was oppressed in mind concerning things which he desired, he used to repeat constantly the ninety-nine names of the Pír and vow before the Holy God, imploring His assistance by the soul of Dastgír; and through the mercy of the Almighty, his Excellency Ghaus-ul-A'zam (Dastgír) presented himself in his sleep, and relieved him of his perplexities and vouchsafed his behests."

Syed Ahmad Kabir Rafáí, the founder of the Rafái Darwishes was a nephew of this Saint.

6. FESTIVAL OF QADIR WALÍ SAHIB.-This is the great saint of Southern India. The 'Urs is celebrated on the tenth day of Jamádí-us-Sání. The shrine is at Nagore, a town situated four miles north of Negapatam. The sandal and other ceremonies are similar to those described already. He is the patron saint of sailors, who in times of difficulty vow that, if they reach the shore in safety, they will offer a Fátiha in the name of Qádir Walí. The common people have a profound faith in the power of the saint to work miracles. The story of the following one is frequently related: "A vessel springing a leak was about to founder, when the Captain made a vow that should Qádir Walí stop the leak, he would offer in his name the value of the cargo. At that time the saint was being shaved, but being miraculously acquainted with the perilous position of the Captain he cast away the looking-glass which he held in his hand. This glass attached itself to the hole in the bottom of the ship which then came safely to land. The Captain, in due course, presented his offering to the saint who requested him to return the glass to the barber. The Captain was astonished at this request and enquired what glass was meant. He was then directed to look at the bottom of his ship. He did so, and discovered how the saint had saved the ship."

The festival affords a curious illustration of the way in which Hindu influences have acted on Islám, and how even Hindus pay regard to Muslim Saints. Qádir Walí is said to

have been a Fakír who lived on the charity of both Hindus and Musalmans. Indeed both parties claim him as belonging to their respective religions, which may be accounted for by the fact that in his preaching to mixed audiences he suited his addresses to both classes of his hearers. After his death a small Mosque was erected on or near his tomb. The fame of the Walí gradually grew, and a Hindu Rajah made a vow that if he were blessed with the birth of a son, he would enlarge and beautify the Mosque. His wish was fulfilled, and the present elegant structure is the result. So famous has the shrine of the Saint now become that the Musalmáns there say: "First Mecca, then Nagore." The same reason which induced the Hindu Rajah to make a votive offering years ago, still influences large numbers of people. On Thursday evenings, the commencement of the Muhammadan Sabbath, many Hindu women resort to the shrine of the Saint. On the closing night of the Annual Feast, Tábúts are taken in procession from Negapatam, and rich presents are sent from the Tanjore Palace to the Nagore Mosque. Thus is the Hindu connection still kept up with the festival of this Musalmán Saint.

There are many other Walís and Pírs to whose tombs pilgrimages are made, and in memory of whom many superstitious observances are still kept up; but all such pilgrimages to a Dargah (shrine) are no necessary part of Islám. In all parts of the country there are the shrines of Saints who have a local reputation and whose annual festivals are more or less observed. Still it is not necessary for me to give a further account of these. This brings me to the close of my subject.

In the preceding chapters, I have endeavoured to set forth the main features of the Faith of Islám, and the religious duties it enjoins. I might now go on to show its relation to Judaism and Christianity, the elements it has drawn from them, and the distortions it has made in the borrowing, as well as the protest it raised against much that was cor

rupt in the Christianity with which it came in contact. might also enlarge upon its moral and social effects, and the character it produces in the individual and the state. But these subjects would lead me far beyond my present scope. I prefer to content myself with giving a representation of the Faith of Islám from its own authorities, and with leaving my readers to make comparisons and draw inferences for themselves.

THE END.