Under these circumstances the complete solution of the Armenian problem was postponed indefinitely, and it is difficult to foresee how the problem will ever be solved. 2. THE PAN-TURANIAN AND PAN-ARABIAN MOVEMENTS. The attempts at Russification made immediately after the 1877 war by means of the scholastic method of Elminski resulted in the first manifestations of the Pan-Turanian movement. They arose, not in Russia, but in Russian Tatary. The Tatars of the huge territories of Central Asia, by reason of their annexation to the Russian Empire and the indirect contact with the West that it entailed, and also owing to their reaction against the West, awoke to a consciousness of their individuality and strength. A series of ethnographic studies which were begun at that time by M. de Ujfalvi upon the Hungarians—all the peoples speaking a Finno-Ugrian idiom descending from the same stock as those who speak the Turkish, Mongol, and Manchu languages—and were continued by scholars of various nationalities, gave the Pan-Turanian doctrine a scientific basis; the principles of this doctrine were laid down by H. Vambéry,[40] and it was summed up by Léon Cahun in his _Introduction a l’histoire de l’Asie_.[41] This Turco-Tartar movement expanded, and its most authoritative leaders were Youssouf Ahtchoura Oglou; Ahmed Agayeff, who was arrested at the beginning of the armistice by the English as a Unionist and sent to Malta; and later Zia Geuk Alp, a Turkish poet and publicist, the author of _Kizil-Elma_ (The Red Apple), who turned the Union and Progress Committee towards the Pan-Turanian movement though he had many opponents on that committee, and who was arrested too and sent to Malta. Islam for thirteen centuries, by creating a religious solidarity between peoples of alien races, had brought about a kind of religious nationality under its hegemony. But the ambitious scheme of Pan-Islamism was jeopardised in modern times by new influences and widely different political aspirations. It was hoped for some time that by grouping the national elements of Turkey and pursuing a conciliatory policy it would be possible to give a sound basis to that religious nationality. But that nationality soon proved unable to curb the separatist aspirations of the various peoples subjected to the Turkish yoke, and then, again, it wounded the pride of some Turkish elements by compelling them to obey the commandments of Islam, to which all the Turanian populations had not fully adhered. The Pan-Islamic movement later on grew more and more nationalist in character, and assumed a Pan-Turkish tendency, though it remained Pan-Turanian—that is to say, it still included the populations speaking the Turkish, Mongol, and Manchu languages.