Tangier, 23rd November 1847

Rev A  Brandram No.6

Tangier, 23rd November 1847

My Dear Friend,

I sit down to write you this in this, to me, new and strange land. In my letter of the 4th of October from Madrid, I hinted, in reference to Mr. Bourne's return from the Cape of Good Hope, that you might have again an agent in Africa sooner than you might think. This then is verified, and I am now on the Continent of Africa, and in the Empire of Morocco. This is a new quarter to me in my movements, and verily it is a strange land, compared to all I have heretofore seen. Though the distance from Europe is not great, yet the difference of all things here from there is immense, and the change seems to indicate the arrival, not in a new continent, but in a new planet. This town, its streets and houses, are most unlike all that is to be seen in Europe: and the people, in their aspect, dress, manners, language, and religion are most different from what is on the other side. One thing only, and that in a moderate degree, links the two continents to each other, and that is, that there are many Jews here. The great body of the population, as you are no doubt aware, are Moors, and all these are Mohammedans. The Moors speak Arabic, whilst all the Jews amongst themselves speak Spanish.

This wonderful people, the Jews, are in considerable number here, and I understand, over all this extensive empire. They enjoy a tolerable degree of liberty for a Mohammedan country, but are also subject to much contempt and oppression. One sign of their subjection is seen, in their being obliged to take off their shoes or slippers when passing a Mosque, and that is often enough as there are several mosques here, as you may suppose, and in different parts of the town. The number of Jews in this place is about 2000, and the Moors may amount to 6000, making in all 8000. This is rather over, I think, than under the true population.

My first business was with the Jews, and for two reasons: first, because we have a message to them which we expect them to listen to, namely, the offer to them of their own Sacred Scriptures, the Old Testament: and secondly, because I could directly communicate with them in the language they speak without an interpreter. My intercourse with them was providentially facilitated through the Supercargo of the vessel in which I came being a Jew, and of this place. Our being thus thrown together let me, in the first place, to find out that he was a Jew, and then led through our communications to my mentioning my Bible business to him, when he had once said, he would be my first customer, and would take one of my Bibles.

We landed, and now a word for the Moors, I came to the Custom House, often a troublesome place in most countries, but nowhere did I ever get through easier than here. My luggage they never examined at all, in my case of Bibles was just opened and glanced at, and let pass free of all duties. You see then how much reason I had to be pleased with these Barbary (for I will not say Barbarian) gentlemen, and to be reconciled to their turbans their beards, their cross-legged posture, their loose untidy garments, and their strange tongue.

Through my companion the supercargo I learned that there was an Inn here kept by a Jew, and I thought it my duty to come to it by way of facilitating my communication with the Jews; and I might say there was a little self and national denial in this as there is an Inn here kept by two worthy Scotch Ladies. I have had a Scotch men making their way everywhere, that I hardly expected to find Scotch Ladies here, and occupying such a prominent station. However I called on the Miss Duncans, and made an apology to them for my unnationality, and when I come back to Barbary I purpose to go to their house.

On the day after my arrival, as I was in the marketplace seeing what there was to be seen, I was accosted by two very respectable looking Jews, whom I found to be merchants, and I may say that all the merchant men of this place are Jews. They invited me to go to their house to see their merchandise. I went, and found it to consist, besides European goods, of a number of articles manufactured in the large city of Fez, the commercial and manufacturing capital of this empire. It is customary for foreigners who come here to see the country to buy some of these articles to take home as curiosities and specimens of the manufactures of Morocco. I must needs, according to custom, deal a little in this way also like other strangers. Of the things I bought were two cushions, one for you and one for Mr. Browne, to be placed on your official chairs, and which shall be forwarded by the earliest opportunity that may offer.

During my communications with these Jewish merchants, I told him that I also was a merchants man, and had goods of value to dispose of. I told them of the Hebrew Bibles I had brought; and I was pleased to find that they took much interest in this deservedly great concern of facilitating the Scriptures for the use of their countrymen. Since this first accidental, or providential interview, we have had frequent and length a communication with each other, sometimes in my visiting them, and sometimes in their calling on me at the Inn.

The result is, in the first instance, that I have disposed of my stock of Hebrew Bibles to them at a low price, that they may resell them on moderate terms to others, and thus commence and you, and it may be an extended Bible work in this dark country.

