hand, appropriately, my best Bishareen stick. Under his guidanc we took a short cut through white, dusty ways, in and out amon the Arish huts, to Morghani's unpretending Arab house, situated i a "shy" corner of the town.

I found the sheikh upon a couch, in a small, unfurnished roo adjoining the one in which his retainers were assembled. He ros and gave me a warm welcome, and conducted me to his privat mosque, a large apartment, matted throughout, in which he held hi receptions; leading me by the hand to the divan, and giving me a pillow close to his own, with many courteous gestures of respec and regard, Mohammed, who was with us as interpreter, establish ing himself on the mat below the daïs. The levée that afternoon was a full one: when we entered, several of the sheikhs and principal men of the neighbouring friendly tribes were waiting and many others came in soon after, to pay their devotions to the descendant of the Prophet-some to seek his counsel or influence in their affairs. A few of those present were full robed and turbaned, but by far the greater number wore merely the gracefully folded native cloth, and long curls, topped by the remarkable flattened dome-crown of frizzed up hair, which has procured for the Hadendowahs generally the familiar and somewhat disrespectful appellation of "Fuzzy Heads." The sheikh and I conversed through Mohammed, with an occasional close-headed, confidential reference to my big red book, which afforded us some amusement.

Said Mohammed Morghani, Sheikh of the Order of Morghanieh, ranks, I believe, second in sanctity, of the three holy Sheikhs, directly descended from Mohamed, the Sheikh of Mecca being first in dignity: Morghani's tribal influence, however, is said to be the greatest of all. He is a bright, pleasant man, of perhaps forty-five, of light Arab complexion, and about middle height, with an active, wiry figure and a distinctly aristocratic face, well cut features and a clear, questioning eye, with yet a merry glance in it-the Sheikh has a real appreciation of "fun." During our interview he laughed quietly a good deal, and endeavoured in every way to make me feel that I was welcome, and that we were friends. He was plainly dressed, with a scrupulous regard to cleanliness,

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in a loose, black robe, and an unornamented small white turban, and unlike the lesser chiefs present, wore no rings.

The receptions went on; Sheikhs and others, old and young, kept coming up to the daïs, where they knelt, and pressed first the nose, then the forehead, on the holy Sheikh's hand, sometimes the lips also. One meagre brown chieftain, who had come, I was told, from a considerable distance, put his arm round Morghani's neck and kissed him, and was kissed in return.

All now sat round on the mat; there were present some splendid looking men, with a grave, even dignified bearing-their perfect self-possession much impressed me-and of a fine type of face, many with large, expressive eyes, almost woman-like in their softness, yet with plenty of latent fire in them. The physical characteristics of these natives were precisely the same as of those whom we not very intelligibly call "rebels," whose magnificent bravery was the admiration of all our men, in the then recent actions of Teb and Tamai, where so many thousands of these dark-skinned Spartans fell, for the due enunciation of what, by a pleasant euphemism, we call our "Foreign Policy."

During the receiving I was sufficiently at liberty to examine admiringly the Mosque itself. The deep divan, occupied by the Sheikh and myself, filled one end of the apartment, and was bounded by the window lattice of curious and elaborate design, through which I could see a narrow inlet of the Red Sea, in which Morghani's dhows lay at anchor. Spanning the lofty roof was an arch of Moorish curve, from the centre of which hung a curious heavy silver chandelier, carved, as were the walls, with their dim recesses, all of purest white, in every niche, and from ceiling to floor, with elaborate Arabesque ornament of considerable beauty of tracery. To be quite accurate, it was rather intaglio-work than carving, the friable coral-stone of which the entire town of Suakin is built, not admitting of bold relief. Framed Arabic texts, from the Koran were on the walls and in each recess.

What was to me a deeply interesting ceremony-one which I felt myself fortunate in witnessing, now took place. Three powerful chiefs who had long been at enmity, one of whom had come from a

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far distant part of the Soudan in obedience to the Sheikh's summons, were made friends by him. They came forward from their seats apart, to the divan. Morghani gathered their right hands together in his own palm, holding them with his slender brown fingers, and said over the clasped hands, in a low tone, evidently with earnestness and emotion, a few words of prayer. He then loosed them, and the three sheikhs retired together. From that moment, I was given to understand, the feud was at an end. There was, I felt, in the brief, simple ceremony, whatever of error or blindness might mingle with it, undoubted earnestness and reality— something that was beautiful. My Moslem friend is a great peacemaker, and when, eking out by signs my few words of Arabic, I expressed how surely God above embraced us all in His love, he assented fervently, with "Taib," "good."

