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VINIDYIA 40 ALISHSAINNLIBRARY OF THE
UNIVERSITY OF VIRGINIA

 

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DISTRIBUTION OF MOSLEMS
Each dot represents 100,000 Moslems.
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TERRITORY

 

a =YOUNG

ISLAM
CY N A Study

in the Clash

| R Fs K of Civilizations

By BASIL MATHEW)

 

FRIEND Sine RES S
150 FIFTH AVENUE
NEW YORKesos

oe

 

Irom practically every country where it 1s represented
on + vy 4 .< 5 > 7 ; le ,*) Lan8 Vin
from his vantage point in Geneva where he has oppor-
ly in touch with ever

YY? ¥ + ia M = AW 4] / h 17 * + } ‘ic 4
IT) \ CiTi¢ it ivViT, Wiad LIeCWsS ias Siiitt CCI

~ (oe ‘i - \ ae

ne most recent’ devélopments in Moslem
COUNTTIES. OLUOWINLY a Previous JOUTNICS te coe Ince
; es rad ~ ea ee
ast at the close of the World War. Mr. Mathews wrote
rr > * . + * A 7 : s . a
Lhe Riddle of Nearer Asia. He is also the author of
orm “) ~ a . ; - . s : . : re ~ ois ' = ie
[he Clash of Color, Livingstone the Pathfinder, Torch-

bearers in China (with kt. Southon), The Book of
’

Internation:

nT ee
rOLLOWIN

~

, 1
tunity tO Keep CLOSE
¥
!

’
‘a

Missionary Heroes, Paul the Dauntless, and is now
publishing serially a boy’s life of Jesus which is later
to be issued in book form.

 

Copyright, 1926, by

HerBErtT L. Hi

Printed in the United States of AmericaGONE NaS

Chapter One: IsLam STRIKES ITs TENTS, 9

1.
2.
3.
4.

The clash of two civilizations.

Old and new in Moslem lands

The growing passion for nationalism
Christian influences in changing Islam.

Chapter Two: CARAVANS TO MECCA, 30

i
Z:
J
4

Pilgrim rites in sacred Mecca
The Prophet and his creed
The spread of Islam

The meaning of the pilgrimage

Chapter Three: BETWEEN THE DESERT AND EUROPE, 51

Ve

ey

cae

J.
4.

Moslem Paris

The welter of politics, religion, and nationalism
in North Africa

Life in town and oasis

What is the way out?

Chapter Four: Tue ANCIENT CAMPING GROUNDS, 605

t

ON AWA WN

Egypt’s struggle for independence
The Christian witness in Egypt
Arabia today

The awakening of the Arabs
Cross-currents in Syria

The youth of Iraq

Persia, ancient and modern
Summary

Chapter Five: THE NEw VISTA OF TURKEY, 93

OVS ON

Mustapha Kemal and the battle of “hat versus fez”
The birth of nationalism in post-war Turkey

New movements atnong the youth of Turkey
Problems before Turkey today

Turkey’s educational problems

New Christian ventures in understanding

Chapter Six: THE INDIAN CARAVANSERAT, 124

i
Lis
3.

The diversity of peoples in Indian Islam
The coming of the Moslems
The place of Moslems in Indian life

lllie a

CONTZadtS

 

Se EC aeA primitive plow

Agricultural class, International College, Smyrna

Khyber Pass

Mail cars crossing the desert

The Virgin’s Well, Nazareth

Street scene in Damascus

The Kaaba, Mecca

Worshipers before the great mosque, Delhi
A mosque in Bukhara

Interior of a mosque, Cairo

A Turkish Red Cross life saving class
Schoolboys in Tehran, Persia

A Turkish woman

Mustapha Kemal and his cabinet
Turkish women in Western dress

An oasis school in North Africa
Distributing Christian literature
Posting the new constitution, Bukhara
Soviet propaganda, Bukhara

Turkish girl reserve group

American University at Cairo

Ph U STARA ONS

International group, American University at Cairo

177
177,

7/
192

193El) Of Va Wo TEPR a Pen ots

This book is written for youth about youth. Through
an attic window in his workroom in Geneva the author
of this book can hear every day the hubbub of students
from many nations belonging to the University and can
look out on older boys of the lycée across the road.

To the same room there come also to him, as Literature
Secretary in the World’s Alliance of Y.M.C.A.’s, the
voices of youth of the races and nations of every part
of the earth. For two years now the author has shared
in a world-wide “inquiry into the mind of youth.” Hun-
dreds of thousands of young boys, older boys, and young
men have taken part in it. As a result it is clear that
no single generalization on youth is possible today. The
voice of youth is, as the playwrights say in their stage-_
directions, “a confused noise without.” The clamor 1s
full of contradictions. We hear the voice of idealism
and the snarl of selfishness; the clear ring of spiritual
vision and the harsh bark of materialist aims; the bugle
of chivalry and the blare of “careerism.”

These differences between the outlook of youth in vary-
ing countries is a thrilling study; but of all the move-
ment of youth in the world, none can surpass the trek
of young Islam in importance and entrancing interest.

The Boer word “trek” has been used in the title of this
book because those dramatic movements by the Boers 1n
South Africa from one area to another—which have be-
come historic under the name of “trek’”—most nearly ex-
press at once the sense of drastic change and community
movement.

The story of Young Islam and its movements carries

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Vill PRETACE

 

: vi

us half was ind the world. To handle it fully. Islam
y 18S a subject for a whole library of books; a mat-
ter tor a life study, for endless travel, for superb lan-
guage-scholarship, for the eye and the pen of statesman,

scholar, seer, prophet, and literary genius in one, Yet

; aa AE AS Or , eet ch sae i ' _
it 1S aiso emphati Lily the Supd1ect ro! a litt * bo K like

+1 ; - } v 7 4 + ‘4

this, a DooK that tries to catch tnose great Salient realities
that dominate the moving human scene.

oo

, - |. | re his | :
very scholar who knows this wonderful and alluring

1 fa et “11 witkia: « less be ] : L,

Moslem world Wlil MISS a multitude oy details Tm Le
7) ti wx fT *y , . rey yo. - eat} - ’ ico TT “+ } ] . Aw ’ bh : }
ps! “> { ntation., i La ci Ul PiOT lias, Lie y { A Liat inasie \V\ rougnt \\ iThn
mit Tes roe {1 raver fach!l raxy | -

dil his power (howevel reebie that may be) to have the
broad outlines true to the realities of this larvelous

A A4 Xu

scene. In this he has been helped by experts too numer-

: aD Oe he 8 ae Oe a
ous TO name Individually. But he would especially W ish

4

- 4 * = a -
}

to thank Mr. Murray Titus of India for voine careful
over the whole volume and especially the chapter on
india, which owes much to his unsurpassed knowledge
ot that field of Islam.

that the book is over-

 

lf 1t be said—as it well may be

full ot color and movement, of giant men and revolu-
tionary influences, the author can only say that all these

A . » a a - ° . " s r ~ 7 . ‘ 7 o _ a =
things are there in actual fact in the Moslem world today.

those facts are more full of color and drama than any
pen can convey. No one can put more color into the
picture than is to be found in the realities of the vivid
scene itself.

Bastt MATHEWS

Geneva, Switzerland
May, 1926CHAPTER ONE

BS AM  SSPRLRE Ski Stee Nee >

 

I

abrupt walls of the dreaded Hoggar Mountains,

the burning center of the Sahara Desert. The
disheveled heads of a few date-palms by an oasis-well
are silhouetted against the Land of Thirst, as the Arabs
call that harsh wilderness to the south of the range.

The camels stride past the sun-bleached skeletons of
their fellows that strew the trail. They move from the
rolling sea of drifted yellow sand into a stony path along
a valley. There they diverge into a flat open space lit-
tered with the ashes of dead fires. They drop clumsily on
to their knees in circles round the heaps of chaff thrown
down by their owners. With rough, plaintive guttural
murmurs, they submit to have their burdens lifted. he
ships of the desert have come to the temporary anchorage
of the oasis of Tin Zaouaten.

Two men—a Hausa from Nigeria and a Moor—
quarrel and curse over a truss of straw. A camel curls
back his angry lips and swings his head with a hammer-

: ‘HE sulphurous glow before sunset cuts across the

blow at a snarling dog.
The tawny horizon cuts the blazing rim of the sun and

melts into liquid fire. The hour of prayer has_come.
Each man, with his back to the sunset, bows his forehead

to the dust, toward Mecca.

As darkness falls, the groups of men light fires on the
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(0 TWUNG ISLAM OF TRE

 

7 - * — 7 ' } + ry =¢ ji . ‘ * ‘ a as He e. * ~—= ~ - c
PpTround and nang, on fi ipods over Tlameée Ss, ZTeatl crocks full
oTonde = sae Nene ae oan oie in L, ae j : an,
ot pi i qu iTLINYg Ill a CiITCie, tney reed trom a COIT-

mon wooden bowl. ‘Thin curls of smoke rise in the still]

alt, Here One and tnere another Sings OT

me!

s ,
.— a 1@ i0OTYg=-
> of the long
Jon a? ~ ~ + ~ * } lle . | ' ~ - + . =) >
GQIaWtl, MONnOtOnNnous allads Or tne nomads “al chant of

desert loves and fighting forays, with verses improvised

aa 7
‘ “- ‘
On 1ncl Nts i tiie ’
rr 4 ¥ * * * . ~ 7
| ’ . ; 7 7 = ‘* * erro + mf lL. ’ .r “ + *
i ne 5 ’ tia ‘ MLL mn lat ~ © il} Lne alt or tne cle Sert. sends
") 4 F +* 7 ] o { 1. 4 ’ ~ ys +} = i 1 }- a a
@ wiLivel } VWOCT Of lgnt across the indigo SKY tnNat 1S
‘ 4 . ‘* ‘ | | ' . ‘| ry 7 > Ty 1) ' 17 } ,
; \ 1 ‘ yy = i — : c il Widapps d ltl ils
‘ e + + e
: \ ——
VOI n } ivainst the cold wi1 d tl at Whips qown
7) 7 } | + } ~ | 1] } 1 - 1}
it id | I I Li IT) Mu tains al qd CililisS L] . LC st rt. TOL
“eee
q 1 o
over and sleep alongside their camels. It is the dream-
an | Iked far ; lecear
le Jet wD CCV ' I I if I] WV ILO LV V\ it ‘ i Lar 1T) the qiy q sert
r : ” ; 5 1 } e | * a 2 — ~
alt atid red >| Li SCL\ [ Lt Aged itel\ . all wn } a ept

When the pale orange dawn comes up and prayers are
made, the murmur of the voices of men mingles with the
| he camels and the baying of an oasis dog.
Ihe bundles are re-made and strapped to the backs of t

|
beasts who, struggling to their feet, start out again on th

A

imcessant trail that, ror them, ends ONn|IV WIT! lite it elf.

The caravan heads eastward toward Mecca, which still
4

: 1” _ rs a“ * ] + oa “ -
lies OVeTlr al Lnousand Piles away.

Ihe oasis regains its sleepy silence. The men go on,—

Arab, Moor, Negro,—united in the chance companionship
of the caravan journey and of the shared night-fire, of

the fellowship of the pilgrimage to Mecca, o

>

the gossip

o~> os,
—_

that shortens the hours of the desert trail, of the laughter

1€
and stories over tobacco. It is the sudden fraternity of

1 A favorite dish made of rice and savory condiments, pieces of

chicken, and so on.LSA M SERVE SCT Siem tS 7a

 

pilgrimage and of the common protection of weapons ina
land of raiding brigands. It is a comradeship that has
neither yesterday nor tomorrow, and is an ever-recurring
story in nomad life.

The whole scene is in the first half of this twentieth
century. But the same description would be just as true
of a like scene in the seventh century, when Mohammed
in Arabia was rallying his tribes to capture Mecca. And
—omitting the tobacco and the prayers to Mecca—the
happenings and the scene were the same when the Sphinx
was new and the Pyramids—the skyscrapers of 1m-
perial Egypt—were innovations. Practically nothing has
changed on those desert ways in forty centuries, In four
thousand years of historic time no transport save the
camel has ever reached Tin Zaouaten, the remotest of all
oases, nearly a thousand miles from any coast.

Today a new event in the story of man is to happen.
A sight appears across the dunes of sand that makes
each cameleer look to his gun. In the distance northward
the men can see reeling masses of painted metal lurching
over the desert at six times the pace of the camels. As
these rumbling monsters come nearer, there can be seen
the pith-helmeted heads of men and the hoods of motor-
cars that climb steep dunes like some wild primeval
dinosaur, to pitch dizzily down the other side.

The four rubber-caterpillar-tread, Citroen-Kegresse
light motor cars come to a standstill at the side of the
camel caravan. Frenchmen who have driven the Citroens
a thousand miles from Algeria southward across the desert
leap to the ground. The camelmen gaze in astonishment
at the four cars—one with its load of four great vertical

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: : , a B ‘ {
ir eating and dz y, and with the endless rubber-
. + ¢ 4 +
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{ | ‘ 7. 9 q
ihe des eheads wrinkle as they try to un-
. , 1 - } } ‘
derstand ur pu -wheels and eight bearing-
} * > :
‘ a }
’ eis un real Lt CaCnh Car Carry tne continuous
} o + ] . % ’ * t 7 }
] : 4, ~ J 4 Litt i Pct CSS ‘ ( Sert Ul i hI S| Sc ] |
} * “ e 7 7 4
7 - - ~ *
| | ind ive these ten-norse-power automobiles
—— bh HN eS r hewalilecmrt a ,
Oul. Lhney LdaZi CWlCGeTeEG WOndEe!
* +} ' } ’ : . 1% bli } ‘ q yea lls * :
L Je i ‘ ote OT ( Li “> . | i\J L ‘ J ii il} <
7 ; o ‘ 1 — 7
i Cf On OT a thousa d qevices in thiS one
‘ } | : aa 1 be
LO Cl ‘uCr Tue Cieserr Lhey know nothing of tne
t ; . ! , ? | ry ' B. \ 1T} \ co on +7 De
4 . ‘ ‘ v¥ L* isi 5» Jc.) ‘ a o Ch Li f ’
! { + : + - 7 \t] + b] + } ‘ ae ] = al |
A | 2. & { i} : ' sa lOliIWeCaltl i Lt) it - Li 5.4 1 ca i iL T uv! 4  *
f, | * | Y* j | rio ’ nd 7 eT : r y TT) rt T
Cl i » maAOVILLIC allt od Le tet i Bl Ge 1itO a Dy we) OB Yo ES
o i
hat | the experiments of M. Keg1 nt
] I ' ( . Lt il! Lito OT ,* Cr i Coa OT] Lic
‘ S I | { . ieee | _ “
OWS OT IKUSSIla th his 1 ibber-tracks carried on eaTers
: 4 ] f + 1 + ~ 7 1 TO 7 L- ‘ 7 ) tl AT Tp
cl C i? | ie eo “hm se LaAG1laALO allt Lieateh | x<tensions ild aif
' ’ , es
' ' »?) ” } ; ™ . +
to this desert car what the hump its to the camel: of
os 17 4.1 . . . ' , + be = C Ta 7 * sy ed . rant - vin ¢ | ry F +
chil J at CLULILC LILI aALIOLI OT LIVelicive | LuUS Wiricn) at aSt

creates a Mavic machine that, on this very journey, nas
*7 | * La? ]- r ’ , +7 ) : f 1 i C
crossed 1n three weeks two thousand miles Ot desert, [rom

*

rt to Limbuktu, never crossed by camel in less than

ithe camels look down with the disdainful eye and
curled lip of an ancient aristocracy viewing a hustling
modern. the supercilious transport of the age of Abra-
ham the Patriarch and Mohammed the Prophet
with sphinxlike gaze on the unblinking, unabashed head-
lamps of the transport of the age of Henry Ford. The
spirit of tradition confronts the spirit of innovation. TheISRAMIOSTRIKRESANS TENTS ts

 

children of nature face the new masters of natural forces.
It is the clash of two civilizations.

Then the Citréen-Kegresse automobiles, snorting their
impertinent exhausts under the scandalized noses of the
camels, move on south and west to Timbuktu to open up
a new route for French commerce. The camels move
eastward on the long trail to Mecca to carry their masters
on the old route of pilgrimage to the center of the world
of Islam to fulfil a command made fourteen centuries ago.

Two or three, however, of the young men with the
camels stand for a few moments and gaze after the cars
that plunge swiftly southward. The automobiles say
something new to those young Moslems. ‘They sound
a chord never struck before. They sing of command
over the mighty forces of nature; they sing of power
and speed, of adventure among new scenes, of the open-
ing of fresh horizons, of the thrill of life in great cities.

Young Islam turns its back on the motor cars and its
feet once more take the camel-trail to the East; but its
heart has gone out on a new trail. Whether the new
trail is in the long run better or worse, who can con-
fidently say? But the die is cast. The old way will never
again satisfy its ambition.

This oasis scene is one small picture—a vest-pocket
Kodak snapshot—of the enthralling drama that is being
played out under our eyes today in the wonderlands of
the Moslem world. It is a drama in which we are all
involved, in whatever land we live. For it is a drama
in which every new force of the Western world is inter-
locked with every old impulse and habit of the East; a
drama of the conflict of ancient ways with supermodern
innovation; a drama—half tragedy, half comedy. In that<= =.

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L11e late Cts are not only yet

ion itself cannot escape from

 

nme
+ = , 7 fad
ravan to Mecca is a symbol of the un-
7 / ’ 1.7 ;
changino—s have said the “us read Cclviliza-
» * ' * p 7 i , 1
= + > 1. | + os bh
()7] e I ’ ) 7 i] | ' i} 1 LST, T e
] ‘ ] ins ale ao ane ainda
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17 ‘ } » A f£ ° i 4 ;
' * ' , Ii ree ewe + r
‘ : ye « x i J 4 » % | . \] a IT I] eh IT?
, ‘ 7 o ° 7 <
LO rocco, nas § LOrty Ci iriesS OT ClvlllZa-
. a 17 , * y + + ao s ‘
110N i] Tnat Tt e the real | OT tne ordinary people
= a.
os 7 — + 7 1 : 1
of 1 e areas has little . oe
} * } 1 | ‘7 a t f +7 [1 ’ } 4 1,
‘ i ‘ L \ LLUUUS Ul Lf] | L Wiis OT Lhe
NT; 1 af re ; Vanhe
\ and oft t Nings of the Euphrates. in war against
4s
1 | - 1 | ed ) . r
eacn OtLNne.,T,. TOSS thi ly Pall DNili-lIands Oo! [sai h and
| | } . a . j Regs
leremi He watched the empires of Egypt, Babylon,
‘ony ide ‘ adits: f ] | in hd
and A ia 1 and tall. He watched the conquering
1 1 : c owaenn ; ) eesite 2 ae NY page pee 1. pe
MIelesty OF CNTUS 67 I ers1a and Alexander tne Ureat
, vied da Wiel @aecele Brim Real) cee RRR a eae Se Pet ek. a
flourish and p risn; ne saw the beauty that was Greece
> -

bloom and tade: he “Heard the lecions thunder past”
in the days of Rome; he helped the empire of the Moslem
Caliphs to win its conquests in three continents: then he
witnessed that empire

N

; “ i 1
In turn |

, crumble into dust.

othing, however, that happened in all those upheavals
has changed the essential life of these areas. Even the
religion of the people of these desert lands, Islam, was
built to suit the unmoving civilization, and has made life

* ~

stil more rigid in a fixed mold of definite commandsISLAM'S MRK E SIM SeMEN TS Vo

 

coming from the lips of Mohammed in the seventh cen-
tury. This life and this religion have not—until today—
been attacked by any force that could penetrate their four-
square rigid self-adequacy. Today, however, the old
ways are being attacked all along the line, and youth is
being called to new paths. The Citroen expedition across
the Sahara is one symbol of that array of a myriad of
new forces calling to young Islam and disintegrating the
old interpretation of their faith. Let us look at two or
three of a hundred possible illustrations.

The writer, in 1914, was traveling in the heart of the
great plateau of Asia Minor by Turkish wagon between
Konia (Iconium) and Lystra and Derbe. In his hand
was 2 handbook of ancient civilization. It was open
at a page on which was a reproduction from a carving
three thousand years old. The illustration showed a man
plowing with oxen and another man behind sowing by
hand.

Looking up from the book to the country over which
he was traveling, the writer saw, within a hundred yards’
distance, a man dressed like the man in the carving, guid-
ing a primitive plow precisely similar in build to the one
in the carving, spurring on his oxen with a goad, and
behind him a man with a bag slung over his shoulder,
sowing by hand. There were three thousand years be-
tween the two scenes. But the carving made ten centuries
before Christ might have been drawn from the scene wit-
nessed in the twentieth century after Christ.

When, however, the writer, leaving Lystra, reached a
station on the Baghdad railway, he found in the waiting-
room an advertisement of a motor tractor plow. Twelve
years later, in 1925-26, hundreds of Fordson tractors wereEe,

KE,

SS ae Cae ee

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. —

        
        
     
  
 
   
  
    
   
   
 
     
    
  

16 YOUNG ISLAM ON TR EK

1% } ; | “ ; “4 by) 3 E ;
¥y, CaCii OFT which lS Capable Of Openin

(y
~
‘ ! : : - ~~ 7  . . e
1] ' it] | Licl > LrIOoOTe ind rnan tnat little old-time plow could
- +
i. * ek, is Sahbued Rete at ; P
scratch ina week. Similarly, when our camel looks down
t e 4} = Fr PF s ? he
Of] e { eml OF T B licK, Or turns its eves up to the
drone of a plane, it sees the beginning of the greatest

Eris AE THOSe sands since history began. It sees in

& 4

=
a
: | at last is really breakine through
| a 7 1 . , 4-1 +7 1
i ~ I if i | { i ' i { ~

1 . + : _— 11*m— «4+ ] ie : } }

t LLliS PICture to the altnh or these
2 j + , 1 7 . ” tT « > r ' 1 * _ > _* + +4 « ; 1 , .c “1% "wy 7 7 i 1
} ‘ et 4. 4 A224 / ) cL PLC i€ Lit ft cl ‘XJ RcLOV iid TINY 7 OD-
4 f + j 4 4 1 = >

"> ‘ ry "s> tink 1 7
| \ Ui rorces it dare turning young

y
‘ i OT Lo] LITITT¢ d Or TO
s rs Sena be she ede 2a:
i ‘ 1 ' iV ( Mil’ ILS Lict IT]
HT, e* 2"> 1% } 1? sy . 7 le iw, ¢ . _ 7) ee . +1. : =e
A. ol vy : . ¥ cLil alicCatiy cil lent ; Alin. It IS PpIrO-
| iT) | ; , T " 7% i en a! iy i - > senle ‘ ~
claimed { ty to two hundred and fort millions of people
, + ' 4 1 + * +s? “sy 7% 7T sO ew © =." ” a + -
| veh EMOUSANGS OF Minarets every morning when

tne MueZZin s VOICé §S junds at Gawmn across the root-tops

=

_ 4" ak ‘ : 2,8
that Haith Is ad Teligion OT O edience to tradition. It

cems to be bound up with the age-lons civilization of
the Moslem lands. Yet that civilization is being re-

morselessly broken up by two stupendous tides of irre-

/
<a
i
eel
—"
emcee
q’
-
_—+
=
at
©
—"

ch are changing life for the younger
generation. The first tide is the overwhelming flow of
the technical miracles of modern science: the ocean liner

and the railway, the internal combustion en:

—

ine (parent,

in turn, of the automobile, the motor-lorry, the aeroplane,CR Rn inn
a ace ha Sia

be .

   

¥ . ‘7, : ie .
4 e Fe ‘¥
-— itt BI eb
ae: > ~~ Yau” .t
; ee .* a we” ne

 

*
. =; — es ne a) ¥
ee Ne i wag * ‘

im “ 5

see rt Ane
oF et
Pa Be oe

PA
-

 

 

THE PRIMITIVE PLOW, IN USE THROUGHOUT THE NEAK EAST FOR

THREE THOUSAND YEARS, IS NOW BEING SUPPLANTED BY TRAC TORS |

DRIVEN BY SUCH BOYS AS THESE (BELOW) FROM THE INTERNA-
TIONAL COLLEGE AT SMYRNA.ISLAM? SER UK E S71 S VEW FS

 

the motor-trawler, and the tractor), the cable, the tele-
phone, and wireless. The second tide is the consequent
overwhelming aggressive outward pressure of Western
civilization on these peoples of tradition.

The first enigma is this: If the civilization of Moslem
lands breaks up, what will happen to the Faith of
Islam?

We turn to examine first the processes by which the
civilization of the peoples of the Islamic world is being
changed. We can, afterward, ask ourselves, though no
one can yet answer, the enigma of the future effect upon
the religion of Islam itself.

Standing at the door of the offices of the Nairne Trans-
port Company in Beirtit, the port of Syria, we see a
powerful car come swerving down from its swiit, long
dash across the desert from Baghdad. From among the
passengers, a young Arab sheikh from Iraq steps out.
He has in some thirty hours covered the desert journey
that, from the time when Abraham crossed with his
camels until now, has taken weeks of travel.

The writer, in 1914, took a long day of arduous travel
by Turkish spring wagon with three horses from Jeru-
salem to Nablus, a second day over difficult tracks to
Czesarea Palestrina, a third up the coast sands to Haifa,
a fourth from Haifa to Nazareth, and another similar
day on to the Lake of Galilee over the unmade track-
roads. Ten years later, in 1924, he saw American tourists
land at Haifa from a “Round-the-world-with-the-sun”
liner, get into a flotilla of Buick and Dodge seven-seater
cars and dash off to Nazareth, a ride of an hour and a
quarter. Thence they went on to Galilee, over the British-
made roads, in about another hour and a half, rusheda es oe eee

— a eg er

a ee

es

ER

os

  
     
 
  
 
  
  
  
 
  
  
   
  
  
  
  
 
 
 
 
 
 
 
 
 
 

18 TOUNG ISLAM ON PRESB

 

1 .e_ lnaet a . _ | ra lweermiedrels ee ee i.
back over the Plain of Esdraelon and through Samaria, to

a.

‘

take dinner in Jerusalem; and next morning they caught
the train to Egypt to meet the liner at Port Said—having
“done” Palestine in one day. In 1914 this trip would
have taken at the swiftest five long days of difficult travel.
The Virgin’s Well at Nazareth in 1914 was a quiet

spot where maidens, Moslem and Christian, came with

 

. - . \ ° 4 * se) 94 , * : ' 7
-just as Mary came over nineteen

. * ;
a +} : .
lar S i 1] Lilt il neads,

ars ago,—jars made by a potter who told me

a,

—
pe
4
;
Ci
et
ww
—
—
J

. + * + ° - = - ‘ a “ —
with absolute Conviction that he can trace his anCestors
.

potters to the time of Noah. In 1924 the writer

* om,

* ” * - - 7 © ° , - : “ = C ‘r =
found in front of the Virgins tountain a notice Of warn-

~ 7 7 } ~ 77 4 cr 4 ' : TT
and half the Nazareth maidens were carrying hideous
; 1

gasoline tins on tnel! heads in piace Or the 1ars Ola LOrty-

7
“ory T 6 wp tu | } 7 “~ FT rT?)
CeETILCU! y J s t GALL L iis

* *

It would be conceivable that this swift passage of
tourists in clouds of dust might leave the real life of the
Moslem unchanged. In the trail of Buicks, however,
came young Arab sheikhs, clad in the garments of Abra-
ham but sitting in the bodies of long-suffering Fords—
Fords that not only take the made roads, but toil along
camel tracks, brave the boulder-strewn beds of streams,
and penetrate the remoter villages. These Fords carry
youthful vine-dressers of Nazareth or the plowboys of
Cana in Galilee or shepherd lads from Mount Carmel into

the modern port city of Haifa. There they watch in the[ISLAM STRIKE SANT SiTEN TS. a2

 

“movies” Pola Negri, for example, as “Bella Donna,”
playing a part in which a white woman betrays her hus-
band to satisfy the passion of a princely Egyptian Moslem,
who then casts her aside in scorn.

To the Western mind the film is a picture-play remote
from reality. To the Moslem world with its fractional
proportion of literacy, the whole thing is intensely real.
There are cities today in the Moslem areas of the Near
East, Palestine and North Africa, and of North India,
where the proportion of moving picture theaters is as
ereat as in many American or British cities.

The “movies” have already had an influence, the depth
and range of which have not yet been assessed. In the
first place, they show a life that in almost every act cuts
sharply across the habits of the Moslem and in many re-
spects contradicts the commands of Mohammed. ‘The
free mingling of the sexes; the speed and utter secularity
of the world of hotels, automobiles, trains, and street-
cars; the entirely different plan of home life, of com-
mercial action, of school and college life; the very fact
of a window opened into new continents on strange ways
of living; all these things persistently, irresistibly wear
away the old settled ways of Islamic life. Young Islam
begins to see its own life with new eyes from a fresh
point of view.

The Moslem attitude to the West is also being changed.
For instance, it is a conservative estimate to say that in
the minds of millions of young Moslems—especially in
India—the hitherto accepted idea of the white women
of Christian lands has been smashed by the passion films
of the “Bella Donna” type described above. The purity
even of innocent lovemaking pictures is almost incon-ge at oe age

— os a

    
  
 
  
   
       

20 YOUNG

 
 

ISLAM ON TREK

 

° t ¥ 5 7
" *
: ’ ,*
:
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7 4 «> -_ 1% ‘ Tie i r 1
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rtv 18 impossipie; coeaucation 15
‘ ~4 liv, - +} TTA "7 oy
nce—€speciatiy Of Ule Ppresciit-Cdy

» a 7 1 a . rs ] } r 4} =¢
Sil ili 19 Liit ioOn-him, TT LOTCeEdG DV ' rne Crime
] * . ’ ‘A ot 7 LA , . + \
LI L1\ qd tne VV1IG VV eStT COW VDOY Pictures. , J
’ : ' . ‘ i. a 1 S
* o ~ 4 * - M a >, 4% ®
leaving recenthy ror tne United otates,
1 1 + T ' | ‘7 ] ; * "7 ’ : A K 2 ,cr* ct
‘ — + - ’ * ‘ | ic Start Liv’. aS Ls 7 ee & . 14, Li ‘ Ls
“7 * } ind ‘ - , 7 . . 7 1. . “7% 7 ld
UU Vy ' i i A 3 UildllisS Oo} fil ‘ . i(j iit Wy ULI
7 : , ‘ . * + \ 7 i 4 7 ’ ] Len
Nal yy | - Li Li: Ler Fr. SCCI' 1 \ WiloO GCCidadiCd Lhirs
. F + ~ 7 . 17 = i ‘ 7 > : T) “s aan
tO De 1111 irvy in INeW Xork or even in Venver! }
le ' ~* ’ +2 Leary | 7 _ ITO h Tur atr 7" 4 ~~“) 4 } ° cop,
A ‘ r A < k icil picture, nov ee Yh © 1C Cat) 7 \, STC i
Micke ili mantinn! mtirhicoesniihtahaue ol orest.studationn
. a4 \ LLit A i rt \ La i MLL . ITIL Tit iia VC cL a an LL 7 Lit cLLAVi “cs
L
Aue) in Mosle rid In Beirut nN one
LTiLie Se ibs ( LOsiem WoOTid, 1) CILLUG OG ONE Oe
] : . 1 \ 1 si 7 ge . ay
ASIOTI Vi n rne writer was tnere, tne him (\Ju0O Vadis,
with its pnictu1 f : hr t YY) en NQATTV "I ] ine
y SUL iLS CLL 5s OT tne ww Listiadil VWVYUILLICLI (aI tVis VEY
i 1 . é rT 4 j ae ' ’ It ’ >
driven to the lions 1n Rome, was being shown t was
THe Me ’ | . *) | } \ fi ys] IT} i | a rit “
id . i L y Be L i 1 TT) [ itl L iit vt. % yi LS <i 4 Lif i Lic Ss
refused 7 1} ‘ bah v mT) Te e 17 Aa C WOTTICT) VISIT
A L WA . ‘ , os i } Wi I] iT) . ) STC iL. \ a ] vy 4 I] Wiha ¥Ai a
cn $s. 7? - ‘iy em Soe iene a aioe annie ned Ps 4
che Ovies In} riarem galleries screened trom tne
- +] Ty : 4] |
7 t , 7 + = rr ‘ ” } 7 7 ry 4 ’ 7?) _ -#
rest of the tl ) ‘The reason tor the ban was that

—
=
r

the barriers between Moslem and Christian

| 7 7 7 - eS
women toward the Christian martyrs
itterward they had discussed vigor-

\
Islam to be hostile to the

is richt of

; : ‘ = ee:
ion ot the sisterhood ot women across

1
I

iad begun to

1 TM aan TATa ha _ : Is as WwrorTr en)
ke L ine \ WeTe LNe Tr11TIC > Of WOT Cil,LSOLAM! STRIKE SATS TENTS 2A

 

young and old, of whom not one in twenty could read,
and who could, therefore, receive that vision only through
the one language that every human being can read—the
language of the picture-story.

