was the destruction of Islam, and it was unlawful to salute Muhammadans, to associate with them, or to make peace with them on any terms. But several of the most trusted of the Mahárájá's ministers were of this hated creed. Even the employment of Bráhmans was expressly forbidden by Govind Singh, who had been cast out and denounced by this spiritual aristocracy of Hinduism for his abolition of caste and denial of their authority. Yet Jamadár Khushhál Singh, Rájá Tej Singh, Rájá Sáhib Dyál, Rájá Rallia Rám, Diwán Ajodhia Parshád, Pandit Shunkar Nath, and numerous other prominent Darbár officials were Bráhmans. The tolerance of the Mahárájá was due rather to indifference and selfishness than to any enlightened sentiment, and it may be doubted whether religious toleration has any securer basis in any time or country. Intolerance is born of strong passionate beliefs; and fanaticism only dies out as doubt enters, and the fire of religious enthusiasm burns low. But whatever its origin, the liberalism of the Mahárájá had an excellent effect upon his administration, and his example was at once followed by other Sikh States. To-day there is no sign of the old intolerance favoured by Govind — an intolerance quite as ferocious as that of Muhammadanism itself. The greatest of the Sikh Principalities of the Cis-Sutlej, that of Patiála, has during the last three reigns been admirably served in the offices of Prime Minister and Foreign Secretary by two Muhammadan gentlemen. Khalifas Syad Muhammad Hassan, and Syad Muhammad
