great -animation, his own feats, and those of his friends[39], in the first -of his actions; in which, by his account, the arrows of the Sikhs were -victorious over the sabres of the Muhammedans[40]. - -This first success appears to have greatly increased the number of -Gúrú Góvind's followers, whom he established at Anandpúr, Khílór, and -the towns in their vicinity; where they remained, till called to aid -the Rájá of Nadón[41], Bhíma Chand, who was threatened with an invasion -by the Rájá of Jammu; who had been excited to hostilities by Mía Khán, -a Mogul chief, then at war with Bhíma Chand. - -Gúrú Góvind gives an account of this war, which consisted of attacking -and defending the narrow passes of the mountains. He describes Bhíma -Chand and himself as leading on their warriors, who advanced, he says, -to battle, "like a stream of flame consuming the forest." They were -completely successful in this expedition; the Rájá of Jammu, and his -Muhammedan allies, having been defeated, and chased with disgrace -across the Satléj. - -Gúrú Góvind next relates the advance of the son of Diláwer Khán against -him. The object of the Muhammedan chief appears to have been, to -surprise Góvind and his followers at night: but, when that project was -defeated, his troops were seized with a panic, and fled from the Sikhs -without a contest. The father, enraged at the disgraceful retreat of -his son, collected all his followers, and sent Husain Khán, who made -successful inroads upon the Sikhs, taking several of their principal -forts[42]. A general action at last took place, in which the Khán, -after performing prodigies of valour, was defeated, and lost his life. -Gúrú Góvind was not present at this battle. "The lord of the earth," he -says, "detained me from this conflict, and caused the rain of steel to -descend in another quarter." - -Diláwer Khán and Rustam Khán next marched against the Sikhs, who appear -to have been disheartened at the loss of some of their principal -chiefs, and more at the accounts they received of Aurungzéb's rage at -their progress, and of his having detached his son to the district of -Madra[43], in order to take measures to quell them. At the prince's -approach, "every body," says Gúrú Góvind, "was struck with terror. -Unable to comprehend the ways of the Eternal, several deserted me, -and fled, and took refuge in the lofty mountains. These vile cowards -were," he adds, "too greatly alarmed in mind to understand their own -advantage; for the emperor sent troops, who burnt the habitations of -those that had fled." He takes this occasion of denouncing every misery -that this world can bring, and all the pains and horrors of the next, -on those who desert their Gúrú, or priest. "The man who does this," -he writes, "shall neither have child nor offspring. His aged parents -shall die in grief and sorrow, and he shall perish like a dog, and be -thrown into hell to lament." After many more curses on apostates, he -concludes this anathema by stating, that the good genius of prosperity -in this world, and eternal blessings in the next, shall be the certain -reward of all who remain attached to their Gúrú: and, as an instance, -he affirms, that not one of those faithful followers, who had adhered -to him at this trying crisis, had received the least injury[44]. - -Gúrú Góvind closes his first work, the Vichitra Nátac, with a further -representation on the shame that attends apostasy, and the rewards that -await those that prove true to their religion; and he concludes by a -prayer to the Deity, and a declaration of his intention to compose, -for the use of his disciples, a still larger work; by which the Sikhs -conceive that he meant the rest of the Dasama Pádsháh ká Grant'h, of -which the Vichitra Nátac forms the first section. - -An account of Góvind's war with the Rájá of Kahilúr[45], is found in a -work written in the Dúgar, or mountain dialect of the Penjábi tongue, -which gives an account of some other actions of this chief. Though -this account is greatly exaggerated, it no doubt states some facts -correctly, and therefore merits a brief notice. According to this -authority, the Rájás of Kahilúr, Jiswál, and others, being defeated and -disgraced in several actions, applied to the court of Aurungzéb for aid -against Gúrú Góvind, from whom they stated that they had received great -injuries. When the emperor asked who made the complaint, the answer -was: "It is the chief of Kahilúr, thy servant, who has been despoiled -of his country by violence, though a faithful Zemindar (landholder), -and one who has always been punctual in paying his contributions." Such -were the representations, this author states, by which they obtained -the aid of an army from the emperor. - -Their combined forces proceeded against Gúrú Góvind and his followers, -who were obliged to shut themselves up in their fortresses, where they -endured every misery that sickness and famine can bring upon a besieged -place. Góvind, after suffering the greatest hardships, determined to -attempt his escape. He ordered his followers to leave the fort, one -by one, at midnight, and to separate the moment they went out. The -misery of this separation, which divided the father from the child, -the husband from the wife, and brothers from sisters, was horrible; -but it was the only chance which they had of safety, and his orders -were obeyed. He himself went, among the rest; and, after undergoing -great fatigue, and escaping many dangers, he arrived at Chamkóur, by -the Rájá of which place he was received in a kind and friendly manner. -His enemies had entered the fortress which Góvind left, the moment -he fled, and made many prisoners; among which were his mother and -his two children, who were carried to Foujdar Khán, the governor of -Sirhind, by whose orders they were inhumanly massacred[46]. The army -of the emperor, aided by the Rájás hostile to Góvind, next marched to -Chamkóur, and encompassed it on all sides. Góvind, in despair, clasping -his hands, called upon the goddess of the sword[47]. "The world sees," -he exclaimed, "that we have no help but thee!" saying which, he -prepared, with his few followers, to make the most desperate resistance. - -The emperor's army, employed at this period against Góvind, was -commanded by Khwájeh Muhammed and Nahar Khán, who deputed, at the -commencement of the siege, an envoy to the Sikh leader, with the -following message: "This army is not one belonging to Rájás and Ránás: -it is that of the great Aurungzéb: show, therefore, thy respect, and -embrace the true faith." The envoy proceeded, in the execution of his -mission, with all the pride of those he represented. "Listen," said -he, from himself to Gúrú Góvind, "to the words of the Nawáb: leave off -contending with us, and playing the infidel; for it is evident you -never can reap advantage from such an unequal war." He was stopped by -Ajit Singh, the son of Góvind, from saying more. That youth, seizing -his scimetar, exclaimed: "If you utter another word, I will humble -your pride: I will smite your head from your body, and cut you to -pieces, for daring to speak such language before our chiefs." The blood -of the envoy boiled with rage, and he returned with this answer to his -master. - -This effort to subdue the fortitude and faith of Góvind having failed, -the siege commenced with great vigour. A long description is given by -B'hai Gúrú Dás B'halé and other Sikh authors, of the actions that were -performed. Amongst the most distinguished, were those of the brave, but -unfortunate, Ajit Singh[48], the son of Gúrú Góvind, whose death is -thus recorded: "A second time the Khán advanced, and the battle raged. -Some fought, some fled. Ajit Singh, covered with glory, departed to -Swarga (heaven). Indra[49], first of the gods (Dévatás), advanced with -the celestial host to meet him; he conducted him to Dévapúr, the city -of the gods, and seated him on a celestial throne: having remained -there a short time, he proceeded to the region of the sun. Thus," he -concludes, "Ajit Singh departed in glory; and his fame extends over -three worlds, for the fame of the warrior lives for ever." - -Though Góvind showed an invincible spirit, and performed prodigies -of valour, having killed, with his own hand, Nahar Khán, and wounded -Khwájeh Muhammed, the other leader of the emperor's troops, it was -impossible to contend longer against such superior numbers; and he at -last, taking advantage of a dark night, fled from Chamkóur, covering -his face, according to the Sikh author, from shame at his own disgrace. - -This sketch of the life of Góvind is compiled from his own works, and -those of other Sikh writers, such as Nand and B'hai Gúrú Dás; and the -events recorded, allowing for the colouring with which such narratives -are written in the East, appear to be correct: the leading facts are -almost all established by the evidence of contemporary Muhammedan -writers, to whom we must trust for the remainder of his history; as -the authorities we have followed end at the period of his flight from -Chamkóur. - -Most accounts agree that Gúrú Góvind, after his flight, was, from a -sense of his misfortunes, and the loss of his children, bereft of -his reason, and wandered about for a considerable time in the most -deplorable condition. One account states, that he died in the Penjáb; -another, that he went to Patna, where he ended his days; a third, taken -from a Sikh authority[50], asserts that Gúrú Góvind, after remaining -some time in the Lak'hi-Jungle, to which he had fled, returned without -molestation to his former residence in the Penjáb; and that, so far -from meeting with any persecution from the Muhammedan government, he -received favours from the emperor, Baháder Sháh; who, aware of his -military talents, gave him a small military command in the Dek'hin, -where he was stabbed by a Patán soldier's son, and expired of his -wounds, in the year 1708, at Nadér, a town situated on the Godaveri -river, about one hundred miles from Haiderabad. - -It is sufficiently established, from these contradictory and imperfect -accounts of the latter years of Gúrú Góvind, that he performed no -actions worthy of record after his flight from Chamkóur: and when we -consider the enthusiastic ardour of his mind, his active habits, his -valour, and the insatiable thirst of revenge, which he had cherished -through life, against the murderers of his father, and the oppressors -of his sect, we cannot think, when that leading passion of his mind -must have been increased by the massacre of his children, and the -death or mutilation[51] of his most attached followers, that he would -have remained inactive; much less that he would have sunk into a -servant of that government, against which he had been in constant -rebellion: nor is it likely that such a leader as Gúrú Góvind could -ever have been trusted by a Muhammedan prince: and there appears, -therefore, every reason to give credit to those accounts which -state, that mental distraction, in consequence of deep distress and -disappointment, was the cause of the inactivity of Gúrú Góvind's -declining years. Nor is such a conclusion at all at variance with the -fact of his being killed at Nadér, as it is probable, even if he was -reduced to the state described, that he continued, till the close of -his existence, that wandering and adventurous life to which he had been -so early accustomed. - -In the character of this reformer of the Sikhs, it is impossible not -to recognise many of those features which have distinguished the most -celebrated founders of political communities. The object he attempted -was great and laudable. It was the emancipation of his tribe from -oppression and persecution; and the means which he adopted, were such -as a comprehensive mind could alone have suggested. The Muhammedan -conquerors of India, as they added to their territories, added to their -strength, by making proselytes through the double means of persuasion -and force; and these, the moment they had adopted their faith, became -the supporters of their power against the efforts of the Hindús; who, -bound in the chains of their civil and religious institutions, could -neither add to their number by admitting converts, nor allow more than -a small proportion of the population of the country to arm against -the enemy. Góvind saw that he could only hope for success by a bold -departure from usages which were calculated to keep those, by whom they -were observed, in a degraded subjection to an insulting and intolerant -race. "You make Hindús Muhammedans, and are justified by your laws," -he is said to have written to Aurungzéb: "now I, on a principle of -self-preservation, which is superior to all laws, will make Muhammedans -Hindús[52]. You may rest," he added, "in fancied security: but beware! -for I will teach the sparrow to strike the eagle to the ground." A fine -allusion to his design of inspiring the lowest races among the Hindús -with that valour and ambition which would lead them to perform the -greatest actions. - -The manner in which Góvind endeavoured to accomplish the great plan -he had formed, has been exhibited in the imperfect sketch given of -his life. His efforts to establish that temporal power in his own -person, of which he laid the foundation for his tribe, were daring and -successful in as great a degree as circumstances would admit: but it -was not possible he could create means, in a few years, to oppose, with -success, the force of one of the greatest empires in the universe. The -spirit, however, which he infused into his followers, was handed down -as a rich inheritance to their children; who, though they consider Bábá -Nánác as the author of their religion, revere, with a just gratitude, -Gúrú Góvind, as the founder of their worldly greatness and political -independence. They are conscious, indeed, that they have become, -from the adoption of his laws and institutions, the scourge of their -enemies; and have conquered and held, for more than half a century, the -finest portion of the once great empire of the house of Taimúr. - -Gúrú Góvind was the last acknowledged religious ruler of the Sikhs. -A prophecy had limited their spiritual guides to the number of ten; -and their superstition, aided, no doubt, by the action of that spirit -of independence which his institutions had introduced, caused its -fulfilment. The success, however, of Banda, a Bairági, who was the -devoted follower and friend of Gúrú Góvind, established their union -under his banners. A short period after Góvind's death, the grief -of Banda at the misfortune of his priest, is said, by Sikh authors, -to have settled into a gloomy and desperate desire to revenge his -wrongs. The confusion which took place on the death of Aurungzéb, -which happened in the year 1707, was favourable to his wishes. After -plundering the country, and defeating most of the petty Muhammedan -chiefs that were opposed to him, he thought himself sufficiently strong -to venture on an action with Foujdar Khán, the governor of the province -of Sarhind, and the man of all others most abhorred by the Sikhs, as -the murderer of the infant children of Gúrú Góvind. This action was -fought with valour by the Muhammedans; and with all that desperation on -the part of the Sikhs, which the most savage spirit of revenge could -inspire: and this, aided by the courage and conduct of their leader, -gave them the victory, after a severe contest. Foujdar Khán fell, with -most of his army, to whom the enraged Sikhs gave no quarter. Nor was -their savage revenge satiated by the destruction of the Muhammedan -army: they put to death the wife and children of Vizír Khán, and almost -all the inhabitants of Sarhind. They destroyed or polluted the mosques -of that city; and, in a spirit of wild and brutal rage, dug up the -carcasses of the dead, and exposed them to be devoured by beasts of -prey. Encouraged by this success, and hardened by the lessons of Banda -to deeds of the most horrid atrocity, the Sikhs rushed forward, and -subdued all the country between the Satléj and the Jumna; and, crossing -that river, made inroads into the province of Sáháranpúr[53]. It is -unnecessary to state the particulars of this memorable incursion, -which, from all accounts, appears to have been one of the severest -scourges with which a country was ever afflicted. Every excess that the -most wanton barbarity could commit, every cruelty that an unappeased -appetite of revenge could suggest, was inflicted upon the miserable -inhabitants of the provinces through which they passed. Life was -only granted to those who conformed to the religion, and adopted the -habits and dress of the Sikhs; and if Behádur Sháh had not quitted the -Dek'hin, which he did in A. D. 1710, there is reason to think the whole -of Hindústan would have been subdued by these merciless invaders. - -The first check the Sikhs received was from an army under Sultán Kúli -Khán. That chief defeated one of their advanced corps at Pánipat'h, -which, after being dispersed, fled to join their leader Banda, at -Sarhind. The death of Behádur Sháh prevented this success from being -pursued; and the confusion which followed that event, was favourable -to the Sikhs. Banda defeated Islám Khán, the viceroy of Lahore, and -one of his fanatic followers stabbed Báyezíd Khán, the governor of -Sarhind, who had marched out of that town to encounter this army. -This, however, was the last of Banda's successful atrocities. Abdal -Sámad Khán, a general of great reputation, was detached, with a large -army, by the emperor Farakhseir, against the Sikhs, whom he defeated -in a very desperate action; in which, agreeable to Muhammedan authors, -Banda performed prodigies of valour, and was only obliged to give way -to the superior numbers and discipline of the imperialists. The Sikhs -were never able to make a stand after this defeat, and were hunted, -like wild beasts, from one strong hold to another, by the army of -the emperor; by whom their leader, and his most devoted followers, -were at last taken, after having suffered every extreme of hunger and -fatigue[54]. - -Abdal Sámad Khán put to death great numbers of the Sikhs after the -surrender of Lóhgad, the fortress in which they took refuge; but sent -Banda, and the principal chiefs of the tribe, to Dehli, where they were -first treated with every kind of obloquy and insult, and then executed. -A Muhammedan writer[55] relates the intrepidity with which these Sikh -prisoners, but particularly their leader, Banda, met death. "It is -singular," he writes, "that these people not only behaved firmly during -the execution, but they would dispute and wrangle with each other who -should suffer first; and they made interest with the executioner to -obtain the preference. Banda," he continues, "was at last produced, his -son being seated in his lap. His father was ordered to cut his throat, -which he did, without uttering one word. Being then brought nearer the -magistrate's tribunal, the latter ordered his flesh to be torn off with -red hot pincers; and it was in those moments he expired: his black soul -taking its flight, by one of those wounds, towards the regions for -which it was so well fitted." - -Thus perished Banda; who, though a brave and able leader, was one of -the most cruel and ferocious of men, and endeavoured to impart to his -followers that feeling of merciless resentment which he cherished -against the whole Muhammedan race, whom he appears to have thought -accountable for the cruelty and oppression of a few individuals of the -persuasion[56]. - -Though the Sikhs, from being animated by a similar feeling, and -encouraged by his first successes, followed Banda to the field, they -do not revere his memory; and he is termed, by some of their authors, -a heretic; who, intoxicated with victory, endeavoured to change the -religious institutions and laws of Gúrú Góvind, many of whose most -devoted followers this fierce chief put to death, because they refused -to depart from those usages which that revered spiritual leader had -taught them to consider sacred. Among other changes, Banda wished to -make the Sikhs abandon their blue dress, to refrain from drinking and -eating flesh; and, instead of exclaiming _Wá! Gúrúji ki Futteh! Wá! -Khálsaji ki Futteh!_ the salutations directed by Góvind, he directed -them to exclaim, _Futteh D'herm! Futteh dersan!_ which means, "Success -to piety! Success to the sect!" These innovations were very generally -resisted; but the dreaded severity of Banda made many conform to his -orders. The class of Acálís[57], or immortals, who had been established -by Gúrú Góvind, continued to oppose the innovations with great -obstinacy; and many of them suffered martyrdom, rather than change -either their mode of salutation, diet, or dress; and, at the death of -Banda, their cause triumphed. All the institutions of Gúrú Góvind were -restored: but the blue dress, instead of being, as at first, worn by -all, appears, from that date, to have become the particular right of -the Acálís, whose valour, in its defence, well merited the exclusive -privilege of wearing this original uniform of a true Sikh. - -After the defeat and death of Banda, every measure was taken, that an -active resentment could suggest, not only to destroy the power, but to -extirpate the race, of the Sikhs. An astonishing number of that sect -must have fallen, in the last two or three years of the contest with -the imperial armies, as the irritated Muhammedans gave them no quarter. -After the execution of their chief, a royal edict was issued, ordering -all who professed the religion of Nánac to be taken and put to death, -wherever found. To give effect to this mandate, a reward was offered -for the head of every Sikh; and all Hindús were ordered to shave their -hair off, under pain of death. The few Sikhs, that escaped this general -execution, fled into the mountains to the N. E. of the Penjáb, where -they found a refuge from the rigorous persecution by which their tribe -was pursued; while numbers bent before the tempest which they could not -resist, and abandoning the outward usages of their religion, satisfied -their consciences with the secret practice of its rites. - -From the defeat and death of Banda till the invasion of India by Nádir -Sháh, a period of nearly thirty years, we hear nothing of the Sikhs; -but, on the occurrence of that event, they are stated to have fallen -upon the peaceable inhabitants of the Penjáb, who sought shelter in -the hills, and to have plundered them of that property which they were -endeavouring to secure from the rapacity of the Persian invader. - -Enriched with these spoils, the Sikhs left the hills, and built -the fort of Dalewál, on the Rávi, from whence they made predatory -incursions, and are stated to have added both to their wealth and -reputation, by harassing and plundering the rear of Nádir Sháh's army, -which, when it returned to Persia, was encumbered with spoil, and -marched, from a contempt of its enemies, with a disregard to all order. - -The weak state to which the empire of Hindústan was reduced; and the -confusion into which the provinces of Lahore and Cábul were thrown, by -the death of Nádir; were events of too favourable a nature to the Sikhs -to be neglected by that race, who became daily more bold, from their -numbers being greatly increased by the union of all those who had taken -shelter in the mountains; the readmission into the sect of those who, -to save their lives, had abjured, for a period, their usages; and the -conversion of a number of proselytes, who hastened to join a standard, -under which robbery was made sacred; and to plunder, was to be pious. - -Aided with these recruits, the Sikhs now extended their irruptions -over most of the provinces of the Penjáb: and though it was some time -before they repossessed themselves of Amritsar, they began, immediately -after they quitted their fastnesses, to flock to that holy city at the -periods of their feasts. Some performed this pilgrimage in secret, and -in disguise: but in general, according to a contemporary Muhammedan -author, the Sikh horsemen were seen riding, at full gallop, towards -"their favourite shrine of devotion. They were often slain in making -this attempt, and sometimes taken prisoners; but they used, on such -occasions, to seek, instead of avoiding, the crown of martyrdom: and -the same authority states, that an instance was never known of a Sikh, -taken in his way to Amritsar, consenting to abjure his faith." - -It is foreign to the object of this sketch to enter into a detail of -those efforts by which the Sikhs rose into that power which they now -possess. It will be sufficient to glance at the principal events which -have marked their progress, from the period of their emerging from the -mountains, to which they had been driven after the death of Banda, -to that of the conquest and subjection of those fine provinces over -which their rule is now established. This sect, as has been before -stated, have never admitted a spiritual leader since the death of Gúrú -Góvind. It was success, and the force of a savage but strong genius, -which united them, for a period, under Banda; and they have, since his -death, had no acknowledged general, leader, or prince. Each individual -followed to the field the Sirdar or chief, who, from birth, the -possession of property, or from valour and experience, had become his -superior. These chiefs again were of different rank and pretensions: -a greater number of followers, higher reputation, the possession of -wealth, or lands, constituted that difference; and, from one or other -of these causes, one chief generally enjoyed a decided pre-eminence, -and, consequently, had a lead in their military councils. But, -nevertheless, they always went through the form of selecting a military -leader at their Gúrú-matá, or national council; where, however, -influence prevailed, and the most powerful was certain of being elected. - -Such a mode of government was in itself little calculated to give that -strength and union which the cause of the Sikhs required: but the -peculiarities of their usages, the ardent character of their faith, the -power of their enemies, and the oppression they endured, amply supplied -the place of all other ordinances. To unite and to act in one body, -and on one principle, was, with the first Sikhs, a law of necessity: -it was, amid the dangers with which they were surrounded, their only -hope of success, and their sole means of preservation: and it was to -these causes, combined with the weakness and internal contests of their -enemies, to which this sect owes its extraordinary rise,--not to their -boasted constitution; which, whether we call it an oligarchy, which -it really is; or a theocracy, which the Sikhs consider it; has not a -principle in its composition that would preserve it one day from ruin, -if vigorously assailed. But of this their history will furnish the best -example. - -Encouraged by the confusion which took place on the first Afghán[58] -invasion, the Sikhs made themselves masters of a considerable part of -the Duáb of Rávi and Jaléndra[59], and extended their incursions to the -neighbouring countries. They, however, at this period received several -severe checks from Mír Manu, the governor of Lahore, who is said, by -Muhammedan authors, to have been only withheld from destroying them by -the counsel of his minister, Kodá Mal, who was himself a Sikh of the -Khalása[60] tribe. Mír Manu appointed Adína Bég Khán to the charge of -the countries in which the Sikhs maintained themselves; and, as that -able but artful chief considered this turbulent tribe in no other light -than as the means of his personal advancement, he was careful not to -reduce them altogether; but, after defeating them in an action, which -was fought near Mak'havál, he entered into a secret understanding with -them, by which, though their excursions were limited, they enjoyed -a security to which they had been unaccustomed, and from which they -gathered strength and resources for future efforts. - -At the death of Mír Manu[61], the Sikhs took all those advantages, -which the local distractions of a falling empire offered them, of -extending and establishing their power. Their bands, under their most -active leaders, plundered in every direction, and were successful in -obtaining possession of several countries, from which they have never -since been expelled: and their success, at this period, was promoted, -instead of being checked, by the appointment of their old friend, Adína -Bég Khán, to Lahore; as that brave chief, anxious to defend his own -government against the Afgháns, immediately entered into a confederacy -with the Sikhs, whom he encouraged to plunder the territories of Ahmed -Sháh Abdáli. - -The Afghán monarch, resenting this predatory warfare, in which the -governor of Lahore was supported by the court of Dehli, determined upon -invading India. Adína Bég, unable to oppose him, fled; and the Sikhs -could only venture to plunder the baggage, and cut off the stragglers -of the Afghán army; by which they so irritated Ahmed Sháh, that he -threatened them with punishment on his return; and, when he marched -to Cábul, he left his son, Taimúr Khán, and his vizír, Jehán Khán, at -Lahore, with orders to take vengeance on the Sikhs for all the excesses -which they had committed. The first expedition of Taimúr Khán was -against their capital, Amritsar, which he destroyed, filling up their -sacred tank, and polluting all their places of worship: by which action -he provoked the whole race to such a degree, that they all assembled at -Lahore, and not only attempted to cut off the communication between the -fort and country, but collected and divided the revenues of the towns -and villages around it. Taimúr Khán, enraged at this presumption, made -several attacks upon them, but was constantly defeated; and being at -last reduced to the necessity of evacuating Lahore, and retreating to -Cábul, the Sikhs, under one of their celebrated leaders, called Jasa -Singh Calál, immediately took possession of the vacant Subah of Lahore, -and ordered rupees to be coined, with an inscription to the following -import: "Coined by the grace of Khálsah jí, in the country of Ahmed, -conquered by Jasa Singh Calál." - -The Sikhs, who were so deeply indebted to the forbearance of Adína Bég -Khán, now considered themselves above the power of that chief; who, in -order to regain his government from them and the Afgháns, was obliged -to invite the Mahráta leaders, Raghunát'h Ráo, Sáheb Pateil, and Malhár -Ráo, to enter the Penjáb. Aided by these chiefs, he first advanced to -Sarhind, where he was joined by some Sikhs that remained attached to -him. Sámad Khán, the officer who had been left in charge of Sarhind by -Ahmed Khán, found himself obliged to evacuate that place; which he had -no sooner done, than the Sikhs began to plunder. The Mahrátas, always -jealous of their booty, determined to attack and punish them for this -violation of what they deemed their exclusive privilege: but Adína -Bég receiving intelligence of their intentions, communicated it to -the Sikhs; who, taking advantage of the darkness of the night, saved -themselves by flight. - -After the fall of Sarhind, the Mahrátas, accompanied by Adína Bég -Khán, advanced to Lahore, and soon expelled both the Sikhs and the -Afgháns from the principal towns of the provinces of Sarhind and -Lahore; of which they not only took possession, but sent a governor to -the province of Multán; and Sáheb Pateil advanced to the Attock[62], -where he remained for a few months. But the commotions of Hindústan -and the Dek'hin soon obliged these foreigners to abandon the Penjáb; -which they did the same year they had reduced it. They appointed Adína -Bég Khán governor of Lahore. He died in the ensuing year; and, by -his death, afforded an opportunity to the Sikhs, which they eagerly -seized, to make themselves again masters of the province of Lahore. -Their success was, however, soon checked by Ahmed Sháh Abdáli; who, -irritated by their unsubdued turbulence, and obstinate intrepidity, -made every effort (after he had gained the victory of Pánipat'h, which -established his supremacy at Dehli) to destroy their power; and, with -this view, he entered the Penjáb early in 1762, and overran the whole -of that country with a numerous army, defeating and dispersing the -Sikhs in every direction. That sect, unable to make any stand against -the army of the Abdáli, pursued their old plan of retreating near the -mountains; and collected a large force in the northern districts of -Sarhind, a distance of above one hundred miles from Lahore, where the -army of Ahmed Sháh was encamped. Here they conceived themselves to be -in perfect safety: but that prince made one of those rapid movements -for which he was so celebrated, and reaching the Sikh army on the -second day, completely surprised, and defeated it with great slaughter. -In this action, which was fought in February, 1762, the Sikhs are said -to have lost upwards of twenty thousand men, and the remainder fled -into the hills, abandoning all the lower countries to the Afgháns, who -committed every ravage that a barbarous and savage enemy could devise. -Amritsar was razed to the ground, and the sacred reservoir again -choaked with its ruins. Pyramids[63] were erected, and covered with -the heads of slaughtered Sikhs: and it is mentioned, that Ahmed Sháh -caused the walls of those mosques, which the Sikhs had polluted, to be -washed with their blood, that the contamination might be removed, and -the insult offered to the religion of Muhammed expiated[64]. - -This species of savage retaliation appears to have animated, instead -of depressing, the courage of the Sikhs; who, though they could not -venture to meet Ahmed Sháh's army in action, harassed it with an -incessant predatory warfare; and, when that sovereign was obliged, by -the commotions of Afghánistan, to return to Cábul, they attacked and -defeated the general he had left in Lahore, and made themselves masters -of that city, in which they levelled with the ground those mosques -which the Afgháns had, a few months before, purified with the blood of -their brethren. - -Ahmed Sháh, in 1763, retook Lahore, and plundered the provinces around -it; but, being obliged to return to his own country in the ensuing -year, the Sikhs again expelled his garrison, and made themselves -masters of the Penjáb; and, from that period until his death, a -constant war was maintained, in which the enterprise and courage of -the Afgháns gradually gave way before the astonishing activity and -invincible perseverance of their enemies; who, if unable to stand a -general action, retreated to impenetrable mountains, and the moment -they saw an advantage, rushed again into the plains with renewed -vigour, and recruited numbers. Several Sikh authors, treating of the -events of this period, mention a great action having been fought, -by their countrymen, near Amritsar, against the whole Afghán army, -commanded by Ahmed Sháh in person; but they differ with regard to the -date of this battle, some fixing it in 1762, and others later. They -pretend that the Sikhs, inspired by the sacredness of the ground on -which this action was fought, contended for victory against superior -numbers with the most desperate fury, and that the battle terminated -in both parties quitting the field, without either being able to claim -the least advantage. The historians of Ahmed Sháh are, however, silent -regarding this action; which, indeed, from all the events of his long -contests with the Sikhs, appears unlikely to have occurred. It is -possible the Sikhs fought, at Amritsar, with a division of the Afghán -army, and that might have been commanded by the prince; but it is very -improbable they had ever force to encounter the concentrated army of -the Abdális; before which, while it remained in a body, they appear, -from the first to the last of their contests with that prince, to have -always retreated, or rather fled. - -The internal state of Afghánistan, since the death of Ahmed Sháh, -has prevented the progress of the Sikh nation receiving any serious -check from that quarter; and the distracted and powerless condition -of the empire of India has offered province after province to their -usurpation. Their history, during this latter period, affords little -but a relation of village warfare, and predatory incursions. Their -hostilities were first directed against the numerous Muhammedan chiefs -who were settled in the Penjáb, and who defended, as long as they -could, their jágírs, or estates, against them: but these have either -been conquered, or reduced to such narrow limits, as to owe their -security to their insignificance, or the precarious friendship of -some powerful Sikh chief, whose support they have gained; and who, -by protecting them against the other leaders of his tribe, obtains a -slight accession of strength and influence. - -The Sikh nation, who have, throughout their early history, always -appeared, like a suppressed flame, to rise into higher splendour from -every attempt to crush them, had become, while they were oppressed, -as formidable for their union, as for their determined courage and -unconquerable spirit of resistance: but a state of persecution and -distress was the one most favourable for the action of a constitution -like theirs; which, formed upon general and abstract principles, -required constant and great sacrifices of personal advantage to the -public good; and such can alone be expected from men, acting under the -influence of that enthusiasm, which the fervor of a new religion, or a -struggle for independence, can alone impart, and which are ever most -readily made, when it becomes obvious to all, that a complete union in -the general cause is the only hope of individual safety. - -The Sikhs would appear, from their own historians, to have attributed -the conquests they made entirely to their valour, and to have -altogether forgot that they owed them chiefly to the decline of the -house of Taimúr, and the dissensions of the government of Cábul. -Intoxicated with their success, they have given way to all those -passions which assail the minds of men in the possession of power. -The desire, which every petty chief entertained, of increasing his -territories, of building strong forts, and adding to the numbers of his -troops, involved them in internal wars; and these, however commenced, -soon communicated to numbers, who engaged in the dispute as passion or -interest dictated. Though such feuds have, no doubt, helped to maintain -their military spirit, yet their extent and virulence have completely -broken down that union, which their great legislator, Góvind, laboured -to establish. Quarrels have been transmitted from father to son; and, -in a country where the infant is devoted to _steel_, and taught to -consider war as his only occupation, these could not but multiply in -an extraordinary degree; and, independent of the comparative large -conquests in which the greater chiefs occasionally engaged, every -village[65] has become an object of dispute; and there are few, if any, -in the Penjáb, the rule of which is not contested between brothers or -near relations[66]. In such a state, it is obvious, the Sikhs could -alone be formidable to the most weak and distracted governments. Such, -indeed, was the character, till within a very late period, of all their -neighbours; and they continued to plunder, with impunity, the upper -provinces of Hindústan, until the establishment of the power of Daulet -Ráo Sindíá, when the regular brigades, commanded by French officers -in the service of that prince, not only checked their inroads, but -made all the Sikh chiefs, to the southward of the Satléj, acknowledge -obedience and pay tribute to Sindíá: and it was in the contemplation of -General Perron, had the war with the English government not occurred, -to have subdued the Penjáb, and made the Indus the limit of his -possession: and every person acquainted with his means, and with the -condition and resources of the Sikhs, must be satisfied he would have -accomplished this project with great ease, and at a very early period. - -When Holkár fled into the Penjáb, in 1805, and was pursued by that -illustrious British commander, Lord Lake, a complete opportunity was -given of observing the actual state of this nation, which was found -weak and distracted, in a degree that could hardly have been imagined. -It was altogether destitute of union. And though a