We have no means of knowing whether this young quibbler was in the end awakened to a sense of his own deficiencies. But we can judge by these conversations that in Schwartz he had a patient as well as a faithful listener who did not fail to show him the way of life and the only source of grace and truth. On one of the occasions when he could hold conversations with the Nabob’s son over religious matters, Schwartz impressed upon him the law of brotherly love, even to enemies, which Christ enjoined on His disciples. The answer he received was a remarkable instance how in the poetical books of the Hindus the same principle of meekness towards enemies was laid down. “Of the behaviour of men in regard to meekness,” said he, “four kinds were mentioned of which he gave the following explanation: _Schariat_, _Terikat_, _Marifat_, _Hakikat_, are four ways which men go.” “A young man,” he said, “once asked a priest what he understood by these four ways? The priest desired him to go into the market and give a blow (or box on the ear) to each one he met. The young man did as the priest desired. He struck the first man who met him; now he was evil and returned like for like and struck him again. The second whom the young man met, was indeed wicked, and raised his hand to strike him in return, but changed his mind, and went away quietly. The third who was beaten was not wicked and did not threaten to return like for like, in that he thought the blow came from God. The fourth when he was beaten was full of love and kissed the hand that smote him. The first who when he was beaten struck again, is an emblem of _Schariat_, or the way of the world. The second felt wrath but overcame it and is an emblem of _Terikat_. The third endured the blow with patience and is an example of _Marifat_, or mature knowledge. The fourth who kissed the hand that smote him is an example of _Hakikat_, or inward union with God, in that he regarded all the injustice that was done to him as love on account of this union with God.” Following the example of his Divine Master, Schwartz turned from the arguments and equivocations of the wise and prudent and looked with infinite compassion on the sincere seekers after good, those who were poor and simple, and were pitiful in their need and darkness. Can anything be more touching or expressive of the yearning of a loving heart than these words which Schwartz addressed to such?