also anticipated from this work. It is hoped that it will throw some light on the state of society in the Middle Ages and that it will also be useful for the student of comparative theology. Professor Geheimer Hofrath Merx, of the Heidelberg University, a very distinguished German savant, has recently written to me: 'The publication of your work is certainly very desirable. You save in this way materials for the history of religions which, without your help, would probably disappear.'
To sum up some of the moral and political merits of the Sikh religion: It prohibits idolatry, hypocrisy, caste exclusiveness, the concremation of widows, the immurement of women, the use of wine and other intoxicants, tobacco-smoking, infanticide, slander, pilgrimages to the sacred rivers and tanks of the Hindus; and it inculcates loyalty, gratitude for all favours received, philanthropy, justice, impartiality, truth, honesty, and all the moral and domestic virtues known to the holiest citizens of any country.
A movement to declare the Sikhs Hindus, in direct opposition to the teaching of the Gurus, is widespread and of long duration. I have only quite recently met in Lahore young men claiming to be descendants of the Gurus, who told me that they were Hindus, and that they could not read the characters in which the sacred books of the Sikhs were written. Whether the object of their tutors and advisers was or was not to make them disloyal, such youths are ignorant of the Sikh religion, and of its prophecies in favour of the English, and contract exclusive social customs and prejudices to the extent of calling us Malechhas, or persons of impure
