rendered still more extravagant. Their precaution to avoid injuring any being is a practice inculcated in the orthodox religion, but which has been carried by them to a ludicrous extreme. In their notions of the soul, and of its union with body, and of retribution for good and evil, some analogy is likewise observable.

"If it be admitted, that the bouddhus are originally a sect of Hindoos, it may be next questioned whether that, or any of the religious systems now established, be the most ancient. I have on a former occasion indicated the noAccording to the

tions, which I entertain on this point. hypothesis which I then hinted, the earliest Indian sect, of which we have any present distinct knowledge, is that of the followers of the practical védŭs, who worshipped the sun, fire, and the elements; and who believed the efficacy of sacrifices, for the accomplishment of present and of future purposes. It may be supposed, that the refined doctrine of the védantees, or followers of the theological and argumentative part of the védŭs, is of later date and it does not seem improbable, that the sects of joinŭ and of Boodd'hŭ are still more modern. But I apprehend, that the voishnŭvus, meaning particularly the worshippers of Ramŭ and of Krishnŭ, may be subsequent to those sects, and that the soivyŭs also are of more recent date.'

Asiatic Researches, vol. viii. p. 474.

CHAP. IV.

ACCOUNT OF THE SHIKHSa.

THE founder of this sect was Nanuku, a Hindoo of the kshůtriyŭ cast, born in the year 1469, at RaibhoédēēTŭlŭwŭndēē, a village in the district of Majha, in the Punjab.

Sir John Malcolm has related a number of particulars respecting the life and travels of Nanŭků; the substance of which is, that he discovered an early attachment to a devout life, which his father found it impossible to counteract; and at length became famous as a prophet: according to Bhaee-Gooroo-Vulee, author of the Gnanů-Rŭtnavŭlee, a work in the shikh dialect, he travelled to all the sacred places of the Hindoos and Musulmans, and even to Mecca. In these journies, as the author is informed by a learned shikh employed in the Serampore printing-office, he obtained many disciples; and at the time of his death, which happened when he was advanced in years, left not less than 100,000 persons in different countries who were attached to him as their religious guide.

The followers of Nanúků are sometimes called Gooroo-mook hee, 'from the mouth of the teacher;' but generally shikhs, from shishyŭ, a disciple.

b In his 'Sketch of the Hindoos,' Asiatic Researches, vol. xi.

Nanŭkŭ appears to have resembled Choitŭnyŭ, and many other Hindoos who have been celebrated for their attachment to forms of devotion, in preference to barren speculations and religious shews.

He maintained the doctrine of the divine unity, which, it is probable, he learned from the Musulman mendicants, with whom he was very familiar: further, that God dwells in the devout, and that this divine inhabitation renders the ascetic an object of reverence and even of worship; and that hence it became a duty to seek the society of devout mendicants. The other two points most insisted upon by him were, devout attachment to the deity, and a harmless behaviour towards all creatures.-To promote the spirit of devotion, Nanŭků composed a number of sacred hymns in praise of the Deity, which have a place in the Adee-Grunt'hŭ; in which work repeating the names of God is enjoined on the shikhs.

This reformer dealt very mildly with the two systems which he rejected, those of the Hindoos and Musulmans, and in consequence he left many customs indifferent: he however dissuaded his disciples from expecting any benefit from the worship of idols, and other ceremonies connected with the Hindoo mythology.

Nanŭků had two sons, Shree-chůndrů and Lŭkshmēōdasă. His family now resides at Déhŭra, by the river Ravee, where Nanŭků died; and from whence, as the shikhs say, he ascended to heaven in his bodily state, his garments only being found after his death. His disciples took these garments, and burnt them instead of the body; but Sir John Malcolm says, that a small piece of one of his

garments is still exhibited at the temple dedicated to this mendicant at Déhŭra, where the objects of worship are the shikh shastrus. Images of Nanŭků are never made, though paintings of him are to be seen in many places.

Nanŭků, before his death, passing by his own relations, appointed Ungŭdů, a favourite disciple, to succeed him. This mendicant, at his death, appointed Umŭrů-dasă, one of his disciples, to fill up his station; to him succeeded Ramŭ-dasŭ, and after him, in succession, Urjoonů, HŭreeGovindů, Hŭree-Rayŭ, Hŭree-Krishnŭ, and Tég-bahadŭr. The person who presided last over the shikhs, was Gooroo Govindu-Singhů.

Urjoonŭ compiled the Adee-Grunt'hů, or, The first Book,' from the writings of his four predecessors, Nanŭků, Ungŭdů, Umŭrů-dasŭ, and Urjoonů. Ramŭ-dasŭ enlarged and improved it by his own additions and comments; and some small portions have been subsequently added by thirteen persons, the last of whom was a female disciple named Mēērabaēē.

'Umuru-dasů,' says Sir John Malcolm, ' was distinguished for his activity in preaching the tenets of Nanŭků, and was very successful in obtaining converts and followers, by the aid of whom he established some temporal power; he built Koojŭrawal, and separated from the regular shikhs the oodasee sect, which was founded by Shree-Chundru, the son of Nanŭkŭ, and was probably considered, at that period, as heretical.'

< This small piece, however, is, I suspect, 200lbs. weight, as a cloak of this kind, which Nanŭků is said to have left on his pilgrimage, was restored to his relations after his death, and placed in this temple.

Ramŭ-dasŭ, the son of Umŭrů-dasă, is celebrated for 'the improvements he made at Umritu-sŭrů, which was for some time called Ram-poorů, or Ramdas-poorů. He added much to the population of this city, and formed a famous reservoir of water, which he called Umrită-sŭrů, or the water of immortality!' This pool has become the resort of the shikhs from all parts, and has given its own name and sanctity to this city, now called Umritu-surů.

Thus each of the ten leaders of the shikhs added to the number and power of the sect, till, under Govindu-singhŭ, they became a formidable nation. This man was a political leader rather than a religious guide, and he introduced a number of accommodating rules into the system of his predecessors, to meet the circumstances of a people who were to acquire and support their independence by the sword.

Those who wish to become acquainted with the political events which have elevated a sect of mendicants into a powerful nation, will be highly gratified by a perusal of Sir John Malcolm's very interesting Sketch. I shall merely add, from this article, a paragraph respecting the national council of this people :- When a Gooroo-muta, 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 shikh chiefs assemble at Umrită-sŭrů. The assembly, which is called the Gooroo-můta, is convened by the Ukalees; and when

a The Ukalēēs, or worshippers of the Eternal, (Ukalŭ-poorooshů,) under the double character of fanatic priests and desperate soldiers, have usurped the sole direction of all religious affairs at Umritŭ-sără, and are consequently leading men in a council which is held at that sacred place, and which deliberates under all the influence of religious enthusi