Gúrú-matá, or -national council, was called, with a view to decide on those means -by which they could best avert the danger by which their country was -threatened, from the presence of the English and Mahráta armies, it -was attended by few chiefs: and most of the absentees, who had any -power, were bold and forward in their offers to resist any resolution -to which this council might come. The intrigues and negotiations of all -appeared, indeed, at this moment, to be entirely directed to objects of -personal resentment, or personal aggrandizement; and every shadow of -that concord, which once formed the strength of the Sikh nation, seemed -to be extinguished. - -FOOTNOTES: - -[1] The sacred volume of the Sikhs. The chief, who gave me this copy, -sent it at night, and with either a real or affected reluctance, after -having obtained a promise that I would treat it with great respect. I -understand, however, that the indefatigable research of Mr. Colebrooke -has procured not only the Adí-Grant'h, but also the Dasima Pádsháh ká -Grant'h; and that, consequently, he is in possession of the two most -sacred books of the Sikhs. - -[2] Sikh or Sicsha, is a Sanscrit word, which means a disciple, or -devoted follower. In the Penjábí it is corrupted into Sikh: it is a -general term, and applicable to any person that follows a particular -teacher. - -[3] This village, or rather town, for such it has become, is now called -Ráyapúr. It is situated on the banks of the Béyah, or Hyphasis. - -[4] He is called, by some authors, Kálú Védí; but Védí is a name -derived from his tribe or family. - -[5] Several Sikh authors have been very precise in establishing the -date of the consummation of this marriage, which they fix in the month -of Asárh, of the Hindú æra of Vicramáditya, 1545. - -[6] Bála Sand'hú, who gave this advice, continued, through Nánac's -life, to be his favourite attendant and disciple. - -[7] The veneration which the Hindús have for the snake is well known; -and this tradition, like many others, proves the attachment of the Sikh -writers to that mythology, the errors of which they pretend to have -wholly abandoned. - -[8] Ráy, a title inferior to that of a Rájah, generally applied to the -Hindú chief of a village, or small district. - -[9] This remarkable anecdote in Nánac's life is told very differently -by different Sikh authors. I have followed the narrative of Bhacta -Mallí. They all agree in Nánac's having, at this period, quitted the -occupations of the world, and become Fakír. - -[10] Bhai Gúrú Vali, author of the Gnyána Ratnávali, a work written in -the Sikh dialect of the Penjábí. - -[11] Though his biographers have ascribed miracles to Nánac, we never -find that he pretended to work any: on the contrary, he derided those -who did, as deriving power from evil spirits. - -[12] It is believed that this work of Nánac has been incorporated in -the first part of the Adí-Grant'h. - -[13] This interview must have taken place in 1526 or 1527; as it is -stated to have been immediately after Daulet Khán Lódí had visited -Paniput, in 1526; where that prince had fought, and subdued Ibrahim, -emperor of Hindústan. - -[14] Recluse penitents, who, by means of mental and corporeal -mortifications, have acquired a command over the powers of nature. - -[15] Kírtipúr Dehra, on the banks of the Rávi, or Hydraotes. - -[16] He is, throughout this sketch, called Nánac. Muhammedan historians -generally term him Nánac Sháh, to denote his being a Fakír, the name -of Sháh being frequently given to men of celebrity in that sect. The -Sikhs, in speaking of him, call him Bábá Nánac, or Gúrú Nánac, father -Nánac, or Nánac the teacher; and their writers term him Nánac Nirinkar, -which means Nánac the omnipresent. - -[17] This fanciful etymology represents the word Angad as a compound -of the Sanscrit _Ang_, which signifies _body_, and the Persian _Khúd_, -which signifies _own_. This mixture of language is quite common in the -jargon of the Penjáb. - -[18] Angad died at Khandúr, a village about forty miles east of Lahore. - -[19] Though a contrary belief is inculcated by Nánac, the Sikhs, like -the Hindús, are inclined to be predestinarians, and this gives their -minds a great tendency to view accidents as decrees of Providence; and -it is probable that this instance of early good fortune in Rám Dás, -by impressing his countrymen with an idea of his being particularly -favoured of Heaven, gave rise to an impression that promoted, in no -slight degree, that success which it anticipated. - -[20] No dates of the events which occurred during the rule of Rám Dás -are given in any of the authorities from which this sketch is drawn. -One author, however, states, that he lived in the time of Akber, and -was honoured with the favour of that truly tolerant and great emperor. - -[21] Arjunmal, or Arjun, as he is more commonly called, according to -B'hai Gúrú Dás B'halé, the author of the Gnyán Ratnávalí, was not -initiated in the sacred mysteries of his father. This author says, that -Arjun, though a secular man, did not suffer the office of Gúrú, or -priest, to leave the Sóndi tribe. "Like a substance," he adds, "which -none else could digest, the property of the family remained in the -family." - -[22] Grant'h means book; but, as a mark of its superiority to all -others, is given to this work, as "The Book." Adí-Grant'h means, -the first Grant'h, or book, and is generally given to this work to -distinguish it from the Dasama Pádsháh ká Grant'h, or the book of the -tenth king, composed by Gúrú Góvind. - -[23] Though the original Adí-Grant'h was compiled by Arjunmal, from -the writings of Nánac, Angad, Amera Dás, and Rám Dás, and enlarged and -improved by his own additions and commentaries, some small portions -have been subsequently added by thirteen different persons, whose -numbers, however, are reduced, by the Sikh authors, to twelve and a -half: the last contributor to this sacred volume being a woman, is only -admitted to rank in the list as a fraction, by these ungallant writers. - -[24] Several historical accounts of the Sikhs, particularly that -published by Major Browne, which is, in general, drawn from authentic -sources, appear to be in error with regard to the period at which this -race first took arms, which the last author states to have occurred -under Gúrú Góvind; but several Sikh authors, of great respectability -and information, agree in ascribing to the efforts of Har Góvind, the -son of Arjun, this great change in the Sikh commonwealth; and their -correctness, in this point, appears to be placed beyond all question, -by a passage in the Ratnávalí of B'hai Gúrú Dás B'halé; who observes, -"That five phials (of divine grace) were distributed to five Pírs -(holy men), but the sixth Pír was a mighty Gúrú (priest). Arjun threw -off his earthly frame, and the form of Har Góvind mounted the seat of -authority. The Sóndi race continued exhibiting their different forms -in their turns. Har Góvind was the destroyer of armies, a martial Gúrú -(priest), a great warrior, and performed great actions." The mistake -of some European writers on this subject probably originated in a -confusion of verbal accounts; and the similarity of the name of Har -Góvind, the son of Arjunmal, and Góvínd, the last and greatest of the -Sikh Gúrús, the son of Tégh Bahádur. In the Persian sketch, which Major -Browne translates, the name of Har Góvind is not mentioned. The son of -Arjunmal is called Gúrú Rám Ráy, which is obviously a mistake of the -author of that manuscript. - -[25] Nánac had forbidden hog's flesh, though a common species of food -among the lower tribe of Hindús, in compliance with the prejudices of -the Muhammedans, whom it was his great wish to reconcile to his faith -by every concession and persuasion. - -[26] It is stated, by a Sikh author named Nand, that Har Góvind, during -his ministry, established the practice of invoking the three great -Hindú deities, Brahmá, Vishnu, and Síva: but this is not confirmed by -any other authority which I have seen. - -[27] The violent contests of the Sikhs are mentioned by most of -their writers; and, though they disagree in their accounts, they all -represent Tégh Behádur as falling the innocent sacrifice of Muhammedan -despotism and intolerance; which, from the evidence of all respectable -contemporary Muhammedan authors, would appear not to be the fact. -Tégh Behádur, agreeable to them, provoked his execution by a series -of crimes. He joined, they state, with a Moslem Fakír, of the name of -Hafiz ed Dín; and, supported by a body of armed mendicants, committed -the most violent depredations on the peaceable inhabitants of the -Penjáb. The author of the Seir Mutákhherin says he was, in consequence -of these excesses, put to death at Gwalior, and his body cut into four -quarters, one of which was hung up at each gate of the fortress. - -[28] A Sikh college was founded in that city. - -[29] A town on the Satléj. - -[30] Gúrú Góvind is stated, by a Sikh author of respectability, B'hai -Gúrú Dás B'halé, to have been fourteen years of age when his father was -put to death. - -[31] The object of Nánac was to abolish the distinctions of cast -amongst the Hindús, and to bring them to the adoration of that Supreme -Being, before whom all men, he contended, were equal. Gúrú Góvind, -who adopted all the principles of his celebrated predecessor, as far -as religious usages were concerned, is reported to have said, on this -subject, that the four tribes of Hindús, the Bráhmen, Cshatríya, -Vaisya, and Súdra, would, like _pán_ (betle-leaf), _chunám_ (lime), -_supári_ (betle-nut), and _khat_ (_terra japonica_, or _catechu_), -become all of one colour, when well chewed. - -[32] Some men of the lowest Hindú tribe, of the occupation of sweepers, -were employed to bring away the corpse of Tégh Béhadur from Dehli. -Their success was rewarded by high rank and employment. Several of -the same tribe, who have become Sikhs, have been remarkable for their -valour, and have attained great reputation. They are distinguished, -among the Sikhs, by the name of Ran-Rata Singh. - -[33] That is, equal in civil rights. He wished to remove the -disqualifications of birth, and do away cast. That he did not -completely effect this object, and that some distinctions of their -former tribes, particularly those relating to intermarriage, should -still be kept up by the Sikhs, cannot be a matter of astonishment to -those acquainted with the deep-rooted prejudices of the Hindús upon -this point; which is as much a feeling of family pride as of religious -usage. - -[34] Spiritual leader. - -[35] The goddess Durgá Bhavání is said, by a Sikh author, to be -represented, in some images, with her hair long and dishevelled. - -[36] This institution is also said to be borrowed from the Hindú -mythology. Bála Rám, the elder brother of Crishna, wore blue clothes; -from which he is called Nilámbar, or _the clothed in dark blue_; and -Shitivas, or _the blue clothed_. - -[37] One of the most popular of these fables states, that in the year -of the Híjerah 1118, Gúrú Góvind, agreeably to the directions he had -received from two Bráhmen necromancers, threw a number of magical -compounds, given him by these Bráhmens, into a fire, near which he -continued in prayers for several days. A sword of lightning at last -burst from the flame of fire; but Góvind, instead of seizing this -sword in an undaunted manner, as he was instructed, was dazzled by its -splendour, and shrunk from it in alarm. The sword instantly flew to -heaven; from whence a loud voice was heard to say, "Gúrú Góvind! thy -wishes shall be fulfilled by thy posterity, and thy followers shall -daily increase." The Bráhmens were in despair at this failure; but, -after deep reflection, they told Góvind, there was still one mode of -acquiring that honour for himself, which appeared, by the decree that -had been pronounced, doomed for his posterity. If he would only allow -them to take off his head, and throw it into the fire, he would be -resuscitated to the enjoyment of the greatest glory. The Gúrú excused -himself from trying this experiment, declaring that he was content -that his descendants should enjoy the fruits of that tree which he had -planted. - -[38] These Rájás appear, from the same authority, to be descended in a -direct line from Hindú gods. - -[39] The following short extract from the translation of the Vichitra -Nátac, will show that Góvind gave his friends their full meed of -praise, and will also exhibit the character of his style: "Cripál -rages, wielding his mace: he crushed the skull of the fierce Hyát Khán. -He made the blood spurt aloft, and scattered the brains of the chief, -as Crishna crushed the earthen vessel of butter. Then Nand Chand raged -in dreadful ire, launching the spear, and wielding the sword. He broke -his keen scimitar, and drew his dagger, to support the honour of the -Sóndi race. Then my maternal uncle, Cripál, advanced in his rage, -and exhibited the skilful war-feats of a true Cshatríya. The mighty -warrior, though struck by an arrow, with another made a valiant Khán -fall from his saddle, and Sáheb Chand, of the Cshatríya race, strove -in the battle's fury, and slew a blood-thirsty Khán, a warrior of -Khorásan." After recording the actions of many others, Góvind thus -describes his own deeds: "The blood-drinking spectres and ghosts yelled -for carnage; the fierce Vetála, the chief of the spectres, laughed -for joy, and sternly prepared for his repast. The vultures hovered -around, screaming for their prey. Hari Chand, (a Hindú chief in the -emperor's army,) in his wrath, drawing his bow, first struck my steed -with an arrow: aiming a second time, he discharged his arrow; but the -Deity preserved me, and it passed me, and only grazed my ear. His -third arrow struck my breast: it tore open the mail, and pierced the -skin, leaving a slight scar; but the God whom I adore saved me. When I -felt this hurt, my anger was kindled; I drew my bow and discharged an -arrow: all my champions did the same, rushing onwards to the battle. -Then I aimed at the young hero, and struck him. Hari Chand perished, -and many of his host; death devoured him, who was called a Rájá among a -hundred thousand Rájás. Then all the host, struck with consternation, -fled, deserting the field of combat. I obtained the victory through the -favour of the Most High; and, victorious in the field, we raised aloud -the song of triumph. Riches fell on us like rain, and all our warriors -were glad." - -[40] Hyát Khán and Nejábet Khán are mentioned as two of the principal -chiefs of the emperor's army that fell in this first action. Góvind, -speaking of the fall of the latter, says: "When Nejábet Khán fell, the -world exclaimed, Alas! but the region of Swarga (the heavens) shouted -victory." - -[41] A mountainous tract of country, that borders on the Penjáb. It -lies to the N. W. of Srínagar, and the S. E. of Jammu. The present -Rájá, Sansár Chand, is a chief of great respectability. His country -has lately been overrun by the Rájá of Nepál and Gore'ha. I derived -considerable information regarding this family, and their territories, -from the envoy of Sansár Chand, who attended Lord Lake, in 1805, when -the British army was in the Penjáb. - -[42] Though the account of this war is given in a style sufficiently -inflated for the wars of the demons and angels; yet, as Góvind relates, -that Husain Khán returned a messenger, which one of the principal -Rájás had sent him, with this message to his master; "Pay down ten -thousand rupees, or destruction descends on thy head;" we may judge, -both from the demand, and the amount of the contribution, of the nature -of this contest, as well as its scale. It was evidently one of those -petty provincial wars, which took place in every remote part of the -Indian empire, when it was distracted: and, at this period, Aurungzéb -was wholly engaged in the Dek'hin, and the northern provinces were -consequently neglected, and their governments in a weak and unsettled -state. - -[43] This must have been in the year 1701, when Baháder Sháh was -detached from the Dek'hin to take charge of the government of Cábul, -and was probably ordered, at the same time, to settle the disturbances -in the Penjáb. - -[44] There is a remarkable passage in this chapter, in which Gúrú -Góvind appears to acknowledge the supremacy of the emperor. "God," he -says, "formed both Bábá (Nánac) and Báber (the emperor of that name). -Look upon Bábá as the Pádsháh (king) of religion, and Báber, the lord -of the world. He who will not give Nánac a single damri, (a coin the -sixteenth part of an ana,) will receive a severe punishment from Báber." - -[45] Kahilúr, or Kahlóre, is situated on the Satléj, above Mák'havál. -It is near the mountains through which that river flows into the -Penjáb. Another place of the name of Kahilúr, or Kahlóre, is situated -a short distance from Lahore, to the N. E. of that city. - -[46] The Muhammedan authors blame Vízír Khán for this unnecessary and -impolitic act of barbarity. - -[47] Bhavání Durgá. - -[48] In the Penjábi narrative of B'hai Gúrú Dás B'halé, the actions -of Ajit Singh, and Ranjít Singh, sons of Góvind, are particularly -described; and, from one part of the description, it would appear -that the family of Góvind, proud of their descent, had not laid aside -the _zunár_, or holy cord, to which they were, as belonging to the -Cshatríya race, entitled. Speaking of these youths, the author says: -"Slaughtering every Turk and Pahlan whom they saw, they adorned their -sacred strings, by converting them into sword-belts. Returning from the -field, they sought their father, who bestowed a hundred blessings on -their scimetars." - -[49] The Sikh author, though he may reject the superstitious idolatry -of the Hindús, adorns his descriptions with every image its mythology -can furnish; and claims for his hero the same high honours in Swarga, -that a Bráhmen would expect for one of the Pándu race. - -[50] Mr. Foster has followed this authority in his account of the Sikh -nation: and I am inclined to believe that the part of it which relates -to Gúrú Góvind's dying at Nadér, in the Dek'hin, of a wound received -from a Patán, is correct; as it is written on the last page of a copy -of the Adí-Grant'h, in my possession, with several other facts relative -to the dates of the births and deaths of the principal high priests of -the Sikhs. - -[51] Both at Chamkóur, and other forts, from which the famished Sikhs -attempted to escape, many of them were taken, and had their noses and -ears cut off. - -[52] Meaning Sikhs; whose faith, though it differs widely from the -present worship of the Hindús, has been thought to have considerable -analogy to the pure and simple religion originally followed by that -nation. - -[53] This province lies a few miles to the N. E. of Delhi, between the -rivers Jumna and Ganges. - -[54] They were taken in the fort of Lóhgad, which is one hundred miles -to the north-east of Lahore. This fortress was completely surrounded, -and the Sikhs were only starved into surrender, having been reduced to -such extremes, that they were reported to have eaten, what to them must -have been most horrible, the flesh of the cow. - -[55] The author of the _Seir Mutákherin_. - -[56] It is necessary, however, to state, that there is a schismatical -sect of Sikhs, who are termed Bandái, or the followers of Banda, who -totally deny this account of the death of Banda, and maintain that -he escaped severely wounded from his last battle, and took refuge in -B'habar, where he quietly ended his days, leaving two sons, Ajit Singh -and Zoráwer Singh, who successfully propagated his doctrine. This sect -chiefly resides in Multán, Tata, and the other cities on the banks of -the Indus. They receive the Adí-Grant'h, but not the Dasama Pádsháh ká -Grant'h. - -[57] An account of this class of Sikhs will be hereafter given. - -[58] A. D. 1746. - -[59] The country between the rivers Raví and Béyah, and that river and -the Satléj. - -[60] A sect of non-conformist Sikhs, who believe in the Adí-Grant'h -of Nánac, but do not conform to the institutions of Gúrú Góvind. They -are called Khalása. This word is said, by some, to be from _khális_, -_pure_ or _select_, and to mean the purest, or the select: by others, -from _khalás_, _free_, and to mean the freed or exempt, alluding to the -tribe being exempt from the usages imposed on the other Sikhs. - -[61] A. D. 1752. - -[62] The empire of the Mahrátas had, at this proud moment, reached its -zenith. The battle of Pánipat'h took place soon afterwards; since which -it has rapidly declined. - -[63] This is a very common usage amongst eastern conquerors. The -history of Jénghíz Khán, Taimúr and Nádir Sháh, afford many examples of -this mode of treating their vanquished enemies. - -[64] Foster's Travels, Vol. I. p. 279. - -[65] All the villages in the Penjáb are walled round; as they are in -almost all the countries of India that are exposed to sudden incursions -of horse, which this defence can always repel. - -[66] When the British and Máhráta armies entered the Penjáb, they -were both daily joined by discontented petty chiefs of the Sikhs, who -offered their aid to the power that would put them in the possession of -a village or a fort, from which, agreeably to their statement, they had -been unjustly excluded by a father or brother. Holkár encouraged these -applications, and used them to his advantage. The British commander -abstained from all interference in such disputes. - - - - -SECTION II. - - -Neither the limits of this sketch, nor the materials from which it is -drawn, will admit of my giving a particular or correct account of the -countries possessed by the Sikhs, or of their forms of government, -manners, and habits: but a cursory view of these subjects may be -useful, and may excite and direct that curiosity which it cannot expect -to gratify. - -The country now possessed by the Sikhs, which reaches from latitude -28° 40' to beyond latitude 32° N., and includes all the Penjáb[67], a -small part of Multán, and most of that tract of country which lies -between the Jumna and the Satléj, is bounded, to the northward and -westward, by the territories of the king of Cábul; to the eastward, by -the possessions of the mountaineer Rájás of Jammu, Nadón, and Srínagar; -and to the southward, by the territories of the English government, and -the sandy deserts of Jasalmér and Hánsyá Hisár. - -The Sikhs, who inhabit the country between the Satléj and the Jumna, -are called Málawá Singh, and were almost all converted from the Hindú -tribes of Játs and Gujars. The title of Málawá Singh was conferred upon -them for their extraordinary gallantry, under the Baírágí Banda, who is -stated to have declared, that the countries granted to them should be -fruitful as Málwá, one of the provinces[68] in India. The principal -chiefs among the Málawá Singhs, are, Sáheb Singh, of Patiálá; B'hangá -Singh, of T'hánésur; B'hág Singh, of Jhind; and B'hailal Singh, of -Keintal. Besides these, there are several inferior chiefs, such as -Gúrúdah Singh, Jud'h Singh, and Carm Singh; all of whom have a few -villages, and some horse, and consider themselves independent; though -they, in general, are content to secure their possessions by attaching -themselves to one or other of the more powerful leaders. - -The country of the Málawá Singh is, in some parts, fruitful: but those -districts of it, which border on Hánsyá and Carnál, are very barren; -being covered with low wood, and, in many places, almost destitute of -water. Sarhind was formerly the capital of this country; but it is now -a complete ruin, and has probably never recovered the dreadful ravages -of the Bairágí Banda, who is stated not only to have destroyed its -mosques, but to have levelled all its palaces and public buildings -with the ground. Patiálá is now the largest and most flourishing town -of this province, and next to it T'hánésur, which is still held in -high religious veneration by the Hindús; who have also a very high -reverence for the river Seraswetí, which flows through this province. -The territories of the chiefs of Málawá Singh are bounded to the N. -W. by the Satléj; between which and the Béyah, is the country called -the Jaléndra Beit, or Jaléndra Dúáb; the Sikhs inhabiting which are -called the Dúábá Singh, or the Singhs who dwell between the rivers[69]. -The country of Jaléndra Dúáb, which reaches from the mountains to -the junction of the Satléj and the Béyah, is the most fruitful of all -the possessions of the Sikhs; and is, perhaps, excelled in climate -and vegetation by no province of India. The soil is light, but very -productive: the country, which is open and level, abounds with every -kind of grain. That want of water, which is so much felt in other -parts of India, must be here unknown; as it is found every where in -abundance, within two, or at furthest three, feet from the surface of -the soil. The towns of Jaléndra and Sultánpúr are the principal in the -Dúáb. - -The country between the Béyah and Ráví rivers is called Bári Dúáb, -or Mánj'há; and the Sikhs inhabiting it are called Mánj'há Singh. -The cities of Lahore and Amritsar are both in this province; and it -becomes, in consequence, the great centre of the power of this nation. -Ranjít Singh, of Lahore; Fateh Singh[70], of Alluwál; and Jud'h Singh, -of Rámgadiá[71]; are the principal chiefs of this country. - -The country of Bári is said to be less fertile, particularly towards -the mountains, than Jaléndra; but, as it lies on the same level, it -must possess nearly the same climate and soil. - -The inhabitants of the country between the Ráví and Chanháb, are called -D'harpí Singh, from the country being called D'harpí. The D'haníghéb -Singh are beyond the Chanháb[72], but within the Jéhalam river. - -The Sind Singh is the term by which the inhabitants of the districts -under the Sikhs, bordering on the Sind, are known; and Nakái Singh is -the name given to the Sikhs who reside in Multán. With the leaders of -the Sikhs in these provinces, the extent of their possessions, or the -climate and productions of the country under their rule, I am little -acquainted. Those in Multán, as well as those settled on the river -Jéhalam, are said to be constantly engaged in a predatory warfare, -either with the officers of the Afghán government, or with Muhammedan -chiefs who have jágírs in their vicinity. - -The government of the Sikhs, considered in its theory, may, as has been -before stated, be termed a theocracy. They obey a temporal chief, it is -true; but that chief preserves his power and authority by professing -himself the servant of the Khálsá[73], or government, which can only -be said to act, in times of great public emergency, through the means -of a national council, of which every chief is a member, and which is -supposed to deliberate and resolve under the immediate inspiration and -impulse of an invisible being; who, they believe, always watches over -the interests of the commonwealth. - -The nature of the power established by the temporal chiefs of the -Sikhs, has been sufficiently explained in the narrative of their -history. It will be necessary, before any account is given of the forms -and actions of their Gúrú-matá, or great national council, which is -intended to have a supreme authority over their federative republic, to -take a view of that body of Acálís, or immortals, who, under the double -character of fanatic priests and desperate soldiers, have usurped -the sole direction of all religious affairs at Amritsar, and are, -consequently, leading men in a council which is held at that sacred -place, and which deliberates under all the influence of religious -enthusiasm. - -The Acálís[74] are a class of Sikh devotees; who, agreeably to the -historians of that nation, were first founded by Gúrú Góvind, whose -institutes, as it has been before stated, they most zealously defended -against the innovations of the Bairágí Banda. They wear blue chequered -clothes, and bangles, or bracelets of steel[75], round their wrists, -initiate converts, and have almost the sole direction of the religious -ceremonies at Amritsar, where they reside, and of which they deem -themselves the defenders; and, consequently, never desire to quit it -unless in cases of great extremity. - -This order of Sikhs have a place, or Bungá[76], on the bank of the -sacred reservoir of Amritsar, where they generally resort, but are -individually possessed of property, though they affect poverty, -and subsist upon charity; which, however, since their numbers have -increased, they generally extort, by accusing the principal chiefs of -crimes, imposing fines upon them; and, in the event of their refusing -to pay, preventing them from performing their ablutions, or going -through any of their religious ceremonies at Amritsar. - -It will not, when the above circumstances are considered, be thought -surprising, that the most powerful of the Sikh chiefs should desire -to conciliate this body of fanatics, no individual of which can be -offended with impunity, as the cause of one is made the cause of the -whole; and a chief, who is become unpopular with the Acálís, must not -only avoid Amritsar, but is likely to have his dependants taught, when -they pay their devotions at that place, that it is pious to resist his -authority. - -The Acálís have a great interest in maintaining both the religion and -government of the Sikhs, as established by Gúrú Góvind; as, on its -continuance in that shape, their religious and political influence -must depend. Should Amritsar cease to be a place of resort, or be no -longer considered as the religious capital of the state, in which all -questions that involve the general interests of the commonwealth are -to be decided, this formidable order would at once fall from that -power and consideration which they now possess, to a level with other -mendicants. - -When a Gúrú-matá, or great national council, is called, (as it always -is, or ought to be, when any imminent danger threatens the country, or -any large expedition is to be undertaken,) all the Sikh chiefs assemble -at Amritsar. The assembly, which is called the Gúrú-matá, is convened -by the Acálís; and when the chiefs meet upon this solemn occasion, it -is concluded that all private animosities cease, and that every man -sacrifices his personal feelings at the shrine of the general good; -and, actuated by principles of pure patriotism, thinks of nothing but -the interests of the religion, and commonwealth, to which he belongs. - -When the chiefs and principal leaders are seated, the Adí-Grant'h and -Dasama Pádsháh ká Grant'h are placed before them. They all bend their -heads before these scriptures, and exclaim, _Wá! Gúrúji ká Khálsa! Wá! -Gúrúji ki Fateh!_ A great quantity of cakes, made of wheat, butter, -and sugar, are then placed before the volumes of their sacred writings, -and covered with a cloth. These holy cakes, which are in commemoration -of the injunction of Nánac, to eat and to give to others to eat, next -receive the salutation of the assembly, who then rise, and the Acálís -pray aloud, while the musicians play. The Acálís, when the prayers -are finished, desire the council to be seated. They sit down, and the -cakes being uncovered, are eaten of by all classes[77] of Sikhs: those -distinctions of original tribes, which are, on other occasions, kept -up, being on this occasion laid aside, in token of their general and -complete union in one cause[78]. The Acálís then exclaim: "Sirdars! -(chiefs) this is a Gúrú-matá!" on which prayers are again said aloud. -The chiefs, after this, sit closer, and say to each other: "The sacred -Grant'h is betwixt us, let us swear by our scripture to forget all -internal disputes, and to be united." This moment of religious fervor -and ardent patriotism, is taken to reconcile all animosities. They -then proceed to consider the danger with which they are threatened, -to settle the best plans for averting it, and to choose the generals -who are to lead their armies[79] against the common enemy. The first -Gúrú-matá was assembled by Gúrú Góvind; and the latest was called in -1805, when the British army pursued Holkár into the Penjáb. - -The principal chiefs of the Sikhs are all descended from Hindú tribes. -There is, indeed, no instance of a Singh of a Muhammedan family -attaining high power[80]: a circumstance to be accounted for from -the hatred still cherished, by the followers of Gúrú Góvind, against -the descendants of his persecutors: and that this rancorous spirit -is undiminished, may be seen from their treatment of the wretched -Muhammedans who yet remain in their territories. These, though very -numerous, appear to be all poor, and to be an oppressed, despised -race. They till the ground, and are employed to carry burdens, and to -do all kinds of hard labour: they are not allowed to eat beef, or to -say their prayers aloud, and but seldom assemble in their mosques[81]; -of which few, indeed, have escaped destruction. The lower order of -Sikhs are more happy: they are protected from the tyranny and violence -of the chiefs, under whom they live, by the precepts of their common -religion, and by the condition of their country, which enables them -to abandon, whenever they choose, a leader whom they dislike; and the -distance of a few miles generally places them under the protection -of his rival and enemy. It is from this cause that the lowest Sikh -horseman usually assumes a very independent style, and the highest -chief treats his military followers with attention and conciliation. -The civil officers,--to whom the chiefs intrust their accounts, and -the management of their property and revenue concerns, as well as the -conduct of their negotiations,--are, in general, Sikhs of the Khalása -cast; who, being followers of Nánac, and not of Gúrú Góvind, are not -devoted to arms, but educated for peaceful occupations, in which they -often become very expert and intelligent. - -In the collection of the revenue in the Penjáb it is stated to be a -general rule, that the chiefs, to whom the territories belong, should -receive one half of the produce[82], and the farmer the other: but -the chief never levies the whole of his share: and in no country, -perhaps, is the Rayat, or cultivator, treated with more indulgence. -Commerce is not so much encouraged; heavy duties are levied upon it by -all petty rulers through whose districts it passes: and this, added to -the distracted state in which the Penjáb has been, from the internal -disputes of its possessors, caused the rich produce of Cásmír to be -carried to India by the difficult and mountainous tract of Jammu, -Nadón, and Srínagar. The Sikh chiefs have, however, discovered the -injury which their interests have suffered from this cause, and have -endeavoured, and not without success, to restore confidence to the -merchant; and great part of the shawl trade now flows through the -cities of Lahore, Amritsar, and Patiálá, to Hindústan. - -The administration of justice in the countries under the Sikhs, is -in a very rude and imperfect state; for, though their scriptures -inculcate general maxims of justice, they are not considered, as the -Old Testament is by the Jews, or the Korán by the Muhammedans, as -books of law: and, having no fixed code, they appear to have adopted -that irregular practice, which is most congenial to the temper of the -people, and best suited to the unsteady and changing character of their -rule of government. The following appears to be the general outline of -their practice in the administration of justice. - -Trifling disputes about property are settled by the heads of the -village, by arbitration[83], or by the chiefs. Either of these modes, -supposing the parties consent to refer to it, is final; and they must -agree to one or other. If a theft occurs, the property is recovered, -and the party punished by the person from whom it was stolen, who -is aided on such occasions by the inhabitants of his village, or -his chief. The punishment, however, is never capital[84]. Murder is -generally revenged by the relations of the deceased, who, in such -cases, rigorously retaliate on the murderer, and often on all who -endeavour to protect him. - -The character of the Sikhs, or rather Singhs, which is the name by -which the followers of Gúrú Góvind, who are all devoted to arms, are -distinguished, is very marked. They have, in general, the Hindú cast -of countenance, somewhat altered by their long beards, and are to -the full as active as the Mahrátas; and much more robust, from their -living fuller, and enjoying a better and colder climate. Their courage -is equal, at all times, to that of any natives of India; and when -wrought upon by prejudice or religion, is quite desperate. They are -all horsemen, and have no infantry in their own country, except for -the defence of their forts and villages, though they generally serve -as infantry in foreign armies. They are bold, and rather rough, in -their address; which appears more to a stranger from their invariably -speaking in a loud tone[85] of voice: but this is quite a habit, -and is alike used by them to express the sentiments of regard and -hatred. The Sikhs have been reputed deceitful and cruel; but I know -no grounds upon which they can be considered more so than the other -tribes of India. They seemed to me, from all the intercourse I had -with them, to be more open and sincere than the Mahrátas, and less -rude and savage than the Afgháns. They have, indeed, become, from -national success, too proud of their own strength, and too irritable -in their tempers, to have patience for the wiles of the former; and -they retain, in spite of their change of manners and religion, too much -of the original character of their Hindú ancestors, (for the great -majority are of the Hindú race,) to have the constitutional ferocity -of the latter. The Sikh soldier is, generally speaking, brave, active, -and cheerful, without polish, but neither destitute of sincerity nor -attachment; and if he often appears wanting in humanity, it is not so -much to be attributed to his national character, as to the habits of a -life, which, from the condition of the society in which he is born, is -generally passed in scenes of violence and rapine. - -The Sikh merchant, or cultivator of the soil, if he is a Singh, differs -little in character from the soldier, except that his occupation -renders him less presuming and boisterous. He also wears arms, and is, -from education, prompt to use them whenever his individual interest, -or that of the community in which he lives[86], requires him to do so. -The general occupations of the Khalása Sikhs has been before mentioned. -Their character differs widely from that of the Singhs. Full of -intrigue, pliant, versatile, and insinuating, they have all the art of -the lower classes of Hindús, who are usually employed in transacting -business: from whom, indeed, as they have no distinction of dress, it -is very difficult to distinguish them. - -The religious tribes of Acálís, Shahíd, and Nirmala, have been -noticed. Their general character is formed from their habits of life. -The Acálís are insolent, ignorant, and daring: presuming upon those -rights which their numbers and fanatic courage have established, their -deportment is hardly tolerant to the other Sikhs, and insufferable to -strangers, for whom they entertain a contempt, which they take little -pains to conceal. The Sháhíd and the Nirmala, particularly the latter, -have more knowledge, and more urbanity. They are almost all men of -quiet, peaceable habits; and many of them are said to possess learning. - -There is another tribe among the Sikhs, called the Nánac Pautra, -or descendants of Nánac, who have the character of being a mild, -inoffensive race; and, though they do not acknowledge the institutions -of Gúrú Góvind, they are greatly revered by his followers, who hold it -sacrilege to injure the race of their founder; and, under the advantage -which this general veneration affords them, the Nánac Pautra pursue -their occupations; which, if they are not mendicants, is generally -that of travelling merchants. They do not carry arms; and profess, -agreeably to the doctrine of Nánac, to be at peace[87] with all mankind. - -The Sikh converts, it has been before stated, continue, after they have -quitted their original religion, all those civil usages and customs -of the tribes to which they belonged, that they can practise, without -infringing the tenets of Nánac, or the institutions of Gúrú Góvind. -They are