It is another interesting fact in this same educational |

connection that from the Moslem Near East there have
been sent to America orders for the plans of California
bungalows, American office furniture, shoes and clothing
‘dike those we see in the movies.”

The Western world, however, which invented the
silver screen has never cared—except in one instance—
to think and plan for the untold possibilities of educa-
tional influence in the film on the life of the East. ‘That
one exception was its use between 1914 and 1918 for
war-aims propaganda. The motion picture and special
picture papers were used in many lands for this purpose.

In the heart of that very propaganda on the side of
the Western allies, that is, in all the Moslem world except
Turkey, we discover the next great emotion that has
spread so vehemently that today it sets the nerves of all
young Islam tingling—the fiery passion for nationalism.

 

3

The passion for nationalism came about in the follow-
ing manner. The central idea of the war-aims, crystal-
lized by President Wilson in words that rang as from a
muezzin calling from some towering minaret across the
rooftops of the world, was “‘self-determination.” *

That revolutionary seed-phrase found unexpectedly
joyous reception in the ears of young Islam. The old

2See also The Clash of Color, pp. 21-22, 35, 69 ff., 92 ff.ee ears

a Pao

PE Oe we I, ss

oo tiki ets,

A

_ ere

5 SSS ee a,

IRA

 

soil had already been plowed up, for the World War in
itself shattered the crust of the Islamic world,

the first shock was the utter failure ot the call ot the
Caliph LO the tha i—the Holy War of all Moslems—

-

against the Allies. The jihad call fell on deaf ears,

A

j } rh 7 . ~] hn } r ' . "me Lae ] . 9 ee HOC f
though prociaimed by the ( aliph—the Successor of

1 aa een 1) : ié 7 . on me ° ‘% * r a xe
Mohammed. But “self-determination” fell on the quick
~ * ws “a ~ror j " r+ . > r ¢ r# |» A hte ¥ b f avy
receptive ears Of men newly awake. Mullions OI Moslems

+ 4 4 ‘7 4 + ° : ™ 1. a 2 a ~~ -
were, indeed, called by this muezzin cry into the service

ot the War. They came in on either side and fought

rainst one anothet1
oy) ae sit ci ae nw, FAdah srermy fre
trom India they came and tought on every front—

,

irom France across the Balkans to Palestine, Iraq, and
Hast Africa. From Madagascar in the Indian Ocean to
Morocco on the Atlantic, Moslems of every French
colony went to Western Europe. It was the first time
loslem forces had been in action in France since Charles
iartel defeated them at Tours twelve hundred years ago.
At that time they were fighting against the Christian in-
iidel. Now, however, they came to France to help Chris-
tians fight against Christians. In the War they saw West-
ern Christian civilization, on the one hand, plumb depths
of scientific, civilized savagery and bestiality such as it
had never before displayed. They saw the technical

miracles of modern science strained to the highest tension

of efficiency, and mass-Organization carried to unheard-of

degrees in the transport and control of millions of men
and mountains of ammunition.

ihe War divided the Moslem world. Moslem fought
Moslem; Indian and Senegalese, Arab, Algerian, and
Egyptian fought against Turk and Kurd. And to fight
the lurk, meant fighting against the Caliph. So the unityISHAMTSA RINE S AIS LENTS 23a

 

of Islam was rent. Simultaneously the contrast—and in
some senses the antagonism—was revealed between the
changing world of Western Christendom and the static
world of Eastern Islam.

At the end of the War the surviving millions of
Moslem soldiers went back home. In every city from
Fez in Morocco to Agra in India, and from Angora in
Turkey to Zanzibar in Africa, the moral authority of
Christendom was debased. Yet, at the same time, the
political control of Christendom was widened by the
wresting from Turkey of Syria, Palestine, Mesopotamia,
and Arabia. Asia Minor, with a population barely equal
to that of New York State, alone remained of the empire
of the Caliphs.

In every student group and mosque courtyard from
Constantinople to Delhi and from Cairo to Tehran the
principle of “self-determination” was debated. Its ap-
plication to the Arab and to the Egyptian, to the Persian
and to the Indian was discussed. So nationalism sprang
into its violent life everywhere in the world of Islam.

When you buy a newspaper today in any one of the
great centers of the Moslem world, you will find its head-
lines vibrant with news of nationalistic strife and of the
coruscation of new stars whom the movement has created
—Mustapha Kemal in Turkey, Abd ul-Krim in Morocco,
Ibn Saud in Arabia, Zaghloul Pasha in Egypt, and Riza
Shah Pehlevi, the new self-made ruler of Persia. In
these papers, too, news comes of other great Asiatic
leaders of new nationalisms; of Mahatma Gandhi in India
and of Marshal Feng in China.

Further headings in that newspaper reveal the other
great movements sweeping through the living centers ofFOUNG ISLAM ON TREK

 

ne worid ot islam and alt Tring the lite of youth with a

Se | « 4 ] . ] ] “ea F ‘ : ’ * ;
SW1itnessS that ieaves the old r yeneration gasping
i‘

tm,

= + a =>
ital tury on marrying the poorer girl of

: \ 7 y ‘ , 2 o . - ‘i A _ +
OWli CHOICE" iT} Mi SiCIT) lands tnis 18 1tSeliI a revoilution-
4 i ’ +] “~ * ] ry Le +} » ’ ry 4 . > 47 An +4 | . +}, > Id
cl cA & Lilia Ll Snake Lic Lit LIC SLIC ToOundations Ot LI1e UOit
ro 4
islamic world
i 7 5 «4 ‘ . / > 14 , 7% meres. ry ; cy “le 1? hea
iC VPLODVICTI Or tne ire Of womeé!l alid ITiS 171 the
i i¢] ' rid t | TT) i i: t lag] } 7 ‘ noe ‘| }
VU l vy VU AX 2 Jhthild a Y¥Y ai Ul i' V< is ~ ld’l A ion ne
' c ‘4 i ‘ ‘ ; a c 2.4 a 4 ’ : . } E 1,1] rH + ~ *
i *% i] 4 L i Ji @ a 4 »» = iV .o 4 Aid TiliaLit -* a
i le 1% } ‘ ‘ . ;>% 4 \ oa . j = 1. - -~ ° _ ’ - 4 77
Ll y\ ii {| ( ks .\Way WIth Lie narem compartment
’ ’ , ‘ery , +7 he ; ’ bs = ’ rc *
lll tram ; rall igual eaqucation I0o! boys and
te -
f mo '7? | > Go rrsa © 7 l, ' Te Ur ~74 Cc thot r) " o realline
a i J * A +t cli ' SOT1€ J LOe Tl¢ VV Li its Lilci < ke Cdillli>
; Pp ’ 7 ; i * ire ] ~ oo f > .
YOUTIY iSla ¢c womanhood in a hun rea centers to Irolow
* ~

aSSaC0Or 1 London. iS an €xample at once otf the Cnanveé

* ] . ; | ‘ + i * 1. ~ “4 1. . ~ . . ania r os ] = 7 - LcCr ~ -1 vn .
that has taken place and the Spirit Of the present Gay.
;~] ' “ 4 i> 4 yh * m ] qo? ; c iar Cory)?" © 7
ihe present turkish Ambassadors two predecessors 1n
4 a

ee : :

Lond fh lad WTnNTistian Wives. No ambassador with

] ; 4 { | - . \- adel } . or = j 4 on F. . - sate sa . . ps 7

Moslem wife has hitherto been able to take his wife with
]

nim into a toreign land, for she could not live in Moslem

ae ae : seal i =r a Di lac I te
seclusion and at the Same time pertorm the ltunctions ofr
‘or, before the War.

could Madame Ferid Bey in Constantinople go with her
| he ambassadors of other lands and thei1

wives. Today Madame Ferid Bey 1s acting as hostess

-_,

_—

in London at the Turkish Embassy, and she has bee
elected an honorary member of the Lyceum Club, one ofESL.AM? STR IKE.SEUTS MENTS 2s

 

the most intellectual women’s clubs in the world.
Madame Ferid Bey is the daughter of Kiamil Pasha, the
Grand Vizir of pre-war Turkey. She was educated at
Versailles, has published five novels, and is passionately
nationalistic. She has adopted as her slogan, “Turkey
for the Turks !”

Another and more mature type of liberal feminine attt-
tude is Halidé Hanum, the best-known and ablest Turkish
woman writer and publicist today. Halidé Hanum was
educated at the American Woman’s College, Constanti-
nople, the president of which was that great pioneer in
women’s education, Dr. Mary Mills Patrick. On the re-
tirement of Dr. Patrick in 1924, Halidé Hanum, who is
a fervent nationalist, went in person to thank her for her
great contribution to the life of Turkish womanhood.

These are leaders in a trek of girlhood out of the
restriction and seclusion of the past into a new and
larger life of liberty. But what is liberty? And what
is license? Are we to accept, ask the more conservative
yet reasonable Moslems, the immodest dress, the jazz
dancing, the passion novel, the picture story from the
West as our ideals for girlhood and womanhood? Does
even the youth of the Western world of America or
Europe itself see clearly the line between liberty and
license?

The feminist movement, therefore, in the young Islamic
world is full at one and the same time of ominous menace
and immense and fascinating promise. It will change
everything. For to alter the life of woman under Islam
is, ultimately, to transform Moslem civilization in every
atom of its body. Indeed, it is a question whether it can
still be Islam. It certainly cannot be Islam in the senseSl ee ee eee

Bae O™_ SE Se

a

1 ee

   
  
   
     
    
   
   
    
 
  
   
 
  
  
   
 
 
  
  
   
   
   
 
 

26 TOVNG ISLAM OW PREK

 

: . . , 47 }

Of submission to Allah and his law as revealed in the
Ki Tayi.

+ <— ee _ _ , P - “ ne ‘

In our newspapers we can again watch how Bolshevism

is calling all the time to some of the freshest and most

- dy i r 117% 74% ‘ lar : rf f C 7° 17 s . . ._ » ( f t} = The ST
<i YSLAAS ii PaaS hell id Ait. ao Well aS tO SOTIC J 11e Ad »

o=4 ¢ +7 7% ’ 7 ’ . — 1, Ni | r 7] 1 \ f a
DI1T] yc eLiiti . LVavC li} tne IWVWLOSICTIT] WoOTId. i rire? aA
« : ‘ . . , 7 rT y r , = +
feverish inf ence through lLurkestan to Persia and across

Afghanistan into India, Bolshevism has ebbed in thc
+ \ * = Li ~ A Lil ] Liv? + Aici J Le »' PmiSLit VISTT) i1ici S t \) ct lt] rnose
7? ry * ] * - * ie 1% 7 » + 714 7 en . mnt »% ~ e ’ * cial] =
‘ ihe? « ‘ »vihi<f’, bits yy¥C V< ks LALA ic] O! Iniiuence, cot eCCla i)
i CT) YT ¢ ~~ y el 7 7) lar Lar 17 } 7 tria] le-

iif Be SSCU WOTKETS Uulicel riecVv WIGUSLT1lal (ic

i

* * B + ‘ + = . , le] sane . + =
ments. ine greatest DOWC! OT Bolshevism ltl tne

a — ae re

world today is in the Dutch East Indies, where

al groups have been swept by the movement. The
. =

ere 1s crude in type and acts on an emotional
people with disturbing effect. But even where Bolshevism
comes and passes away again, its effects remain, for the
id sumple Islamic loyalty is shaken by having looked for
thority from Mohammed to Marx, and by having had
ones spiritual home changed from Mecca to Moscow.
“.verywhere, again, we discover, as has already been
seen, the fascination of the new knowledge of Western
science, especially as applied to the new inventions. Thus
this newspaper in our hands is a living picture of the
movements that call young Islam. It is, however, also a
symbol of the power of the press among the growing

millions ot literate M slems the PYrcnaner 196 oonine
‘ ef, LVL a tet iVitds CITisS. ; 1¢ new Spa] CT 1S soing

tar to transform their ideas. Taking the journalism alone
of the Islamic world, it is providing for the first time in
the fourteen centuries of the story of Mohammedanism
two things: first, a medium through which all parts of
the Moslem world can know about each other - second, a
mirror of the life of the Western world.DSO AMG SR WE Seki SeeeNT Ss 27

 

4

If we could now take a swift aeroplane flight over the
whole Moslem world to discover whether we had en-
visaged the most powerful influences working for change,
we should find one other force. We should see young
Turks, Arabs, Egyptians, Sudanese, Persians, Syrians,
Armenians, and others at sports in the playgrounds, walk-
ing on the campus, and working in the classrooms and
laboratories of certain schools and colleges. Looking
across all these lands, we should find that the colleges
have been built at a number of strategic centers in the
Moslem world—such as, for example, Constantinople,
Smyrna, Beirfit, Jerusalem, Cairo, Assiut, Tehran,
Lucknow, Agra, and so on. They are schools and col-
leges—indeed, in some cases fully fledged universities—
built not by government or by commerce, but by the wise
enthusiasm of Christian men and women in America and
Britain and Europe.

Young Islam—its girlhood as well as its manhood—is
taught in these schools and colleges the newest discoveries
of Western science in medicine, in dentistry, in engineer-
ing, along with the deepest philosophies of the world, and
is shown how man was made by his Creator, not for an-
tagonism, but for cooperation. These young people are
taught this, not only in the classroom, but through the
spirit shown by the professors and tutors in the daily lite
of the place, and in the team-play of football, basket-
ball, tennis, cricket, and the other sports of the West that
are now, for the first time, being caught up with such
enthusiasm by youth in the Moslem world.

The aim of these colleges is to give that world what itI OE,

Ae oe

soa cad

ee oe

ae

   
      
    
   
 
   
      
   
  
  
   
 

 

ipre , courag s, well-equipped lead-
’ . ; ; 1 a v7
ership with a | n © on_Iit lhey aim at
ieino thy, 1 not We stern in mind but food
» & = + » & 4 il , =
Cit oy C i f . ’ a? 7 ]

1] ] | } 7 . 5 - °
7 + ' 7 ; ° * 7
CO! | stTuUCY | I iaSn OT Two Clvlliza-
; ’ - ; -
+ mac + 1 ' ‘ | * + , + * { - .
L ‘ : 1? | the terments and rorces
j 1‘ ’ 1 E
17 \ ¢ “ ‘ " | aa 1 \\ + | +] \ ' iA ‘ } .% ri | a
‘ ' ens 17 ‘ 1 a
ons uit Tor a pie! —* NOT TOT eExpiosion
, - 7 ,
0 but for seed-sowing and growth and

. ’ ‘ u ith ‘ t LInNnT\ ly SY ms cle iT how-
— ¢hnd ‘ t tor n -ome irrems 1; alt catastre phe of
race- produced by the madness of men, the effect will
5 xt to the writer in a sudden picture on the
1 tower ot the International College on the hill

) | Paradis bove Smyrna
there is on that tower an astronomical observatory.
So accurate and efhcient 1s 1ts work that when the students
there have taken observations of the sun. thev can give

©

the precise time to the great city down below bv the

harbor. \VVhen the writer was there. Smyrna and all that

a / Sis ‘wd a ae ae which ox ' _ ~ ee Awe
area took its time by electric signal from the watch-tower
. ‘ ; — : . ] iu TT) - ‘ial te & : ,
of the International College. Busy merchants and gov-

ernment officials, boys going to school, ships going to

b >
sea, and the trains of the Smyrna-Aidin line could adjust

heir daily lives to the true time.
Those colleges in the Moslem world. set on their hills
of contemplation, looking to the Light of the World, can

- * -

give to the busy lite of the cities and villages authorita-

tive guidance for every-day life. That euidance—because

it is based on observation of the great realities—can ad-LSE AM STR EGE SOPPS: TENT S! 29

 

just and direct the daily life of merchants and officials
and growing youth and active manhood in the shop and
the office, the study and the street, the home and the
school.

Calls are coming to the youth of the Moslem world
through all these varied modern channels. The Mo-
hammedan traditional life is losing its hold on millions.
Many millions more, of course, of peasants and people
in remote places are still unmoved. Many leaders among
the old guard are beckoning Islam back to the old ways.
The clamor of new voices calling in different directions
is bewildering. There is no commanding word that can
either hold them back or lead them out on a definite
trek to one goal.

Wise and learned men have indeed said again and again
that the East would never change and that Islam would
never move. They can never repeat that again. For the
change has begun; she does move.

One by one and group by group, Young Islam is be-
ginning to strike its tents and to move out on a new
trek. But whither? Across what desert? Along what
trail? Under what leadership? To what goal?CHAPTER Two

  
    
   
      
    
     
  
  
   
    
 
  
  
    
   
 
 
 
  
   

CARAVANS TO MPrEeS x

HE camel CaTavan heading eastward from the

in Oasis Of Lin Zaouaten moves on tirelessly

] mh ee ae . | . ea -l . Ss _— a :

Udy alrter aay. Che qunes oj] sand Stretcn OUT TO
lh, ris , 4 ~% lupe ’ - . | “| ) TI a S is 9 “7a Cc
eee i£0NS tat always recede. The unchanging sky blazes
VV h = nlicht

41. cad - 7 ™

1 ; 17 ats he a | 4 sf : ‘ 4 os

Oo the city dweller the monotony of the unchanging
: Deatee fia ie Se Ae ee ee an
route may be intolerable, but the Moslem cameleer loves

f = 77 ] . 7 * ni a? * 4 ~ ' ] * - is ~~ antes “
ine desert, its laws of hospitality, and its lore Of grazing

OT?
grounds and oasis rights: its rigor. its distances, its clan
loyalties, the technique of its camel-lif the instinctive
science of desert wells and of date-palms, and the sudden
herce fight. He feels the brooding rule of Allah over the
vast unbroken stretches of

‘en stretches of desert and sky. unsoiled by
« 5 ie 7 » . = , | i war
ad or unsmirched by the smoke of m in.

cL

--
——
dt
.
on
——

At length, after weeks on the march. his eyes catch the
gleam of the long, lovely Nile Valley, a shimmering striped
ribbon with its blue water and its green bordering fields
threading between the yellow ranges of desert. The
camels and men cross and

of the Red Sea.

press on eastward to the shore
Lhen, leaving the camels in proper care,

they board a dhow crowded with other pilgrims for Mecca.

hey have come from al] parts of Egypt, the delta villages

and Cairo, as well as up from the South, the Sudan and

Abyssinia; they have crossed the Sahara from Nigeria

and the Gold Coast and from the vast ranges of Negro

30CIAIR AYW’A Nise TOUME C.G@A 3]

 

Islam that run for two thousand miles westward to the
Atlantic Ocean.

On the way across the Red Sea they come within the
prescribed distance from Mecca where ordinary clothes
must be put off and two cloths are worn—one around
the waist and the other over the shoulders. No head cov-
ering is allowed, save for the aged and the invalid. No
belt is permitted—but many wear it, with pistols and
daggers. The few women who take the pilgrimage wear
a long linen robe covering head and body completely,
with a straw mask having eye-holes.

This garb is called the thram. It must be worn until
the pilgrim—who, while he wears it, is called a Muhrim
—has performed the ceremonies at Mecca. The thram
symbolizes three things: by its whiteness, purity; by its
simplicity, humility; by its uniformity, the equality of
believers irrespective of rank or wealth.

The dhow under its rakish lateen sails creeps across
the Red Sea and enters the forest of swaying masts 1n
the port of Jiddah on the coast of Arabia. There the pil-
erims from Africa get a new and wonderful picture of the
world of Islam to which they belong. They see men
from all the continents. Here are Indians, Negroes, and
Malagasy who have come by steamer up the coast of
Africa, from Madagascar, Zanzibar, Natal, and Cape
Town. A third group has come by pilgrim steamer along
the Mediterranean from the long range of Moslem lands
north of the Sahara, from Tripolitania and Tunisia, from
Algeria and Morocco.

A great ocean-going steamer of the British India line
noses her way up from the south into the roadstead. Her
decks swarm with brown faces. She has brought hun-

  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
     

 

ee ee a] oy ee ae “TOUNG I80 AM OWATREK

 

igrims trom Bombay, whither they
have walked over rough country paths and great roads
and have been carried by the raily ays trom the > Punjab,

trom Kashmir, from the vast river-plains of the Ganges
and the Brahmaputra right away to the cities and villages
of Bengal. Still another steamer sails up from the In-
dian Ocean. She has come from still more distant lands,
tor on board are Moros from under the Stars and Stripes
in the Phil ith Chinese, Malaysians, Javanese,
ind Singhalese who have sailed from Shang shai and

“uma = Fay anc OmDO

»O they iand on the coast ot Arabia within torty muies

- A 4 ‘ s r> c o “ ‘: 7 *4 et : eae zi s . ee a
OF iVie€cCa. pHerore dawn the PUSTIMS are ready to Start.

Loud is the throaty STUIMDIINg OL The Camels as the tnou-

[ \ 1 4 = 47
sands o bdullahs, meds, and others climb on to their
| ’ ] ry? ! ] ryCyY +1, rap 17 " he
hd >, alii Lrit i} LSS > | . alt i | ( streets OLIt OT [ iC
‘ . ¥ ] : t ] ‘ | | 1% ‘17 } ‘7 face
4 y) l a - | ' \ ITI gat ‘ aw?’ bit Li AA Et
‘ al ~~ 4 oe ‘ ; ; wage
they walk toward Mecca. A low range of stony hills lies
. “ ‘4 ie —— Lg om : at =o Ps <a . Y ¢ 1] c panty
ot YC LTiiit Ss LUlSi ils ALI ait Li? bile Wally are Slildil LO] Lect

almost within rifle-shot of one another—to protect the
a OS a dew ies eta ETE sedi toe
W1ls i i] i oy Lil Lal itil ely « () LI Citic naous 1S rie MUILTITU Ge
hat th, i 11 : - “") 4 f ( ™ ; - “) |
that the string ot camels often seems continuous all the
,? r hn a * : ) ] l. ii ‘fee A] lie ot , : rico " =" 174 1 ‘ =
Way iITOomM lidddah LO iViecca. \\ LIKI? SiTi! le file undel
] (pare ; . fe ac iT S ad
tne direct violence ot the sun's ravs On tne ullp rrotectec
heads, the pilgrims move along the path winding among
here lie

antz itions

the hills. They come out at last on the plain w
the village of Bahreia, with its fort and its pl
ate-palms. ‘The afternoon sun is now lengthening
the wavering shadows of the camels on the sand. The

a

efore the War half a million people would travel this route
in the month of pilgrimage. “For somé years between IOQI4 and
hOrst by the War, then by‘

MAIDENS,

“

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aeCARAVANS T.@ (MECCA 33

 

pilgrims halt to feed and rest. Night falls; the moon
rises. By eleven o’clock they are on the trailagain. They
march through the night.

Before dawn the pilgrims pass two white stone pillars
that mark the entrance to the holy ground of Mecca.
No one talks now, for the awe of Mecca is upon all.
Prayers alone break the silence. The camels pad for-
ward over the sand, without sound. In a few hours the
pilgrims’ feet will walk within the city toward which they
have bowed their heads five times a day since boyhood.
The awe-inspiring sanctity that hung over the Tabernacle
for the Hebrews, or over Jerusalem for the Crusader, as
with the very presence of the Most High, breathes from
Mecca for the devout Moslem pilgrim. Moving forward,
they repeat a special prayer in a wailing chorus.

As dawn comes up, it silhouettes the high conical peak
of Gebel-en-Noor (the Mountain of Light). This hill
is one of those that look down on the city of Mecca. But
the city is still hidden. Turning sharply to the left, the
pilgrims see a basin among the high stony hills. There
—hidden till they are right upon its very gates—ties
Mecca.

They press through the gates into the crowded streets
and wrangle with a landlord over the price of a room
in which to stay throughout the time at Mecca. This
done, the pilgrims can go and perform the towaf cere-
mony. They hasten to this, for when it is over, they
are free to get into their ordinary clothes.

They walk to the center of the city. There, in awed
silence, they enter the Haram, the sacred enclosure that
holds the center of their world, the Kaaba. The sight

overwhelms even the most careless.

    
 
  
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
    
  

> oman ra = a 7 ee =as ¥

af ey

L2LAPY OD SIRES

 

 

. . ca S c “= ! - ae ao Zs ht :
ing in the prayer of Sageda, their foreheads touching the

re Se + ee
dust. ‘Their heads are toward the Kaaba, the granite

1 9: , 2 ce a s ‘ts sacred black
cube building forty feet square with its sacred black
’ t 17 ' 4b 1] \ Tr Ty | thy ) IST l
Sit It sf iT] | ( a \ i a UJ iS iil I . 1 ¢ tiie \ ‘ Crm
' * \ 1
\ cr? ,c = r ~
whet the Weicit 4 WS al ¢ _U) } a?alls trie Siar ply Cut
sam! cr] ¢ ’ T 7 rT ry ] 7 ! T 1 ] ‘ \ bh] } t] ~
Still a a et AV ( } te . Aut oe! ‘ Ad iv = | Al 15
| "Y ™ ‘ * + | 17 r ; be ' t } + } aa | 1774 la
iit ae) 2 & ‘ a 1] SOU LJ OT Lnat \y eo ] d LILILUGES

+ , «+ - 1. 4 . * oe :
ide and will hold easily over ten thousand pilgrims.

ry a ei at al E i 1 et . : : — ) -
ihe murmur OI voices, the tornado of movement, make
: o [on , ‘ ' ‘ : ’ ae i. - rr in: = ‘ Pp
a roar like breakers on a shingle shore. ‘Thousands of
men go surging round and round the square in one di-
rant ‘ a ; ] ay 1.7 Dis mena a ns 1 rT. i, eet eens ae
rection, an inaescripabie Numan WHITIpool. lL hey CITCiCc
s. -
r 7 va the K 4 | Ht " 4 a rT? ‘ } : eA1qITNC Tey 4 ts r lane
: ' ul | ] - 2% , ‘\ is > ie « ~ { \ 4 ] i a4 l b i ci _ a it 4 As T] > a C I i@ a > a A a Ma
. 4 ° oa *

“* * + * + 4 + , . a : . . 7 alt i mn *

Prayer, and tne vi eS FSO UD in a noarse roar.
o 4

a , .. aw | 2%,
oéeven times each man goes round the square tO per-

1] 1 1 — 2 7 .
sulk and cott i cloth t it drapes Line build . otooping,
i , fart on at CAI
he kisses the tiny part of the sacred black stone that can

‘Oiiah th wade ain kidice (EI tdi mii
be seen through the silver casing some tfrour treet above

the ground, the holy meteorite that fell from heaven.
Going out from the Haram, the pilgrim now runs with
bare feet from the hill Safa to the hill Marawa, three

hundred yards apart, and back again, repeating a long

rayer all the time. After this, a small round patch of

7
&

lair 1s Shaved oft his head and he is a holy man, one

7

of the great brotherhood of pilgrims to Mecca.

He may then come back to the Haram to rest for a
little under the shadow of the colonnade sixty feet deep,
with its rough-hewn granite floor. Under its roof ofCAR AV ANS TO? WE GGA 35

 

small domes supported on stone pillars, he can look out
at the multitudes of men who are performing the
prescribed tozwaf.

These men who are running around the Kaaba, naked
save for the loin cloth, repeating the ritual prayer, are
from many lands. Brown-faced, black-haired Moros
from the Philippine Islands mingle with a group of “Arabs,
lean, swarthy, black-haired, keen-eyed, their muscles of
whipcord rippling under the glossiest of all human skins.
A tall, pale-faced, handsome Circassian from the Cau-
casus, like a Greel god moves swiftly round the Kaaba.
Dark Egyptians, and behind them the hook-nosed, fierce-
eyed visage of a mountain Afghan, are flanked oddly by
the smooth corpulence of a wealthy Syrian merchant from
Beirtit and the broad heavy strength of a Negro from
the West Indies.

A Turkish high official from Konia in the heart of Asia
Minor finds near him a hawk-eyed, cruel-jawed Kurd
from the mountains above Mesopotamia; while in front
of them are a mild-faced scholar from his study in the
rose-gardens of Tehran on the high plateau ot Persia
and a Baghdad merchant who has made a fortune out of
gasoline in Mesopotamia. The skin of a Chinese Moslem
glints strangely in the sunshine beside the jet-black and
chocolate brown of a group of Negroes from Abyssinia,
the Sudan, and Nigeria; and behind them run two Java-
nese from the Dutch East Indies and a “flying column” of
Indians from Delhi. Lithe, dark youths from Algiers in
a eroup together with fellows who have come with them
from Tunisia on the one side and Morocco on the other,
sive a picture of North Africa in sharp contrast with
the bearded, light-skinned South Russian Moslem.CaTavVan

.
JUURKRS.,.iANRE AVV-A NESE dT ©l: Mot Cie Sw

 

Fatherless from birth was this Arab boy. His mother
died when he was seven; his grandfather, when he was
nine. His uncle, Abu Talib, adopted him. At the age of
twelve years His uncle took him a thousand miles on
camel-back to Syria, with merchandise. They reached
Bosra in Syria, where Mohammed saw _ Christian
churches; but he heard no Christian teaching. The his- _
tory of the world might have been different if anyone
in Bosra had taught this adolescent- Arab aoe fruth about

Christianity. it

Grown to a broad-shouldered, but slightly stooping,

_young man, black-haired, with black bushy beard, black
piercing eyes veiled by dark lashes, a finely chiseled, high-
arched nose, and a quick decisive step, Mohammed mar-
ried a wealthy woman, Khadijah, much older than him-
self, who was as wise as she was gentle. She belonged to

>

a sect of Arabs who had learned from the Jews the
idea of one God. To this thought the young man soon
became an enthusiastic disciple. The two had daughters
but no son who survived infancy, so they adopted as a
son a boy, Zeid, from a Christian tribe of Arabs. While
it is clear that in these years Mohammed had some con-
tacts with Christians in Arabia, teaching of the church
there had become so debased and its life so stagnant that
his ideas concerning Christianity were garbled and con-
fused and in essence wrong.

From boyhood Mohammed had known the Kaaba in
Mecca as a place of pilgrimage because of the Black Stone.
There the people worshiped the idol Hobal and a w hole
battalion of other images and fetishes. Mohammed
brooded gloomily over this fetish worship as well as over

the social evils prevalent at that time, and he pondered

~ - Oe

ai a

a

2? a ee ed

38 aoaliNey igi

AM

ON

       

Pawo aN

 

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meaning

O TO be a Moslem

IS tO believe that (,od 1S
one and that this Central Arabian Moh:

LITIIMNE d OT MeccaGARAVANS. TO: ME GCA 39

 

is the voice through which the will of God has finally been
revealed to the human race.

Mohammed, from the early days, held that all who
embraced Islam were equal members of a Brotherhood,
irrespective of any privilege of family, race, or wealth,
and that that Brotherhood was a warrior state which
absorbed and dissolved within itself all whom it con-
quered. It was a nation destined by the will of Allah
to be the dominant and inclusive nation.

So, holding this naked sword of a shining, simple,
keen-edged creed, Mohammed preached the message in
Mecca. He struck a shrewd, swift blow at the very life
of the Kaaba-worship of the godlets with his creed of one
invisible God.

Much money came to Mecca through the great annual
festival pilgrimage. So the Koreish tribe, whose people
were guardians of the Kaaba, were as furious agaitist him
in his early attack on their godlets as the silversmiths ot
Ephesus had been against Saint Paul—and for the same
natural, sordid reason. By a strange blend of illogical
inconsistency and practical shrewdness, he later made
the Kaaba, and the Black Stone in particular, the center
of Moslem worship.

Mohammed dictated the thoughts that came to him—
often in states of ecstatic vision. “They were moral re-
flections, historical summaries of Biblical prophets and
leaders, thoughts about God, commands and regulations to
his followers, a marvelous blending of spiritual vision and
cunning, lofty and low morals, practical, long-sighted
wisdom and mercy and intolerance. These reflections
were regarded as the direct word of God, uncolored by
the human medium. They were finally gathered together

    
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
  
 
 
 
 
 
    

i aae Gs eS a

eur

 

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il Islam, and

    
  
  
  
   
  
 
   
    
 

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book has been ot the verv

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aswa.—he reached Yath-

see uo oz z ma : i” |
MNIGGCY its RHCw Teaitiec Cc

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ie 20, 622, A.D, and the

nit. “A.H.” means the

ound the Prophet till he

icht-

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ht and inspired

‘nite r »+A cr
nited, passionate, hg

a

‘ded his own lite in conflict.

: : an = +* +" } | * 7 1
Ing fi e. He harried the wealtl
7 ° ° e 7 7
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OUC ad proCciamation Commanding

sword, which became the m:

—+
~

er methods, like the purcha
Christian children, sometimes i1

a

Hhoht Mohammed sent

. r Te = F 41
spread of Islam by the
method of propagation.
eC or rorabDie S@CIZUTe O

1 vast numbers. and the

missionary influence of traveling traders helped.

rr a ee oe . eae
ihe success ot the foravs

=

caravans was great. Men rallied to the victorious flag

on other tribes and onGARAVANS. 30 ME GORA 4]

 

of Mohammed. He did not fight in person. He gave,
however, the essentials of military success—discipline,
enthusiasm, and military skull.

The system is, indeed, in essence military. The creed
is a war-cry. The reward of a Paradise of maidens for
those who die in battle, and loot for those who live, and
the joy of battle and domination thrills the tribal Arab.
The discipline of prayer five times daily is a drill. Lhe
muezzin cry from the minaret is a bugle-call. The equal-
ity of the Brotherhood gives the equality and esprit de
corps of the rank and file of the army. The Koran is
the Army Orders. It is all clear, decisive, ordained—
men are fused and welded by the fire and discipline into
a single sword of conquest.

With success came moral decadence. Mohammed mar-
ried numerous wives, massacred old men and children,
slew a man and in a few days added the dead man’s wile
to his harem. Worse still, he pretended to have inspired
utterances from God to justify his ill deeds. Morally he
was, after Khadijah’s death, what most seventh century
Arabs would have been in his place and power.

At length Mohammed conquered Mecca, with ten thou-
sand men, and rode in on his camel to the Kaaba, hurled
the godlets to the ground, and then—to the people’s amaze-
ment and by a stroke of genius—did not destroy the
Kaaba, but made it the center of his own religion. He
sent the gigantic African Bilal on to the roof to ring
out across Mecca for the first time the cry that now re-
sounds from ten thousand minarets across the roof-tops

of the world to two hundred and forty million followers: | 7

“Alfah is most great! I witness that there is no God
but Allah, and Mohammed is the apostle of Allah. Come

  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
    

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EE amet

nines

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YOUNG ISLAM

     
 
  

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was more Oriental than

  

general on the Atlantic

  
   
  

the waves. “Great

‘aging sea, | would

gmc

aching the unity of
1 those who wouldCARAVANS RO IMB eCEGA 43

 

The tide burst into Spain and broke upon the Pyrenees.
The very Spirit of History herself must have held her
breath when, for seven long, tremendous, and bloody
days, at Tours in the fair fields of France, the armies
of Islam and Christianity were locked in the agony of a
terrible and decisive conflict. At length, exactly a hun-

dred years after the death of the Prophet, the armies Of |

Islam were for the first time smitten and driven from the
held.

In that century (Gibbon estimates) Islam overwhelmed
thirty-six thousand cities, towns, and castles ; destroyed
four thousand Christian churches and erected in their
places fourteen hundred mosques. In later centuries the
Moslems poured across the Taurus Mountains, over-
whelmed Constantinople, and hammered at the gates of
Vienna; flung their force eastward, harried Central Asia,
and came to the Great Wall of China; foamed down the
passes into India and set up a mighty throne in Delhi.

What happened in the wake of these conquests? The
bulk of the population became Moslem or died under the
criminal and

 

scimitar. The Koran became the Law,
civil—controlling taxation, trade, government, everything.
Mosques were built. In Jerusalem, for instance, where
Abraham sacrificed and Solomon built his Temple, Omar
(the second Caliph) built the Mosque of Omar. Gov-
ernors and magistrates enforced Moslem law. ‘Teachers
made the new generation learn the Koran and the ritual
of the Faith.

The Moslem Caliphs of Baghdad reigned over one of
the greatest empires the world has ever seen. Their
wealth was indescribable and their state overtopped the
wildest romance in its profusion of gold and precious

    
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
  
 
    

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CITCUITI-
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ine Wvliddie Ages. ine tnougnt was not that or AraDs, Io!
Lic YI Catt L WLUOSI! AULTI S Dave Reet CI Sidali - thei

.

; oe te ee rr Toto a a0 aon :
iTI€GST venerais ; qd soidilers nave been ' UTKISH: their

+ * + 7 & . 7 ae 1 In —
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: nd Atrica; whil much physical beauty has come
a 1 } . 41 , “Try
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then deca es ihe early Caliphs in Baghdad
4 7 4 1 7 ~~
+ . + + * j ,
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et-48 VI Lf \ i wot . tu Lileé ILIXLUTIOUS, A iS ui a
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rulent sore Simultaneously sucking the strength trom

t ae cm aeirirun cenit 'B, a il la 1, rr ‘4

tne DOody and O1soning If. D> iohdad bled tne itmpire
7 4 at . 7 1 r at ' : ~ " 1

white with its demand tor slaves and riches. Caliph rose
4 1% 7 } T cay rr) 7 > oE

against rival | of. la lecine war began. The j1had

]
iia ca tewks ariel. 9 ™. - Dg ee
OT Tia SSAac©re <i i i i," Gua Lic nine 1c iif nts OT Ui Lure and

7 4 1 5 ] -+ +. a on ‘ iC
hordes of barb: ns in the twelfth and thirteenth centuries
swept down tf Central Asia, captured the Islamic

. : ALit at J
strength of the European races without, Islam was grad-

y dismembered. Britain, in the middle of the nine-GAR AV A NS? 2 Ol MES 45

teenth century, took over the wreckage of the Mogul
‘Empire in India. North Africa from the Atlantic to the
Red Sea fell into European hands. The Eastern Euro-
pean Balkan nations won their own freedom. The World
War subtracted Iraq, Syria, Palestine, and Arabia from
the rule of Turkey. The spirit of nationalism divides the
rest. Today Turkey has thrown away the Sultan and
the Caliph and has set up a secular nationalist dictator-
ship directed for the most part by Turkish agnostics

educated in Europe. Egypt has set up a purely national

| constitutional monarchy. The Persians have gently pushed
o /

the representative of their old dynasty of Shahs off his
worm-eaten throne. The Arabian deserts have reopened

their internecine feuds.

So before the eyes of our Mecca student-pilgrim sit-
ting in the cloisters of the Kaaba there unrolls, as on a
moving picture reel of history, the spectacular rise and
fall of the temporal power of Islam. He realizes that the
Moslems of the world live today divided under many
different governments, most of them Christian in name.
He sees that today eighty-five per cent of the Moslems~of
the world (numbering in all 240,000,000) are under the
rule or protection of Christian governments. To consider
the masses largest numerically, we find that within the
British Empire there are 94,000,000 ; Holland follows with
39,000,000 ; Russia, 15,000,000; and France, 28,000,000 ;
while America in the Philippines holds almost 600,000.
Some 17,000,000 are in semi-independent lands or in coun-
tries mandated under the League of Nations. A bare
20,000,000 live in independent Moslem states. He recog-
nizes that out of every seven living Moslems, only one is46 YOWNG ISLAM ON TREK

 

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iJ ‘ i: \ COTTIIITIE Lil Lie Ai Blea. rit L ICT Ee Lit \ Lc Li1e tJ il r1iIrs
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—CARAVANS TiG eMeEi@ier A 47

 

occupied by professional prostitutes for the pilgrims.
Many good Moslems are as scandalized by Mecca as
Luther was by the abuses of a very different kind
connected with the pilgrimages to Rome.

What, then, is the value and meaning of the pilgrimage?
It has two values which together are so great that they
make the pilgrimage the real symbol of unity in the whole
Moslem world.

The first and original value of the pilgrimage is its
effect on the pilgrim in stirring an intense emotion of
crowd psychology. The pilgrim glows with pride in his
membership in this mighty interracial brotherhood.

The second value of the pilgrimage is the indescribable
radio activity of this emotion all over the Moslem world.
The caravan trail rtins back from Mecca into a score of
lands; and along that trail the pilgrim carries a penetrating
influence.

The pilgrim is now a Hajji. He radiates an awe-in-
spiring aura of prestige. The pilgrimage has normally
nothing to do with holiness in any spiritual or moral sense.
But its pyschological effect is irresistible. And the lower
the standard of intelligence or civilization, the more over-
whelming is the effect. Sometimes, however, the Hajj1
ruins this effect by his overbearing insolence, which in-
furiates his neighbors; and he tells stories of the dissolute
life in Mecca that dissipate the aura of holiness from the
name of the city.

Hardened Turkomans of the Central Asian plateaus
will, however, weep with excitement at the sight of one
of their own folk coming back from the Mecca pilgrimage.
Afghan brigands on the one hand and Negroes in the
Sudan or Nigeria on the other hand are overwhelmedSa a aa:

a a

AT a

Peer eal.

TS ag NE ee

i EE ST

<ietenty

  

 

48 TOUN GI SLAM @N AGRA R

 

with awe. Yet, so also are the relatively more advanced

Moslems of Delhi or Cairo. They will kiss the pilgrim’

rh, (fi

footsteps, rub his dress on their cheeks, to get an atom o
the dust of t bz

a, embrace him.
This has important political consequences. Our pil-

1 ’
lL. '
4

i@ Kida

‘rim from across the Sahara finds Mecca pilgrims from

Morocco, Algiers, and Khartoum; Jerusalem, Agra, and
Calcutta; the Philippines, Azerbaijan, Singapore, fava,
and Angora. He discovers there that, of all these, the

oe

pilgrim from Angora is the only one who belongs to a
self-governing Moslem state. The others are all ruled by
“infidels’*—Spanish, Italian . and French, American,
British, Dutch and Russian.

“Why endure this?” he asks. “There was a time when
not only were all Moslems ruled by Moslems, but mil-

lions of Christians were ruled by Moslems. Turkey 1s
free. Egypt has won large freedom by rebellion. the
Riffi have shaken the power of Spain. Why should the

>

infidel rule us any more?” The whole world-wide ferment
for self-determination supports him in his emotion.

So a vehement conflict of loyalties is set up in him.
The pride created by the vivid bird’s-eye view of a Pan-
Islamic brotherhood which he has seen in Mecca at the
pilgrimage conflicts with his loyalty to the “infidel” gov-
ernment under which he lives. That conflict of loyalties
the pilgrim often carries back with him to the Dutch East
Indies, to India, Syria, Palestine, and North Africa.
Enormous consequences have come from this and are still
to come.

The greatest actual consequences have arisen from the
rise of the fanatic puritan Moslem upheaval called the
Wahhabi movement which captured Mecca once in 1803,{= A= SPAN,
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CARAVANS 10

 

and has again done so in 1924, subduing Medina in 1925.
The Wahhabi movement tries to recover the first trium-
phant fighting passion of Islam. Here—in a single
sentence each—are noted four upheavals that radiated
from the Wahhabi ferment in Mecca through the pilgrims
into Asia, Malaysia, Africa, north and south of the
Sahara :

1. A Sudanese, Sheikh Othman Danfodis, returning to
Africa aflame with Wahhabi anti-infidel ardor, united the
peaceful, agricultural Fula people into a furious belliger-
ent federation that swept the western Sudan with tempests
of conquest for decades, until the British occupied Nigeria
in I9QOO.

2. Three pilgrims from the Dutch East Indies in 1603
returned from Mecca blazing with Wahhabi fire and
created in the Sumatra highlands a maddened fighting
army of fanatics who poured into the Batak country,
massacred all who would not accept Islam, burned their
villages, outraged their women, and sold their children as
slaves: so that only after fully fifteen years of war could
the Dutch Government suppress them—and even then by
virtual annihilation.

2. The intermittent fighting in India on the Northwest
Frontier from 1825 to 1870 between Wahhabis and Sikhs
and between Wahhabis and British all arose from the re-
turn of a Mecca pilgrim, Syed Ahmed of Oudh, aflame
to purify Islam and make it a fighting unity with the war-
cry, “All India for Islam!”

4. Today the European powers holding rule in North
Africa—the British in Egypt and the Sudan, the Italians
in Tripolitania, the French in Algeria, and the Spanish in
are all feeling the repercussions of the Senuss!

 

 

 

Morocco

       
 
 
  
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
     

ace crs ita A EE aee Te ba oe ee,

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50 FOUNG SLAM AWN, TREK

 

; ) Boies OL. ae : : ey LO tae . vm, to sate
movement rounded in Ia&?2 by Sheikh Senussi, rouowing

n, and radiating now from

Va Mion ta n he get | t 1] 1;] ly matt [
i Tit i. 4 \ Bt c ~eLS Lif eet Will in i\ pall be
: , 1% f 1 e |
colors uj the wall of his house the scenes of the pils
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47 ] \ o ]
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i | c 7 ‘ | ; » \
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+
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Mohamm«e 1 and that from the burning center oj Necca
\ t | DOW f | ] 119 in rery conti
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and COMN1NAan Is cle livered rourteen centuries avo. Until

molds. Islam still has a commanding appeal to its

man, tO a message, and to a brotherhood.
ae

Is that command of men built on enduring foundations,
or is it eve r being slowly but surely dermined ?
or 1S it even now being slowly but surely undermined!CHAP TERY Pitre

BETWEEN PAE DES eet
AND EURO:

 

I

UMBLING through the rain down an ill-lighted,

narrow, cobbled street in the Italian quarter of

Paris, in 1925, I turned into the gloomy bar of an
evil-smelling “hotel.” Behind the bar with its array of
liqueurs and limonades stood the tall, big-built, rather
puffy-faced hotel keeper—an Algerian.

Hearing us talking, other men drifted up to join the
conversation. In ten minutes I had shared confidences
with seven young men—a Tunisian, awaiting a ship trom
Cardiff to South America, which he was to meet at Cher-
bourg, a Turk from Smyrna, a Moroccan, an Egyptian,
and three other Algerians, all of whom were employees
in the sugar refinery whose hulking structure loomed up
a short distance away.

They were all Moslems. They represented three quat-
ters of the Mohammedan world around Mediterranean
shores. They were staying in this weird hotel where the
beds are never empty. For in that sugar refinery the
twenty-four hours are divided into three eight-hour shifts.
The machinery never stops. The hotel beds are used on
the same principle. They are never cold. One shift of
men coming from the factory to the “hotel” goes to the
beds as those who have come from the beds go to the

 

 

three times every day.
S|

factory

 

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' ‘ y .

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4 . i] — iS —_, *
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r Te. | TT) T \ I. 77) i11It
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47 : f |
+’ + - ks = + . 7 aod
f =
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i i , ¥ 1 c +
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+> > + 1 ~ \ * ] , 7
' , — ‘ ) b 4 l ad i 4 ‘ . ‘ “ ] ) VA =

1 Fs |. ~

tL rrericn JIrancs rested
in Lic m9 . » :
m Aleeria. m nine
unt and had sent if
d the family property.

ee ADS ae *y 3
his Algerian village.

beady
—"
—~
—

oney in quanti-

=See

 

THE DESERT AND EPUROPE 35

 

ties that to them seem fabulous, and, for the more ambi-
tious youth, the escape from “a blind alley’ civilization
into an open road for talent. Much of the money is spent
or lost in gambling and dissipation in France, but vast
quantities of it go back to Algeria. At the post-office in
one town in Algeria as much as twelve million French
francs a year are paid out for postal orders sent by these
men in France. In one post-office, on the day before the
great feast of Ramadan in 1925 in Algeria, over a million
francs were taken out.

At the outbreak of War in 1914 there were fiiteen
thousand Kabyles in North Europe, mainly in Belgian
coal-mines, but they fled to France on the German in-
vasion of Belgium and took refuge in Paris. Many went
home to North Africa. The War crashed in on their
whole national and tribal life. As many as 260,000 Al-
gerians crossed the Mediterranean and died for France
in the World War. At the end of the fighting they began
to pour into France to work. Seven thousand Algerians
per month left Africa for France in 1922 and 1923. Many
were turned back as undesirables; but multitudes entered.
Reculations were framed to reduce the numbers drasti-
cally. Then they came as stowaways and in other sur-
reptitious ways. When jets of sulphur vapor were blown
‘nto the holds of a ship from Algeria in Marseilles in the
winter of 1924-25 to rid the boat of rats, fifty-seven
Kabyles emerged, coughing, from under heaps of coal.
There are now at least fotty ttousand of these Kabyles

c )

in France.
They keep a common loyalty to each other as members

of the Brotherhood of Islam. But they lose almost.every
Moslem habit. They are not called to prayers by a> ras ~~ ™ .
, W1peda OUT;

se1ious cisterns

They have

) Peet f in ee 11.
‘A similar but smaller mosque

War in

I erlin.THES DE SEAR AUN D EUR ORE os

 

customed to the all-embracing warmth of the African sun,
are pierced with damp cold. Racked with coughing, many
die of pneumonia. ,

They have changed the camel caravanserai for the Paris
café: the bazaar for the boulevard; the mosque for the
“movie” theater; the minaret for the factory chimney ;
the muezzin for the factory siren. They have drifted
from Islam: but in Christian Europe they have seen little
of Christianity. No picture of a Christian home has ever
dawned upon them; moral laxity is all about them. “Tn
France,” they say, when they are asked about keeping the
moral laws of Islam, “all is permitted.”

An American missionary society has sent a worker to
Lyons; a British society has brought a man back from
Algeria to Paris; but the total impact of Christianity on

them is infinitesimal. Perhaps the best thing that comes

to them is a bilingual version of the New Jestament in
their native tongue and in French. This they are eager
to have as it helps them to learn French. They thus get
a true picture of the personality of Jesus for the first time
in their lives.

As a whole, they are sheer flotsam and jetsam washed
by the remorseless tides of modern commerce into this
strange harborage. In them there may be seen a vivid
picture of young Moslem manhood in the Arabic-speak-
ing world of North Africa, Egypt, Palestine, Syria, and
Iraq that is being swept from the ancient camping grounds
of Islam out into this new trek along the commercial
routes of the Western world. They are, not only in the
workshops of the West, but in the universities, from Paris
to Chicago and from Oxford to Prague and Rio.

What does it not mean that since the War, for yearje ae ee

Poe eee eg

       

56 POUNG [ISLA MHON PEEK

 

aiter year, more of the youth of these lands have gone into
Kurope and even North and South America than have
taken the pilgrimage to Mecca?
Lhe influence of their going to Europe is not limited

to themselves; in Algeria, for instance, we discover pro-
found changes among the women-folk of those > Kabyles
and other North Africans in Paris.
ance has eaten up my husband” is a common saying
today in Kabylia among the young wives, left often desti-

tute with one Or two small children, They are often un-

W644 i s een " ~ r} ict , > la
wanted in the home to which they now legally belong
' } ’ * ‘ « 1 1
tne home Of the tather of the absent young husband.
l > me L. , ——s i 3 a 1 ; a 4 1
* + ' 1 - . ; 1 | * } +¥ \ :?* s> a roe y
Fare they wanted | ick Iml THICIT Old Nome where already
‘| * 2

LLICTS alC INnany MOuTNS TO Te ed. SO it nappens LOK day wit h

YY 5 . f 4} " ‘1. + +7 iP “ + “ © lato t vd Hs he - -
Ita L\ Vil \ CITi J Lilie \ qaTrirt Our Into a ili¢ J) I WNMNOTALTY.

' eS Bnd eee a lz
On the othe nand, the families to whom the Kabyle
Tit it rat “Cc are ndaina mor r are hiiildinge he te
men 1n Pance are sending money are Dulldinge better
“Af . i a a Se ; : 1; * ; ae ; a ae “
houses, living on a higher scale, seeking and getting better
j => ;

education for their children, and in general turning their
traces toward the West.

2

atch ot North African

Behind this Mediterranean stre
islam in the desert lie oases. The most mysterious of

all the a that play on the life of young Islam in
North Africa radiate from some of these lonely places
that are * ts in that ocean of sand just as the Hawaiian

Philippine groups are islands in the Pacific. Among
these oases two—named Jarabub and Siwa—tradiate in-
tangible, powerful forces along the camel tracks that run
to [ripolitania, Tunisia, Algeria, and Morocco. TheyTHE-DESERE AND EUROPE 57

 

therefore have a special significance at once in the
romance and the strategy of twentieth century Islam.

The oasis of Jarabub is a small patch of a few square
miles of habitable and watered land in these vast water-
less wastes behind Tunisia and Tripolitania. Four great
caravan routes radiate from it. Caravan traders and sol-
diers cannot cross the huge Libyan Desert except through
this oasis, for they must take water at its wells. These
routes create the strategic value of the oasis which—by
asreement with Egypt—the Italian Government occupied
in the spring of 1926. In the oasis stands the massive
Zawia or monastery school built by the order of Sidi Ben
Ali es Senussi; the founder in 1855 of the great Senussi
Brotherhood as well as his tomb and mosque. The oasis
is, therefore, a center for students and pilgrims from
every part of North Africa. That fierce Puritan Moslem
order spread from this oasis an amazing and passionate
fervor against the penetration of the White Man—the
Infidel—into North Africa. It spread Islam down the
cacavan routes into Negro Africa. The Senussi also
combined piety with profit by conveying pagan Negroes
from the Central Sudan and selling them into Moslem
homes. They thus made money and Moslems by the
same act. Another great center of the Senussi move-
ment has more recently been developed eastward to the
oasis of Siwa in the Libyan Desert west of Egypt.

The Senussi movement—like the Wahhabi move-
ment—is a vehement and powerful force fighting for
pure, primitive, free Islam. It has run like fire in the
veins of fanatical young desert Moslems. They move
hither and thither up and down the camel tracks to all
these lands—Morocco, Algeria, Tripolitania, and Egypt.<a,

=

EE

7 a Se Sa

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e “ ° ‘ °
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4 7 % * ) , i ‘8 . ° * 1]
| | “ ~ 27 ’ 1 ‘ ~ : | =
a4 SIC] i v\ iG Lil! ~/ | LiLISS] Waolis clit both pu
17 y ; ‘1c h rrct ' ~ 7 + 4) spiritual Ti 7 \bd
‘ = \ Rha. j iL i . . J i i i | ‘ >}7 a4 ‘tL cl Lil ¢ 11] 4 |
sal | , ] 4 ' ' } } ee T thy J 17] }
Lid is‘ a 4 cLii im Li aGieg LT) J ‘ DalliSfi
A
ne lind!
‘ iti i ] ‘ i) i LS LJ cs i Ticiis i U\ rne
. * = 1 ¥
* * , ¢ * 4 ' > TF ~
ee fh Ps \ I * 1 o « ( ()] Ln  & cOnnIct
+ 7
OUT & vy J@afl, 7 O] Cdll LOUCTI
‘1 + 1 + ] . + + * + [ a . IR f C 9
{ . ' : i c., Ji] J} ] Live Willi UI cl
+ q 7 } , 4 +7 4.7 * 1 4 4 ‘7 + | = >
' 4 _' i \ . - | i i i} ay
' * =
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| ’ . O STIENLtN OF arms
4 ; 4 r 4 ] ‘ °
i ( riCes POET: GHie iICtLrer in
. ‘ , 1 ‘ 1 -
L Ul- ATI | Willi TOr pi aU breathe
‘ ; ‘ 4 4 7 . ]
. t 4 *
‘ L > { i« VV | “ i Lit IT} »\ ~ oe
‘ ; { . ‘ ’ | ' ’ -
X + 4 : b | i
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y . 4 + * . + \
yVe den } xhts and we defend nothing
‘ = ] ’ ' .
| Se tt | Ou y TO detend. ihe sole pur-
Ol a OUT acti ! ) al ve at peace. V S UGUEsire «oO
i
\ f >? 7‘ i + ‘ . a - > . > “+ r ’ =
L| PLOPIe ali | rt rill OUFr COunNtry. We are
} * ai ’ 1 ‘ = 7 * = “
Liv , Cady tO ma at ana Come to terms, aS soon as
we Can perceive that Our enemies recognize justice and
1 ‘ 3 . to é
ca! Th] ' | i i | & ] | 1] [ iT | CTITIOVMent, OL:
srl - ’ . ’ 1 : .. . - +
ft ; « 7 \ . , - oo . ¢ ~, ~
WilICN ¥e < ex r. Bat i NaS Characteristics of ITS
qf s +
OWT) CG \ | | 7 |

ease Gil AUAILY LO CXISTC WnICN entitle it to be vo, erned
e as other nations do,

1ien it

¢ ; * 4 o | } 4 + 1 + { > “secu . ;
Obtains 1 e rignt ; just demands are accepted, it
‘ ] ; ¥ + 7. —— — 17 4 7 “
will ] Ve in ] ice ani Lng 11U" vith all its n imhbors and
open its door to foreigners In a htting way to bring about

S and our desires

hough tne enemy occ ipieS a portion Of our country.
| and occupy other parts, all

hi . (> 7 ea ~ «Fo : 2 ° * = : 5 *

Chis does not detract Irom our ialtn, tor we remain stead-

ciples even if only one mountain-top may
“Main tO us to occupy or to inhabit. We shall cause great

3 —,lite DE SERT AND eE UiVve e752

 

loss to our enemies. Although the enemy will possess a fur-
ther part of our country, it will not trouble us because we
have won more than that in our victories in various battles;
nor do we perceive any virtue in it; nor will it affect our
determination because all the enemy has done is to create
new war fronts on which he is daily suffering great loss.
We still continue prepared to defend our rights to the very
end and to die for our principles. We shall be patient, as
we have been for many years, until the day will come in
which right will conquer wrong.
Peace be upon you and great respect.
MoHAMMED Ben App UL-KRIM UL-KHATTABI.

This conflict in the northwest corner of Africa is not
isolated. In the hinterland behind the Mediterranean
facade of Morocco, Algeria, and Tunisia, there run the
tracks of intercourse between the different Islamic ex-
pressions of this world-wide nationalist renaissance.
These tracks link up Abd ul-Krim’s followers with the
fervent Senussi of the oases; with the nationalists of
Tunisia, Tripolitania, and Egypt; with the fiery warriors
under the banners of Ibn Saud in Central Arabia ; with the
rebellion of the Druzes in Syria; with the new upheaval in
Persia that has placed Riza Shah Pehlevi on the throne;
and with the drastic secular nationalism of Mustapha
Kemal. The extraordinary welter of conflicting and yet
mutually inflaming movements is revealed in the fact that
in Tunisia alone between July and October, 1925, the
French governor had to face a Nationalist upheaval, a
Bolshevik strike, a Fascist demonstration, and a Moslem
revival. How tense this situation may become is sug-
gested by contemplating the possibility of an upheaval ot
1,700,000 Tunisian natives in a land where there are onlyOF Li = + a,

Se aero ee ae

eS a

mes

TE ce ST

   
   
   
   
   

——
el
at

   
    
     
  
   
 

+ pa 1.
the rS v1] | lorocco or Algiers,
| Ll YOM! OT]
, 7% t e
\ ik The nce Of almost un-
+ { i? 4 } ' 9 Lia
4 + 6 i * f Li Li) Ahi id LIIC TE Liviu
7 + } | J * + =
J A ‘. ces = i ~ LOU . ew ce ss | Lic]
oe & 7 a ’ vr

ba ES <n.” Cn NWLOSiI€IM C1InHes oT North

* + ? ] |
( oa ] Si | Li! We 1rieT} Vel | Cj 1T) b] ICK

. . .

e e the little, gray, tripping donkeys

° .,¢ 7 - 2 7 —— a
arth With brown, switt teet. | here aT

M

ated at radiant oranves. pale lemons, blood-

colored tomatoes, red carrots. white and black orapes.
1] + C = = . at S -. “ 7 ~ bh] " - 1s
UC SCCIIC OF Creamy vali ands of OTanyve blossom NeT1IasS
" } ry 7 . [ \ * } wi + . : > Y r » 7 ”

wi1tn 1 STance OF Arabian lasmine. onder, at a

hi mney restoo!

nt is chattering over the price of the pow-

that lie flanked by soft creamy cheeses,

ied with bees and flies, spices, and shining

dark green olives. From the dark Rembrantesque interior

of a café Ho:

it the odors of scented tobacco and of the

burning of coffee, with the nasal blare of a phonograph.
A traveling beggar, powdered with the dust of nany
roads, asks for the bread that is the alms of Allah.

Above our heads the latticed, shuttered windows whisperTHRE DESERT AND EUROPE (oll

 

 

of the secrecy of Moslem houses. The harems turn their
backs upon the streets; while through the gateway the
inner courtyard is to be seen, fresh with flowers and
the waters tinkling in the cool stone basin of a fountain.
Beyond the fountain the master of the house and his
friends take coffee in deep-windowed shadowy rooms
remote from any rays of the sun.

Yet in that same city a thousand boys may be at school
taking the same curriculum as the boys in Paris, although
they complain bitterly that the schools provided by the
European governments are inadequate to the needs of
the Moslem natives and only provide properly for the
European inhabitants. This complaint, however, 1s itself
a symptom of the new movement for progress. Every
year in Algeria, Morocco, and Tunisia from seven to ten
thousand native students leave the schools able to read
French. To these boys—sons of fathers who if they can
read at all can read only Arabic—is freed the whole
literature of France, scientific, fictional, social. They can
read Karl Marx, Anatole France, Rabindranath lagore,
and Einstein, where their fathers for thirteen centuries
have known nothing save the Koran.

Going into a village, we hear the nasal clamor of fifty
boys’ voices through a window ina mud wall. The sound
tells of the mullah teaching them to memorize the Koran
as they squat around him on the ground, with an eye on
his uplifted cane. The arrival of a camel caravan brings
the news of the great cities and the ports; and such
picturesque versions of the events of the world as would
turn the wildest “yellow” journalist green with envy.
Evening comes, full of the calling voices of children and
the peaceful sound of beasts returning to the stable underae ee ae

eet

Fa

ee eS

Ces ge ee

ma ee

ot

a ee ee

+ SEPT eel

SL Se

 

\

62 rOUNG ISLA MOON TRE

 

tne Mlgnt OL thousands OT swallows. Lie moon Comes up

> 2 7
ge , eee , il Ati: iia ked Atlas
cy ae 5 tii Lif Lt & rs ici ail 4 <i msvVC Liit lia *'‘ Cd s tias
' ,

t + ; 7
Mount Li] Je i 4 | ‘ii I LLIOLU eG 5 ()] pall iS
1 . 1 x * 1 7
\ - ¢ + '
m2 2b | ' trom the hoots of the Mocks
' | / ' | ] 2
()} ‘ f i Ti )\ a Siti oherd DOY.
b ~ 4
i) ‘ ' : 17 Tt , . Trt
Dut | y DC QATeaming Of the Argentine
7 - +
Ol J) j vs - 5 LT iT] Lhell
4 .
| I 77 ! iii at 4 ' | il is
1 q 4 °
| sist n | | and in creed
| ‘7 ' * | ' ’ 1d
| ‘ + lel \ 4 * Alli
° . , 4 ‘ es | ) o-4 : =
f : \ 4 4 ‘ 4 ' L » ‘A iw. lT) tne
+ + 4 7 ‘ 4
, ' Ci 1 i a ‘ * 17 tf ny \ I ns ()T
t 1 ‘ ‘ 4.7 t
© * 4 , 5 4 -
: I I 5 J GH Viriat
‘7 im tl e tiirn-
i \ e ' N { ‘ \ SLiCc { 5 4 4 i +
' ) 7 +7 ] 4 ] | 1} :
Y ' ¥ 1 4 5
1] ™ : ry i Cj a l] 7 ’ ,¥ I Lheé Lice Ine
q a + - a ,Ts
t ; + * * -
| > [ nhiversities oO} itin Murope
; ] c + . Ty" ' | a
diidg the YO! , Tile] >in th streets of Kio and | uecrlosS
‘4 47 =< es ‘4 ‘ andl c he . awitia ‘ 4 Y -
. ~ MACY GLC dil DaIt OF THe LOViINg worid Ol YOunY

, today a strange blend of the quietude of
p i > $ + y ie aes 44 * = 4. 1 , '
agve-long CUSI RAhds CU] a Rchlict lit JALd Ol desert Islam, the

the clamor of self-determina-
tion. [he sultry passi

ns and happy hilarity of Africa
are shot through with the sharp intellectual challenge of
Kurope and the driving commercialism of the North.

