It is worthy of note that of the two intellectual sources of the "Holy War," namely Turanism--which one might reverse and call an extended form of Old-Turkism--and Pan-Islamism, the men of the "Committee for Unity and Progress" have only made logical though unsuccessful use of the former, although theoretically speaking they recognise the value of the latter as well. While Turkish race-fanaticism, which finds practical outlet in Turanistic ideas, is still the intellectual backbone of official Turkey to-day and has to be broken by the present war, the Young Turkish Islam policy is already completely bankrupt and can therefore be studied here dispassionately in all its aspects. We propose to treat the matter in some detail. All New-Turkish Nationalistic efforts at emancipation had as first principle the abolition of Capitulations. The whole Young Turkish period we have here under review is therefore to be dated from that day, shortly before Turkey's entry into the war, when that injunction was flung overboard which Europe had anxiously placed for the protection of the interests of Europeans on a State but too little civilised. It was Turkey herself that did this after having curtly refused the Entente offer to remove the Capitulations as a reward for Turkey's remaining neutral. Germany, who was equally interested in the existence or non-existence of Capitulations, never mentioned this painful subject to her ally for a very long time, and it was 1916 before she formally recognised the abolition of Capitulations, long after she had lost all hold on Turkey in that direction. As early as summer 1915 there were clear outward indications in the streets of Constantinople of a smouldering Nationalism ready to break out at any moment. Turkey, under the leadership of Talaat Bey, pursued her course along the well-trodden paths, and the first sphere in which there was evidence of an attempt at forcible Turkification was the language. Somewhere toward the end of 1915 Talaat suddenly ordered the removal of all French and English inscriptions, shop signs, etc., even in the middle of European Pera. In tramcars and at stopping-places the French text was blocked out; boards with public police warnings in French were either removed altogether or replaced by unreadable Turkish scrawls; the street indications were simply abolished. The authorities apparently thought it preferable that the Levantine public should get into the wrong tramcar, should break their legs getting out, pick flowers in the parks and wander round helplessly in a maze of unnamed streets rather than that the spirit of forcible Turkification should make even the least sacrifice to comfort.