heart's motive, where the act itself alleviates the present sufferings of
a fellow-creature.

Imposition is doubtless often practised with success by the indolent, who
excite the good feelings of the wealthy by a tale of woe; the sin rests
with him who begs unworthily, not with him who relieves the supposed
distresses of his poorer neighbour. The very best of human beings will
acknowledge they derive benefits from the bounty of their Maker, not
because they are deserving, but that 'He is merciful'.

I shall have occasion to detail in my Letters some of the Mussulmaun
observances, festivals, &c., which cannot be accomplished without feeding
the poor; and, in justice to their general character, be it acknowledged,
their liberality is not confined to those stated periods.

The Syaads[2] (Meers[3]) are descendants from Mahumud, the acknowledged
Prophet and Lawgiver of the Mussulmauns; and, as might be expected, are
peculiar objects of respect and favour amongst the true believers (as
those who hold their faith are designated). 'The poor Syaad's family' are
the first to be considered when the rich have determined on dispensing
gifts in charity. The Syaads, however, are under peculiar restrictions as
regards the nature of those gifts which they are permitted to accept.
Money obtained by unlawful means, as forbidden in the Khoraun[4] (usury
for instance[5]), is deemed polluted, and must neither be offered to, nor
accepted by, these 'children of the Prophet'.

The Syaads are the Lords of Mussulmaun society, and every female born to
them is a Lady (Begum[6]). Heralds' offices they have none, but genealogy
is strictly kept in each Mussulmaun family, who can boast the high
privilege of bearing the Prophet's blood in their veins. The children of