The Senussi of the oasis is faced in Tripoli by the Fascist

AT - C

trom Rome. The Nigerian from across the Sahara. rid-

ing On his camel past the de luxe hotel in Fez or Algier

iyTei ES aDIEDS EGRET PAINGD) oe Wale ©) Ey i OS

 

meets the curious gaze of the Parisienne and the tourist
party from San Francisco. Ancient custom is jostled by
modern movement; the mosque, the bazaar, and the camel
face the lorry, the autobus, and the cinema; the memoriz-
ing of the Koran goes down before the science of modern
Latin European education; the lure of new wages calls
Moslem youth from the mosque school to the pneumatic
tire factory.

What principle of life remains to guide him and give
him a route to follow through life? A rigid Islam can
no longer command his assent. A materialistic agnosti-
cism or ‘‘careerism,” like “Dead Sea apples,” turns to dust
and ashes in his mouth. There is a widespread longing
among many of the fine spirits of the new generation for
something that will be a spiritual guide and a moral rein-
forcement in this difficult day. The old guidance is prov-
ing itself inadequate to the demands of the time with its
expanding opportunities and with the novel calls of a new
commercialism and new range of racial politics.

Heroic spirits have, in this area, against steady de-
traction and derision, for decades quietly presented, by
their lives as well as their lips, the Christian message.
Little response came. They might well have been for-
given if they had stopped work. ‘Today, however, as a
result of all this movement of youth and the shaking
of ideas, a new spirit of open-minded inquiry is replac-
ing the old arrogant resistant spirit. An insistent clamor
reaches these Christian teachers in unexpected areas for
teaching that will give some light on the meaning of life.
The faith of these pioneers is being justified. They need
reinforcement by young Christian spirits tuned to the de-
mands of youth in these lands. One other reintorcement,LOLAM ON TREK

 

‘

isCenl, MYySterious,—mMay aliso meet them. it is TICVer

SS ee
-_——s

eS
a
;

ol i a “= nh } ; } ] ‘ ~~ s “ 1
sate to forget, 1n all this Mediterranean frontage of North

=
—-_-
4
>
‘
-
ne
i
—
out
—~o
~
-
=
-
*
-
“
*
~—<+
mY
a
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=
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a

lan and Christian

1 oe

h cf yr =F ’ » Re rey . .¥ ‘4 an E me 7 re . wee .
hi L\griy, n { vv. cy ituries OT] life O] the ( hristian

4s. A

: 1 ‘
| CN ik a ea one er Be

; ‘ nurcn mid OVCT da ToouUsSaATIGd vears o7 the influence

; :
ot he 7 — 7 ' wy . 7 h, { * }- 1, ] ¥ ‘7 :
3 Lie L) a nt sMAdIIC CONQUEST SWEDT II

i a
f 4

‘ . ae

. * 1% - “to ~~ ¥ , co et 7.494 + # * . 4 y * .* = ot ] + "
| away. iperD TuInS OI amphitheaters and temples and

. + + 1 "

’ | “ 4 ¥ ~ * } |) ws , 4 .

| ol 26 eC. rr "

77 i ( 4 * i " »4 mMmoman-t uTr1s-

, i "% . + | a * * ‘ . i] 4 ~ } , . : - aly . Ba

| centu ca fall to have lett their mark in the

7 e 1
. 7] ¥ TW¢ ; o
consci . is oft th peoples
d 4
7 *
. ¥ . » 7 7 % tT
) y who know intimately the Moslem
1 « os 1 ’ 7 :
* * 1 :
i : }* ' 14 ' ;" ‘ - 7 r vy | e *
+ & ~ \ ' \ i [ ‘ I € Alt Qualité and
+
_ , * +

% , ] | ;

i ' | { + . 7 4 7
ideals conc i in their hearts like seeds hidden in the
#

1 | ‘ ] * ,

7 rii ; ‘ . 1" 1
| od under a dark torest, that never grow until the trees

7 , 1 7 y
' 747 j + ( ! ~ 7 7 = c

, ire t dow! € is will break and bloom and
4 - * . ] 7
4 ia i i , * r , % | 7 | c

fruit in new and vigo s te when the shadow of ricid

to disappear, and theCHAP Een © Geix

REE. AWN © UE NG ee Ary aloINa eg
G ROU NDS

HE great Arabic-speaking lands from the Nile to the
Euphrates have for forty centuries been bound up
together. Human civilization was cradled in these

river valleys. The empires, the arts, the religions, the
types of civilization of Egypt and Mesopotamia have been
interlocked. They have been locked in the wrestle of war
as often as not; but whether in war or in peace, they
have interpenetrated one another all the time.

Perched above them on her plateau, Persia has, all
through those millennia, been semi-attached and semi-
detached. It was so in the days of Cyrus, Nebuchadnez-
zar, and the Pharaohs. It is so now. Similar waves of
feeling and thought sway the youth of these different lands
today. So we may well look at Egypt and Arabia, Pales-
tine, Syria, and Iraq, together with Persia, as one
diversified unit.

A man in the moon gazing through some monstrous
telescope at the earth would, at one point, be captivated
and perplexed at a unique phenomenon. He could see a
golden ocean stretching nearly three thousand miles from

west to east, cut by a lovely strip of ribbon. The ribbon
65

ee oo
“ .
.
_ e+ ae “ . . »al,

a

Js =a

ee ee ae

Re cei ae ae

eo

Se

eee

“a

ete aa

ants

Resale a a

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ed

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66 TOUNRNG ISLAM OF. FRE

 

* 5 ne = * 4 { {
Tt { Il, Ae ' iV ;\ LLL! i i +4 if ()T) + 1 iif ’ J iC
ry ’ 1 J | *
rye y ’ . ' 1 : T . , * + | > -
L | I . Ca WOUIG be ce wvastest stretcn Of
’ | 1 ] 1 ‘ '
; + ’ + 4 + ~~, } a*" a :
‘ ™ f : i 7 Y a if ii] ita cll \Ta Al ——! {jT)-
& 4 ™
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Alii : ~ 4 , J i wd oe £itiadi 1( WVU l } UCL

4 +} } = 4 * 7% i. “ : 1 1 r

rave birth to the first imperial civilization in the histor
. + . a i 4 * * Lea ' } . | ** 1] *% . . .
OT 7] ) j : iJ ynicn today is Tne 1 LELIt ctual head Oo!

OT tne YOUNIS iSiam OL TOmMmOTrrow,
H on * t oa! » } ;* J 14 lo r “ = 4 “~~ f rc Tt : > ‘ e r
J “py ¥ 4 Tuic ALL O' iT tO lad) 7 I tne ALi St LIME IT) TW QO
¢ t : / } ¥ 1 + 2 ee in a - 9 : 7 “ “<>
thousand four hundred years. The Persians threw

im) & i = ie . 1. 47 a w _ — - ‘ ; z 47 _ . 4 ie
rFnaraon rrom tne tnrone ol! Keypt in Tne DItn Cenc

, ' ’ y ° * © ° *¥% -* ~
t TY) " 4% +? | a LF “ ’ I 5 . oe re »* q * f ry ~ # f
times with a Prime Munister hke Joseph, and Kine Fuad

of today with a Prime Minister like Zaghloul Pasha,

‘\ t on ' : 1: a 7} ) o on “7 | ie sh ¢ a me
After Persia fell, Rome ruled Egypt, with, for 1n-

>

Larice, Tl€Opatlra as \ issal. linen tne HvZantine EMDITE
| 4 * YT e 4 ' 4 ‘ *

a Pa . * 7; + . - . ‘ 4 + + 5 } ‘ a =

took control. rulino Eovpt from the Sultan’s throne in

An ctantis ] rr Sea IT ‘a lanrvnnan¢éa | lat 4 17"
\ TISTANITINO Pie, Se Arab \ ailipnate Moslem Empire
next te, L. ' id +411 i lim ao ‘ <M Cy lta ot ha ae irk-
AAs LWUN LIUL' . Kid b Cillt) Lily \xrim, b Uuitanth L). Loe UIK

eat 11 . rye , He ortry 7 ne Ty eL-axy rat] ] wari
IIpIre, STasped CLYDE in LS1/. urKey, WI1tn SLOW 1

j ’ ® 1 , | ao ; 4 | ] * i - ; ' , , : r - ~~ 2 " Po" = q =<? }
slackening grip, held on from that day tor tour hundred

eae ee a a4 7a Wee otee. RM Pooao oe | an , ino A
years till the World War of 1914, although during the

] " “7 4 r a ° C b vase ; 5 7 ~ ry ~ i" ++ 7 . S a rt f

last thirty years of that period the actual control of Egypt
’ ] 7 cS ] oe ee aa . ny ’ a wer

was 1n the hands of the British, who had entered CairoANGIENT"@AM PENG, GiIRTOUWIND S OY

 

in 1882 to bring order out of the chaos into which the
country had been thrown by the excesses of a govern-
ment that had been bleeding the country white for a
generation.

Behind the facade of Turkish rule, Lord Cromer, the
British Commissioner, and his administration gave Egypt
in a quarter of a century what she had never had in four
thousand years. Forced labor and the whip were abol-
ished; slavery was suppressed ; equal law was equally ad-
ministered ; justice could not be bought and sold; freedom
of expression of opinion was allowed; the Nile was
regulated and its waters distributed impartially to prince
and peasant; well-equipped hospitals were opened for the
sick; prisons and asylums were humanized; taxes were
reduced ; financial prosperity replaced bankruptcy. Egypt
was richer, happier, and better educated than she had
ever been.

The new generation, that had never suffered under the
oppression of the old régime, now began to call for home
rule for Egypt. Already Lord Cromer had prepared for
this, with his almost uncanny foresight. Zaghloul Pasha,
who had first come into prominence as a young lieuten-
ant in the rebellions that preceded British intervention,
was made, at Lord Cromer’s suggestion, minister of edu-
cation in 1905. In 1908 local self-government was ex-
tended. In 1913 a statute to create a representative legis-
lative assembly approximating to parliament was drawn
up, on the advice of Lord Kitchener, who succeeded Lord
Cromer. Zaghloul Pasha was elected non-official vice-
president. Thus Egyptian nationalism came to birth;
and the way was open for the young Egyptian to make
his land free and great.

a = = — ——
=. =e,

_

2

7 ee ee

he ee ee

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a ee. at ng

Ea

   
  
   
   
   
      
   
   
     
   
   
  
     
  
 
   
   
   
 
   
  
     
    
  

68 POUNG 1>'L AM GaN TP eee

 

But life was transformed when, in the following
year, the World War flung Egypt into the crucible. T[ur-
key entered the War against the Western Allies. Britain,
therefore, declared Egypt no longer a part of the Otto-
man Empire and proclaimed a Protectorate over her.
Egypt under martial law became one great military camp.

Instantly, on the end of the War, Zaghloul Pasha

lence for Egypt. But the “elder states-

claimed indepen
men” at the Peace Conference were preoccupied with
Europe. Agitation went on apace in Egypt. As month
followed month, rebeHion became universal. Young
and old, effendi and fellahin, Christian and Moslem
united. So amazing was the nationalist unity that the
itherto incredible happened. Priests of the ancient
Coptic church preached in mosques; and Moslem mullahs
in Christian churches. The white-hot flame of national-

. 17 . * ™ ! cme =
ism fused all into one single sword for the freedom of

On kebruary 28, 1922, Egypt was recognized as a free,
independent, sovereign state with a new constitution under

iK\ing Fuad. There was left open for future adjustment
the question of the safeguards for Great Britain in the
control of the Suez Canal, the “jugular vein of the British
Kmpire.”’ General elections returned Zaghloul as Prime
Minister with a stupendous majority.

iKgypt, as a self-governing monarchic democracy, looks
across the narrow waters of the Mediterranean to Turkey,
the new self-governing republic. Two new experiments
in modern democratic rule in the Moslem world thus
arrest our close attention and profound sympathy.

Cheir success or failure rests on the shoulders of theANCIENT CAMPING GROUNDS 69

youth of those lands. And from many points of view
the future of young Islam all through the world hangs
on the success of these experiments.

2

Here in Egypt is a land of thirteen million people, with
one million in Cairo, its capital. Eleven twelfths of its
population are Moslem. Egypt—or, at any rate, Cairo—
is looked upon as the intellectual center of the Moslem
world. The fellahin, cultivators of the soil, are, however,
profoundly ignorant and constitute by far the greater
part of the population. But even they have been swept
by the spirit of nationalism. Some eight hundred thou-
sand of the population are of the old Coptic Christian race.
The others are Greek, French, Armenian, Syrian, Su-
danese, and British. The government, the control of the
railways, and se on, are Egyptian. But the banking and
the commerce stay pertinaciously in Christian—for the
most part in Greek, Italian, Armenian, French, and
British—hands.

This in itself is a symptom of Egypt’s greatest problem
in realizing her own dream of prosperous national growth.
Multitudes of young Egyptians hunger for an opportunity
for the honorable exercise of responsibility. To shoulder
them with that responsibility is, of course, one element
in creating the power to exercise it. The basic need,
however, is for a rich development of really Egyptian
young manhood, with far greater initiative, integrity,
and staying power. Only thus can new Egypt run her
own life—her commerce, her railways, her finance, andee

aE

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el A Slee a faa a

a

ON

 
   
  
  
   
   
  
   
   
   
 
  
     
  
   

 

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Y : j cy } ' / i ' ‘ { ' * ’ } iTIO!

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| : . r 1 ' ls * h a.
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Have iain the 4 f character that is envisaged by
, iT] : iv ( Le i ‘ Visd¥CU
| 7 ] . . ’ . 1 7
reco * ory ] -_ -_ i) erg - aoa ~* +47 , + | crT, | ry ; AT
a ' - UO alitl aA Soe ; ‘ ie J ; | and tna
° ‘ ‘ a¢ ¢ “4 .
4 ’ - ‘ 14 - ; ’ ° ' . i~ «< ~
| : il] T] LL© 3 LI - | . I J ] i | ‘ \ LJ 1 aes I ] > G . i] iST,
4 4 o -
contr tant x«usrith +i ro nvicaced in the Kara and
ci cLuwdt | ») Lil Bet . { 4 YY boas 4 i Lid Lis . in Vid tT) cAA
u 1 . - A 4 ’ +
\? : : ' . * | ry 4
f rite i ‘ \ | l¢ liié ()}) AGE ici} f |

NO Unristian 1S, OF course, periectly Christian. Many
oc. a 1 Fi en — van ye nee +
living as embers Of What are called Christian nations
enials of the whole Christian idea. The

ted with antti-

‘ Lia u'
Christian ideals and practises. The relations of Christian

nations with others have. tor this reason, peen tre=-

quently shameful. But admitting this, it still remains
tundamentally

Mirst, that Christianity has created a certain type of

character which—with all its imperfections—stands for
moral discipline, honesty and fair play, loyalty, respect

for others, equal justice, and service.ANCIENT’ CAMPING GROUNDS “71

 

Second, that this type of character is frequently found
in the Christian nations, and is the foundation of what is
good, stable, free, humane, just, neighborly, and progres-
sive in Christendom, as well as in its relations with other
nations. It is literally “the salt of the earth,” purifying
and preserving.

third, that this type of character can only be de-
veloped ultimately and maintained in living power in a
society that contains multitudes of individuals living in
personal loyalty to Jesus Christ and sharing his truth
about the nature of God
just.

The extent to which the first two of these truths are
saturating progressive minds in the world of Islam is
remarkable. We shall find evidences of that throughout
our study of young Islam.

 

as Father, as holy, and as

Three incidents in the recent history of the American
University at Cairo illustrate this point in relation not
only to Egypt but to Arabia. They show how the most
conservative circles of Islam are coming into touch with
the progressive teachings of Western science and even
of Christianity. This university is known as a Christian
institution, but it is not such in any controversial sense.
Daily chapel is required of all students as well as two
periods in religious instruction each week. The approach
is sympathetic. Itis that of saying to the student, ““These
are the things which we have found helpful in our own
personal lives. We want to tell you about them. You
may take them or you may leave them, as you wish.”
The students are willing to listen to Christian teaching
when presented in this way.Tae 2 ae

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72 TCU NG LSA MM ASN Tee

 

 e ] »T lay | 17 | | _ r , 117 r wtTYr* , rac ; r _
A splendid, tall, fine-looking young man was being en-
2 | ¢ . +4 = , 1. gacn I + : ; rc a
rolled aS a student. ne usual Gut stions were put to

him by the President of the Universitv.

\V\ =F GO you Ci € from?
a i 2
(oO in your parents come from Mecca?”
No IUST ¢ [rom Mecca ILyst lf 54
“But you are spea! r English.”
Yes, my tather taught me English.”
“But how did your father know English, in Mecca ?”

J
te

‘He was taught, sir, by some Indian pilgrims who had

ngs and quarrels between

5 7 ene ¢ / S 42 * , “ « ; Fy : oh , ] 7
the pilgrims of different nationalities who do not under-

~ . . . “99
you hear ot this university
~ Your notice, sir, was in the Mokattam [a Cairo news-
! ' ; ,
paper], and we take that newspaper in Mecca. My father

4 +

it and said I should come to Cairo to get an

Another: boy came to the University whose father was

tormerly in charge of the annual pilgrimage which bears
the sacred carpet from Egypt to Mecca. Is it not sig-
nificant that from a family at the very center of the
Moslem system a student should be enrolled?

There 1s a great corporation called the Wakf, which
holds millions of dollars’ worth of religious property and
religious funds for Islam in Egypt. One department in
it has to do with the maintenance and repair of mosques.

A. student enrolled in the University was the son of the

official in charge of this department.ANCIENT CAMPING GROUNDS 73

In Cairo is Al Azhar, the central university of the
Moslem world. Yet high Moslem officials prefer to send
their sons to the Christian university in the same city.

If we could imagine men at the head of great Christian
organizations in America sending their sons to a Moslem
university because it had some contribution of intellect
and character to make which the Christian universities
lacked, we should have some parallel to these examples.
It would not be a complete parallel, because Islam in
essence as well as in practise has had so drastic a scorn
for the non-believers that it requires an immensely strong
motive to lead a man to send his son to sit at the feet
of an “infidel” and learn. And undoubtedly that motive
today is usually the desire to give their sons equipment in
mind and in character for a career in the world of
tomorrow.

We see in these examples and others* how the
teaching of young Egypt is developing the kind of char-
acter that can ‘‘play the game.”

5

A sharply contrasted scene greets us as we move from
the densely thronged fertile land of Egypt into the open
desert spaces of Arabia, the birth-place of Islam. This
enormous old-gold shield of desert decorated with emerald
oases is flanked, near the Red Sea and parts of the Indian
Ocean and Persian Gulf, by fertile areas.

The old animism—the spirit-worship and superstition
that Mohammed fought when he cried, “There is one
God”—is still active, as you may see from the fluttering

1 See last chapter.

    
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
  
 
 
 
 
 
 
 
    

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y en ces detest the venement, tanatic puritanism of

<inge Feisal in Iraq is another Arab kine who rules j1
~e = : ' * 4 WX 2 4A | } 4 : .' \ X it a « A 1 A ' “~ a4 t = \ i i I I ul c > ] rT

, , + in } = 4 ¢ ] " ] - + “ * -
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t 1) F ‘ 7 ‘ 774 i a * > . + . ~ 4+ 7 =
\. Ailp att X « 8 + . ‘ . t 111cafnri hi. ind rhe marvel
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SLL WA LLL (a CI Li IT} qictating terms to FULOpe has
T\7 '
[7 &\5ANGLENT :‘CAMPING!: GROUNDS fo

 

417

made many Arab leaders wonder whether, after all,
their hope as a race does not lie in a changed attitude.
It would mean that the Arab Moslem, instead of cursing
the Arab Christian as an “infidel” should, for the first
time, work with him for Arab interests. [wo mottoes
that old King Hussein proclaimed illuminate this idea.
They are as follows:

“Before we were Christians and before we were

a

Moslems we were Arabs.”

“Religion is a relationship to God. Patriotism is the
mutual relationship of the natives of our own land.”

This attitude is, of course, flatly opposed to the fanati-
cal Moslem attitude of the Wahhabis. But its influence
grows. And all the force of nationalism and Western
science helps it. Its growth is also aided by the new
contacts of the Arabs with outside civilization. This is
reinforced by the paradoxical fact that the Arabs’ great
cities are not in Arabia. The cities of the Arab world are
those to which he takes his camel cargoes; 1.e., Smyrna,
Damascus, Baghdad, and Cairo. Of course, Arabs do
Jive in those cities, but they are flabby, sedentary mer-
chants scorned by the true Arab, who suffocates within
closed walls, and who is the lean, wiry cameleer traveling
over the desert tracks from oasis to oasis, carrying the
commerce of the Near and Middle East; or the Arab
prince, lord of a thousand tents and ten thousand camels.
This nomad Arab goes to the ports of the desert and, after
leaving there his cargo of date or spice, carpets of
silks, returns home to his wives and children and tents
with knives and tobacco, coffee and cartridges, cotton
fabrics, needles and scissors; with even a gramophone
or a sewing machine.aE eS

Sg ee ae Se

a - gee ta

eee

SaaS

a ES

aang nals

CPT enti

ISLAM ON TRE

 

 

LAs hae. x is \ a ] i hes debuae a ag .
VV hen we ask what 1s to be the tuture ot the Arab. we
’ “7 .- Pan } , , ' wmrTrsy 1} . r ~} nrnioe«nms? ++ ! bh: = hz
are dearened DY a contradictory clamor or debate that
rages around his sublimely unconscious head. To the
progressive, scientific, and cultured mind of, for example,
a ciear-thinking Frenchman like M. Andre Servier,’ the
— : , * . .r low ) a ~ : ‘ct e - r << . -
Arab 1s a persistently destructive, barbaric. narrow-
mind cy A) } mys cans r sf ic) 4 heen a principal ~ 11S »  f the
shhh bill As Li A iJ y Aa Lica ' ‘ < t | 4} al Lal SC ‘ ~
panes “ey : “en si ee es ee
decadence of the Moslem nations. He is a shepherd, a
. ‘ + + *
idier, a wanderer, and cannot conceive ort anv better
ba xy ‘ ] * ¢ , 1a4 "? TG . - »* ~~ ry ~s a Ta
rs, “ . i] Lone At L ! LiL¢ racur©re + 4 ich tk. and philosophy
orrowed trom Greece and
, = : + * | ¥ 7 he + e* 7 ~~ ¥ at | * : *s5 # j ;
Persia and were distorted, mutilated, and desiccated in
he pre cess | e Lrah Nig) immed ‘Ve borrow ‘d the
iit fi 4 i ‘ a i « » i £aA ; , . | CAR LAS i ey tT} i: }  ( =
r } ’ ,7 : 1 Y : = 4 1% | ; . ce aa t ~*
only good elements in Islam from Judaism and Christian-
ity and, in doing so, made them arid and sterile. This is
- =< [eT . 4 a * * | ; ~ _+ os ~ I ¥ ~# o . -_ c
ne view OT tne Arab. and 1¢€ Certainiy has an element of

=

to the equally clear and objective mind of a Paul
Harrison,* however, the Arab with all his exasperating
qualities of barbaric warfare, lying, tribal separatism,
and shiftlessness has qualities of dignity, courage, loyalty,

4

endurance, hospitality, and gratitude that win the head
and the heart. Dr. Harrison has given years to the
most intimate sharing of Arab life, has devoted himself
with unstinted heroism to the Arabs of eastern Arabia,
and has, in turn, won their loyalty and reverence. He
sees in the Arab great possibilities when set in the larger
liberty and shaped by the more generous discipline of
Christianity and above all when won to loyalty to the
person of Jesus Christ. The one view sees the Arab from
3 See /slam and the Psychology of the Musulman.

tSee The Arab at Home.ANC RENT (CA MPN G? GROUNDS e47

 

without and as he is; the other view sees him as he may
be if the great qualities within him find play in the liberty
of the Kingdom of God.

4

A personal experience with Arabs may illuminate this
issue and incidentally it carries us forward into Palestine.
Riding one day across the Plain of Esdraelon (1924),
the writer went into that corner of the Field of Armaged-
don where the gap pitches down into the Jordan Valley
and looks out to Transjordania, northern Arabia, and
Mesopotamia. There the village of Nain climbs the foot-
hills. He called on the Sheikh of Nain and found that
the Sheikh of Endor had galloped across the plain on his
horse and was also calling upon the Sheikh of Nain, his
neighbor. The chief men of the village of Nain had come
together to talk over the affairs of their world with the
two Sheikhs. Here we were ina tiny village remote from
the world, without even a road leading to it. The very
names of the villages of the two Arab Sheikhs carried the
spirit back to Christ, and beyond to the days of Saul.
Surely no unquiet modern movement would be at work
here. Very swiftly was I undeceived. A cataract of
political and racial conundrums descended upon me from
the two men.

“When is the British Government going to carry out
its promise made to King Hussein in the War to give
freedom to the Arabs?”

“Why are the Jewish villages in Palestine allowed
to have cases of arms and ammunition whereas, ’—and
the voice vibrated with passion and the cane whistleda nn ae

eg ee

a ee

AS a aa Ee

= eee

 

 

ciplined, and ignorantr’ (I had never heard of

' ; - ran - ee Wye | =e ‘Sela e r Nag
Sisnoeetcks 3 : ©Cveowm OL tae peer , DUT these sneiknhs oft Nain

. } ' ) " ! > +a? We, \ ;" — r ] L, ! . id , f 7 r 4? le
Ana Lnaor Knew Dy heart what he had said a tew weeks
ah . ' } ‘ Hy cr] nd
{ L a : ‘- + sii Lid
4 ’ 1

It was a lesson that the writer Can never torget, to
| ; |

ond the Moslem Arabs i1 lestinian vil-

. . , : 1
. = yy +7 ge
j j » ; | | bLiits ’ “ — I ‘ i

. | si 1. * Be 44 at sea eo pe lincoln
age, Wwnere the habits of ze are still Lnose OT Biblic 1] GdadVs
-

LWo thousand vears avYO, acutely sensitive to world bOVC-
iT) : “7 i 1)? rT) ‘IT hh _ ry) ' l, 7 vuET . J 7s ric r] I

l it nts coiitl ts PAT ILIS,. j iit atmosphe i Was CIC CtIT1c WI1tn

47 4 ’ a 7 . *¥ - : . = fe a I

Gat OSi€M-WwoOrid Pp! lem ot the ¢ alipnate, W ith the

w and burning Arab nationalism, as well as with the
fs | . i . 1. 7 at Os at * * ] : ‘ an ] 4
xindred nationalisms in lurkey and Egypt, with the

Arab versus Jew antipathy, and with the racial hostility

to white don ti0n
>1x days later the writer was with boys of fourteen to

eighteen in Bishop Gobat’s school, on the supposed site
oi David's first fortress at Jerusalem. These boys,
largely Palestinian Arabs, were comparing their high
jump, long jump, and hundred yard running records for
the season with the similar records of the British public
schools—Eton and Fettys and so on—and of the high
schools of North America. I found that students at the
English College at Jerusalem—among whom were more

> This was true, but has been altered since then.ANCIENT CAMPING GROUNDS 79

 

Palestinian Arabs—were preparing for London University
examinations.

Here, again, though in the different spheres of athletics
and scholarship, the electric alertness to worldwide stand-
ards was revealed. We have already seen how the new
roads, the automobile, the cinema, and other influences
are breaking up the old life in Palestine and are giving
the young Moslem new ideas and ideals.6 The British
Mandatory Government is steadily extending across Pales-
tine a network of elementary and then of secondary edu-
cation, with—most important of all—a scheme of teacher-
training. The world will see in Palestine in two decades
something quite unique in history, a country with its
whole population of young Arabs literate. To help in
training the leadership of such a national group and to
watch what place that leadership will take in the great
illiterate Moslem Arab world, will be of entrancing
interest and high moment.

5

Moving northward across the frontier into Syria, we
discover, under the French League of Nations mandate,
a population of two and a half millions of different
races, predominantly Moslem, yet with no fewer than
eighteen different religious affiliations, largely mutually
antagonistic. They are to some degree, however, sub-
merging these differences in the sense of national unity.
Revolutionary changes are taking place in the con-
sciousness of the young generation. Nationalism, in
the sense of Arab self-consciousness, grows in intensity,

6 See Chapter One.EE PO jE =

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TOUNG ISLAM OW TREE

 

while the sense of the world unity of Islam diminishes.
the insults to Druze sheikhs in 1925 when a French mili-
tary officer cut off one side of their beards—an indescrib-
ult fron he MI

rom the Moslem point ot view—and the re-

 

tusal of the Governor to listen to a deputation of protest,
was the match which exploded the nationalistic powder
marazine and created the revolt that led tO the disastrous
bombardment of Damascus by the French artillery. The
recalling of General Sarrail and his replacement by a
civilian and a League of Nations enthusiast, M. Jouvenal,
Is One more symptom of the awakening of the Western

powers to the real force of the demands of the subject

imagine an American Christian schoolmaster, loyal to
the French Mandate, with a school of Syrian-Arab boys

with this spirit of antagonism to Western rule.

em that 1s troubling me most at present

centers around wdependence,’ writes such a one. “AI-
though most of the Syrians realize that they are not yet
ready tor self-government, they seem to feel that the first
step is to get rid of the mandatory power. We do not
discourage the independence feeling, but we do discourage
any anti-Irench talk or act. We try to develop a desire
in the boys to study the needs of their country and to
train themselves as leaders.

Our graduating class was angry because I would not
allow them to invite the patriot, Dr. Shahbander (recently
released after serving three years of a twenty-year prison
sentence) to be their Commencement speaker. [hey were
angry because | would not let them have as their motto
‘Syria.for the Syrians,’ or ‘Work for the Complete Inde-

pendence of Syria. Some were angry because I cen-RTs.
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sored a class song that said, ‘If our churches and mosques
stand 1n the way of independence, we will drive them
out.” ”

In this last sentence quoted from these boys is the
very bugle-call that is thrilling in them as they trek out
on the new, unknown, untried road from the old life.
It means in a word, “If it is Islam versus Nationalism,
or if it is Roman Catholicism versus Nationalism—then
away with our religion.” That is a note that in all history
has never before sounded across these mountains of the
Lebanon in the ears of those peoples.

We discover also in Syria, with her intimate contacts
with Western Europe, an inquisitiveness of mind com-
bined with a disconcerting degeneracy. That the book-
shops of Beirut should have multiplied in recent years
and be thronged with customers sounds full of promise.
But when one sees among these books cartloads of the
least desirable type of French novels—and all educated
Syrians can read French—the question thrusts itself into
the foreground, “Is it better to be able to read and then
to read rot than never to have read at all?”

A young Syrian of the effendi class, when challenged
on this point, said, “But would you have us stand with
folded arms and not read at all? This 1s the literature
that is put before us.” The call to produce for circula-
tion among the young life of this Islamic reading world a
brilliant, full-blooded, clean, Oriental literature, rings out
with bugle-clearness and insistence.eg ae

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6
Running eastward across the desert to Mesopotamia

(or Iraq as it 1s now called) and to Persia, we complete
'

| ae ae
swiit aeroplane-view ot the trek of young life in this

+ 4 ‘ , 4
world Lne trans-daesert autom e and aeroplane ser-
a
' * Y , » + . * 1
vice, the stimulus of british administrators in Baghdad
: 41 7 c. ’ ; : . 1. 1 eo 7 .
With their plans tor tne irrigation ofr those hait-desert
’ 7 we
reas that once Supp rted ¢ Mpires; the Stirring of the
- , * 7 _ -
pulses Of nationalism, the beginning of the first tew steps
4
| , 7 ] | vo 1 t . 1% TY) } ’ 14 . (7 ar - ’
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anines up Oia Ways and Creating a new demand Io!

