"Of this class of priests, those who have been successful in life are either placed in mosques or private families, waiting for advancement; but a greater number are nominally attached to colleges, and live by the practice of astrology, fortune-telling, the sale of charms, talismans, &c. They who are not possessed of the requisite ingenuity to subsist by the credulity of others, take charge of an inferior school, or write letters, and draw up marriage and other engagements, for those who are unequal to the task. They mix at the same time largely in the domestic concerns of families. But in addition to these and other vocations, a considerable number of the lowest priests derive a scanty support from that charity which no one denies to the true believer. These men wander as fakirs from place to place, carrying news, and repeating poems, tales, &c., mixed with verses from the Koran. The heterodox religions are very numerous; nor is Irián without her free-thinkers, as the Kamúrs and Mu'tazelís, (Mitaulis,) who deny everything which they cannot prove by natural reason. A third sect, the Mahadelis, or Molochadis, still maintain the Magian belief that the stars and the planets govern all things. Another, the Ehl el Tabkwid, (men of truth,) hold that there is no God except the four elements, and no rational soul or life after this one. They maintain also, that all living bodies, being mixtures of the elements, will after death return to their first principles. They also affirm that paradise and hell belong to this world, into which every man returns in the form of a beast, a plant, or again as a man; and that in this second state, he is great, powerful, and happy, or poor, despicable, and unhappy, according to his former merits or demerits. In practice they inculcate kindness to and respect for each other, with implicit obedience to their chiefs, who are called Pir, (old men,) and are furnished with all kinds of provisions for their subsistence. This sect is found in the provinces of Irák and Fárs.
"The Táríkh Zenádikah (way of the covetous) are directly opposed to the last on the subject of transmigration; and they believe that God is in all places, and performs all things. They likewise maintain that the whole visible universe is only a manifestation of the Supreme Being; the soul itself being a portion of the Divine essence. Therefore, they consider, that whatever appears to the eye is God, and that all religious rites should be comprised in the contemplation of God's goodness and greatness.
"On these various creeds the different branches of Suffeeism seem to have been founded. One of the most extraordinary of these sects is the Rasháníyah; the followers of which believe in the transmigration of souls, and the manifestation of the Divinity in the persons of holy men. They maintain likewise, that all men who do not join their sect are to be considered as dead, and that their goods belong, in consequence, to the true believers, as the only survivors."
THE "OLD DUKE OF QUEENSBURY."
Mr. Burke gives in his gossiping book about the English aristocracy, the following anecdotes of this once famous person:
"Few men occupied a more conspicuous place about the court and town for nearly seventy years, during the reigns of the Second and Third Georges. Like Wilmot Earl of Rochester, he pursued pleasure under every shape, and with as much ardor at fourscore as he had done at twenty. At the decease of his father, in 1731, he became Earl of March; and he subsequently, in 1748, inherited his mother's earldom of Ruglen, together with the family's estates in the counties of Edinburgh and Linlithgow. These rich endowments of fortune, and a handsome person, of which he was especially careful, combined to invest the youthful Earl with no ordinary attractions, and the ascendency they acquired he retained for a longer period than any one of his contemporaries; from his first appearance in the fashionable world in the year 1746, to the year he left it forever, in 1810, at the age of eighty-five, he was always an object of comparative notoriety. There was no interregnum in the public course of his existence. His first distinction he achieved on the turf; his knowledge of which, both in theory and practice, equaled that of the most accomplished adepts of Newmarket. In all his principal matches he rode himself, and in that branch of equitation rivaled the most professional jockeys. Properly accoutered in his velvet cap, red silken jacket, buckskin breeches, and long spurs, his Lordship bore away the prize on many a well-contested field. His famous match with the Duke of Hamilton was long remembered in sporting annals. Both noblemen rode their own horses, and each was supported by numerous partisans. The contest took place on the race-ground at Newmarket, and attracted all the fashionables of the period. Lord March, thin, agile, and admirably qualified for exertion, was the victor. Still more celebrated was his Lordship's wager with the famous Count O'Taafe. During a conversation at a convivial meeting on the subject of 'running against time,' it was suggested by Lord March, that it was possible for a carriage to be drawn with a degree of celerity previously unexampled, and believed to be impossible. Being desired to name his maximum, he undertook, provided choice of ground were given him and a certain period for training, to draw a carriage with four wheels not less than nineteen miles within the space of sixty minutes. The accomplishment of such rapidity staggered the belief of his hearers; and a heavy wager was the consequence. Success mainly depending on the lightness of the carriage, Wright of Long Acre, the most ingenious coach-builder of the day, devoted the whole resources of his skill to its construction, and produced a vehicle formed partly of wood and partly of whale-bone, with silk harness, that came up to the wishes of his employer. Four blood horses of approved speed were then selected, and the course at Newmarket chosen as the ground of contest. On the day appointed, 29th of August, 1750, noble and ignoble gamesters journeyed from far and near to witness the wonderful experiment; excitement reached the highest point, and bets to an enormous amount were made. At length the jockeys mounted; the carriage was put in motion, and rushing on with a velocity marvelous in those times of coach traveling, but easily conceived by us railway travelers of the nineteenth century, gained within the stipulated hour the goal of victory."
THE DECAY OF GREAT FAMILIES.
Not the least valuable parts of Burke's just published "Anecdotes of the Aristocracy," are a species of essay on the fortunes of families. The following is from a chapter on their decadence: