90 



THE EEV. S. M. ZWEMER, M.A., D.D., 



Talmud, on which they are based.) Again, it is noteworthy that 

 places which are ritually unclean are considered the habitation 

 of demons, such as baths, etc. According to tradition a Moslem 

 cannot perform his prayer without a Sutra or some object placed 

 between himself and the Kihla,'m order, as tradition says, " that 

 nothing may harm him by passing in between." This custom is 

 doubtless due to belief in spirits. The call of the Mv.ezzin, 

 according to al-Bukhari drives away the demons and Satan.* 



Among the Arabs before the time of Mohammed, and among 

 Moslems to-day, especially during prayer, sneezing is an ominous 

 sign, and should be accompanied by a pious ejaculation. This 

 also is clearly animistic. Among the tribes of Malaysia the 

 general belief is that when one sneezes the soul leaves the body.f 

 At the close of the prayer, as is well known, the woi shipper 

 salutes the two angels on his right and left shoulders. Not only 

 the preparations for prayer and prayer itself, but the times of 

 prayer have a distinct connection with animistic belief. The 

 noon-day prayer is never held at high noon, but a short time 

 after the sun reaches the meridian. J Wensinck points out that 

 this is due to the belief that the sun-god is really a demon and 

 must not be worshipped by the monotheist. According to al- 

 Bukhari, the Prophet postponed the noon-day prayer until after 

 high noon, for " the greatest heat of the day belongs to the heat 

 of hell." Nor is it permitted to pray shortly after sunrise, for 

 " the sun rises between the horns of the devil." 



In spite of the assertion of God's Unity, there are many other 

 things connected with Moslem prayer which show Pagan magic, 

 e.g., the power through certain words and gestures to influence 

 the Almighty. These practices were prevalent before Islam. 

 Goldziher mentions the custom of incantation (Mandshada), 

 similar to that practised by the heathen Kahins, by certain 

 leaders in the early days of Islam ; it was said " if so-and-so 

 would adjure anything upon God, he would doubtless obtain it." 

 He refers especially to magical elements in the prayer for rain.§ 

 Among the Turkish Moslems there is a superstition regarding 

 the value of " rain -stones," called Yada Tashi, or in Persian, 

 Sangi Yada. This superstition dates from before their conversion 



* Kitah al-Adhan, section iv. 

 t See Kruijt, Animisme. 



\ This is indicated in modern Moslem almanacs by minutes and 

 seconds. 



§ See al-Bukhari, who gives magical formulae to be used on such an 

 occasion. Certain of the Companions of the Prophet were celebrated 

 as *' rain-makers," e.g.. Abbas, his uncle, and others. 