most particular with regard to their intermarriages; and, on -this point, Sikhs descended from Hindús almost invariably conform to -Hindú customs, every tribe intermarrying within itself. The Hindú -usage, regarding diet, is also held equally sacred; no Sikh, descended -from a Hindú family, ever violating it, except upon particular -occasions, such as a Gúrú-matá, when they are obliged, by their tenets -and institutions, to eat promiscuously. The strict observance of these -usages has enabled many of the Sikhs, particularly of the Ját[88] and -Gujar[89] tribes, which include almost all those settled to the south -of the Satléj, to preserve an intimate intercourse with their original -tribes; who, considering the Sikhs not as having lost cast, but as -Hindús that have joined a political association, which obliges them -to conform to general rules established for its preservation, neither -refuse to intermarry[90] nor to eat with them. - -The higher cast of Hindús, such as Bráhmens and Cshatríyas, who have -become Sikhs, continue to intermarry with converts of their own tribes, -but not with Hindús of the cast they have abandoned, as they are -polluted by eating animal food; all kinds of which are lawful to Sikhs, -except the cow, which it is held sacrilege to slay[91]. Nánac, whose -object was to conciliate the Muhammedans to his creed, prohibited hog's -flesh also; but it was introduced by his successors, as much, perhaps, -from a spirit of revenge against the Moslems, as from considerations of -indulgence to the numerous converts of the Ját and Gujar tribe, among -whom wild hog is a favourite species of food. - -The Muhammedans, who become Sikhs, intermarry with each other, but are -allowed to preserve none of their usages, being obliged to eat hog's -flesh, and abstain from circumcision. - -The Sikhs are forbid the use of tobacco[92], but allowed to indulge -in spirituous[93] liquors, which they almost all drink to excess; and -it is rare to see a Singh soldier, after sunset, quite sober. Their -drink is an ardent spirit[94], made in the Penjáb; but they have no -objections to either the wine or spirits of Europe, when they can -obtain them. - -The use of opium, to intoxicate, is very common with the Sikhs, as -with most of the military tribes of India. They also take B'hang[95], -another inebriating drug. - -The conduct of the Sikhs to their women differs in no material respect -from that of the tribes of Hindús, or Muhammedans, from whom they are -descended. Their moral character with regard to women, and indeed in -most other points, may, from the freedom of their habits, generally -be considered as much more lax than that of their ancestors, who -lived under the restraint of severe restrictions, and whose fear of -excommunication from their cast, at least obliged them to cover their -sins with the veil of decency. This the emancipated Sikhs despise: and -there is hardly an infamy which this debauched and dissolute race are -not accused (and I believe with justice) of committing in the most open -and shameful manner. - -The Sikhs are almost all horsemen, and they take great delight in -riding. Their horses were, a few years ago, famous; and those bred in -the Lak'hi Jungle, and other parts of their territory, were justly -celebrated for their strength, temper, and activity: but the internal -distractions of these territories has been unfavourable to the -encouragement of the breed, which has consequently declined; and the -Sikhs now are in no respect better mounted than the Mahrátas. From a -hundred of their cavalry it would be difficult to select ten horses -that would be admitted as fit to mount native troopers in the English -service. - -Their horsemen use swords and spears, and most of them now carry -matchlocks, though some still use the bow and arrow; a species of arms, -for excellence in the use of which their forefathers were celebrated, -and which their descendants appear to abandon with great reluctance. - -The education of the Sikhs renders them hardy, and capable of great -fatigue; and the condition of the society in which they live, affords -constant exercise to that restless spirit of activity and enterprise -which their religion has generated. Such a race cannot be epicures: -they appear, indeed, generally to despise luxury of diet, and pride -themselves in their coarse fare. Their dress is also plain, not unlike -that of the Hindús, equally light and divested of ornament. Some -of the chiefs wear gold bangles; but this is rare; and the general -characteristic of their dress and mode of living, is simplicity. - -The principal leaders among the Sikhs affect to be familiar and easy -of intercourse with their inferiors, and to despise the pomp and -state of the Muhammedan chiefs: but their pride often counteracts -this disposition; and they appeared to me to have, in proportion to -their rank and consequence, more state, and to maintain equal, if not -more, reserve and dignity with their followers, than is usual with the -Mahráta chiefs. - -It would be difficult, if not impracticable, to ascertain the amount -of the population of the Sikh territories, or even to compute the -number of the armies which they could bring into action. They boast -that they can raise more than a hundred thousand horse: and, if it -were possible to assemble every Sikh horseman, this statement might -not be an exaggeration: but there is, perhaps, no chief among them, -except Ranjít Singh, of Lahore, that could bring an effective body of -four thousand men into the field. The force of Ranjít Singh did not, -in 1805, amount to eight thousand; and part of that was under chiefs -who had been subdued from a state of independence, and whose turbulent -minds ill brooked an usurpation which they deemed subversive of the -constitution of their commonwealth. His army is now more numerous than -it was, but it is composed of materials which have no natural cohesion; -and the first serious check which it meets, will probably cause its -dissolution. - -FOOTNOTES: - -[67] A general estimate of the value of the country possessed by the -Sikhs may be formed, when it is stated, that it contains, besides other -countries, the whole of the province of Lahore; which, agreeable to Mr. -Bernier, produced, in the reign of Aurungzéb, two hundred and forty-six -lacks and ninety-five thousand rupees; or two millions, four hundred -and sixty-nine thousand, five hundred pounds sterling. - -[68] This province now forms almost the whole territory of Daulet Ráo -Sindíá. - -[69] With the chiefs of the Sikhs in the Jaléndra Dúáb we are little -acquainted. Tárá Singh is the most considerable; but he and the others -have been greatly weakened by their constant and increasing internal -divisions. - -[70] Fateh Singh is, like Ranjít Singh, of a Ját family. - -[71] Jud'h Singh, of Ramgadiá, is of the carpenter cast. - -[72] The term Gujarát Singh is sometimes given to the inhabitants of -this Dúáb, of which the chiefs of Gujarát and Rotás are the principal -rulers. - -[73] The word Khálsá, which has before been explained to mean the state -or commonwealth, is supposed, by the Sikhs, to have a mystical meaning, -and to imply that superior government, under the protection of which -"they live, and to the established rules and laws of which, as fixed by -Gúrú Góvind, it is their civil and religious duty to conform." - -[74] Acálí, derived from Acál, a compound term of _cál_, _death_, and -the Sanscrit privative _a_, which means _never-dying_, or _immortal_. -It is one of the names of the Divinity; and has, probably, been given -to this remarkable class of devotees, from their always exclaiming -Acál! Acál! in their devotions. - -[75] All Singhs do not wear bracelets; but it is indispensable to have -steel about their persons, which they generally have in the shape of a -knife or dagger. In support of this ordinance they quote the following -verses of Gúrú Góvind: - - Sáheb beá ki rach'ha hamné, - Tuhi Srí Sáheb, churi, káti, katár-- - Acál purukh ki rach'ha hamné, - Serv lóh di rach'ha hamné, - Servacál di rach'ha hamné, - Serv lohji di sada rach'ha hamné. - -which may be translated: "The protection of the infinite Lord is -over us: thou art the lord, the cutlass, the knife, and the dagger. -The protection of the immortal Being is over us: the protection of -ALL-STEEL is over us: the protection of ALL-TIME is over us: the -protection of ALL-STEEL is constantly over us." - -[76] The Shahíd and Nirmala, two other religious tribes among the -Sikhs, have Bungás, or places, upon the great reservoir of Amritsar; -but both these are peaceful orders of priests, whose duty is to address -the Deity, and to read and explain the Adí-Grant'h to the Sikhs. They -are, in general, men of some education. A Sikh, of any tribe, may be -admitted into either of these classes, as among the Acálís, who admit -all into their body who choose to conform to their rules. - -[77] A custom of a similar nature, with regard to all tribes eating -promiscuously, is observed among the Hindús, at the temple of -Jagannáth, where men of all religions and casts, without distinction, -eat of the Mahá Prasád, _the great offering_; i.e. food dressed by the -cooks of the idols, and sold on the stairs of the temple. - -[78] The Sikh priest, who gave an account of this custom, was of a high -Hindú tribe; and, retaining some of his prejudices, he at first said, -that Muhammedan Sikhs, and those who were converts from the sweeper -cast, were obliged, even on this occasion, to eat a little apart from -the other Sikhs: but, on being closely questioned, he admitted the fact -as stated in the narrative; saying, however, it was only on this solemn -occasion that these tribes are admitted to eat with the others. - -[79] The army is called, when thus assembled, the Dal Khálsá, or the -army of the state. - -[80] The Muhammedans who have become Sikhs, and their descendants, are, -in the Penjábi jargon, termed Mezhebi Singh, or Singhs of the faith; -and they are subdivided into the four classes which are vulgarly, -but erroneously, supposed to distinguish the followers of Muhammed, -Sayyad Singh, Sheikh Singh, Moghul Singh, and Patán Singh; by which -designations the names of the particular race or country of the -Muhammedans have been affixed, by Hindús, as distinctions of cast. - -[81] The Muhammedan inhabitants of the Penjáb used to flock to the -British camp; where, they said, they enjoyed luxuries which no man -could appreciate that had not suffered privation. They could pray -aloud, and feast upon beef. - -[82] Grain pays in kind; sugar-cane, melons, &c. pay in cash. - -[83] This is called Penchayat, or a court of five; the general number -of arbitrators chosen to adjust differences and disputes. It is usual -to assemble a Panchayat, or a court of arbitration, in every part of -India, under a native government; and, as they are always chosen from -men of the best reputation in the place where they meet, this court has -a high character for justice. - -[84] A Sikh priest, who has been several years in Calcutta, gave this -outline of the administration of justice among his countrymen. He spoke -of it with rapture; and insisted, with true patriotic prejudice, on its -great superiority over the vexatious system of the English government; -which was, he said, tedious, vexatious, and expensive, and advantageous -only to clever rogues. - -[85] Talking aloud is so habitual to a Sikh, that he bawls a secret -in your ear. It has often occurred to me, that they have acquired it -from living in a country where internal disputes have so completely -destroyed confidence, that they can only carry on conversation with -each other at a distance: but it is fairer, perhaps, to impute this -boisterous and rude habit to their living almost constantly in a camp, -in which the voice certainly loses that nice modulated tone which -distinguishes the more polished inhabitants of cities. - -[86] The old Sikh soldier generally returns to his native village, -where his wealth, courage, or experience, always obtains him respect, -and sometimes station and consequence. The second march which the -British army made into the country of the Sikhs, the headquarters were -near a small village, the chief of which, who was upwards of a hundred -years of age, had been a soldier, and retained all the look and manner -of his former occupation. He came to me, and expressed his anxiety to -see Lord Lake. I showed him the general, who was sitting alone, in -his tent, writing. He smiled, and said he knew better: "The hero who -had overthrown Sindiá and Holkár, and had conquered Hindústan, must -be surrounded with attendants, and have plenty of persons to write -for him." I assured him that it was Lord Lake; and, on his lordship -coming to breakfast, I introduced the old Singh, who seeing a number -of officers collect round him, was at last satisfied of the truth of -what I said; and, pleased with the great kindness and condescension -with which he was treated by one whom he justly thought so great a man, -sat down on the carpet, became quite talkative, and related all he -had seen, from the invasion of Nádir Sháh to that moment. Lord Lake, -pleased with the bold manliness of his address, and the independence -of his sentiments, told him he would grant him any favour he wished. -"I am glad of it," said the old man; "then march away with your army -from my village, which will otherwise be destroyed." Lord Lake, struck -with the noble spirit of the request, assured him he would march next -morning, and that, in the mean-time, he should have guards, who would -protect his village from injury. Satisfied with this assurance, the old -Singh was retiring, apparently full of admiration and gratitude at Lord -Lake's goodness, and of wonder at the scene he had witnessed, when, -meeting two officers at the door of the tent, he put a hand upon the -breast of each, exclaiming at the same time, "_Brothers! where were you -born, and where are you at this moment?_" and, without waiting for an -answer, proceeded to his village. - -[87] When Lord Lake entered the Penjáb, in 1805, a general protection -was requested, by several principal chiefs, for the Nánac Pautra, -on the ground of the veneration in which they were held, which -enabled them, it was stated, to travel all over the country without -molestation, even when the most violent wars existed. It was, of -course, granted. - -[88] The Játs are Hindús of a low tribe, who, taking advantage of the -decline of the Moghul empire, have, by their courage and enterprise, -raised themselves into some consequence on the north-western parts of -Hindústan, and many of the strongest forts of that part of India are -still in their possession. - -[89] The Gujars, who are also Hindús, have raised themselves to power -by means not dissimilar to those used by the Játs. Almost all the -thieves in Hindústan are of this tribe. - -[90] A marriage took place very lately between the Sikh chief of -Patiálá, and that of the Ját Rájá, of B'haratpúr. - -[91] Their prejudice regarding the killing of cows is stronger, if -possible, than that of the Hindús. - -[92] The Khalása Sikhs, who follow Nánac, and reject Gúrú Góvind's -institutions, make use of it. - -[93] Spirituous liquors, they say, are allowed by that verse in the -Adí-Grant'h, which states, "Eat, and give unto others to eat. Drink, -and give unto others to drink. Be glad, and make others glad." There -is also an authority, quoted by the Sikhs, from the Hindú Sástras, -in favour of this drinking to excess. Durgá, agreeably to the Sikh -quotations, used to drink, because liquor inspires courage; and this -goddess, they say, was drunk when she slew Mahíshásur. - -[94] When Fateh Singh, of Aluwál, who was quite a young man, was with -the British army, Lord Lake gratified him by a field review. He was -upon an elephant, and I attended him upon another. A little before -sunset he became low and uneasy. I observed it; and B'hág Singh, an old -chief, of frank, rough manners, at once said, "Fateh Singh wants his -dram, but is ashamed to drink before you." I requested he would follow -his custom, which he did, by drinking a large cup of spirits. - -[95] Cannabis sativa. - - - - -SECTION III. - - -There is no branch of this sketch which is more curious and important, -or that offers more difficulties to the inquirer, than the religion of -the Sikhs. We meet with a creed of pure deism, grounded on the most -sublime general truths, blended with the belief of all the absurdities -of the Hindú mythology, and the fables of Muhammedanism; for Nánac -professed a desire to reform, not to destroy, the religion of the -tribe in which he was born; and, actuated by the great and benevolent -design of reconciling the jarring faiths of Brahmá and Muhammed, he -endeavoured to conciliate both Hindús and Moslems to his doctrine, by -persuading them to reject those parts of their respective beliefs and -usages, which, he contended, were unworthy of that God whom they both -adored. He called upon the Hindús to abandon the worship of idols, and -to return to that pure devotion of the Deity, in which their religion -originated. He called upon the Muhammedans to abstain from practices, -like the slaughter of cows, that were offensive to the religion of the -Hindús, and to cease from the persecution of that race. He adopted, -in order to conciliate them, many of the maxims which he had learnt -from mendicants, who professed the principles of the Súfi sect; and -he constantly referred to the admired writings of the celebrated -Muhammedan Kabír[96], who was a professed Súfi, and who inculcated -the doctrine of the equality of the relation of all created beings to -their Creator. Nánac endeavoured, with all the power of his own genius, -aided by such authorities, to impress both Hindús and Muhammedans with -a love of toleration and an abhorrence of war; and his life was as -peaceable as his doctrine. He appears, indeed, to have adopted, from -the hour in which he abandoned his worldly occupations to that of his -death, the habits practised by that crowd of holy mendicants, Sanyásís -and Fakírs, with whom India swarms. He conformed to their customs; and -his extraordinary austerities[97] are a constant theme of praise with -his followers. His works are all in praise of God; but he treats the -polytheism of the Hindús with respect, and even veneration. He never -shows a disposition to destroy the fabric, but only wishes to divest -it of its useless tinsel and false ornaments, and to establish its -complete dependence upon the great Creator of the universe. He speaks -every where of Muhammed, and his successors, with moderation; but -animadverts boldly on what he conceives to be their errors; and, above -all, on their endeavours to propagate their faith by the sword. - -As Nánac made no material invasion of either the civil or religious -usages of the Hindús, and as his only desire was to restore a nation -who had degenerated from their original pure worship[98] into -idolatry, he may be considered more in the light of a reformer than -of a subverter of the Hindú religion; and those Sikhs who adhere to -his tenets, without admitting those of Gúrú Góvind, are hardly to be -distinguished from the great mass of Hindú population; among whom there -are many sects who differ, much more than that of Nánac, from the -general and orthodox worship at present established in India. - -The first successors of Nánac appear to have taught exactly the -same doctrine as their leader; and though Har Góvind armed all his -followers, it was on a principle of self-defence, in which he was -fully justified, even by the usage of the Hindús. It was reserved for -Gúrú Góvind to give a new character to the religion of his followers; -not by making any material alteration in the tenets of Nánac, but -by establishing institutions and usages, which not only separated -them from other Hindús, but which, by the complete abolition of all -distinction of casts, destroyed, at one blow, a system of civil polity, -that, from being interwoven with the religion of a weak and bigoted -race, fixed the rule of its priests upon a basis that had withstood the -shock of ages. Though the code of the Hindús was calculated to preserve -a vast community in tranquillity and obedience to its rulers, it had -the natural effect of making the country, in which it was established, -an easy conquest to every powerful foreign invader; and it appears -to have been the contemplation of this effect that made Gúrú Góvind -resolve on the abolition of cast, as a necessary and indispensable -prelude to any attempt to arm the original native population of India -against their foreign tyrants. He called upon all Hindús to break -those chains in which prejudice and bigotry had bound them, and to -devote themselves to arms, as the only means by which they could free -themselves from the oppressive government of the Muhammedans; against -whom, a sense of his own wrongs, and those of his tribe, led him to -preach eternal warfare. His religious doctrine was meant to be popular, -and it promised equality. The invidious appellations of Bráhmen, -Cshatríya, Vaisya, and Súdra, were abolished. The pride of descent -might remain, and keep up some distinctions; but, in the religious code -of Góvind, every Khálsa Singh (for such he termed his followers) was -equal, and had a like title to the good things of this world, and to -the blessings of a future life. - -Though Gúrú Góvind mixes, even more than Nánac, the mythology of the -Hindús with his own tenets; though his desire to conciliate them, in -opposition to the Muhammedans, against whom he always breathed war and -destruction, led him to worship at Hindú sacred shrines; and though the -peculiar customs and dress among his followers, are stated to have been -adopted from veneration to the Hindú goddess of courage, Dúrga Bhavání; -yet it is impossible to reconcile the religion and usages, which -Góvind has established, with the belief of the Hindús. It does not, -like that of Nánac, question some favourite dogmas of the disciples of -Brahmá, and attack that worship of idols, which few of these defend, -except upon the ground of these figures, before which they bend, -being symbolical representations of the attributes of an all-powerful -Divinity; but it proceeds at once to subvert the foundation of the -whole system. Wherever the religion of Gúrú Góvind prevails, the -institutions of Brahmá must fall. The admission of proselytes, the -abolition of the distinctions of cast, the eating of all kinds of -flesh, except that of cows, the form of religious worship, and the -general devotion of all Singhs to arms, are ordinances altogether -irreconcileable with Hindú mythology, and have rendered the religion -of the Sikhs as obnoxious to the Bráhmens, and higher tribes of the -Hindús, as it is popular with the lower orders of that numerous class -of mankind. - -After this rapid sketch of the general character of the religion of -the Sikhs, I shall take a more detailed view of its origin, progress, -tenets, and forms. - -A Sikh author[99], whom I have followed in several parts of this -sketch, is very particular in stating the causes of the origin of -the religion of Nánac: he describes the different Yugas, or ages of -the world, stated in the Hindú mythology. The Cáli Yug, which is the -present, is that in which it was written that the human race would -become completely depraved: "Discord," says the author, speaking of the -Cáli Yug, "will rise in the world, sin prevail, and the universe become -wicked; cast will contend with cast; and, like bamboos in friction, -consume each other to embers. The Védas, or scriptures," he adds, -"will be held in disrepute, for they shall not be understood, and the -darkness of ignorance will prevail every where." Such is this author's -record of a divine prophecy regarding this degenerate age. He proceeds -to state what has ensued: "Every one followed his own path, and sects -were separated; some worshipped Chandra (the moon); some Surya (the -sun); some prayed to the earth, to the sky, and the air, and the water, -and the fire, while others worshipped D'herma Rájá (the judge of the -dead); and in the fallacy of the sects nothing was to be found but -error. In short, pride prevailed in the world, and the four casts[100] -established a system of ascetic devotion. From these, the ten sects -of Sanyásís, and the twelve sects of Yógis, originated. The Jangam, -the Srívíra, and the Déva Digambar, entered into mutual contests. The -Bráhmens divided into different classes; and the Sástras, Védas, and -Puránas[101], contradicted each other. The six Dersans (philosophical -sects) exhibited enmity, and the thirty-six Páshands (heterodox sects) -arose, with hundreds of thousands of chimerical and magical (_tantra -mantra_) sects: and thus, from one form, many good and many evil forms -originated, and error prevailed in the Cáli Yug, or age of general -depravity." - -The Sikh author pursues this account of the errors into which the -Hindús fell, with a curious passage regarding the origin and progress -of the Muhammedan religion. - -"The world," he writes, "went on with these numerous divisions, -when Muhammed Yara[102] appeared, who gave origin to the seventy-two -sects[103], and widely disseminated discord and war. He established the -Rózeh o Aíd (fast and festivals), and the Namáz (prayer), and made his -practice of devotional acts prevalent in the world, with a multitude of -distinctions, of Pír (saint), Paighamber (prophet), Ulemá (the order -of priesthood), and Kitàb (the Korán). He demolished the temples, -and on their ruins built the mosques, slaughtering cows and helpless -persons, and spreading transgression far and wide, holding in hostility -Cáfirs (infidels), Mulhids (idolaters), Irmenis (Armenians), Rumis (the -Turks), and Zingis (Ethiopians). Thus vice greatly diffused itself in -the universe." - -"Then," this author adds, "there were two races in the world; the one -Hindú, the other Muhammedan; and both were alike excited by pride, -enmity, and avarice, to violence. The Hindús set their heart on Gangá -and Benares; the Muhammedans on Mecca and the Cáaba: the Hindús clung -to their mark on the forehead and brahminical string; the Moslemans -to their circumcision: the one cried Rám (the name of an Avatár), the -other Rahím (the merciful); one name, but two ways of pronouncing it; -forgetting equally the Védas and the Korán: and through the deceptions -of lust, avarice, the world, and Satan, they swerved equally from the -true path: while Bráhmens and Moulavis destroyed each other by their -quarrels, and the vicissitudes of life and death hung always suspended -over their heads. - -"When the world was in this distracted state, and vice prevailed," -says this writer, "the complaint of virtue, whose dominion was -extinct, reached the throne of the Almighty, who created Nánac, to -enlighten and improve a degenerate and corrupt age: and that holy man -made God the Supreme known to all, giving the nectareous water that -washed his feet to his disciples to drink. He restored to Virtue her -strength, blended the four casts[104] into one, established one mode of -salutation, changed the childish play of bending the head at the feet -of idols, taught the worship of the true God, and reformed a depraved -world." - -Nánac appears, by the account of this author, to have established -his fame for sanctity by the usual modes of religious mendicants. He -performed severe Tapasa[105], living upon sand and swallow-wort, and -sleeping on sharp pebbles; and, after attaining fame by this kind of -penance, he commenced his travels, with the view of spreading his -doctrine over the earth. - -After Nánac had completed his terrestrial travels, he is supposed to -have ascended to Suméru, where he saw the Sidd'his[106], all seated in -a circle. These, from a knowledge of that eminence for which he was -predestined, wished to make him assume the characteristic devotion of -their sect, to which they thought he would be an ornament. While means -were used to effect this purpose, a divine voice was heard to exclaim: -"Nánac shall form his own sect, distinct from all the Yatís[107] and -Sidd'his; and his name shall be joyful to the Cáli Yug." After this, -Nánac preached the adoration of the true God to the Hindús; and then -went to instruct the Muhammedans, in their sacred temples at Mecca. -When at that place, the holy men are said to have gathered round him, -and demanded, Whether their faith, or that of the Hindús, was the best? -"Without the practice of true piety, both," said Nánac, "are erroneous, -and neither Hindús nor Moslems will be acceptable before the throne of -God; for the faded tinge of scarlet, that has been soiled by water, -will never return. You both deceive yourselves, pronouncing aloud Rám -and Rahím, and the way of Satan prevails in the universe." - -The courageous independence with which Nánac announced his religion to -the Muhammedans, is a favourite topic with his biographers. He was one -day abused, and even struck, as one of these relates, by a Moullah, for -lying on the ground with his feet in the direction of the sacred temple -of Mecca. "How darest thou, infidel!" said the offended Muhammedan -priest, "turn thy feet towards the house of God!"--"Turn them, if you -can," said the pious but indignant Nánac, "in a direction where the -house of God is not." - -Nánac did not deny the mission of Muhammed. "That prophet was sent," -he said, "by God, to this world, to do good, and to disseminate the -knowledge of one God through means of the Korán; but he, acting on the -principle of free-will, which all human beings exercise, introduced -oppression, and cruelty, and the slaughter of cows[108], for which -he died.--I am now sent," he added, "from heaven, to publish unto -mankind a book, which shall reduce all the names given unto God to -one name, which is God; and he who calls him by any other, shall fall -into the path of the devil, and have his feet bound in the chains -of wretchedness. You have," said he to the Muhammedans, "despoiled -the temples, and burnt the sacred Védas, of the Hindús; and you have -dressed yourselves in dresses of blue, and you delight to have your -praises sung from house to house: but I, who have seen all the world, -tell you, that the Hindús equally hate you and your mosques. I am -sent to reconcile your jarring faiths, and I implore you to read -their scriptures, as well as your own: but reading is useless without -obedience to the doctrine taught; for God has said, no man shall be -saved except he has performed good works. The Almighty will not ask -to what tribe or persuasion he belongs. He will only ask, What has he -done? Therefore those violent and continued disputes, which subsist -between the Hindús and Moslemans, are as impious as they are unjust." - -Such were the doctrines, according to his disciples, which Nánac taught -to both Hindús and Muhammedans. He professed veneration and respect, -but refused adoration to the founders of both their religions; for -which, as for those of all other tribes, he had great tolerance. "A -hundred thousand of Muhammeds," said Nánac, "a million of Brahmás, -Vishnus, and a hundred thousand Rámas, stand at the gate of the Most -High. These all perish; God alone is immortal. Yet men, who unite in -the praise of God, are not ashamed of living in contention with each -other; which proves that the evil spirit has subdued all. He alone is a -true Hindú whose heart is just; and he only is a good Muhammedan whose -life is pure." - -Nánac is stated, by the Sikh author from whom the above account of his -religion is taken, to have had an interview with the supreme God, which -he thus describes: "One day Nánac heard a voice from above exclaim, -Nánac, approach!" He replied, "Oh God! what power have I to stand in -thy presence?" The voice said, "Close thine eyes." Nánac shut his eyes, -and advanced: he was told to look up: he did so, and heard the word -_Wá!_ or _well done_, pronounced five times; and then _Wá! Gúrújí_, or -_well done teacher_. After this God said, "Nánac! I have sent thee into -the world, in the Cáli Yug (or depraved age); go and bear my name." -Nánac said, "Oh God! how can I bear the mighty burthen? If my age was -extended to tens of millions of years, if I drank of immortality, and -my eyes were formed of the sun and moon, and were never closed, still, -oh God! I could not presume to take charge of thy wondrous name."--"I -will be thy Gúrú (teacher)," said God, "and thou shalt be a Gúrú to -all mankind, and thy sect shall be great in the world; their word is -Púrí Púrí. The word of the Bairágí is Rám! Rám! that of the Sanyásí, -Om! Namá! Náráyen! and the word of the Yógís, Adés! Adés! and the -salutation of the Muhammedans is Salám Alíkam; and that of the Hindús, -Rám! Rám! but the word of thy sect shall be Gúrú, and I will forgive -the crimes of thy disciples. The place of worship of the Bairágís is -called Rámsála; that of the Yógís, Asan; that of the Sanyásís, Mát; -that of thy tribe shall be Dherma Sála. Thou must teach unto thy -followers three lessons: the first, to worship my name; the second, -charity; the third, ablution. They must not abandon the world, and they -must do ill to no being; for into every being have I infused breath; -and whatever I am, thou art, for betwixt us there is no difference. -It is a blessing that thou art sent into the Cáli Yug." After this, -"_Wá Gúrú!_ or _well done, teacher!_ was pronounced from the mouth of -the most high Gúrú or teacher (God), and Nánac came to give light and -freedom to the universe." - -The above will give a sufficient view of the ideas which the Sikhs -entertain regarding the divine origin of their faith; which, as first -taught by Nánac, might justly be deemed the religion of peace. - -"Put on armour," says Nánac, "that will harm no one; let thy coat of -mail be that of understanding, and convert thy enemies to friends. -Fight with valour, but with no weapon except the word of God." All -the principles which Nánac inculcated, were those of pure deism; but -moderated, in order to meet the deep-rooted usages of that portion of -mankind which he wished to reclaim from error. Though he condemned the -lives and habits of the Muhammedans, he approved of the Korán[109]. -He admitted the truth of the ancient Védas, but contended that the -Hindú religion had been corrupted, by the introduction of a plurality -of gods, with the worship of images; which led their minds astray -from that great and eternal Being, to whom adoration should alone be -paid. He, however, followed the forms of the Hindús, and adopted most -of their doctrines which did not interfere with his great and leading -tenet. He admitted the claim to veneration, of the numerous catalogue -of Hindú Dévas, and Dévatás, or inferior deities; but he refused them -adoration. He held it impious to slaughter the cow; and he directed -his votaries, as has been seen, to consider ablution as one of their -primary religious duties. - -Nánac, according to Penjábi authors, admitted the Hindú doctrine of -metempsychosis. He believed, that really good men would enjoy Paradise; -that those, who had no claim to the name of good, but yet were not -bad, would undergo another probation, by revisiting the world in the -human form: and that the bad would animate the bodies of animals, -particularly dogs and cats: but it appears, from the same authorities, -that Nánac was acquainted with the Muhammedan doctrine regarding the -fall of man, and a future state; and that he represented it to his -followers as a system, in which God, by showing a heaven and a hell, -had, in his great goodness, held out future rewards and punishments to -man, whose will he had left free, to incite him to good actions, and -deter him from bad. The principle of reward and punishment is so nearly -the same in the Hindú and in the Muhammedan religion, that it was not -difficult for Nánac to reconcile his followers upon this point: but -in this, as in all others, he seems to have bent to the doctrine of -Brahmá. In all his writings, however, he borrowed indifferently from -the Korán and the Hindú Sástras; and his example was followed by his -successors; and quotations from the scriptures of the Hindús, and from -the book of Muhammed, are indiscriminately introduced into all their -sacred writings, to elucidate those points on which it was their object -to reconcile these jarring religions. - -With the exact mode in which Nánac instructed his followers to address -their prayers to that supreme Being whom he taught them to adore, I -am not acquainted. Their D'herma Sála, or temples of worship, are, -in general, plain buildings. Images are, of course, banished. Their -prescribed forms of prayer are, I believe, few and simple. Part of the -writings of Nánac, which have since been incorporated with those of his -successors, in the Adí-Grant'h, are read, or rather recited, upon every -solemn occasion. These are all in praise of the Deity, of religion, and -of virtue; and against impiety and immorality. The Adí-Grant'h, the -whole of the first part of which is ascribed to Nánac, is written, like -the rest of the books of the Sikhs, in the Gúrúmuk'h[110] character. -I can only judge very imperfectly of the value of this work: but some -extracts, translated from it, appear worthy of that admiration which is -bestowed upon it by the Sikhs. - -The Adí-Grant'h is in verse; and many of the chapters, written by -Nánac, are termed Pídi, which means, literally, a ladder or flight of -steps; and, metaphorically, that by which a man ascends. - -In the following fragment, literally translated from the Sódar rág ásá -mahilla pehla of Nánac, he displays the supremacy of the true God, -and the inferiority of the Dévatás, and other created beings, to the -universal Creator; however they may have been elevated into deities by -ignorance or superstition. - - 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 belief which 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 Gúrú Góvind; 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 a perfect 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 bristling locks 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 -was his 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 who perform 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 heterodox doctrines[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 his devotions 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 five disciples 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 worship -an 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 of Hindú 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 every wicked 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 of Namáz (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 Muhammed destroyed: 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 insuperable barrier, 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 signifies _friend_; and one of the prophet's titles, among -his followers, is Yar-i-Khudá, or _the 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. - - - - -_BOOKS LATELY PUBLISHED_ -BY JOHN MURRAY, -50, ALBEMARLE STREET, LONDON. - - -1. THE QUARTERLY REVIEW; from its Commencement, in 1809, to December -1812. Sixteen Numbers, forming Eight Volumes, 8vo. handsomely printed; -price 5l. in extra boards. - -New Editions of each Number have been again printed, and they may now -be had separately; price 6s. - -_No. 17 will be published early in February 1813, and the future -Numbers regularly every three months._ - - -2. SKETCH OF THE POLITICAL HISTORY OF India: From the Introduction of -Mr. PITT'S Bill, A. D. 1784, to the present Date. By JOHN MALCOLM, -Lieutenant-Colonel in the East India Company's Madras Army, Resident at -Mysore, and late Envoy to the Court of Persia. 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You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - -Title: Sketch of the Sikhs - A Singular Nation Who Inhabit the Provinces of Pehjab, - Situated Between the Rivers Iumna and Indus - -Author: John Malcolm - -Release Date: November 12, 2016 [EBook #53510] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK SKETCH OF THE SIKHS *** - - - - -Produced by Brian Coe, Moti Ben-Ari and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - - -</pre> - - -<h1>SKETCH OF THE SIKHS;</h1> - -<p class="center spaced space-above"> -A Singular Nation,<br /> -WHO INHABIT THE<br /> -PROVINCES OF THE PENJAB,<br /> -SITUATED BETWEEN<br /> -The Rivers Jumna and Indus.