For it is the fate of saints, like distinguished sinners, to die twice. [FN#19] The Mandal is that form of Oriental divination which owes its present celebrity in Europe to Mr. Lane.  Both it and the magic mirror are hackneyed subjects, but I have been tempted to a few words concerning them in another part of these volumes.  Meanwhile I request the reader not to set me down as a mere charlatan; medicine in the East is so essentially united with superstitious practices, that he who would pass for an expert practitioner, must necessarily represent himself an “adept.” [FN#20] Hence the origin, I believe, of the Chronothermal System, a discovery which physic owes to my old friend, the late Dr. Samuel Dickson. [FN#21] The Persian “Mister.”  In future chapters the reader will see the uncomfortable consequences of my having appeared in Egypt as a Persian.  Although I found out the mistake, and worked hard to correct it, the bad name stuck to me; bazar reports fly quicker and hit harder than newspaper paragraphs. [FN#22] Arab Christians sometimes take the name of “Abdullah,” servant of Allah-"which,” as a modern traveller observes, “all sects and religions might be equally proud to adopt.”  The Moslem Prophet said, “the names most approved of God are Abdullah, Abd-al-rahman (Slave of the Compassionate), and such like.” [FN#23] “King in-the-name-of-Allah,” a kind of Oriental “Praise-God-Barebones.”  When a man appears as a Fakir or Darwaysh, he casts off, in process of regeneration, together with other worldly sloughs, his laical name for some brilliant coat of nomenclature rich in religious promise. [FN#24] A Murshid is one allowed to admit Murids or apprentices into the order.  As the form of the diploma conferred upon this occasion may be new to many European Orientalists, I have translated it in Appendix I. [FN#25] The Tarikat or path, which leads, or is supposed to lead, to Heaven.

[p.16]Chapter ii.

I leave Alexandria.

The thorough-bred wanderer’s idiosyncracy I presume to be a composition of what phrenologists call “inhabitiveness” and “locality” equally and largely developed.  After a long and toilsome march, weary of the way, he drops into the nearest place of rest to become the most domestic of men.  For a while he smokes the “pipe of permanence"[FN#1] with an infinite zest; he delights in various siestas during the day, relishing withal deep sleep during the dark hours; he enjoys dining at a fixed dinner hour, and he wonders at the demoralisation of the mind which cannot find means of excitement in chit-chat or small talk, in a novel or a newspaper.  But soon the passive fit has passed away; again a paroxysm of ennui coming on by slow degrees, Viator loses appetite, he walks about his room all night, he yawns at conversations, and a book acts upon him as a narcotic.  The man wants to wander, and he must do so, or he shall die.

After about a month most pleasantly spent at Alexandria, I perceived the approach of the enemy, and as nothing hampered my incomings and outgoings, I surrendered.  The world was “all before me,” and there was pleasant excitement in plunging single-handed into its chilling depths.  My Alexandrian Shaykh, whose heart