the visitor who intends to beg the intercession of his Prophet. It is only just to confess that the Moslems have done their best by all means in human power, here as well as elsewhere, to inculcate the doctrine of eternal distinction between the creature and the Creator. Many of the Maliki school, however, make the ceremony of Ziyarat to precede the prayer to the Deity. [FN#23] The Sujdah is a single "prostration" with the forehead touching the ground. It is performed from a sitting position, after the Dua or supplication that concludes the two-bow prayer. Some of the Olema, especially those of the Shafe'i school, permit this "Sujdah of thanks" to be performed before the two-bow prayer if the visitor have any notable reason to be grateful. [FN#24] The candles are still sent from Cairo. [FN#25] These windows are a present from Kaid-Bey, the Mamluk Sultan of Egypt. [FN#26] These oil lamps are a present from the Sultan. [FN#27] The five daily liturgies are here recited by Imams, and every one presses to the spot on account of its peculiar sanctity. [FN#28] In Moslem theology "Salat" from Allah means mercy, from the angels intercession for pardon, and from mankind blessing. The act of blessing the Prophet is one of peculiar efficacy in a religious point of view. Cases are quoted of sinners being actually snatched from hell by a glorious figure, the personification of the blessings which had been called down by them upon Mohammed's head. This most poetical idea is borrowed, I believe, from the ancient Guebres, who fabled that a man's good works assumed a beautiful female shape, which stood to meet his soul when winding its way to judgment. Also when a Moslem blesses Mohammed at Al-Madinah, his sins are not written down for three days,-thus allowing ample margin for repentance,-by the recording angel. Al-Malakayn (the two Angels), or Kiram al-Katibin (the Generous Writers), are mere personifications of the good principle and the evil principle of man's nature; they are fabled to occupy each a shoulder, and to keep a list of words and deeds. This is certainly borrowed from a more ancient faith. In Hermas II. (command. 6), we are told that "every man has two angels, one of godliness, the other of iniquity," who endeavour to secure his allegiance,-a superstition seemingly founded upon the dualism of the old Persians. Mediaeval Europe, which borrowed so much from the East at the time of the Crusades, degraded these angels into good and bad fairies for children's stories. [FN#29] Burckhardt writes this word Hedjra (which means "flight"). Nor is M. Caussin de Perceval's "El Hadjarat" less erroneous. At Madinah it is invariably called Al-Hujrah-the chamber. The chief difficulty in distinguishing the two words, meaning "chamber" and "flight," arises from our only having one h to represent the hard and soft h of Arabic, ???? [Arabic text] and ???? [Arabic text]. In the case of common saints, the screen or railing round the cenotaph is called a "Maksurah."