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We might continue the enumeration and always show to the Christian church-historian or theologian old acquaintances in Moslim garb. That is why Maracci and Reland could understand Jews and Christians yielding to the temptation of joining Islam, and that also explains why Catholic and Protestant dogmatists could accuse each other of Crypto-mohammedanism.

If this contract be observed, the legists not only are ready to acknowledge the bad rulers of the world, but even to preach loyalty towards them to the laity. The most supremely popular part of the ideal of Islam, the reduction of the whole world to Moslim authority, can only be attempted by a political power.

But Moslim chiefs of states have their obvious good reasons for not liking such movements either; and even the majority of ordinary Moslims look upon candidates for Mahdi-ship with suspicion. A contented prosperous population offers such candidates little chance of success.

Like the Bedouins, many of them are either very irregular in their prayers, or do not pray at all. During the Friday's prayers, which every Moslim resident in a town is bound to attend, the mosque is filled chiefly with strangers, while many of the people of Mekka are seen smoking in their shops. After the pilgrims have left the town, the service in the mosque is very thinly attended.

The Hun invasions were unfavourable to religious and intellectual activity in the north and, just as in the time of Moslim inroads, their ravages had more serious consequences for Buddhism than for Hinduism. The great Emperor Harsha (

There was no absolute stagnation, the evolution was not entirely stopped; but it moved at a much quieter pace, and its direction was governed by internal motives, not by influences from outside. Moslim catholicism had attained its full growth.

This mode of visiting the holy city is, however, in accordance with the opinions of many most learned Moslim divines, who thought that a long residence in the Hedjaz, however meritorious the intention, is little conducive to true belief, since the daily sight of the holy places weakened the first impressions made by them.

The ordinary Moslim visitor of the graves of saints does not trouble himself with this ingenious compromise between the severe monotheism of his prophet and the polytheism of his ancestors.

They are commonly spoken of by some title signifying the Lord: thus Siva is Îśvara, Vishnu and his incarnations are more often styled Bhagavad. From the Vedic hymns onwards the gods of India have been polymorphic figures not restricted by the limitations of human personality. If a Jew or a Moslim hears new views about God, he is disposed to condemn them as wrong.

But some Moslim ideas such as the absolute separation of God from the world and the predestination of souls to eternal happiness and misery may have entered Brahman minds. Thus the idea that the wind is the universal mediator is old and it does not seem that Madhva regarded Vâyu as a redeemer or expiation for sin like Christ. The Mâdhvas are still an energetic and important sect.