<br /> -</p> - -<p class="center spaced space-above"> -BY<br /> -LIEUTENANT-COLONEL MALCOLM,<br /> -AUTHOR OF THE POLITICAL SKETCH OF INDIA.<br /> -</p> - -<p class="center spaced space-above"> -LONDON:<br /> -PRINTED FOR JOHN MURRAY, ALBEMARLE STREET,<br /> -By James Moyes, Greville Street, Hatton Garden.<br /> -1812. -</p> - - -<hr class="chap" /> - -<h2>ADVERTISEMENT.</h2> - - -<p>This Sketch has already appeared in the eleventh -volume of the Asiatic Researches: but, as that valuable -work is not in common circulation, it is now -republished; and may prove acceptable, as a short and -clear account of an oriental people, of singular religion -and manners, with whose history the European reader -can be but little acquainted.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_1" id="Page_1">[1]</a></span></p> - -<div class="center"><big>SKETCH OF THE SIKHS.</big><br /></div> - -<h2>INTRODUCTION.</h2> - - -<p>When with the British army in the -Penjáb, in 1805, I endeavoured to collect -materials that would throw light upon the -history, manners, and religion of the Sikhs. -Though this subject had been treated by -several English writers, none of them had -possessed opportunities of obtaining more -than very general information regarding -this extraordinary race; and their narratives -therefore, though meriting regard, -have served more to excite than to gratify -curiosity.</p> - -<p>In addition to the information I collected -while the army continued within the<span class="pagenum"><a name="Page_2" id="Page_2">[2]</a></span> -territories of the Sikhs, and the personal -observations I was able to make, during -that period, upon the customs and manners -of that nation, I succeeded with difficulty -in obtaining a copy of the Adí-Grant'h<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a>, -and of some historical tracts, the most -essential parts of which, when I returned -to Calcutta, were explained to me by a -Sikh priest of the Nirmala order, whom I -found equally intelligent and communicative, -and who spoke of the religion and -ceremonies of his sect with less restraint -than any of his brethren whom I had met -with in the Penjáb. This slender stock -of materials was subsequently much enriched -by my friend Dr. Leyden, who has -favoured me with a translation of several -tracts written by Sikh authors in the Penjábí -and Dúggar dialects, treating of their -history and religion; which, though full of -that warm imagery which marks all oriental -works, and particularly those whose authors -enter on the boundless field of Hindú mythology, -contain the most valuable verifications -of the different religious institutions -of the Sikh nation.</p> -<p><span class="pagenum"><a name="Page_3" id="Page_3">[3]</a></span></p> -<p>It was my first intention to have endeavoured -to add to these materials, and to -have written, when I had leisure, a history -of the Sikhs; but the active nature of my -public duties has made it impossible to -carry this plan into early execution, and -I have had the choice of deferring it to -a distant and uncertain period; or of giving, -from what I actually possessed, a short -and hasty sketch of their history, customs, -and religion. The latter alternative I have<span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span> -adopted: for, although the information I -may convey in such a sketch may be very -defective, it will be useful at a moment -when every information regarding the Sikhs -is of importance; and it may, perhaps, stimulate -and aid some person, who has more -leisure and better opportunities, to accomplish -that task which I once contemplated.</p> - -<p>In composing this rapid sketch of the -Sikhs, I have still had to encounter various -difficulties. There is no part of oriental -biography in which it is more difficult to -separate truth from falsehood, than that -which relates to the history of religious -impostors. The account of their lives is -generally recorded, either by devoted disciples -and warm adherents, or by violent -enemies and bigotted persecutors. The former, -from enthusiastic admiration, decorate -them with every quality and accomplishment -that can adorn men: the latter misrepresent -their characters, and detract from<span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span> -all their merits and pretensions. This general -remark I have found to apply with peculiar -force to the varying accounts given, by -Sikh and Muhammedan authors, of Nánac -and his successors. As it would have been -an endless and unprofitable task to have -entered into a disquisition concerning all -the points in which these authors differ, -many considerations have induced me to -give a preference, on almost all occasions, -to the original Sikh writers. In every research -into the general history of mankind, -it is of the most essential importance to -hear what a nation has to say of itself; and -the knowledge obtained from such sources -has a value, independent of its historical -utility. It aids the promotion of social -intercourse, and leads to the establishment -of friendship between nations. The most -savage states are those who have most -prejudices, and who are consequently most -easily conciliated or offended: they are<span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span> -always pleased and flattered, when they -find, that those whom they cannot but -admit to possess superior intelligence, are -acquainted with their history, and respect -their belief and usages: and, on the contrary, -they hardly ever pardon an outrage -against their religion or customs, though -committed by men who have every right to -plead the most profound ignorance, as an -excuse for the words or actions that have -provoked resentment.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span></p> - - - - -<h2>SECTION I.</h2> - -<blockquote> - -<p>SKETCH OF THE HISTORY AND PRESENT STATE -OF THE SIKHS; WITH OBSERVATIONS ON THEIR -RELIGIOUS INSTITUTIONS, USAGES, MANNERS, -AND CHARACTER.</p></blockquote> - - -<p>Nánac Sháh, the founder of the sect, -since distinguished by the name of Sikhs<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a>, -was born in the year of Christ 1469, at -a small village called Talwandi<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a>, in the -district of Bhatti, in the province of Lahore. -His father, whose name was Cálú<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a>, was of -the Cshatríya cast, and Védí tribe of<span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span> -Hindús, and had no family except Nánac, -and his sister Nánaci, who married a Hindú -of the name of Jayarám, that was employed -as a grain-factor by Daulet Khán -Lódí, a relation of the reigning emperor of -Delhi. Nánac was, agreeably to the usage -of the tribe in which he was born, married -to a woman of respectable family, at an -early age<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a>, by whom he had two sons, -named Sríchand and Lacshmí Dás. The -former, who abandoned the vanities of the -world, had a son called Dherm Chand, -who founded the sect of Udásí; and his -descendants are yet known by the name of -Nánac Putráh, or the children of Nánac. -Lacshmí Dás addicted himself to the pleasures -of this world, and left neither heirs -nor reputation.</p> - -<p><span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span></p> - -<p>Nánac is stated, by all Sikh writers, to -have been, from his childhood, inclined to -devotion; and the indifference which this -feeling created towards all worldly concerns, -appears to have been a source of continual -uneasiness to his father; who endeavoured, -by every effort, to divert his mind from the -religious turn which it had taken. With a -view to effect this object, he one day gave -Nánac a sum of money, to purchase salt at -one village, in order to sell it at another; -in the hope of enticing him to business, -by allowing him to taste the sweets of commercial -profit. Nánac was pleased with -the scheme, took the money, and proceeded, -accompanied by a servant of the -name of Bála, of the tribe of Sand'hú, -towards the village where he was to make -his purchase. He happened, however, on -the road, to fall in with some Fakírs, (holy -mendicants,) with whom he wished to commence -a conversation; but they were so -weak, from want of victuals, which they<span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span> -had not tasted for three days, that they -could only reply to the observations of -Nánac by bending their heads, and other -civil signs of acquiescence. Nánac, affected -by their situation, said to his companion, -with emotion: "My father has -sent me to deal in salt, with a view to -profit; but the gain of this world is -unstable, and profitless; my wish is to -relieve these poor men, and to obtain -that gain which is permanent and eternal." -His companion<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> replied: "Thy -resolution is good: do not delay its execution." -Nánac immediately distributed -his money among the hungry Fakírs; who, -after they had gained strength from the -refreshment which it obtained them, entered -into a long discourse with him on the unity -of God, with which he was much delighted. -He returned next day to his father, who<span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span> -demanded what profit he had made? "I -have fed the poor," said Nánac, "and -have obtained that gain for you which -will endure for ever." As the father happened -to have little value for the species of -wealth which the son had acquired, he was -enraged at having his money so fruitlessly -wasted, abused poor Nánac, and even -struck him; nor could the mild representations -of Nánací save her brother from -the violence of parental resentment. Fortune, -however, according to the Sikh narrators -of this anecdote of their teacher's -early life, had raised him a powerful protector, -who not only rescued him from -punishment, but established his fame and -respectability upon grounds that at once -put him above all fear of future bad usage -from his low-minded and sordid father. -When Nánac was quite a youth, and employed -to tend cattle in the fields, he happened -to repose himself one day under the -shade of a tree; and, as the sun declined<span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span> -towards the west, its rays fell on his face, -when a large black snake<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a>, advancing to -the spot where he lay, raised itself from the -ground, and interposed its spread hood -between Nánac and the sun's rays. Ráy -Bolar<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a>, the ruler of the district, was passing -the road, near the place where Nánac -slept, and marked, in silence, though not -without reflection, this unequivocal sign of -his future greatness. This chief overheard -Cálú punishing his son for his kindness -to the Fakírs. He immediately entered, -and demanded the cause of the uproar; -and, when informed of the circumstances, -he severely chid Cálú for his conduct, and<span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span> -interdicted him from ever again lifting his -hand to Nánac, before whom, to the astonishment -of all present, he humbled himself -with every mark of the most profound veneration. -Though Cálú, from this event, was -obliged to treat his son with more respect -than formerly, he remained as solicitous as -ever to detach him from his religious habits, -and to fix him in some worldly occupation; -and he prevailed upon Jayrám, his son-in-law, -to admit him into partnership in his -business. Nánac, obliged to acquiesce in -these schemes, attended at the granary of -Daulet Khán Lódí, which was in charge of -Jayrám; but though his hands were employed -in this work, and his kindness of -manner made all the inhabitants of Sultánpúr, -where the granary was established, his -friends, yet his heart never strayed for one -moment from its object. It was incessantly -fixed on the Divinity; and one morning, as -he sat in a contemplative posture, a holy -Muhammedan Fakír approached, and exclaimed:<span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span> -"Oh Nánac! upon what are thy -thoughts now employed? Quit such occupations, -that thou mayest obtain the -inheritance of eternal wealth." Nánac is -said to have started up at this exclamation, -and after looking for a moment in the face -of the Fakír, he fell into a trance; from -which he had no sooner recovered, than he -immediately distributed every thing in the -granary among the poor<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a>: and, after this -act, proceeded with loud shouts out of the -gates of the city, and running into a pool of -water, remained there three days; during -which some writers assert he had an interview -with the prophet Elias, termed by the -Muhammedans, Khizzer, from whom he -learnt all earthly sciences.</p> - -<p>While Nánac remained in the pool,<span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span> -abstracted from all worldly considerations, -holding converse with a prophet, poor -Jayrám was put in prison by Daulet Khán -Lódí, on the charge of having dissipated -his property. Nánac, however, returned, -and told Daulet Khán that Jayrám was -faultless; that he was the object of punishment; -and that, as such, he held himself -ready to render the strictest account of all -he had lost. The Khán accepted his proposal: -Jayrám's accounts were settled; -and, to the surprise of all, a balance was -found in his favour; on which he was not -only released, but reinstated in the employment -and favour of his master. We are -told, by the Sikh authors, that these wonderful -actions increased the fame of Nánac -in a very great degree; and that he began, -from this period, to practise all the austerities -of a holy man; and, by his frequent -abstraction in the contemplation of the -divine Being, and his abstinence and virtue,<span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span> -he soon acquired great celebrity through -all the countries into which he travelled.</p> - -<p>There are many extravagant accounts regarding -the travels of Nánac. One author<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a>, -who treats of the great reform which he -made in the worship of the true God, -which he found degraded by the idolatry -of the Hindús, and the ignorance of the -Muhammedans, relates his journey to all -the different Hindú places of pilgrimage, -and to Mecca, the holy temple of the Muhammedans.</p> -<p><span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span></p> -<p>It would be tedious, and foreign to the -purpose of this sketch, to accompany Nánac -in his travels, of which the above-mentioned -author, as well as others, has given -the most circumstantial accounts. He was -accompanied (agreeable to them) by a celebrated -musician, of the name of Merdaná, -and a person named Bála Sand'hú; and it -is on the tradition of the latter of these -disciples, that most of the miracles<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> and -wonders of his journies are related. In -Bengal, the travellers had to encounter all -kinds of sorcerers and magicians. Poor -Merdaná, who had some of the propensities -of Sancho, and preferred warm houses and -good meals to deserts and starvation, was -constantly in trouble, and more than once -had his form changed into that of a sheep, -and of several other animals. Nánac, -however, always restored his humble friend -to the human shape, and as constantly -read him lectures on his imprudence. It -is stated, in one of those accounts, that -a Rájá of Sivanáb'hu endeavoured to tempt -Nánac, by offering him all the luxuries of -the world, to depart from his austere habits, -but in vain. His presents of rich meats,<span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span> -splendid clothes, and fair ladies, only afforded -the Sikh teacher so many opportunities -of decrying the vanities of this -world, and preaching to the Rájá the blessings -of eternal life; and he at last succeeded -in making him a convert, and resided at -Sivanáb'hu two years and five months; -during which period he composed the Prán -Sancali<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a>, for the instruction of his followers. -After Nánac had visited all the -cities of India, and explained to all ranks -the great doctrines of the unity and omnipresence -of God, he went to Mecca and -Medina, where his actions, his miracles, -and his long disputations with the most -celebrated Muhammedan saints and doctors, -are most circumstantially recorded by -his biographers. He is stated, on this occasion, -to have maintained his own principles, -without offending those of others; -always professing himself the enemy of discord,<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span> -and as having no object but to reconcile -the two faiths of the Muhammedans -and Hindús in one religion; which he endeavoured -to do by recalling them to that -great and original tenet, in which they both -believed, the unity of God, and by reclaiming -them from the numerous errors into -which they had fallen. During his travels, -Nánac was introduced to the emperor -Báber<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a>, before whom he is said to have -defended his doctrine with great firmness -and eloquence. Báber was pleased with -him, and ordered an ample maintenance to -be bestowed upon him; which the Sikh priest -refused; observing, that he trusted in him -who provided for all men, and from whom -alone a man of virtue and religion would -consent to receive favour or reward. When -Nánac returned from his travels, he cast<span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span> -off the garments of a Fakír, and wore plain -clothes, but continued to give instructions -to his numerous disciples; and he appears, -at this period, to have experienced the -most violent opposition from the Hindú -zealots, who reproached him with having -laid aside the habits of a Fakír, and with -the impiety of the doctrines which he -taught. These accusations he treated with -great contempt; and an author, before -cited, Bhai Gúrú Dás Vali, states, that -when he visited Vatála, he enraged the -Yógíswaras<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> so much, that they tried all -their powers of enchantment to terrify him. -"Some," says this writer, "assumed the -shape of lions and tigers, others hissed -like snakes, one fell in a shower of fire, -and another tore the stars from the firmament;" -but Nánac remained tranquil: -and when required to exhibit some proof -of his powers that would astonish them, he -replied: "I have nothing to exhibit worthy -of you to behold. A holy teacher has -no defence but the purity of his doctrine: -the world may change, but the Creator -is unchangeable." These words, adds the -author, caused the miracles and enchantments -of the Yógíswaras to cease, and they -all fell at the feet of the humble Nánac, -who was protected by the all perfect God.</p> - -<p><span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span></p> - -<p>Nánac, according to the same authority, -went from Vatála to Multán, where he -communed with the Pírs, or holy fathers of -the Muhammedan religion of that country. -"I am come," said he, when he entered -that province, "into a country full of Pírs, -like the sacred Gangá, visiting the ocean." -From Multán he went to Kírtipúr<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a>, where -he threw off his earthly shape, and was -buried near the bank of the river Rávi, -which has since overflowed his tomb. Kírtipúr -continues a place of religious resort -and worship; and a small piece of Nánac's -garment is exhibited to pilgrims, as a sacred -relic, at his Dharmasálá, or temple.</p> -<p><span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span></p> -<p>It would be difficult to give the character -of Nánac<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a> on the authority of any account -we yet possess. His writings, especially the -first chapters of the Adí-Grant'h, will, if -ever translated, be perhaps a criterion by -which he may be fairly judged; but the -great eminence which he obtained, and the -success with which he combated the opposition -which he met, afford ample reason to -conclude that he was a man of more than -common genius: and this favourable impression -of his character will be confirmed<span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span> -by a consideration of the object of his life, -and the means he took to accomplish it. -Born in a province on the extreme verge -of India, at the very point where the religion -of Muhammed and the idolatrous -worship of the Hindús appeared to touch, -and at a moment when both these tribes -cherished the most violent rancour and animosity -towards each other, his great aim -was to blend those jarring elements in -peaceful union, and he only endeavoured -to effect this purpose through the means -of mild persuasion. His wish was to recall -both Muhammedans and Hindús to an -exclusive attention to that sublimest of all -principles, which inculcates devotion to -God, and peace towards man. He had -to combat the furious bigotry of the one, -and the deep-rooted superstition of the -other; but he attempted to overcome all -obstacles by the force of reason and humanity. -And we cannot have a more convincing -proof of the general character of<span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span> -that doctrine which he taught, and the inoffensive -light in which it was viewed, than -the knowledge that its success did not rouse -the bigotry of the intolerant and tyrannical -Muhammedan government under which he -lived.</p> - -<p>Nánac did not deem either of his sons, -before mentioned, worthy of the succession -to his spiritual functions, which he bequeathed -to a Cshatríya of the Tréhún -tribe, called Lehana, who had long been -attached to him, and whom he had initiated -in the sacred mysteries of his sect, clothed -in the holy mantle of a Fakír, and honoured -with the name of Angad<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a>, which, according -to some commentators, means <i>own -body</i>.</p> -<p><span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span></p> -<p>Gúrú Angad, for that is the name by -which he is known by all Sikhs, was born -at the village of Khandúr, on the bank of -the Béyah, or Hyphasis, in the province -of Lahore. His life does not appear to -have been distinguished by any remarkable -actions. He taught the same doctrine as -Nánac, and wrote some chapters that now -form part of the Grant'h. He left two -sons, Vásu and Dátu, but neither of them -was initiated; and he was succeeded, at -his death<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a>, which happened in the year -A. D. 1552, and of the Samvat 1609, by -Amera Dás, a Cshatríya of the tribe of -B'halé, who performed the duties of a menial -towards him for upwards of twelve -years. It is stated, that the daily occupation -of Amera Dás was to bring water -from the Béyah river, a distance of six -miles, to wash the feet of his master; and -that one night, during a severe storm, as he<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span> -was returning from his journey, his foot -slipped, and he fell and broke the vessel -that contained the river water, opposite the -door of a weaver, who lived next house -to Angad. The weaver, startled at the -noise, demanded, in a loud voice, of his -wife, from whence it proceeded. The -woman, who was well acquainted with the -daily toils and the devotion of Angad's -servant, replied, "It was poor Amera Dás, -who knows neither the sweets of sleep by -night, nor of rest by day." This conversation -was overheard by Angad; and when -Amera Dás came, next morning, to perform -his usual duties, he treated him with -extraordinary kindness, and said: "You -have endured great labour; but, henceforward, -enjoy rest." Amera Dás was -distinguished for his activity in preaching -the tenets of Nánac, and was very successful -in obtaining converts and followers; -by the aid of whom he established some -temporal power, built Kujaráwál, and separated<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span> -from the regular Sikhs the Udásí sect, -which was founded by Dherm-Chand, the -son of Nánac, and was probably considered, -at that period, as heretical.</p> - -<p>Amera Dás had two children, a son -named Móhan, and a daughter named Móhani, -known by the name of B'háini; regarding -whose marriage he is stated to have -been very anxious: and as this event gave -rise to a dynasty of leaders, who are almost -adored among the Sikhs, it is recorded -with much minuteness by the writers of -that nation.</p> - -<p>Amera Dás had communicated his wishes, -regarding the marriage of B'háini, to a Bráhmen, -who was his head servant, and directed -him to make some inquiries. The -Bráhmen did so, and reported to his master -that he had been successful, and had found -a youth every way suited to be the husband -of his daughter. As they were speaking -upon this subject in the street, Amera Dás<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> -asked what was the boy's stature? "About -the same height as that lad," said the -Bráhmen, pointing to a youth standing -near them. The attention of Amera Dás -was instantly withdrawn from the Bráhmen, -and intently fixed upon the youth to whom -he had pointed. He asked him regarding -his tribe, his name, and his family. The -lad said his name was Rám Dás, and that -he was a Cshatríya, of a respectable family, -of the Sóndi tribe, and an inhabitant of the -village of Góndawál. Amera Dás, pleased -with the information he had received, took -no more notice of the Bráhmen and his -choice of a son-in-law, but gave his daughter -to the youth whom fortune had so casually -introduced to his acquaintance<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a>. Amera<span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span> -Dás died in the year A. D. 1574, and of the -Samvat 1631, at the village of Góndawál, -in the province of Lahore, and was succeeded -by his son-in-law, Rám Dás<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a>, whom -he had initiated in the sacred mysteries of -his holy profession, and who became famous -for his piety, and still more from the improvements -he made at Amritsar, which -was for some time called Rámpúr, or Rámdáspúr, -after him. Some Sikh authorities -ascribe the foundation of this city to him, -which is not correct, as it was a very -ancient town, known formerly under the -name of Chak. He, however, added much<span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span> -to its population, and built a famous tank, -or reservoir of water, which he called Amritsar, -a name signifying the water of immortality, -and which has become so sacred, -that it has given its name, and imparted its -sanctity, to the town of Rámdáspúr, which -has become the sacred city of the Sikh -nation, and is now only known by the name -of Amritsar.</p> - -<p>After a life passed in the undisturbed -propagation of his tenets, in explanation of -which he wrote several works, he died, in -the year A. D. 1581, and of the Samvat -1638, at Amritsar, leaving two sons, Arjunmal -and Bharatmal. He was succeeded -by the former<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a>, -who has rendered himself<span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span> -famous by compiling the Adí-Grant'h<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a>. -The Adí-Grant'h, or first sacred volume of -the Sikhs, contains ninety-two sections: it -was partly composed by Nánac and his -immediate successors, but received its present -form and arrangement from Arjunmal<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a>, -<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span> -who has blended his own additions with -what he deemed most valuable in the compositions -of his predecessors. It is Arjun, -then, who ought, from this act, to be deemed -the first who gave consistent form and order -to the religion of the Sikhs: an act which, -though it has produced the effect he wished, -of uniting that nation more closely, and of -increasing their numbers, proved fatal to -himself. The jealousy of the Muhammedan -government was excited, and he was made -its sacrifice. The mode of his death, which -happened in the year of Christ 1606, and -of the Samvat 1663, is related very differently -by different authorities: but several -of the most respectable agree in stating, -that his martyrdom, for such they term it, -was caused by the active hatred of a rival -Hindú zealot, Daníchand Cshatríya, whose -writings he refused to admit into the Adí-Grant'h, -on the ground that the tenets inculcated -in them were irreconcileable to the -pure doctrine of the unity and omnipotence<span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span> -of God, taught in that sacred volume. -This rival had sufficient influence with the -Muhammedan governor of the province to -procure the imprisonment of Arjun; who -is affirmed, by some writers, to have died -from the severity of his confinement; and, -by others, to have been put to death in the -most cruel manner. In whatever way his -life was terminated, there can be no doubt, -from its consequences, that it was considered, -by his followers, as an atrocious -murder, committed by the Muhammedan -government; and the Sikhs, who had been, -till then, an inoffensive, peaceable sect, took -arms under Har Góvind, the son of Arjunmal, -and wreaked their vengeance upon all -whom they thought concerned in the death -of their revered priest.</p> - -<p>The contest carried on by Har Góvind -against the Muhammedan chiefs in the -Penjáb, though no doubt marked by that -animosity which springs from a deep and -implacable sense of injury on one part, and<span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span> -the insolence and violence of insulted power -on the other, could not have been of great -magnitude or importance, else it would -have been more noticed by contemporary -Muhammedan writers; but it was the first -fruits of that desperate spirit of hostility, -which was soon after to distinguish the -wars between the followers of Nánac and -those of Muhammed: and, from every account -of Har Góvind's life, it appears to -have been his anxious wish to inspire his -followers with the most irreconcileable hatred -of their oppressors.</p> - -<p>It is stated, that this warlike<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> Gúrú, or -priest militant, wore two swords in his<span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span> -girdle. Being asked why he did so: "The -one," said he, "is to revenge the death -of my father; the other, to destroy the -miracles of Muhammed."</p> - -<p><span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span></p> - -<p>Har Góvind is reputed, by some authors, -to have been the first who allowed his followers -to eat<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> the flesh of all animals, with -the exception of the cow: and it appears not -improbable that he made this great change -in their diet at the time when he effected a -still more remarkable revolution in their -habits, by converting a race of peaceable -enthusiasts into an intrepid band of soldiers<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a>. -He had five sons, Bábú Gúrúdaitya, -Saurat Singh, Tégh Bahádur, Anna -Ráy, and Atal Ráy. The two last died<span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span> -without descendants. Saurat Singh and -Tégh Singh, or Tégh Bahádur, were, by -the cruel persecution of the Muhammedans, -forced to fly into the mountains to the -northward of the Penjáb. His eldest son, -Gurudaítya, died early, but left two sons, -Dáharmal and Har Ráy; the latter of whom -succeeded his grandfather, who died in the -year A. D. 1644, and of the Samvat 1701. -It does not appear that Har Ráy enjoyed -much temporal power, or that he entered -into any hostilities with the Muhammedans: -his rule was tranquil, and passed -without any remarkable event; owing, probably, -to the vigor which the Muhammedan -power had attained in the early -part of the reign of Aurungzéb. At his -death, which happened in the year A. D. -1661, and of the Samvat 1718, a violent -contest arose among the Sikhs, regarding -the succession to the office of spiritual -leader; for the temporal power of their -ruler was, at this period, little more than<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span> -nominal. The dispute between his sons, -or, as some Sikh authors state, his son and -grandson, Har Crishn and Rám Ráy, was -referred to Dehli, whither both parties went; -and, by an imperial decree of Aurungzéb, -the Sikhs were allowed to elect their own -priest. They chose Har Crishn, who died -at Dehli in the year A. D. 1664, and of the -Samvat 1721; and was succeeded by his -uncle, Tégh Behádur. He, however, had -to encounter the most violent opposition -from his nephew, Rám Ráy<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a>, who remained<span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span> -at Dehli, and endeavoured, by every art -and intrigue, to effect his ruin: he was -seized, and brought to Dehli, in consequence -of his nephew's misrepresentations; -and, after being in prison for two years, -was released at the intercession of Jayasingh, -Rájá of Jayapúr, whom he accompanied -to Bengal. Tégh Behádur afterwards took -up his abode at the city of Patna<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a>; but -was pursued, agreeable to Sikh authors, to -his retreat, with implacable rancour, by the -jealousy and ambition of Rám Ráy; who -at last accomplished the destruction of his -rival. He was brought from Patna, and, -by the accounts of the same authors, publicly -put to death, without even the allegation -of a crime, beyond a firm and<span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span> -undaunted assertion of the truth of that -faith of which he was the high priest. -This event is said to have taken place in -the year A. D. 1675, and of the Samvat -1732: but the Sikh records of their own -history, from the death of Har Góvind to -that of Tégh Behádur, are contradictory -and unsatisfactory, and appear to merit -little attention. The fact is, that the sect -was almost crushed, in consequence of their -first effort to attain power, under Har Góvind; -and, from the period of his death to -that of Tégh Behádur, the Mogul empire -was, as has been before stated, in the zenith -of its power, under Aurungzéb: and the -Sikhs, who had never attained any real -strength, were rendered still weaker by -their own internal dissensions. Their writers -have endeavoured to supply this chasm in -their history by a fabulous account of the -numerous miracles which were wrought by -their priests, Rám Ráy, Har Crishn, and -even the unfortunate Tégh Behádur, at<span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span> -Delhi, all of whom are said to have astonished -the emperor and his nobles, by a -display of their supernatural powers: but -their wide difference from each other, in -these relations, would prove, if any proof -was wanting, that all the annals of that -period are fabricated.</p> - -<p>The history of the Sikhs, after the death -of Tégh Behádur, assumes a new aspect. -It is no longer the record of a sect, who, -revering the conciliatory and mild tenets of -their founder, desired more to protect themselves -than to injure others; but that of a -nation, who, adding to a deep sense of the -injuries they had sustained from a bigotted -and overbearing government, all the ardour -of men commencing a military career of -glory, listened, with rapture, to a son glowing -with vengeance against the murderers -of his father, who taught a doctrine suited -to the troubled state of his mind, and called -upon his followers, by every feeling of manhood, -to lay aside their peaceable habits, to<span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span> -graft the resolute courage of the soldier on -the enthusiastic faith of the devotee, to -swear eternal war with the cruel and haughty -Muhammedans, and to devote themselves -to <i>steel</i>, as the only means of obtaining -every blessing that this world, or that to -come, could afford to mortals.</p> - -<p>This was the doctrine of Gúrú Góvind, -the son of Tégh Behádur; who, though -very young at his father's death, had his -mind imbued with the deepest horror at -that event, and cherished a spirit of implacable -resentment against those whom he -considered as his murderers. Devoting his -life to this object, we find him, when quite -a youth, at the head of a large party of his -followers, amid the hills of Srínagar, where -he gave proofs of that ardent and daring -mind, which afterwards raised him to such -eminence. He was not, however, able to -maintain himself against the prince of that -country, with whom he had entered into -hostilities; and, being obliged to leave it,<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span> -he went to the Penjáb, where he was -warmly welcomed by a Hindú chief in rebellion -against the government. This chief -gave Góvind possession of Mák'havál<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a>, and -several other villages, where he settled with -his followers, and repaid his benefactor by -aiding him in his depredations. Góvind -appears, at this moment, to have been universally -acknowledged by the Sikhs, as their -Sat-gúrú, or chief spiritual leader; and he -used the influence which that station, his -sufferings, and the popularity of his cause, -gave him, to effect a complete change in -the habits and religion of his countrymen<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a>. -It would be tedious and useless to follow -the Sikh writers through those volumes of -fables in which they have narrated the -wonders that prognosticated the rise of this, -the most revered of all their priests, to -power; or to enter, at any length, into -those accounts which they, and Góvind -himself, for he is equally celebrated as an -author and as a warrior, have given of his -exploits. It will be sufficient, for the purpose -of this sketch, to state the essential -changes which he effected in his tribe, and -the consequences of his innovations.</p> - -<p><span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span></p> - -<p>Though the Sikhs had already, under -Har Góvind, been initiated in arms, yet -they appear to have used these only in self-defence: -and as every tribe of Hindús, from -the Bráhmen to the lowest of the Súdra, -may, in cases of necessity, use them without -any infringement of the original institutions -of their tribe, no violation of these institutions -was caused by the rules of Nánac; -which, framed with a view to conciliation, -carefully abstained from all interference -with the civil institutes of the Hindús. But -his more daring successor, Gúrú Góvind, -saw that such observances were at variance<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span> -with the plans of his lofty ambition; and -he wisely judged, that the only means by -which he could ever hope to oppose the -Muhammedan government with success, -were not only to admit converts from all -tribes, but to break, at once, those rules by -which the Hindús had been so long chained; -to arm, in short, the whole population of -the country, and to make worldly wealth -and rank an object to which Hindús, of -every class, might aspire.</p> - -<p>The extent to which Góvind succeeded -in this design will be more fully noticed in -another place. It is here only necessary to -state the leading features of those changes by -which he subverted, in so short a time, the -hoary institutions of Brahmá<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a>, and excited<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> -terror and astonishment in the minds of the -Muhammedan conquerors of India, who saw -the religious prejudices of the Hindús, which -they had calculated upon as one of the -pillars of their safety, because they limited -the great majority of the population to -peaceable occupations, fall before the touch -of a bold and enthusiastic innovator, who -opened at once, to men of the lowest tribe<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a>, -the dazzling prospect of earthly glory. All -who subscribed to his tenets were upon a<span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span> -level, and the Bráhmen who entered his sect -had no higher claims to eminence than the -lowest Súdra who swept his house. It was -the object of Góvind to make all Sikhs -equal<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a>, and that their advancement should -solely depend upon their exertions: and -well aware how necessary it was to inspire -men of a low race, and of groveling minds, -with pride in themselves, he changed the -name of his followers from Sikh to Singh, -or lion; thus giving to all his followers -that honourable title which had been before -exclusively assumed by the Rajapúts, the -first military class of Hindús: and every -Sikh felt himself at once elevated to rank -with the highest, by this proud appellation.