I could quote at least as many utterances of the same author which give the impression that the Turks are the nation least fitted in all the Turkish Empire to do any good for the development of their country. Everywhere, where the Turkish element had obtruded itself on other Mohammedans at the point of the sword, it has “_destroyed cultural possessions and has created nothing, absolutely nothing, in the way of cultural values_.” Their religious conceit is even more intolerable than their national conceit. The Turks of Constantinople are “_an awful pack_” (“ein schauderhaftes Gesindel”) and the “_honest Anatolian_” (who also appears in Grothe) is a product of legend. And such an inferior nation “_wants to be the ruling element in the great empire from Scutari and Prevesa to Van and Bassora_!” Professor Hartmann has an exceedingly lively temperament, and I would not dream of endorsing all his opinions or denying that his expressions are exaggerated. But in knowledge of his subject he stands far higher than Grothe; and as regards Turkey, also higher than Becker, together with whom he is the chief representative of the science of Islâm in Germany. Besides, Becker himself has formerly expressed himself about the Islâm question in much the same way, although in a more moderate form and in a different tone. Naturally, Becker himself has been the first to feel the contrast between his joining in the flourish with the words Caliph and _jihâd_ in his latest writings, and the opinions expressed by him in former times of quiet scientific work. He himself repeats the concluding sentence of a lecture delivered by him in Paris in 1910: “_If the solidarity of Islâm is a phantom, the solidarity of the white race is a reality_,” but now he does so in order to weaken the impression of these words and to limit them to the Islâm of the negroes in Africa, who were the main subject of his speech. Probably none of the audience understood this limitation, as the words quoted were immediately preceded by these: “the fear that one power might unite with Islâm to thwart another, does not seem to me very well founded.” Besides Becker had formerly, _e. g._, in 1904, in an article on Panislamism represented the panislamistic idea as contrary to the real interests of Turkey[8]: “_The Young Turks had hoped_ [after the Russo-Turkish War of 1878] _to put an end by their reforms just to that religious element, which made of the Sultan above everything else the Caliph, the protagonist of Islâm, and thus_ =made impossible the normal development of the Ottoman Empire, which after all is mainly made up of Christians=.” And in the German translation[9] of the above-mentioned lecture, which was delivered in Paris in 1910, the following additional passage occurs: “_The Caliphate of the Sultan of Constantinople was, up to the time of the Young-Turkish revolution, the basis of Turkey’s Islâm-policy. To be sure Young Turkey has not abandoned the claim to