The other photograph on this plate shews one of a series of little towers which are found here and there near the foot of the mountains, the finding of which, in the midst of a desert devoid of all buildings, is almost startlingly unexpected. They also are Moslem graves, but are not now regarded with reverence. Built long ago in the Middle Ages they are relics of the old trade route from the ancient kingdom of Axum, to the now vanished seaport of Aydeb which may some day be discovered in the ruins of “Old Suakin” or Berenice. Another way of honouring the saints is by the killing of sheep at their graves, especially on feast days. The flesh is eaten of course—after being distributed to all who care to take it. I suppose as a safeguard against idolatry the posture of prayer at a tomb is entirely different from those prescribed for prayer to God. There are no bowings, or kneelings with the forehead touching the ground. The petitioner stands throughout, holding the palms of his hands as though they were an open book from which he read, and at the end of his prayer passing them over his face. The idea symbolised is that during the prayer his heart is open to receive the blessing, and at the close his action sets forth his faith that a blessing has been received, and applied to his person. Whenever in the desert men encamp for any length of time, a place is set apart for prayer, and marked off by stones set on edge. It is a semicircle or half oval, the apex of which is in the direction of Mecca, to which all the Moslems of the world turn to pray. The space within is kept clean as holy ground, and no one may step within the stones without first removing his sandals and washing, with water if by a well or the sea, otherwise with sand, as though entering a mosque. The third type of religious exercise is the “zikr” or “remembrance,” here called the “mûled[23]” or “Birthday,” this name being given because the main part of the ceremonial is the reading of a long poem, composed by a shêkh of this country, describing the birth and life of Mohammed. As in Egypt, religious recitation takes the place of a dinner party or evening entertainment. The material apparatus required are, first and foremost, lamps and candles, the more that can be borrowed the better; secondly, some carpets and sheets of matting to lay in a circle on the ground for the guests to sit upon. Minor matters are tea (coffee is more rarely used in our village) and incense.