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There is another feature of our discipline which has, I am satisfied,been duly considered, and which it is the duty of any gentlemen who hadattended to the measures of Government to advise you to adopt, andwhich they may yet safely do without injuring you. It is the duty of yourinstructors to impress you with a sense of the stability of socialorder, and the importance of it to your own good. This duty I shallattempt to perform, as far as my feeble powers permit. In an age when itis fashionable to sneer at all fixed principles, to discountenance allreal virtue, and to doubt all the utility of a moral code, I cannot butthink it is one of the first duties of a teacher to endeavor to instill thecomfort which springs from the conviction that nothing is fixed but what ispermanent, that moral distinctions are invariable, and that his duty isessentially moral, to inculcate these truths on his pupils. That theymay be rational and just, that they may be useful, is nothing to him. If Ihave fulfilled my duty to you in the precepts of religion, as I trust I have,let it be your care, and that of all virtuous and liberal people in thesociety, to contribute, not only to keep alive the spirit of religion,but to make it grow stronger in you. The growth of religion is the mostsecure and desirable blessing of a free government, and should the worldbe allowed to doubt it, it is the most perilous evil which a freegovernment can be afflicted with. The uncertainty of the nation's religion,the insecurity of the government, is the source of all our fears for thefuture of our favorite and best-beloved country. To the prayers of thevirtuous and the good, God may not deny the blessings which he is sincerely disposed to bestow. But the prayers and the good wishes of apeople of faith and of virtue are ever welcome to him. For his mercyis not his vice, he never changes; his justice is certain and immutable. Tomeasure his dealings by our own standards of right and wrong, it isimpossible for us to deceive ourselves, or to suppose that we shall beaffected as we shall be affected by the terrors of the Almighty. As Iwrote these words, I heard the explosion of a bomb, in the capital of ourcountry. There were many persons killed, and many more wounded.

(d) Indian and Pakistani Brahmin Subclades. The Indian and Pakistani Brahmin subclades of the R1a1 Y-HG and their putative origin are shown in Figure 8(b) (bottom panel). The branches highlighted in purple are Indian and Pakistani Brahmin subclades (the Indian Brahmin subclades are derived from the Indian R1a1-M27 and the Pakistani Brahmin subclades are derived from the Pakistani R1a1-Z93.1 families).

The Kudtari community has an ongoing boundary dispute with the GSB community (Figure S3). These two communities differ in their views on the origins of the caste system. Similar to Kudtari, the Y-HG distributions of GSB families from Kurshedabad and the villages near the Khyber Pass are R1a1 with high LPKSTR incidence but low Z93 frequency (Table S2). Furthermore, GSB families from the Pakistan-Iran border have LPKSTR/Z93 ratios of 1.0 or higher (Table S2). 827ec27edc