[11] The original diary of Lascaris, Napoleon’s agent with the Arabs, has, I understand, within the last two years been discovered at Aleppo and purchased by the French Government.  Its publication, whenever that may be decided on, will, if I am not quite mistaken, throw new and important light on Napoleon’s Egyptian career.

[12] The Jawaib was first started about the year 1860.

[13] In the recent trial of the murderers of Abd el Aziz, Abd el Hamid has departed from his usual adherence to the Sheriat.  It is a lapsus which may one day be taken hold of against him, should the Ulema need to depose him.  He is said to have yielded to the advice of an European confidant who directs the details of his diplomacy with Europe.

CHAPTER III.

THE TRUE METROPOLIS—­MECCA.

In the last chapter the position of the Ottoman Sultans towards the mass of Orthodox Islam was sketched, and the foundations were shown on which their tenure of the Caliphal title rested.  These I explained to be neither very ancient nor very securely laid in the faith and affections of the faithful; and, though at the present moment a certain reaction in favour of Constantinople had set in, it was due to accidental circumstances, which are unlikely to become permanent, and was very far indeed from being universal.  It may be as well to recapitulate the position.

The Sunite or Orthodox Mohammedan world holds it as a dogma of faith that there must be a Khalifeh, the ex-officio head of their religious polity, and the successor of their prophet.  In temporal matters, whoever holds this office is theoretically king of all Islam; and in spiritual matters he is their supreme religious authority.  But, practically, the Caliph’s temporal jurisdiction has for many centuries been limited to such lands as he could hold by arms; while in spiritual matters he has exercised no direct authority whatever.  Nevertheless, he represents to Mussulmans something of which they are in need, and which they are bound to respect; and it cannot be doubted that in proper hands, and at the proper moment, the Caliphate might once more become an instrument for good or evil of almost universal power in Islam.  Even now, were there to be an apprehension of general and overwhelming danger for religion, it is to the Caliph that the faithful would look to defend their interests; and, as we have seen, a moderate show of piety and respect for the sacred law has been sufficient, in spite of a violent political opposition, to secure for the actual holder of the title a degree of sympathy which no other Mussulman prince could at any cost of good government have obtained.