}2 .f 7" £> , \\. 77 # ) t ges i Pp roi * 17 } a 77 Pm 1e

DETOTe tHe Var an lra } Or rersian student in a modern
TTTIVIU _* ++ ° Tar" ¢ 74 To a r) 34 > b] —lehhy “dq: ; sme ')y
LLllIVe TSILY \ as as lal ¢ as cL WHI lite JACK DIT ’ 1T) IQ25 ele

1 es Bike fi atte leant and Persians anclunon
less than two hundred Iraqi and Persians—including,

‘ * 7

Marvelous to 1 te, some young women—crossed the
1 . , +> } * 4 - ~ + - “Hc ’ } To l, } \ ~~ _ U '
qdesert Dy motor to enter, as students, the American Ni-

versity at Beirut. The impossible has become the com-

; ag Ae ‘ we ie es odes hi iikioneel ce Dime he he : a

MOnpiace, fr simulat symptom reveals 1tSelfI 1n the pres-
a. «£ : . se

ent-day demand for a new type of young manhood and

womanhood in the Moslem world.

ihe present intellectual hunger in Baghdad is incredible

to those who knew the city some years ago. There are

tour thousand young men and women in evening school

eo 4

if)

\
a ai 1 Pp 7 ss = ° E = ee : i ° ae o.3
in Baghdad. Enrolment in such schools in Mosul is
increasing daily.
“A shipful of oil (gasoline) is taken from one pipe-line in Iraq
every day and carried to Cardiff, Wales.ANCIENT CAMPING GROUNDS 33

 

Even the Moslem detestation of a youth breaking away
from his old faith and taking on the Christian discipleship
is beginning to be less frantic in Iraq. A Moslem
Mesopotamian Arab, whose son, recently, was eager to
become a Christian, vigorously resisted his boy’s request.
At length, however, the youth took the decisive step.
When he had done so, the father came to the educational
missionary who had been responsible.

‘My boy has become a Christian,’ he said. “I am
sorry. But now that he has become one, | am come to
you to say that I look to you to train him so that he shall
become a good Christian.”

7

When we climb from the damp yet blazing heats of the
Euphrates Valley, step by stupendous step, up the moun-
tain ladder to Persia, we leave the Arab world that has
been with us from Egypt onward and move into a different
atmosphere.

We go up through riven and blasted valleys on a way
that is insecure, with precipices below and banditti above.
Reaching and crossing the plateau, we look over to icy
blue ranges of snow mountains. Below opens a great
cup containing a city.

Descending into the city before sunset, we are swept
at the gates into a press of merchants and porters, camels
and donkeys, beggars and’boys. We go to the home of
one of the merchants of the city, a shuttered house im-
penetrable to the eyes of the world, and we find a rose
garden. There is a still pool reflecting willows and pop-
lars, with a smal] fountain at one end playing above the

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t TOUNG ISLAM ON TRE SG

 

sun-ftlecked water. Near by an arbor 1s shaded by a riot
Of CillmbDIne roses. rLere 1Ga as sipped and tne kai Vat

Is smoked amid quiet talk and the gossip of the city. It 4s

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17

ss ‘ ‘
Arabic written literature was then practically One book

a

—the Koran. Persian religion was Zoroastrianism, that
quiet, mystical taith of fire worship. Today it survives—

with the few remaining books in the old Persian languageANCIENT CAMPING GROUNDS 85

 

—only among the Parsees of Bombay, the cultured rem-
nant of the Persian Zoroastrians who fled for their lives
to India in the eighth century to escape the fire and sword
of a ruthless conquering Moslem Arab.

When the Arabs set up the great Abbasid Caliphate in
Baghdad (a.p., 750-1258) as the capital of the stupendous
Moslem Empire, the Persian scientists, theologians, phi-
losophers, and officers of state became powerful. They
wrote and spoke in Arabic. The greater part of the
genius often ascribed to the Arabs in those early Moham-
medan centuries was really Persian. Arabic became, by
conquest, the language of Persia. It remained so until
five centuries later when the wild Mongols exterminated
the Abbasid Caliphate in a.p., 1258, and lett Persia to
struggle through chaos back to her own old language and
a new dynasty.

The luxuriant and mystical spirit of the rose gardens
and retreats of the Persian soon softened the hard out-
lines of Arab Islam. The Sufi hermit did not appear to
be a dangerous heretic as he stood, in his woolen robe,
declaring that God is the only reality—is Truth itselt ;
that in every man is a portion of God separated from Him
and always longing for reunion; that man achieves that
union in moments of ecstasy, yet falls back again; and
that the pilgrims must travel along a Path of Initiation to
become fully one with God. But this Sufi teaching led to
the belief that God and man, and God and his world,
are one. So the Sufi God faded into a mystical pantheism
absolutely opposed to the merciful Sultan of the Sky that
is the Allah of Islam.

The muezzins shouted the call to prayer to Allah from

a

a aFOS 3 LS ee ee ee,

Sear a

a ge

1” SY aa

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Sap a

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Sm a li a a

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86 YOUNG ISLAM ON TREK

 

the minarets and the mullahs preached Islam from the

mosque pulpits; but the poets in their gardens all sang
Sufism in those lovely a s that swayed the soul of
Persia.

In the days when William the Conqueror was crowned
in London, Omar Khayyam in Persia sang an alluring

>

pessimistic atheism combined with the proclamation of the

I
oolishness of virtue. Omar, the son of the tentmaker,
was an astronomer and a mathematician and a free-
thi iker as well asa poet ot
A jug of wine, a loaf of bread—and thou

Beside me singing in the wilderness

 

It will be seen that in race, in spirit, and in attitude of
mind the Persian and the Arab are far asunder. This
has tended to perpetuate the great cleavage of Islam into
Sunnis and Shias—a cleavage which began am ong the
Arabs themselves when the friends and relatives of Ali,
the first cousin and the son-in-law of Mohammed, de-
manded that he should be recognized as the first Caliph,
Or successor to the prophet. The Persians, who later
allied themselves with the Ali party, therefore reject alto-
gether as usurpers Abu Bakr, Omar, and Osman, the first
three Caliphs of the Sunnis. Each side strenuously main-
tains that its followers are the “True Believers.” The

clos

perpetuation of the division, however, is sely asso-

ciated with fundamental differences in race. The Per-
Sians are Aryans; the Arabs are Semites. A descendant

Ali proclaimed in Persia the Caliph as belonging by
divine right to the descendants of Ali. ig the van-
quished Persians, glad of a war- cry and a banner against
the Arab, rose as one man and threw off the yoke of theirANCIENT CAMPING GROUNDS 87

 

Arab conquerors. So, since 1499, when Ismail, the first

of the Safawi dynasty, came to the throne, the Shia faith |

of Islam has been the national religion of Persia.®

The supreme hour of the year for the Shia sect is the
commemoration of the heroic and tragic death of Hussein,
the son of Fatimah, Mohammed’s daughter, and of Ali, at
the feast of Muharram.

No words can describe the excitement of the drum-
beating and the processions, the self-scourgings till the
blood runs, the prayers and, above all, the tears, the cries
of “Woe, woe!’ and the curses called down upon Omar
at the performance of the “miracle play” that dramatizes
the death of Hussein. At that time a strange volcanic
anger bursts up and overflows, anger against the Sunnis
who set up the rival Caliph and broke the true succession
of the Prophet. The Shias have, as a matter of fact, no
Caliph today. They say that one exists but is unknown.
They wait for the promised Mahdi who is to come to re-
unite Islam and to restore its diminished fortunes.

The actual beliefs of the Shias range from the vaguest
pantheism—the belief that Allah is all that there is and
that all the forces of nature are God—to the wildest tales
of miracle and primitive spirit worship. Similarly, you
will find here a fierce ascetic and there a gross profligate,
both Shias. The Shias of Persia, however, walk on foot
to Mecca and are devotees of the pilgrimage.

So, of the ten millions of Persians, all except about one
hundred thousand Christians, Parsis, and Jews are Mos-
lems; and nine millions of the Moslems are Shias, with a

8 Today there are in all some twelve million Shias. Of these,

about nine million are in Persia; others are in the province of
Oudh in British India, and in Tirah on the Northwest Frontier

of India.

ce

 

Ne
a en ee eeeFS a ae

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att aint

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88 YOUNG ISLAM ON TREK

 

is his Tr) i Té Lyi y vy iil Lt. . A ‘ CT Slan. iINavwiona isn ildS

7* cy 7 4 , io | ~ F ' I > on a 7 , 17 sch le mn
flared up until at last the Persians have even risen to

, . + * ‘ . q « ;
= 5 ;+7 . 4 - 4 + r » * + o~ “> + + , i : . rr oy »7*° 7
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** 7 . + ' ] +? 4] » ~" AA ¢ P : —P , .c3 leL-o
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* 1 a . » - - | ‘ ; ~ +4 ;
strains. Some have sung mystical poems of religion, often
~~ { v7 } +1, * . \ lh 1 } | > 7 TY)
4 1 ii ii < ‘% { Betehie 2.8 ii ( ' i] A UVC { Lids

' ; , . ‘rT ° , ; 2 +l Loe T \ “aT 1c 4
|loday, however. L1ITIC tentns OT rersi iT) poetry iS Hd-

—

Lionallsi And CnhOouUucen action di PS NOL IOLLOW SWIITIV ON

ihis strong nationalistic trend has thrown up new
leaders, and what is of the greatest moment, a new Shah
to displace the feeble absentee holder of that title, who
has been but a figurehead of a ruler for years. Riza Shah
ehlevi, the idol of the youth of the Persian army and a
dominating personality, who has been the real power in
~ersia’s period of unsettlement, crowned himself Shah in
gorgeous ceremony at lehranin April, 1926. This was

+1, tc) am4 ar 99 "7 rTAer 4 rhic Y
ine hich Eno) T a pictt iTresque CaATeeCl lT] V hich he

rad Conservatory Sue
careless pleasure-seeker in Western European capitals.

Fie is a man forty-five years of age, and has shown re-

> esANCIENT CAMPING GROUNDS 89

narkable ability in establishing order in a distracted coun-
‘ry. What Mussolini is to Italy and Mustapha Kemal
Pasha to Turkey, Riza Shah Pehlevi is to Persia.

He assumes his new dignity in the face of strong op-
position in certain quarters. ‘Lhe conservative Moslem
mullahs are stirred to anger against the trend toward
secular nationalism which the circumstances surrounding
the new Shah’s rise to power indicate. Opposed also are
sertain semi-independent tribes of nomads in western
Persia, who always detest any strong central executive
that will curb their ways.

Nowhere in the world of Islam have the Christian edu-
cational, medical, and evangelistic missionaries been more
successful in creating a new leadership. Remote as
Persia is, a new intellectual inquisitiveness has swiitly
smerged with the new nationalism. Eleven new schools
were opened in Isfahan alone in 1924. Literacy is in-
creasing in the new generation.

The youth of Persia is awakening to the world of move-
ment outside. There is a stirring, a desire to get out of
the old ruts and to find new paths of fuller life and eff-
ciency. This is affecting the whole attitude toward
Christianity, not only of the youth, but of the fathers.

A boy, for instance, the son of a leading man in a
provincial town, wanted to become a Christian.

‘What will your father do?’ asked the Christian
principal of the school which the boy attended.

“Probably kick me out of the home,” was the reply.

“Let us ask him.”

So the father came one hundred miles to the town where
the boy was at school. “It is the boys own affair ; let him

—_ a

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an men ee ee ee ee ee ae | ee eee=

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———

a sg tn Sle ra

SOS ae SES ae

‘eae ST a

   
 
   
  
   
   
 
  
  
 
   
         
 
   
 
 
  
  
  

90 YOUNG ISLAM ON TREK

a

choose,’ replied the father to the amazed missionary,
It happened that the father had been reading the Bible
In secret, unknown even to his own tamily. Today the
mother has asked for a Christian teacher for herself.
Another example, typical of the movement that is going

ON, 15 the case Of a youth twenty-two vears of age, who

was baptized recently at Shiraz. His father was so
furious that he went into fits He then threatened to
, pate. ess

{

right away from Shiraz and put him to live

there are Christians in all those cities,” replied the

At length the father dropped his opposition and watched
the life of the boy. He is now so delighted with the w ay

—

I
s

’ 177 ; — P +1. - ry 1 +*4 \ * 77 ’ ; * 4 f
the youth IS living (nat he nas turned completely around.

The movement is not so much among the poor and

ienorant at this stage as among the well born and well
educated. Wecan meet, for instance. in Tehran in Persia,
a drawing-room full of Persian men converts, most of
them in their twenties, some of whom are in high gov-
ernmental positions and speak as many as four languages,
Seven days’ journey from Tehran, in a town on the very
frontier of Afghanistan itself, seventeen converts from
Islam have recently been baptized.

When one asks by what processes these men have come
to that new loyalty, the paths are many—study, discus-

sion, teaching, reading the story itself. But in and

through all it is the personality of a teacher whose char-

acter commands the new Way of Life to the young

Persian.ANCIENT CAMPING GROUNDS 9!

 

8

A composite picture of the hope of this new situation in
ll these areas from Egypt to Persia can be found in the
roung life vibrating within the American University at
3eirut. Here, in the classrooms, on the campus, and in the
slaying-fields, over a thousand young students of all
hese Eastern nationalities are studying and playing and
liscussing together—Egyptian (Moslem and Copt),
Arab, Palestinian, and Syrian, Iraqi and Persian. They
study medicine, dentistry, law, engineering, journalism,
anguage, literature, history, religion; and they meet to-
xether for worship in the college chapel.

Their intellectual equipment when they have gradu-
ated is equal to that of the universities of the West. The
ld fanatical Islamic quality has evaporated. Attempts
to present the traditional view of the Koran and of the
Prophet do not hold their attention or command their
conviction. They have lived and worked in an atmos-
phere of open-minded scientific inquiry saturated with the
Christian spirit. They are not Christians in any sense
Of explicit discipleship. They have left the old camping
grounds of traditional Islam, but, for the most part, they
have not been detached from the Moslem loyalties of the
great world of life in which they have been reared.
Similarly, in other colleges throughout these areas lead-
ers are being created. In many of the colleges a defi-
nitely Christian discipleship of men who have broken with
Islam is being developed.

These trained and equipped young men and women
will go back into that Moslem world as its leaders—ad-

 

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92 TOUNG ISLAM ON TREK

 

Mr ntitnries ecdliths Fis ce cai end indict veces
IInIStrators, editors, leaders In tne professions and in
busine ~ \ nd | ,7 world he 7 oe 7 oy . > ’ ons

i] ; C.L.LILL Lila , ridd NaS itSeirt peen OUSCTICC 1rom
; os :
LLs id DOS] . 5) tne snatte Lill? ¢€ SECs 6 the v\ al, the

break-in of Western ways, the Bolshevik debate. and

a
—
=~
rn?
a
a
—
te
—
it
—
et
ew
oe
+
o—
gut
~ 2
at
-
-_

‘e ot these folk? This momen-
tous question is unanswered and, at this hour, unanswerm

able, It 1s certain, however, that movements have begun

that can never be stayed. Those areas are so rich if

7 e
nistorv that oreant , + mrvaeur 4 = ' Pe
i} Y that great new histe ry must come trom them.
Bal se Blase) le "I CYT vcr wh ) +hy, y “14” .
nose peoples among whom the worlds three OTCa
a
, ‘ Be . | *
] Tif ae CT ’ r 4 } | 7 - rT . fo 7 + . ~~ nari
monotheistic reugions have been born,—Judaism, Chris=
Fee sa ' : "5 oe
tla LILY, ATIC) [Sslam.—and WhO cCTeé ited the WOT! 1 S frst
s 4 IL Civil i] ; ~ T) i TY) ae . ti}] t} | I
9 Vu (101 aNd Cimipires, Nave still within them

mn ~— = : :
le + eI n 4 LT . C + ae :
May well thi AVL OS zt a fev PueTiInage IO! young
, -
islam, and the Isaiah ra new national and racial destiny,
hh ry a sei ) } 7
.Mhose who read these lines may live to hear the stormy
IC ' . 4
’ 4 ’ i ’ é ’ ' ‘ ‘ = Ore We ~ . . i ‘
\ Ice { < rewVw yi iit) tne 5b WMLISL | . Yili alLiOSS Che | ordan,
he f ry 4 1 ‘| . 4446 1 gon 4 7. 4 4.1. - ‘ . 47 - 1 a
me Wie, and the tuphrates (oO the eager vouitn o1 this

eV akha r , mew ¢ha ne anes aol o es ae 7
LC ine, Mepen»nt, rOr Tne Kingdom Of Heaven is al

 

   

aia a i i iia imam iceman ia marae ian Tilt naiitllliy, tCHAP 4 rk fly

Tiieeue NE. W: Vi laSi Ay OnklbeRabG i

|

of the cheers of the people, Mustapha Kemal

Pasha, the President and, indeed, the creator of
1e Turkish Republic, walks into the little town of Kas-
muni in Asia Minor between Angora and the Black Sea.
lis bearing is easy and confident, soldierly. He is a
ttle above the average height, is closely knit and well-
‘roportioned. His lifted hat reveals dark brown hair
hinning over the temples, under which heavy brows
rown over watchful dark and penetrating restless eyes
nd high cheek-bones. He has a large, masterful nose,
nd his closely cropped dark moustache fails to hide the
ightly compressed mouth with deep lines of determina-
ion running from the nose to the corners of the lips. A
quare jaw and firm jutting chin complete the strong,
suthless face. It is the face of a Turkish brother of

oes his soft gray felt hat in acknowledgment

Mussolini.

Born in Salonica in 1881, trained as a soldier, Kemal
Pasha fought against the Sultan in the Revolution, In
the World War he had a brilliant record and was
sommander of the entire Turco-German force that broke
the British offensive at Gallipoli.

Kemal Pasha has come to preach a crusade. And that
soft felt hat in his hand is to be at once its war-cry and
‘ts standard. Rejecting the fez, he starts from this town
93era

z

sor real Ya aaa

por ey

94 YOUNG ISLAM O

a . So + . +144 : * * : 5 ~s 4 e ; - 1 = 1 . aura
of Kastamuni on a vehem nt campaign among the prin
cipal Turkish towns t hange, not only the neadgear

. : 4 os - * q
but the y l€¢ ciothing of Lurkey. He not onlv recom

Y

mends

, * ‘ _ « ® ea * e ‘44 ~ @ ae iid = + , j " : 7
the inge; with autocratic rigor, he positivel
-

1 1
| ~ | 7
le ci mn, as the French picturesquel, call it, of
' ra ! } 4.7 ] fs ‘ 14 47 1] ;-}
| . 1 7 2°. 7a
Line I + i <1 CI f > | .E: T¢ & Ll . [ il] Si hs Gels | rencl
v
, 7 } “ \)
| ye : ‘ | i

ima. What he may not wear is the

. ’ eat 5 tons a
ldS Deen for genera-

ri0Nns t! - | . lite I CSS ntial Ca a7 ( iT \ i the Moslem
Lurk, the brimless headgear that allows the forehead toe
uch t round in the daily prayers of the obedient
Moslem. H sharp a break this makes with the past
Is revealed by recalling that under the last Sultan every
7

Turk who borrowed +

the h Ltée qd headdress OT! the Chris-
: _ 7 “7 } N¢ is _ “<b bs = b&w
i 4 T) cLiitl SU C4 ted tO SE YCTE
mid ‘ . ~~ - ; sa het el ont io oe oe -
penal ices as al yeu ity, aT) LLLLICiCl]. But tod: \ men areé
t 2

ce Of ten years imprisonment for retaining

7 aif
7 , + , y+ - A * ; cr 1. . 1 ’ rast _ + . — ~ Se ;
the L€Z and refusing the hat. Lhe hat that was criminal
’ ] ' ’ - 5 ile ; ; elt TAM
thC Nerelcal yesterday is obligatory and orthodox today.
he 7* 7 “111 te ins ‘ct h oy “194, ‘tani Ix, m149°4 seo TI > Ur
Ai 1 ¢ Liit Lid VE Cus MAALVL IC LILI CULIOLLS. 1 1é new
, 7 rr af ¥ ' a - ih * ~ a . : 5 c oe . ,
hat movement raged like a forest fire. The lew cap and
hat shops in Turkey were. with;

within a tew days, reaping
fortunes. They were literally besieged by customers, like
a baker’s shop in time of famine. Villa

.

cS Sent their

’

o

pment (J
~

othcials to buy caps en masse. D awyers, mer-
engineers, and _ professors
led the movement, while the young generation followed
enthusiastically, The munjc;
ductors, cab drivers, police guardians of museums, fire-
men, and so on, were put into peaked caps. The univer

4h ¥ WA

   
   
    
  
  
  
    
   
   
 
 
   
  
    
  
  
 
    
  
   
  
    

esDH B NETWHVI SHPALOFR PU RRE Y. 95

 

ty undergraduates adopted the French beret, a round
loth cap.

The first Turkish cap factory was set up at Kara-
ioussal; and a goat’s-hair felt-hat factory was started at
ingora. Melancholy notices of “Shops to let’ were
ung cover the booths of the kalibdjis or fez-1roners.
‘hose who tried to resist the change suffered badly. In
1e streets and even in the theaters the “hats” attacked
1e “fezes,” which were torn, trampled upon, and thrown
ito the Hellespont. A few men have even been killed,
jartyrs to the fez, as a symbol of the past and of ortho-
ox Islam.

Why this tornado? How can so apparently trivial a
ause bring a man of the superb statecraft and the ruth-
=55 realism of Mustapha Kemal into the field as its
rrotagonist? From outside and on the surface this tur-
10i1 has the appearance of being “much ado about
iothing.”’

The fact is, however, that this fight of “hat versus fez”
s a crucial battle in the clash of civilizations which we
ire watching. And it has come to a decisive issue, first
yf all in Turkey because she is at the very junction
where both geographically and intellectually East and
West, Asia and Europe meet. The whole issue becomes
‘lear in a vigorous and amusingly detailed passage trom
the speech in which Mustapha Kemal first expounded
the sartorial strategy of his campaign:

The international dress of civilized peoples becomes our nation
perfectly. We will be shod with shoes and boots; we will wear
trousers, shirt, waistcoat, collar, tie, jacket; we will put on a
peaked or brimmed headgear, or to speak more clearly, a hat.
We will wear a frock coat, a tail coat, a dinner coat, a dress

sat

on ee

oc SN

aae Me ee

“=

FS a le

ne I TL Ee

i 5

 

 

    

 

ISLAM ON TREK :
coat; and, if thi ‘. ae those who hesitate, | will say to ther a
that ; , d ignorant
Summing up, Mustapha Kemal added in words thant
Carry us to the heart of his argument
In w ring a headdress d iterent from the rest of the universe

| ! ' * ; ba +? 1. TY P ’ + , of ~¢
we are neid at a distance from them. Look at the Turkish an

id xou will see people who suffer and Strugeli
do 1 ‘Or! heir thoughts and spirit to the
t civili inds. That is the cause of ow
backward: | misfortunes that have befallen us. TH
we have saved ourselves in the space of some years, it is thanks
to the tr ormation of our thinking. We cannot stop. We
must al) Ss advance. The nation must know that civilization
; c t a torce that she scorches up and destroys all
ei g her who remain indifferent.

*

: ere eerie
Kemal Pasha’s speech open
suddenly a previously shuttered window through which

=
© landscape of the young generation 1n
re -] _ ma Fr TadeL nike Od Bae < . , } '
Lurkey. The “quick change” from the tez to the hat is

€ index of a transformation in thought. The
new hat 1s important only because it covers a head seeth-
ing with new thoughts. Its brim shades eyes that look
out in a novel direction towards fresh horizons
of lite for a new Turkey. And the swift, wide, and
enthusiastic adoption of the hat is a symptom of the fact

that not the leaders only, but widening ranges of the

mocarl«,
caver)

= : - *

people are turning their thoughts in the same direction.

Meanwhile, we have been seeing photographs of Latife
Hanoum, Kemal Pasha’s wife,—now divorced,—riding
On horseback without a veil. This, to an orthodox
ecency, and illegality

It is a symbol of the deeper

Moslem, is a blend of heresy, ind
that is almost criminal].TAT Is

AS

CENTRAL

7

4

O}

OSSIP
HION.

p>
I

aa

ek)

HARA

K
LEIS

—_—
as
—_—

AS

f
“

J

IRELY

N

a

-HANGED I

Ie NCPde NEW VISTACOF PURE Y 27

 

and even more significant fact that the young feminine
Turkey also is turning her eyes toward the West. Here,
ugain, the change of dress is a symbol of a conversion
»r transformation of spiritual attitude. And it is Chris-
-endom and not Christianity to which young Turkey is
ooking.

The face of young Turkey is, in a word, turned away
from the East and its unchanged civilization of futile
-enturies to the West—to Europe, Britain, and America.
They have seen power slide from the flabby grasp of the
sd type of Asiatic rule. They want power, national
o0wer, commercial expansion, a place of pride among
the peoples, a richer, fuller life. They have discovered
that the possessors of such power—the rulers over nine
tenths of the inhabitable surface of the globe and six
out of every seven Moslems on that surface—are the
races of Western Christendom.

We are watching, then, one of the rarest and most
moving vital events in history—a_ national conversion.
The word “conversion” is here used in its true sense of
turning around and moving in another direction. lhe
Turkish Revolution is the abandonment of one way of
life or civilization and the adoption of another. The
examples of Greece and Japan are the only parallels in
the last hundred and fifty years.

It is quite different from the American Revolution,
which simply threw off a despotic government in order
to sustain an existing ideal of civilization; or the Eng-
lish Revolution which was a domestic incident in a
secular fight for liberty; or the French Revolution which
broke the despotic shell to liberate the growing kernel.

So the young Turks look today for their models, not

a|

an iy ESree Nees We Ni 1. Si AL OFF GPURRARGE, ¥ “792

 

\merica—came when, in the thirteenth century, the gal-
»ping Mongols of Central Asia flung their fierce and
plendidly generaled forces eastward and north-eastward
9 Manchuria and to Peking; southward inte India, to
vahore; south-westward over Persia to the sack and
yassacre of Baghdad; and westward across the steppes

f Russia to Poland and Germany; creating an empire
ix times the size of the United States.

This gigantic dominion broke in pieces of its own
yeight. But, incidentally, the explosion had thrown a
ribe of Turks out of Central Asia into Asia Minor.
‘hey adopted Islam. Their first independent king was |
\thman (1295), from whom they were nicknamed the |
Jthman (or Ottoman) Turks. |

Fighters first and last, these Turks spread their rule

intil, in 1453, Christian Europe was terrified by the cap-
ure of Constantinople. That event precipitated the
enaissance of learning in Europe. Mightier things
vere to follow. The Ottoman Turks spread the Turk-
sh Moslem Empire in three continents—Europe, Asia,
\frica. They penetrated into Poland and Hungary ; |
hey strode across Syria and Palestine to the Persian
sulf; they careered over Arabia to the Indian Ocean;
hey ruled all North Africa,—including Egypt,—from
he Red Sea to the Atlantic. The Mediterranean Sea
was their lake. They even forced the Caliph, then re- |
siding in Egypt, to cede the Caliphate of Islam and car- |
ried the mantle of the Prophet in triumph to Constan-
tinople.

By a superb paradox of history, this Turkish-Moslem
triumph, then, created the white domination of the world
by Christendom.

(yOa ae

Si ee gre ee PS

ge Sen ai a a

ae

=o aa

=. a

a

=e

ae in te:

 

iO YOUNG ISLAM ‘ON TR CK

ei

The new white nations of W estern it urope—the Dutch,
the French, and the En: vlish. the Spar

lush and Portuguese
wanted trade in the Middle East and in India. But the
lurk stood at all cr ss-roads of the world’s commerce
ot that day and wrote “No Thoroughfare” on each. This

Stupendous curved “Cimitar of the (Jttoman i mpire

So the white man of Europe

. al + c ] ’ ’ sie « - \ + rer co 7 oo + .-
tried LU hnlGd call Lf LTIIC Way. j ttempti —<— rorty year;rs

flank the Turk

] : : . ) ' ac e« yea =< .
anid tO STUCK ad ew I Lute tO ind l ‘ olumbus Was SUT=

. 1 .* -\* ¥ le ‘sy “ry l,
ba req cCVCT YY land Datn

j } : f ae ot ion
Cc. LLe tall OT A nstantino i to

nay

prised to discover a new continent—Ameryj Vasco da
Gama rounded the Cape of Good tlope, revealing the
’ ts of Africa l an I to Asia.4 So the
white rule of America, Africa, and hal} of Asia began

Lhe Turks flung the most lazing bi erang of his-
tory when their own triumph caused this world-wide

imerican white races of

‘ ristendom Whicn nas HOw sS ¥\ ung back and destroved

Carving joints out of Turkey. Britain, who had already
M. oslems of the
Mogul Empire of North India, now laid her hand on

and the other

"47 *
: a » = ‘ | i :
SC VeNnr;ry ITIL 1 lr

~~ Yi (sr ("@ ra ¢ CA rire ~ 4 - OA,
LSypt. WILCCCe Was Carved Out in 1820,

£ lias * cd . o ahve " . ate ] ~ \ . - . 7.7% ve ‘ir * rs
Balkan QLALES achieved 1] lependence Ill SUCCESSIlVe Wa}»ls.,
i. 7 < ] 4
LNOTTN

A\frica was cut up piece-meal. for Spain carved
a part of aa France took the rest of Morocco,
Algeria, and Tun ; Italy

seized T ripolitania.
In the mids

t of all this Sultan Abdul Hamid of Tur-
key in the late ni epee century made

a cunning, bril-
liant, and cruel e

fort to redeem the whole situation by
1 See The Clash of Color. Chapter T,

 

.Mie NEW VISTA OFIRURRE 01

 

vast Pan-Islamic scheme. The idea was that the whole
vorld of two hundred and thirty million Moslems should
re taught to look to him, Sultan of Turkey, as its
“aliph. Brooding and scheming sleeplessly on his cush-
oned divan in the Pavilion of the Star (Yildiz Kiosk)
is he called his new palace, Abdul Hamid, like a superb
pider, spun and spread his Pan-Islamic web over India
ind Persia, North Africa and the Arab peoples. He
rilliantly used the splendor of the Mecca pilgrimage by
‘athering the scheme for the Hejaz Railway to the Holy
Places and Arabia. His spy-agents penetrated every
100k and cranny of the Moslem world to collect money
‘or this holy railway and to proclaim the greatness of
Abdul Hamid the Caliph-Sultan. With Bismarck dis-
nissed from power in Germany, Kaiser Wilhelm II was
free to ally himself with Abdul Hamid to help the Hejaz
Railway, and, in a speech at Damascus, to promote the
Pan-Islamic policy by hailing Abdul Hamid as “my friend
and ally whom three hundred million Mohammedans
throughout the world revere as their Caliph.”

The cruel element in this vast Pan-Islamic scheme was
that it involved clearing out the Christians from Abdul
Hamid’s dominions. “The Christian nationalities of Eu-
rope,” he said in effect, “have broken up my Empire in
Europe. Am I going to allow this ancient Christian
Armenian nationality to break up my Empire in Asia?
Allah forbid!” So he followed his bloody policy of in-
termittent extermination.

