nd especially of the religious history of
Islam, came to Constantinople. He was a friend of Rushdi Pasha, then the
Grand Vizier, and of others of the party of Young Turkey, men who were
seeking by every means, fair and foul, to reorganize and strengthen the
central authority of the Empire. To these, and subsequently, in an
interview, to the Sultan himself, he urged the advantage which might
accrue to the Ottoman Government both as a means of controlling the
provinces and as a weapon against European diplomacy if the spiritual
authority of the Sultan as Caliph were put more prominently forward. He
suggested especially to Abd el Aziz that his real strength lay in the
reorganization not of his temporal but of his spiritual forces; and he
expressed his wonder that so evident a source of strength had been so
little drawn on. He pointed out the importance of the Mussulman
populations outside the Empire to the Sultan, and urged that these
should be brought as much as possible within the sphere of
Constantinople influence. The Barbary States, Mussulman India, and
Central Asia might thus become to all intents and purposes, save that of
tribute, subjects of the Porte.

In early times it had been a duty of the Caliphs to appoint in all the
provinces of Islam Imams or deputies to represent their spiritual
authority, and it was suggested that these should once more be
appointed. An Imam, or leader of their public prayer, is a necessity
with orthodox Mussulmans, and in default of legal appointment from the
Caliph, who is himself the supreme Imam, the faithful had been
constrained to apply either to the local governments for such
appointment or to elect the functionary themselves. This they
acknowledged to be illegal, and would willingly revert to the more
legitimate system; while the re-establishment of such a hierarchy would
bring an enormous accession of spiritual power to Constantinople. It was
also shown to Abd el Aziz how all-important Arabia was to his position,
and how greatly the means of influence there had been neglected.

I am informed by one present at this interview that Abd el Aziz was not
only delighted at the idea, but profoundly astonished. He seems to have
had no notion previously either of the historical dignity of the
spiritual office he held nor of its prerogatives, and for a while his
thoughts were turned in the direction pointed out to him. He sent for
the chief Ulema and asked them if all he heard was true; a