But the chief thing we have before us is a plan, a sort of arrangement for further and future sales over all this country. These two friends have agreed to sell our Books on commission as merchants, and as they have very extensive intercourse over this country generally, they will proof, I trust, able instruments for carrying on our work.

Some alterations in your printing and binding have been suggested by these friends, by way of promoting as extensive circulation as possible of the Scriptures among the Jews, and these recommendations are, I think, worthy of your attention, and, I trust, you will be able as well as willing to act upon them.

They suggest, in the first place, that the Bible should be bound up in four volumes instead of one, and because many might wish for one part, or volume, and could afford to pay for it, whilst they might not wish, at the time, the whole, or have the means to procure it. These volumes may be bound in roan without gilding the edges, or in a neat way in which most books are now issued in stamped or ornamented cloth, with the edges cut. Each volume should be sold, they suggest, at a price not exceeding Franc, and they are of the opinion that very probably a considerable sale would in this way be effected.

A second alteration, and in connexion with the preceding is suggested, and that is, that the size of the page should be reduced, in order to make volumes of a more suitable appearance in their thinner state. The size of Bagster's Hebrew Bible which you have sent us is what would suit well they say. But the type must be the same as the octavo Bible.

I'm afraid you will find some difficulty in this last mentioned alteration, as it would involve new plates and all the labour and expense of a most rigid correction at the press. But, it occurs to me that you may be able otherwise to meet our wishes. Probably there is published at Leipzic a Bible that would exactly suit the above suggestions as to size of page and type. In that case, you could manage the matter easily. But if you cannot so manage the business, my own opinion is, that it would be worthwhile to arrange for an edition to suit the case; and I say so, because, I believe, that what would suit us here, and probably effect an extensive sale, would be attended by the same advantage in all other places where anything can be done among the Jews, for the same taste or convenience indicated in the matter by the Jews here would be found most probably among the Jews everywhere.

There is one other thing in the shape of an alteration which has been brought before me, and which you could easily manage in the new edition, and that is that you do not print the roman X, because, what would you think? It is a cross. There can be no objection to the avoiding of this, and indeed that is an incongruity in using any latin or roman words or letters, the whole might and should be in Hebrew. Bagster's New Testament is a model in this, as every word and letter is Hebrew, including "in London" where it is printed, and "Samuel Bagster". Is Bible however is faulty to a considerable extent on this score. – The lettering on the back should also be in Hebrew, instead of in Latin as in Bagster's Bible, and in English in the New Testament. The lettering, and all else of this sort, is right in the Arabic Bibles.

In regard to the manner of dividing the Bible into four volumes, you will find no difficulty, as this is done to your hand, in the four usual divisions made in the Hebrew Scriptures, and which is attended to in Bagster's as you will see. These divisions are, The Pentateuch, The Anterior group Prophets, The Posterior prophets, and The Hagiography. The volumes, by this division, will be in bulk not much unlike each other. The contents to each volume should be given. Bagster has given for the three latter parts, but not for the first, supposing the general contents which he has given there would do.

The Jews have five synagogues here, in each of which on average that are five manuscript copies of the Pentateuch. The other parts of the Scriptures they read from printed books. I attended one of these last Saturday, and found the place filled, and many had books. These Jews seem more religious than many I have met with. There is a service in their synagogues three times every day, and on the Sabbath the portion of time in attendance is greater. The synagogues are small, being all private houses. They will contain from 100 to 150 each.

They have several schools, where the children are taught to read and understand Hebrew, and to write in the rabbinical characters, which is the alphabet they use in writing Spanish. In these schools there would be, I conceive, a considerable demand for our books.

In regard to the New Testament in Hebrew, I have not found so much favour, nor was it expected I should, but its time will come. Even my two friends, already several times mentioned, notwithstanding our intimacy, refuse conscientiously to read or take this new covenant volume. I have found others however who will, and among these is the supercargo, and a friend he brought me: and to these two I have committed a few copies to be used at their discretion.

I have sold two of the Arabic Bibles to these two last mentioned persons, and some other copies I leave with our merchants for sale or gift as they can manage.

