In 1860 no fewer than nine Servian emissaries were caught in the Herzegovina, who were endeavouring to fan the discontent and ill-feeling already existing amongst the agricultural classes.  That province has indeed been for a long time employed by the advocates of Panslavism, or by the enemies of Turkey in general, as a focus of agitation, where plans are hatched and schemes devised, the object of which is to disorganise and impede the consolidation of the empire.  The conduct of Servia, as well as of greater and more important nations, has been most reprehensible, and with it the forbearance of Turkey, notwithstanding the corruptness of her government and the fanaticism of the Mussulman population, has contrasted most favourably.  Little wonder, then, that ill-blood should have existed between these rival factions, and that the party possessing power should have been prompted to use it for the oppression of those whom they have had too much reason to regard as their implacable foes.  Yet, in spite of these opposing elements, many points of striking resemblance still remain inspired by, and indicative of, their former consanguinity of origin and identity of creed.  The most important of these, perhaps, is their retention of the Slavonic tongue, which is employed to the exclusion of Turkish, almost as universally by the Mussulmans as by the Christians.  Some of their customs, too, prove that a little spark of nationality yet exists, which their adoption of Islamism has failed to eradicate.  Thus, for example, the principle of adopted brotherhood is eminently Slavonic in its origin.  The tie is contracted in the following manner:—­Two persons prick their fingers, the blood from each wound being sucked by the other.  This engagement is considered very binding, and, curiously enough, it is sometimes entered into by Christians and Mussulmans mutually.  Again, a man cuts the hair of a child, and thus constitutes himself the ‘Coom,’ or, to a certain degree, assumes the position of a godfather.  It not unfrequently happens that a Mussulman adopts a Christian child, and vice versa.

In their domestic arrangements they vie in discomfort and want of cleanliness, notwithstanding the post-prandial ablutions common to all Easterns.

The Mussulman females, up to the time of their marriage, show themselves unreservedly, and generally appear in public unveiled; while in one respect, at any rate, they have the advantage of many more civilised Christians than those of Turkey,—­that they are permitted, in the matter of a husband, to choose for themselves, and are wooed in all due form.  Parents there, as elsewhere, are apt to consider themselves the best judges of the position and income requisite to insure the happiness of their daughters, and where such decision is at variance with the young lady’s views, elopement is resorted to.  Of the amount of resistance encountered by the bridegrooms on these occasions, I regret that I am not in a position to hazard an