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property, snatched up the same stone and threw it with as deadly accuracy at the owner of the orchard, who, struck on the temple, was instantly killed. Horror-struck at his rash act, and realising what the consequences would be, the frightened camel-herd leapt on to the swiftest of his beasts, and leaving the rest to shift for themselves, fled as fast as he could. He was, however, promptly followed by the sons of the slain man, and forced to return with them to the scene of the tragedy, which happened to be close to the camp of the Caliph Omar ibn el Khattâb. The sons of the dead orchard-owner demanded the life of the man who had slain their father, and, though the latter explained that he had not done the deed with malice aforethought, but under the impulse of sudden provocation, yet, as he had no witnesses to prove that he was speaking the truth, and as the sons of the dead man would not hear of a pecuniary compensation, the Caliph ordered the man-slayer to be beheaded. Now in those times it was customary for the execution of a criminal to take place almost immediately after he had been condemned to die. The mode of procedure was as follows: a skin or hide called “nuta ’a” was spread in the monarch’s presence, and the person to be beheaded was made to kneel upon this hide with his hands bound behind him. The “jelâd” or executioner, standing behind him with a drawn sword, then cried aloud, “O Commander of the Faithful, is it indeed your decision that Fulân be caused to forsake this world?” If the Caliph answered, “yes,” then the executioner