Before I conclude, I may give you a brief notice of our religious occurrence which took place here the other day, which was The Great Festival Day of the Mohammedans. As sheep was killed, or rather I should say, mortally wounded, outside the gate. As soon as the wind was given, the sheep was put upon a man's shoulders, and off he hied with it at full speed through the streets, pelted and cursed as he ran along, till he got to the Great Mosque. Should the sheep be alive still on the man's getting there, it is a good sign. In the present case the sheep was dead, and hence the omen was bad. And there are better and surer signs than this, that this Mohammedan Power is near its end. But I must not touch upon these, as this would be politics, the only ground on which you forbid me to tread. I was at their copper mint year to day, a curious sight amongst the many such in this place. They were stamping their callings with the year of the Hegira 1263. Their Moon is therefore already on the wane by 3 years.

Tomorrow morning I intend to set out for Tetuan, which lies about 40 miles to the Eastward of this. Tetuan is more than twice as large as the city, and that are said to be 7000 Jews in it. I hope there to extend my knowledge of what lies in our line, and from thence I intend to sail for Gibraltar.

I have lying before me a Map of the "North Coast of Africa, including Marocco and Algiers," published by James Wild, 1844. If you would get this map it would facilitate the knowledge of the parts I am writing of. Marocco seems now to be spelled always by persons who know it, with an a instead of an o as formerly, as you will see in this map and elsewhere.

I send this letter from hence to Gibraltar, to go by the Packet or through Spain, that you may have the earliest notices of what we require in this quarter. What may occur in Tetuan will be afterwards communicated.

Please to remember in your prayers,

besides Spain, Morocco, and Barbary,

and Africa: – and me.

            Believe me Affectionately Yours,

                                    James Thomson.

P.S. After finishing this letter, my two merchants friends came in. They said they had seen their Chief Rabbi, to whom they had mentioned the division of the Bible in two volumes as above noticed. They said, the Rabbi stated, that the having each of the five books of the Pentateuch in a volume by itself would also be desirable, and our friends agreed with this. Please therefore to let us have a portion in this way to try them. For the schools at least they will do well.

Tetuan, 4th December 1847

Rev A Brandram No.7

Tetuan 4th December 1847

My Dear Friend,

On the day after I wrote you from Tangier, I left that place on my way to this. It is an indispensable requisite in travelling in this country, to have a soldier in company; and there is something more than form in this arrangement, as safety requires it. As I started I learned, that I was favoured more than common, in respect to the soldier selected to accompany me, he being the Governor's brother, and of the rank to command 25 men. He was armed with a very long musket and the sword.

I needed another person to accompany me, and that was an Interpreter, as a soldier could only speak Arabic. A Jew supplied what was wanting, as he could speak both Arabic and Spanish, and one of the two merchants, I before mentioned, was the person.

I noticed in my former letter one of the cases in which the Jews were subject to degradation in this country by the Moors, namely, in their being obliged to take off their shoes or slippers on passing every mosque. On leaving Tangier I learned another case of this degradation, which was, that no Jew is allowed to write on horseback through the town. I mounted at the Inn door, but the Jew was obliged to walk. I might mention, that my privilege was not owing to my being a Christian, but because the Christian Powers of Europe have interfered in the case, as well as in the matter of slippers and the mosque, and have their resident consuls see after their rights. On this ground a European Jew can walk past the mosque with his shoes on, and also can ride on horseback through the town.

I was no sooner fairly on the road than I began to think with myself when and where I had last been on horseback, and I found it was on an occasion never to be forgotten by me. I was in Yucatan, when I had to give up riding through illness, and to be carried by Indians in a litter for nearly 300 miles under a most oppressive heat. God preserved me on that occasion of danger, as in many others, and brought me home, and restored me to health; and I often call these circumstances to my recollection and give thanks to God for all his nurses with a full heart.

The weather we had was beautiful, though on the 24th of November, and it would've puzzled one to say what item was wanting to make the day in any way more to one's wish than it was. The heat and the cold were most happily attempered, and not a cloud disputed the right of the sun to rule the day.

The country through which we rode, like the weather, was delightful, being hill and dale, like Milton's heaven, on which he says, as a model in this respect, our earth was formed.

We found cultivation going on extensively, many ploughs being seen at work, and plough in fashion such as I suppose Noah used, or perhaps Cain, who was the first tiller of the ground. Agricultural improvements are all yet to come in this country; and it may be that there are neither than one might imagine. How so, I will not say, perhaps the subject is delicate. These ploughmen were part of the inhabitants of the various villages we saw on the hillsides, all consisting of thatched cottages, huddled together, and better perhaps described by the name of crawl than villages. About a day's journey southward, I learned, that the cottage disappears, and nothing is to be seen, out of towns, but encampments of Arabs, with their movable tents made of camels' skins.