</p> - -<p><span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span></p> - -<p>The disciples of Góvind were required to -devote themselves to arms, always to have -<i>steel</i> about them in some shape or other; to -wear a blue dress; to allow their hair to -grow; to exclaim, when they met each other, -<i>Wá! Gúrújí ká khálsah! Wá! Gúrújí kí -futteh!</i> which means, "Success to the -state of the Gúrú! Victory attend the -Gúrú<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a>!" The intention of some of these -institutions is obvious; such as that principle -of devotion to <i>steel</i>, by which all were -made soldiers; and that exclamation, which -made the success of their priest, and that -of the commonwealth, the object of their -hourly prayer. It became, in fact, the -watchword which was continually to revive, -in the minds of the Sikh disciple, the obligations -he owed to that community of -which he had become a member, and to -that faith which he had adopted.</p> -<p><span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span></p> -<p>Of the causes which led Góvind to enjoin -his followers to regard it as impious to cut -the hair of their heads, or shave their -beards, very different accounts are given. -Several Muhammedan authors state, that -both this ordination, and the one which -directed his followers to wear blue clothes, -was given in consequence of his gratitude -to some Afghán mountaineers, who aided -his escape from a fort, in which he was -besieged, by clothing him in a chequered -blue dress, and causing him to allow his -hair to grow, in order to pass him for one -of their own Pírs, or holy fathers; in which -they succeeded. This account, however, -is not supported by any Sikh writer; and -one of the most respectable and best informed -authors of that sect states, that -when Gúrú Góvind first went to Anandpúr -Mák'haval, which was also called Césgher, -or the house of hair, he spent much of his<span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span> -time in devotion, at a temple of Dúrga -Bhavaní, the goddess of courage, by whom -he was directed to unloose his hair and -draw his sword. Góvind, in consequence -of this pretended divine order, vowed he -would preserve his hair, as consecrated -to that divinity, and directed his followers -to do the same<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a>. The origin of that blue -chequered<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a> dress, which was at one time -worn by all Góvind's followers, and is still -worn by the Acálís, or <i>never-dying</i>, (the -most remarkable class of devotees of that -sect,) is differently stated by different authors: -but it appears probable, that both -these institutions proceeded from the policy<span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span> -of Góvind, who sought to separate his followers -from all other classes of India, as -much by their appearance as by their religion: -and he judged with wisdom when -he gave consequence to such distinctions; -which, though first established as mere -forms, soon supersede the substance of -belief; and, when strengthened by usage, -become the points to which ignorant and -unenlightened minds have, in all ages of the -world, shown the most resolute and unconquerable -adherence.</p> - -<p>Gúrú Góvind inculcated his tenets upon -his followers by his preaching, his actions, -and his works; among which is the Dasama -Pádsháh ká Grant'h, or the book of the -tenth king or ruler; Gúrú Góvind being -the tenth leader of the sect from Nánac. -This volume, which is not limited to religious -subjects, but filled with accounts of -his own battles, and written with the view -of stirring up a spirit of valour and emulation -among his followers, is at least as<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> -much revered, among the Sikhs, as the -Adí-Grant'h of Arjunmal. Góvind is said -to have first instituted the Gúrú Mata, or -state council, among the Sikhs; which -meets at Amritsar. The constitution and -usages of this national assembly will be -described hereafter: it is here only necessary -to observe, that its institution adds -one more proof to those already stated, of -the comprehensive and able mind of this -bold reformer, who gave, by its foundation, -that form of a federative republic, to the -commonwealth of the Sikhs, which was -most calculated to rouse his followers from -their indolent habits, and deep-rooted prejudices, -by giving them a personal share in -the government, and placing within the -reach of every individual the attainment of -rank and influence in the state.</p> - -<p>It could not be expected that Gúrú -Góvind could accomplish all those great -schemes he had planned. He planted the -tree; but it was not permitted, according to<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span> -Sikh writers, that he should see it in that -maturity which it was destined to reach: -and this, these authors state, was foretold -to him by some Bráhmens, skilled in necromancy. -It would be tedious to dwell on -such fables<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a>; and it is time to return to the<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span> -political life of Góvind, which is marked -by but few events of importance. These are -either related by Muhammedan authors, -who detract from all the pretensions of this -enemy of their faith and name; by his disciples, -who exalt the slightest of his actions -into the achievements of a divinity; or -by himself, for he wrote an account of his -own wars. This last work, however, is -more calculated to inflame the courage of -his followers, than to convey correct information -of actual events.</p> - -<p>Gúrú Góvind Singh, in the Vichitra Nátac, -a work written by himself, and inserted -in the Dasama Pádsháh ká Grant'h, traces -the descent of the Cshatríya tribe of Sóndí, -to which he belongs, from a race of Hindú<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span> -Rájás<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a>, who founded the cities of Casúr -and Lahore. He was born, he states, at -Patán, or Patna, and brought up at Madra -Dés, in the Penjáb. He went, after his -father's death, to the banks of the Cálíndí, -or Yamuná, and addicted himself to hunting -the wild beasts of the forest, and other -manly diversions: but this occupation, he -adds, offended the emperor of Dehli, who -ordered chiefs, of the Muhammedan race, -to attack him. Gúrú Góvind describes, in -this work, with great animation, his own -feats, and those of his friends<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a>, in the first -of his actions; in which, by his account,<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span> -the arrows of the Sikhs were victorious -over the sabres of the Muhammedans<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a>.</p> - -<p><span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span></p> - -<p>This first success appears to have greatly -increased the number of Gúrú Góvind's -followers, whom he established at Anandpúr, -Khílór, and the towns in their vicinity; -where they remained, till called to<span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span> -aid the Rájá of Nadón<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a>, Bhíma Chand, -who was threatened with an invasion by -the Rájá of Jammu; who had been excited -to hostilities by Mía Khán, a Mogul chief, -then at war with Bhíma Chand.</p> - -<p>Gúrú Góvind gives an account of this -war, which consisted of attacking and defending -the narrow passes of the mountains. -He describes Bhíma Chand and himself -as leading on their warriors, who advanced, -he says, to battle, "like a stream -of flame consuming the forest." They -were completely successful in this expedition; -the Rájá of Jammu, and his Muhammedan -allies, having been defeated, -and chased with disgrace across the Satléj.</p> -<p><span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span></p> -<p>Gúrú Góvind next relates the advance -of the son of Diláwer Khán against him. -The object of the Muhammedan chief -appears to have been, to surprise Góvind -and his followers at night: but, when that -project was defeated, his troops were seized -with a panic, and fled from the Sikhs without -a contest. The father, enraged at the -disgraceful retreat of his son, collected all -his followers, and sent Husain Khán, who -made successful inroads upon the Sikhs, -taking several of their principal forts<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a>. A -general action at last took place, in which -the Khán, after performing prodigies of -valour, was defeated, and lost his life. Gúrú -Góvind was not present at this battle. -"The lord of the earth," he says, "detained -me from this conflict, and caused -the rain of steel to descend in another -quarter."</p> -<p><span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span></p> -<p>Diláwer Khán and Rustam Khán next -marched against the Sikhs, who appear to -have been disheartened at the loss of some -of their principal chiefs, and more at the -accounts they received of Aurungzéb's -rage at their progress, and of his having -detached his son to the district of Madra<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a>,<span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span> -in order to take measures to quell them. At -the prince's approach, "every body," says -Gúrú Góvind, "was struck with terror. -Unable to comprehend the ways of the -Eternal, several deserted me, and fled, -and took refuge in the lofty mountains. -These vile cowards were," he adds, "too -greatly alarmed in mind to understand -their own advantage; for the emperor -sent troops, who burnt the habitations of -those that had fled." He takes this occasion -of denouncing every misery that -this world can bring, and all the pains and -horrors of the next, on those who desert -their Gúrú, or priest. "The man who -does this," he writes, "shall neither have -child nor offspring. His aged parents -shall die in grief and sorrow, and he -shall perish like a dog, and be thrown -into hell to lament." After many more -curses on apostates, he concludes this anathema -by stating, that the good genius -of prosperity in this world, and eternal<span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span> -blessings in the next, shall be the certain -reward of all who remain attached to their -Gúrú: and, as an instance, he affirms, that -not one of those faithful followers, who had -adhered to him at this trying crisis, had -received the least injury<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a>.</p> - -<p>Gúrú Góvind closes his first work, the -Vichitra Nátac, with a further representation -on the shame that attends apostasy, -and the rewards that await those that prove -true to their religion; and he concludes -by a prayer to the Deity, and a declaration -of his intention to compose, for the use -of his disciples, a still larger work; by which -the Sikhs conceive that he meant the rest -of the Dasama Pádsháh ká Grant'h, of -which the Vichitra Nátac forms the first -section.</p> -<p><span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span></p> -<p>An account of Góvind's war with the -Rájá of Kahilúr<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a>, is found in a work written -in the Dúgar, or mountain dialect of -the Penjábi tongue, which gives an account -of some other actions of this chief. Though -this account is greatly exaggerated, it no -doubt states some facts correctly, and therefore -merits a brief notice. According to -this authority, the Rájás of Kahilúr, Jiswál, -and others, being defeated and disgraced in -several actions, applied to the court of -Aurungzéb for aid against Gúrú Góvind, -from whom they stated that they had -received great injuries. When the emperor -asked who made the complaint, the answer -was: "It is the chief of Kahilúr, thy -servant, who has been despoiled of his -country by violence, though a faithful -Zemindar (landholder), and one who has -always been punctual in paying his contributions." -Such were the representations, -this author states, by which they -obtained the aid of an army from the -emperor.</p> -<p><span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span></p> -<p>Their combined forces proceeded against -Gúrú Góvind and his followers, who -were obliged to shut themselves up in -their fortresses, where they endured every -misery that sickness and famine can bring -upon a besieged place. Góvind, after -suffering the greatest hardships, determined -to attempt his escape. He ordered -his followers to leave the fort, one by one, -at midnight, and to separate the moment -they went out. The misery of this separation, -which divided the father from the -child, the husband from the wife, and<span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span> -brothers from sisters, was horrible; but it -was the only chance which they had of -safety, and his orders were obeyed. He -himself went, among the rest; and, after -undergoing great fatigue, and escaping -many dangers, he arrived at Chamkóur, by -the Rájá of which place he was received in -a kind and friendly manner. His enemies -had entered the fortress which Góvind left, -the moment he fled, and made many prisoners; -among which were his mother and -his two children, who were carried to -Foujdar Khán, the governor of Sirhind, -by whose orders they were inhumanly massacred<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a>. -The army of the emperor, aided -by the Rájás hostile to Góvind, next marched -to Chamkóur, and encompassed it on all -sides. Góvind, in despair, clasping his -hands, called upon the goddess of the -sword<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a>. "The world sees," he exclaimed, -"that we have no help but thee!" saying -which, he prepared, with his few followers, -to make the most desperate resistance.</p> - -<p><span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span></p> - -<p>The emperor's army, employed at this -period against Góvind, was commanded by -Khwájeh Muhammed and Nahar Khán, -who deputed, at the commencement of the -siege, an envoy to the Sikh leader, with the -following message: "This army is not one -belonging to Rájás and Ránás: it is that -of the great Aurungzéb: show, therefore, -thy respect, and embrace the true faith." -The envoy proceeded, in the execution of -his mission, with all the pride of those he -represented. "Listen," said he, from himself -to Gúrú Góvind, "to the words of the -Nawáb: leave off contending with us, -and playing the infidel; for it is evident -you never can reap advantage from such -an unequal war." He was stopped by -Ajit Singh, the son of Góvind, from saying -more. That youth, seizing his scimetar, -exclaimed: "If you utter another word, I<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span> -will humble your pride: I will smite -your head from your body, and cut you -to pieces, for daring to speak such language -before our chiefs." The blood of -the envoy boiled with rage, and he returned -with this answer to his master.</p> - -<p>This effort to subdue the fortitude and -faith of Góvind having failed, the siege -commenced with great vigour. A long -description is given by B'hai Gúrú Dás -B'halé and other Sikh authors, of the actions -that were performed. Amongst the -most distinguished, were those of the brave, -but unfortunate, Ajit Singh<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a>, the son of<span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span> -Gúrú Góvind, whose death is thus recorded: -"A second time the Khán advanced, and -the battle raged. Some fought, some -fled. Ajit Singh, covered with glory, -departed to Swarga (heaven). Indra<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a>, -first of the gods (Dévatás), advanced -with the celestial host to meet him; he -conducted him to Dévapúr, the city of -the gods, and seated him on a celestial -throne: having remained there a short -time, he proceeded to the region of the -sun. Thus," he concludes, "Ajit Singh -departed in glory; and his fame extends -over three worlds, for the fame of the -warrior lives for ever."</p> - -<p><span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span></p> - -<p>Though Góvind showed an invincible -spirit, and performed prodigies of valour, -having killed, with his own hand, Nahar -Khán, and wounded Khwájeh Muhammed, -the other leader of the emperor's troops, -it was impossible to contend longer against -such superior numbers; and he at last, -taking advantage of a dark night, fled from -Chamkóur, covering his face, according to -the Sikh author, from shame at his own -disgrace.</p> - -<p>This sketch of the life of Góvind is compiled -from his own works, and those of -other Sikh writers, such as Nand and B'hai -Gúrú Dás; and the events recorded, allowing -for the colouring with which such narratives -are written in the East, appear to be -correct: the leading facts are almost all -established by the evidence of contemporary -Muhammedan writers, to whom we must -trust for the remainder of his history; as<span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span> -the authorities we have followed end at the -period of his flight from Chamkóur.</p> - -<p>Most accounts agree that Gúrú Góvind, -after his flight, was, from a sense of his -misfortunes, and the loss of his children, -bereft of his reason, and wandered about -for a considerable time in the most deplorable -condition. One account states, -that he died in the Penjáb; another, that -he went to Patna, where he ended his days; -a third, taken from a Sikh authority<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a>, asserts -that Gúrú Góvind, after remaining -some time in the Lak'hi-Jungle, to which -he had fled, returned without molestation<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span> -to his former residence in the Penjáb; and -that, so far from meeting with any persecution -from the Muhammedan government, -he received favours from the emperor, -Baháder Sháh; who, aware of his -military talents, gave him a small military -command in the Dek'hin, where he was -stabbed by a Patán soldier's son, and expired -of his wounds, in the year 1708, at -Nadér, a town situated on the Godaveri river, -about one hundred miles from Haiderabad.</p> - -<p>It is sufficiently established, from these -contradictory and imperfect accounts of the -latter years of Gúrú Góvind, that he performed -no actions worthy of record after -his flight from Chamkóur: and when we -consider the enthusiastic ardour of his mind, -his active habits, his valour, and the insatiable -thirst of revenge, which he had -cherished through life, against the murderers -of his father, and the oppressors of -his sect, we cannot think, when that leading -passion of his mind must have been increased<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span> -by the massacre of his children, -and the death or mutilation<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a> of his most -attached followers, that he would have -remained inactive; much less that he would -have sunk into a servant of that government, -against which he had been in constant -rebellion: nor is it likely that such a -leader as Gúrú Góvind could ever have -been trusted by a Muhammedan prince: -and there appears, therefore, every reason -to give credit to those accounts which state, -that mental distraction, in consequence of -deep distress and disappointment, was the -cause of the inactivity of Gúrú Góvind's -declining years. Nor is such a conclusion at -all at variance with the fact of his being -killed at Nadér, as it is probable, even if -he was reduced to the state described, that -he continued, till the close of his existence, -that wandering and adventurous life to -which he had been so early accustomed.</p> -<p><span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span></p> -<p>In the character of this reformer of the -Sikhs, it is impossible not to recognise -many of those features which have distinguished -the most celebrated founders of -political communities. The object he attempted -was great and laudable. It was -the emancipation of his tribe from oppression -and persecution; and the means -which he adopted, were such as a comprehensive -mind could alone have suggested. -The Muhammedan conquerors of India, as -they added to their territories, added to -their strength, by making proselytes through -the double means of persuasion and force; -and these, the moment they had adopted -their faith, became the supporters of their -power against the efforts of the Hindús; -who, bound in the chains of their civil and -religious institutions, could neither add to -their number by admitting converts, nor<span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span> -allow more than a small proportion of the -population of the country to arm against -the enemy. Góvind saw that he could -only hope for success by a bold departure -from usages which were calculated to keep -those, by whom they were observed, in -a degraded subjection to an insulting and -intolerant race. "You make Hindús Muhammedans, -and are justified by your -laws," he is said to have written to Aurungzéb: -"now I, on a principle of self-preservation, -which is superior to all -laws, will make Muhammedans Hindús<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a>. -You may rest," he added, "in fancied -security: but beware! for I will teach -the sparrow to strike the eagle to the -ground." A fine allusion to his design of -inspiring the lowest races among the Hindús -with that valour and ambition which would -lead them to perform the greatest actions.</p> -<p><span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span></p> -<p>The manner in which Góvind endeavoured -to accomplish the great plan he -had formed, has been exhibited in the imperfect -sketch given of his life. His efforts -to establish that temporal power in his own -person, of which he laid the foundation for -his tribe, were daring and successful in as -great a degree as circumstances would -admit: but it was not possible he could -create means, in a few years, to oppose, -with success, the force of one of the greatest -empires in the universe. The spirit, however, -which he infused into his followers, -was handed down as a rich inheritance to -their children; who, though they consider -Bábá Nánác as the author of their religion, -revere, with a just gratitude, Gúrú Góvind, -as the founder of their worldly greatness -and political independence. They are conscious, -indeed, that they have become, from<span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span> -the adoption of his laws and institutions, -the scourge of their enemies; and have conquered -and held, for more than half a -century, the finest portion of the once great -empire of the house of Taimúr.</p> - -<p>Gúrú Góvind was the last acknowledged -religious ruler of the Sikhs. A prophecy -had limited their spiritual guides to the -number of ten; and their superstition, aided, -no doubt, by the action of that spirit of -independence which his institutions had -introduced, caused its fulfilment. The success, -however, of Banda, a Bairági, who -was the devoted follower and friend of -Gúrú Góvind, established their union under -his banners. A short period after Góvind's -death, the grief of Banda at the misfortune -of his priest, is said, by Sikh authors, to -have settled into a gloomy and desperate -desire to revenge his wrongs. The confusion -which took place on the death of -Aurungzéb, which happened in the year -1707, was favourable to his wishes. After<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span> -plundering the country, and defeating most -of the petty Muhammedan chiefs that were -opposed to him, he thought himself sufficiently -strong to venture on an action with -Foujdar Khán, the governor of the province -of Sarhind, and the man of all others most -abhorred by the Sikhs, as the murderer of -the infant children of Gúrú Góvind. This -action was fought with valour by the Muhammedans; -and with all that desperation -on the part of the Sikhs, which the most -savage spirit of revenge could inspire: and -this, aided by the courage and conduct -of their leader, gave them the victory, after -a severe contest. Foujdar Khán fell, with -most of his army, to whom the enraged -Sikhs gave no quarter. Nor was their savage -revenge satiated by the destruction of the -Muhammedan army: they put to death -the wife and children of Vizír Khán, and -almost all the inhabitants of Sarhind. They -destroyed or polluted the mosques of that -city; and, in a spirit of wild and brutal<span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span> -rage, dug up the carcasses of the dead, -and exposed them to be devoured by -beasts of prey. Encouraged by this success, -and hardened by the lessons of -Banda to deeds of the most horrid atrocity, -the Sikhs rushed forward, and subdued -all the country between the Satléj -and the Jumna; and, crossing that river, -made inroads into the province of Sáháranpúr<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a>. -It is unnecessary to state -the particulars of this memorable incursion, -which, from all accounts, appears to have -been one of the severest scourges with -which a country was ever afflicted. Every -excess that the most wanton barbarity could -commit, every cruelty that an unappeased -appetite of revenge could suggest, was inflicted -upon the miserable inhabitants of -the provinces through which they passed. -Life was only granted to those who conformed -to the religion, and adopted the -habits and dress of the Sikhs; and if Behádur -Sháh had not quitted the Dek'hin, -which he did in A. D. 1710, there is reason -to think the whole of Hindústan would -have been subdued by these merciless invaders.</p> -<p><span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span></p> -<p>The first check the Sikhs received was -from an army under Sultán Kúli Khán. -That chief defeated one of their advanced -corps at Pánipat'h, which, after being dispersed, -fled to join their leader Banda, at -Sarhind. The death of Behádur Sháh prevented -this success from being pursued; -and the confusion which followed that event, -was favourable to the Sikhs. Banda defeated -Islám Khán, the viceroy of Lahore, -and one of his fanatic followers stabbed -Báyezíd Khán, the governor of Sarhind, -who had marched out of that town to -encounter this army. This, however, was -the last of Banda's successful atrocities. -Abdal Sámad Khán, a general of great<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span> -reputation, was detached, with a large army, -by the emperor Farakhseir, against the -Sikhs, whom he defeated in a very desperate -action; in which, agreeable to Muhammedan -authors, Banda performed prodigies -of valour, and was only obliged to -give way to the superior numbers and discipline -of the imperialists. The Sikhs were -never able to make a stand after this defeat, -and were hunted, like wild beasts, from one -strong hold to another, by the army of -the emperor; by whom their leader, and -his most devoted followers, were at last -taken, after having suffered every extreme -of hunger and fatigue<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a>.</p> -<p><span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span></p> -<p>Abdal Sámad Khán put to death great -numbers of the Sikhs after the surrender of -Lóhgad, the fortress in which they took -refuge; but sent Banda, and the principal -chiefs of the tribe, to Dehli, where they -were first treated with every kind of obloquy -and insult, and then executed. A Muhammedan -writer<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a> relates the intrepidity -with which these Sikh prisoners, but particularly -their leader, Banda, met death. -"It is singular," he writes, "that these -people not only behaved firmly during -the execution, but they would dispute -and wrangle with each other who should -suffer first; and they made interest with -the executioner to obtain the preference. -Banda," he continues, "was at last produced, -his son being seated in his lap. -His father was ordered to cut his throat, -which he did, without uttering one word. -Being then brought nearer the magistrate's -tribunal, the latter ordered his -flesh to be torn off with red hot pincers; -and it was in those moments he expired: -his black soul taking its flight, by one of -those wounds, towards the regions for -which it was so well fitted."</p> -<p><span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span></p> -<p>Thus perished Banda; who, though a -brave and able leader, was one of the most -cruel and ferocious of men, and endeavoured -to impart to his followers that feeling -of merciless resentment which he cherished -against the whole Muhammedan -race, whom he appears to have thought -accountable for the cruelty and oppression -of a few individuals of the persuasion<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a>.</p> -<p><span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span></p> -<p>Though the Sikhs, from being animated -by a similar feeling, and encouraged by his -first successes, followed Banda to the field, -they do not revere his memory; and he -is termed, by some of their authors, a -heretic; who, intoxicated with victory, endeavoured -to change the religious institutions -and laws of Gúrú Góvind, many of -whose most devoted followers this fierce -chief put to death, because they refused -to depart from those usages which that -revered spiritual leader had taught them to -consider sacred. Among other changes, -Banda wished to make the Sikhs abandon -their blue dress, to refrain from drinking -and eating flesh; and, instead of exclaiming -<i>Wá! Gúrúji ki Futteh! Wá! Khálsaji -ki Futteh!</i> the salutations directed by Góvind, -he directed them to exclaim, <i>Futteh -D'herm! Futteh dersan!</i><span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span> which means, -"Success to piety! Success to the sect!" -These innovations were very generally resisted; -but the dreaded severity of Banda -made many conform to his orders. The -class of Acálís<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a>, or immortals, who had -been established by Gúrú Góvind, continued -to oppose the innovations with great -obstinacy; and many of them suffered martyrdom, -rather than change either their -mode of salutation, diet, or dress; and, -at the death of Banda, their cause triumphed. -All the institutions of Gúrú Góvind -were restored: but the blue dress, -instead of being, as at first, worn by all, -appears, from that date, to have become -the particular right of the Acálís, whose -valour, in its defence, well merited the exclusive -privilege of wearing this original -uniform of a true Sikh.</p> -<p><span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span></p> -<p>After the defeat and death of Banda, -every measure was taken, that an active -resentment could suggest, not only to destroy -the power, but to extirpate the race, -of the Sikhs. An astonishing number of -that sect must have fallen, in the last two -or three years of the contest with the imperial -armies, as the irritated Muhammedans -gave them no quarter. After the -execution of their chief, a royal edict was -issued, ordering all who professed the religion -of Nánac to be taken and put to -death, wherever found. To give effect -to this mandate, a reward was offered for -the head of every Sikh; and all Hindús -were ordered to shave their hair off, under -pain of death. The few Sikhs, that escaped -this general execution, fled into the mountains -to the N. E. of the Penjáb, where -they found a refuge from the rigorous persecution -by which their tribe was pursued; -while numbers bent before the tempest -which they could not resist, and abandoning<span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span> -the outward usages of their religion, satisfied -their consciences with the secret practice -of its rites.</p> - -<p>From the defeat and death of Banda -till the invasion of India by Nádir Sháh, -a period of nearly thirty years, we hear -nothing of the Sikhs; but, on the occurrence -of that event, they are stated to have -fallen upon the peaceable inhabitants of the -Penjáb, who sought shelter in the hills, and -to have plundered them of that property -which they were endeavouring to secure -from the rapacity of the Persian invader.</p> - -<p>Enriched with these spoils, the Sikhs left -the hills, and built the fort of Dalewál, on -the Rávi, from whence they made predatory -incursions, and are stated to have -added both to their wealth and reputation, -by harassing and plundering the rear of -Nádir Sháh's army, which, when it returned -to Persia, was encumbered with spoil, and -marched, from a contempt of its enemies, -with a disregard to all order.</p> - -<p><span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span></p> - -<p>The weak state to which the empire of -Hindústan was reduced; and the confusion -into which the provinces of Lahore and -Cábul were thrown, by the death of Nádir; -were events of too favourable a nature to -the Sikhs to be neglected by that race, who -became daily more bold, from their numbers -being greatly increased by the union -of all those who had taken shelter in the -mountains; the readmission into the sect -of those who, to save their lives, had abjured, -for a period, their usages; and the -conversion of a number of proselytes, who -hastened to join a standard, under which -robbery was made sacred; and to plunder, -was to be pious.</p> - -<p>Aided with these recruits, the Sikhs now extended -their irruptions over most of the -provinces of the Penjáb: and though it was -some time before they repossessed themselves -of Amritsar, they began, immediately -after they quitted their fastnesses, to flock -to that holy city at the periods of their<span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span> -feasts. Some performed this pilgrimage in -secret, and in disguise: but in general, according -to a contemporary Muhammedan -author, the Sikh horsemen were seen riding, -at full gallop, towards "their favourite -shrine of devotion. They were often -slain in making this attempt, and sometimes -taken prisoners; but they used, on -such occasions, to seek, instead of avoiding, -the crown of martyrdom: and the -same authority states, that an instance -was never known of a Sikh, taken in his -way to Amritsar, consenting to abjure his -faith."</p> - -<p>It is foreign to the object of this sketch -to enter into a detail of those efforts by -which the Sikhs rose into that power which -they now possess. It will be sufficient to -glance at the principal events which have -marked their progress, from the period of -their emerging from the mountains, to which -they had been driven after the death of -Banda, to that of the conquest and subjection<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span> -of those fine provinces over which their -rule is now established. This sect, as has -been before stated, have never admitted -a spiritual leader since the death of Gúrú -Góvind. It was success, and the force of -a savage but strong genius, which united -them, for a period, under Banda; and they -have, since his death, had no acknowledged -general, leader, or prince. Each individual -followed to the field the Sirdar or chief, -who, from birth, the possession of property, -or from valour and experience, had become -his superior. These chiefs again were of -different rank and pretensions: a greater -number of followers, higher reputation, the -possession of wealth, or lands, constituted -that difference; and, from one or other of -these causes, one chief generally enjoyed a -decided pre-eminence, and, consequently, -had a lead in their military councils. But, -nevertheless, they always went through the -form of selecting a military leader at their -Gúrú-matá, or national council; where,<span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span> -however, influence prevailed, and the most -powerful was certain of being elected.</p> - -<p>Such a mode of government was in itself -little calculated to give that strength and -union which the cause of the Sikhs required: -but the peculiarities of their usages, -the ardent character of their faith, the power -of their enemies, and the oppression they -endured, amply supplied the place of all -other ordinances. To unite and to act in -one body, and on one principle, was, with -the first Sikhs, a law of necessity: it was, -amid the dangers with which they were -surrounded, their only hope of success, and -their sole means of preservation: and it -was to these causes, combined with the -weakness and internal contests of their enemies, -to which this sect owes its extraordinary -rise,—not to their boasted constitution; -which, whether we call it an oligarchy, -which it really is; or a theocracy, which the -Sikhs consider it; has not a principle in its -composition that would preserve it one day<span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span> -from ruin, if vigorously assailed. But of -this their history will furnish the best -example.</p> - -<p>Encouraged by the confusion which took -place on the first Afghán<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a> invasion, the -Sikhs made themselves masters of a considerable -part of the Duáb of Rávi and -Jaléndra<a name="FNanchor_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">[59]</a>, and extended their incursions -to the neighbouring countries. They, however, -at this period received several severe -checks from Mír Manu, the governor of -Lahore, who is said, by Muhammedan -authors, to have been only withheld from -destroying them by the counsel of his -minister, Kodá Mal, who was himself a -Sikh of the Khalása<a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a> tribe. Mír Manu<span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span> -appointed Adína Bég Khán to the charge -of the countries in which the Sikhs maintained -themselves; and, as that able but -artful chief considered this turbulent tribe -in no other light than as the means of his -personal advancement, he was careful not -to reduce them altogether; but, after defeating -them in an action, which was fought -near Mak'havál, he entered into a secret -understanding with them, by which, though -their excursions were limited, they enjoyed -a security to which they had been unaccustomed, -and from which they gathered -strength and resources for future efforts.</p> - -<p>At the death of Mír Manu<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a>, the Sikhs -took all those advantages, which the local -distractions of a falling empire offered them, -of extending and establishing their power.<span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span> -Their bands, under their most active leaders, -plundered in every direction, and were successful -in obtaining possession of several -countries, from which they have never since -been expelled: and their success, at this -period, was promoted, instead of being -checked, by the appointment of their old -friend, Adína Bég Khán, to Lahore; as -that brave chief, anxious to defend his own -government against the Afgháns, immediately -entered into a confederacy with the -Sikhs, whom he encouraged to plunder the -territories of Ahmed Sháh Abdáli.