He is buried at Iconium, and his tomb, like those of all Mohammedan saints, in a greater or lesser degree, is a centre of pilgrimage. The reverence with which he is regarded is expressed in the saying current among Moslems:-- Paigumbar nest, wali darad Kitab (He is not a prophet, but he has a book) [55] The mountain which encircles the world. [56] The Eastern Phoenix. [57] All Mohammedans pray towards the Kaaba. [58] Koran, c. 18. CHAPTER XV SHARANI, THE EGYPTIAN (AD 1550) One of the last representatives of the mystical school of Islam is Sharani, who wrote in the middle of the sixteenth century. In his time Egypt had just been conquered by the Turks, whose military despotism took the place of the feudal anarchy which had prevailed under the Mameluke sultans. The supremacy of Islam was not affected by the change, the Turks being as sincere Moslems as the Arabs. The administration of the country was centralised in the hands of a Pasha, who resided at Cairo as governor-general. As elsewhere in the Muhammadan world, the most powerful class was that of the Ulema, or learned men. The generous gifts which the Sultan showered upon them and the privileged position he allowed them quickly reconciled them to the new regime. But there was another numerous body, who, though deprived of the substantial advantages which the Ulema enjoyed, had, however, with the masses a prestige almost as great. These were the Sufis. Poor and humble, they were lost in the crowd, whence they drew their origin, and whose miseries they shared. A smouldering animosity existed between these Essenes of Islam and the Ulema, who corresponded to the Pharisees. These last claimed to be the exclusive depositaries of religious knowledge and divine wisdom; they administered justice and monopolised benefices. The doctrine of the Sufis was in diametrical opposition to this. In their eyes the knowledge derived from books and theological science was far inferior to the inner perception of the supernatural, the mystic intuition to which they claimed to attain in their religious ecstacies. They regarded the theosophist as far superior in every respect to the theologian. Besides this, they considered the different sects of Islam as equally good, and attached no importance to any of the formalities of the ceremonial law, the strict observation of which was considered by the orthodox as binding on every good Moslem. Thus, the reading of the Koran, with rhythmical intonation, as practised in every mosque, had in their eyes no value. To adore God with a pure heart, according to them, was infinitely more important than all outward observances.