ten Arabic words, especially those names which had, as it were, become naturalized in our language, although originally corruptions derived through the medium of the Italian. Such deviations from ordinary usage are not in general to be commended or encouraged; but the apparent pedantry of such an innovation may, in the case of Mr Lane, be the more readily overlooked, first, from the avowed motive in which it originates, and, secondly, from the systematic uniformity and invariable fidelity with which Arabic words are accentuated throughout his volumes.

Captain Scott has justly observed of his own work that it 'contains but little to arrest the attention of the antiquary or savant.' Of all the ramblers' who have traversed the valley of the Nile, and attempted to describe Egyptian antiquities, he is perhaps the most uninformed and incompetent. Every page of his book, devoted to this object, bears obvious marks of haste and carelessness, and what is worse, extreme confidence. The most common and ordinary words are mispelled or misprinted; thus we have repeatedly Nileometer,' for Nilometer, bay-salt' for basalt, Philoe' for Phile, Dendarah' for Denderah, 'Ombi' for Ombos, Propylæon' for Propylon, Pelusic' for Pelusiac,* Lermean' for Lernean, 'Akka' for Acre; and many other blunders of a similar description. In attempting to describe antiquities, which have engaged the researches of the most ingenious and profound archæologists, he commits palpable mistakes; and betrays a degree of ignorance altogether unpardonable in one who presumes to criticise the labours, and to supply the omissions of others. Whilst he confesses himself entirely ignorant of what he calls 'the hiero'glyphic language,' he misses no opportunity to speak disparagingly of the late M. Champollion; and, in word, shows his incompetency to describe ancient monuments, or discuss archæological questions, as often as he attempts the one or touches upon the other.

Had Captain Scott been less ambitious in his aspirations, and, instead of trenching on ground which had been fully occupied by others, contented himself with giving an account of the circumstances which fell under his notice, or of the personages whom he chanced to meet with in his travels, his book would have been far more interesting, and he would not only have escaped censure, but merited commendation. All that it contains in the shape of personal narrative is agreeable and amusing; indeed some of his sketches are clever, piquant, and characteristic; and we must further do him the justice to say, that his details respecting the military power and resources of the countries subject to the sway of Mahommed Ali, as well as his observations on the government, policy, and commercial system

of the present ruler of Egypt, evince an extent of information, to which the barrenness of other portions of his work, offers a singular contrast.

Mr Lane's work would of itself furnish ample materials for a long and interesting article, on a subject which, as he has treated it, is, in a great measure, new; but, instead of taking it as a whole, and accompanying the author over the wide field which he has so ably illustrated, we shall limit our extracts so as merely to exhibit specimens of the fidelity, accuracy, and precision with which he has executed his difficult and laborious undertaking. Passing over some very curious details respecting the habitations and dress of the modern Egyptians, we come to the chapter upon infancy and early education, which is well deserving of attention. The treatment of children varies, as in other countries, according to the condition of the parents.

'In the treatment of their children, the women of the wealthier classes are remarkable for their excessive indulgence, and the poor, for the little attention they bestow, beyond supplying the absolute wants of nature. The mother is prohibited by the Mahommedan law, from weaning her child before the expiration of two years from the period of its birth, unless with the consent of her husband, which, I am told, is generally given after the first year or eighteen months. In the houses of the wealthy, the child, whether boy or girl, remains almost constantly confined in the hareem, or at least in the house sometimes the boy continues thus an effeminate prisoner until a master, hired to instruct lim daily, has taught him to read and write. When the ladies go out to pay a visit, or take an airing, mounted on asses, the children generally go with them, each carried by a female slave or servant, or seated between her knees on the fore part of the saddle; the female attendants, as well as the ladies, being usually borne on asses, and it being the custom of all women to sit astride. But it is seldom that the children of the rich enjoy this slight diversion; their health suffers from confinement and pampering, and they are often rendered capricious, proud, and selfish. The women of the middle classes are scarcely less indulgent mothers.'-Vol. ii. pp. 58, 59.

The estimation in which a wife is held depends in a great degree on her fruitfulness, and on the preservation of her children, and hence her own interest alone is a sufficient motive for the exercise of maternal tenderness. But with the exception of those of the wealthier classes, the children in Egypt, though objects of so much solicitude, are generally very dirty in their persons, and are also shabbily clad. Indeed cleanliness is not an Egyptian virtue, and hence cutaneous diseases prevail to an extent unknown in almost any other country. Circumcision is performed at the age of five or six, and sometimes later, and the occasion is celebrated with considerable parade and festivity.

Parents seldom devote much of their time or attention to the education of their children; contenting themselves with instilling into their minds a few principles of religion, and then submitting them to the instruction of a schoolmaster, such as can be obtained. Most of the children of the higher and middle classes, and some of those of the lower orders, are taught to read and to recite portions of the Koran, and they afterwards learn the common rules of arithmetic. Writing is for the most part taught simultaneously with reading. Schools are numerous, not only in the metropolis, but in every large town and there is one at least in every considerable village. The schoolmasters, however, are mostly persons of very little learning.

