The importance of documentary sources for the history of the official postal system (barīd) in the first century of Islam has long been acknowledged. In addition to a small number of documents from the eastern part of the Muslim Empire, Egyptian papyri from the 90s/710s and 130s/750s form the main documentary sources for modern studies on the postal system. These papyri belong to a distinct phase in Islamic history. Papyri from other, especially earlier, phases have largely been neglected. The present article addresses the history of Egypt's official postal system from the Muslim conquest up to c. 132/750. It argues that the postal system gradually developed out of Byzantine practices and was shaped by innovations by Muslim rulers through which their involvement in the postal system's administration gradually increased. The article ends with an edition of P.Khalili II 5, a papyrus document from 135/753 on the provisioning of postal stations.

When Kipling published that aptly-named poem ‘Arithmetic on the Frontier’ in 1886 his use of the term ‘jezail’ was no more literary device, for the tribesmen of the north-western borderlands were then armed with locally made, muzzle-loading, smooth-bore muskets. A decade later a few European breech-loading rifles began to appear, and by 1907 the military intelligence department estimated that over a quarter of those tribesmen had acquired a modern weapon. It was the Government of India's wish to halt that flow of arms which led to a British naval blockade of the south-eastern coast of Persia from 1909, and the landing of troops in Makrāan during 1910 and 1911.

The famous manuscript in Kharoṣṭhī script which contains an anthology of Buddhist verses similar to the Sanskrit Udānavarga and the Pali Dhammapada became known first in 1892, when portions came into the hands of MM. Dutreuil de Rhins and Grenard in Khotan. They were told that the MS. had been found in the ruins of the Vihāra at the Gośṛnga hill (on this site see M. A. Stein, Ancient Khotan, pp. 185 ff.). Other portions were acquired by the Russian Consul-General in Kashghar, M. N. Th. Petrovskii, and were sent by him to M. S. F. Oldenburg in St. Petersburg in February, 1897. In the same year, 1897, M. Oldenburg prepared a photograph and transcription of one folio of the St. Petersburg collection, which was published and presented by the Oriental Faculty of the University of St. Petersburg to the Eleventh International Congress of Orientalists held in Paris in 1897 (Predvaritel'naja zametka o buddijskoj rukopisi, napisannoj pismenami Kharoṣṭhī, St. Petersburg). Meantime, also in 1897, the portions of the MS. which had been brought to Paris were placed in the hands of M. Émile Senart, who published his reading and interpretation of the MS., with five facsimiles, in the Journal Asiatique (1898, ii, pp. 193–308). He used in addition to the text published in facsimile a large number of small fragments, and was also able to add the readings of that part of the St. Petersburg manuscript which contained half-lines fitting into his fragment B. M. Senart remarked that the portion of the MS. in St. Petersburg was more extensive and better preserved than the portion in Paris.

This poem is mentioned by Steere (in the Preface to his Swahili Tales, p. xii) in the following terms: “I should have been glad to have exhibited the whole of the ‘Utenzi on Job’, which was the best I met with, but my authority could give me no more than the beginning, my copy breaking off short in the council of the fiends as to how to avail themselves of the permission to vex Job [st. 37–46]. The stanzas I have printed [1–6 in an imperfect form] are followed by a confession of God's greatness and a long commemoration of Mohammed, his family, and chief followers. Then there is an account of Job's prosperity, mentioning, amongst other things, the ducks and fowls which he had; then the colloquy between Satan and the Almighty, and the planning of the temptation. The language of this Utenzix is singularly clear and intelligible.”

Before the discovery of the ancient inscriptions of southern Arabia by Arnaud, Halévy, Glaser, and several other explorers, knowledge of the pre-Islamic peoples of Yemen and Ḥaḍramawt was incomplete and imprecise, and was derived from the Old Testament, the annals of Assyrian kings, and from the classical and Arab historians and geographers.

The Lotuko language as here set forth is spoken by about 40,000 people, all of whom, with the exception of a few hundreds in the Opari district of Mongalla Province and the Chua District of Uganda, live in the district of that name.

