HKB
this ceremony with a degree of anxiety. A humorous illustration of its importance in the eye of an Oriental ambassador, is given in "The Adventures of Hajji Baba in England."
NOTE 13.--On Hospitality. The hospitable custom here mentioned is observed by Muslims in compliance with a precept of their Prophet. "Whoever," said he, "believes in God and the day of resurrection must respect his guest; and the time of being kind to him is one day and one night; and the period of entertaining him is three days; and after that, if he does it longer, he benefits him more; but it is not right for a guest to stay in the house of the host so long as to incommode him." He even allowed the "right of a guest" to be taken by force from such as would not offer it.[45] The following observations, respecting the treatment of guests by the Bedawees, present an interesting commentary upon the former precept, and upon our text:--"Strangers who have not any friend or acquaintance in the camp, alight at the first tent that presents itself: whether the owner be at home or not, the wife or daughter immediately spreads a carpet, and prepares breakfast or dinner. If the stranger's business requires a protracted stay, as, for instance, if he wishes to cross the Desert under the protection of the tribe, the host, after a lapse of three days and four hours from the time of his arrival, asks whether he means to honour him any longer with his company. If the stranger declares his intention of prolonging his visit, it is expected that he should assist his host in domestic matters, fetching water, milking the camel, feeding the horse, &c. Should he even decline this, he may remain; but will be censured by all the Arabs of the camp: he may, however, go to some other tent of the nezel [or encampment], and declare himself there a guest. Thus, every third or fourth day he may change hosts, until his business is finished, or he has reached his place of destination."[46]
NOTE 14.--On different modes of Obeisance. Various different modes of obeisance are practised by the Muslims. Among these, the following are the more common or more remarkable: they differ in the degree of respect that they indicate, nearly in the order in which I shall mention them; the last being the most respectful:--1. Placing the right hand upon the breast.--2. Touching the lips and the forehead or turban (or the forehead or turban only) with the right hand.--3. Doing the same, but slightly inclining the head during that action.--4. The same as the preceding, but inclining the body also.--5. As above, but previously touching the ground with the right hand.--6. Kissing the hand of the person to whom the obeisance is paid.--7. Kissing his sleeve.--8. Kissing the skirt of his clothing.--9. Kissing his feet.--10. Kissing the carpet or ground before him.--The first five modes are often accompanied by the salutation of "Peace be on you!" to which the reply is, "On you be peace, and the mercy of God, and his blessings!" The sixth mode is observed by servants or pupils to masters, by the wife to the husband, and by children to their father, and sometimes to the mother. It is also an act of homage paid to the aged by the young; or to learned or religious men by the less instructed or less devout. The last mode is seldom observed but to kings; and in Arabian countries it is now very uncommon.
NOTE 15. It might seem unnecessary to say, that a King understood what he read, were it not explained that the style of Arabic epistolary compositions, like that of the literature in general, differs considerably from that of common conversation.
NOTE 16. The party travelled chiefly by night, on account of the heat of the day.