These latter were all Christians before their conversion, but Jewish renegades also, though fewer in number, have been among the apologists of Islam. In India, besides many Muhammadan books written against the Christian religion, there is an enormous number of controversial works against Hinduism: as to whether the Muhammadans have been equally active in other heathen countries, I have no information. The reader will find a vast store of information on Muslim controversial literature in the following writings: Moritz Steinschneider: Polemische und apologetische Litteratur in arabischer Sprache, zwischen Muslimen, Christen und Juden. (Leipzig, 1877); Ignaz Goldziher: Über Muhammedanische Polemik gegen Ahl al-kitâb (Z.D.M.G., vol. 32, p. 341 ff. 1878); Martin Schreiner: Zur Geschichte der Polemik zwischen Juden und Muhammedanern (Z.D.M.G., vol. 42, p. 591 ff. 1888); W. A. Shedd: Islam and the Oriental Churches, pp. 252–3; Carl Güterbock: Der Islam in Lichte der byzantinischen Polemik. (Berlin, 1912.) APPENDIX III. MUSLIM MISSIONARY SOCIETIES. The formation of societies for carrying on a propaganda in an organised and systematic manner is a recent development in the missionary history of Islam—as indeed it is comparatively recent in the history of Christian missions. Such Muslim missionary societies would appear to have been formed in conscious imitation of similar organisations in the Christian world, and are not in themselves the most characteristic expressions of the missionary spirit in Islam. In the Western world there is very little to note. No attempt seems to have been made to form such a society before the latter half of the nineteenth century, and the earliest efforts were attended with little success. When H. M. Stanley in 1875 urged in the English Press the sending of a Christian mission to King Mutesa of Uganda, the wide-spread attention paid to his appeal led to the formation of a missionary society in Constantinople for the propagation of Islam in that country, but no Muhammadan missionaries were ever sent to Uganda, and the outbreak of the Russo-Turkish war in 1878 diverted the attention of the Turks from any such enterprise. [1393] A similar failure to establish organised missionary effort was manifested when the Anglo-Egyptian Government of the Sudan marked out zones of influence for various Christian missionary societies in districts the natives of which were heathen; some Muslims of Cairo claimed that a part of the territory should be allotted to the followers of Islam; whereupon the Government replied that all they had to do was to send the missionaries and the same facilities would be afforded to them as to the Christian missionaries; but the necessary organisation was lacking and the matter was allowed to drop. [1394] In 1910 Shaykh Rashīd, the editor of al-Manār, founded a missionary society in Cairo, the object of which is to establish a college (entitled Dār al-daʻwah waʼl-irshād) for the training of