[108]. Alluded to in the first chapter.
[109]. For an account of these private ablutions, and the occasions which require their performance, the reader may consult Reland, De Rel. Moh., pp. 80-83, ed. 1717.
[110]. All persons do not use exactly the same words on this occasion, nor during the performance of the wudoó; and most persons use no words during the performance.
[111]. He should also use a tooth-stick (miswák) to clean his teeth; but few do so.
[112]. It is believed that the good man will rise to judgment with his face white; and the bad, with his face black. Hence a man’s face is said to be white or black according as he is in good or bad repute; and “may God blacken thy face!” is a common imprecation.
[113]. To every man is appropriated a book, in which all the actions of his life are written. The just man, it is said, will receive his book in his right hand; but the wicked, in his left, which will be tied behind his back; his right hand being tied up to his neck.
[114]. Here, again, I must beg to refer the reader (if he desires such information) to Reland’s account of the ghusl, and the occasions which require its performance.—De Rel. Moh., pp. 66-77, ed. 1717.
[115]. Seggádehs, of the kind here described, are now sold in London, under the name of Persian carpets or Persian rugs.
[116]. I have called this the first, because the Mohammadan day commences from sunset; but the morning prayer is often termed the first; the prayer of noon, the second; and so on.
[117]. The ’eshë of the Sháfe’ees, Málikees, and Hambel′ees, is when the red gleam (“esh-shafak el-ahmar”) after sunset has disappeared; and that of the Hanafees, when both the red and the white gleam have disappeared.