[p.104]himself to the branches of study most cultivated in Al-Islam, namely Nahw (syntax), Fikh (the law), Hadis (the traditions of the Prophet), and Tafsir, or Exposition of the Koran. The young Egyptian reads at the same time Sarf, or Inflexion, and Nahw (syntax). But as Arabic is his mother-tongue, he is not required to study the former so deeply as are the Turks, the Persians, and the Indians. If he desire, however, to be a proficient, he must carefully peruse five books in Sarf,[FN#26] and six in Nahw.[FN#27] [p.105]Master of grammar, our student now applies himself to its proper end and purpose, Divinity. Of the four schools those of Abu Hanifah and Al-Shafe'i are most common in Cairo; the followers of Ibn Malik abound only in Southern Egypt and the Berberah country, and the Hanbali is almost unknown. The theologian begins with what is called a Matn or text, a short, dry, and often obscure treatise, a mere string of precepts; in fact, the skeleton of the subject. This he learns by repeated perusal, till he can quote almost every passage literatim. He then passes to its "Sharh," or commentary, generally the work of some other savant, who explains the difficulty of the text, amplifies its Laconicisms, enters into exceptional cases, and deals with principles and reasons, as well as with mere precept. A difficult work will sometimes require "Hashiyah," or "marginal notes"; but this aid has a bad name:- "Who readeth with note, But learneth by rote," says a popular doggrel. The reason is, that the student's reasoning powers being little exercised, he learns to depend upon the dixit of a master rather than to think for himself. It also leads to the neglect of another practice, highly advocated by the Eastern pedagogue. "The lecture is one. The dispute (upon the subject of the lecture) is one thousand." In order to become a Fakih, or divine of distinguished fame, the follower of Abu Hanifah must peruse about ten volumes,[FN#28] some of huge size, written in a diffuse style; [p.106]the Shafe'i's reading is not quite so extensive.[FN#29] Theology is much studied, because it leads directly to the gaining of daily bread, as priest or tutor; and other scientific pursuits are neglected for the opposite reason. The theologian in Egypt, as in other parts of Al-Islam, must have a superficial knowledge of the Prophet's traditions. Of these there are eight well known collections,[FN#30] but only the first three are generally read. School-boys are instructed, almost when in their infancy, to intone the Koran; at the university they are [p.107]taught a more exact system of chanting. The style called "Hafs" is most common in Egypt, as it is indeed throughout the Moslem world. And after learning to read the holy volume, some savans are ambitious enough to wish to understand it: under these circumstances they must dive into the 'Ilm al-Tafsir,[FN#31] or the Exegesis of the Koran. Our student is now a perfect Fakih or Mulla.[FN#32] But