ions. The call to simplicity of food and dress has already been
mentioned. But even the simplest food was never to be taken before
thanks had been given to God: grace was never to be omitted either
before or after meals. Divine ordinances also regulated the manner of
eating. The prophet said, "With one finger the devils eat, with two
the Titans of antiquity and with three fingers the prophets." The
application of the saying is obvious. Similar sayings prescribe the
mode of handling dishes and behaviour at a common meal, if the
blessing of God is to be secured. There seems to be a Christian touch
in one of these rules which runs, in the words of the prophet: "He who
picks up the crumbs fallen from the table and eats them, will be
forgiven by God." "He who licks the empty dishes and his fingers will
be filled by God here and in the world to come." "When a man licks the
dish from which he has eaten, the dish will plead for him before God."
I regard these words as practical applications of the text, "Gather up
the pieces that remain, that nothing be lost" (Matt. xiv. 10: John vi.
12). Even to-day South Italians kiss bread that has fallen to the
ground, in order to make apology to the gift of God. Volumes might be
filled with rules of polite manners in this style: hardly any detail
is to be found in the whole business of daily life, even including
occupations regarded as unclean, which was not invested with some
religious significance. These rules are almost entirely dictated by
the spirit of early Christianity and it is possible to reconstruct the
details of life in those dark ages from these literary records which
are now the only source of evidence upon such points. However, we must
here content ourselves with establishing the fact that Islam adopted
Christian practice in this as in other departments of life.

The state, society, the individual, economics and morality were thus
collectively under Christian influence during the early period of
Muhammedanism. Conditions very similar in general, affected those
conceptions which we explain upon scientific grounds but which were
invariably regarded by ancient and mediaeval thought as supernatural,
conceptions deduced from the phenomena of illness and dreams. Islam
was no less opposed than Christianity to the practice of magic in any
form, but only so far as these practices seemed to preserve remnants
of heathen beliefs. Such beliefs were, however, continued in both
religions i