Educated spoken Arabic (ESA), like any of the world's innumerable other koineized forms of speech, greatly depends for its maintenance and dissemination on the binding power of writing, on its quasi-permanence and transferability in space and time. It is understandable, too, that koines – and the koineizing tradition is an ancient one in the eastern Mediterranean – should regularly call upon earlier, whence written ancestral forms and, as far as the Arab and Islamic worlds are concerned, the fundamental importance of the immutable Koran cannot be over-estimated. Although a koine needs a spoken base, Classical Arabic, itself probably never the dialect of any single group or region (cf. Ferguson, 1959), substantially contributed through its more or less fixed written norms to an older koine and nowadays, via the so-called Modern Standard Arabic (MSA) of contemporary literature, journalism and ‘spoken prose’, to a more recently emergent pan-Arabic or, conceivably, pan-Arabics. In a not dissimilar way, in the Romance-speaking area, Latin existed for centuries as the language, for example, of clerics, side by side with developing regional koines and subsequent new literary languages which borrowed greatly from it, just as the Classical Latin koine was itself modelled by writers, like Cicero, whose cultural values were determined and carried by Greek. A crucial difference, however, between Latin vis-à-vis the Romance languages and Classical Arabic or the substantially similar MSA vis-à-vis ESA is that the latter qua spoken language may not be any more freely written than the regional vernaculars of Arabic. It is not, for instance, orthographic or orthoepic difficulties that inhibit the ‘transcribing“ of spoken Arabic of whatever kind but rather the almost mystical regard in which Arabs hold their written language to the detriment of spoken counterparts.