When my translation was thus completed and approved of by the most learned Sikh priests and scholars, I found that an account of the Sikh Gurus, saints, and authors was absolutely necessary, and indeed of equal, if not greater importance than even a correct interpretation of their writings. The late illustrious scholar, Professor Max Müller, who had Indian literature so greatly at heart, expressed in his latest work, Auld Lang Syne, his

[1. I did not intend, at first, to publish these extracts, and I regret having to do so now, but some Sikh friends have put pressure on me to adopt this course.]

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regret that the world knew so little of the Sikh reformers. He wrote:--

It is a pity that we possess so little information about the original Sikh reformers. Their sacred book the Granth Sahib exists, nay it has even been translated into English by the late Dr. Trumpp. But it turns out now that Dr. Trumpp was by no means a trustworthy translator. The language of the Granth is generally called old Panjabi; and it was supposed that a scholar who knew modern Panjabi, might easily learn to understand the language as it was four hundred years ago. But this is not the case. The language of the Granth Sahib is full of local dialectic varieties and forgotten idioms, so much so that it has been said to be without any grammar at all. Mr. Macauliffe, who has spent many years among the Sikhs, and has with the help of their priests paid much attention to their Granth Sahib, has given us some most interesting and beautiful specimens of their poetry which form part of their sacred book.

On perusing the current lives and accounts of the Gurus I found them overladen with puerile, heterodox, or repulsive details; and it required further years of study and consultation with learned Sikhs to complete biographies of the founders of their religion, which were not inconsistent with their sacred writings. The orthodox Sikhs who have read the lives of their Gurus in the voluminous Hindi work entitled Suraj Parkash, and in the current Panjabi works called Janamsakhis, will understand, and, perhaps, be grateful to me for the manner in which I have presented their religion according to the desires and teachings of their Gurus.

To prevent misconception it ought, perhaps, to be here stated that this work is intended to be an exact presentation of the teaching of the Sikh

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Gurus and orthodox writers as contained in their sacred books, and is by no means put forth as a portrayal of the debased superstitions and heterodox social customs of Sikhs who have been led astray from their faith by external influences.