can tell when he lived, from whence he came, or any circumstance relative to his history, they generally suppose, that the whole affairs of the neighbourhood, if not of the world, are conducted by his interposition. As serpents are the common agents of some of the most usually worshipped Hindú deities, so tigers seem, not unaptly, to have been chosen by the Muhammedan saints. Many of the woods in this district grow on ruins, and most ruins have been taken possession of by a saint, whose vicinity is of course the common haunt of a tiger: and as these animals seldom attack man in this district, the Pir is generally allowed by persons of both religions to have restrained the natural ferocity of the beast, or, as it is more usually said, has given the tiger no order to kill men. The tigers and Faqirs are therefore on a very good footing, and the latter denounces the vengeance of the saint on any person who molests the beast of prey, and assures the people, that he is perfectly harmless towards all such as respect the saint, and make him offerings.
Besides these Faqirs, who have a regular establishment, whose office is hereditary, and none of whose families have been known to contaminate themselves by labour, but have lived entirely on the charity that has been procured either by themselves or ancestors, and who are exceedingly respected, there are some who have degraded themselves by industry, and many, who tempted by their notions of religion, or by indolence and avarice, have assumed the life of a Faqir, have dedicated themselves to God, and who live by begging. Fortunately some expense attends the ceremony, which prevents the order from increasing too rapidly, and new Faqirs are also expected to observe the rules of the order, according to the strict manner of those called Muríds. Faqirs in general marry, and all their children belong to the order; but a family does not obtain full respect for some generations, nor until all memory of their adoption into the order has been obliterated.
Some old Faqirs also observe particular customs, and are considered as more peculiarly dedicated to God. These are called Muríds, and cannot shave the head nor beard, and must perform the prayers and ablutions, as prescribed by their prophet.
Besides the neglect of prayer and ablution, the Muhammedans of this district forget the rules of their law in many points. They are in particular accused of being too easy husbands; for they neither confine their wives with proper strictness, nor are they even much offended at occasional private intercourse with those, who can render the situation of the family somewhat more comfortable. The Mollas also allege, that many persons, in order to save expense and defraud them, live as man and wife without having had the advantage of a religious ceremony.
A still more flagrant breach of the law is, I know, exceedingly common. Offerings at the monuments of saints are generally made from rather interested motives. The votary is in fact generally hopeful to procure some favour from the saint of much more value then the offering, and should he be disappointed, he usually has recource to some Hindú deity, and tries what may be done by means of a sacrifice. The heathen priest makes a little stretch of conscience, receives the offering for the honour of the god, and is liberal in his assurances that his prayers will be effectual. These priests, it must be observed, are of the dregs of the Brahmins; a man of a proper way of thinking would scorn to pray for a Turk.
Another practice savouring of idolatry is also very common. Images of horses, made of clay, are sold by many potters, and are placed on the monument of saints as offerings to induce them to cure the sick, or in consequence of vows made by those who have been in any danger.
