e power in Islam. "It is not a substantive religion
such as shapes the life of races or of nations, it is a state of opinion."
No Muslim State makes a national profession of Sufiism.

In spite of all its dogmatic utterances, in spite of much that is sublime
in its idea of the search after light and truth, Sufiism ends in utter
negation of all separate existence. The pantheism of the Sufis, this
esoteric doctrine of Islam, as a moral doctrine leads to the same
conclusions as materialism, "the negation of human liberty, the
indifference to actions and the legitimacy of all temporal enjoyments."

The result of Sufiism has been the establishment of a large number of
religious orders known as Darwishes.[85] These men are looked upon with
disfavour by the {95} orthodox; but they flourish nevertheless, and in
Turkey at the present day have great influence. There are in Constantinople
two hundred Takiahs, or monasteries. The Darwishes are not organized with
such regularity, nor subject to discipline so severe as that of the
Christian Monastic orders; but they surpass them in number. Each order has
its own special mysteries and practices by which its members think they can
obtain a knowledge of the secrets of the invisible world. They are also
called Faqirs--poor men, not, however, always in the sense of being in
temporal want, but as being poor in the sight of God. As a matter of fact
the Darwishes of many of the orders do not beg, and many of the Takiahs are
richly endowed. They are divided into two great classes, the Ba Shara'
(with the Law) Darwishes; and the Be Shara' (without the Law). The former
prefer to rule their conduct according to the law of Islam and are called
the Salik--travellers on the path (tariqat) to heaven; the latter though
they call themselves Muslims do not conform to the law, and are called Azad
(free), or Majzub (abstracted), a term which signifies their renunciation
of all worldly cares and pursuits.

The Salik Darwishes are those who perform the Zikrs.[86] What little hope
there is of these professedly religious men working any reform in Islam
will be seen from the following account of their doctrines.[87]

1. God only exists,--He is in all things, and all things are in Him.
"Verily we are _from_ God, and _to_ Him shall we return." (Sura ii. 151.)

{96}

2. All visible and invisible beings are an emanation from Him, and are not
really distinct from Him. Creation is only a pastime with God.

3.