Saleh managed to get ten rupees from my husband, who refused any more, though he brought a piece of cloth which he said he wished to buy from the sultan. The money was only wanted for gambling. He went to Imam Sharif and said, 'How is this that Mr. Bent, who at first was like my brother, now is quite changed?' Imam Sharif said, 'If he was kind to you when you were a stranger, and now that he knows you is different, there must be some reason for it.' 'What have I done?' 'You know best,' said Imam Sharif, 'and I advise you to beg pardon.' Saleh exclaimed, 'And you, who are a Moslem, take part against me with these Christians!' This is the keynote of his conduct to us. We rode two hours one day, without Saleh, to a place called Kamour, on the southern side of the valley, where there is an inscribed stone at the mouth of a narrow slit or gorge leading to the akaba. The words thereon were painted light red, dark red, yellow, and black, and scratched. The decipherable words 'morning light' and 'offerings' point to this having been a sacred stone when sun worship was prevalent. The letters are well shaped, some letters being strange to us. The writing is _boustrephedon_, which means that it runs backward and forward like an unbroken serpent, each line being read in an opposite direction to that preceding or following it. There is no difficulty in seeing this at a glance, as the shapes of the letters are reversed; for instance, if this occurred in English the two loops of a B would be on the left, if the writing were to be read in that direction, [Symbol: reverse B]. The Greek name comes from this style of writing being originally likened to cattle wandering about. This at once relegates it, according to the best authorities, to at least the third century before Christ, and we were forcibly reminded of the large stone in the ruins of Zimbabwe and its similar orientation. We heard of a cave with an inscription in it in the Kattiri country, about six miles off, almost in sight. We longed 'to dance on Tom Tiddler's ground' and make a dash for it, but the forfeits we might incur deterred us, being our lives. The wazir said he would try to arrange for this, but that, even if the seyyids consented, we must take forty soldiers, well armed, pay them as well as _siyar_ to the Kattiri, pay the expenses of the _siyara_, and take as short a time about the business as possible. On the 27th we heard that some of the tribe of Al Jabber, descended from Mohammed's great friend of that name, had passed Shibahm for Al Koton to fetch us, but there was no news of the Minhali or of the Tamimi.