may be found schools for secular education and divinity classes, hospitals, almshouses, and charitable donations. Certain funds are allotted to anniversary and other festivals, and receipts from all sources are accounted for. A system of audit of all such accounts was practised by the Imperial Mahomedan Governments, but is, for the most part, fallen into desuetude.
This is, if possible, a more unchangeable class than the preceding. If not its equal in ignorance, it is at least so in bigotry and intolerant fanaticism. It has no sympathy with Christians, and little with Hindoos. It deplores the loss of the local Mahomedan government from which it used to derive countenance and support. It is not interfered with certainly; but it is not dominant as it used to be, and can hardly be expected to feel attachment to a power, which, though it has infringed no rights, has left it entirely to its own resources. It is, perhaps, remarkable that no new Mahomedan saints appear in India, and that no professors of religion or religious teachers appear to aspire to, or receive posthumous honors; and this is generally attributed to the belief in the unfortunate influence, according to prophesy, which the thirteenth century after the Hegu'a is supposed to exercise upon Mahomedanism generally, in India and elsewhere. The costume of the Mahomedan priesthood is always simple and without colour, except in regard to a Cashmere shawl, which in this instance Zeaoollah has tuned over his white turban. All such valuables are heirlooms, and are strictly watched and accounted for from generation to generation.
