who comes before us in the two-fold character of religionist and
military hero, the Sikhs moved on to a national greatness not dreamed of
by Nanuk. Govind, who bestowed on himself and his followers the title of
Singh, or lion-hearted, hitherto an epithet appropriated in this
connection by the Rajpoot nobility, devoted the strong energies of his
vigourous and daring nature to the purpose of establishing the faith of
Nanuk by force of arms. To this end he constituted the sword a religious
symbol, and instituted a sort of worship of steel. The Khalsa became an
aggressive force bent on the salvation of surrounding nations by
violence, and succeeded so well, that, eighty-five years after Govind's
death, the Sikhs, still retaining their character of a religious
fellowship, were consolidated into a powerful nation under Runjeet
Singh. The dream of her tenth and last gooroo was realized, the Khalsa
was at her height of worldly prosperity, but her life was no longer the
spirit life which had been revealed to her first founder.

And so under Asiatic skies as well as amid European civilization, man
laboured to redeem the world, making frantic war on the lying creeds of
past ages and proclaiming the merits of his latest discovery.

It is a strange development of human nature this animosity to creeds no
longer our own. Why, if I suffer the loss of faith and hope, must I
hasten to introduce my brother to my sad plight? I may do so, and
perhaps enjoy good conscience in the act by vaunting that I shed light
on his spiritual vision. God help my brother if his light be from me.
And God help me also, if I have attained so high rank among the blessed
before I have learned that the human soul is beyond human aid; that in
its eternal relations each soul travels in an orbit of its own and holds
correspondence only with its Sun.