As we travelled on we came in sight of the northern portion of the famous Atlas Mountains, high, rugged, and majestic. It was dark before we got to our night's abode, the caravansary, called a phone and K. In this we had the consolation of a primitive bed the ground, an earthen floor. There were rooms with the door to each to open and shut, but no window, and not a thing of furniture in them. The worst was, that they were all occupied by the time we got there and we had to avail ourselves of the services and rank of our gallant soldier to get the shelter at all, and which, after a good while's waiting, we obtained and we were truly glad of it, as the wind had risen high, and the night it air was cold.

Here again, I began to reflect when it was, and where, I had last slept on the ground, the bed I have on several occasions had, and sometimes without other canopy than the heavens. It was, I recollected, when crossing the Andes, a little to the north of the Equator, near Popayan. Forgive these recollections of a traveller bearing precious seed sent out by you, and whose thoughts necessarily turn to former scenes, particularly when called up by some things of forming similarities as on the present occasion.

Starting early next morning we got to Tetuan by noon. This city, like Tangier, is surrounded by a high wall. On arriving at the gate, I had to wait till my soldier guide rode on to the Bashaw to say an Englishman had arrived. By and by another soldier came, the Governor's aid-de-camp, I learned, and he conducted me through the town to the Inn. I rode, but my Jew friend was obliged to alight and walk, and to hold himself in readiness to take off his shoes, and carry them in his hand when he should come to a mosque until he was passed it.

The only Inn here is kept by a Jew, and to the Inn of course I came. In Tangier the Jews reside in any part of the town where they can find a house. Not so however in Tetuan, for here they live in a ward by themselves, and surrounded on all sides by the Moor population. In this separate manner the Jews live all over Marocco, except in Tangier only.

I had seen a good part of the Jews' part of the town on the day I arrived, after duly resting. Next day I had a wish to see the Moorish art. But the British Consul, and my Jew friend, both advised that we should not on that day go into it, because it was the last day of their great feast, and a high day with the Mohammedan's, so that Christian and Jew were safer out of their way than in it. Of course I put off my visit; and I had to put it off for three days, for here, odd enough, we have three sabbaths in the week. Friday is the Mohammedan's day, Saturday is the Jews' day, and Sunday ours.

I noticed to you this great festival in my last letter, but I did not complete my notice through oversight. I should have said that besides the sheep wounded to death outside the gate, and carried, if possible, still alive to the great mosque, there is a sheep killed by every family that can attain to it, and there is to be seen blood that day all over the town, not on the side posts of the door, and the lintel, but in the street in front of each house. There is something of the Passover evidently in this ceremony, as there is much Jewish, and Christian likewise, throughout all the Koran.

I told you, that in Tangier, the wounded and dying sheep was put upon a man's shoulders, to carry from the gate to the mosque. They have a modification of that here, and one calculated to secure a better omen, and it is, that they put the sheep on to him mules back. Notwithstanding however this better chance of a good omen in this case in place, the sheep was dead, as at Tangier, on its arrival at the mosque.

I may connect this with some information as to the public Mohammedan feeling at the present time in regard to their political and religious standing and sway, having learned it from a highly respected Moor the other day, and these omens accord with it. This Moor is a native of Algiers, and left that place soon after it was taken by the French. He says, an opinion, or prophecy, is current among them, that these Mohammedan states lying on the Mediterranean are destined to suffer reverses, from the year of the Hegira 1245, when Algiers was taken, until the year 1271, when all are to come again into one, under the Grand Seignior of Constantinople. The first part of this prophecy is more likely to be fulfilled, I think, than the second; but events will show when they come for it is very little we can see distinctly in the distance.

The Jews have 17 synagogues in Tetuan, which accords well with their number in this place, as has been stated to me, that is, 7,000. The Moor population will be more than three times this number, so that we may set down the whole population of  Tetuan at 30,000.

