history of the world, and needs justification in exceptional
enlightenment; and it must be remembered, too, that no empire ever yet
was governed without a living policy. The author, therefore, has
resolved to publish his work, crude as it is, without more delay, in the
hope that it may be instrumental in guiding the national choice. He is,
nevertheless, fully aware of its defects both in accuracy and
completeness, and he can only hope that they may be pardoned him in view
of the general truth of the picture he has drawn.

Since the last of these essays was written, their author has returned to
Egypt, and has there had the satisfaction of finding the ideas, vaguely
foreshadowed by him as the dream of some few liberal Ulema of the Azhar,
already a practical reality. Cairo has now declared itself as the home
of progressive thought in Islam, and its university as the once more
independent seat of Arabian theology. Secured from Turkish interference
by the national movement of the Arabs, the Ulema of the Azhar have
joined heart and soul with the party of reform. The importance of this
event can hardly be overrated; and if, as now seems probable, a liberal
Mohammedan Government by a free Mohammedan people should establish
itself firmly on the Nile, it is beyond question that the basis of a
social and political Reformation for all Islam has been laid. It is more
than all a hopeful sign that extreme moderation with regard to the
Caliphate is observed by the Egyptian leaders. Independence, not
opposition, is the motto of the party; and no rent has been made or is
contemplated by them in the orthodox coat of Islam. Abd el Hamid Khan is
still recognized as the actual Emir el Mumenin, and the restoration of a
more legitimate Caliphate is deferred for the day when its fate shall
have overtaken the Ottoman Empire. This is as it should be. Schism would
only weaken the cause of religion, already threatened by a thousand
enemies; and the premature appearance of an Anti-Caliph in Egypt or