</p> - -<p>The Afghán monarch, resenting this predatory -warfare, in which the governor of -Lahore was supported by the court of -Dehli, determined upon invading India. -Adína Bég, unable to oppose him, fled; -and the Sikhs could only venture to plunder -the baggage, and cut off the stragglers of -the Afghán army; by which they so irritated -Ahmed Sháh, that he threatened them with -punishment on his return; and, when he<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span> -marched to Cábul, he left his son, Taimúr -Khán, and his vizír, Jehán Khán, at Lahore, -with orders to take vengeance on the -Sikhs for all the excesses which they had -committed. The first expedition of Taimúr -Khán was against their capital, Amritsar, -which he destroyed, filling up their sacred -tank, and polluting all their places of worship: -by which action he provoked the -whole race to such a degree, that they all -assembled at Lahore, and not only attempted -to cut off the communication -between the fort and country, but collected -and divided the revenues of the towns and -villages around it. Taimúr Khán, enraged -at this presumption, made several attacks -upon them, but was constantly defeated; -and being at last reduced to the necessity -of evacuating Lahore, and retreating to -Cábul, the Sikhs, under one of their celebrated -leaders, called Jasa Singh Calál, immediately -took possession of the vacant -Subah of Lahore, and ordered rupees to be<span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span> -coined, with an inscription to the following -import: "Coined by the grace of Khálsah -jí, in the country of Ahmed, conquered -by Jasa Singh Calál."</p> - -<p>The Sikhs, who were so deeply indebted -to the forbearance of Adína Bég Khán, -now considered themselves above the power -of that chief; who, in order to regain his -government from them and the Afgháns, -was obliged to invite the Mahráta leaders, -Raghunát'h Ráo, Sáheb Pateil, and Malhár -Ráo, to enter the Penjáb. Aided by these -chiefs, he first advanced to Sarhind, where -he was joined by some Sikhs that remained -attached to him. Sámad Khán, the officer -who had been left in charge of Sarhind -by Ahmed Khán, found himself obliged to -evacuate that place; which he had no -sooner done, than the Sikhs began to -plunder. The Mahrátas, always jealous of -their booty, determined to attack and punish -them for this violation of what they deemed -their exclusive privilege: but Adína Bég<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span> -receiving intelligence of their intentions, -communicated it to the Sikhs; who, taking -advantage of the darkness of the night, -saved themselves by flight.</p> - -<p>After the fall of Sarhind, the Mahrátas, -accompanied by Adína Bég Khán, advanced -to Lahore, and soon expelled both -the Sikhs and the Afgháns from the principal -towns of the provinces of Sarhind and -Lahore; of which they not only took possession, -but sent a governor to the province -of Multán; and Sáheb Pateil advanced to -the Attock<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a>, where he remained for a few -months. But the commotions of Hindústan -and the Dek'hin soon obliged these -foreigners to abandon the Penjáb; which -they did the same year they had reduced -it. They appointed Adína Bég Khán governor -of Lahore. He died in the ensuing<span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span> -year; and, by his death, afforded an opportunity -to the Sikhs, which they eagerly -seized, to make themselves again masters -of the province of Lahore. Their success -was, however, soon checked by Ahmed -Sháh Abdáli; who, irritated by their unsubdued -turbulence, and obstinate intrepidity, -made every effort (after he had gained the -victory of Pánipat'h, which established his -supremacy at Dehli) to destroy their power; -and, with this view, he entered the Penjáb -early in 1762, and overran the whole of -that country with a numerous army, defeating -and dispersing the Sikhs in every direction. -That sect, unable to make any stand -against the army of the Abdáli, pursued -their old plan of retreating near the mountains; -and collected a large force in the -northern districts of Sarhind, a distance of -above one hundred miles from Lahore, -where the army of Ahmed Sháh was encamped. -Here they conceived themselves -to be in perfect safety: but that prince<span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span> -made one of those rapid movements for -which he was so celebrated, and reaching -the Sikh army on the second day, completely -surprised, and defeated it with great -slaughter. In this action, which was fought -in February, 1762, the Sikhs are said to -have lost upwards of twenty thousand men, -and the remainder fled into the hills, abandoning -all the lower countries to the Afgháns, -who committed every ravage that a -barbarous and savage enemy could devise. -Amritsar was razed to the ground, and the -sacred reservoir again choaked with its -ruins. Pyramids<a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">[63]</a> were erected, and covered -with the heads of slaughtered Sikhs: and it -is mentioned, that Ahmed Sháh caused the -walls of those mosques, which the Sikhs -had polluted, to be washed with their blood, -that the contamination might be removed, -and the insult offered to the religion of Muhammed -expiated<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a>.</p> - -<p><span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span></p> - -<p>This species of savage retaliation appears -to have animated, instead of depressing, the -courage of the Sikhs; who, though they -could not venture to meet Ahmed Sháh's -army in action, harassed it with an incessant -predatory warfare; and, when that -sovereign was obliged, by the commotions -of Afghánistan, to return to Cábul, they -attacked and defeated the general he had -left in Lahore, and made themselves masters -of that city, in which they levelled with the -ground those mosques which the Afgháns -had, a few months before, purified with the -blood of their brethren.</p> - -<p>Ahmed Sháh, in 1763, retook Lahore, -and plundered the provinces around it; but, -being obliged to return to his own country in -the ensuing year, the Sikhs again expelled his<span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span> -garrison, and made themselves masters of the -Penjáb; and, from that period until his death, -a constant war was maintained, in which -the enterprise and courage of the Afgháns -gradually gave way before the astonishing -activity and invincible perseverance of their -enemies; who, if unable to stand a general -action, retreated to impenetrable mountains, -and the moment they saw an advantage, -rushed again into the plains with renewed -vigour, and recruited numbers. Several -Sikh authors, treating of the events of this -period, mention a great action having been -fought, by their countrymen, near Amritsar, -against the whole Afghán army, commanded -by Ahmed Sháh in person; but they differ -with regard to the date of this battle, some -fixing it in 1762, and others later. They -pretend that the Sikhs, inspired by the -sacredness of the ground on which this -action was fought, contended for victory -against superior numbers with the most -desperate fury, and that the battle terminated<span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span> -in both parties quitting the field, -without either being able to claim the least -advantage. The historians of Ahmed Sháh -are, however, silent regarding this action; -which, indeed, from all the events of his -long contests with the Sikhs, appears unlikely -to have occurred. It is possible the -Sikhs fought, at Amritsar, with a division of -the Afghán army, and that might have been -commanded by the prince; but it is very -improbable they had ever force to encounter -the concentrated army of the Abdális; -before which, while it remained in -a body, they appear, from the first to the -last of their contests with that prince, to -have always retreated, or rather fled.</p> - -<p>The internal state of Afghánistan, since -the death of Ahmed Sháh, has prevented -the progress of the Sikh nation receiving -any serious check from that quarter; and -the distracted and powerless condition of -the empire of India has offered province -after province to their usurpation. Their<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> -history, during this latter period, affords -little but a relation of village warfare, and -predatory incursions. Their hostilities were -first directed against the numerous Muhammedan -chiefs who were settled in the -Penjáb, and who defended, as long as they -could, their jágírs, or estates, against them: -but these have either been conquered, or -reduced to such narrow limits, as to owe -their security to their insignificance, or -the precarious friendship of some powerful -Sikh chief, whose support they have -gained; and who, by protecting them -against the other leaders of his tribe, obtains -a slight accession of strength and -influence.</p> - -<p>The Sikh nation, who have, throughout -their early history, always appeared, like a -suppressed flame, to rise into higher splendour -from every attempt to crush them, -had become, while they were oppressed, as -formidable for their union, as for their determined -courage and unconquerable spirit of<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span> -resistance: but a state of persecution and -distress was the one most favourable for the -action of a constitution like theirs; which, -formed upon general and abstract principles, -required constant and great sacrifices -of personal advantage to the public -good; and such can alone be expected -from men, acting under the influence of -that enthusiasm, which the fervor of a new -religion, or a struggle for independence, can -alone impart, and which are ever most -readily made, when it becomes obvious to -all, that a complete union in the general -cause is the only hope of individual -safety.</p> - -<p>The Sikhs would appear, from their own -historians, to have attributed the conquests -they made entirely to their valour, and to -have altogether forgot that they owed them -chiefly to the decline of the house of Taimúr, -and the dissensions of the government -of Cábul. Intoxicated with their success,<span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span> -they have given way to all those passions -which assail the minds of men in the possession -of power. The desire, which every -petty chief entertained, of increasing his -territories, of building strong forts, and -adding to the numbers of his troops, involved -them in internal wars; and these, -however commenced, soon communicated -to numbers, who engaged in the dispute as -passion or interest dictated. Though such -feuds have, no doubt, helped to maintain -their military spirit, yet their extent and -virulence have completely broken down -that union, which their great legislator, -Góvind, laboured to establish. Quarrels -have been transmitted from father to son; -and, in a country where the infant is devoted -to <i>steel</i>, and taught to consider war -as his only occupation, these could not -but multiply in an extraordinary degree; -and, independent of the comparative large -conquests in which the greater chiefs occasionally<span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span> -engaged, every village<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">[65]</a> has become -an object of dispute; and there are few, if -any, in the Penjáb, the rule of which is not -contested between brothers or near relations<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">[66]</a>. -In such a state, it is obvious, the -Sikhs could alone be formidable to the -most weak and distracted governments. -Such, indeed, was the character, till within -a very late period, of all their neighbours; -and they continued to plunder, with impunity,<span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span> -the upper provinces of Hindústan, -until the establishment of the power of -Daulet Ráo Sindíá, when the regular brigades, -commanded by French officers in -the service of that prince, not only checked -their inroads, but made all the Sikh chiefs, -to the southward of the Satléj, acknowledge -obedience and pay tribute to Sindíá: and -it was in the contemplation of General -Perron, had the war with the English -government not occurred, to have subdued -the Penjáb, and made the Indus the limit -of his possession: and every person acquainted -with his means, and with the -condition and resources of the Sikhs, must -be satisfied he would have accomplished -this project with great ease, and at a very -early period.</p> - -<p>When Holkár fled into the Penjáb, in -1805, and was pursued by that illustrious -British commander, Lord Lake, a complete -opportunity was given of observing -the actual state of this nation, which was<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span> -found weak and distracted, in a degree -that could hardly have been imagined. It -was altogether destitute of union. And -though a Gúrú-matá, or national council, -was called, with a view to decide on those -means by which they could best avert the -danger by which their country was threatened, -from the presence of the English and -Mahráta armies, it was attended by few -chiefs: and most of the absentees, who had -any power, were bold and forward in their -offers to resist any resolution to which this -council might come. The intrigues and -negotiations of all appeared, indeed, at this -moment, to be entirely directed to objects -of personal resentment, or personal aggrandizement; -and every shadow of that concord, -which once formed the strength of -the Sikh nation, seemed to be extinguished.</p> - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> The sacred volume of the Sikhs. The chief, who -gave me this copy, sent it at night, and with either a -real or affected reluctance, after having obtained a promise -that I would treat it with great respect. I understand, -however, that the indefatigable research of -Mr. Colebrooke has procured not only the Adí-Grant'h, -but also the Dasima Pádsháh ká Grant'h; -and that, consequently, he is in possession of the two -most sacred books of the Sikhs.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Sikh or Sicsha, is a Sanscrit word, which means a -disciple, or devoted follower. In the Penjábí it is -corrupted into Sikh: it is a general term, and applicable -to any person that follows a particular teacher.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> This village, or rather town, for such it has -become, is now called Ráyapúr. It is situated on the -banks of the Béyah, or Hyphasis.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> He is called, by some authors, Kálú Védí; but -Védí is a name derived from his tribe or family.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> Several Sikh authors have been very precise in -establishing the date of the consummation of this marriage, -which they fix in the month of Asárh, of the -Hindú æra of Vicramáditya, 1545.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> Bála Sand'hú, who gave this advice, continued, -through Nánac's life, to be his favourite attendant and -disciple.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> The veneration which the Hindús have for the -snake is well known; and this tradition, like many -others, proves the attachment of the Sikh writers to -that mythology, the errors of which they pretend to -have wholly abandoned.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> Ráy, a title inferior to that of a Rájah, generally -applied to the Hindú chief of a village, or small -district.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> -This remarkable anecdote in Nánac's life is told -very differently by different Sikh authors. I have -followed the narrative of Bhacta Mallí. They all -agree in Nánac's having, at this period, quitted the -occupations of the world, and become Fakír.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> Bhai Gúrú Vali, author of the Gnyána Ratnávali, -a work written in the Sikh dialect of the Penjábí.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> Though his biographers have ascribed miracles to -Nánac, we never find that he pretended to work any: -on the contrary, he derided those who did, as deriving -power from evil spirits.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> It is believed that this work of Nánac has been -incorporated in the first part of the Adí-Grant'h.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> This interview must have taken place in 1526 or -1527; as it is stated to have been immediately after -Daulet Khán Lódí had visited Paniput, in 1526; -where that prince had fought, and subdued Ibrahim, -emperor of Hindústan.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> Recluse penitents, who, by means of mental and -corporeal mortifications, have acquired a command -over the powers of nature.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> Kírtipúr Dehra, on the banks of the Rávi, or -Hydraotes.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> He is, throughout this sketch, called Nánac. -Muhammedan historians generally term him Nánac -Sháh, to denote his being a Fakír, the name of Sháh -being frequently given to men of celebrity in that -sect. The Sikhs, in speaking of him, call him Bábá -Nánac, or Gúrú Nánac, father Nánac, or Nánac the -teacher; and their writers term him Nánac Nirinkar, -which means Nánac the omnipresent.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> This fanciful etymology represents the word -Angad as a compound of the Sanscrit <i>Ang</i>, which -signifies <i>body</i>, and the Persian <i>Khúd</i>, which signifies -<i>own</i>. This mixture of language is quite common in -the jargon of the Penjáb.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> Angad died at Khandúr, a village about forty -miles east of Lahore.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> Though a contrary belief is inculcated by Nánac, -the Sikhs, like the Hindús, are inclined to be predestinarians, -and this gives their minds a great tendency to -view accidents as decrees of Providence; and it is -probable that this instance of early good fortune in -Rám Dás, by impressing his countrymen with an idea -of his being particularly favoured of Heaven, gave rise -to an impression that promoted, in no slight degree, -that success which it anticipated.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> No dates of the events which occurred during the -rule of Rám Dás are given in any of the authorities -from which this sketch is drawn. One author, however, -states, that he lived in the time of Akber, and was -honoured with the favour of that truly tolerant and -great emperor.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Arjunmal, or Arjun, as he is more commonly -called, according to B'hai Gúrú Dás B'halé, the author -of the Gnyán Ratnávalí, was not initiated in the -sacred mysteries of his father. This author says, that -Arjun, though a secular man, did not suffer the office -of Gúrú, or priest, to leave the Sóndi tribe. "Like a -substance," he adds, "which none else could digest, -the property of the family remained in the -family."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> Grant'h means book; but, as a mark of its superiority -to all others, is given to this work, as "The -Book." Adí-Grant'h means, the first Grant'h, or -book, and is generally given to this work to distinguish -it from the Dasama Pádsháh ká Grant'h, or the -book of the tenth king, composed by Gúrú Góvind.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> Though the original Adí-Grant'h was compiled by -Arjunmal, from the writings of Nánac, Angad, Amera -Dás, and Rám Dás, and enlarged and improved by his -own additions and commentaries, some small portions -have been subsequently added by thirteen different -persons, whose numbers, however, are reduced, by the -Sikh authors, to twelve and a half: the last contributor -to this sacred volume being a woman, is only -admitted to rank in the list as a fraction, by these -ungallant writers.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> Several historical accounts of the Sikhs, particularly -that published by Major Browne, which is, -in general, drawn from authentic sources, appear to be -in error with regard to the period at which this race -first took arms, which the last author states to have -occurred under Gúrú Góvind; but several Sikh authors, -of great respectability and information, agree in -ascribing to the efforts of Har Góvind, the son of -Arjun, this great change in the Sikh commonwealth; -and their correctness, in this point, appears to be placed -beyond all question, by a passage in the Ratnávalí of -B'hai Gúrú Dás B'halé; who observes, "That five phials -(of divine grace) were distributed to five Pírs (holy -men), but the sixth Pír was a mighty Gúrú (priest). -Arjun threw off his earthly frame, and the form -of Har Góvind mounted the seat of authority. The -Sóndi race continued exhibiting their different forms -in their turns. Har Góvind was the destroyer of -armies, a martial Gúrú (priest), a great warrior, and -performed great actions." The mistake of some -European writers on this subject probably originated -in a confusion of verbal accounts; and the similarity -of the name of Har Góvind, the son of Arjunmal, and -Góvínd, the last and greatest of the Sikh Gúrús, the -son of Tégh Bahádur. In the Persian sketch, which -Major Browne translates, the name of Har Góvind is -not mentioned. The son of Arjunmal is called Gúrú -Rám Ráy, which is obviously a mistake of the author -of that manuscript.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> Nánac had forbidden hog's flesh, though a common -species of food among the lower tribe of Hindús, -in compliance with the prejudices of the Muhammedans, -whom it was his great wish to reconcile -to his faith by every concession and persuasion.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> It is stated, by a Sikh author named Nand, that -Har Góvind, during his ministry, established the practice -of invoking the three great Hindú deities, Brahmá, -Vishnu, and Síva: but this is not confirmed by any -other authority which I have seen.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> The violent contests of the Sikhs are mentioned -by most of their writers; and, though they disagree -in their accounts, they all represent Tégh Behádur as -falling the innocent sacrifice of Muhammedan despotism -and intolerance; which, from the evidence -of all respectable contemporary Muhammedan authors, -would appear not to be the fact. Tégh Behádur, -agreeable to them, provoked his execution -by a series of crimes. He joined, they state, with a -Moslem Fakír, of the name of Hafiz ed Dín; and, -supported by a body of armed mendicants, committed -the most violent depredations on the peaceable -inhabitants of the Penjáb. The author of the Seir -Mutákhherin says he was, in consequence of these -excesses, put to death at Gwalior, and his body cut -into four quarters, one of which was hung up at each -gate of the fortress.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> A Sikh college was founded in that city.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> A town on the Satléj.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> Gúrú Góvind is stated, by a Sikh author of respectability, -B'hai Gúrú Dás B'halé, to have been -fourteen years of age when his father was put to -death.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> The object of Nánac was to abolish the distinctions -of cast amongst the Hindús, and to bring them -to the adoration of that Supreme Being, before whom -all men, he contended, were equal. Gúrú Góvind, -who adopted all the principles of his celebrated predecessor, -as far as religious usages were concerned, is -reported to have said, on this subject, that the four -tribes of Hindús, the Bráhmen, Cshatríya, Vaisya, -and Súdra, would, like <i>pán</i> (betle-leaf), <i>chunám</i> (lime), -<i>supári</i> (betle-nut), and <i>khat</i> (<i>terra japonica</i>, or <i>catechu</i>), -become all of one colour, when well chewed.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> Some men of the lowest Hindú tribe, of the occupation -of sweepers, were employed to bring away the -corpse of Tégh Béhadur from Dehli. Their success -was rewarded by high rank and employment. Several -of the same tribe, who have become Sikhs, have been -remarkable for their valour, and have attained great -reputation. They are distinguished, among the Sikhs, -by the name of Ran-Rata Singh.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> That is, equal in civil rights. He wished to remove -the disqualifications of birth, and do away cast. -That he did not completely effect this object, and -that some distinctions of their former tribes, particularly -those relating to intermarriage, should still -be kept up by the Sikhs, cannot be a matter of astonishment -to those acquainted with the deep-rooted -prejudices of the Hindús upon this point; which is as -much a feeling of family pride as of religious usage.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> Spiritual leader.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> The goddess Durgá Bhavání is said, by a Sikh -author, to be represented, in some images, with her -hair long and dishevelled.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> This institution is also said to be borrowed from -the Hindú mythology. Bála Rám, the elder brother -of Crishna, wore blue clothes; from which he is called -Nilámbar, or <i>the clothed in dark blue</i>; and Shitivas, or -<i>the blue clothed</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> One of the most popular of these fables states, -that in the year of the Híjerah 1118, Gúrú Góvind, -agreeably to the directions he had received -from two Bráhmen necromancers, threw a number of -magical compounds, given him by these Bráhmens, -into a fire, near which he continued in prayers for -several days. A sword of lightning at last burst from -the flame of fire; but Góvind, instead of seizing this -sword in an undaunted manner, as he was instructed, -was dazzled by its splendour, and shrunk from it -in alarm. The sword instantly flew to heaven; from -whence a loud voice was heard to say, "Gúrú Góvind! -thy wishes shall be fulfilled by thy posterity, -and thy followers shall daily increase." The Bráhmens -were in despair at this failure; but, after deep -reflection, they told Góvind, there was still one mode -of acquiring that honour for himself, which appeared, -by the decree that had been pronounced, doomed for -his posterity. If he would only allow them to take off his -head, and throw it into the fire, he would be resuscitated -to the enjoyment of the greatest glory. The -Gúrú excused himself from trying this experiment, -declaring that he was content that his descendants -should enjoy the fruits of that tree which he had -planted.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> These Rájás appear, from the same authority, to -be descended in a direct line from Hindú gods.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> The following short extract from the translation -of the Vichitra Nátac, will show that Góvind gave his -friends their full meed of praise, and will also exhibit -the character of his style: "Cripál rages, wielding his -mace: he crushed the skull of the fierce Hyát -Khán. He made the blood spurt aloft, and scattered -the brains of the chief, as Crishna crushed the -earthen vessel of butter. Then Nand Chand raged -in dreadful ire, launching the spear, and wielding -the sword. He broke his keen scimitar, and drew -his dagger, to support the honour of the Sóndi race. -Then my maternal uncle, Cripál, advanced in his -rage, and exhibited the skilful war-feats of a true -Cshatríya. The mighty warrior, though struck by -an arrow, with another made a valiant Khán fall -from his saddle, and Sáheb Chand, of the Cshatríya -race, strove in the battle's fury, and slew a blood-thirsty -Khán, a warrior of Khorásan." After recording -the actions of many others, Góvind thus describes -his own deeds: "The blood-drinking spectres and -ghosts yelled for carnage; the fierce Vetála, the -chief of the spectres, laughed for joy, and sternly -prepared for his repast. The vultures hovered -around, screaming for their prey. Hari Chand, (a -Hindú chief in the emperor's army,) in his wrath, -drawing his bow, first struck my steed with an -arrow: aiming a second time, he discharged his -arrow; but the Deity preserved me, and it passed -me, and only grazed my ear. His third arrow struck -my breast: it tore open the mail, and pierced the -skin, leaving a slight scar; but the God whom I -adore saved me. When I felt this hurt, my anger -was kindled; I drew my bow and discharged an -arrow: all my champions did the same, rushing -onwards to the battle. Then I aimed at the young -hero, and struck him. Hari Chand perished, and -many of his host; death devoured him, who was -called a Rájá among a hundred thousand Rájás. -Then all the host, struck with consternation, fled, -deserting the field of combat. I obtained the victory -through the favour of the Most High; and, -victorious in the field, we raised aloud the song of -triumph. Riches fell on us like rain, and all our -warriors were glad."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> Hyát Khán and Nejábet Khán are mentioned as -two of the principal chiefs of the emperor's army that -fell in this first action. Góvind, speaking of the fall -of the latter, says: "When Nejábet Khán fell, the -world exclaimed, Alas! but the region of Swarga -(the heavens) shouted victory."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> A mountainous tract of country, that borders on -the Penjáb. It lies to the N. W. of Srínagar, and the -S. E. of Jammu. The present Rájá, Sansár Chand, is -a chief of great respectability. His country has lately -been overrun by the Rájá of Nepál and Gore'ha. I -derived considerable information regarding this family, -and their territories, from the envoy of Sansár Chand, -who attended Lord Lake, in 1805, when the British -army was in the Penjáb.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> Though the account of this war is given in a -style sufficiently inflated for the wars of the demons -and angels; yet, as Góvind relates, that Husain Khán -returned a messenger, which one of the principal Rájás -had sent him, with this message to his master; "Pay -down ten thousand rupees, or destruction descends -on thy head;" we may judge, both from the demand, -and the amount of the contribution, of the nature of -this contest, as well as its scale. It was evidently one -of those petty provincial wars, which took place in -every remote part of the Indian empire, when it was -distracted: and, at this period, Aurungzéb was wholly -engaged in the Dek'hin, and the northern provinces -were consequently neglected, and their governments -in a weak and unsettled state.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> This must have been in the year 1701, when -Baháder Sháh was detached from the Dek'hin to take -charge of the government of Cábul, and was probably -ordered, at the same time, to settle the disturbances in -the Penjáb.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> There is a remarkable passage in this chapter, in -which Gúrú Góvind appears to acknowledge the -supremacy of the emperor. "God," he says, "formed -both Bábá (Nánac) and Báber (the emperor of that -name). Look upon Bábá as the Pádsháh (king) of -religion, and Báber, the lord of the world. He -who will not give Nánac a single damri, (a coin the -sixteenth part of an ana,) will receive a severe -punishment from Báber."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">[45]</span></a> Kahilúr, or Kahlóre, is situated on the Satléj, -above Mák'havál. It is near the mountains through -which that river flows into the Penjáb. Another -place of the name of Kahilúr, or Kahlóre, is situated a -short distance from Lahore, to the N. E. of that city.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">[46]</span></a> The Muhammedan authors blame Vízír Khán for -this unnecessary and impolitic act of barbarity.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> Bhavání Durgá.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">[48]</span></a> In the Penjábi narrative of B'hai Gúrú Dás -B'halé, the actions of Ajit Singh, and Ranjít Singh, -sons of Góvind, are particularly described; and, from -one part of the description, it would appear that the -family of Góvind, proud of their descent, had not laid -aside the <i>zunár</i>, or holy cord, to which they were, as -belonging to the Cshatríya race, entitled. Speaking -of these youths, the author says: "Slaughtering every -Turk and Pahlan whom they saw, they adorned -their sacred strings, by converting them into sword-belts. -Returning from the field, they sought their -father, who bestowed a hundred blessings on their -scimetars."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> The Sikh author, though he may reject the superstitious -idolatry of the Hindús, adorns his descriptions -with every image its mythology can furnish; and -claims for his hero the same high honours in Swarga, -that a Bráhmen would expect for one of the Pándu -race.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">[50]</span></a> Mr. Foster has followed this authority in his -account of the Sikh nation: and I am inclined to -believe that the part of it which relates to Gúrú Góvind's -dying at Nadér, in the Dek'hin, of a wound -received from a Patán, is correct; as it is written on -the last page of a copy of the Adí-Grant'h, in my possession, -with several other facts relative to the dates of -the births and deaths of the principal high priests of -the Sikhs.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">[51]</span></a> Both at Chamkóur, and other forts, from which -the famished Sikhs attempted to escape, many of -them were taken, and had their noses and ears -cut off.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> Meaning Sikhs; whose faith, though it differs -widely from the present worship of the Hindús, has -been thought to have considerable analogy to the -pure and simple religion originally followed by that -nation.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> This province lies a few miles to the N. E. of -Delhi, between the rivers Jumna and Ganges.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> They were taken in the fort of Lóhgad, which is -one hundred miles to the north-east of Lahore. This -fortress was completely surrounded, and the Sikhs -were only starved into surrender, having been reduced -to such extremes, that they were reported to have -eaten, what to them must have been most horrible, the -flesh of the cow.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">[55]</span></a> The author of the <i>Seir Mutákherin</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> It is necessary, however, to state, that there is a -schismatical sect of Sikhs, who are termed Bandái, or -the followers of Banda, who totally deny this account -of the death of Banda, and maintain that he escaped -severely wounded from his last battle, and took refuge -in B'habar, where he quietly ended his days, leaving -two sons, Ajit Singh and Zoráwer Singh, who successfully -propagated his doctrine. This sect chiefly resides -in Multán, Tata, and the other cities on the -banks of the Indus. They receive the Adí-Grant'h, -but not the Dasama Pádsháh ká Grant'h.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> An account of this class of Sikhs will be hereafter -given.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> A. D. 1746.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59"><span class="label">[59]</span></a> The country between the rivers Raví and Béyah, -and that river and the Satléj.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> A sect of non-conformist Sikhs, who believe in the -Adí-Grant'h of Nánac, but do not conform to the institutions -of Gúrú Góvind. They are called Khalása. -This word is said, by some, to be from <i>khális</i>, <i>pure</i> or -<i>select</i>, and to mean the purest, or the select: by others, -from <i>khalás</i>, <i>free</i>, and to mean the freed or exempt, -alluding to the tribe being exempt from the usages -imposed on the other Sikhs.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">[61]</span></a> A. D. 1752.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62"><span class="label">[62]</span></a> The empire of the Mahrátas had, at this proud -moment, reached its zenith. The battle of Pánipat'h -took place soon afterwards; since which it has rapidly -declined.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_63_63" id="Footnote_63_63"></a><a href="#FNanchor_63_63"><span class="label">[63]</span></a> This is a very common usage amongst eastern -conquerors. The history of Jénghíz Khán, Taimúr -and Nádir Sháh, afford many examples of this mode -of treating their vanquished enemies.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">[64]</span></a> Foster's Travels, Vol. I. p. 279.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_65_65" id="Footnote_65_65"></a><a href="#FNanchor_65_65"><span class="label">[65]</span></a> All the villages in the Penjáb are walled round; -as they are in almost all the countries of India that -are exposed to sudden incursions of horse, which this -defence can always repel.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">[66]</span></a> When the British and Máhráta armies entered -the Penjáb, they were both daily joined by discontented -petty chiefs of the Sikhs, who offered their aid -to the power that would put them in the possession of -a village or a fort, from which, agreeably to their -statement, they had been unjustly excluded by a -father or brother. Holkár encouraged these applications, -and used them to his advantage. The British -commander abstained from all interference in such -disputes.</p></div></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span></p> - - -<h2>SECTION II.</h2> - - -<p>Neither the limits of this sketch, nor -the materials from which it is drawn, will -admit of my giving a particular or correct -account of the countries possessed by the -Sikhs, or of their forms of government, -manners, and habits: but a cursory view of -these subjects may be useful, and may -excite and direct that curiosity which it -cannot expect to gratify.</p> - -<p>The country now possessed by the Sikhs, -which reaches from latitude 28° 40' to -beyond latitude 32° N., and includes all the -Penjáb<a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">[67]</a>, a small part of Multán, and most<span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span> -of that tract of country which lies between -the Jumna and the Satléj, is bounded, to -the northward and westward, by the territories -of the king of Cábul; to the eastward, -by the possessions of the mountaineer -Rájás of Jammu, Nadón, and Srínagar; -and to the southward, by the territories of -the English government, and the sandy -deserts of Jasalmér and Hánsyá Hisár.</p> - -<p>The Sikhs, who inhabit the country -between the Satléj and the Jumna, are -called Málawá Singh, and were almost all -converted from the Hindú tribes of Játs -and Gujars. The title of Málawá Singh -was conferred upon them for their extraordinary -gallantry, under the Baírágí Banda, -who is stated to have declared, that the -countries granted to them should be fruitful<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span> -as Málwá, one of the provinces<a name="FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">[68]</a> in India. -The principal chiefs among the Málawá -Singhs, are, Sáheb Singh, of Patiálá; B'hangá -Singh, of T'hánésur; B'hág Singh, of Jhind; -and B'hailal Singh, of Keintal. Besides -these, there are several inferior chiefs, such -as Gúrúdah Singh, Jud'h Singh, and Carm -Singh; all of whom have a few villages, -and some horse, and consider themselves -independent; though they, in general, are -content to secure their possessions by attaching -themselves to one or other of the -more powerful leaders.