Then the Young Turk Revolution forced Abdul Hamid
to abdicate, and later it removed his semi-imbecile suc-
cessor. The Pan-Islamic scheme was in the garbage can.
But the “Committee of Union and Progress” created anag

Sy os a ea

eras

Bence

a a ia te ll

ee

     
   
 
 
 
 
 
 
  
  
   
     
   
  
   
   
      
   
   
     
   
 

w =a ’ 4 L 4 4 Li T] Tj Ivement,.
i» * % } ! 7 +L. > P:
i ii ~ v LL) \ J u ‘ | 4 Li» ] Pi ‘ i Liic all-
- } y 4 . | ‘ ? * t rT?) 17
4 i ‘ a li I] 4 \ . Li . ¥
7 7 | 7 rT
ri © tna e1gnt million iurks in [urs

- - « -* - : i“ = . .7 : . | oo ‘ 2 ‘ # ‘ ie,
«ey, there are tourteen million Turks in European Ruse

; ° . ‘
( antral fae - ' lig -
' Lit] LJ a ie 4 L as i = | . ‘5 vit LiL’ ¢ ila and
' | ‘ | i 4 a > i \ \ he i, Sa \ Cc
‘ ¢ - eas i - - “4 .
’ \ ‘ e ‘ ‘ + 4 «4 on
“ \ ci ! i N ch MCL i | Riad iJ ‘ | 2 \ yi ' <1 * | \ )] i I ‘J \ Lia l la .
- 2 haw y ‘ . * 4
| « * ‘4 ’ 9 > f 1* » 1? T oar }
JT these ] teen uiu0On Lurks Outside iurkey, the
“77* Mio] l
+ , an “ 5 . . | 4 ; , > » \ 7 TY : * 7
a - \ ' a a Ai if lt Itjlil LAw6=~=—CU & ivi ' nal eels 4 als,

: rt
; i 777 ro rrr - ) tr Yy ;7 j t 4 17° "7 1+ 1% * lo
: 4% “ 445 i i i c \ i ci tN LA A4i3% +t i a & C Chiliiiii | Is

] 4.7 * y , ont “+ ar } ),
-_ these under the rule of Turkey was the Pan-

*
4 ~
i i ‘
| - ] 1 { +} . ‘TT
» - =~ 2 Q 4 --*~ ; :
j : a i ( i ii LT) Was tous a ! Lilt rst Tle
+ ] ~ T\?1 7? +1 + ' . cys The lf
iT] 4 i \ ; il i Lil | Wiiti iJ om or ete hew
j Pe , © .
idea Of race and economic expansion replaced it

» — ‘ :
‘ )
: 4 . + “ta? +> ¢ : _ | ~* | 7- 1 ‘ ‘ mTkTN Co =
{ . a . i{ eA 4 ——_—- FF Lt Li i i aii Ll] fCAALLSA eLALWS lr) ¥ | * Tace
+

1 , + ’ * a ‘ _ 9 7 9 ‘ - - a 5 De . |

uy But One IO} that drew tne young iurk’s enthu-
. 7) FE r % : lL, : Le wae * * | q* —— e ; : - ‘r h- -y *ked

- Ms: ee ‘ | Lie = 4 ' Ti [ aili > ind I] Li, \ Lnat bac CC
‘m—v ‘commercial lt was the knowledge that these
“Was CULLTIITIC] chi, Lt Was LIne Sno" twCUS Lilia tneseé

- 7 "9 s< le ! 4 , ae 1} 7 f os ’ i 1 ae 7 + 7 j eet Wn ~ ~

dajvTeas inciude porte itlalliy one of? Lone richest colonial pOs-
sessions in world. From the Trans-Siberian Railwav

- + 4 AAS A of ‘ i: Le ; \ IT} Lilc | lalris . | CTlan \dliWway

It Persia and India, the land pos-

eieale ee ee, LA dnelesthor “reviubes >
SESS priceiess, rare turs, rich lake fis] ing, inexhaustible
? , +} . 1 } 7

timber, stupet “VOUS Wheat-growing areas, steppes swarm-

mg with cattle and sheep, mountains rich in gold and
7 . ca se : me : Pes Pe 1 oa ay
silver, and cotton fields that even before the War stood

. * ’ ' [ | . : . - a Y : 4 "e o on Bh ote t : ‘ . -
only fifth in the world, the United States, Britain, Egypt,
and China preceding. The trade possibilities in meats,

wheat, wool, furs. cotton, live-stock, gold, silver, and tim-
ber are illimitable. All that is needed is administrative

a

emiciency and finance, with consequent communications.PEP NIEWW VISTA OF TURKEY Fs

 

It was believed with some reason during the War, in
fiew of the expected breakdown of Russia, that these
Pan-Turanian ambitions, backed by the force, finance,
ind the administrative talent and commercial genius of
Germany, might make a wealthy empire, Turkish and Mo-
1ammedan, stretching from Constantinople across Kash-
yar to Irkutsk. Obviously, if that had been achieved, or
should still in any other way be achieved, the political
and commercial status of Mohammedanism in the world
would be transtormed.

These. Turco-Mongol peoples are a neglected mystery
yf untold possibility, always nomads, once conquerors ot
the world, now shepherds and horsemen. The name by
which they are popularly known, Cossacks, itself means
‘wandering horsemen.” This tribe is made up of frag-
nents of all the tribes that have roamed between the
iareat Wall of China and the Ural Mountains since be-
tore the dawn of historic time. They live under round,
jlack felt tents stretched on wood, they eat sheep and
drink mare’s milk. They once spilled out from the root
of the world like human lava, and brought destruction
and terror over Poland and India, over Asia Minor and
China. Today they are shepherds. Yet the spirit of ad-
venture still glints from their eyes as they look west,
lover the tent fires of the horde, into the sunset. When
the trade-routes of the world passed over the land, these
‘people of the steppe were rich and powerful and even
‘dominated empires, and this was in the days when
‘America was a land of bison and Red Indians and Eng-
Jand a half-savage island.

Then the unanticipated miracle of sea travel swung
iworld power to the sea-girt peoples. The seaways leitMe ns ee = ee ce

—— ee

a ee ee

—— ee Se ee ee ee
ae oe = =

ae

2

       
   
 
  
   
 
 
 
 
   
    
       
   
      
 
   
    
    
    
      

 

iin © Chall hic.

 

* i ' * a | * ‘77 | ] ] he : 1 | _
, ++ +? + . > : , \ + * j Q i »
: a 7% \ 4 ; L ' tn ' 8 . 4 h ' : ] Ls | 4 ( 5 . | t | I * . ¥ C [ “ i = i i i - : 1: c st

Of all Strategy tor the Christian Church to carry its Good

AT a 7 e. + 7 1 ’
News to e virile, ; t, tull-bloo eoples
4 ’ 47 i LAT F 4 ] * 1. 5 1
\ ' : | ' ‘ - sy y" j + } : - ' :
When the Great Var crashed in on the world, the
- . 4 7 7 . 7 T> o -
| | \ an 6 oan ITD . “ ;
5 ‘ Tl OT] ‘ = i' ' I Ln & Lill al i mWeETS and
, | ’ ; t 4 ' + | LD. 7 | ] 7 ,
made es _ TO 112Nt the Fan-isiamic
’ } ry ‘ . . 11
‘ .
\ ~ | I Ae ‘ j ‘ ,ya pnd ee ITlY,
’ ' + ’ ’ . 7 , ee ™ a
I or 3 =>] NiOSsiems to hight
1 si* . ’ ‘% , +7" rs ¥ ‘ 1 1 d
* | > . . ' \ . ’ e . » re g =
i Beis iti} VL i' a Lille Je i ne ' ae Ls ‘ Tliy SITTi Ked all
> * 7 ~
‘? “ .
it never < nt nyre
: | aan | \A 7 tf . ; r . &) - 7 ]
17 } ' ' co \ . ) ; — “4 i 4 4 ” -1 : nH oO - ie |
LJUTIng tne V\ ar, tne (iCIiInNyY OF TN UTKS aS a pcopile
+ ***" ¥ | * AM - . ‘ { ol oat Ye 4.7 ‘ a ae ~~ . ous ol is ° “_
\ if ; . oe ivi tl ci \\ iil Still Vv as tilt VW note saic Was-
: fn ‘ °
nh i] iso CeT) ral 1] Ol 11 I LIS, al pi ople who

were Christian before Islam was born and who had lived
in the land a thousand years before the Turks had come.
this Aryan nation of Armenians stood now as a non-
luranian race in the same way that it had stood as a
Christian group, breaking the Pan-Islamic world of the
cast. Thus the Armenians were hated both by the
Islamic and the Turanian enthusiasts.

4\t the end of the War one in four of the population
of Turkey had died from war casualties, disease. famine,
and massacre. A total population variously estimated at
between six and eight millions remained. If any man at
that moment had said that within five years Turkey
would be dictating terms to the whole allied diplomacy
of Europe, he would have been derided as a lunatic.

Mustapha Kemal had, meanwhile, rallied around him-
self the broken Turkish forces, flouted the futile gOvV-THE NEW VPS TACO PURREY “Wp

 

ernment in Constantinople, and set up the National As-
sembly in Angora. At the final touch of the landing of
the Greek Army in Asia Minor in 1919, Turkish na-
tionalism flared up. Within three years the Greek Army
was in headlong retreat with Kemal on its heels. Smyrna
went up in flames. At Lausanne on July 24, 1923, Tur-
key and Europe signed the Treaty of Peace that gave
Turkey a free hand within her own borders.

Mustapha Kemal stood before the whole world as “the
sword of Islam.” He was elected president and virtual
dictator of the new Republic which was created by the
Grand National Assembly on October 29, 1923. He was
made head of the state, commander-in-chief of the army,
president of the Grand National Assembly, and president
of the Council of Ministers.

The National Assembly of March, 1924, flung a bomb-
shell into the Moslem world. It abolished the Caliphate.
Within thirty-six hours the Caliph and his son were
pitched across the frontier. The heirs of seven hundred
years of the Sultan’s throne and four hundred years as
Caliphs, successors to Mohammed himself, were exiles
in Christian Europe.

Within a fortnight the whole remnant of the House
of Othman was thrust out of the land, robbed of palaces
and jewels and fortunes. The overthrow of the Moslem
religious law courts and religious schools followed. Si-
multaneously all the governmental religious foundations
and the religious endowments were abolished. The bill
embodying all these drastic acts was drafted by Yount
Hadi, a vehement pro-Bolshevik. In 1926 Turkey
adopted as her legal system the Swiss Civil Code and
the Italian Criminal Code.

  
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
    

a nS ST a- SL NNN nr ais A

a Se

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ISLAM

    
    
 

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lead 1s essential if Turkey is to

7
}
|
|

3

be a triendly citizen

In this new Turkey many new streams are flowing.

~

great inclusive youth movement in Turkey is thePHESNEDW VESTA .OF DURIKEY 07

 

Ojack, or Turkish Home Movement. It covers the land
with a network of organization. A fervent nationalism
and an eager intellectualism pulses through the whole
body. Founded in 1912 by vehement nationalists,—such
as, for example, Hamdulla Subhi Bey, the former Min-
ister of Education,—it has had vagaries of policy. To-
day, however, taking nationalism for granted, the Ojack,
like a vigorous national Young Men’s Christian Associa-
tion, Young Women’s Christian Association, Polytechnic
and Student Movement combined, develops Turkish lite
and culture. Through lectures by eminent men, concerts
of Turkish and other music, courses in foreign languages,
shorthand, and typewriting, a fine system of traveling
dispensaries, libraries, museums, social gatherings, and
so on, it at once rallies youth to its ranks and trains them
in citizenship. Many women are in its ranks. It gave
ereat help to Mustapha Kemal Pasha during the War of
Independence. Today, wherever he travels, he visits the
local Ojack headquarters and usually gives his speech 1n
its neighborhood.

The new mode of life among girls and women is one
of the most revolutionary and hopeful of all the move-
ments in Turkey today. Here, more than in any other
Moslem land, young Islamic womanhood is leaving the
old tents and trekking along new and open paths to an
unknown goal. In the coastal cities the veil 1s being dis-
carded more and more. Three quarters of the women
in Stamboul go about the streets unveiled. Schoolgirls
go unchaperoned. Young men and women go on outings
together. The curtains segregating women in the trol-
leys have been removed. Wives go to moving picture

2See also Chapter One.oe

pee:

 

Fa Fe

ew Ee ee eS TT ee Se

ee

ee ee

Ta a RR a

a ag

Sa gp 2 2 he

0S YOUNG ISLAM ON TREK

 

theaters with their husbands. Women appear increas-

iIngty aS Speakers, writers, and workers in offices. Pos
1

aL 1]
* aS i= i] cLi olished lega L\

, — ° \ , ~ - } -
lygamy by the Assembly—

~ -

edG@a +7 . — 4 KW i on _ : = 4 * = + * -
equally are established. For the first time in a Moslem
> - * - 7
land a wife can sue her husband for divorce on the

q - * ® 7 = o .-
pFOUNGS OF desertion or cruelty or misconduct, or if she
finds he is already married. Marriage cannot take place
ALi, a 3 ~~ ciiltedtiy TT] AO @inw« 8 ~ iaT! hcl \ annot 5 4e PpidCe

. . ; ‘
s. ' Tr ¢ rne ! lcill is 1 1Teé at oe all } Lic OTT) LT. ~~) ,
erore Mi is eignteen an tne woman seventeen

Vi
i | ’ ] , } ary | t , rant ’ C +1 >
\ ll Lt) Lt Tet Ji lt i VV i iT] Liat tuture OT Lileé
+7 i . ' ‘ «ae ‘
sirunood and womanhood of Turkey is piquantl, pre-
] | , ] : : a
sent ll a NnOrct Stl \ t] Ss appeared (| LOSS ) an eS

+ a. 4 7 . + * . a
lahmoud Ekrem Pasha is a rich official of the old
y Rh aL 1 4 4i Lid <i 5c. i <s Lit Tf) ( Lilt Rah 8 it ( it

is aso t ‘ergy ‘ R meshilem a Arar 6 7L-

4 rf Ml. . Lic \ \ unyg LCvDU Liv cL] peared LO him like the
\ 7 eles . 5 ia +] | ae } } le 1) . 1>? T i;
‘eausa Of which he wished to be the Perseus! tis

ee ‘ “4 % . y aie - * aT ae ie + * ~ 1 , © f
only son, Chahine Bey, is “vibrating with enthusiasm to

=“,

*

regenerate his country, but not hostile to a national
Westernism.” He works for these ends. “But in all
that he does, one thing rests sharply present in his
thoughts—it is the image of an adorable young girl
whose soul and body form an aureole—a delicious dream
that sweeps in on the young man across the sad realities
of life.”

Chahine and Djémilé had played together as boy and
girl in his garden, where he used to feed her with fruits,
while her mother did the washing at his home. He taught

her to read, and she showed exceptional intelligence.
Eventually the two grew to love one another. ChahineTEN ESW V LSTA, OFF TURKEY 7109

 

was among those who fought at the Dardanelles, and he
came back from the War a lieutenant in the army—and
more in love than ever.

Though well aware of the storm that will descend upon
him, he decides to marry Djémile.

One day the father, Mahmoud, calls in his son. “I
have found you,” he says, “a splendid wite, the daughter
of a millionaire. Her father agrees. Fortune is with
you.”

The son replies that he is sorry, but he has already
made his choice—Djémilé, the daughter of the laundress.
The father rages and storms at this “frightful lunacy,’
and calls Djémilé by vile names. Young Chahine tells
his father to thank Heaven he is his father or he would
slay him, and dashes out in a rage.

Meanwhile, Djémilé works hard at her studies, be-
comes expert in French and English, joins a women’s
association for developing the education of the young,
and publishes articles in magazines. “I must be worthy
of Chahine’s love,” she thinks to herself. Her charm
and nobility of character fascinate all who meet her.

Chahine’s father, seeing that he cannot move his son,
calls the youth in and propounds a plan. It is in the
Abdul Hamid manner; namely, that Chahine shall marry
the millionairess and shall then take Djémilé as his sec-
ond wife.

Chahine is amazed and maddened at the insult to
Djémilé. “The blood in my veins cannot be your blood,”’
he storms, and then leaves his father in a fury.

“Oh, for the days of Sultan Hamid,’ murmurs the old
man to himself, “when I might have thrown this low-
born girl into the depths of some distant province !”TE TP

Stemi gE Re ee EE See 2 ee

ng a

— ee ele a ny ane

Sg ET Ea a a

AE

mG YOUNG ISLAM ON FREK

eo. : o wo Ga Ya —"
Ndhine rents a modest flat, marries Djémilé, and they

build a nest where ney know no wealth can replace the

—
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‘ rey el ie : _ * : -_
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4 " ,
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‘ ' ,
ATH } ()\ men? f , . wart (+ | |
(nat 1§ WOrk! J VAELEV “IL Ur CY
+ Tr ’ 4 *
IS int In athietics. lootball, baseball, tennis. cricket
* £2 SE >» Te We a
il | ot} T ‘ i] fe. ' t] h] ;
& ‘ vv ( . Lil atni BC evi 5 1
' ] ;
| r ( * \ Cj ke 17S Sé } \ | , TY ‘WY } “Lice of
5 = ,
Lil 1 Was nioOwn hy the -OVeTn’ } In [O24 1M]
“ h I i
, : — ’
Y !
vot /7,000 liras to train and send team to the
Olympic Gan t]
lympic es in Paris. As there were no highly
my, - lana
a ! I NPiisnmMan was sec ired as

. ea * 7 ‘ad 9 i
coacn ¢ the soccer athall 1 14 * 7
] r the OCCE rootball tea ro Hungarian, to

direct the wrestlers: and an American, for the track and
eld athlet; Bodhi te it os ig
eld athletics. Perhaps the greatest benefit of the whole
T) — . om, 4 or s ] - i i =
periment was the revelation to the Turks of the hich
7 oS

i , } ine ‘|
Standard CE Tr Count;try ~ end thea ar ey r Ee -

ney MIILTICS, and the necessity tor stern
c | f 1] f ie 7 :
MCilL"“CIisCIpiine lT) ith | Ty

All the early efforts to develop a real athletic quality

© toy] a ee Yr) rVCyY ’ T F
of a high order among young lurks have so far been
contronted by stubborn weaknesses which reveal the

fundamental problem that the whole life ot the Turkish

- =

2h ' ACAI aE bai ,

nation faces. Those weaknesses may be summed up
trankly as: first, inability to control passions and abstain
{rom tavorite forms of dissipation for the sake of ath-

letic success: a lack of a quick, stern sense of honor andbHeE NEW VIS MALO RUR ROE ON

 

loyalty both to the team and to the rules of the game
and the principle of training; inability to accept defeat
and to abstain from taking an unfair advantage, com-
bined with a swiftness to complain.

There are conspicuous and splendid exceptions to this
criticism: and the difficulty lies, not in the Turk himself,
but in the whole background of his history, his stand-
ards of life, and his religion. Indeed, where Turkish
boys in the early and more malleable years have come
under the continuous influence of the real spirit of the
game, as, for instance, in camp, they are already often
revealing a splendid spirit of sportsmanship.

The religious tendencies of Turkey today lie hidden
in the heart of youth. They are a turmoil of troubled
and contradictory cross-currents. Two personal state-
ments that reveal what is in the minds of many come
from the lips of two Turkish young men (1925); the
first, a University of London graduate, the second, an
able journalist; the first with the old touch of arrogance,
the second with a new spirit of seeking; but both
agnostic.

I have grown beyond all need for religious faith; I can no
longer conscientiously call myseli a Moslem; certainly I can never
be a Christian, for the very thought makes to rise up in me my
dormant Mohammedan fanaticism.

T have lost faith in Mohammed; I have read Renan and I love
Jesus; but I yearn in vain to believe in his God.

A large and increasing number of young men hold
that no religion—Islam included—has sufficient truth or“ - Seas er
ee lee

me ee

 

amd

 

rOUNG ISLAM Ga TREK

power to 1 e it worth while to submit one’s personal
\ a A 4 ‘ : ; : ; , : 1 é
ili ce [ iv . | l ‘ 5 ci i ii ST i ;™ “iif L LOTroOuU i} with

Vall in f > OF an increasing number ot the edu-
+ cl + “ta . % ry | | . i + H ’ a | 1 i { iritual
' L | i 7¥ jie ii¢ LJ}i pt 5 ' ici ‘£44 Si Rit lad
7 7
‘ } > } ] Into decay
Lhe mplete secularizatia: r governmer! C hi >]
* f 7 { ad 4 oe LJ »*sA Aa allon Oy} ~UVCI nmen = Whicn
, | | : 1 .
+ * . * 7 >» 7 » | . -
I} , | , a ae Ci\ TiVatl matter, has already rC-

Ll in a Smaller attendance at mosques and ad sharp

t , 144% - Dian 7 sania r de ra.
| in the ny CrS taking the pligrimage to Mecca. ihe
' | ‘ { ‘ey : > os wena dee ad . ee, i — ” - + ls ] v Wi rk
Ai A’ Ao Wii bile’ i1C ] \ LEV IOI, aitc ili ap] lied UW Ll] 3
1 7 “a ; ** . rr .
‘ r , : ‘ “ i« + . , , — . “ ~ raed
) the Koran and the traditions. The have discovered
, ae a } ~ “7 7 ’ c ~* | ae (7 aca , \ * ou To od v hy yk
~LLI +2 ‘J , m . { A484 A MALi1Cl itl reaqcings lT] cl VT

Tt : ornetarc : lan : sates ] vw f{ and
yy dd 1% ¥ + Cie LLILIOT) i | LT lt Was dictated | \ (,od aiil

y ® Ty» + * 5 ee
m the RB they turn to the man lohammed’s
- - 1 he 41 | i. ]
cl er is bh , analyzed with the help of the new
+.
1 * q 7° ;
ps! LOL) | in tl lgnt OL progressive moral stand-

.ne one religious and educational psy chologist influ-
Ran lulam James. His pragmatism is

-

Indirectly responsible for a strong movement to judge a

nith Whe 44 - 14 ri. 5 ee : a 2 : ; | .
Lath DV IES re SUITS. L his. incidentally. 1S responsible tor

tne measure of appreciation given to Protestant mission
schools in Turkey.

Mustapha Kemal summed up the situation when he

Said:

The object of the revolution is that of giving to the citizens of

C
the Republic a social organization completely modern and pro-

gressive in every sense. ... All absurd superstitions and preju-fen EA NE Ww YyVEl SAA Ore. UPR! Y¥ «IS

 

dices must be rooted out of our minds and customs. ... Turkey
can never, be a country of dervishes and sheikhs and their dis-
ciples. The only true congregation 1s that of the great imterna-
tional confratermity of civilization.

All the movements in the new Turkey—the agnostic,
the feminist, the youth, the Westernizing, the Bolshevist,
the reactionary, the educational—all reveal a country that
has definitely “struck its tents and is once more on the
march.”

Yet behind these movements lies a great mass of
sodden inertia—the majority of the women who cannot
read or write; the slow, patient peasants; the older mer-
chants and officials who long for the “good old days” of
quiet and undisturbed corruption; and the genuine spir-
itual Moslems of the “fundamentalist”? school who see
the nation heading for a precipice of moral and religious
and political anarchy. The Turkish caravan is certainly
on the move, but there are many reluctant passengers.

 

4

This whole situation has created for Turkey herself
at least six problems. She can only succeed if she solves
them.

The first is that she must continuously create and sus-
tain a sufficient body of men of real integrity to admin-
ister the Republic without corruption. As it is with
every nation, character in leadership is first and last her
supreme need.

The second is that she must develop sooner or later—
and sooner rather than later—a body of public opinion

————

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A i \ «

 

 

 

 

   

Sie, 4pmlect e NREMW VES eA, OB) TWIRIKE Y flo

 

Republic is seriously concerned about this problem. But
vith all the good-will in the world it cannot begin to
ope with the difficulties. What are twelve hundred
jualified doctors, concentrated largely in the few grea

‘coastal cities, among eight million people widely scat-
ered, mostly illiterate, utterly ignorant oi hygiene? The
‘unds available for health work are utterly inadequate.
Although criticism from without is always hazardous, it
loes, nevertheless, in wa situation seem clearly to be the
‘midsummer madness” of nationalism to exclude all non-
Turks from medical practise in lurkey.

The sixth problem is that the women of Turkey must
ye freed and educated. Unless they are, Turkey 1s
joomed to fall again into the rear-guard of the world's

ife.

at

If we go back over thes
the successful solution of ever
upon intelligence and see in human personality.
And there is one re and only one way of creating these
on a national scale—education. By education we mean
all the forces that develop the personality in mind, spirit,
and body for citizenship—the service of God and man.
Education is, however, supremely dificult to achieve.

e six problems, we shall see that
y one of them is dependent

The basic problem of a teaching staff adequate in num-
ber, in education, in training, and in attitude is in itself
colossal. For Turkey this is complicated by the fact that
she hates and dreads today all forms of foreign inter-
vention. The Ministry of Education early in 1920 or-

    
  
 
 
 
  
 
 
 
 
 
  
  
  
 
 
  
 
  
 
 
 
  
 
  
 
      

 

RS RE

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a nn — paar:

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ee ns ee

2 ee

Sn es

ae eeenenenientiettiinaaimaas

 

mao r@ounc ISLAM Gn FRE

 

 

 

1 - 1 ” + , | = _ “29 »hY ] ry 7 » + ong "iP
cered that all teachers in foreign schools must be Turkgs |
a

Whey =? rit yr) ’ "oe | VA J vit) natinnal entim > g ? A
Dy OTI? iT) cLiiv.l I oe vy © ¢ WiLtl lick i ' llal 5 ( ntimentws. =

1. _ \ J os cS ‘ 4 v Kk . Se + -_ . la -ed -
iar ve | if LOgTAaYl h OT Mustay lied ‘XC iT] a I] LUSt be | acle( 1M j
| ‘ s
° oa . : e ’ a . 1. enn : ‘ 7
. is position. A Cross may be placed only in
y I J
. ‘ , 4
t e «© ' Cc 7 e]
i
: | ly, has good reason to dread tl
I Cy, nrortunately, nas good reason to trea tne
. ‘ e e . -& . n
myriad torms of exploitation—political, comr erent and
7 ] +} 7 od ¢ 4 ‘Th } 7 : - ’ 747 ry nie :
‘ nae . . ‘ " ‘ ] el Lit ALLLOOI PhLick ¥ ~ ‘ UlS ln
{ cS a e a!
rkey, theretore, suffer today from the natural hos-
+ . * “~
LUItTV ag nst some unscrupulous a mmercial men—Eu-
and j 1) agth< lL. r “ 1 , + eae 7, as hen 7 + +> ae = 7
POpedn, DOTitisn, and samerican—wnho, immune trom taxes
ok i Been Oy er ew ee have held Ns eet
4 ieCT Lone \ a} IT11] it10NS, bla VE Licit Tuc i] trade in their
2 rT)
>
T) ey T : 2 : \ a eat irc +
Protessor n Dewey, the American educationist, on
4 * i 7: ° ° ry ‘ *
] 7 ] o * Uy I I] j r ] + | 4 L T ve 2% Vi ms + L I } LI} l | V * ] ‘ & - C at the
+ s 4.7 + + 4 hl
i * 47 * 7 ‘ - : : 7 *- rr, 4 > ro; 7 = ~
{ 1 > ‘ | l AL4t4 & \ ‘ es a 4 I \ rz I } _ U d \ { \ Aaa S \y ~~ \ T) 4 . i 4 . IT,
~ a a. 4
| wereé! 4% @ ~ "os 4 + 5 ] * 9 nt} f 1-7 i. F 5» * irc: $6 +)
on yy it \ LA, LCL VL +4 Liictl V aAIITITit l (Ji MiICGiVTatllof;#l, ( ne
5 « * 4% - s ee éé .. : 1. 2, © 2. rm: .
> ‘ : an I ‘ 1 - _ \ \ l ] L ‘ SS , V\ é l “ [ - i es V\ i i \ i = <. I a al Hi O f
riaiit Pith, : 19 1] TiW419 Lan 7 7 71 ety, ~ 1 > <4
424i os a At + | i cLil pi Wat) TIS, Wa JOTICY cLil' IT) ino! ty
. 4 - o
| +] » * ' IL ew 1] +1. - . ntim TIT C WeleT\?T th ' t lie
u is Soe cl bs \ 4 > Ri ‘ Lilt ’ SCTILITTICTILS Cc AUC iJ (nat (Ji ind ore

P| > IS

y+s, ’ , : , 4.7 to. ato a . P rc “ rAd ] - ’ a -
CA LAL SI cL L ii > i Bite a‘ ' | . if) OWe»°rs VA hich la\ - ss C) unrTre=

nit A | ee z icy a Ate
uttingly and so cruelly utilized the woes of their pup-
fe ’ ‘%
pets tor their own encs.

for example, the wife of the

Turkish Ambassador in London ® has in her last novel,

eht Butterflies), attac ‘hed foreign

schools in Turkey. Turks, she declares, should educate

their children in their own way. If they want foreign
education, let them go aan for it

} *¢ ‘ /
a.
+ 6

7
11°? ,

A vy i iter in La Tri rbune > Ge NEC? c re . assesses the situa-
tion justly when he says:

i

Chapter One, 4 January 27, 1926.

_ a a

n " eeeee Noe WV ESTA J@OE dure Y oly

 

Those who know the admirable work accomplished by the
American schools in Turkey, those who can testify to the good
that they have done in assuring instruction to innumerable Turks
when there were no equivalent Turkish schools, will find Madame
Ferid Bey severe and above all ungrateful. But that is the price
of progress; always one sees the disciple array himself against
his master and seek to take his place. It is natural, after all,
that the Turks should be ambitious to educate their children
‘-hemselves.

Turkey has started her educational policy by drastically
clearing the ground. The Assembly has abolished the
mosque schools and has secularized the education that
she affords, though our information is that, at least in
centers in the interior, the Koran teaching remains un-
changed. How can it be otherwise, with no teachers
available other than those who know how to teach noth-
ing except the Koran and who command no other meth-
ods of instruction save memorizing? The Government
also closed seventy French and Italian Catholic Schools
until such time as they should take down all crucifixes
and religious pictures. Before the War the American
Board of Commissioners for Foreign Missions had a
score of schools and colleges of the first rank, and many
minor schools, with a body of pupils totaling thirty-five
thousand, composed of all races. Today most of the
American primary schools have been closed, and in the
colleges that remain the students number about fifteen
hundred, most all of whom are Turkish Moslems.

The existing Turkish governmental system can only
take some two hundred thousand, or somewhat over ten
per cent of the total population of school and college age.
Of these, over three fourths are boys. Less than five

    
 
 
 
 
 
 
 
 
 
  
 
 
 
 
  
 
  
  
 
  
 
 
 
 
 
 
 
 
 
   

ne A

~esmt OLALALLLLLLLE

SE

 

 

 

cae a = =characterTHE ANEW VES RA OFETRURWEY hile

 

vord, that will build up the kind of citizenship that Lur-
ey needs.

6

The question is raised, first, of the conti ‘ibution that
he West can make through education; and, second, ot
he value or possibility of developing character th 1rough
ducation that aims to make youth Christian without
yeing Christians. Can they, in the long run, have the
character if they have not the conscious discipleship ¢
The kind of character that is aimed at will be better
shown in a few direct vignettes than by mere lists 0
surricula and descriptions of schools.

A picture comes from a play center under missionary
direction on the Cilician Plain in Adana, a city of
seventy-five thousand inhabitants. To the play center
come seven hundred and fifty young Turks, with a very
small sprinkling of Kurds and Arabs and a few Arme-
mians and Jews.

he boys are fond of swinging, playing checkers, and
“soccer” football. Many have a craving for boxing and
wrestling, and cannot understand why the missionaries do
not allow these sports on the playground, in as much as
Britain and America exult-in bot h Bee and wrestling.
The reason for the restriction is the lack of self-control.
The slightest provocation brings on blows, a violent flow
of vile language, and sometimes even a knife, for every
boy carries in his big girdle-like belt, or capacious pocket,
a knife more often resembling a dagger than a pen- or
jack-knife. If they use vile language in the playground,

f

they are “shown the door”; so that now, if any boy

      
 
 
  
   
  
  
  
 
  
 
 
 
 
 
  
  
 
   
 
 
 
  
  
 
 
 
 
      

a

ae ee

 

 

 

 

ee = =SS a EE ee a

        
   
   
     
 
   
  
   
   
   
     
   
    
 
   
 

eal te eller 6 ae eee ES

a

es

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fu TOUNG ISLAM DN FREE

 

trespasses in that regard, the other boys take it upon

] ‘TY sine . + r\ 4 “~< } = +
rie TSeives it) DalliSii L1iTT)

rest oO! the qay.

Many of these lurkish boys of the early and middle

teens are interested in discussing religion, lhe term

"la ee dH. = 7 7) ] . * ~*~ 4% > dk is ai - ea ‘
Christian to them does not mean a life of loving

rae* “) 7 ! ‘ ' “C71 a ’ T+ ; Yerply, », 2 ry 7 Pe
SET VICE and OF ITOrgiving love. It IS merely the hamMe of

non-Moslems, chiefly Armenians and Greeks. who—the

Turkish boys imagine—worship images and sticks in the
urKISN DOYS imag ine-—woOrship images and sticks in the

shape of a cross, and believe in three gods. These Turk-

ate es :

ish Playground boys are surprised and show pleasure at

learning that Christians believe in but one God, to whom

” oF .* ma ae intel . wn ry * . -~ 5 r " - “+ - . “
they Call pray GIIrecuiy at ally Lime and lI] all\ place.

They agree in theory, if not always in practise, that be-
cause the same God created all of us, whatever our race
or creed, we are all His children and so should live to-
cethe Pas. Dre tners

the other day,” writes the leader at the playground,
-a couple of boys began fighting. Soon a third boy

’ , + 7 ' + 7 = rr * ee y * + -* , 7” r Zs
stepped up to them and asked, ‘Don’t you know that the

purpose of this place is to teach us how to act and tha
are expected to treat one another as brothers?’ The
ighters responded to the suggestion and soon were play-
ing together peacefully.
We have in this playground a picture of the attempt
to create new ideals of character apart froma definite
schedule of Christian instruction: although from the de-
scription it will be clear that conversation on religious
subjects inevitably arises.

- =

Another picture will still further clarify the issue.
Both pictures are deliberately taken from the more con-THE INEIW VIS PAY Omri RUE Xba

 

servative and secluded areas rather than from the great
universities in the coast-cities.