After this, delicious coffee was served to us in Arab double cups of exquisite fragile china, and was handed round to all. Before taking leave, I offered to each of the chiefs one of Mrs. Grimké's Arabic picture-text cards (my distribution of anything of the kind in the Soudan had not then been prohibited), with which they were as pleased as children, bringing their cards for Morghani to see. He himself took one, and read the text upon it (John iii. 16), pronouncing it emphatically "good.". Showing him the same text in an Arabic gospel, I offered the copy, which, somewhat to my surprise, the Sheikh seemed delighted to accept, putting it to his breast with a smile of thanks.

All were now taking their departure, so I prepared to do the same; my leave-taking being marked by the same warm assurances of friendship as had welcomed me. The Sheikh offered me the loan of his mule, promising shortly to return my visit, and expressing the hope that I would soon repeat it, and take tea. Through Mohammed the magnificent, I asked acceptance of my carte, saying that in England, friends exchanged such, and urging a request that he would let me have his taken, by an artist to whom I had given quarters in my house. It was explained to me that a descendant of the prophet might not "sit," which injunction, however, I had the satisfaction of getting relaxed, within gratifying conditions, a

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week or two later, when, according to promise, my visit was returned. He, however, gave me his autograph, in exchange for my photo.

The canoe had by this time come round, and I ended a warm but pleasant afternoon, by a paddle through the shallows to one of the gunboats; to see about sending some books for the men, and have a chat in her hospitable ward-room over my visit to the Holy Sheikh, "logged" among my few pleasant Soudan reminiscences.

A

A TEST FOR RECREATION.*

BY THE EDITOR.

NOTHER most important test for all Recreation is to ask, Does it lead me into the company of the openly worldly and unconverted? While we should always shrink from passing judgment upon the spiritual condition of others, or of drawing a too hard and fast line between those whom we believe to be truly converted to God and other people, yet we can judge whether the company of one or another is leading us into a worldly and frivolous spirit.

Moreover, there are many who do not profess to be "religious." They have little or no thought beyond this life. There is nothing uncharitable in regarding them as "children of this world." The companionship of such as these is always most dangerous to the Christian. often cannot be avoided, when they happen to be members of our own family, or relations, or those necessarily thrown with us in business or school life. But under these circumstances it calls for special watchfulness and special trusting to be preserved from falling.

When, however, as a matter of choice, we seek our Recreation among such, we are indeed running into danger. Let us clearly understand that worldly companionship in our Recreations is alone enough to make hurtful what would otherwise be harmless enough.

*

This is taken from a little volume, just published, by the Editor, entitled "CONSECRATED RECREATION" (price 1s.). It deals fully with the important subject of the Christian's Recreation, describing the need of Recreation by all, giving the principles which should guide us in the choice of it, and the tests by which it should be tried. We say confidently that it is a book which every Christian should carefully read, in these days of worldly conformity. Many have written of the blessing they have received from reading these chapters, when they appeared in Christian Progress, and we want as many as possible to share the blessing. Any bookseller will obtain it, or it can be had, post free, for 12 stamps sent to the publishers, Messrs. Nisbet and Co., 21, Berners-street, London, W. We would suggest that it be used for Christmas and New Year presents.

But let none suppose for a moment that the converse of this is tru and that the companionship of professing Christians is warrant enou for indulging in what is doubtful. This is too common a mistake. is often said that Christians, and even ministers of religion, frequent t dancing-room and the theatre, and that therefore these must be harr less. Such Christians and ministers have much for which they w have "to give account." But let our readers beware of following ar number of Christians or ministers of religion into what seems to the of a doubtful nature.

On the other hand, let us be equally certain that openly world companionship makes almost any recreation unadvisable for th Christian. Young believers often suffer a serious check in thei spiritual life from never having been plainly warned on this subjec or from neglecting the warnings received. The reason of it is tha however strange it may seem, it is nevertheless true, that worldl people are very much more particular about whom they associate wit than most believers are. They will only mix with others on precisel their own terms. They must fix the tone which is to prevail, an believers must conform to it, otherwise the worldly ones will ver quickly withdraw. A spiritual tone they will not hear of for a moment and those who desire it must seek it elsewhere. Worldly societ insists on its own conditions in all who wish to join it, and "th children of this world" are far more outspoken and pronounced fo their master than professing Christians are for Christ. Hence it i that a Christian should carefully avoid such recreation, howeve apparently harmless, which drives him into the companionship o those who are evidently "lovers of pleasure more than lovers o God."

Then another test is equally important, especially if any lingering doubt remains as to the expediency or otherwise of any recreation Which will be the safest course, to conform or to decline? People talk of the advantage of "erring on the safe side." We doubt whether such an expression is not a contradiction in terms. It is better to speak of standing on the safe side; for it seems impossible to really err on it. Anyway, it is an excellent rule to make for all Recreation, in regard to its effects, not only upon ourselves, but upon others also, that we will keep as far off as we can from danger, rather than run as close to it as we may. This is the rule of every sensible person in regard to bodily danger; and sanctified common sense surely suggests that it should be applied with equal force to dangers of a moral and spiritual sort.