(1.) “Others believe in one who was called Molwa.”—If, as Neumann supposes, a Molla or Mussulman priest is here implied, I would venture to suggest that allusion is made to Hassan, founder of the sect of Assassins or Mulahidah. The partisans of “the Old Man of the Mountain” had not been entirely exterminated by the Mongols, for not only were they in Asia after Marco Polo, but they reappeared in India at a later period, where the Bohras, another Ismailis sect, existed, and with whom they have been frequently confounded. “The nature of their doctrine indeed”, says Colonel Yule (Marco Polo, i, 154), “seems to be very much alike, and the Bohras like the Ismailis attach a divine character to their _Mullah_ or chief pontiff, and make a pilgrimage to his presence once in life”.—BRUUN. CHAPTER XLVI. (1.) “thy descendants will also acquire great power.”—It is stated in chapter 56 that Mahomet was born in the year of our Lord 609, so that his journey into Egypt took place in 622, the year of the prophet’s flight from Mecca to Medina. Schiltberger evidently confuses that memorable event with a journey undertaken by Mahomet when in his thirteenth year, if not into Egypt, at least into Chaldæa, where his great destiny was foretold to him by a Nestorian priest. It is most probable, however, that the author was not quite familiar with Mahomedan traditions, which assert that it was in the year 609, that is to say, thirteen years before the date of the Hegira, that Mahomet was informed of his lofty calling by an angel, and that the archangel Gabriel quickly taught him to read; it is therefore the existence of the prophet, not the birth of the man, that dates from this year. The error is very pardonable, because several miracles attributed to the prophet by Mussulmans, were supposed to have been performed in his youth. They believe, for instance, that from his infancy he was enclosed within an aureola, and could therefore stand in the light of the sun without casting a shadow, which would also have been the case had a black cloud floated over his head as related by Schiltberger, who remained too firmly attached to Christianity not to attribute the phenomenon to the wiles of the Prince of Darkness, rather than to the effect of celestial light.—BRUUN.