ence reduced them to group the spoils in a heterogeneous mass.1 The sea-ports of Egypt and the plains and mountains of Syria abounding in pillars of granite, s

alled Saracenic style, a plagiarism from the Byzantine,2 and it was reiterated in the Gothic, an offshoot from the Saracenic.3 This fact accounts in the Gothic style for its manifold incongr

ighting in variety, appears to abhor nothing so much as perfect similarity and precise uniformity. To copy her exactly we must therefore seek that general analogy compatible with individual variety; in fact, we should avoid the over-display of order and regularity. And again, it may be assert

by symbolism the worship of the generative and the creative gods. The reader will excuse me if I only glance at a subject of which

from its abominations. He had probably observed in Syrian Bostra the two forms appropriated by the Christians to their places of worship, the cross and the parallelogramic Basilica; he therefore preferred for the prayers of the "Saving Faith" a squa

was a mere upright stone, and in Ireland a round tower. This we might expect to see. D'Hancarville and Brotier have successfully traced the worship itself, in its different modifications, to all people: the symbol would therefore be found everywhere. The old Arab minaret is a plain cylindrical or polygonal tower, without balcony or

he Persian Pyroetheia; in others, circular concave buildings representing the vault of heaven, where Fire, the divine symbol, was worshipped; and in Arabia, columnar aisles, which, surmounted by the splendid blue vault, resemble the palm-grove. The Greeks adopted this idea in the f

from want of building materials, or because the same extent of accommodation was not required in both. The columns were of different substances; some of handsome marble, others of rough stone meanly plastered over, with dissimilar capitals, vulgarly cut shafts of various sizes; here with a pediment, there without, now turned upside down, then joined together by halves in the centre, and almost invariably nescient of intercolumnar rule. This is the result of Byzantine syncretism, carelessly and ignorantly grafted upon Arab ideas of the natural and the sublime. Loving and admiring the great, or rather the big in plan,4 they care little for the execution of mere details, and they have not the acumen to discern the effect which clumsy workmanship, crooked lines, and visible joints, - parts apparently insignificant, - exercise upon the whole of an edifice. Their use of colours was a false taste, commonly displayed by mankind in their r

ost inconceivable variety of lace-like fretwork, of incrustations, of Arab

the Nile, and of Taylun at Cairo were erected, with some trifling improvements, such as arched cloisters and inscribed cornices, upon the plan of the Ka'abah. From Egypt and Palestine the ichnography spread far and wide. It was modified, as might be expected, by

penetrated, and can penetrate, into any one they please.10 If architecture be really what I believe it to be, the highest expression of a people's artistic feeling, - highest because it includes all others, - to compare the several styles of the different epochs, to observe how each monarch building his own Mosque, and calling it by his own name, identified the manner of the monument with himself,

ficence of the building; the other porches are walled up, and inhabited. In the centre of a quadrangle about 100 paces square is a domed building springing from a square which occupies the proper place of the K

yer. The Azhar and Hasanayn14 Mosques are simple and artless piles, celebrated for sanctity, but remarkable for nothing save ugliness. Few buildings, however, are statelier in appearance, or give a nobler idea of both founder and architect than that which bears Sultan Hasan's name. The stranger stands awe-struck before walls high towering without a single break, a hypaethral court severe in masculine beauty, a gateway that might suit the palace of the Titans, and a lofty minaret of massive grandeur. This Mosq

rench invasion, shows, even in its completion, some lingering traces of taste. But nothing can be more offensive than the building which every tourist flogs donkey in his hurry to see - ol

minarets, t

een lavished upon alabaster full of flaws; round the bases of pillars run gilt bands; in places the walls are painted with streaks to resemble marble, and the wood-work is overlaid with tinsel gold. After a glance at these abominations, one cannot be surprised to hear the old men of Egypt lament that, in spite of European education, and of prizes encouraging geometry and architecture, modern art offers a melancholy contrast to antiquity. It is said that H. H. Abbas Pasha proposes to erect for hims

t foot, ejaculating Bismillah, &c. Next we repair to the Mayza'ah, or large tank, for ablution, without which it is unlawful to appear in the House of Allah. We then seek some proper place for devotion, pl

stening to the words of wisdom that fall from the mouth of a Wa'iz.17 Presently they will leave the hypostyle, and throw themselves upon the flags of the quadrangle, where they may enjoy the open air and avoid some fleas. It is now "long vacation": so the holy building has become a kind of Caravanserai for travellers; perhaps a score of nations meet in it; there is a confusion of tongues, and the din at times is deafening. Around the court runs a tolerably well-built

e Blind men's Oratory), a place where so many "town and gown rows" have emanated, is rendered interesting only by the fanaticism of its inm

world of Al-Islam. It was built, I was told, originally in poor style by one Jauhar al-Kaid,20 originally the slave of a Moorish

Of late years it has considerably declined, the result of sequestrations, and of the diminished esteem in which the purely religious sciences are

. The professors, who are about 150 in number, may not take fees from their pupils; some lecture on account of the religious merit of the action, others to gain the high title of "Teacher in Al Azhar.24" S

dise," to chant the Koran without understanding it, the elementary rules of arithmetic, and, if he is destined to be a learned man, the art of writing.25 He then registers his name in Al-Azha

r-tongue, he is not required to study the former so deeply as are the Turks, the Persians, and the Indians.

logian begins with what is called a Matn or text, a short, dry, and often obscure treatise, a mere string of precepts; in fact, the skeleton of the subject. This he learns by repeated perusal, till he can quote almost every passage literatim. He then passes to its "Sharh," or commentary, generally t

adeth w

rneth b

ercised, he learns to depend upon the dixit of a master rather than to think for himself.

ecture

subject of the lectu

huge size, written in a diffuse style; the Shafe'i's reading is not quite so extensive.29 Theology is much studied, because it lea

erficial knowledge of the Prophet's traditions. Of these there are eigh

The style called "Hafs" is most common in Egypt, as it is indeed throughout the Moslem world. And after learning to read the holy volume, some sav

haykh Mohammed, in a druggist's shop, or become pedagogue and preacher in some country place, on the pay of L8 per annum. With such prospects it is wonderful how the Azhar can present any attractions; but the southern man is essentially an idler, and many become Olema, like Capuchins, in order to do nothing. A favoured few rise to the degree of Mudarris (professors),

pen to objection with that of those who depreciate the law itself because it deals rather in precepts than in principle, in ceremonies and ordinances rather than in ethics and aesthetics. Both are what Eastern faiths and Eastern training have ever been, - both are eminently adapted for the Oriental mind. When the p

ch is employed in blessing Allah, is, it is conceived, doing its work equally well in cursing Allah's enemies. Wherefore the Kafir is denounced by every sex, age, class, and

llah make his C

the people singing in the next house,

their lot b

ining the truth when the first rumour of a Russian war arose. Almost every able-bodied man spoke of hastening to the Jihad, - a crusade, or holy war, - and the only thing that looked like apprehension was the too eager depreciation of their foes. All seemed delighted with the idea of French co-operation, for, somehow or other, the Frenchman is everywhere popular. When speaking of England, they were not equally easy: heads were rolled, pious sentences were ejaculated, and finally out came the old Eastern cry, "Of a truth th

the French yoke, - a circumstance which I attribute to the diplomatic skill and national dignity of our neighbours across the Channel.38 But whatever European nation secures Egypt will win a treasure. Moated on the north and south by seas, with a glacis of impassable deserts to the ea

e chiefs of corporations,41 in the present state of popular feeling, would offer even less difficulty to an invader or a foreign ruler than the Ole