When Grothe departs from economic politics he at once shows himself to be in unfamiliar surroundings. The political problem of Islâm, _e. g._, is not clear in his mind. The Caliphate he calls the secular representation of the religious community of the Mohammedans, a rather vague expression of the idea that all Mohammedans in a political sense are legally subjects of the Caliph; who to be sure is kept from exercising his administrative rights over what now amounts to ninety-five per cent. of these subjects by unbelieving princes whose authority is necessarily illegal. But now Grothe on another page quotes the following from a proclamation issued by the Imperial Governor of Kamerun to the native population: “We are further given help by the Sultan in Stambul, who in matters of religion is the Supreme Lord of all Mohammedans,” and far from adding the necessary correction, he calls this official nonsense “interesting.” Grothe’s assertion that at the outset of the present war the “_jihâd_ of Germany” had been the subject of debates and prayers in the mosques of Turkey is perhaps a poetical phrase, for, even if we translate _jihâd_ about correctly as “holy war,” still our “holy war,” as now every belligerent calls his own struggle, is by no means rendered by the Arabic-Mohammedan _jihâd_. When old-fashioned pious Mohammedans refer to this war in their prayer, the prayer will sound about as follows: “We thank Thee, Allah, for having divided the legions of the Devil against themselves and because Thy almightiness forces some of them to support the defenders of Islâm with their arms and their men. Arrange all this, O Lord, for a speedy victory of the faithful and for the ruin of all who disobey Thee and Thy Messenger.” Thus and thus only is the conception of those Moslims who have not yet been sufficiently sobered by history to share the view of the Turk whose words I quoted at the beginning of this article. It is also poetical phrasing of Grothe’s when he makes an earthquake perceived at Konia, Bundur, and Sparta contribute towards giving the Turks real insight into the meaning of the catastrophe which has befallen us; poetical phrasing, when in his travels he continually hears Turks, Arabs, Kurds, and Anatolians professing their sympathy for Germany and expressing views on contemporary politics which do not, either, differ one jot from Grothe’s own. He hears them expressing those in languages of which he understands nothing, for the two Turkish expressions which Grothe uses are unidiomatic.[3]