_(d.)_ The prohibition of sculptures, representing living creatures, was disregarded. We find a statue, raised to Abdurrahman's wife Zahra, in the Medinatu'l Zahra, a palace built by Abdurrahman III. in honour of his beloved mistress. Images of animals are mentioned on the fountains,[9] and a lion on the aqueduct.[10] We also hear of a statue at the gate of Cordova.[11] _(e.)_ The Spanish Arabs even seem to have given up turning towards Mecca: for what else can we infer from a fact mentioned by an Arab historian,[12] that Abu Obeydah was called Sahibu l'Kiblah as a distinctive nickname, because he did so turn? _(f.)_ A reformer seems even to have arisen, who wished to persuade his coreligionists to eat the flesh of sows, though not of pigs or boars.[13] [1] Al Makkari, ii., App. 28. Author quoted by De Gayangos: The Moslems in the eleventh century "began to drink wine and commit all manner of excesses. The rulers of Andalus thought of nothing else than purchasing singing-women and slaves, listening to their music, and passing the time in revelry and mirth." [2] Kor. v. 93--"Surely wine, lots, and images are an abomination of the work of Satan ... avoid them." [3] Al Makkari, ii. p. 171. [4] Cardonne, i. p. 252. [5] Al Makkari, i. p. 108; ii. p. 171. [6] Yonge, "Moors in Spain," p. 71. [7] Sale, Koran, Introduc., p. 122. (Chandos Classics.) [8] Al Makkari, ii. p. 109. In 678 Yezid, son of Muawiyah, was objected to as a drunkard, a lover of music, and a wearer of silk. See Ockley, p. 358. (Chandos Classics.) [9] Al Makkari, i. p. 236. [10] _Ibid._, p. 241. [11] Akbar Madjmoua. Dozy, ii. p. 272. [12] Al Malckari, 1. 149. [13] Hamim, a Berber, in 936. He was crucified by the faquis. Conde, i. 420. There is good reason to suppose that all this relaxation of the more unreasonable prohibitions of the Koran was due to contact with a civilised and Christian nation, partly in subjection to the Arabs, and partly growing up independently side by side with them. But in nothing was this shewn more clearly than in the social enfranchisement of the Moslem women, whom it is the very essence of Mohammed's teaching to regard rather as the goods and chattels than as the equals of man; and also in the introduction among the Moslems of a more Christian conception of the sacred word--Love. Consequently we become accustomed to the strange spectacle--strange among a Mohammedan people--of women making a mark in the society of men, and being regarded as intellectually and socially their equals. Thus we hear of an Arabian Sappho, Muatammud ibn Abbad Volada, daughter of Almustakfi Billah;[1] of Aysha, daughter of Ahmad of Cordova--"the purest, loveliest, and most learned maiden of her day;"[2] of Mozna, the slave and private secretary of Abdurrahman III.[3]