</p> -<p><span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span></p> -<p>The country of the Málawá Singh is, in -some parts, fruitful: but those districts of -it, which border on Hánsyá and Carnál, are -very barren; being covered with low wood, -and, in many places, almost destitute of -water. Sarhind was formerly the capital of -this country; but it is now a complete ruin, -and has probably never recovered the -dreadful ravages of the Bairágí Banda, who -is stated not only to have destroyed its -mosques, but to have levelled all its palaces -and public buildings with the ground. -Patiálá is now the largest and most flourishing -town of this province, and next to it -T'hánésur, which is still held in high religious -veneration by the Hindús; who have -also a very high reverence for the river -Seraswetí, which flows through this province. -The territories of the chiefs of Málawá -Singh are bounded to the N. W. by -the Satléj; between which and the Béyah, -is the country called the Jaléndra Beit, -or Jaléndra Dúáb; the Sikhs inhabiting -which are called the Dúábá Singh, or the -Singhs who dwell between the rivers<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a>. The<span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span> -country of Jaléndra Dúáb, which reaches -from the mountains to the junction of the -Satléj and the Béyah, is the most fruitful -of all the possessions of the Sikhs; and is, -perhaps, excelled in climate and vegetation -by no province of India. The soil is light, -but very productive: the country, which is -open and level, abounds with every kind of -grain. That want of water, which is so -much felt in other parts of India, must be -here unknown; as it is found every where -in abundance, within two, or at furthest -three, feet from the surface of the soil. The -towns of Jaléndra and Sultánpúr are the -principal in the Dúáb.</p> -<p><span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span></p> -<p>The country between the Béyah and -Ráví rivers is called Bári Dúáb, or Mánj'há; -and the Sikhs inhabiting it are called -Mánj'há Singh. The cities of Lahore and -Amritsar are both in this province; and it -becomes, in consequence, the great centre -of the power of this nation. Ranjít Singh, -of Lahore; Fateh Singh<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a>, of Alluwál; and -Jud'h Singh, of Rámgadiá<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</a>; are the principal -chiefs of this country.</p> - -<p>The country of Bári is said to be less -fertile, particularly towards the mountains, -than Jaléndra; but, as it lies on the same -level, it must possess nearly the same climate -and soil.</p> - -<p>The inhabitants of the country between -the Ráví and Chanháb, are called D'harpí -Singh, from the country being called -D'harpí. The D'haníghéb Singh are beyond -the Chanháb<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a>, but within the Jéhalam -river.</p> - -<p><span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span></p> - -<p>The Sind Singh is the term by which the -inhabitants of the districts under the Sikhs, -bordering on the Sind, are known; and -Nakái Singh is the name given to the Sikhs -who reside in Multán. With the leaders of the -Sikhs in these provinces, the extent of their -possessions, or the climate and productions -of the country under their rule, I am little -acquainted. Those in Multán, as well as -those settled on the river Jéhalam, are said -to be constantly engaged in a predatory -warfare, either with the officers of the Afghán -government, or with Muhammedan -chiefs who have jágírs in their vicinity.</p> - -<p>The government of the Sikhs, considered -in its theory, may, as has been before -stated, be termed a theocracy. They obey -a temporal chief, it is true; but that chief -preserves his power and authority by professing -himself the servant of the Khálsá<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a>,<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span> -or government, which can only be said to -act, in times of great public emergency, -through the means of a national council, of -which every chief is a member, and which -is supposed to deliberate and resolve under -the immediate inspiration and impulse of -an invisible being; who, they believe, always -watches over the interests of the commonwealth.</p> - -<p>The nature of the power established by -the temporal chiefs of the Sikhs, has been -sufficiently explained in the narrative of -their history. It will be necessary, before -any account is given of the forms and -actions of their Gúrú-matá, or great national -council, which is intended to have a supreme -authority over their federative republic, -to take a view of that body of -Acálís, or immortals, who, under the double -character of fanatic priests and desperate -soldiers, have usurped the sole direction of -all religious affairs at Amritsar, and are, -consequently, leading men in a council -which is held at that sacred place, and -which deliberates under all the influence of -religious enthusiasm.</p> -<p><span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span></p> -<p>The Acálís<a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">[74]</a> are a class of Sikh devotees; -who, agreeably to the historians of that -nation, were first founded by Gúrú Góvind, -whose institutes, as it has been before stated, -they most zealously defended against the -innovations of the Bairágí Banda. They -wear blue chequered clothes, and bangles,<span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span> -or bracelets of steel<a name="FNanchor_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">[75]</a>, round their wrists, -initiate converts, and have almost the sole -direction of the religious ceremonies at Amritsar, -where they reside, and of which they -deem themselves the defenders; and, consequently, -never desire to quit it unless in -cases of great extremity.</p> - -<p><span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span></p> - -<p>This order of Sikhs have a place, or -Bungá<a name="FNanchor_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">[76]</a>, on the bank of the sacred reservoir -of Amritsar, where they generally resort, -but are individually possessed of property, -though they affect poverty, and subsist upon -charity; which, however, since their numbers -have increased, they generally extort, -by accusing the principal chiefs of crimes, -imposing fines upon them; and, in the -event of their refusing to pay, preventing -them from performing their ablutions, or -going through any of their religious ceremonies -at Amritsar.</p> -<p><span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span></p> -<p>It will not, when the above circumstances -are considered, be thought surprising, that -the most powerful of the Sikh chiefs should -desire to conciliate this body of fanatics, no -individual of which can be offended with -impunity, as the cause of one is made the -cause of the whole; and a chief, who is -become unpopular with the Acálís, must -not only avoid Amritsar, but is likely to -have his dependants taught, when they pay -their devotions at that place, that it is -pious to resist his authority.</p> - -<p>The Acálís have a great interest in maintaining -both the religion and government of -the Sikhs, as established by Gúrú Góvind; -as, on its continuance in that shape, their -religious and political influence must depend. -Should Amritsar cease to be a place -of resort, or be no longer considered as the -religious capital of the state, in which all -questions that involve the general interests -of the commonwealth are to be decided, -this formidable order would at once fall -from that power and consideration which<span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span> -they now possess, to a level with other -mendicants.</p> - -<p>When a Gúrú-matá, or great national -council, is called, (as it always is, or ought -to be, when any imminent danger threatens -the country, or any large expedition is to -be undertaken,) all the Sikh chiefs assemble -at Amritsar. The assembly, which is called -the Gúrú-matá, is convened by the Acálís; -and when the chiefs meet upon this solemn -occasion, it is concluded that all private -animosities cease, and that every man sacrifices -his personal feelings at the shrine of -the general good; and, actuated by principles -of pure patriotism, thinks of nothing -but the interests of the religion, and commonwealth, -to which he belongs.</p> - -<p>When the chiefs and principal leaders -are seated, the Adí-Grant'h and Dasama -Pádsháh ká Grant'h are placed before them. -They all bend their heads before these scriptures, -and exclaim, <i>Wá! Gúrúji ká Khálsa! -Wá! Gúrúji ki Fateh!</i> A great quantity of<span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span> -cakes, made of wheat, butter, and sugar, -are then placed before the volumes of their -sacred writings, and covered with a cloth. -These holy cakes, which are in commemoration -of the injunction of Nánac, to eat -and to give to others to eat, next receive -the salutation of the assembly, who then -rise, and the Acálís pray aloud, while the -musicians play. The Acálís, when the -prayers are finished, desire the council to -be seated. They sit down, and the cakes -being uncovered, are eaten of by all classes<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">[77]</a> -of Sikhs: those distinctions of original -tribes, which are, on other occasions, kept -up, being on this occasion laid aside, in -token of their general and complete union<span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span> -in one cause<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">[78]</a>. The Acálís then exclaim: -"Sirdars! (chiefs) this is a Gúrú-matá!" -on which prayers are again said aloud. -The chiefs, after this, sit closer, and say to -each other: "The sacred Grant'h is betwixt -us, let us swear by our scripture to forget -all internal disputes, and to be united." -This moment of religious fervor and ardent -patriotism, is taken to reconcile all animosities. -They then proceed to consider -the danger with which they are threatened, -to settle the best plans for averting it, and -to choose the generals who are to lead their<span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span> -armies<a name="FNanchor_79_79" id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">[79]</a> against the common enemy. The -first Gúrú-matá was assembled by Gúrú -Góvind; and the latest was called in 1805, -when the British army pursued Holkár into -the Penjáb.</p> - -<p>The principal chiefs of the Sikhs are all -descended from Hindú tribes. There is, -indeed, no instance of a Singh of a Muhammedan -family attaining high power<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">[80]</a>: -a circumstance to be accounted for from -the hatred still cherished, by the followers -of Gúrú Góvind, against the descendants of<span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span> -his persecutors: and that this rancorous -spirit is undiminished, may be seen from -their treatment of the wretched Muhammedans -who yet remain in their territories. -These, though very numerous, appear to be -all poor, and to be an oppressed, despised -race. They till the ground, and are employed -to carry burdens, and to do all kinds -of hard labour: they are not allowed to eat -beef, or to say their prayers aloud, and but -seldom assemble in their mosques<a name="FNanchor_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">[81]</a>; of -which few, indeed, have escaped destruction. -The lower order of Sikhs are more -happy: they are protected from the tyranny -and violence of the chiefs, under whom -they live, by the precepts of their common -religion, and by the condition of their country, -which enables them to abandon, whenever -they choose, a leader whom they<span class="pagenum"><a name="Page_125" id="Page_125">[125]</a></span> -dislike; and the distance of a few miles -generally places them under the protection -of his rival and enemy. It is from this -cause that the lowest Sikh horseman usually -assumes a very independent style, and the -highest chief treats his military followers -with attention and conciliation. The civil -officers,—to whom the chiefs intrust their -accounts, and the management of their -property and revenue concerns, as well as -the conduct of their negotiations,—are, in -general, Sikhs of the Khalása cast; who, -being followers of Nánac, and not of Gúrú -Góvind, are not devoted to arms, but educated -for peaceful occupations, in which -they often become very expert and intelligent.</p> - -<p>In the collection of the revenue in the -Penjáb it is stated to be a general rule, -that the chiefs, to whom the territories -belong, should receive one half of the<span class="pagenum"><a name="Page_126" id="Page_126">[126]</a></span> -produce<a name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">[82]</a>, and the farmer the other: but the -chief never levies the whole of his share: -and in no country, perhaps, is the Rayat, -or cultivator, treated with more indulgence. -Commerce is not so much encouraged; -heavy duties are levied upon it by all petty -rulers through whose districts it passes: -and this, added to the distracted state in -which the Penjáb has been, from the internal -disputes of its possessors, caused the rich -produce of Cásmír to be carried to India -by the difficult and mountainous tract of -Jammu, Nadón, and Srínagar. The Sikh -chiefs have, however, discovered the injury -which their interests have suffered from this -cause, and have endeavoured, and not without -success, to restore confidence to the -merchant; and great part of the shawl trade -now flows through the cities of Lahore, -Amritsar, and Patiálá, to Hindústan.</p> -<p><span class="pagenum"><a name="Page_127" id="Page_127">[127]</a></span></p> -<p>The administration of justice in the countries -under the Sikhs, is in a very rude and -imperfect state; for, though their scriptures -inculcate general maxims of justice, they -are not considered, as the Old Testament -is by the Jews, or the Korán by the Muhammedans, -as books of law: and, having -no fixed code, they appear to have adopted -that irregular practice, which is most congenial -to the temper of the people, and -best suited to the unsteady and changing -character of their rule of government. The -following appears to be the general outline -of their practice in the administration of -justice.</p> - -<p>Trifling disputes about property are settled -by the heads of the village, by arbitration<a name="FNanchor_83_83" id="FNanchor_83_83"></a><a href="#Footnote_83_83" class="fnanchor">[83]</a>, -or by the chiefs. Either of these<span class="pagenum"><a name="Page_128" id="Page_128">[128]</a></span> -modes, supposing the parties consent to -refer to it, is final; and they must agree to -one or other. If a theft occurs, the property -is recovered, and the party punished -by the person from whom it was stolen, -who is aided on such occasions by the inhabitants -of his village, or his chief. The -punishment, however, is never capital<a name="FNanchor_84_84" id="FNanchor_84_84"></a><a href="#Footnote_84_84" class="fnanchor">[84]</a>. -Murder is generally revenged by the relations -of the deceased, who, in such cases, -rigorously retaliate on the murderer, and -often on all who endeavour to protect -him.</p> - -<p><span class="pagenum"><a name="Page_129" id="Page_129">[129]</a></span></p> - -<p>The character of the Sikhs, or rather -Singhs, which is the name by which the -followers of Gúrú Góvind, who are all -devoted to arms, are distinguished, is very -marked. They have, in general, the Hindú -cast of countenance, somewhat altered by -their long beards, and are to the full as -active as the Mahrátas; and much more -robust, from their living fuller, and enjoying -a better and colder climate. Their courage -is equal, at all times, to that of any natives -of India; and when wrought upon by prejudice -or religion, is quite desperate. They -are all horsemen, and have no infantry in -their own country, except for the defence -of their forts and villages, though they generally -serve as infantry in foreign armies. -They are bold, and rather rough, in their -address; which appears more to a stranger -from their invariably speaking in a loud tone<span class="pagenum"><a name="Page_130" id="Page_130">[130]</a></span><a name="FNanchor_85_85" id="FNanchor_85_85"></a><a href="#Footnote_85_85" class="fnanchor">[85]</a> -of voice: but this is quite a habit, and is -alike used by them to express the sentiments -of regard and hatred. The Sikhs -have been reputed deceitful and cruel; but -I know no grounds upon which they can -be considered more so than the other tribes -of India. They seemed to me, from all the -intercourse I had with them, to be more -open and sincere than the Mahrátas, and -less rude and savage than the Afgháns. -They have, indeed, become, from national -success, too proud of their own strength, -and too irritable in their tempers, to have -patience for the wiles of the former; and -they retain, in spite of their change of manners -and religion, too much of the original<span class="pagenum"><a name="Page_131" id="Page_131">[131]</a></span> -character of their Hindú ancestors, (for the -great majority are of the Hindú race,) to -have the constitutional ferocity of the latter. -The Sikh soldier is, generally speaking, -brave, active, and cheerful, without polish, -but neither destitute of sincerity nor attachment; -and if he often appears wanting in -humanity, it is not so much to be attributed -to his national character, as to the habits of -a life, which, from the condition of the -society in which he is born, is generally -passed in scenes of violence and rapine.</p> - -<p>The Sikh merchant, or cultivator of the -soil, if he is a Singh, differs little in character -from the soldier, except that his occupation -renders him less presuming and -boisterous. He also wears arms, and is, -from education, prompt to use them whenever -his individual interest, or that of the -community in which he lives<a name="FNanchor_86_86" id="FNanchor_86_86"></a><a href="#Footnote_86_86" class="fnanchor">[86]</a>, requires him -to<span class="pagenum"><a name="Page_132" id="Page_132">[132]</a></span> do so. The general occupations of the -Khalása Sikhs has been before mentioned. -Their character differs widely from that of<span class="pagenum"><a name="Page_133" id="Page_133">[133]</a></span> -the Singhs. Full of intrigue, pliant, versatile, -and insinuating, they have all the art of the -lower classes of Hindús, who are usually -employed in transacting business: from -whom, indeed, as they have no distinction -of dress, it is very difficult to distinguish -them.</p> - -<p>The religious tribes of Acálís, Shahíd, -and Nirmala, have been noticed. Their<span class="pagenum"><a name="Page_134" id="Page_134">[134]</a></span> -general character is formed from their habits -of life. The Acálís are insolent, ignorant, -and daring: presuming upon those rights -which their numbers and fanatic courage -have established, their deportment is hardly -tolerant to the other Sikhs, and insufferable -to strangers, for whom they entertain a -contempt, which they take little pains to -conceal. The Sháhíd and the Nirmala, -particularly the latter, have more knowledge, -and more urbanity. They are almost -all men of quiet, peaceable habits; and -many of them are said to possess learning.</p> - -<p>There is another tribe among the Sikhs, -called the Nánac Pautra, or descendants of -Nánac, who have the character of being a -mild, inoffensive race; and, though they do -not acknowledge the institutions of Gúrú -Góvind, they are greatly revered by his -followers, who hold it sacrilege to injure the -race of their founder; and, under the -advantage which this general veneration affords -them, the Nánac Pautra pursue their<span class="pagenum"><a name="Page_135" id="Page_135">[135]</a></span> -occupations; which, if they are not mendicants, -is generally that of travelling merchants. -They do not carry arms; and profess, -agreeably to the doctrine of Nánac, to -be at peace<a name="FNanchor_87_87" id="FNanchor_87_87"></a><a href="#Footnote_87_87" class="fnanchor">[87]</a> with all mankind.</p> - -<p>The Sikh converts, it has been before -stated, continue, after they have quitted -their original religion, all those civil usages -and customs of the tribes to which they -belonged, that they can practise, without -infringing the tenets of Nánac, or the institutions -of Gúrú Góvind. They are most particular -with regard to their intermarriages; -and, on this point, Sikhs descended from -Hindús almost invariably conform to Hindú -customs, every tribe intermarrying within<span class="pagenum"><a name="Page_136" id="Page_136">[136]</a></span> -itself. The Hindú usage, regarding diet, is -also held equally sacred; no Sikh, descended -from a Hindú family, ever violating it, except -upon particular occasions, such as a -Gúrú-matá, when they are obliged, by their -tenets and institutions, to eat promiscuously. -The strict observance of these usages has -enabled many of the Sikhs, particularly of -the Ját<a name="FNanchor_88_88" id="FNanchor_88_88"></a><a href="#Footnote_88_88" class="fnanchor">[88]</a> and Gujar<a name="FNanchor_89_89" id="FNanchor_89_89"></a><a href="#Footnote_89_89" class="fnanchor">[89]</a> tribes, which include -almost all those settled to the south of the -Satléj, to preserve an intimate intercourse -with their original tribes; who, considering -the Sikhs not as having lost cast, but as -Hindús that have joined a political association, -which obliges them to conform to -general rules established for its preservation, -neither refuse to intermarry<a name="FNanchor_90_90" id="FNanchor_90_90"></a><a href="#Footnote_90_90" class="fnanchor">[90]</a> nor to eat with -them.</p> - -<p><span class="pagenum"><a name="Page_137" id="Page_137">[137]</a></span></p> - -<p>The higher cast of Hindús, such as Bráhmens -and Cshatríyas, who have become -Sikhs, continue to intermarry with converts -of their own tribes, but not with Hindús of -the cast they have abandoned, as they are -polluted by eating animal food; all kinds -of which are lawful to Sikhs, except the -cow, which it is held sacrilege to slay<a name="FNanchor_91_91" id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a>. -Nánac, whose object was to conciliate the -Muhammedans to his creed, prohibited -hog's flesh also; but it was introduced by -his successors, as much, perhaps, from a -spirit of revenge against the Moslems, as -from considerations of indulgence to the -numerous converts of the Ját and Gujar -tribe, among whom wild hog is a favourite -species of food.</p> -<p><span class="pagenum"><a name="Page_138" id="Page_138">[138]</a></span></p> -<p>The Muhammedans, who become Sikhs, -intermarry with each other, but are allowed -to preserve none of their usages, being -obliged to eat hog's flesh, and abstain from -circumcision.</p> - -<p>The Sikhs are forbid the use of tobacco<a name="FNanchor_92_92" id="FNanchor_92_92"></a><a href="#Footnote_92_92" class="fnanchor">[92]</a>, -but allowed to indulge in spirituous<a name="FNanchor_93_93" id="FNanchor_93_93"></a><a href="#Footnote_93_93" class="fnanchor">[93]</a> -liquors, which they almost all drink to -excess; and it is rare to see a Singh soldier, -after sunset, quite sober. Their drink is an -ardent spirit<a name="FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94" class="fnanchor">[94]</a>, made in the Penjáb; but -they have no objections to either the wine -or spirits of Europe, when they can obtain -them.</p> - -<p><span class="pagenum"><a name="Page_139" id="Page_139">[139]</a></span></p> - -<p>The use of opium, to intoxicate, is very -common with the Sikhs, as with most of the -military tribes of India. They also take -B'hang<a name="FNanchor_95_95" id="FNanchor_95_95"></a><a href="#Footnote_95_95" class="fnanchor">[95]</a>, another inebriating drug.</p> -<p><span class="pagenum"><a name="Page_140" id="Page_140">[140]</a></span></p> -<p>The conduct of the Sikhs to their women -differs in no material respect from that of -the tribes of Hindús, or Muhammedans, -from whom they are descended. Their -moral character with regard to women, and -indeed in most other points, may, from the -freedom of their habits, generally be considered -as much more lax than that of their -ancestors, who lived under the restraint of -severe restrictions, and whose fear of excommunication -from their cast, at least -obliged them to cover their sins with the -veil of decency. This the emancipated -Sikhs despise: and there is hardly an infamy -which this debauched and dissolute -race are not accused (and I believe with -justice) of committing in the most open -and shameful manner.</p> - -<p>The Sikhs are almost all horsemen, and -they take great delight in riding. Their -horses were, a few years ago, famous; and -those bred in the Lak'hi Jungle, and other -parts of their territory, were justly celebrated -for their strength, temper, and activity: -but the internal distractions of these -territories has been unfavourable to the -encouragement of the breed, which has -consequently declined; and the Sikhs now<span class="pagenum"><a name="Page_141" id="Page_141">[141]</a></span> -are in no respect better mounted than -the Mahrátas. From a hundred of their -cavalry it would be difficult to select ten -horses that would be admitted as fit to -mount native troopers in the English -service.</p> - -<p>Their horsemen use swords and spears, -and most of them now carry matchlocks, -though some still use the bow and arrow; a -species of arms, for excellence in the use of -which their forefathers were celebrated, and -which their descendants appear to abandon -with great reluctance.</p> - -<p>The education of the Sikhs renders them -hardy, and capable of great fatigue; and -the condition of the society in which they -live, affords constant exercise to that restless -spirit of activity and enterprise which their -religion has generated. Such a race cannot -be epicures: they appear, indeed, generally -to despise luxury of diet, and pride -themselves in their coarse fare. Their dress -is also plain, not unlike that of the Hindús,<span class="pagenum"><a name="Page_142" id="Page_142">[142]</a></span> -equally light and divested of ornament. -Some of the chiefs wear gold bangles; but -this is rare; and the general characteristic of -their dress and mode of living, is simplicity.</p> - -<p>The principal leaders among the Sikhs -affect to be familiar and easy of intercourse -with their inferiors, and to despise the pomp -and state of the Muhammedan chiefs: but -their pride often counteracts this disposition; -and they appeared to me to have, -in proportion to their rank and consequence, -more state, and to maintain equal, -if not more, reserve and dignity with their -followers, than is usual with the Mahráta -chiefs.</p> - -<p>It would be difficult, if not impracticable, -to ascertain the amount of the population -of the Sikh territories, or even to compute -the number of the armies which they could -bring into action. They boast that they -can raise more than a hundred thousand -horse: and, if it were possible to assemble -every Sikh horseman, this statement might<span class="pagenum"><a name="Page_143" id="Page_143">[143]</a></span> -not be an exaggeration: but there is, perhaps, -no chief among them, except Ranjít -Singh, of Lahore, that could bring an effective -body of four thousand men into the -field. The force of Ranjít Singh did not, -in 1805, amount to eight thousand; and -part of that was under chiefs who had been -subdued from a state of independence, and -whose turbulent minds ill brooked an usurpation -which they deemed subversive of the -constitution of their commonwealth. His -army is now more numerous than it was, -but it is composed of materials which have -no natural cohesion; and the first serious -check which it meets, will probably cause -its dissolution.</p> - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">[67]</span></a> A general estimate of the value of the country -possessed by the Sikhs may be formed, when it is -stated, that it contains, besides other countries, the -whole of the province of Lahore; which, agreeable to -Mr. Bernier, produced, in the reign of Aurungzéb, two -hundred and forty-six lacks and ninety-five thousand -rupees; or two millions, four hundred and sixty-nine -thousand, five hundred pounds sterling.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">[68]</span></a> This province now forms almost the whole territory -of Daulet Ráo Sindíá.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> With the chiefs of the Sikhs in the Jaléndra -Dúáb we are little acquainted. Tárá Singh is the most -considerable; but he and the others have been greatly -weakened by their constant and increasing internal -divisions.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">[70]</span></a> Fateh Singh is, like Ranjít Singh, of a Ját family.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71"><span class="label">[71]</span></a> Jud'h Singh, of Ramgadiá, is of the carpenter cast.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_72_72" id="Footnote_72_72"></a><a href="#FNanchor_72_72"><span class="label">[72]</span></a> The term Gujarát Singh is sometimes given to -the inhabitants of this Dúáb, of which the chiefs of -Gujarát and Rotás are the principal rulers.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> The word Khálsá, which has before been explained -to mean the state or commonwealth, is supposed, -by the Sikhs, to have a mystical meaning, and -to imply that superior government, under the protection -of which "they live, and to the established rules -and laws of which, as fixed by Gúrú Góvind, it -is their civil and religious duty to conform."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_74_74" id="Footnote_74_74"></a><a href="#FNanchor_74_74"><span class="label">[74]</span></a> Acálí, derived from Acál, a compound term of -<i>cál</i>, <i>death</i>, and the Sanscrit privative <i>a</i>, which means -<i>never-dying</i>, or <i>immortal</i>. It is one of the names of the -Divinity; and has, probably, been given to this remarkable -class of devotees, from their always exclaiming -Acál! Acál! in their devotions.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75"><span class="label">[75]</span></a> All Singhs do not wear bracelets; but it is indispensable -to have steel about their persons, which they -generally have in the shape of a knife or dagger. In -support of this ordinance they quote the following -verses of Gúrú Góvind: -</p> - -<div class="poem"> -Sáheb beá ki rach'ha hamné,<br /> -Tuhi Srí Sáheb, churi, káti, katár—<br /> -Acál purukh ki rach'ha hamné,<br /> -Serv lóh di rach'ha hamné,<br /> -Servacál di rach'ha hamné,<br /> -Serv lohji di sada rach'ha hamné.<br /> -</div> - -<p> -which may be translated: "The protection of the -infinite Lord is over us: thou art the lord, the cutlass, -the knife, and the dagger. The protection of -the immortal Being is over us: the protection of -<span class="smcap">ALL-STEEL</span> is over us: the protection of <span class="smcap">ALL-TIME</span> -is over us: the protection of <span class="smcap">ALL-STEEL</span> is constantly -over us."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">[76]</span></a> The Shahíd and Nirmala, two other religious -tribes among the Sikhs, have Bungás, or places, upon -the great reservoir of Amritsar; but both these are -peaceful orders of priests, whose duty is to address the -Deity, and to read and explain the Adí-Grant'h to the -Sikhs. They are, in general, men of some education. -A Sikh, of any tribe, may be admitted into either of -these classes, as among the Acálís, who admit all into -their body who choose to conform to their rules.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77"><span class="label">[77]</span></a> A custom of a similar nature, with regard to all -tribes eating promiscuously, is observed among the -Hindús, at the temple of Jagannáth, where men of -all religions and casts, without distinction, eat of the -Mahá Prasád, <i>the great offering</i>; i.e. food dressed -by the cooks of the idols, and sold on the stairs of -the temple.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78"><span class="label">[78]</span></a> The Sikh priest, who gave an account of this -custom, was of a high Hindú tribe; and, retaining -some of his prejudices, he at first said, that Muhammedan -Sikhs, and those who were converts from the -sweeper cast, were obliged, even on this occasion, to -eat a little apart from the other Sikhs: but, on being -closely questioned, he admitted the fact as stated in -the narrative; saying, however, it was only on this -solemn occasion that these tribes are admitted to eat -with the others.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_79_79" id="Footnote_79_79"></a><a href="#FNanchor_79_79"><span class="label">[79]</span></a> The army is called, when thus assembled, the -Dal Khálsá, or the army of the state.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_80_80" id="Footnote_80_80"></a><a href="#FNanchor_80_80"><span class="label">[80]</span></a> The Muhammedans who have become Sikhs, -and their descendants, are, in the Penjábi jargon, -termed Mezhebi Singh, or Singhs of the faith; and -they are subdivided into the four classes which are -vulgarly, but erroneously, supposed to distinguish the -followers of Muhammed, Sayyad Singh, Sheikh Singh, -Moghul Singh, and Patán Singh; by which designations -the names of the particular race or country of -the Muhammedans have been affixed, by Hindús, as -distinctions of cast.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_81_81" id="Footnote_81_81"></a><a href="#FNanchor_81_81"><span class="label">[81]</span></a> The Muhammedan inhabitants of the Penjáb used -to flock to the British camp; where, they said, they -enjoyed luxuries which no man could appreciate that -had not suffered privation. They could pray aloud, -and feast upon beef.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_82_82" id="Footnote_82_82"></a><a href="#FNanchor_82_82"><span class="label">[82]</span></a> Grain pays in kind; sugar-cane, melons, &c. pay -in cash.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83"><span class="label">[83]</span></a> This is called Penchayat, or a court of five; the -general number of arbitrators chosen to adjust differences -and disputes. It is usual to assemble a Panchayat, -or a court of arbitration, in every part of India, -under a native government; and, as they are always -chosen from men of the best reputation in the place -where they meet, this court has a high character for -justice.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84"><span class="label">[84]</span></a> A Sikh priest, who has been several years in Calcutta, -gave this outline of the administration of justice -among his countrymen. He spoke of it with rapture; -and insisted, with true patriotic prejudice, on its great -superiority over the vexatious system of the English -government; which was, he said, tedious, vexatious, -and expensive, and advantageous only to clever -rogues.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85"><span class="label">[85]</span></a> Talking aloud is so habitual to a Sikh, that he -bawls a secret in your ear. It has often occurred to -me, that they have acquired it from living in a country -where internal disputes have so completely destroyed -confidence, that they can only carry on conversation -with each other at a distance: but it is fairer, perhaps, -to impute this boisterous and rude habit to their living -almost constantly in a camp, in which the voice certainly -loses that nice modulated tone which distinguishes -the more polished inhabitants of cities.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_86_86" id="Footnote_86_86"></a><a href="#FNanchor_86_86"><span class="label">[86]</span></a> The old Sikh soldier generally returns to his native -village, where his wealth, courage, or experience, -always obtains him respect, and sometimes station and -consequence. The second march which the British -army made into the country of the Sikhs, the headquarters -were near a small village, the chief of which, -who was upwards of a hundred years of age, had been -a soldier, and retained all the look and manner of his -former occupation. He came to me, and expressed -his anxiety to see Lord Lake. I showed him the -general, who was sitting alone, in his tent, writing. He -smiled, and said he knew better: "The hero who had -overthrown Sindiá and Holkár, and had conquered -Hindústan, must be surrounded with attendants, and -have plenty of persons to write for him." I assured -him that it was Lord Lake; and, on his lordship -coming to breakfast, I introduced the old Singh, who -seeing a number of officers collect round him, was at -last satisfied of the truth of what I said; and, pleased -with the great kindness and condescension with which -he was treated by one whom he justly thought so -great a man, sat down on the carpet, became quite -talkative, and related all he had seen, from the invasion -of Nádir Sháh to that moment. Lord Lake, -pleased with the bold manliness of his address, and the -independence of his sentiments, told him he would -grant him any favour he wished. "I am glad of it," -said the old man; "then march away with your army -from my village, which will otherwise be destroyed." -Lord Lake, struck with the noble spirit of the request, -assured him he would march next morning, and that, -in the mean-time, he should have guards, who would -protect his village from injury. Satisfied with this -assurance, the old Singh was retiring, apparently full -of admiration and gratitude at Lord Lake's goodness, -and of wonder at the scene he had witnessed, when, -meeting two officers at the door of the tent, he put a -hand upon the breast of each, exclaiming at the same -time, "<i>Brothers! where were you born, and where are -you at this moment?</i>" and, without waiting for an -answer, proceeded to his village.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_87_87" id="Footnote_87_87"></a><a href="#FNanchor_87_87"><span class="label">[87]</span></a> When Lord Lake entered the Penjáb, in 1805, a -general protection was requested, by several principal -chiefs, for the Nánac Pautra, on the ground of the -veneration in which they were held, which enabled -them, it was stated, to travel all over the country without -molestation, even when the most violent wars -existed. It was, of course, granted.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_88_88" id="Footnote_88_88"></a><a href="#FNanchor_88_88"><span class="label">[88]</span></a> The Játs are Hindús of a low tribe, who, taking -advantage of the decline of the Moghul empire, have, -by their courage and enterprise, raised themselves into -some consequence on the north-western parts of Hindústan, -and many of the strongest forts of that part of -India are still in their possession.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_89_89" id="Footnote_89_89"></a><a href="#FNanchor_89_89"><span class="label">[89]</span></a> The Gujars, who are also Hindús, have raised -themselves to power by means not dissimilar to those -used by the Játs. Almost all the thieves in Hindústan -are of this tribe.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_90_90" id="Footnote_90_90"></a><a href="#FNanchor_90_90"><span class="label">[90]</span></a> A marriage took place very lately between the -Sikh chief of Patiálá, and that of the Ját Rájá, of -B'haratpúr.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_91_91" id="Footnote_91_91"></a><a href="#FNanchor_91_91"><span class="label">[91]</span></a> Their prejudice regarding the killing of cows is -stronger, if possible, than that of the Hindús.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_92_92" id="Footnote_92_92"></a><a href="#FNanchor_92_92"><span class="label">[92]</span></a> The Khalása Sikhs, who follow Nánac, and reject -Gúrú Góvind's institutions, make use of it.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_93_93" id="Footnote_93_93"></a><a href="#FNanchor_93_93"><span class="label">[93]</span></a> Spirituous liquors, they say, are allowed by that -verse in the Adí-Grant'h, which states, "Eat, and give -unto others to eat. Drink, and give unto others to -drink. Be glad, and make others glad." There is -also an authority, quoted by the Sikhs, from the Hindú -Sástras, in favour of this drinking to excess. Durgá, -agreeably to the Sikh quotations, used to drink, because -liquor inspires courage; and this goddess, they say, -was drunk when she slew Mahíshásur.