Many Muhammadan preachers have adopted the methods of Christian missionaries, such as street preaching, tract distribution, and other agencies. In many of the large cities of India, Muslim preachers may be found daily expounding the teachings of Islam in some principal thoroughfare. In Bangalore this practice is very general, and one of these preachers, who was the imām of the mosque about the year 1890, was so popular that he was even sometimes invited to preach by Hindus: he preached in the market-place, and in the course of seven or eight years gained forty-two converts. In Bombay a Muhammadan missionary preaches almost daily near the chief market of the city, and in Calcutta there are several preaching-stations that are kept constantly supplied. Among the converts are occasionally to be found some Europeans, mostly persons in indigent circumstances; the mass, however, are Hindus. [932] Some of the numerous Anjumans that have of recent years sprung up in the chief centres of Musalman life in India, include among their objects the sending of missionaries to preach in the bazaars; such are the Anjuman Ḥimāyat-i-Islām of Lahore, and the Anjuman Ḥāmī Islām of Ajmīr. These particular Anjumans appoint paid agents, but much of the work of preaching in the bazaars is performed by persons who are engaged in some trade or business during the working hours of the day and devote their leisure time in the evenings to this pious work. Much of the missionary zeal of the Indian Musalmans is directed towards counteracting the anti-Islamic tendencies of the instruction given by Christian missionaries and the preachers of the Ārya Samāj, and the efforts made are thus defensive rather than directly proselytising. Some preachers too turn their attention rather to the strengthening of the foundation already laid, and endeavour to rid their ignorant co-religionists of their Hindu superstitions, and instil in them a purer form of faith, such efforts being in many cases the continuation of earlier missionary activity. The work of conversion has indeed been often very imperfect. Of many, nominally Muslims, it may be said that they are half Hindus: they observe caste rules, they join in Hindu festivals and practise numerous idolatrous ceremonies. In certain districts also, e.g. in Mewāt and Gurgaon, large numbers of Muhammadans may be found who know nothing of their religion but its name; they have no mosques, nor do they observe the hours of prayer. This is especially the case among the Muhammadans of the villages or in parts of the country where they are isolated from the mass of believers; but in the towns the presence of learned religious men tends, in great measure, to counteract the influence of former superstitions, and makes for a purer and more intelligent form of religious life. In recent years, however, there has been, speaking generally, a movement noticeable among the Indian Muslims towards a religious life more strictly in accordance