Few of them are acquainted with any writings except the Ckooran, and certain prayers, which, as well as the contents of the sacred volume, they are hired to recite on particular occasions. I was lately told of a man who could neither read nor write succeeding to the office of schoolmaster in my neighbourhood. Being able to recite the whole of the Ckooran he could hear the boys repeat their lessons; to write them he employed the areef, or head boy in the school, pretending that his eyes were weak. A few days after he had taken upon himself this office, a poor woman brought a letter to him to read to her from her son, who had gone on a pilgrimage. The fickee pretended to read it, but said nothing; and the woman, inferring from his silence that the letter contained bad news, said to him " 'Shall I shriek ?" He answered, "Yes." "Shall I tear my clothes?" she asked; he replied "Yes." So the poor woman returned to her house, and with her assembled friends performed the lamentation and other ceremonies usual on the occasion of a death. Not many days after this her son arrived, and she asked him what he could mean by causing a letter to be written stating that he was dead. He explained the contents of the letter, and she went to the schoolmaster and begged him to inform her why he had told her to shriek and to tear her clothes, since the letter was written to inform her that her son was well, and he was now arrived at home. Not at all abashed, he said, "God knows futurity. How could I know that your son would arrive in safety? It was better that you should think him dead than be led to expect to see him and perhaps be disappointed." Some persons who were sitting with him praised his wisdom, exclaiming, Truly, our new fickee is a man of unusual judgment;" and, for a little while, he found that he had raised his reputation by this blunder.? —Vol. i. pp. 66, 67.

Many parents employ a sheikh to teach their boys at home; yet little is taught, in any case, beyond what we have already stated. The female children are very seldom instructed in reading and writing; and, even amongst the higher orders, not many of them learn to say their prayers. This is a result of that portion of the Mahommedan creed which teaches that women are inferior to men, and thus serves to perpetuate the degradation of society wherever Islamism prevails. Children generally

feel and manifest a profound and praiseworthy respect for their parents; indeed, an undutiful child is very seldom heard of amongst the Egyptians or Arabs. Sons scarcely ever sit, eat, or smoke in the presence of their father, unless invited to do so; and they often wait upon him and his guests at meals and on other occasions; nor do they cease to evince the same deference even after they have become men.

'I once breakfasted with an Egyptian,' says Mr. Lane, before the door of his house, in the month of Rumadan [the Mahommedan Lent], and therefore a little after sunset; and though every person who passed by, however poor, was invited to partake of the meal, we were waited upon by two of my host's sons, the eldest about forty years of age. As they had been fasting during the whole of the day, I begged the father to allow them to sit down and eat with us: he immediately told them that they might do so; but they declined.'-Vol. ii. p. 69.

In Egypt, as indeed in all other Mahommedan countries, religion and laws form the most important branch of education, and constitute the main foundation of the manners and customs of the people. The laws indeed are a part of the religion, and, as in the Mosaic system, both are derived from the same source. The Koran is to the Moslems what the books of Moses were to the Jews; it contains all that they are required to believe, and prescribes all that they are enjoined to practise; it is at once the rule of faith and the rule of life, the text-book of the Imam or priest and the institute of the Cadi or judge. Hence to appreciate the state of society and manners in a country like Egypt, the religion and laws of the people must be well understood, not only in their general principles, but also in many minor points of detail. To this subject Mr Lane has devoted his third chapter, which well deserves the most attentive perusal; as containing at once clear and accurate exposition of the important and interesting matters of which it treats.

6

The grand principles of the Mahommedan religion, called by the Arabs El-Islam, are expressed in two articles; the first of which is, There is no deity but God;' and the second, Mo'hammed is God's Apostle.' The Moslem further believes in the existence of angels, and of the Devil, and likewise in that of genii, or an intermediate race of beings between angels and men; in the immortality of the soul, the general resurrection and judgment, and a state of future rewards and punishments in Paradise and in Hell. His Paradise, however, is altogether a sensual heaven, where he is taught to expect the indulgence of every appetite and desire without limit and without satiety; and this it is which imparts to the religion of the Prophet its essen

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tially debasing character and tendency. In the practice of Islamism the most important duties are prayer, alms-giving, fasting, and pilgrimage. Prayer is always preceded by ablution or purification; and the washing of the whole body is likewise prescribed on stated occasions. In fact, cleanliness is an essential requisite in all religious observances. It is required not only in the worshipper, but also in the ground, mat, carpet, robe or whatever else it be, upon which he prays. The different prayers and accompanying observances are minutely described by Mr Lane. The Prophet did not forbid women to attend public prayers in a mosque; he, however, pronounced it better for them to pray in private; and in Cairo neither females nor mere boys are allowed to join in prayer with the congregation in a mosque. The Moslems, indeed, seem to be of opinion that the presence of women is apt to inspire a very different kind of devotion from that which becomes a place dedicated to the worship of God. The opinion expressed by the Prophet has therefore been converted into a prohibition; and the ladies, finding themselves excluded from the temple, seldom think it incumbent upon them to pray at all.

'The utmost solemnity and decorum,' says Mr Lane, are observed in the public worship of the Mooslims. Their looks and behaviour in the mosque are not those of enthusiastic devotion, but of a calm and modest piety. Never are they guilty of a designedly irregular word or action during their prayers. The pride and fanaticism which they exhibit in common life, in intercourse with persons of their own or of a different faith, seem to be dropped on their entering the mosque, and they appear wholly absorbed in the adoration of their Creator; humble and downcast, yet without affected humility, or a forced expression of countenance.' Vol. ii. pp. 97, 98.

In Cairo each mosque is presided over by a Nazir or warden, who is the trustee of the funds bequeathed for its support, and appoints the ministers of religion as well as the inferior servants. Two Imams are usually employed to officiate in each of the larger mosques; one of them preaches and prays before the congregation; whilst the other recites, at the stated times, the five daily prayers. There are neither tithes, nor church rates, nor indeed any analogous impost in Egypt, or in other Mahommedan countries. The Imams, and those persons who perform the lower offices, are all paid from the funds of the mosque, and not by contributions exacted from the people. Nor is this all.

"The condition of the Imams is very different, in most respects, from that of Christian priests. They have no authority above other persons, and do not enjoy any respect but what their reputed piety or learning may obtain them: nor are they a distinct order of men set apart for re