I have been at the Jews' synagogues, and found them well filled, as at Tangier, and many, as there, had books. They have meetings in the synagogues three times every day, with lengthened services on their Sabbath. Their morning meeting is at half an hour before sunrise. They are therefore, as you will perceive, what may be called religious Jews, a statement that cannot be made as to this people everywhere. I have visited and conversed with their Sabios, as they are here called, this being the Spanish word for Savans, wise men, or Magi, and I have been glad to learn that they are adherents to the Scriptures only, discarding a thousand fancies to be found in their rabbinical commentators. Though the Sabios however are thus emancipated, the same is not the case with all the people, for I have found, and in an otherwise intelligent quarter, ideas odd and erroneous enough. One of these is, that the Gentiles have no souls at all, and therefore cannot be saved, nor lost either, but when they die they die into nothing. Again, all go to Purgatory, that is, of course, Jews, except those who have no sin, and there are, they say, many such. When they have paid all they owe in Purgatory, they get out, and to heaven, where all of course finally arrive, except the poor Gentiles. Even the Sabios admit of this purgatory fully, but allow that Gentile as well as the Jew may be saved, and will, if their works are accepted. In repentance, and well doing is all their hope, and they seem to have no idea of the need of a sacrifice for sin, and such as God would accept, nor (and I might say) of course, of a Priest, for sacrifice and priest are correlative terms. They hold, it would seem, the same views as Socinians on these points. Our Priest however, and our Sacrifice, are our Jachin and Boaz, which sustain and beautify our Gospel Temple. Any Sampson who would bring these down, would ruin all, and there is such as Sampson going about aiming at this destruction. Let us resist the devil, in whatever shape he may appear.

The Jews here have a good many schools, in which the children are taught to read and understand Hebrew, and to go through their general synagogue service. I look forward with interest to the time when your Bible divided into volumes will reach this, and prove a great convenience, satisfaction and blessing to teachers and taught. A Jew here who has procured one of the large Bibles I brought, is actually getting it divided into two volumes for the convenience in question, that his son may use it at school. He was for dividing it into four, and was only hindered by my showing him, that it was not printed to admit of such a division.

There are here also what may probably be called Schools of the Prophets, for I suppose, they are just like those so named in the Scriptures in many respects. They correspond with our theological seminaries or colleges, except that all the lore given or received is Jewish, or Scriptural and Rabbinical. I have been to see some of these. About 20 I saw at one the other day, all with large books in front of them on a bench, whilst all they, the Sabios included, were squatted on the floor cross-legged and in Moorish fashion, on mattings behind the benches, forming three sides of a square. The Gemara was their textbook.

There is a scribe in this town, whose only employment is to write out copies of the law or Pentateuch. This portion of the Scriptures is used in the synagogue always in manuscript, and hence the need still of scribes, even in these printing days. I was anxious to visit this scribe, and to see him at his interesting work, and I had this satisfaction. He wrote with considerable quickness, and his penmanship is beautiful, so as not to be distinguished from printing. I had hopes of seeing a valuable old manuscript from which he copied, and one that might perhaps be of use in Scripture criticism. But in this I was disappointed, for I found him copying from a printed book! It is therefore a pure superstition which keeps up the use of a manuscript Pentateuch, instead of using the cheap printed book. A copy of the law written by him is worth 250 dollars. He writes on a common dressed sheepskin. I found another prejudice or superstition prevailing, at least in the scribe's mind and conduct. I signified a wish to him, through my Jew friend, to have a copy of the Ten Commandments written by his hand, as a specimen. But this he would not do, for love or money, on behalf of a Gentile.

The book from which the scribe was copying, is the Pentateuch printed at Amsterdam in 5527. The page is about three quarters of an inch shorter than Bagster's page, and a quarter of an inch less in breadth. This in point of size, as referred to in my former letter, would suit us well; and perhaps you had better inquire through Mr. Tiddy if there is now such an edition there on hand, and if so you might purchase at least 100 copies to begin with. It may be also that they have their the whole Bible printed in this size, all of which would meet our case here. – I think all the Hebrew books I have seen in this quarter are printed in Amsterdam, Leghorn, or Venice.

I have good hopes that you will be able, and soon, to accommodate us with a four volume duodecimo Hebrew Bible, as specified in my last. But should you not be able to do this early, or at all, then you must let us have, if you please, Duncan's edition done up, as mentioned, in four volumes. It is printed for a division into two volumes, as you will see, but in making four of it, you will have to attend to the re-paging of the 2nd and 4th volumes, and to the printing of the leaf which divides the 1st and 2nd and that dividing the 3rd and 4th volumes. Each of these leaves must be made into two, as you will observe by inspection, that each volume, when bound, may be complete, and no more. Send us say 100 copies, as before indicated, to make a commencement with. – All supplies for this quarter to be consigned to our friends in Gibraltar for my disposal, with invoices sent me where I may happen to be at the time. Small sized cases would be best.

