The Shaffids, again, are quite a distinct sect, so called from their leader Shaffid Abu Abdullah, another celebrated Arabic divine. He was born in the city of Gaza in Palestine in the year 150 of the Hejira, but educated in Persia, where he composed most of his works on theology and jurisprudence. Some of his precepts are still taught in the Shaffid Mohammedan schools. This sect is scattered over the province of Najapatam and in the city of Nagpoore. The Maliki, still another of the Mohammedan denominations, follow the teachings of one Malik Ibn Aus, a man of some learning, but whose works are filled with astrology and mysticism. Many of his followers are to be found among the mendicants and fakeers of Hindostan. The Hanbhali sect are not very numerous, but are said to be extremely dogmatic in their own belief. They adhere to the precepts of the priest after whom they are called, and deny the divine origin of the Koran, holding only such maxims contained in it as are based on pure morality and monotheism. These comprise the most advanced and enlightened schools of Mohammedans to be found in India to-day. Last, but not least, are the Suffis, a refined, learned, and mystical sect of Mohammedans. They are divided among themselves on doctrinal points: some are pure rationalists, others materialists, and yet others again pantheists; the latter promulgate theories about the soul that are in form and idea similar to those of the high-caste and educated Brahmans. Such are the most important sects to be found among the Mohammedans of Hindostan. Their intermixture with the Hindoos has produced a number of minor sects and classes of Musulmans, as well as a very marked change in their manners and customs. The Hindoos seem to have very greatly influenced the Mohammedans. The feeling of caste and defilement and other Hindoo restrictions have gradually assumed more and more importance in the Moslem mind in India. An Indian Mohammedan is hemmed about with endless observances reaching down even to preserving the sanctity of his pots and pans, as with the Brahmans. A Mohammedan will as religiously guard his "lota," or drinking-vessel, from defilement as if he were a high-caste Brahman, and superstition attaches to all his surroundings and habiliments and actions--to his earrings, which are worn as a charm, his sandals, his _topi_, or turban, his beard, and even his toe- and finger-nails, which can only be pared on certain days of the waxing moon. Thus it will be seen that the Mohammedan on Indian soil differs very greatly in his habits and feelings from the Mohammedan of Persia and Arabia. As the early Aryan accommodated himself to the deities and superstitions of the aboriginals, so the Mohammedan has greatly conformed to customs, manners, and superstitions indigenous almost to the soil of India.