Here are girls who live in Brousa, one of the more
conservative areas of Turkey, an historical city and an
old capital of Turkey. We watch them at the American
school, a school that covers the primary, grammar, and
high-school grades. They are, for the most part, play-
ing together, a situation that introduces a most drastically
new idea into their lives, in some ways the most difficult
principle for them to grasp, that of the team-spirit.

We note first a score or more of teen age Turkish
Moslem girls in “gym” costumes, alert, erect, with laugh-
ing wholesome faces, bright eyes, and sturdy bodies.
Here are four enjoying a swift game of tennis, cheered
by their friends; there a team playing basket-ball is
laughing and leaping; another group is swinging grace-
fully in a folk dance.

Through a window of the schoolhouse we hear the
sound of a piano and violin, recalling to us the nation’s
very great love of music. A glance at the students’
drawings and their embroidery opens up to us a glimpse
of their quite passionate love of beauty.

A busy group is setting the dining-room tables, while
others put the classrooms in order, and still others are
busy with making the house clean and beautiful.

The books these young people are reading open up
horizons of ideal and of action, and give knowledge of
the fresh young life of other lands.

The Girl Reserve Movement of the Young Women’s
Christian Association, familiar in all parts of the world,
makes a strong appeal to these Moslem girls, with its
principles of service, “seeing the beautiful” and “loyalty

  
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
   
  

ria

nen

ae

 

      
    
   
      
      

pouches

+ ‘ 4 3 + ‘
' ¢< . .* ‘ r * * WweTitire + 6 , “r*
{t VW OLII i] iT ao } I ete! aLil\ Pict ite TIOTe V1y\
]

ot WIth the traditional iviosiem woman 1lood

chil - » = iit ‘ . id i] eshhw LLUITKISH ~ITisS iTe USUALLY uUnavie

+ = , 1 ~ 4 . es
~ ‘ . . / . ; “24 + > - : , * - * - /
LO [ t A « | L a > % O] LI * i] LI eit] Aw tnell IWiC AlVt nue Of
‘ + + 7 ; + ¥ }
’ . m ? , +f + ’ > a a ¢ ;
I S : LI ' . lf} Ve \ AL iil Ll iiCck Lil, dal) .
’ ' ’ * * - ‘ +
4 \\ I \ i . ¥ i } all CT] iiic. ( T SLIC HT) - Tis, i a.
’ 1 1 * : | ss ate lt
LT i cl . TOU , | lire. in VW i ic i Dot \ | liid,. >| Pike
« | 1] } : ] les , 7, LAr
7 Cldil i € iA ' l i 8 <7] { Lil ce \ iJ { 4% lS [| cA INA LY co 11€ Vv)
- s 1 a 7 : f
+ “+ 7 - 44 ’ od * * ’ 7; 7 T
ti \ I : | iii Le We 6 J Li re Dil CiCSS v AL
; * ' 4 ] * 1 * = * ° 7 q
} + . ; 5 7 } . { * 7 rs
iG ye iT) i“ L ! Lnat atid iT) LiitC icl\ o Ji Its js! ie iil
4 .
ae, Y «
Bart “OT lici0Hn +t wrhich ve arrive ha bh en concen-
! + \ 4 : \ ‘ 4 i i i ta 4 \\ iA ‘es 4 i \ w « SAhkaY'% te } . ‘ 4 a i,vw WA
jaa _ i i By
Ll | int L single sentence by Dt Feums “IFaves: (Om
eo . v x ae 1
missioner of Education of the State of New York. who
’ : \ ( + J 4 i - L a5 sf ~ Wl i % ~~} bw A Liit
et - . * \ ‘ tj } 7 a .
+ 4 * 7 >* - b )
ia ] [ ‘ } i % » LciL tC ( [ INE \\ t . x « rie cic ~~ ak = *
! , sn A ated
| ; T ‘ - \ 3 r T ’ . i \ . | | oie T * q \ . i . of ©.
> , 1; ] ] ] a 1 ' 4 4 1] \
5 Die Cl | LJ iJ alid UISUIUICI, i ’ 4 UC
| r on | rs ‘1 } pi ry) ] +] ar tI in) +] - or} 179% +-
a 4
" 4.1 ! ® Saas : } . * a
+ I : 4 ut *° ind - l i Cy IT} l iis cA + ik Lil +? are
” 4.7 * + - + | ‘ ’ + % na ‘ + = 7% bs h 1 >
nC I . r i t ‘ ’ ide 1rie 4g} | W Trice a v¥ ii) lc Ne
7 - = \ a 17 rr sy
hy } ++ ivi ‘ , T] lit} nic OT thie t pe { I ; bert i mIiCVve. Bite
. ' ‘ ‘ c TY oe : , . “ 4 * VW : cee
f , . illVCI ' Ui Del uf, and cc LiStdl [ nopie 4 Onan §
\ re.
\ 4 ‘s ne ie 3 = = 7" + ce | Es Lac ; ‘
When Dr. Graves speaks of institutions of that type,
4 .

Wld certainly ish 4 include the cm: i] ‘ =t10ona]]
‘ ‘ ‘ \ ¢ a ‘ Lc Ai + \\ iSsil iJ) MICIuadé Lhit Sita! CUUCaTti¢ RACAL
‘ * ae I 4] ae | 1 . . > vl1 7 2
centers, lixe those trom which we have taken ji]lustra-
. eat - 1 Ic j a 2
’ . s ) oo # 4 * * = = ~ 7 + r ( a + q
tions, and the educational work deve oped with such
' n ota Reais tec
. 7 > : iy “ : = ey ‘’ 7 ¢ 47 +
skill under the Young Men’s Christian Association in

strategic centers of yi uth-population, with the hearty ap-

osPREGNEW VISTA OF} TUR REY 2s

 

 

proval of the government. To reinforce that work is a

yrimary responsibility. The demand, however, runs tar
deeper. Christendom has to do something new if it is

be

to help Turkey to march successfully to her goal. A
new attitude is demanded.

Saturated as the Western world is with a century-old
distrust of the Turk, a detestation of his historic cruelty,
a disdain for his corrupt government, and continual dis-
appointment aiter promised reform, it is not easy for
Western minds to face with confidence the future of
Turkey. On the other hand, it is not easy for Turkey
to trust the Western nations to ire. disinterested. In

-

past the W estern nations have rarely done anything to

r+
ceri

6a

vith her against

             

Turkey save to plot agains |
each other,—and to exploit her for commerce or upbraid
her for her evils.

Has the day come for the adventure of a new attitude

soth sides? What shall that attt-

—a new attitude from
tude be? Can we build a bridge? If so, on what toun-
dation?

Shall we describe it colloquially as one of good sports-
manship? To give Turkey wise encouragement in all
her good new enterprises. Especially to help her where
the West has undoubtedly great and good things to give,
as she has supremely in the matter of education for
character, in the gift of medicine, and in scientific agri-
culture. To exercise and expect forbearance in wha
seem to be blunders. To sustain perseverance in guid-
ance and help where it 1s call if for, and humility in re-
maining in the background. To exercise faith in the
good we can see, hope for the future, and, above all,
charity.

a ane RR ES SSae

RI os cua OPE meme

a A a te ARG, — i ter

— i sant

 

GihA Pol BR «SX

  
 
  
  
   
  
     
  
      
    
    
 

THE INDIAN CARAVANSERA]

4 "TXT . 1. 1. : ? ee om == Bae
\ { IN (; (ne deck Of an ocean uner,..@n Toure Tor

i i J cL, ci * ii “fl yi VJ 4 Lid ii WN ACG] . oo iid PUI TI —
“at : ros nl ria
, ed with the writ slam in India i his
] [ 1 | ; idan | ]
’ SV \ -] iG 9 CE ( y ite i 1 5 oe I T] il Ll LAT ¢ ti
} * ] | ] + } ’ ? . ] ] * . : ] , +
rn and bred in that stern lar ind in that ancient
aS 7 i } e I> } | 7 - , y } |
‘ ALIX LT AJ IT) ii \ ‘ LiV@l SITY. nis I qd Lid ©
or 7 } 7 7 th, , iT rT } f | 4 rls } la iT 7 Tit? \ . |
‘ L i L] i J | = ‘ i 4 bin SLDLL LILCITaATUTE allt
7 t . : " \/ | en we . 7 "
tne jTounta O] \\ stern libs Ly dtlad modern science—
| nA *49 H on . . 4 ro
r¢yt ; i] Ac. ivi | . iT} | ¢ Wart IM f eT ry i] Ti¢
' | j + + 4 2 1°, - , ge
[ ~ LJ Vv] ' ' 4 : Tu req 1T) tit h <i LILIif 3 OT} [s AT]
a i oe ‘ould
Ln reac Lvs ¢ Yr EE Af lla tIew davs he WOU!
| * ] ] ¥ 5 \ + ‘ ¥ t be N -
n the swirl and clamor of American city life New
\ ] Jo | 1 ’ 1 .
* * | , '’ 1 > vA
© and Broadway, Chicago d Denver would give
| ] ’ \ | ’ L, ’ * ’ , 7% | \ f Bs
Nis rst experiences of lite in the COImmercia est
: 7 | ( hy f * ~77T) ‘Fr
All iA UTIsStian ¢ Int!
\ Va ' ha 7 ,< L- c] i+ 4 7 ssi svemilais his raliadr *,
,\ iivil Lic \ as ASKECI A i Lic W ' Lilt CA PVidln ii Tellg10us
Ri a ] a * 4 ly " a | . E ln ‘a -s 5 ‘sie - .
position, he replied, think that we should search in
11 na ealdersne - L rid nl ta pa oneal Sa mle oe
i tne religions ot the WoOrTid, discover what 1s Vest I1fl

A
each of them, and then tollow that.”
it what of Mohammed ?”

=

ohammed,” he replied, “was one of. the great
prophets of the world. We should take the best of his
teaching, the best o

>?

&
“Mi

t the teaching of Jesus, the best of
Hinduism, and so on, and obey these.”

When he was asked whether, if we did as he sug-
124THE INDIAN CARAVANSERAT 125

 

gested, we should not actually discover in the life and
teaching of Jesus, as distinguished from the behavior of
Christendom, what was essential and true and good in
all others, he made no dissent, suspending his judgment
on an issue that seemed new to him.

Where he was clear, decisive, and ringing in his judg-
ment was in his fervid nationalism. He was a member
of the world-wide Brotherhood of Islam in the liberal
sense, though his religious outlook could be distinguished
with difficulty from a vague theism, and could not be
defended from the strictly Koranic point of view. but
he was intensely Indian. He stood for one element in
Indian Islam—the progressive, open-minded, educated
man in whom West and East are both at work. In him
one saw the blend rather than the clash of the two
civilizations.

In sharp contrast there came into the mind a vision
of those ferocious men at the other end of the amaz-
ingly varied moving picture of Moslem India. ‘Lhe bar-
baric, warlike tribes who, in their rocky, desolate fast-
nesses on the Northwest Frontier of India, have a fierce
devotion to what they understand of Islam. Hook-nosed,
lean, crag-loving birds of prey, these human eagles sweep
down from their sterile mountains to raid the peaceful
prosperous villages over the border and then fly off with
their booty. Half a million fighting men they number,
most of whom hold in their hands modern rifles. They
are tinder to the spark of any Moslem fanatic or pre-
tended Mahdi Messiah. Pan-Islamic and Bolshevik
agents move to and fro among them. They assent to
no law outside their clan. Their one other touch with
the ideas and attitudes of the outer world is when theyi
I
:
|
;TH EX IND AN CARAVANS ER AT OEZ7

 

2

First, how did they come into India?

It seems extraordinarily confusing if you speak with
Indian Moslems to find that one claims that he descends
from the Arabs, another from the Turks, a third from
the Afghans, a fourth from the Persians, while a fiith
will be simply Indian in origin. And all are now in-
tensely Indian in feeling, yet of the world-wide Moslem
brotherhood.

In the “cruel killing times” when the Danish vikings
reddened the northern sky with the flames of Saxon
London, Mahmud, “Smasher of Idols” and Lord of
Afghanistan (A.D. 997-1030), surged down the Khyber
Pass into India His warriors’ cry of “Allah-hu-
Akbar!” (God is great) echoing in the hot defiles, under
the fluttering pennons of the crescent, heralded the com-
ing of Islam into India. Stupendous loot lured them
irresistibly, and, like a bull in a china-shop, Mahmud
smashed and looted India; but he built nothing.

Mohammed of Ghor followed with thirty years of
fighting that left his Islamic empire straddling across
North India for fifteen hundred miles, from Peshawar
to the Bay of Bengal.

The story of the following centuries is one of cruel
invasion and tyranny punctuated by despairing revolt,
culminating in the ghastly tortures of the Tartar ‘Timur-
lane, that ended in desolation.

Then Babar, the Tartar Lion, came down from the

=
*

arid wastes of Central Asia in 1526 and seized the whole

1 There was, however, a Moslem conquest in India even earlier,
when Qasim, in 712 A.D., subdued Sindh, which has remained 2
Moslem province ever since that time.

ce ei EE em

—— ee
—* a ee et ees * ee

 

i SE ESa

7 ae ee ’

_AM

 

ON. TREK

<a

ig hands. He made his em-

pire stretch from Central Asia to Bengal. His grand-

son, Akbar the Great—a superb genius—was the only

Moslem ruler in India who ever tried to rule by win-
l

Saat ee } Se ean wera incwoe | » altel | 219 1 eewrrs Hed
hing instead of by terrifying the governed. A cultivated

1) : . : 4 . c a . - : 74 5
Mie —tlersian was the language of his court —he invited
Christians and Zoroastrians. Moslems and Hindus, to dis-
cuss with him the merits of their relicions

t 1 . * - . . r
A ‘Dar S successors were incessantiyv fh rhtine. Never-

theless, under these Mogul Moslem emperors a noble

laissance of architecture flourished. They built the

nost opulent palaces and the most gorgeous tombs on the

planet. Of these, the best known are: the Taj Mahal,

“planned by Titans and completed by jewelers,” whose

irchitect’s eyes Shah Jehan put out lest he should build
|

another tomb as Peon el the Pearl Mosque at Agra,
ass . ae | Seite : ; wars cate :
perhaps the most exquisitely lovely house of worship in

the world; the marble palace at Delhi, more than a mile

in circuit; and the Delhi Mosque, by far the most splen-
did in all Islam. But beside all this grandeur of kings,

tne common people festered in famine-stricken hovels.
One day, in 1599, a man who had sailed six thousand
miles, from an island beyond the edge of the world, came
into the presence of Akbar the Great, his sword at his
sid a s plumed hatin his hand. He was Sir John Mil-
denhall, from the court of Queen Elizabeth of England.
ath came asking permission for London merchants to
trade in India. Permission was granted. Trade de-
veloped rapidly. But chaos and incessant civil war were
tearing the country to shreds. Soon the Portuguese, the
Dutch, the French, and the British str iggled for su-
premacy. Then Britain gradually took control. In 18<&

~~tea

Sy
Dy) Se

~

GIRLS OF SIX NATIONS FROM THE YOUNG WOMENS CHRISTIAN AS-
SOCIATION CAMP NEAR CONSTANTINOPLE, WHO PASSED THE RED
CROSS LJFE SAVING TESTS. BELOW, SCHOOLBOYS IN TEHRAN, PERSIA,SEEN u
» ALIHOUGH MANY OF
rYPE OF STREET DRESS,THE INDIAN CARAVANSERATI 129

 

Queen Victoria was proclaimed Empress of India. The
British Empire has contained, from that hour, more
Moslems than any other state.

Meanwhile, the Moslems continually increased in num-
bers in India, chiefly in the north and northwest. They
are very unevenly distributed. The Punjab, for instance,
where the Islamic invasions debouched upon India, 1s
essentially Moslem. Of the population of the Punjab
fifty-three per cent are Moslem and thirty-eight per cent
Hindu. In East Bengal the Moslem population is again
in the majority—fifty-eight per cent as against thirty-
seven per cent Hindu. Here, however, is not a question
of the conquering Mohammedanism, but of Hindus con-
verted in mass movements from the lower grades of Hin-
duism. The old pride is lacking; and the illiteracy of the
Bengali Moslem is great. In Bengal proper only eighteen
per cent are Moslem, against seventy-seven per cent
Hindu; in the United Provinces it is fourteen per cent
Moslem; in Bombay, twenty per cent; in Madras, only
six per cent. In the Deccan—the plateau and hills of
Central India—and in the South the Moslems are few.
Hyderabad, with its great ruler, the Nizam, is, however,
a very strong South Indian Moslem center. Karachi,
too, the port city on the west, where men land trom
Mesopotamia and Arabia, has over one hundred thou-
sand Moslems and is strategically important as a Moslem
port of call.

No map of the Moslem world can truly convey the
importance or multitude of Indian Islam. For example,
concentrate the telescope for a moment on Bengal. On
the map of India it is but a province of the size of Idaho
on the map of the United States. Yet there are more

   
 
 
 
  
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
   

sen ES SE

vee A CL LEE LE ALLO ELLA AE2 EE RE A ES ET A AE ET ST,

aon 2 ae Ee

te

RITTER EEE

130 YOUNG ISLAM ON TREK

 

Moslems in Bengal alone than in all Arabia, Egypt, and

Persia put together; viz., 25,486,000, or over thirty-five
per cent of the total number of Moslems in India. The
total population of Bengal is 47,000,000. The fact that
while more than half of Bengal is Moslem, 594,000
Hindus and only 131,000 Moslems can read English, is

,

' , j

a picture of the relative neglect by the Moslems of
lt is astonishing to find such enormous numbers of
‘loslems in Bengal so far from the northwest, the fron-
tier of Moslem invasion. The reason is as follows. At
the time of the Mohammedan invasion, the Bengalis
ly tollowers of a low form of animistic Bud-
hism and were not thoroughly Hinduized. The caste
tlindus spurned them as unclean. The Moslem mullahs
came to these folk, preaching that all Moslem men aré
equal in the sight of Allah. Thus, to become Moslems
lifted them in the scale. This appealed to the Bengali.
~o there were great mass movements to Islam. The
\ftghan kings added compulsion to the mullah’s persua-
sions. hey also levied a poll-tax on “infidels.” If a
man was a Mohammedan, he did not pay the tax. This
made it cheaper to be a Moslem. One of the most strik-
Ing contrasts within Indian Islam is between the milder
eastern Moslems converted from Hinduism and the tall,
violent, pahne Northwest Pathan, who is a representa-
tive of the original, dominating, fanatical, Moslem rule
By the pldis process of conversion under the threat of
the scimitar, by invasion itself, by the absorption of

vlocks of Hindus, and by actual conversion, Islam has

grown continuously across North India to its present

enormous strength.DHE INDIANC@CARAVANSIE RAL 151

 

3

What place, then, do the Moslems now take in India’s
life? Looking first at the fierce Moslem peoples that
hang on the northwestern flank of India in rocky Atghan-
istan, we discover the most dramatic yet unavailing of
all the struggles for reform and progress in the Moslem
world of today.

His Majesty, the Amir Amanullah Khan, looking
across Persia and Iraq to Turkey and Egypt from his
sun-smitten, rocky, turbulent land, conceived, in 1920,
the audacious idea of a far-reaching program of reform
and progress among his wild Afghans. He arrayed
himself in the trousers, coat, and hat of the West, and
invited his subjects to do the same. But his human ma-
terial was stubborn. He tightened the hand of central
sovernment on the local officials. He explored ways of
more efficient taxation. He tried to enforce conscrip-
tion to strengthen the country’s army, as opposed to the
multitude of tribal gangs of warriors. He attempted to
institute secular education and law.

The very heart of Islam, however, has always been
that the rules of Allah spoken through Mohammed are
the law of the land. You cannot have secular education
and secular rule in a Moslem land without cutting across
the whole system. So the mullahs, the priests of Islam,
preached and fumed and inflamed the tribesmen, who
were already irritated at the taxation and conscription
reforms. In 1924 an army of six thousand rebels gath-
ered, and they defeated the Amir’s forces again and again.
The rebels even marched on the capital itself. The Amir
managed, however, to dissipate the rebellion. But the

 
   
 
 
   
 
 
 
 
 
 
 
 
 
  
 
 
  
 
  
 
 
 
 
 
 
 
 
 
 
  
 
   

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eR — gu A TS

Sr ee ne

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mate

calcd aE sete et

pS gp acne a

 

     
    
   
  
    
  
  
    
   
    
 
   
 
   
     

ine «6 FP OUNG IS LAMOION TREK

 

- oe oe 4.7 ™ one Ma on re mmc $-en naw }iac ~ a im ra
etrect O}] Lilt lL] riSlTi? Was S (J StTOng Lit iT iT} LQO2S the Amit

i: 3 , wea Pee Mees ae ; { wii : : XA
withdr Ss new admunistrative code and restored Mo-
ham ry lon, law +4 | ld adv mnmTrTii1TaA iT -efor T) } c | bnslad
lial) Iii 4 LA i VY. rils LFV ivi acdvel (LITE LT) 1 ¢ LOLTT) Lei ( rallied.
Hy 7" = o* + 1, ** ~~ . hI ’ ws 1 - 7 Sn; 6C® - * YY a TT) | ’ ~

IC TCE Lice DiIadaZeQd up aliCw* ai SOTTIC TlaTMiess

17 , ‘ \ 7 j

tollowers of the Ahmadiya sect were stoned to death pub-

my 7 \ . ’ ‘ > > ar ' . . *

\ : \ighanistan lies Ba histan, with its kin-
] . ; 1 oo ~~" : eg 1
dred but rather less fanat ind terocious fo lhe

* 7 Q . ’ ' + e
Suge re; 1) 1 fact that wnen an ting] mn doctor, of
‘| : \ 77 } \ ‘ omy, ’ 117.0 iT) ‘ Vy TT dec "f2
\ \ i | a Sit i \ ~)' Clit ty VW Z| shim All lf ild, GrOVe
1) lee ‘ Sas 47 |, iil +1 , fm
LO Lille J : lL TIOQURIGr TEcentiv in nis ! Trad, the Nos-
4 ' . 1 ie bs 1 fe .
Pita i ® ld Ville never seen an auromoonpbiile, D Ougnt
} 1} ] — c -_ |
VUNGLES rl hay and Set them GOW in i] mnt OL 1S un-=
~ ry + * : “ } t ait * . ‘“ 4 * = ate 1. ’ . ™ =
responsive hood! A ial OL Water met With a warme!l
rm .
= . i. + So + + a as " x: ee te *
ICCeDpDLI' il 1ron the radiator Ol Liic I ¢ rd.
Ail sdveuaanteax ot 1, ‘ ‘is ¥ c I AS 4 os .
WlLOVINE Gown the TockKy Vasses Of the mountains into

the hill-lande« and tli = ee ve F North Indi:
MIC flili-iallGS and the Vast Dialins ofr iINorth hndla, we

* + ~ 7.

 

- ro . rac , ] " ~T ‘\ ; ] : , Te

meet there scores OF mllions of \VLoslems “Ten and
) } " ] _- . .? - : . r 7 - 1 Cc “y tT “,*

VV OFTIeT), YS and oirls in. ¢c1t1eS and Viliages. ney are

=

saencr ha aw | te \ on — nanrnc mar .
iisten ng TO (ne call LTOoMm (nett tnousands OT minarets,

chaffering in their bazaars. thronging the streets, hidden

‘a >

in their harems, repeating the Koran in their schools—

. T? : (7 - ; ' m4 ‘cy * a ae } ~ . se 7 or re - .
a mcciey (O} Var YIN? human VeCIIYS with contradictory

qualities—proud and passionate, ignorant and fanatical,

dignified and hospitable, studious and devout, patriotic
ellious,

Passing through an Indian bazaar in some city like
Murshidabad or Lucknow, when the shadows are long
and the sun has gone below the roof-tops, suddenly out
of the air comes the chanted calltH EAEND I AN QGARAMANS E RAT s136

 

Come to prayer!
God is great!
IT witness there is no God but Allah!

The men are turning in at the gates of the mosque
courtyard, where the fountain water tinkles in the basin
ready to wash them for the silent service of prayer. Lhe
murmur of the prayers rises. Then the men go to their
homes for the evening meal. They stride through the
crowd, bearded, often of taller physique than the Hindu,
dignified, with the air of men who thank Allah they are
not as these idolaters. Yet the high-caste Brahmin, in
turn, draws away with equal pride from the Moslem, lest
he be contaminated by contact with a cruel, blasphemous
eater of the sacred cow.

That call, those prayers, the sense of separateness from
the idolater, this consciousness of membership in the
House of Islam, run as a unifying bond all across India
from Afghanistan to Assam. The Moslems are also
united in the fact that Indian Islam speaks, for the most
part, one language—Hindustani, or more properly Urdu.

Yet across the unity of Islam again cuts the bewilder-
ing diversity even among the peoples of the great inner
world of India. In some areas, in Kashmir, for example,
they form an overwhelming proportion of the population
but are under the rule of a small Hindu aristocracy. In
other parts, as in Hyderabad, the Moslem goes proudly
among his Hindu neighbors, the Hindu subjects of a
Moslem prince.

One of the influences that has diversified Indian Islam
within itself and also made it different in some ways
from the outer world of Islam is Hinduism. The low-— ee owe ee

et

a hes al accent _

ee ee ee

 

      
  
      
  
   
   
   
    
   
   
  
 
   
   
  
  
 
 

FOUNG TSLAM OW TREE

 

class Moslem father in Bengal asks the Hindu Pundit to

hind and fix the lucky date for his son’s wedding. Anti-
smallpox and cholera gods and goddesses of the Hindus

, ate +} © Awmircing ans ice 6
are WV 5] WY SUCH VLoslems d ALiti’y € idemics. You
i ,
, 4 1 , , 1 ‘ . .
may go to a Moslem cowherd’s wedding in the Central

Provinces and the marriage ceremony is performed in
the Hindu way, but at the end the Moslem ecclesiastic
comes in and repeats some Islamic prayers. On the
other hand, Hindu peasants keep the Moslem Shia feast
of Muharram.

-
=
——

her torm of popular Islam in India, found also
in other Moslem countries, is the worship by the igno-

asses of the tombs of pirs, or saints. It is the

a ae eT a ae pal se
Saints spirit in the tomb which cures disease, gives chil-

. l. wha heal 1 : PT { . .
dren to the child 5, helps the hunter. Lhe mother
brings some hair or clothing from her baby as a thank-

}

ofiering for the child: the hunter presents the horns of

ya lone 1] 3 : : , . - + ry Ds wate en wie Boe at “
the deer. All this is in flat contradiction to the orthodox

ultaneously Islam in India has affected Hinduism.
All through Moslem India Hindu women, like their Mos-
lem sisters, live in purdah; ie., “behind the curtain.”
They live hidden behind the walls of their home or move
out into the streets veiled; though this does not apply,
of course, to the outcastes. Opinions differ as to the
cause for Ens. if is probably partly the sheer self-pro-
tection of the Hindu woman in the old days against the
Moslem man; and partly imitation of the custom of the
dominant race all through the eight centuries of Moslem
rule in India. A curious paradox in life arises in India
from the force of the idea that Allah has ordered every-

thing and that all the happenings of life are already fixedPHE TN DITANVUGCWRAVAN SE RAL Fs2

 

by Him. On the one hand, this steadies the spirit. When
plague was slaying its thousands in India recently, the
Hindus fled in panic from their villages and towns,
often leaving their wives or children or parents to die
alone. The Mohammedans, however, stuck to their
homes. ‘Kismet!’ they said. Allah had already fixed
the time of their death. There is a dignity here that all
must reverence. Curiously enough, the Moslem immu-
nity from disease was actually said to be greater than
that of the Hindus.

On the other hand, however, this feeling of “Kismet,”
this acceptance of all that comes—disease and disaster
—as of the Will of Allah, has deadened in the millions
of Indian Islam, as it has in varying degrees everywhere,
the nerve of endeavor. All effort, for instance, to-fight
plague by isolation and by destroying rats that carry it
is a blasphemous and futile effort to alter the course ot
Fate. This has created in the great body of Indian Islam
a sodden inertia.

Here lies the secret source of the fact that Moslem
civilization has not tried to conquer and command the
forces of nature—which conquest is the source of all the
advance of Western civilization.

Another strength of Islam in India, as in other Moslem
lands, is its insistence in the House of God on the abso-
lute equality of all. A visitor in an old mosque that was
used in the daysof Mogul rule asked his guide, “What
portion was reserved for the Nawab and his family °”
The Moslem guide exploded with wrath. “What! A
place for the Nawab in the House of Allah! He stood
by the common street beggar.”

The color bar—and often, in practise, the wealth ora eS eR eRe a em

= ge tee emanate ge ee

—

 

YTOUNG ISLAM ON TREK

 

Class bar—within the Christian Church strikes such a
Moslem as an evidence that Christendom does not in
practise equal Islam in this vital respect of equality be-
tore God. This Islamic equality in the mosque is, how-
ever, consistent with the most absolute tyranny in the
affairs of the state.

aa Imac: \4

7 . : - + .* ; 7 A - :
ihe indian Moslem 1s not thoroughly orthodox in the

; : 7 : ; Ss aa A anaes
sense that he limits his religious belief and its expres-
» | : » ; * »+* ' » 7 ] »*) :
510m ink WOrsnip To the strict letter ot the cold dogmatic

te f

ae " ’ " \ 4 : ; : “ 1 4 = 5 1 Re. m ; .
CT¢ . i AIT). WLOTe an MOTe iviOnammed 1S con Inge

! | oi Te + eT ey : hate
LO i inc L! } ci\ = ill [slam that { ii] LST h lds in c ht eh
i te — - t diten & ! = —— — o . ee AT : a aan ss .
anity. Bea lili NyYmMmns are SUN LO Viohammed. Ya
\] : : r | 1° Ts’ 2 : - 7* ) , * \ 1] | T >
Nabdl |U fFrophet|, intercede tor me before Allah on the
— ; > Ty ] .* © * ae * - “ > +" eal > 1?) - a ,y + 7
jJuagmMent Gay and have my Sins rOorgiven! 1S a cOmmon
thy * TT) , 1 “h hy . + a) uF “~ ry : rr sa+I- oy +} ‘ — =
Liit tii Ji SL i 11\ iTitis. i} ale SuUTLe WILN CNnILnuSsS1IasSm

Det We ; Re | cs ‘ vie . 2 we. See

cevotion on the birthday and the “ascension dav” of

 YrrmiTnre ao whack 7 +c -¢ | " 7 r “) ea lix, * 7 dn 4 "
Mohammed, which the orthodox naturally condemn as

an imitation of the Christians. The subject-matter of

| Ty * : “y > 7) T ¥*- lent; . . . =< . le , m= ‘
7 ie h » Ad iid lS ci. \ Phiti «i LA A Ti \ [ STI ict I iaITl. And SITlg =
ing itself 1s forbidden in the Koran. Yet the singing of

7

I
these hymns does, perhaps, more than anything else to
stir and unite the soul of Moslem India.

4

What, then, do the Moslems of India mean to the rest

of the world, and what does that world mean to them?
Che Indian Moslem is not simply living in India. Hun-

dreds of thousands of Indian Moslems live across the

seas, from Africa to Fiji, or in Mesopotamia. The study

ot indian Islam transports us, first, to the seaboard of
Kast and South and Northwest Africa. for a creatTHE INDIAN CARAVANSERAIL 13/

number of the hundreds of thousands ot Indians in
Africa are Moslems. In Zanzibar, in Kenya Colony, in
Natal, and in the Dominion of South Africa, in the
cities, the country towns, and at small trading stations,
the Indian Moslem is the small trader, the seller of prac-
tically all the things that the African wants to buy from
the outside world.

These Indians were first brought into Natal in South
Africa in large numbers, as indentured laborers, by the
white sugar-planters. This began in 1860. After the
expiration of their indentures, many stayed as free la-
borers, and this clientele attracted Indian shop-keeperts.
The Indians spread to the Transvaal and became tor-
midable competitors of the white trader. This, with the
popular white fear of the submergence of Western civi-
lization under an Asiatic flood, led to the exclusion of
Indian immigrants in an Act of 1913. Canada, similarly,
closed her doors to immigrants from India. This South
African Act had stupendous consequences. For it was
‘a South Africa itself and following this Act that Ma-
hatma Gandhi began his passive resistance policy which
was destined, by its growth, to create the Swaraj move-
ment in India. Today there are 141,000 Indians in
Natal—an increase of six per cent in ten years—as Come
pared with 137,000 Eurropeans—an increase of forty per
cent. In the Transvaal there are only 16,000 Indians as
compared with 543,000 Europeans. The race feeling,
however, in South Africa, on the part of the whites
against the Asiatics and the Africans, is as intense as in
any part of the world, if not more So. This has an 1n-
flaming influence on the minds of Indians in India.

