[293]. Arab writers often mention the smile of beauty, but rarely, after European fashion, the laugh, which they look upon as undignified. A Moslem will say “Don’t guffaw (Kahkahah) in that way; leave giggling and grinning to monkeys and Christians.” The Spaniards, a grave people, remark that Christ never laughed. I would draw the reader’s attention to a theory of mine that the open-hearted laugh has the sound of the vowels a and o; while e, i, and u belong to what may be roughly classed as the rogue order.
[294]. i.e. gaining the love of another, love.
[295]. i.e. the abrogated passages and those by which they are abrogated. This division is necessary for “inspired volumes,” which always abound in contradictions. But the charge of “opportunism” brought against the Koran is truly absurd; as if “revelation” could possibly be aught save opportune.
[296]. Koran iv. 160, the chapter “Women.”
[297]. She unveiled being a slave-girl and for sale. If a free woman show her face to a Moslem, he breaks out into violent abuse, because the act is intended to let him know that he is looked upon as a small boy or an eunuch or a Christian—in fact not a man.
[298]. Ilah = Heb. El, a most difficult root, meaning strength, interposition, God (Numen) “the” (article) “don’t” (do not), etc. etc.
[299]. As far as I know Christians are the only worshippers who kneel as if their lower legs were cut off and who “join hands” like the captive offering his wrists to be bound (dare manus). The posture, however, is not so ignoble as that of the Moslem “Sijdah” (prostration) which made certain North African tribes reject Al-Islam, saying, “These men show their hind parts to heaven.”
[300]. i.e. saying “I intend (purpose) to pray (for instance) the two-bow prayer (ruka’tayn) of the daybreak,” etc.
[301]. So called because it prohibits speaking with others till the prayer is ended.
[302]. Lit. “any thing opposite;” here used for the Ka’abah towards which men turn in prayer; as Guebres face the sun or fire and idolaters their images. “Al-Kiblatayn” (= the two Kiblahs) means Meccah and Jerusalem, which was faced by Moslems as well as Jews and Christians till Mohammed changed the direction. For the occasion of the change see my Pilgrimage, ii. 320.