I have repeatedly noticed that singing and all music are, in religious parlance, “Makrúh,” blameable though not actually damnable; and that the first step after “getting religion” is to forswear them. Footnote 102: _i.e._ to find the thief or make good the loss. Footnote 103: _i.e._ the claimants. Footnote 104: Arab. “Sákiyah:” see vol. i. 123. Footnote 105: The lower orders of Egypt and Syria are addicted to this bear-like attack; so the negroes imitate fighting-rams by butting with their stony heads. Let me remark that when Herodotus (iii. 12), after Psammenitus’ battle of Pelusium in B.C. 524, made the remark that the Egyptian crania were hardened by shaving and insolation and the Persians were softened by wearing head-cloths, he tripped in his anthropology. The Iranian skull is naturally thin compared with that of the negroid Egyptian and the negro. Footnote 106: Arab. “Farkalah,” φραγέλλιον from flagellum; cattle-whip with leathern thongs. Lane, M.E.; Fleischer Glos. 83–84; Dozy _s.v._ Footnote 107: This clause is supplied to make sense. Footnote 108: _i.e._ to crucify him by nailing him to an upright board. Footnote 109: _i.e._ a native of the Hauran, Job’s country east of Damascus, now a luxuriant waste, haunted only by the plundering Badawin and the Druzes of the hills, who are no better; but its stretches of ruins and league-long swathes of stone over which the vine was trained, show what it has been and what it will be again when the incubus of Turkish mis-rule shall be removed from it. Herr Schuhmacher has lately noted in the Hauran sundry Arab traditions of Job; the village Nawá, where he lived: the Hammam ’Ayyúb, where he washed his leprous skin; the Dayr Ayyúb, a monastery said to date from the third century; and the Makan Ayyub at Al-Markáz, where the semi-mythical patriarch and his wife are buried. The “Rock of Job,” covered by a mosque, is a basaltic monolith 7 feet high by 4, and is probably connected with the solar worship of the old Phœnicians. Footnote 110: This habit “torquere mero,” was a favourite with the mediæval Arabs. Its effect varies greatly with men’s characters, making some open-hearted and communicative, and others more cunning and secretive than in the normal state. So far it is an excellent detection of disposition, and many a man who passes off well when sober has shown himself in liquor a rank snob. Among the lower orders it provokes what the Persians call Bad-mastí (le vin méchant): see Pilgrimage iii. 385. Footnote 111: This mystery is not unfamiliar to the modern “spiritualist;” and all Eastern tongues have a special term for the mysterious Voice. See vol. i. 142. Footnote 112: