In the Tale of Tawaddud (vol. v. 189) the reader has seen a fairly extended catechism of the Creed (Din), the ceremonial observances (Mazhab) and the apostolic practices (Sunnat) of the Shafi’i school which, with minor modifications, applies to the other three orthodox.  Europe has by this time clean forgotten some tricks of her former bigotry, such as “Mawmet” (an idol!) and “Mahommerie” (mummery[FN#315]), a place of Moslem worship:  educated men no longer speak with Ockley of the “great impostor Mahomet,” nor believe with the learned and violent Dr. Prideaux that he was foolish and wicked enough to dispossess “certain poor orphans, the sons of an inferior artificer” (the Banu Najjar!).  A host of books has attempted, though hardly with success, to enlighten popular ignorance upon a crucial point; namely, that the Founder of Al-Islam, like the Founder of Christianity, never pretended to establish a new religion.  His claims, indeed, were limited to purging the “School of Nazareth” of the dross of ages and of the manifold abuses with which long use had infected its early constitution:  hence to the unprejudiced observer his reformation seems to have brought it nearer the primitive and original doctrine than any subsequent attempts, especially the Judaizing tendencies of the so-called “Protestant” churches.  The Meccan Apostle preached that the Hanafiyyah or orthodox belief, which he subsequently named Al-Islam, was first taught by Allah, in all its purity and perfection, to Adam and consigned to certain inspired volumes now lost; and that this primal Holy Writ received additions in the days of his descendants Shis (Seth) and Idris (Enoch?), the founder of the Sabian (not “Sabaean”) faith.  Here, therefore, Al-Islam at once avoided the deplorable assumption of the Hebrews and the Christians,—­an error which has been so injurious to their science and their progress,—­of placing their “firstman” in circa B. C. 4000 or somewhat subsequent to the building of the Pyramids:  the Pre-Adamite[FN#316] races and dynasties of the Moslems remove a great stumbling-block and square with the anthropological views of the present day.  In process of time, when the Adamite religion demanded a restoration and a supplement, its pristine virtue was revived, restored and further developed by the books communicated to Abraham, whose dispensation thus takes the place of the Hebrew Noah and his Noachidae.  In due time the Torah, or Pentateuch, superseded and abrogated the Abrahamic dispensation; the “Zabur” of David (a book not confined to the Psalms) reformed the Torah; the Injil or Evangel reformed the Zabur and was itself purified, quickened and perfected by the Koran which means the Reading or the Recital.  Hence Locke, with many others, held Moslems to be unorthodox, that is, anti-Trinitarian Christians who believe in the Immaculate Conception, in the Ascension and in the divine mission of Jesus; and when Priestley affirmed that “Jesus was sent from God,” all Moslems do the same.