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 Rh Islâm. As strange as is Mohammed's transformation from an ordinary son of man, which he wanted to be, into the incarnation of Divine Light, as the later biographers represent him, it is still more astounding that the intercession of saints should have become indispensable to the community of Mohammed, who, according to Tradition, cursed the Jews and Christians because they worshipped the shrines of their prophets. Almost every Moslim village has its patron saint; every country has its national saints; every province of human life has its own human rulers, who are intermediate between the Creator and common mortals. In no other particular has Islâm more fully accommodated itself to the religions it supplanted. The popular practice, which is in many cases hardly to be distinguished from polytheism, was, to a great extent, favoured by the theory of the intercession of the pious dead, of whose friendly assistance people might assure themselves by doing good deeds in their names and to their eternal advantage.

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. He is firmly convinced that the best way to obtain the satisfaction of his desire after earthly or heavenly goods is to give the saint whose special care these are what he likes best;