The fact that many of these gentlemen preferably wrote in English, and that some of them even indulged in Latin and Greek quotations, surprised me much at first, for I had not realised that our Western culture had penetrated so far even beyond the precincts of Islam. England has indeed done great things for India, and Bismarck was right when he said, "If England were to lose Shakespeare, Milton, and all her literary heroes, that what she has done for India is sufficient to establish for ever her merit in the world of culture." My pro-Islamic writings have found much appreciation among the Turkish adherents of the Moslem faith, and my name was well known in Turkey, as I had for many years been writing for the Turkish press, and was in correspondence with several eminent persons there. In consequence of my anti-Russian political writings I had constant intercourse with Tartars from the Crimea and other parts of Russia, who even consulted me in their national and religious difficulties. Some of them asked me for introductions to the Turkish Government, and touching was the sympathy I received from the farthest corners of the Islamic world when once I was confined to bed with a broken leg. Mohammedans from all parts, Osmanlis, Tartars, Persians, Afghans, Hindustanis, in passing through Budapest, scarcely ever failed to call upon me, and to express their gratitude for what little I had done in their interest. Some even suspected me of being a Dervish in disguise, and of using my European incognito in the interests of Islam. This supposition was, I think, mainly due to the stories circulated by some Dervish pilgrims, from all parts of the Islamic world, to the grave of Gülbaba (Rose-father), at Budapest, to whom, as the living reminders of my former adventures, I always gave a most cordial reception. The Mohammedan saint just mentioned, according to the account of the Osmanli traveller Ewlia Tshelebi (1660), had lived in Hungary before the Turkish dominion, and was buried at Budapest. Soliman's army had revered his grave just as Mohamed II. did that of Ejub in Constantinople after the conquest, and it is touching to note the deep veneration with which this pioneer of Islam is regarded by all true believers in the old world. Turks, Arabs, Persians, Afghans, Indians, Kashmirians, even Tartars from Tobolsk have come to Budapest as pilgrims to his grave, and yet the actual tenets of his faith have never been very clearly defined. At the Peace of Passarowitz the Osmanli stipulated that his grave should be left untouched, and on the other hand the Persian King, Nasreddin Shah, claimed him as a Shiite saint, and even made preparations to restore and embellish his grave.