A few words of summary will sketch the outlines of the complete Moslem Institution in the Ottoman Empire. It represented and maintained the entire system that was based upon the life and work of the Prophet Mohammed. This system claimed to be sufficient for all sides of the temporal, as well as for the eternal, life of all individuals, and for the life of the state which they constituted; it also provided a place for subject peoples and resident foreigners of other religious affiliations. The power of the institution extended over the whole empire, even beyond the limits of political control. The Moslem Institution was firmly grounded in the allegiance, the fundamental beliefs, and the affections of the entire Moslem-born population of the empire. It is true that not all Moslems believed exactly alike, nor did they all practise the Sacred Law according to the system of Abu Hanifa. But they were all fiercely and proudly Moslems, and devoted to the supremacy of the Mohammedan system in this world, as expressed in an institution which might not be what every one wished, but which revealed and maintained the power of Islam. All the Moslems of the empire were in a sense members of the institution. In the sixteenth century any one of them might hope to see his son mount to a very high place within the organization, since industrious study combined with native ability was all that was demanded. Opportunities in the way of schools were present nearly everywhere; and a student who once had shown his aptitude would be carried forward, without expense to his relatives, by funds which had been provided by sultans and pious individuals “for the good of their souls.” The Moslem Institution was fundamentally democratic. It was united in complete solidarity and perfect harmony with all in the empire who were attached to the doctrines of the Prophet. All believers were equal before God, and all were supposed to have equal opportunity to rise to places of honor in the system.