philosophers differ from the Ismaʿilians in admitting a Being who rules the world, though confessing that he is unknown. With “dualists,” _i.e._, Muslims of the sect so called (cf. De Sacy: _Druses_, p. lxviii., note 3), victory is sure; it is only necessary to dwell on the doctrine of the pre-existing and the second. With orthodox Sunnis the missionary is to speak with respect of the early Khalifs, avoid eulogies upon ʿAli and his sons, even mentioning some things about them which call for disapproval: great pains should be taken to secure Sunni adherents as they form most useful defenders. When dealing with a Shiʿite who accepts Musa, the son of Jaʿfar, and his descendants, great care is necessary: the _daʿi_ should dwell on the moral laws of Islam, but explain the sacred associations of the number seven. With some it is impossible to venture further and show that the religion of Muhammad is now abrogated, with others it is possible even to show that the ritual laws of the Qurʾan are obsolete, with a few he may proceed to admit that the _Kaʾim_ is really dead, that he comes back to the world only in a spiritual manner, and explain allegorically the doctrine of the resurrection of the dead. Each is to be dealt with according to his beliefs, and care must be taken not to offend his religious prejudices. The _daʿi_ is advised to study the history of ancient legislators, their adventures, systems and sects, so as to have a fund of illustration which will arrest the attention of their pupils.