Only once was there a check in the career of the Prussian infant, and that was no more than a childish ailment. For when the Balkan wars broke out the Turkish army was in the transitional stage. Its German tutors had not yet had time to inspire the army with German discipline and tradition; they had only weeded out, so to speak, the old Turkish spirit, the blind obedience to the ministers of the Shadow of God. The Shadow of God, in fact, in the person of the Sultan had been dragged out into the light, and his Shadow had grown appreciably less. In consequence there was not at this juncture any cohesion in the army, and it suffered reverse after reverse. But a strong though a curtailed Turkey was more in accordance with Prussian ideas than a weak and unformed one, and Germany bore the Turkish defeats very valiantly. And that was the only set-back that this Pan-Prussian youngster experienced, and it was no more than an attack of German measles which he very quickly got over. For two or three years German influence wavered, then recovered, "with blessings on the falling out, that all the more endears." It is interesting to see how Germany adapted the Pan-Turkish ideal to her own ends, and by a triumphant vindication of Germany's methods the best account of this Pan-Turkish ideal is to be found in a publication of 1915 by Tekin Alp, which was written as German propaganda and by Germany disseminated broadcast over the Turkish Empire. The movement was organised by Kemal Bey in 1909 as a branch committee of the Union and Progress Party at Constantinople, and its headquarters were in Salonica, where the deposed Abdul Hamid was subsequently confined. Another branch, under Zia Bey, worked at Constantinople. Kemal Bey collected a group of young and ardent writers, who exploited the idea of a restoration of a national and universal Turkey which should unite all Turkish elements, and, as was hinted even then, extirpate the other nationalities, such as the Armenians, which were a menace, or might conceivably be a menace, to complete Turkish autocracy. The young writers were supplemented by a group called Yeni Hayat, or the "Young Life," who worked for the restoration of national traditions. Certain opposition was met with, but this was overcome, and at once Kemal Bey and his assistants had the Koran translated into Turkish, and the prayers for the Khalif--in Arabic no longer, but in Turkish--were distributed throughout the Empire. Knowing full well that, apart from language, the religious bond of Islam was one of the strongest uniting forces, if not actually the strongest, at their disposal, they proclaimed that the true faith was the Turkish and not the Arab version. With a stupendous audacity they claimed this difference between the two, namely, that the Arab conception of Allah was the God of Vengeance, the Turkish conception the God of Love. The Turkish language and the Turkish Allah, God of Love, in whose name the