2. How he must answer.

3. On the joy and pain that results.
4. Where the spirits go.

5. Warning to the living.

III. ON VISITING THE GRAVE. 1. Its desirability.

2. The right times.

3. What to do.

4. Are the dead conscious?

5. Traditions of the Prophet.

6. Who of the Prophet's family were buried in Egypt.

IV. SIGNS OF THE HOUR AND THE END OF THE AGE.
1. Minor signs of the hour.

2. The appearance of the Mahdi.
3. The appearance of anti-Christ.
4. The return of Jesus.
5. The Beast Gog and Magog.
6. The first blast of the trumpet.

V. THE RESURRECTION.

1. The number of trumpet blasts.
2. The one who blows.

3. How they arise from the graves.
4. In what form do they come?
5. Do they arise naked or dressed?
6. The books.

7. The intents of the heart.

VI. THE PLACE OF JUDGMENT.

1. Where the judgment takes place.
2. The conditions of those who appear.
3. The day of accounts.

4. The robes and the throne.

5. The sirat and the scales.
6. The intercession.

7. The scales of justice.
8. The pond.

VII. ON THE THINGS THAT CONCERN HEAVEN AND HELL AND THE VENGEANCE OF GOD.

In this survey of the present use of the creed and the clear teaching based on some of its six articles, the conclusion is irresistible that the monotheism of Islam has degenerated in popular belief to a much larger degree than is generally appreciated. It is idle to talk of pure monotheism when dealing with popular Islam.

CHAPTER III

ANIMISTIC ELEMENTS IN MOSLEM PRAYER

ONE of the most impressive rites of Islam is the daily prayer ritual. It has elicited the admiration of many who have observed it, and, ignorant of the real character and content of Moslem prayer interpreted it entirely from the Christian standpoint. What is understood by prayer, however, in Christendom, and what the Moslem calls by the same name are to a degree distinct conceptions. In the punctilious regard of position, prostration, ablution and the peculiar gestures and movements of the hand, the head and the body it is clear that prayer is more than a spiritual exercise. Moslems themselves are at a loss to explain the reason for many of the details which they have learned from their youth. The various sects in orthodox Islam can be distinguished by the casual observer most easily in the method of ablution and in the prostration of the prayer ritual.

Theodore Nöldeke of Germany, and the Dutch scholar Prof. A. J. Wensinck have made a special study of the origin and detail of the prayer ritual, the latter more especially of the Moslem laws of ablution.1 2 Further study of the sources given and long experience in many Moslem lands have led to the following observations and conclusions on the subject.

In the preparation of the five daily prayers, especially in the process of ablution — the object of the Moslem seems to be to free himself from everything that has connection with 12 Der Islam, Band IV, Animisme und Daemonenglaube.

Der Islam, Band V, Heft I, "Die Entstehung der muslimischen Reinheitsgesetzebung," von A. J. Wensinck.

The "Paiza " or Restaurant board from China. This hangs over every place where pure (Moslem) food is sold. The Arabic inscriptions contain the text of the Koran regarding purity of food, the name of the shop-keeper and date, while in the center surrounding the ablution-vessel are words which signify the absolute ritual purity of all that is sold.

It is significant that the Turkish flag appears with the Chinese flag at the top.

supernatural powers or demons as opposed to the worship of the one true God. That is the reason for its supreme importance. Wensinck tells us that these beliefs have little or nothing to do with bodily purity as such, but are intended to free the worshiper from the presence or influence of evil spirits. It is this demonic pollution which must be removed. In two traditions from Muslim we read, "Said the Prophet: 'If any of you wakens up from sleep then let him blow his nose three times. For the devil spends the night in a man's nostrils." " And again: "Said Omar ibn elKhitab (may God have mercy on him): 'A certain man performed ablution but left a dry spot on his foot.' When the Prophet of God saw it he said: 'Go back and wash better,' then he returned and came back to prayer. Said the Prophet of God: 'If a Moslem servant of God performs the ablution when he washes his face every sin which his face has committed is taken away by it with the water or with the last drop of water. And when he washes his hands the sin of his hands are taken away with the water or with the last drop of water. And when he washes his feet all the sins which his feet have committed are taken away with the water or with the last drop of water until he becomes pure from sin altogether." " Goldziher has shown in one of his essays that, according to Semitic conception, water drives away demons.

That ablution in Islam as taught by Mohammed to his disciples was originally not intended to remove physical uncleanness but was a ceremonial precaution against spiritual evil, of demons, etc., is evident when we compare it with the ablutions practiced by pagan races in their ritual. For example, Skeat describes the bath ceremony as practiced at Perak:

"Limes are used in Perak, as we use soap. When a Malay has resolved on having a really good 'scrub' they are cut in