ther both
by the ties of Islamic fraternity and by the pressure of Western
competition, they co-ordinate their efforts much more easily than
politicals have succeeded in doing. Here liberals, Pan-Islamists, and
nationalists can meet on common ground. Here is no question of political
conspiracies, revolts, or holy wars, challenging the armed might of
Europe and risking bloody repression or blind reaction. On the contrary,
here is merely a working together of fellow Moslems for economic ends
by business methods which the West cannot declare unlawful and dare not
repress.

What, then, is the specific programme of economic Pan-Islamism? It is
easily stated: the wealth of Islam for Moslems. The profits of trade and
industry for Moslem instead of Christian hands. The eviction of Western
capital by Moslem capital. Above all, the breaking of Europe's grip on
Islam's natural resources by the termination of concessions in lands,
mines, forests, railways, custom-houses, by which the wealth of Islamic
lands is to-day drained away to foreign shores.

Such are the aspirations of economic Pan-Islamism. They are wholly
modern concepts, the outgrowth of those Western ideas whose influence
upon the Moslem world I shall now discuss.[71]

FOOTNOTES:

[25] Islam has not only won much ground in India, Brahmanism's homeland,
but has also converted virtually the entire populations of the
great islands of Java and Sumatra, where Brahmanism was formerly
ascendant.

[26] The small Parsi communities of India, centring in Bombay, are the
sole surviving representatives of Zoroastrianism. They were founded by
Zoroastrian refugees after the Mohammedan conquest of Persia in the
seventh century A.D.

[27] Though Mecca is forbidden to non-Moslems, a few Europeans have
managed to make the Hajj in disguise, and have written their
impressions. Of these, Snouck Hurgronje's _Mekka_ (2 vols., The Hague,
1888) and _Het Mekkaansche Feest_ (Leiden, 1889) are the most recent
good works. Also see Burton and Burckhardt. A recent account of value
from the pen of a Mohammedan liberal is: Gazanfar Ali Khan, _With the
Pilgrims to Mecca; The Great Pilgrimage of A. H. 1319 (A.D. 1902)_, with
an Introduction by Arminius Vambery (London, 1905).

[28] The Shiite Persians of course refused to recognize any Sunnite or
orthodox caliphate; while the Moors pay spiritual allegiance to their
own Shereefian sultans.

[29] The Turkish name for Constantinople.

[30] On th