would have been saved a great deal of vexation and humiliation; and an argument hardly relevant would not have been created against the enlistment of our own countrymen, or other Europeans, for service exclusively in India, in the event of such a measure having seemed at any future period advisable. These topics are held to be out of date now; and we have no intention of dwelling on them; General Shadwell having, as his duty required of him, done full justice to the part taken by Lord Clyde in the discussion of them.

By May 1859 British supremacy was, after a two years' struggle, re-established in India. All confidence, it is true, was gone in the old system of depending chiefly on sepoy mercenaries; and it had been pronounced necessary that the "British standing 'army of all arms must always be kept up for the presidency "of Bengal at 60,000 men," But with all this, the country was fast relapsing into that condition of profound peace and security which happily it has maintained ever since. Campbell therefore not unnaturally began to feel that the time had come when he might hang up his sword. He was now in his sixty-seventh year, no age at all for a fox-hunter, or even for a hard-worked statesman who has lived chiefly in England; but enough for the battered soldier,

"Multo jam fraetus membra labore.” He was beginning to feel old. His taste for early rising had slackened. Even his morning walk (at Simla) had ceased to please. Colds and other ailments often got hold of him; and most decided change of all, a wheeled vehicle he now preferred to his saddle. One thing after another occurred to keep him at his post till the 4th of June 1860; when he at last sailed for England. His relations with Lord Canning had always been of the most cordial and delightful description; and the leave-taking scene we can easily understand to have been other than a cold official ceremony. His father, it seems, had died near Edinburgh, not long before his distinguished son's return -the Maclivers having been a long-lived race, obviously. His sister was alive to receive him. The warmth of the welcome which he met with from all classes in England made up to him in some degree, let us hope, for his want of kindred. He never was married. With all his experiences, he had missed what Burns in a moment of genuine inspiration called

"The true pathos and sublime

Of human life."

Many years previously, when quartered at Newcastle, much pleasant social intercourse had been thrown open to him, his biographer

tells us, by the neighbouring county families and others; and his "lively and agreeable conversation, as well as his conspicuously delicate and refined manners, especially towards women, had "made him a remarkable favourite with ladies, both old and "young." His brief sojourn in the north at that time, we are further told, was not " without some romance in it, the recollection of which was a frequent source of pleasure to him in after-years." Very likely this passage throws light on the fair Northumbrian friend,' who, as is discovered later on in the life, worked for him the garment which saved him at Chillianwala. If so, why did he not marry her? And having failed to do so, how is it that the 'romance' caused him pleasure afterwards? These are the only mysteries in all General Shadwell's two volumes; and we are far from hinting that he has acted otherwise than discreetly in preserving his friend's secret, if ever there was one, and letting the waistcoat speak for itself, as its fair donor probably intended it should do. This we say without concealing our regret that Campbell should have gone through life alone. When an ancient line, the presidium et dulce decus of perhaps a couple of counties, dies out for want of heirs, like the'sough of an old song,' the loss is a national one. And so it is also when a soldier or statesman who, by the display of noble qualities, has won for himself a noble name dies without leaving to his country the precious legacy of a son.

The evening of Lord Clyde's life had now come, but it was a long summer evening, filled with pleasant lights, and passing gently into night. In manhood's glorious prime' he had inscribed on the fly-leaf of one of his memorandum books, these lines:

"By means of patience, common sense and time,

Impossibility becomes possible."

In his own case the motto had been illustrated; and there remained now little more than the retrospect and the example. Honours continued to fall thick on his path, like fruits in autumn. The colonelcy of the Coldstreams, the freedom of the city of London, Knighthood of the Star of India, and, to crown all, the baton of a Field-Marshall, were bestowed on him, Sitting for his portrait, visiting dear old friends, both in England and abroad, attending occasionally to his duties in the Upper House, and explaining at the Horse-Guards the merits of some of those who had served under him, claimed what time and strength remained. In the course of one year, at this period, he gave away in money £6,792. A weakened condition of the heart was found to be what was wearing him

down. At last, after a short illness, on 14th August 1863, in the 71st year of his age, the end came, and the release. The nation mourned for one whose deeds were still fresh; and when he was laid in what was after all his soldier's grave, in Westminster Abbey, it was felt that a standard-bearer had fallen. He was not great, in the sense that Wellington was ; nor many-sided, like Charles Napier; nor intellectual; nor even, perhaps, highly educated; but he was great at seeing and doing his duty; great in earnestness and simplicity of purpose, forgetfulness of self and loyalty to his country; and great in doing with all his might whatever was given to him to do. Of the manner in which his friend and biographer has performed his labour of love we cannot speak too highly. Scarcely a trace of exaggeration is to be met with; and although there may be room for compression hereafter, a less full presentment might not at first have satisfied at all events the military reader. Having been rather chary of our extracts from volumes which we feel sure have been widely read, we can the better afford to quote the following passage, in the hope of its arresting the attention of those responsible for our military administration :

"He welcomed with eagerness the introduction of such innovations as tended to advance the theoretical and practical instruction of all ranks of the service; and when in positions of command, he seconded with all his energy the efforts of the authorities to this end. On one point, however, he held the most decided opinion. He placed unbounded faith in the OLD SOLDIER; whose presence in the ranks, whether as an example of discipline to his younger comrade, or a support to him in the hour of trial, he regarded as the basis of his calculations, in determining the physical and tactical value of the forces at his disposal. Those who were by Lord Clyde's side during the Indian mutiny, will have in their recollection the relief he felt at seeing a battalion of seasoned and experienced soldiers, weak though their numbers might be, join his force which was so largely composed of young regiments."

