It must also be stated that the intention of the author has been, in fulfilment of his promise to the Sikhs, to write this work from an orthodox Sikh point of view, without any criticism or expression of opinion of his own. Accordingly, miracles which are accepted by many Sikhs will be found reverently described in this work.

A very important question has arisen among the Sikhs as to how my translation of their sacred writings should be presented. The Granth Sahib, as already stated, is to them the embodiment of their Gurus, who are regarded as only one person, the light of the first Guru's soul having been transmitted to each of his successors in turn.

{Greek Oi! d? a?nte'lampsan kai` parh'ggeilan pro'sw.}

The line of the Gurus closed with the tenth, Guru Gobind Singh. He ordered that the Granth should be to his Sikhs as the living Gurus. Accordingly the Granth Sahib is kept in silken coverlets, and when it is removed from place to place is taken on a small couch by Sikhs of good repute. Many of my old orthodox Sikh friends feared that if my translation were printed in the order of the original, it would not receive the same respect and attention in foreign countries as in India, and they accordingly desired that it should be published in some other form. This desire of the most holy and respected Sikhs is a great relief to me, for it

{p. xvii}

makes it competent to intersperse many of the sacred hymns in the lives of the Gurus, and thus present my work as much as possible in narrative form, which it is hoped will be more acceptable not only to European, but even to Sikh readers themselves.

Competent Sikhs have also advised me that when the Guru's instruction on various occasions is on the same subject and of the same tenor, it needs be given only once. For instance, in the Granth Sahib there are four hymns beginning with the words, 'In the first watch of night, my merchant friend.' Two of these hymns are by Guru Nanak, the third by Guru Ram Das, and the fourth by Guru Arjan. The hymns begin in the same manner, are of the same purport, and are only very slightly varied in diction, so the publication of the whole four appears unnecessary.

It is intelligible that repetitions should be found in the sacred books of several religions, for the teachings of their prophets were orally addressed to crowds who clustered round them, and repetitions served to impress on the listeners the instruction accorded; but in a printed work, which the reader may peruse and reperuse at pleasure, repetition does not appear so necessary. Moreover, this work is intended for the European as well as for the Sikh student. It is apprehended that repetition would prove tedious, and deter several even conscientious readers from its perusal.