I come now to the New Testament. Some of those I had brought with me to this place from Tangier, and I have found Jews willing, or rather more I think than willing, to take them, and I always make the condition, that they take them to read them. I should think with time, patience, and perseverance many copies of this Blessed Code might be distributed here among God's ancient people, to shed a light on their own sacred book (and ours), as the sun on the moon, which hence becomes at full, so visible, clear, and shining, and almost a sun itself, through reflection on its own comparative opaqueness. Oh! You cannot tell, my dear friend, how this blessed New Testament has arisen in my estimation from my visit to this quarter, and intercourse with the people who hold the Old Testament only, and particularly as incrusted, as they have incrusted it, with their own traditions. It is indeed a New Testament, and it is "The New Testament of our Lord and Saviour Jesus Christ." Let us dwell on the words, and ponder them, and in gratitude and adoration. Verily, there is no other name, but that of Jesus, by which we can be saved, and the New Testament shows us this Lord and Saviour with meridian light.

But our progress with the Jews in regard to the New Testament must necessarily be slow, in a direct way, at least at the beginning. We have in our hands however an indirect way by which we can work, as preparatory to this, and it is by facilitating to them the Old Testament, and in the most accommodating and attractive forms we can, and as indicated to you here, and in my preceding letter. When their attention is much drawn to the reading of the Old Testament, by its general diffusion among them, I have no doubt there will accompany and follow this, a wish to see the New Testament. Changes and circumstances in the world's movements will help on this work, and certainly we shall not labour in vain.

This desirable work of bringing the New Testament, with all its flood of light, before the Jews, would, I conceive, be further facilitated by the publishing  a volume containing one of the Gospels (say Matthew or Luke), the Acts of the Apostles, and the Epistle to the Hebrews. I mean of course that this volume should be in the Hebrew language. Besides publishing these three portions in this way together, it would be well also, I think, to publish each of these three parts separately. A portion of the edition should have the Rabbinical Spanish version on the opposite page. Let us in this, and in every way, I would repeat, facilitate to the Jews the study of the New Testament. The 18mo size would most probably be the best for such an edition, either containing the three portions, or the one.

Next to the Jews here, who have a special claim upon us for their Father's sake, the Moors come under our attention, as forming the great body of the inhabitants of this country, and of all of Barbary. These, you are aware, are all Mohammedans. They are not however inaccessible, I should think, but rather otherwise, so far as our work of distributing the Scriptures is concerned. The Old Testament and the New are both recognized in the Koran as divine books, and in this view the Mohammedans are more prepared than the Jews for our object.

There is an obstacle at the threshold in regard to this desirable work among the Moors of this country. The language they speak is Arabic, but not the Arabic of the Koran, nor of your Arabic Bible. It is Modern, or rather as a better designation, African Arabic, and differs, I understand, about as much from the ancient tongue, as the Modern from the Ancient Greek. The same reasons then which induced you to get ready a version of the New Testament first, and afterwards of the Old Testament also in Modern Greek, should lead you to get ready a version of the Scriptures in African Arabic. And there are still greater reasons for this than in the case of the Greeks, because of the vast numbers speaking the language of this quarter above those speaking Modern Greek. The Empire of Marocco, in which I now write, is said by Jackson to contain some 14,000,000 inhabitants. Others say 5,000,000, and perhaps Ten Millions may be near the truth. The country is as large as Spain or France, and seems as well peopled at least as the former. I have seen more appearance of population in passing from Tangier to this city, than in the same distance in Spain in crossing it from the Pyrenees to the Mediterranean. Add to Marocco, Algiers, Tunis, and Tripoli, and also vast regions to the South of this Empire. The whole may be perhaps from 20 to 30 millions who are reachable by this dialect.