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_94_94" id="Footnote_94_94"></a><a href="#FNanchor_94_94"><span class="label">[94]</span></a> When Fateh Singh, of Aluwál, who was quite a -young man, was with the British army, Lord Lake -gratified him by a field review. He was upon an elephant, -and I attended him upon another. A little -before sunset he became low and uneasy. I observed -it; and B'hág Singh, an old chief, of frank, rough manners, -at once said, "Fateh Singh wants his dram, but -is ashamed to drink before you." I requested he -would follow his custom, which he did, by drinking a -large cup of spirits.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_95_95" id="Footnote_95_95"></a><a href="#FNanchor_95_95"><span class="label">[95]</span></a> Cannabis sativa.</p></div></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_144" id="Page_144">[144]</a></span></p> - - -<h2>SECTION III.</h2> - - -<p>There is no branch of this sketch which -is more curious and important, or that -offers more difficulties to the inquirer, than -the religion of the Sikhs. We meet with a -creed of pure deism, grounded on the most -sublime general truths, blended with the -belief of all the absurdities of the Hindú -mythology, and the fables of Muhammedanism; -for Nánac professed a desire to -reform, not to destroy, the religion of the -tribe in which he was born; and, actuated -by the great and benevolent design of -reconciling the jarring faiths of Brahmá and -Muhammed, he endeavoured to conciliate -both Hindús and Moslems to his doctrine, -by persuading them to reject those parts of -their respective beliefs and usages, which, -he contended, were unworthy of that God<span class="pagenum"><a name="Page_145" id="Page_145">[145]</a></span> -whom they both adored. He called upon -the Hindús to abandon the worship of idols, -and to return to that pure devotion of the -Deity, in which their religion originated. -He called upon the Muhammedans to abstain -from practices, like the slaughter of -cows, that were offensive to the religion of -the Hindús, and to cease from the persecution -of that race. He adopted, in order -to conciliate them, many of the maxims -which he had learnt from mendicants, who -professed the principles of the Súfi sect; -and he constantly referred to the admired -writings of the celebrated Muhammedan -Kabír<a name="FNanchor_96_96" id="FNanchor_96_96"></a><a href="#Footnote_96_96" class="fnanchor">[96]</a>, who was a professed Súfi, and who<span class="pagenum"><a name="Page_146" id="Page_146">[146]</a></span> -inculcated the doctrine of the equality of -the relation of all created beings to their -Creator. Nánac endeavoured, with all the -power of his own genius, aided by such -authorities, to impress both Hindús and -Muhammedans with a love of toleration -and an abhorrence of war; and his life was -as peaceable as his doctrine. He appears, -indeed, to have adopted, from the hour in -which he abandoned his worldly occupations -to that of his death, the habits -practised by that crowd of holy mendicants, -Sanyásís and Fakírs, with whom India -swarms. He conformed to their customs; -and his extraordinary austerities<a name="FNanchor_97_97" id="FNanchor_97_97"></a><a href="#Footnote_97_97" class="fnanchor">[97]</a> are a -constant theme of praise with his followers. -His works are all in praise of God; but he<span class="pagenum"><a name="Page_147" id="Page_147">[147]</a></span> -treats the polytheism of the Hindús with -respect, and even veneration. He never -shows a disposition to destroy the fabric, -but only wishes to divest it of its useless -tinsel and false ornaments, and to establish -its complete dependence upon the great -Creator of the universe. He speaks every -where of Muhammed, and his successors, -with moderation; but animadverts boldly -on what he conceives to be their errors; -and, above all, on their endeavours to propagate -their faith by the sword.</p> - -<p>As Nánac made no material invasion of -either the civil or religious usages of the -Hindús, and as his only desire was to restore -a nation who had degenerated from -their original pure worship<a name="FNanchor_98_98" id="FNanchor_98_98"></a><a href="#Footnote_98_98" class="fnanchor">[98]</a> into idolatry, -he may be considered more in the light of a -reformer than of a subverter of the Hindú<span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span> -religion; and those Sikhs who adhere to his -tenets, without admitting those of Gúrú -Góvind, are hardly to be distinguished from -the great mass of Hindú population; among -whom there are many sects who differ, -much more than that of Nánac, from the -general and orthodox worship at present -established in India.</p> - -<p>The first successors of Nánac appear to -have taught exactly the same doctrine as -their leader; and though Har Góvind -armed all his followers, it was on a principle -of self-defence, in which he was fully -justified, even by the usage of the Hindús. -It was reserved for Gúrú Góvind to give a -new character to the religion of his followers; -not by making any material alteration -in the tenets of Nánac, but by establishing -institutions and usages, which not -only separated them from other Hindús, -but which, by the complete abolition of all -distinction of casts, destroyed, at one blow, -a system of civil polity, that, from being<span class="pagenum"><a name="Page_149" id="Page_149">[149]</a></span> -interwoven with the religion of a weak and -bigoted race, fixed the rule of its priests -upon a basis that had withstood the shock -of ages. Though the code of the Hindús -was calculated to preserve a vast community -in tranquillity and obedience to its -rulers, it had the natural effect of making -the country, in which it was established, an -easy conquest to every powerful foreign -invader; and it appears to have been the -contemplation of this effect that made Gúrú -Góvind resolve on the abolition of cast, as -a necessary and indispensable prelude to -any attempt to arm the original native -population of India against their foreign -tyrants. He called upon all Hindús to -break those chains in which prejudice and -bigotry had bound them, and to devote -themselves to arms, as the only means by -which they could free themselves from the -oppressive government of the Muhammedans; -against whom, a sense of his own -wrongs, and those of his tribe, led him to<span class="pagenum"><a name="Page_150" id="Page_150">[150]</a></span> -preach eternal warfare. His religious doctrine -was meant to be popular, and it -promised equality. The invidious appellations -of Bráhmen, Cshatríya, Vaisya, and -Súdra, were abolished. The pride of descent -might remain, and keep up some distinctions; -but, in the religious code of Góvind, -every Khálsa Singh (for such he termed his -followers) was equal, and had a like title to -the good things of this world, and to the -blessings of a future life.</p> - -<p>Though Gúrú Góvind mixes, even more -than Nánac, the mythology of the Hindús -with his own tenets; though his desire -to conciliate them, in opposition to the -Muhammedans, against whom he always -breathed war and destruction, led him to -worship at Hindú sacred shrines; and -though the peculiar customs and dress -among his followers, are stated to have been -adopted from veneration to the Hindú goddess -of courage, Dúrga Bhavání; yet it is -impossible to reconcile the religion and<span class="pagenum"><a name="Page_151" id="Page_151">[151]</a></span> -usages, which Góvind has established, with -the belief of the Hindús. It does not, like -that of Nánac, question some favourite -dogmas of the disciples of Brahmá, and -attack that worship of idols, which few of -these defend, except upon the ground of -these figures, before which they bend, being -symbolical representations of the attributes -of an all-powerful Divinity; but it proceeds -at once to subvert the foundation of the -whole system. Wherever the religion of -Gúrú Góvind prevails, the institutions of -Brahmá must fall. The admission of proselytes, -the abolition of the distinctions of -cast, the eating of all kinds of flesh, except -that of cows, the form of religious worship, -and the general devotion of all Singhs to -arms, are ordinances altogether irreconcileable -with Hindú mythology, and have rendered -the religion of the Sikhs as obnoxious -to the Bráhmens, and higher tribes of the -Hindús, as it is popular with the lower -orders of that numerous class of mankind.</p> - -<p><span class="pagenum"><a name="Page_152" id="Page_152">[152]</a></span></p> - -<p>After this rapid sketch of the general -character of the religion of the Sikhs, I -shall take a more detailed view of its origin, -progress, tenets, and forms.</p> - -<p>A Sikh author<a name="FNanchor_99_99" id="FNanchor_99_99"></a><a href="#Footnote_99_99" class="fnanchor">[99]</a>, whom I have followed -in several parts of this sketch, is very particular -in stating the causes of the origin of -the religion of Nánac: he describes the -different Yugas, or ages of the world, stated -in the Hindú mythology. The Cáli Yug, -which is the present, is that in which it was -written that the human race would become -completely depraved: "Discord," says the -author, speaking of the Cáli Yug, "will -rise in the world, sin prevail, and the -universe become wicked; cast will contend -with cast; and, like bamboos in -friction, consume each other to embers. -The Védas, or scriptures," he adds, "will -be held in disrepute, for they shall not -be understood, and the darkness of ignorance<span class="pagenum"><a name="Page_153" id="Page_153">[153]</a></span> -will prevail every where." Such is -this author's record of a divine prophecy -regarding this degenerate age. He proceeds -to state what has ensued: "Every one followed -his own path, and sects were -separated; some worshipped Chandra -(the moon); some Surya (the sun); some -prayed to the earth, to the sky, and the -air, and the water, and the fire, while -others worshipped D'herma Rájá (the -judge of the dead); and in the fallacy of -the sects nothing was to be found but -error. In short, pride prevailed in the -world, and the four casts<a name="FNanchor_100_100" id="FNanchor_100_100"></a><a href="#Footnote_100_100" class="fnanchor">[100]</a> established a -system of ascetic devotion. From these, -the ten sects of Sanyásís, and the twelve -sects of Yógis, originated. The Jangam, -the Srívíra, and the Déva Digambar, -entered into mutual contests. The Bráhmens -divided into different classes; and<span class="pagenum"><a name="Page_154" id="Page_154">[154]</a></span> -the Sástras, Védas, and Puránas<a name="FNanchor_101_101" id="FNanchor_101_101"></a><a href="#Footnote_101_101" class="fnanchor">[101]</a>, contradicted -each other. The six Dersans -(philosophical sects) exhibited enmity, -and the thirty-six Páshands (heterodox -sects) arose, with hundreds of thousands -of chimerical and magical (<i>tantra mantra</i>) -sects: and thus, from one form, many -good and many evil forms originated, -and error prevailed in the Cáli Yug, -or age of general depravity."</p> - -<p>The Sikh author pursues this account -of the errors into which the Hindús fell, -with a curious passage regarding the -origin and progress of the Muhammedan -religion.</p> - -<p><span class="pagenum"><a name="Page_155" id="Page_155">[155]</a></span></p> - -<p>"The world," he writes, "went on with -these numerous divisions, when Muhammed -Yara<a name="FNanchor_102_102" id="FNanchor_102_102"></a><a href="#Footnote_102_102" class="fnanchor">[102]</a> appeared, who gave origin -to the seventy-two sects<a name="FNanchor_103_103" id="FNanchor_103_103"></a><a href="#Footnote_103_103" class="fnanchor">[103]</a>, and widely -disseminated discord and war. He established -the Rózeh o Aíd (fast and festivals), -and the Namáz (prayer), and -made his practice of devotional acts prevalent -in the world, with a multitude of -distinctions, of Pír (saint), Paighamber -(prophet), Ulemá (the order of priesthood), -and Kitàb (the Korán). He demolished -the temples, and on their ruins -built the mosques, slaughtering cows -and helpless persons, and spreading transgression -far and wide, holding in hostility -Cáfirs (infidels), Mulhids (idolaters), Irmenis -(Armenians), Rumis (the Turks), -and Zingis (Ethiopians). Thus vice -greatly diffused itself in the universe."</p> - -<p><span class="pagenum"><a name="Page_156" id="Page_156">[156]</a></span></p> - -<p>"Then," this author adds, "there were -two races in the world; the one Hindú, -the other Muhammedan; and both were -alike excited by pride, enmity, and avarice, -to violence. The Hindús set their -heart on Gangá and Benares; the Muhammedans -on Mecca and the Cáaba: -the Hindús clung to their mark on the -forehead and brahminical string; the -Moslemans to their circumcision: the -one cried Rám (the name of an Avatár), -the other Rahím (the merciful); one -name, but two ways of pronouncing it; -forgetting equally the Védas and the -Korán: and through the deceptions of -lust, avarice, the world, and Satan, they -swerved equally from the true path: -while Bráhmens and Moulavis destroyed -each other by their quarrels, and the -vicissitudes of life and death hung always -suspended over their heads.</p> - -<p>"When the world was in this distracted -state, and vice prevailed," says this writer, -"the complaint of virtue, whose dominion -was extinct, reached the throne of the -Almighty, who created Nánac, to<span class="pagenum"><a name="Page_157" id="Page_157">[157]</a></span> -enlighten and improve a degenerate and -corrupt age: and that holy man made -God the Supreme known to all, giving -the nectareous water that washed his feet -to his disciples to drink. He restored to -Virtue her strength, blended the four -casts<a name="FNanchor_104_104" id="FNanchor_104_104"></a><a href="#Footnote_104_104" class="fnanchor">[104]</a> into one, established one mode of -salutation, changed the childish play of -bending the head at the feet of idols, -taught the worship of the true God, and -reformed a depraved world."</p> - -<p>Nánac appears, by the account of this -author, to have established his fame for -sanctity by the usual modes of religious -mendicants. He performed severe Tapasa<a name="FNanchor_105_105" id="FNanchor_105_105"></a><a href="#Footnote_105_105" class="fnanchor">[105]</a>, -living upon sand and swallow-wort, and -sleeping on sharp pebbles; and, after attaining -fame by this kind of penance, he -commenced his travels, with the view of -spreading his doctrine over the earth.</p> - -<p><span class="pagenum"><a name="Page_158" id="Page_158">[158]</a></span></p> - -<p>After Nánac had completed his terrestrial -travels, he is supposed to have ascended -to Suméru, where he saw the -Sidd'his<a name="FNanchor_106_106" id="FNanchor_106_106"></a><a href="#Footnote_106_106" class="fnanchor">[106]</a>, all seated in a circle. These, -from a knowledge of that eminence for -which he was predestined, wished to make -him assume the characteristic devotion of -their sect, to which they thought he would -be an ornament. While means were used -to effect this purpose, a divine voice was -heard to exclaim: "Nánac shall form his -own sect, distinct from all the Yatís<a name="FNanchor_107_107" id="FNanchor_107_107"></a><a href="#Footnote_107_107" class="fnanchor">[107]</a> -and Sidd'his; and his name shall be -joyful to the Cáli Yug." After this,<span class="pagenum"><a name="Page_159" id="Page_159">[159]</a></span> -Nánac preached the adoration of the true -God to the Hindús; and then went to -instruct the Muhammedans, in their sacred -temples at Mecca. When at that place, -the holy men are said to have gathered -round him, and demanded, Whether their -faith, or that of the Hindús, was the best? -"Without the practice of true piety, both," -said Nánac, "are erroneous, and neither -Hindús nor Moslems will be acceptable -before the throne of God; for the faded -tinge of scarlet, that has been soiled by -water, will never return. You both deceive -yourselves, pronouncing aloud Rám -and Rahím, and the way of Satan prevails -in the universe."</p> - -<p>The courageous independence with which -Nánac announced his religion to the Muhammedans, -is a favourite topic with his -biographers. He was one day abused, and -even struck, as one of these relates, by a -Moullah, for lying on the ground with his -feet in the direction of the sacred temple of<span class="pagenum"><a name="Page_160" id="Page_160">[160]</a></span> -Mecca. "How darest thou, infidel!" said -the offended Muhammedan priest, "turn -thy feet towards the house of God!"—"Turn -them, if you can," said the pious -but indignant Nánac, "in a direction where -the house of God is not."</p> - -<p>Nánac did not deny the mission of Muhammed. -"That prophet was sent," he -said, "by God, to this world, to do good, -and to disseminate the knowledge of one -God through means of the Korán; but -he, acting on the principle of free-will, -which all human beings exercise, introduced -oppression, and cruelty, and the -slaughter of cows<a name="FNanchor_108_108" id="FNanchor_108_108"></a><a href="#Footnote_108_108" class="fnanchor">[108]</a>, for which he died.—I -am now sent," he added, "from heaven, -to publish unto mankind a book, which -shall reduce all the names given unto -God to one name, which is God; and he -who calls him by any other, shall fall into<span class="pagenum"><a name="Page_161" id="Page_161">[161]</a></span> -the path of the devil, and have his feet -bound in the chains of wretchedness. -You have," said he to the Muhammedans, -"despoiled the temples, and burnt -the sacred Védas, of the Hindús; and -you have dressed yourselves in dresses of -blue, and you delight to have your -praises sung from house to house: but I, -who have seen all the world, tell you, -that the Hindús equally hate you and -your mosques. I am sent to reconcile -your jarring faiths, and I implore you to -read their scriptures, as well as your own: -but reading is useless without obedience -to the doctrine taught; for God has -said, no man shall be saved except he -has performed good works. The Almighty -will not ask to what tribe or -persuasion he belongs. He will only -ask, What has he done? Therefore those -violent and continued disputes, which -subsist between the Hindús and Moslemans, -are as impious as they are unjust."</p> -<p><span class="pagenum"><a name="Page_162" id="Page_162">[162]</a></span></p> -<p>Such were the doctrines, according to -his disciples, which Nánac taught to both -Hindús and Muhammedans. He professed -veneration and respect, but refused adoration -to the founders of both their religions; -for which, as for those of all other tribes, he -had great tolerance. "A hundred thousand -of Muhammeds," said Nánac, "a million -of Brahmás, Vishnus, and a hundred -thousand Rámas, stand at the gate of the -Most High. These all perish; God alone -is immortal. Yet men, who unite in -the praise of God, are not ashamed -of living in contention with each other; -which proves that the evil spirit has -subdued all. He alone is a true Hindú -whose heart is just; and he only is -a good Muhammedan whose life is -pure."</p> - -<p>Nánac is stated, by the Sikh author from -whom the above account of his religion is -taken, to have had an interview with the -supreme God, which he thus describes:<span class="pagenum"><a name="Page_163" id="Page_163">[163]</a></span> -"One day Nánac heard a voice from -above exclaim, Nánac, approach!" He -replied, "Oh God! what power have I to -stand in thy presence?" The voice said, -"Close thine eyes." Nánac shut his eyes, -and advanced: he was told to look up: he -did so, and heard the word <i>Wá!</i> or <i>well -done</i>, pronounced five times; and then <i>Wá! -Gúrújí</i>, or <i>well done teacher</i>. After this -God said, "Nánac! I have sent thee into -the world, in the Cáli Yug (or depraved -age); go and bear my name." Nánac -said, "Oh God! how can I bear the mighty -burthen? If my age was extended to -tens of millions of years, if I drank of -immortality, and my eyes were formed of -the sun and moon, and were never closed, -still, oh God! I could not presume to -take charge of thy wondrous name."—"I -will be thy Gúrú (teacher)," said God, -"and thou shalt be a Gúrú to all mankind, -and thy sect shall be great in the world; -their word is Púrí Púrí. The word<span class="pagenum"><a name="Page_164" id="Page_164">[164]</a></span> -of the Bairágí is Rám! Rám! that of the -Sanyásí, Om! Namá! Náráyen! and the -word of the Yógís, Adés! Adés! and the -salutation of the Muhammedans is Salám -Alíkam; and that of the Hindús, Rám! -Rám! but the word of thy sect shall be -Gúrú, and I will forgive the crimes of -thy disciples. The place of worship of -the Bairágís is called Rámsála; that of -the Yógís, Asan; that of the Sanyásís, -Mát; that of thy tribe shall be Dherma -Sála. Thou must teach unto thy followers -three lessons: the first, to worship -my name; the second, charity; the third, -ablution. They must not abandon the -world, and they must do ill to no being; -for into every being have I infused breath; -and whatever I am, thou art, for betwixt -us there is no difference. It is a blessing -that thou art sent into the Cáli Yug." -After this, "<i>Wá Gúrú!</i> or <i>well done, -teacher!</i> was pronounced from the mouth -of the most high Gúrú or teacher (God),<span class="pagenum"><a name="Page_165" id="Page_165">[165]</a></span> -and Nánac came to give light and freedom -to the universe."</p> - -<p>The above will give a sufficient view of -the ideas which the Sikhs entertain regarding -the divine origin of their faith; which, -as first taught by Nánac, might justly be -deemed the religion of peace.</p> - -<p>"Put on armour," says Nánac, "that -will harm no one; let thy coat of mail -be that of understanding, and convert -thy enemies to friends. Fight with valour, -but with no weapon except the -word of God." All the principles which -Nánac inculcated, were those of pure deism; -but moderated, in order to meet the deep-rooted -usages of that portion of mankind -which he wished to reclaim from error. -Though he condemned the lives and habits -of the Muhammedans, he approved of the -Korán<a name="FNanchor_109_109" id="FNanchor_109_109"></a><a href="#Footnote_109_109" class="fnanchor">[109]</a>. He admitted the truth of the<span class="pagenum"><a name="Page_166" id="Page_166">[166]</a></span> -ancient Védas, but contended that the -Hindú religion had been corrupted, by the -introduction of a plurality of gods, with -the worship of images; which led their -minds astray from that great and eternal -Being, to whom adoration should alone be -paid. He, however, followed the forms of -the Hindús, and adopted most of their doctrines -which did not interfere with his great -and leading tenet. He admitted the claim -to veneration, of the numerous catalogue of -Hindú Dévas, and Dévatás, or inferior -deities; but he refused them adoration. He -held it impious to slaughter the cow; and he -directed his votaries, as has been seen, to -consider ablution as one of their primary -religious duties.</p> - -<p>Nánac, according to Penjábi authors, -admitted the Hindú doctrine of metempsychosis. -He believed, that really good men -would enjoy Paradise; that those, who had -no claim to the name of good, but yet were -not bad, would undergo another probation,<span class="pagenum"><a name="Page_167" id="Page_167">[167]</a></span> -by revisiting the world in the human form: -and that the bad would animate the bodies -of animals, particularly dogs and cats: but -it appears, from the same authorities, that -Nánac was acquainted with the Muhammedan -doctrine regarding the fall of man, -and a future state; and that he represented -it to his followers as a system, in which -God, by showing a heaven and a hell, had, in -his great goodness, held out future rewards -and punishments to man, whose will he -had left free, to incite him to good actions, -and deter him from bad. The principle of -reward and punishment is so nearly the same -in the Hindú and in the Muhammedan religion, -that it was not difficult for Nánac to -reconcile his followers upon this point: but -in this, as in all others, he seems to have -bent to the doctrine of Brahmá. In all his -writings, however, he borrowed indifferently -from the Korán and the Hindú Sástras; -and his example was followed by his successors; -and quotations from the scriptures<span class="pagenum"><a name="Page_168" id="Page_168">[168]</a></span> -of the Hindús, and from the book of Muhammed, -are indiscriminately introduced -into all their sacred writings, to elucidate -those points on which it was their object to -reconcile these jarring religions.</p> - -<p>With the exact mode in which Nánac -instructed his followers to address their -prayers to that supreme Being whom he -taught them to adore, I am not acquainted. -Their D'herma Sála, or temples of worship, -are, in general, plain buildings. Images -are, of course, banished. Their prescribed -forms of prayer are, I believe, few and -simple. Part of the writings of Nánac, -which have since been incorporated with -those of his successors, in the Adí-Grant'h, -are read, or rather recited, upon every -solemn occasion. These are all in praise of -the Deity, of religion, and of virtue; and -against impiety and immorality. The Adí-Grant'h, -the whole of the first part of which -is ascribed to Nánac, is written, like the -rest of the books of the Sikhs, in the<span class="pagenum"><a name="Page_169" id="Page_169">[169]</a></span> -Gúrúmuk'h<a name="FNanchor_110_110" id="FNanchor_110_110"></a><a href="#Footnote_110_110" class="fnanchor">[110]</a> character. I can only judge -very imperfectly of the value of this work: -but some extracts, translated from it, appear -worthy of that admiration which is -bestowed upon it by the Sikhs.</p> - -<p>The Adí-Grant'h is in verse; and many -of the chapters, written by Nánac, are -termed Pídi, which means, literally, a ladder -or flight of steps; and, metaphorically, that -by which a man ascends.</p> - -<p>In the following fragment, literally translated -from the Sódar rág ásá mahilla pehla -of Nánac, he displays the supremacy of the -true God, and the inferiority of the Dévatás, -and other created beings, to the universal -Creator; however they may have -been elevated into deities by ignorance or -superstition.</p> - -<div class="poem"> -Thy portals, how wonderful they are, how wonderful thy palace, where thou sittest and governest all!<br /> -<span class="pagenum"><a name="Page_170" id="Page_170">[170]</a></span>Numberless and infinite are the sounds which proclaim thy praises.<br /> -How numerous are thy Peris, skilful in music and song!<br /> -Pavan (air), water, and Vasantar (fire), celebrate thee; D'herma Rájá (the Hindú Rhadamanthus) celebrates thy praises, at thy gates.<br /> -Chitragupta (Secretary to D'herma Rájá) celebrates thy praises; who, skilful in writing, writes and administers final justice.<br /> -Iswara, Brahmá, and Dévi, celebrate thy praises; they declare in fit terms thy majesty, at thy gates.<br /> -Indra celebrates thy praises, sitting on the Indraic throne amid the Dévatás.<br /> -The just celebrate thy praises in profound meditation, the pious declare thy glory.<br /> -The Yatís and the Satís joyfully celebrate thy might.<br /> -The Pandits, skilled in reading, and the Rishíswaras, who, age by age, read the Védas, recite thy praises.<br /> -The Móhinís (celestial courtezans), heart alluring, inhabiting Swarga, Mritya, and Pátálá, celebrate thy praises.<br /> -The Ratnas (gems), with the thirty-eight Tírt'has (sacred springs), celebrate thy praises.<br /> -<span class="pagenum"><a name="Page_171" id="Page_171">[171]</a></span>Heroes of great might celebrate thy name; beings of the four kinds of production celebrate thy praises.<br /> -The continents, and regions of the world, celebrate thy praises; the universal Brahmánda (the mundane egg), which thou hast established firm.<br /> -All who know thee praise thee, all who are desirous of thy worship.<br /> -How numerous they are who praise thee! they exceed my comprehension: how, then, shall Nánac describe them?<br /> -He, even he, is the Lord of truth, true, and truly just.<br /> -He is, he was, he passes, he passes not, the preserver of all that is preserved.<br /> -Of numerous hues, sorts and kinds, he is the original author of Máyá (deception).<br /> -Having formed the creation, he surveys his own work, the display of his own greatness.<br /> -What pleases him he does, and no order of any other being can reach him.<br /> -He is the Pádsháh and the Pádsáheb of Sháhs; Nánac resides in his favour.<br /> -</div> - -<p>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 belief<span class="pagenum"><a name="Page_172" id="Page_172">[172]</a></span> -which 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.</p> - -<p>The religious tenets and usages of the -Sikhs continued, as they had been established -by Nánac<a name="FNanchor_111_111" id="FNanchor_111_111"></a><a href="#Footnote_111_111" class="fnanchor">[111]</a>, till the time of Gúrú<span class="pagenum"><a name="Page_173" id="Page_173">[173]</a></span> -Góvind; 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.</p> -<p><span class="pagenum"><a name="Page_174" id="Page_174">[174]</a></span></p> -<p>"I now declare my own history, and -the multifarious austerities which I have -performed.</p> - -<p>"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:</p> - -<p>"—I have manifested thee as my own -son, and appointed thee to establish a<span class="pagenum"><a name="Page_175" id="Page_175">[175]</a></span> -perfect Pant'h (sect). Go into the world, -establish virtue and expel vice."—</p> - -<p>"—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.</p> - -<p>"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 bristling<span class="pagenum"><a name="Page_176" id="Page_176">[176]</a></span> -locks 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.</p> - -<p>"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<span class="pagenum"><a name="Page_177" id="Page_177">[177]</a></span> -(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.</p> - -<p>"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."</p> - -<p>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.</p> - -<p>"At the command of God I received -mortal birth, and came into the world.<span class="pagenum"><a name="Page_178" id="Page_178">[178]</a></span> -This I now declare briefly; attend to -what I speak.</p> - -<p>"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,<span class="pagenum"><a name="Page_179" id="Page_179">[179]</a></span> -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."</p> - -<p>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.</p> - -<p>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 was<span class="pagenum"><a name="Page_180" id="Page_180">[180]</a></span> -his object to destroy the Muhammedan -power.</p> - -<p>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<a name="FNanchor_112_112" id="FNanchor_112_112"></a><a href="#Footnote_112_112" class="fnanchor">[112]</a>.</p> -<p><span class="pagenum"><a name="Page_181" id="Page_181">[181]</a></span></p> -<p>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,<span class="pagenum"><a name="Page_182" id="Page_182">[182]</a></span> -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<a name="FNanchor_113_113" id="FNanchor_113_113"></a><a href="#Footnote_113_113" class="fnanchor">[113]</a>. 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 who<span class="pagenum"><a name="Page_183" id="Page_183">[183]</a></span> -perform the initiation exclaim, <i>Wá! Gúrúji -ká Khálsa! Wá! Gúrúji kí Fateh!</i> (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 heterodox<span class="pagenum"><a name="Page_184" id="Page_184">[184]</a></span> -doctrines<a name="FNanchor_114_114" id="FNanchor_114_114"></a><a href="#Footnote_114_114" class="fnanchor">[114]</a>. 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<a name="FNanchor_115_115" id="FNanchor_115_115"></a><a href="#Footnote_115_115" class="fnanchor">[115]</a> 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 his<span class="pagenum"><a name="Page_185" id="Page_185">[185]</a></span> -devotions 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.</p> - -<p>Gúrú Góvind Singh, agreeably to this -Sikh author, after initiating the first five<span class="pagenum"><a name="Page_186" id="Page_186">[186]</a></span> -disciples in the mode above stated, ordered -the principal persons among them<a name="FNanchor_116_116" id="FNanchor_116_116"></a><a href="#Footnote_116_116" class="fnanchor">[116]</a> 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.</p> -<p><span class="pagenum"><a name="Page_187" id="Page_187">[187]</a></span></p> -<p>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<a name="FNanchor_117_117" id="FNanchor_117_117"></a><a href="#Footnote_117_117" class="fnanchor">[117]</a>.'"</p> -<p><span class="pagenum"><a name="Page_188" id="Page_188">[188]</a></span></p> -<p>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 worship<span class="pagenum"><a name="Page_189" id="Page_189">[189]</a></span> -an idol made of wood, earth, or stone, is -as foolish as it is impious; for God alone -is deserving of adoration."</p> - -<p>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.</p> - -<p>The sacred book of Gúrú Góvind is not -confined to religious subjects, or tales of<span class="pagenum"><a name="Page_190" id="Page_190">[190]</a></span> -Hindú 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.</p> - -<p>"Gúrú Góvind Singh," one<a name="FNanchor_118_118" id="FNanchor_118_118"></a><a href="#Footnote_118_118" class="fnanchor">[118]</a> 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 every<span class="pagenum"><a name="Page_191" id="Page_191">[191]</a></span> -wicked 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,<span class="pagenum"><a name="Page_192" id="Page_192">[192]</a></span> -O Sat Gúrú! there is no dispeller of -danger,'—Having seized and displayed -his sword, no person could resist his -might."</p> - -<p>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.</p> - -<p>"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 of<span class="pagenum"><a name="Page_193" id="Page_193">[193]</a></span> -Namáz (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 Muhammed<span class="pagenum"><a name="Page_194" id="Page_194">[194]</a></span> -destroyed: 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."</p> - -<p>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,<span class="pagenum"><a name="Page_195" id="Page_195">[195]</a></span> -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.</p> - -<p>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,<span class="pagenum"><a name="Page_196" id="Page_196">[196]</a></span> -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 insuperable<span class="pagenum"><a name="Page_197" id="Page_197">[197]</a></span> -barrier, to the designs of any of their -chiefs, who may hereafter endeavour to -establish an absolute power over the whole -nation.</p> - - -<div class="center"> -<br /> -THE END.<br /> -<br /> -<br /> -Printed by J. Moyes, Greville Street, London.<br /> -<br /> -<br /> -</div> - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_96_96" id="Footnote_96_96"></a><a href="#FNanchor_96_96"><span class="label">[96]</span></a> 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.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_97_97" id="Footnote_97_97"></a><a href="#FNanchor_97_97"><span class="label">[97]</span></a> 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.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_98_98" id="Footnote_98_98"></a><a href="#FNanchor_98_98"><span class="label">[98]</span></a> The most ancient Hindús do not appear to have -paid adoration to idols; but, though they adored God, -they worshipped the sun and elements.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_99_99" id="Footnote_99_99"></a><a href="#FNanchor_99_99"><span class="label">[99]</span></a> B'hai Gúrú Dás B'halé.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_100_100" id="Footnote_100_100"></a><a href="#FNanchor_100_100"><span class="label">[100]</span></a> Bráhmen, Cshatríya, Vaisya, and Súdra.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_101_101" id="Footnote_101_101"></a><a href="#FNanchor_101_101"><span class="label">[101]</span></a> Different sacred books of the Hindús.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_102_102" id="Footnote_102_102"></a><a href="#FNanchor_102_102"><span class="label">[102]</span></a> Yár signifies <i>friend</i>; and one of the prophet's -titles, among his followers, is Yar-i-Khudá, or <i>the Friend -of God</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_103_103" id="Footnote_103_103"></a><a href="#FNanchor_103_103"><span class="label">[103]</span></a> The Muhammedan religion is said to be divided -into seventy-two sects.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_104_104" id="Footnote_104_104"></a><a href="#FNanchor_104_104"><span class="label">[104]</span></a> 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.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_105_105" id="Footnote_105_105"></a><a href="#FNanchor_105_105"><span class="label">[105]</span></a> A kind of ascetic devotion, which has been before -explained.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_106_106" id="Footnote_106_106"></a><a href="#FNanchor_106_106"><span class="label">[106]</span></a> The Sidd'his (saints) are the attendants of the -gods. The name is most generally applied to those -who wait on Ganésa.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_107_107" id="Footnote_107_107"></a><a href="#FNanchor_107_107"><span class="label">[107]</span></a> The name Yatí is most usually applied to the -priests of the Jainas; but it is also applicable to Sanyásís, -and other penitents.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_108_108" id="Footnote_108_108"></a><a href="#FNanchor_108_108"><span class="label">[108]</span></a> Nánac appears on this, and every other occasion, -to have preserved his attachment to this favourite -dogma of the Hindús.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_109_109" id="Footnote_109_109"></a><a href="#FNanchor_109_109"><span class="label">[109]</span></a> This fact is admitted by Sikh authors. It is, however, -probable, that Nánac was but imperfectly acquainted -with the doctrines of that volume.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_110_110" id="Footnote_110_110"></a><a href="#FNanchor_110_110"><span class="label">[110]</span></a> A modified species of the Nágari character.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_111_111" id="Footnote_111_111"></a><a href="#FNanchor_111_111"><span class="label">[111]</span></a> 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.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_112_112" id="Footnote_112_112"></a><a href="#FNanchor_112_112"><span class="label">[112]</span></a> 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.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_113_113" id="Footnote_113_113"></a><a href="#FNanchor_113_113"><span class="label">[113]</span></a> 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."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_114_114" id="Footnote_114_114"></a><a href="#FNanchor_114_114"><span class="label">[114]</span></a> Gúrú Góvind put to death many of this tribe.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_115_115" id="Footnote_115_115"></a><a href="#FNanchor_115_115"><span class="label">[115]</span></a> This barbarous custom still prevails among the -Rájapúts in many parts of Hindústan.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_116_116" id="Footnote_116_116"></a><a href="#FNanchor_116_116"><span class="label">[116]</span></a> 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.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_117_117" id="Footnote_117_117"></a><a href="#FNanchor_117_117"><span class="label">[117]</span></a> 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."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_118_118" id="Footnote_118_118"></a><a href="#FNanchor_118_118"><span class="label">[118]</span></a> B'hai Gúrú Dás Bhalé.</p></div></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_198" id="Page_198">[198]</a></span></p> - -<div class="center"><i>BOOKS LATELY PUBLISHED</i><br /> -<big>BY JOHN MURRAY,</big><br /> -50, ALBEMARLE STREET, LONDON.<br /> -<br /> -</div> - - -<p>1. THE QUARTERLY REVIEW; from its Commencement, -in 1809, to December 1812. 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