In connection with this sensational event, the world has already heard how Yussuf Izzedin was kept for years under the despotic Abdul-Hamid shut off from the world as a semi-prisoner in his beautiful _Konak of Sindjirlikuyu_, just outside the gates of Constantinople, where he became a sufferer from acute neurasthenia. In recent years, however, his health had improved and, although latently hostile to the men of the "Committee" and their politics, he had come more into the foreground, especially after the recapture of Adrianople, which he visited with full pomp and ceremony as Crown Prince of the Turkish Empire. While the Gallipoli campaign was going on, he even made a journey to the Front to greet his soldiers. Early one morning he was found lying dead in a pool of his own blood with a severed artery. He had received his death wound in exactly the same place and exactly the same way as his father, Sultan Abdul-Aziz, who fell a victim to Abdul-Hamid's hatred. The political significance of Yussuf Izzedin's death is perfectly clear. What we want to do now is to demonstrate Enver Pasha's moral culpability in the matter and to show how he was more or less directly the murderer of this quiet, cultured, highly respected, and thoroughly patriotic man, who was some day to ascend the throne of Turkey. So much at least seems to be clear, that Prince Izzedin, who was naturally interested in retaining his accession to the throne undisturbed and who in spite of his neurasthenia was man enough to stand up for his own rights, foresaw ruin for his kingdom by Turkey's entry into the war on the side of Germany. He was more far-seeing than the careless adventurers and narrow-minded fanatics of the "Committee" and recognised that the letting-go of the treasured Pan-Islamic traditions of old Sultan Hamid was a grave mistake which would lead to the alienation of the Arabs, and which endangered both the Ottoman Caliphate and Ottoman rule in the southern parts of the Empire. He could not console himself for the evacuation of the territory round Adrianople, right up to the gates of the sacred city, which meant much to him as the symbol of national enlightenment. He had a real personal dislike for upstarts of the stamp of Enver and Talaat. Apart from these differences of opinion and personal sympathies and antipathies, deep-rooted though these undoubtedly were, Yussuf Izzedin was and always would have been a thorough "Osmanli" with fiery nationalistic feelings, who wished for nothing but the good of his Empire and his country. And yet he was got rid of.