I have been anxious to initiate this work whilst here by getting a portion of the Koran rendered into everyday language of common life, for to the poor the Gospel should be preached. The other day, after several inquiries, I found out a Moor lawyer, who of course reads the Koran which is their Blackstone as well as Bible. He paid me a visit, respectfully, according to the courtesy of this country, leaving his slippers outside the room, and entering bare foot, as well as bare legged, with turban on. As I had an Interpreter, we had a lengthy and pleasing interview. I gave him your Arabic Bible, which he read readily, only remarking, in reply to my inquiries, as to its style, that the version was pointed in some parts rather in the Constantinople manner than what is customary here. He read all the first chapter of Genesis, and a good portion of the second, and seemed to be gratified with what he read, and desirous of going onward. On inquiry, I learned that he would accept and peruse the Bible, and I forthwith made him a present of it. After full explanation I engaged him to render a portion of the Koran into the modern dialect spoken here, giving the language of the Koran on the opposite page, that a better comparison might be made, lest their copy of the Koran might differ in some words from our printed copy. He took leave of us with this intention, put his feet into his slippers outside the door, and retired. At the close of the next day he was to present himself again bringing his work with them. A little before the expiration of the prescribed time, when I was looking with interest to his coming and his work, we received a message from him, saying, he could not do what he had promised, as his religion, he found, forbad it: not for a thousand doubloons, he said could he do this, nor for any sum or consideration. After this negative it was needless more to think of this individual to help us, and so we sought another. We found one, and laid the subject before him. He agreed, but the next day retracted, and for the reasons given by the other. A third was sought and found, and we thought him more secure than the others, as we understood he did not scruple to take a little wine, notwithstanding the Prophet's prohibition. He was set to work, and with some hesitation as he proceeded, finally finished what was prescribed to him, with injunctions that we should not show what he had done to the Moors. The purpose in view in this translation, with its original, is that the learned in Arabic may judge of this African dialect how far it differs from the Arabic contained in the Koran.

Amidst these inquiries and difficulties a Jew was found who was said to be able to do something in this line. Though all the Jews born here speak the common Arabic of the place, they do not write it. This individual was an exception, from having out of curiosity and much intercourse with the Moors taken lessons in writing the Arabic character, and in the common dialect. I found however that he was not sufficiently versed in the Koran language, and therefore not fit for what was wanted of the Moors. But something additional, and a better work for him presented itself. He reads and understands Hebrew, and I got him to translate the three first chapters of Genesis. This he has done, and so satisfactorily, as to lead me to engage him to translate the whole book of Genesis, which he promises to do in about three months.

The Mohammedans here have many schools in the city, as well as in Tangier, but one cannot get in to see them, as no Infidel dated enter either mosque or school. I believe however that these schools resemble in a great degree the Jews' schools here, namely, that the mosque service (and in the other case the synagogue service) is chiefly taught, together with a little smattering of letters or learning. Had the Mohammedans books for their schools easily accessible as to price, and in the common tongue, most probably they would avail themselves of the opportunity, and get and profit by such books. Portions of the Scriptures properly fitted for them, would, I think, in all likelihood, be received and used, because, as I said before, they have no repugnance say to the Scriptures, either of the Old or New Testament, but on the contrary, consider them both as inspired, and from heaven.

Were you School Book people, properly so called, as you are Bible people, I would plead with you for a Primer, both for the Jews and the Mohammedan schools, as the sharp end of a wedge to prepare the way for your Bible and more bulky book, for which I have been pleading, and which would come afterwards into the children's hands from you. But I must apply to another quarter for such help, as you are rigid Bible people only. However if you tell all the world, that we want a Primer for the Jews, and one also for the Mohammedans, in and over all Barbary, somebody may perhaps respond, and offer the means necessary for the end. Ainsi soit il.

There is not a printing press in all this Empire of Marocco, and how desirable is it to lift the curtain, and let in on this numerous people all the magic wonders of this engine of light. The means and ways of doing this I have indicated in two lines of action, and I trust and pray for early and happy doings and results.

There is a work I have seen here which gives a good general representation of the Empire, and more particularly of this quarter, and I mention its title, in case you should wish to look into it. It is, "Sketches of Spain and Morocco, by Sir Arthur Capell Brooke Bart. 2 vols. 1831." "Western Barbary, its Wild Tribes and Savage Animals by J. H. Drummond Hay" will also afford much information as to the peoples and their manners in northern Marocco, published by John Murray 1840.

            I remain, My Dear Friend,

                        Very Truly Yours,

                                                James Thomson.

P.S. The documents referred to in this letter will be forwarded by some early convenient opportunity after my arriving in Europe.