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of Qorânic religion than the orthodox dogmatics; but all those conceptions alike show indubitable marks of having grown up on Mohammedan soil. In the works even of those mystics who efface the limits between things human and divine, who put Judaism, Christianity, and Paganism on the same line with the revelation of Mohammed, and who are therefore duly anathematized by the whole orthodox world, almost every page testifies to the relation of the ideas enounced with Mohammedan civilization. Most of the treatises on science, arts, or law written by Egyptian students for their doctor's degree at European universities make no exception to this rule; the manner in which these authors conceive the problems and strive for their solution is, in a certain sense, in the broadest sense of course, Mohammedan. Thus, if we speak of Mohammedan thought, civilization, spirit, we have to bear in mind the great importance of the system which, almost unchanged, has been delivered for about one thousand years by one generation of doctors of Islâm to the other, although it has become ever more unfit to meet the needs of the Community, on whose infallible Agreement it rests. But, at the same time, we ought to consider that beside the agreement of canonists, of dogmatists, and of mystics, there are a dozen more agreements, social, political, popular, philosophical, and so on, and that however great may be the influence of the doctors, who pretend to