The Malay language is one of the leading vernaculars of the world, and has been growing in importance of late years owing to the development of trade and particularly of the rubberplanting industry. It is an easy language to acquire a smattering of, as it involves few difficulties of phonetics, accidence, or syntax in the form of it which is current as a lingua franca. But this jargon bears the same relation to the real Malay language as the Pidgin English of the China ports does to our own English. The real Malay is the speech of the Malays themselves. It is a leading member of a vast family of languages, commonly styled the Austronesian, or Malayo-Polynesian, or Oceanic, family, which is of Asiatic origin, but has an almost entirely insular domain. It includes Madagascar, Indonesia, with a part of Formosa, Micronesia, Melanesia, and Polynesia, as well as the greater part of the Malay Peninsula, a portion of the coast of New Guinea, the Mergui Archipelago off the coast of Tenasserim, and a small tract in Eastern Indo-China, which was probably the original centre of dispersion of the whole family. Its extreme, points in Polynesia are (inclusively) the Sandwich Islands, Easter Island, and New Zealand. With the exception of the languages of Northern Halmahera and a few Papuan ones in or near New Guinea, all the numerous native languages of this extensive area are related together and to Malay.

Sir Henry Wellcome (1853–1936), the founder of the Wellcome Trust, left at his death a superb collection of oriental materials relating to medicine which is now housed in the Wellcome Institute for the History of Medicine in London.1 Although he had a keen interest in China, which is reflected in the substantial collection of Chinese materials, he never made any systematic effort to acquire Japanese materials. Nevertheless, the Japanese collection contains a number of rarities and items of bibliographical or medical interest, and the most significant are described below.

In Quran 7:163–6, God punishes the inhabitants of “a town by the sea” who have collected fish from the sea on a Sabbath by transforming them into apes (qirada). Almost none of the attempts to find a precedent for this punishment in pre-Islamic texts have been plausible. This article argues that this scene reflects post-biblical traditions referring to Numbers 11:19–20. This biblical passage deals with the Israelites who consumed quails that had come from the sea; they were doomed to partake of the meat until it came out of their nostrils and became loathsome to them. This was their punishment after having expressed their discontent with the manna, while craving for meat and fish and vegetables. The midrashic sources describe various obnoxious bodily effects which the meat of the quails had on their unrestrained eaters. It will be suggested that the punitive transformation into apes, suffered by the people of the town by the sea who ate fish, represents the Quranic reshaped version of the bodily infliction which the quail eaters suffered as a result of eating the quails that came from the sea. In support of this suggestion, several points common to the biblical quail eaters and the Quranic people of the “town by the sea” will be highlighted.

In the Arabian Peninsula, lexically diminutive personal names, family names and place names are ubiquitous. In a dataset of 9,060 Arabian names, 1,717 (19 per cent) are diminutive. This article finds that the diminutive pattern CiCēC (cf. Classical CuCayC) has meanings and functions in Arabic names that are distinct from its meanings and functions in common nouns. In addition to expected meanings related to size, the diminutive carries partitive and attributive meanings. It may simply mark a name (as an onymic) or derive a name (as a transonymic). The diminutive may disambiguate two similar names found in close proximity (e.g. Diba ≠ Dubai). The form and function of the diminutive differ categorically according to what kind of name is diminutivized, supporting the semantic-pragmatic theory of names. A quantitative analysis of toponyms indicates that diminutive names are associated with Bedouin dialects and practices, as suggested by previous research.

Within twenty years of the flight of the Prophet Muhammad from Mecca to Medina, and only ten years after his death, the recently persecuted adherents of the new Faith embarked on a series of conquests which distinguish the spread of Islam as one of the most important, if not the most important, historical period of the last two thousand years. The conquest of Egypt by the Khalifa Omar was hardly complete in a.d. 641, when the Arabs turned westward along the southern shore of the Mediterranean and became involved in a series of adventures which were destined to menace Europe at a most critical time in its history. The people of Arabia had begun to make another bid for world power which the European branches of Western Man eventually achieved, at their expense.