I must here transcribe two notes of eminent commentators on the Kur-án, in illustration of the above extract, and inserted in Sale’s translation. This I do, because they would convey an erroneous idea of modern customs with regard to the admission, or non-admission, of certain persons into the hareem. The first is on the above words, “or their women,” which it thus explains:—“That is, such as are of the Mohammadan religion: it being reckoned by some unlawful, or, at least, indecent, for a woman who is a true believer to uncover herself before one who is an infidel; because the latter will hardly refrain from describing her to the men: but others suppose all women in general are here accepted; for, in this particular, doctors differ.” In Egypt, and, I believe, in every other Muslim country, it is not now considered improper for any woman, whether independent, or a servant, or a slave, a Christian, a Jewess, a Muslim’eh, or a pagan, to enter a Muslim’s hareem.—The second of the notes above alluded to is on the words “or those captives,” and is as follows:—“Slaves of either sex are included in this exception, and, as some think, domestic servants who are not slaves, as those of a different nation. It is related that Mohammad once made a present of a man-slave to his daughter Fátimeh; and when he brought him to her, she had on a garment which was so scanty, that she was obliged to leave either her head or her feet uncovered: and that the Prophet, seeing her in great confusion on that account, told her she need be under no concern, for that there was none present but her father and her slave.” Among the Arabs of the Desert, this may still be the case; but in Egypt I have never heard of an instance of an adult male slave being allowed to see the hareem of a respectable man, whether he belonged to that hareem or not, and am assured that it is never permitted. Perhaps the reason why the man-slave of a woman is allowed this privilege by the Kur-án is, because she cannot become his lawful wife as long as he continues her slave: but this is a poor reason for granting him access to the hareem, in such a state of society. It is remarkable that, in the verse of the Kur-án above quoted, uncles are not mentioned as privileged to see their nieces unveiled: some think that they are not admissible, and for this reason, lest they should describe the persons of their nieces to their sons; for it is regarded as highly improper for a man to describe the features or person of a female (as to say, that she has large eyes, a straight nose, small mouth, etc.) to one of his own sex, by whom it is unlawful for her to be seen, though it is not considered indecorous to describe her in general terms, as, for instance, to say, “She is a sweet girl, and set off with kohl and henna.”