It is partly on this account, too, that the Young Turks have repudiated Pan-Islamism, the form which the modern awakening of the Moslem nationalities has taken in some parts of the Eastern world—that combination of Mohammedans of all races to resist the Christian nations, of which, as I have explained, Abdul Hamid himself was an advocate. It was a movement, which, if successful, might have restored to Islam its glory and its conquering might, but it would have brought with it the recrudescence of religious fanaticism and the impossibility of progress on modern lines. The views of the Young Turkey party on this subject were thus expressed by one of their organs: “We Ottomans belong to a race sufficiently intelligent and practical to understand that the pursuit of the Pan-Islamic designs of the visionaries would be contrary to our dearest interests.” The Young Turk is a patriot whose first thought is for his own fatherland; he is working for its liberation and its progress, and hopes to make it again strong and respected of the nations. But Pan-Islamism he leaves alone, and it will be remembered that the Turkish Constitutional party gave no encouragement to the Egyptian Nationalists, whose aspirations have a Pan-Islamic character. On the other hand, the Young Turks have made it clear that theirs is not an irreligious movement, and that Moslem fanatics cannot with justice accuse them of holding the rationalistic views of the French revolutionaries, and of being bad Mussulmans. Writers have described this as a party of agnostics. This is an incorrect statement, and were it believed by the Turkish people the Constitution would have but a short life. There are, of course, some Young Turks who, during their exile in Paris and other European cities, have acquired rationalistic views; but the great bulk of them are faithful Moslems. There have been at times agnostics in the English Parliament, but it would not be fair on that account to dub England a nation of unbelievers. The Young Turkish movement, indeed, far from being irreligious, is tempered with the faith of Islam; but, as a French writer recently put it, with these reformers Islamism is a motive and not an end.