calling to each other from the neighbouring peaks, can remark the process of broadening vowel and gutturalising consonant. On the other hand, the Gallas and the Persians, also a mountain-people, but inhabiting houses, speak comparatively soft tongues. The Cairenes actually omit some of the harshest sounds of Arabia, turning Makass into Ma’as, and Sakka into Sa’a. It is impossible to help remarking the bellowing of the Badawi when he first enters a dwelling-place, and the softening of the sound when he has become accustomed to speak within walls. Moreover, it is to be observed there is a great difference of articulation, not pronunciation, among the several Badawi clans. The Benu Auf are recognised by their sharp, loud, and sudden speech, which the citizens compare to the barking of dogs. The Benu Amr, on the contrary, speak with a soft and drawling sound. The Hutaym, in addition to other peculiarities, add a pleonastic “ah,” to soften the termination of words, as A’atini hawajiyah, (for hawaiji), “Give me my clothes.” [FN#36] The Germans have returned for inspiration to the old Eastern source. Ruckert was guided by Jalal al-Din to the fountains of Sufyism. And even the French have of late made an inroad into Teutonic mysticism successfully enough to have astonished Racine and horrified La Harpe. [FN#37] This, however, does not prevent the language becoming optionally most precise in meaning; hence its high philosophical character. The word “farz,” for instance, means, radically “cutting,” secondarily “ordering,” or “paying a debt,” after which come numerous meanings foreign to the primal sense, such as a shield, part of a tinder-box, an unfeathered arrow, and a particular kind of date. In theology it is limited to a single signification, namely, a divine command revealed in the Koran. Under these circumstances the Arabic becomes, in grammar, logic, rhetoric, and mathematics, as perfect and precise as Greek. I have heard Europeans complain that it is unfit for mercantile transactions.—Perhaps! [FN#38] As a general rule there is a rhyme at the end of every second line, and the unison is a mere fringe—a long a, for instance, throughout the poem sufficing for the delicate ear of the Arab. In this they were imitated by the old Spaniards, who, neglecting the consonants, merely required the terminating vowels to be alike. We speak of the “sort of harmonious simple flow which atones for the imperfect nature of the rhyme.” But the fine organs of some races would be hurt by that ponderous unison which a people of blunter senses find necessary to produce an impression. The reader will feel this after perusing in “Percy’s Reliques” Rio Verde! Rio Verde! and its translation. [FN#39] In our knightly ages the mare was ridden only by jugglers and charlatans. Did this custom arise from the hatred of, and contempt for, the habits of the Arabs, imported into Europe by the Crusaders? Certainly the popular Eastern idea of a Frank was formed in those days,