tract, where its effect has been
slight. On the other hand the decrease under Hindus amounts to nearly
15 p.c. The birth-rate is lower and the death-rate higher among Hindus
than among Musalmans, and their losses by plague in the central and some
of the south-eastern districts have been very heavy. A change of
sentiment on the part of the Sikh community has led to many persons
recording themselves as Sikhs who were formerly content to be regarded
as Hindus. It must be remembered that one out of four of the recorded
Hindus belongs to impure castes, who even in the Panjab pollute food and
water by their touch and are excluded from the larger temples. Since
1901 a considerable number of Chuhras or Sweepers have been converted to
Islam and Christianity.

[Illustration: Fig. 38. Golden Temple, Amritsar.]

~Sikhs.~--Notwithstanding heavy losses by plague Sikhs have increased by
37 p.c. A great access of zeal has led to many more Sikhs becoming
_Kesdharis_. _Sajhdharis_ or _Munas_, who form over one-fifth of the
whole Sikh community, were in 1901 classed as Hindus. They are followers
of Baba Nanak, cut their hair, and often smoke. When a man has taken the
"_pahul_," which is the sign of his becoming a _Kesdhari_ or follower of
Guru Govind, he must give up the _hukka_ and leave his hair unshorn. The
future of Sikhism is with the _Kesdharis_.

[Illustration: Fig. 39. Mosque in Lahore City.]

~Muhammadans.~--In the eastern districts the conversions to Islam were
political, and Hindu and Muhammadan Rajputs live peaceably together in
the same village. The Musalmans have their mosque for the worship of
Allah, but were, and are still, not quite sure that it is prudent wholly
to neglect the godlings. The conversion of the western Panjab was the
result largely of missionary effort. _Piri muridi_ is a great
institution there. Every man should be the "_murid_" or pupil of some
holy man or _pir_, who combines the functions in the Roman Catholic
Church of spiritual director in this world and the saint in heaven. The
_pir_ may be the custodian of some little saint's tomb in a village, or
of some great shrine like that of Baba Farid at Pakpattan, or Bahawal
Hakk at Multan, or Taunsa Sharif in Dera Ghazi Khan, or Golra in
Rawalpindi. His own holiness may be more official than personal. About
1400 A.D. the Kashmiris were offered by their Sultan Sikandar the choice
between conversion and exile, and chose the easier alternative. Like the
wes