The above views belong, we are aware, like Campbell himself, to the old world,' and to the epoch of Waterloo and Trafalgar. Campbell had good reason for adhering to them to the last; for if one thing saved India more than another during the crisis of the mutiny, it was the number of regiments composed of old soldiers, such as the 78th Highlanders, and the Company's local battalions of Europeans, which were present in the country at the time,

Sabh taufiqân Sâîn Sachche,
Jumlyân de Rabb parde kajje,
Jo kujh châhe soî kardâ,
Lore kon hatâyâ?

Ape lendâ, âpe dendâ,
Sahib Data sakal jyân dâ;
Ik lakh kat churâsî jûnâ
Maullâ rizaq puchâyâ.

R. MACAULIFFE in the January number 1875 of this

M Review has given a slight sketch of the " Fair at Sakhî

Sarwar," and, as far as I know, this is the only occasion on which this celebrated Saint of the Panjab and the town named after him have been brought before the public.

In the article in question there is not much information regarding Sakhi Sarwar given, and the truth is there is not very much to be said about him in the way of history. As regards legend, however, there is no lack of material in the Panjâb, as he is very widely worshipped, much more so than most people suspect,—and that, too, almost entirely by the poor and ignorant, among whom, of course, legends would soon gain ground and flourish. In many thousands of families his name is a household word, and whole sects of bharains, or bards, make a living by celebrating his praises and the innumerable miracles attributed to him. To such an extent has this been going on, that there is now a sort of Sarwar slang or phraseology which obtrudes itself everywhere on the attention of the student of these bards' songs: one constantly meets with words. which apparently have no meaning in the context, but which are explained as having a special interpretation and as being peculiar to the bards and the worshippers of the Saint. None of the songs about Sarwar (and these appear to be many, probably, however, mostly variations of a few main songs) have ever, as far as my information goes, been committed to writing in original. Mrs. F. A. Steel, my co-adjutrix in the collection of Panjabi folklore now being published in the Indian Antiquary, after much trouble, got together some eight or ten for me, one of which forms the subject of this paper. When one takes into consideration that these bards are completely ignorant of religion and history, sing in the vulgarest Panjabi entirely from memory, and with the calmest indifference as to the proper sequence of the verses, are invariably unable to explain any allusions with clearness-their explanations being all traditional and frequently obviously wrong,-it is not difficult to see that it has been no easy task to sift their songs and make sense and sequence out of them.

It is not my intention to repeat here what Mr. Macauliffe has already said about the Saint's life and story, and what I have

independently discovered, will be related elsewhere in due course, when I come to edit the songs that have been collected. I will therefore merely relate what is necessary to explain the song. Sarwar, or Sakhî Sarwar Sultan, as the full title runs, is a mere title and nothing more, the Saint's real name was Sayad Ahmed. His father, whose name was Zainu-'l-'abdîn, was probably sprung from one of the Muhammadan host that came into India during the Ghaznavide occupation (997 to 1186 A. D.). At any rate Sarwar seems to have flourished between 1128 and 1177 A. D. Several places in the Panjâb are connected specially with his name: Lahore itself, Saudhara in the Gujrânwâlâ district, Multân, and finally Vador and Nigâhâ (better known to Europeans as Sakhi Sarwar) in the Dera Ghâzî Khân district, at which last his shrine is situated. At this shrine is a vast annual fair, attended from all parts of the Panjâb by Hindus, Sikhs and Musalmâns of the lower sort alike and held in Baisâkh (April). The shrine, as it at present stands, was built, they say, by one 'Isâ of Delhi, in Aurangzeb's time (1658-1707 A. D.), and improved by the Diwâus Lakhpat Rai and Jaspat Rai of Lahore about A.D. 1730.* These names are significant of the general esteem of the Saint and the mixed religion of his worshippers. The shrine has been again further improved in the matter of water-supply under English occupation, probably for reasons of public health,

Miracles of course Sarwar performed during his life, and has continued to perform since his death. One of the most celebrated of these miracles is the restoration to life of the child of one Dânî, a Sikh woman. Dânî was a Siddhu Jatt and came from Lândeke in the Mogha Tahsil of the Firozpur district, which village is now held by her descendants, who call themselves Sultânîs or followers of Sakhi Sarwar Sultân. This miracle was performed during a pilgrimage to Nigâhâ, undertaken by Dâuî in honour of her having at last prayed in despair to Sarwar for a son after 12 years of childless wifehood and having had her prayer granted. Owing, however, to her not having properly fulfilled her vow, the child was slain by Sarwar and restored to life again at Dânî's entreaty by the Saint. This power of granting sons is thoroughly Indian, and is ascribed I think to every Pir and Bhagat.

The song here rendered into English verse relates the story of Dânî in full, and is interesting I think not only for the poetical elements contained in it and its curious language, but as illustrating most of the peculiarities of the cultus of Sarwar and indeed of all Panjâb hagiolatry. The first thing to be noticed 1743 A. D.-Griffin's Rajas of the Panjab, 456.

* Diwân Lakhpat Rai was killed by the famous Sikh leader Jassa Singh Ahluwâliâ of Kapurthallâ in