2For further treatment see Ihe Clash of Color? Chaps. IV
and V.

 

   
 
 
 
 
  
 
  
  
 
 
 
 
  
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
     

 

ome ae
*SL a
ame: - PR SE a TR SE, me a — ~

a I cee

a

0 TOUNG ISLAM ‘ON TREK

In Kenya Colony—governed from the Colonial Office

in London—there are 23,000 Indians and as many as

eek z : ‘tlie | Ee ab
10,000 “irabs as against 9,700 Europeans. The establish-
" - } - ’ ry : ° La . . : + , es
ment Of a Kuropean majority on the Legislative Council
rt + +] ' . 0 rit nm 1] il] ; “t] aE
aS at | Ss ine oe laIOTITY 1n population Stl TuTrtnel
. .
romente ot on
’ . + . * “
In Madagas ir, again, under the French ¢ rovernment.
® - ‘ - ? . * *

vou See essions of Shia Indian Moslems shout-

in na vw Th ‘ } she “7 #7 bn —  .
ing and weeping at the Muharram fast over the death

jaan “aol ,
Lea] rignt across [Trica we are met by a still
, 4
} ey 1c} . : ¥ O9TOWIN OT LOsSIemM [Indian on the
\ 7 ‘ ’ 4 4

. he . { AT + | . pe : s a ino - r
\ CLIICLI' ‘ cmotc J] LNOUOTT vy ( SI ATrica. AT Dakar. at

p ritish port ot Ni-
we ° oo « 4 7 4. 1. ’
5€T) dre import groups; and they have penetrated

. | ; a ; 1.
CVCll as | ds e enormous market ot Kano. in these

are spreading among

fhe name of

Gandhi and his doctrines are on the lips of Nigerian,
Gold Coast, and other Negro groups, Simultaneously,
in 1921 an Indian Moslem. Abd ul-Rahim-Nayyar, intro-
duced the Ahmadiya * movement in Lagos and preached

* a 4 =, a ' at Z + i. : : . ve ss as
its doctrine in Abeikuta. in SoKoto, and in Kano with

‘Ancidarahi — ee tl at «tee, —
considerable success in securing adherents among the
\ ‘fy s | - |

Wesroes. iney thus link up in their minds the Home
Rule and Anti-Western domination attitude of Gandhi

with the Mahdi-Messiah outlook of the Ahmadiya. This
IS a combination ft!

;

that may obviously have violent explo-

-
& os

sive results if it develops rapidly and widely and strikes

deep roots in spite of the fact that the Ahmadiya move-

See Chapter Three.

* See later pages in this chapter.THE INDIAN GARAVANSERAT 159

 

ment, which we shall examine later in this chapter, is
itself peaceful in its doctrines.

It is Indian Islam also that has built the mosques and
that finances the able propaganda at Woking in Eng-
land, and at Berlin.

-
J

So the Indian Moslem, whether in India or outside,
also lifts his eyes to the world of Islam of which he is
a part. But as they look out on that wider world of
Islam, Indian Moslems have watched political Islam being
torn to pieces. As the Balkan States threw off the yoke
of Islam, and as Morocco, Algeria, Tunisia, Tripolitania,
and Egypt passed one by one out of the control of Tur-
key into the hands of France, Italy, and Britain, the
despondency of Moslem India grew. This dejection
blended with resentment of the rising tide of Christian
and white domination. Turkey—and in particular Con-
stantinople, with the Caliph-Sultan—became to the more
keenly educated Indian Moslem the last pillar of the po-
litical House of Islam. During the War hundreds of
thousands of Indian Moslems fought on all fronts—Eu-
ropean, African, and Asiatic—on the side of Britain. At
Constantinople the Caliph sent out as from his minaret
the muezzin call to the jihad—the Holy War—against the
infidel. The sound barely carried to the ears of Indian

Islam; it was drowned by the nearer call of their own

ruling princes in India and of the British bugles. And
as the Caliph was allied with the “infidel” Central Powers
against the infidel Western allies, the Indian Moslem
soldier smiled in his beard at the jthad.A Pe Re Sie

ia a =a et eit al i a

i tte =n

 

ISLAM’ ON TREK

in the War the Indian Moslem soldier did hear another

muezzin | nded trom America in the war aims of
President Wilson. It was the call to a Holy War for
seli-determination, for home rule. Pr. sident Wilson was
thinking pr ipally of Serbia. of Czechoslovakia, of
Pola st— wi Hurop But the Indian
NI ing oO] In lia 0 h 1d ni ied sel f-

‘
1] siem soldier went
' at ° ae a
| K TO nis tow nd his Vilial? hero Ot stray re doings
: + ere \
in this rT t acro t} Blac v\ iters st Spr¢ d
} +7 . } 4 . > - : +
t h t Swarat (he curtain went up on the
s<< . . me 4 ' . 7 d . . oe
stupendous spiritual and political miracle-play in which
| : a . a r.
Mahatma Gar has been the master-spirit.
\ a 1 th ’ 7 ; Triey >) ’ aT) FT : we wheat, | cy? ;
yi Lil Ltil | “ j ii | OT LUTKeY JOP Aan 1T]

a
/

= *
J
—
=

5 ht: | een
vO vehement broth-
+>

7 . .
Moslems who were educated in the

West—Mohammed and Shaukat Ali—raised the cry to
Indian Tslam. “Save the Caliphate.” ap ey
powers of the West were robbing the Cali; h, they said

places—Mecca and Medina, Jerusalem and

.

)
PCL

++ " . ~*~
he Satanic

,

os

of the holy
Damascus.

British Minis
Gandhi threw his mantle over the movement. Great joint
demonstrations took Dlace between the Non-cooperation

and the Caliphate movements. The gospel of non-re-

sistance

ters of State took it seriously. Mahatma

went arm in arm with the militant religion of the
Arabian Prophet. The united slogan was invented of
Hindu-Musulman ki jai—Victory to Hindu-Moslem
unity. lhe agitation was capitalized by Mustapha Kemal

r

e BA e ‘aoe
Mor the story see The Clash of Color. Pp. 94-08,THE INDIAN CARAVANSERAI 1/4!

 

at Lausanne, and it had a real effect in making Turkey
dominant in dictating the Treaty of Peace.

The crowning touch of farce was still to come. A mon-
ster Caliphate meeting was organized at Delhi to wel-
come an Official delegation from Turkey. At that very
moment a telegram arrived saying that the Angora Grand
National Assembly had abolished the Caliphate, and had
thrown the Caliph headlong out of Turkey into exile.

Never was more imposing bubble more dramatically
pricked—and pricked by the Turkish Moslem friends of
the Indian Moslem bubble-blowers. The bubble was
gone, but the racial and religious hate it had produced re-
mained. Indeed, it was in some ways intensified.

Gandhi had cried aloud throughout the Caliphate agi-
tation, “Obey God and not Cesar!’ God, in this case,
standing for the Caliph’s rule, and Cesar for the British
Government. Chaos reigned in the camp when it turned
out to be not the “Satanic” British, but the Moslem
Cesar, Mustapha Kemal, and the Turkish National As-
sembly that dethroned the Caliph, the Moslem vicegerent
of God. So Gandhi’s cry became a sword that cut the
hand that held it. In any case, the fight for the Caliph
was worse than lost.

Hindu-Moslem unity crashed to pieces. Today Hindu-
Moslem antagonism is the most tragic wound in the body
of India. We need now to look into the causes of this
present-day conflict of Indian Islam with the Hindu India.

6

The conflict is due to the fact that in India Islam exists
in a Hindu environment under a non-Moslem rule.YOUNG ISLAM -OW TREK

 

ig presses in upon the young Indian Moslem
every day as he walks by the banks of the Ganges at

enares and watches the thousands of Hindus bathing
in the sacred river to wash away their sins; or as he is
forced to move aside in the bazaar as a sacred cow gently
noses her way along: or as he sees the crowds in Cal-
cutta going to the blood-stained courtyard of the eoddess
Kali. It is that he is in a land where his own faith is a

f[Oreign importation. Another and { ir more ancient faith

than his own has grown from the very soil of India, has
tri its mighty roots deep and wide, and has thrust its

Kho: _— , r « 1s ' ' 1 See “trl,
nbers into every nook and cranny of the life of the people.

1m of life. is Hinduism.

ee
st
-
—<J
—

—_" o>
—_—"
—
wt
J
~
oo
~—

It would be dithcult tO concelve Two michtv COMmmuni-

nd tts. Ni | | = amen
ties, living side by side in one land. vet more absolutely
1
i

’ ,* oe ; a lL. _ sale ree ; ~ : Saad - | aon . “jal
COnmMCcting in their religion, their history. their socia

dv reiahwes adertieienie eat ie ta ie ae aes a eR
structure, and their attitudes than are the Moslem and the

‘he Hindus are polytheists, their temples containing
thousands of idols of the different incarnations of deity ;
the Moslems are idol-smashing monotheists. Hinduism
retuses to take in any people from outside: whereas Islam
is militant in its proselytizing methods beyond any religion
ie Hindus are graded into iron divisions of
caste; the Moslems are. religiously, an absolute brother-
hood. The Hindus venerate the sacred cow: the Moslems
eat beef—a friction point that creates perhaps more actual
conflict than all the others. The Hindus have a long
memory of submission to successive conquerors; the Mos-
lems never forget that from the mighty throne at Delhi

their emperors once held absolute rule over all India.PHE INDIAN CGA RAVANSIE RAT 145

 

The chasm between these two communities goes down
to fathomless depths of difference. The whole future of
India, as we shall see, depends upon whether that chasm
can be permanently bridged. Today volcanic fires are
burning there with daily increasing intensity and explosive
effect. It is one of the most alarming and dramatic scenes
in the whole world of Islam.

We shall face the fundamental problem of the Indian
Moslem in its sharpest, most challenging form if we try
to follow him when he asks himself in this situation,
“Where shall be my patriotism—my final loyalty?”

“T am an Indian, first,” he says. “I want Swaraj. |
want to see India free from the rule of the British; India
governing herself.

“If Britain goes, however, what government shall we
Indians set up? If it is representative government, it will
be Hindu government, for we are a minority. [here are
four Hindus to one Moslem. That is impossible for me
to accept. My fathers ruled India. What, then, are the
alternatives ?

“We Moslems,” he proceeds, “have proposed a govern-
mental constitution based on community-representation ;
i.e., that each group—Moslem, Hindu, Christian, Sikh,
and so on—should be represented as a group in the central
and provincial governments. Our suggestion provides for
a balance by which the Moslems would hold power. The
Hindus, however, are furiously opposed to that. They
say that we Moslems would once more impose the mili-
tary despotism of the old Moguls; and that we are the
most illiterate community in India; which is true.

“We will not, either as Moslem or Hindu, allow the

    
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
   

gg anita =

oe nn ES
—— — a Tr144 YOUNG ISLAM ON TREK

 

British to go on ruling. But neither Moslem nor Hindu
will allow the other to rule. And we cannot agree
together. What, then, can we do?”

that is as far as he has gone, or can go at present, in
thought in India today. He therefore lifts his eyes be-
yond the frontiers of India and says:

“Yes, but 1 am a member of the House of Islam all
over the world. If I follow the principle of obeying
(sod and not Cesar, that means, in this situation, ‘Be a
vloslem before you are an Indian.’ For me, then, alle-
miance to Islam is patriotism. But where is the center for
my loyalty? For that same House of Islam is divided
against itself. The Turk has thrown out the Caliph, who
was the symbol of our unity. And no unity under a
modernized Caliph is so far agreed upon. We have no
Islamic League of Nations.”

\nd that 1s as far as he has gone, or can go at present,
in the world of Islam. It is for this reason that he
watches with the intensest interest the proposals that are
being made for an Islamic League of Nations, built
around a modernized Caliphate.

the Indian Moslem is thus at a double impasse. His
loyalty is at once Indian and Islamic, and in both places
he 1s faced by antagonisms and divisions.

Obviously, the Indian Moslem’s failure to find a clear
path in either Pan-Islamism or in home rule strengthens
the hand of Britain in India. There is no clear alterna-
tive to British rule in sight. But no Englishman worthy
of the name, who loves India and wills the good of the
Indian peoples, can rejoice at the impasse which this
Hmdu-Moslem rivalry creates. It is the very denial of

all progress. As The Statesman, which represents cen-Han

ce

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|THE INDIAN CARAVANSERAI 145

 

tral British opinion in India, says: “The idea that Hindu-
Moslem dissension has its good points because it brings
into relief the necessity for British rule is one that each of
us should, in so far as it invades us, seek to be rid of.”

The dramatic and tragic story of how the attempts to
establish Hindu-Moslem unity failed and how the con-
flicts grew to their present intensity is as follows:

Already, in 1921-22, the ferocious Moslem Moplahs of
the Malabar Coast made a savage onslaught on the Hindu
population, plundering, slaughtering, and ravishing—
with the old alternative of embracing Islam at the point of
the sword. This outbreak was of high importance, for
it revealed to the Hindu like a lightning flash the mo-
mentarily forgotten fanaticism of the fighting Moslem.
Riots and outbreaks between Hindu and Moslem flamed
up between March and September, 1923, in a dozen
centers in different parts of India, accompanied by mur-
der, fire, and looting.

The Moslems would deliberately go and kill a cow in
the face of the Hindus on a Hindu festival day. The
Hindus would get together a raucous band and, with
trumpets and cymbals, play loud music during Ramadan
outside the mosque to drown the preaching of the mullah
and disturb the prayers of the faithful. Curses were
shrieked; blows began; knives were drawn; from the
shelter of shuttered houses guns were fired; in a flash
there was a flame of riot and murder that taxed every
power of the Government to quench. These outbreaks
were local volcanic eruptions revealing the hidden fiery
turmoil beneath the surface.

Each side now began to gird itself for defense and
offense. The Hindus developed a “reclamation” (shud-

 

 

 

 

eeM6 YOUNG ASLAM OW/JIGES

 

dhi) movement to bring back to the Hindu fold some
communities Moslem in name but, for the most part,
Hindu in practise. Specially equipped passionate young

.
4

Hindus of the Arya Somaj go into Moslem areas to bring
back lapsed Hindus. This is just one activity of a wider
Hindu movement, with the general title of Sangathan,
which aims at vitalizing Hinduism and organizing the
community in opposition to all threats. lhe Sangathan
movement significantly has a large gymnastic and ath-
letic program, a quite new feature in an Indian movement.

In direct opposition to this the Moslems of India in
1924 organized the Tanzim movement. Its objects are
to enlarge the Moslem community by conversion trom
other creeds, to organize the Islamic brotherhood in pro-
tection of its interests, and to resist all attempts at re-
claiming Moslems into Hinduism.

The great leaders of the Swaraj (Home Rule) move-
ment toiled to build a political bridge over the gulf. If
they failed, Swaraj was doomed, for they recognized that
as long as the gulf exists Indian unity is impossible. A
Hindu-Moslem pact, agreed upon in Bengal at the end
of 1923, arranged for proportional representation in all
offices. Representation to local bodies was to be as sixty
to forty—sixty to whatever community was in the ma-
jority in the locality. Of all Government posts fifty-five
per cent should go to Mohammedans. A roar of protest,
however, went up from Hindus of every shade all over
the land and at the Indian National Congress the pact
was decisively rejected.

The greater part of the press on the Moslem and the
Hindu sides in 1924 opened all the bilge-cocks of abuse

and sprayed each other with indescribable scurrility.PRESEN Dil AN (CrAXR AWA INISFE RIAD TebZ

 

There are no less than two hundred and twenty-two Mos-
lem periodicals in India. Even Mohammed Ali appealed
to the British Government to repress the press. Ter-
rible Moslem-Hindu eruptions took place in July, Au-
gust, and September in ten widely scattered areas.

Up on the Northwest Frontier of India at the city of
Kohat the match was put into the powder factory by the
Hindus publishing a virulent Anti-Islamic poem in the
autumn of 1924. A number of Moslems went to the
mosque and swore to divorce their wives—a most bind-
ing oath—if vengeance was not theirs. The British
deputy-commissioner promised suitable punishment of the
Hindus. The Hindus, however, seeing a crowd of Moslem
small boys shouting insults at the Hindus, rushed into
their quarter, barricaded their shops, and blindly fired
into the streets, killing one boy and wounding others.
Riot and fires followed. The Hindus flung burning acid
in the faces of Moslems. The town became a confused
mass of flames, smoke, and crowds where rioters, police,
troops, and constabulary were inextricably mixed in an
uproarious turmoil.

A hundred and fifty Indians lay killed and wounded.
Hundreds of houses were burned to the ground. Wild
Afridi, Orazkai, and Bizoti tribesmen rushed down
from the mountains to loot the distracted city. Ruthless
massacre of every Hindu would have followed. But the
British troops held them back. The Hindu population
fled in terror from the city of death to Rawalpindi, and
in 1926 had only begun to creep timidly back. The re-
verberation of this explosion echoed throughout India.

Men everywhere asked, “How can we find a way out
of this hideous impasse?” Gandhi gave a characteristic

 

   

 
   
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
  
 
 
 
 
 
 
 
   

 

 

canserene

a

en i ee ee

a

Silane

 

6 ITC FUNG ASLAM AW IREK

 

lead. He began a three weeks’ fast in penance for his
responsibility for the way in which his campaign had
tomented bitter teelings. Hus triends, alarmed lest his
is f state of health, be-
ntinue it. Seeing that he would not,
ley proceeded to call a Unity Conference. Hindus,

Christians, including the
Metropolitan Bishop ot the Anglican Church in India,
met at Delhi. Yet even the leaders of the Moslems and

} t_] _. , * | — - . * } - 7 7% aa ie , :
(ne FLNnGauis at tne \ iTerence DrTroke OUT into dissension.
anc tr, at tne COST OT inhnnite patience and IabDor,. res¢
> ry ? * 4 ‘ 1, 4 s¢ 1 * . * = . f = + _ + 7 ~}
LUILIOTIS WEeETeC aC —) red, iaAVINY GOWN a DaSIS TOT appToach-
a. » -«
img the VPrOviern), Lhe prilicipies accepted were das tollow De

+ — + ’ ' * : ~ a4" 47 + | > | » Sie - oS *
it is 1mproper for anvone to take the law into his own

y =
h s when his relic Ss princ Ss are attron Li f-
Lan ii\ t 7 i] LIST { 1¢ i { . 1¢ A LO a ’ rita i Livi ® [al || i bn Lnha -* tO
} ; le ; 7? 7 ] lara ; ’ > = 1. oe +4 } ‘ 3 - ,
tne courts. Universal toleration of relicious beliets and

treedom of expression and practise were proclaimed. On
cow-killing—perhaps the crucial question—the Hindus
were told that it cannot be stopped by force: the Mos-
lems pledged themselves to do all they could to reduce
the number of cows slaughtered. The practise of dis-
turbing worship by rival music and calls to prayer was
deprecated. An All-India Panchayat (C. uneil) of fifteen
persons—Christian and Sikh as well as Hindu and Mos-
ilem—was formed to create local ea Panchayats tor
conciliation. Nothing was accomplished, however, and
the Delhi Unity Conference seemed futile. It has, how-
ever, aid down the lines on which any solution must be
sought.

Lhe bitterness still remained. In the All-India Moslem
League Congress in Bombay in 1925, nist speakers vehe-te EAN DTLANY CARAVANS ERA L t49

 

mently attacked the Shudd/i and Sangathan movements
of the Hindus; the Tanzim movement of the Moslems
was defended as a just retort to the Hindu aggression.
They deplored the tendencies of the two communities to
attack one another and expressed readiness to unite in a
program of political advance, but pressed for stronger
Moslem organization to secure solidarity.

The fiercest of all these conflicts broke out in Calcutta
on Good Friday, 1926. A Moslem Day of Worship syn-
chronized with the birthday of the Arya Samaj which is
the leading element in the Hindu missionary effort to
reclaim Moslemized Hindus.

The Samayjists, celebrating their birthday, refused to
stop playing music outside a mosque crowded with Mos-
lems at prayer. Music at worship is forbidden“by Mo-
hammed. Moslems rushed out and began fighting.
Samajists dashed into the mosque. Moslem reinforce-
ments came up in thousands. The human rabbit-warren
of alleys seethed with hand-to-hand fighting. Stones and
brickbats, staves and knives, were used to slay scores of
people and at least five hundred were injured. The Fire
Brigade had to cope with over seventy fires.

The battle lulled in the evening, but broke out again
on the next day. Military forces were called in; all
northern Calcutta was like a city of the dead. The Mos-
lems attacked the famous temple of Kali, the spouse of
Shiva and patron goddess of Calcutta. The civil police
could not cope with the affair; British troops were called
out and without bloodshed cleared and patrolled the
streets. Indians who desire peace for commerce and per-

sonal security are now asking, “What saves the millions |
of Moslems and Hindus of Islamic India from the hor-| '

i A RG RR AE RT

 

es gS A Ae OE

aa en

 

op TFMUNG fd SLAM OF TREE

 

- - ;' — : moe —— OP ge . ;
i, wl i iiici< ci We <1.) i ' ivil yy cll - ‘, { C} I the British authori-
, | * ' ‘ ' ] ! ! * * : = % . + * pi?
tes that St Pped LIne INn.OoOnatygT and \aicutta outbreaks?

—

eee + eee . ;
[his fear of civil war is actually envisaged by Ma-

——
=
rc
—
-
—
-
—
—
=
—
_,
——

ie Hid ida tor September

24, 1925, he threw up the sponge in despair. Writing
of the Hindu-\Moslem conflicts and the organization of

ic iia aon! ~ wiht ced Wenn ccliicianine Usceécdtiue if .
each side against the other, he clearly forecast the proba-

Limes nave cnang« d since the Delhi meeting. Parties

Alt just now better organized for quarrels than tor set-
tlement. No doubt they will finally meet. But it-seems
: do SO only after they have finished with the
arbitrament of the sword. I think I know my limita-
tions and believe that I shall serve the cause of peace

=

Dy remaining away trom all intervention in communal

A tiny incident may suggest a truth that affects a con-

tinent. Such a window into this whole question is sug-
sestea itl a StOry [rom lahore in the days ot these ris-
wh A “ ] ee , Rs: . 1 ‘ . "

ings. A Hindu, dressed in English clothes, was riding

In a railway carriage. Ata station several Mohammedans

rt

came up and threatened him.
“lam not a Hindu,” he exclaimed, “I am a Christian!”
rle said afterward, “I was saved through claiming to be
a Christian, and now I am really going to become one.”
A leading citizen, a Hindu, declared at this time, “We
shall never come to the end of these quarrels until we
all become Christians.”’
~ Until we all become Christians.” That would seem
in face of the titanic system of Islam and Hinduism to
be infinitely remote. The very idea would never even
have crossed the mind of an Indian a few years ago,THE INDIAN CARAVANSERATL 15!

 

when the ancient systems were unbroken and inviolate.
But those days have passed. Changes are creeping 1n,
and in the consciousness of the people there is a groping
for new solutions of India’s national problems.

/

What, then, are these movements that are beginning to
stir even the vast, inert caravanserai of Indian Islam+

Moslems in India have held their robes back from all
spiritual and modernizing and political forces introduced
by British administration, by Christian missionaries, and
by Western civilization. Of all great groupings in the
tangled human scene of India, the Moslems remained and
still are the most ignorant. Today in India the propor-
tion of people able to read is: for Christian men, thirty-
two per cent; Hindus, fifteen per cent; Moslems, eight
per cent; for Christian women, eighteen per cent, Hindu
vomen, one and a half per cent; Moslem women, half
of one per cent. So the Indian Moslems were the last
to thrilt to the new stimulus. Suddenly, with the rush
of the new political movements on the heels of a stirring
of renaissance in Hinduism, the Moslem leaders awoke
to the remoteness from life and the lack of education of
their people.

A brilliant and courageous Moslem, Sir Syed Ahmed
Khan (1817-1898), leaped into the arena in Delhi and
Aligarh. He urged the youth of Islam to become
scholars. He pressed this need of social reform. He
stood for the grafting of Western arts and science with
Eastern culture. He made the orthodox Moslem dove-

cotes flutter by mingling freely with English society and

  
 
 
 
 
   
 
 
 
 
 
 
 
 
 
 
 
  
  
 
 
 
 
 
 
 
 
 
    

perenne ssi

rr a A AE

ei

ne A AR TBIE S

a EE SE SSime LTOUNGASLAM OWN TREK

 

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entlemen in their homes.

= J

: ' . a) + - “fe ‘ t . “ } ,* . - :
He urged education of girls. “Do not meddle.’ he said,

: - . ' es .4 -— + py & . ~ . f= PrP . * KY > vy — » "] «

in revoiuvionary politics, but thankfully recognize the
“~

ae ae Pet & . . aati 7 17 na

vantage the British Government Sives to the Moslems

of India by her peace and her toleration of all. Lhe

P : , meni. ‘ Pehla : _ ae
Koran iw Cha) ie icu caso the BI i ho Tore and 11O less,
| } +) } Pp : | 7? ‘eT

’ a ; * » ; . : . + - 4 t+ * rm ‘ ’
I] ' 4 L 2 a i( ie f | = ci 5 L] I Ligh 1] “ L ! 1d aA { i 4 \ ill€é t i< i] 4‘ x | IT. . \ Casi iT}
+ ~~ ® . 1 ** = 7 = ®
s . ’ . . , > ‘ 4 ct ‘ r . . '? 7 . - * ; 7
‘<Ai' “ it ] ’ cl Stil A i\ if nt + I ude, VW as a lay \ I ILE scl \ ing Of his.

4, *

} ¥ * _ ° ey . * le ry) =< ? i. ¢ id $éy if*- .
4attd iS the Only Tationaiistic religion, he sat » veCcaUuse

Ie iat oleh * \ | + -y Be Vn g ,, 7 er ~“ : arn ate ie an ae, my ~ -*
1 Sved AnmMed Khan S liberal rationalism nas con-

Ach

tinued to influence educated Indian islam. He founded

at Aligarh In 1875 9 residential c tleoce where nrofeccnore
LA “ — »- & + is Vv, 3 < 4 4 LA litlal _\ i Cee W rie i 4 Prore: OTS
from Europe and M . hare. hath Siri “13.

trom Kuro e and Moslem teacners, Doth Sunni and nia,

P elka4 r a ~ 17 . 7 . . a . se . = 7c a
taugne. Lhat colle ge in India is today the outstanding
“11 Ce weet ai rs a at sae , - +
uular Of liberal [slam in the world. just 2 Al Azhar

; \ aS

| : an . ® ’ . ; ; . 5 «] - ate e - ~* % . = i. : oy
| nivel SITS at (airo 1s the } ilar oO} orthodox COTNSe€TVatisS!i1.
1s. : ‘ Lo Os ; ' = a hi . : m2 bs 499 ° . + e
Sir Syed Ahmed Khan was a “universalist in that he
and complete supremacy in none,

Ihe leaders of his college at Aligarh, like their colleagues

—

4

In England at the Woking mosque, are still liberal. but
vigorously Islamic,

tlarder, more dogmatic and vehement voices have

arisen, men like Syed Amir Ali. The weakness of Chris-

a |

tianity, they say, is that it sets up an impossible ideal.

islam takes man where he is, gives him limited but severe
practicable aims, and tells him in detail how to go about
achieving them. The outstanding picture of the view is
expressed in Syed Amir Ali’s book, The Spirit of Islam.
In this he writes:

6éérr*

the Islam of Mohammed, with its stern discipline and

its severe morality, has proved itself the only practicalPi Ea N DTAN i GAR AVANS E RAL 58

 

religion for low natures, to save them from drifting into
lawless materialism. It is probable, however, that should
the creed of the Arabian Prophet receive acceptance
among European communities, much of the rigid for-
malism which has been imparted to it by the lawyers of
Central Asia and Iraq will have to be abandoned.”

Syed Amir Ali stands with Sir Syed Ahmed Khan for
his rationalism; but against him for his toleration of
Christianity.

There is, however, another powerful school—the vehe-
ment political Moslems of the type of Mohammed Ah,
one of the leaders of the Caliphate agitation. ‘hey are
as rationalistic as Sir Syed Ahmed Khan was, but they
throw overboard his political toleration. They pursue an
incessant crusade for the political ambitions of Indian
Islam.

Another movement, however, is almost precisely oppo-
site. It is the Ahmadiya movement, which has become
of world-wide importance. The story of its growth is,
in brief, as follows:

Mirza Ghulam Ahmed was born in the village of Qadian
in the Punjab in 1839, a man of high Mogul ancestry
from Central Asia. Like Joseph in the Old lestament,
he had, from the days of his youth, strange dreams and
visions, in which he himself always took an eminent
place. In 1891, at the age of fifty-two, he made the
slightly startling announcement that he was in one and
the same person the Christian Messiah, the Mahdi, ex-
pected by the Moslems, and the ultimate Hindu incarna-
tion. A sect of followers developed. Their small num-
bers are no indication of the influence of the movement.

A weakling, subject from youth to diabetes and dizziness,

   
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
  
 
 
  
 
 
 
   
   
 

NE AR a Se

We aa eSES a es ee

a

« <a e  e  m

<a RR a

 

ioe TOUNG ISLAM /ON TREK

 

 

, ee ae a a de A eA sais ae. fT

this fi ned, black-bearded, sallow-faced Indian ot Jar-
« . 1 sc , AF .

tar ancestry was a tormidable dialectician. His delusions

1 17. ! a : Jars iba

Were wUN t LIDTeCaL\ etejeti ST. He art ised widespread dis-
* 1 ‘ . 4 i, * e . \ > + - ie

Cussion on » IVLCSSIANSNID, AS a result, men turned to

>

ask what, alter all. were to be the characteristics OI the

\ at ie. ‘ts
\lessiah, and to discuss the person of jesus Christ.

An ¢ more widespread and recent influence in this
Sani rect has, curiously enough, arisen around the

* ' * ¢ + ~ + + 9 : « . rc . - a * - * . ry ~ o
vel ent controversy over the personality of Mahatma
i} ,° ~~ nro | ; 1% ; 710 } Tir |,
rererences to hiS own dependence on the

Wospeis tor guidance and the universal COmparison Of his

* + 1.4 - avd Tate cs 3 & > : °
personality with that of Jesus Christ have been and are
‘ ry 1. * ] ¥ es - a aie : - : \- : \ ~

Cling aiscussed wherever the Spirit of nationalism has
\ ' s _ - 1 | ~ o ¢ , - ry a
ead ley nts and buyers in Moslem bazaars and
? f)< Tis */VT9T TY — Tur v4 > ae + }- , Aron c Ana ‘4 4 -
. 4 ‘ a. *& & F Li ti, vy | d it i] 38 Bet lA TeCIT) ” ciiti STuUC ents

l, . ; + + = mr 7 ois , ‘ 7 il. S .
In the universities and SCLIOOILS hay S talked OT the Person
| yesus, INOT ONIV SO. uct the atmospnere 1S sympa-
} 7 : : 1 . dl 17 4 ¥ ‘ + ] ] ' - 7 ~1 : * J
Cn Ur 2b ae Lu Pp LTAlleé between the personalities ane

the extent to which the Mahatma has taken his principles
btedly

true that the person of Christ holds a place in the mind

+
—>

attention. It is undou

i Moslem India such as He has never held before and
possibly such as He does not hold in any other part of

Ihe changes in the life of sirlhood and womanhood

constitute another of these current movements in the life
of Indian Islam today. The inertia against change 1s
overwhelming. Gradually, however, it is beginning to
give way under the pressure of the Indian response to

the world-wide woman’s movement. The first movement

cr
o

>

=

ot the Christian missionaries to educate womanhood was

greeted with hilarity. A surprise, however, greeted theTHE INDIAN CARAVANSERATH 155

 

Moslem when a new type of personality began to grow
up in his home. A girl who had gone as a “tiny” to the
kindergarten and had written there with her small finger
in the dust, grew in the boarding school, in body, more
beautiful and strong than her sisters; in brain, more
capable; in spirit, more serene; in moral fiber, sturdier,
with a new sense of her own dignity and the sacredness
of her own personality. That girl when married is be-
ginning to bring up her children in a way that is novel
in India and in Islam. Her children are the beginning
of a new element in the Indian scene.

Thousands of girls are now studying in primary and
middle schools and scores in high schools; while ones
and twos are taking degrees at universities like Aligarh
and Lucknow. As at Gujarat, we even have record of
the malvi asking the missionary to open a school, avow-
edly to be Christian, to which the majority of the Moslem
girls would have been sent if the mission could have af-
forded to open it.

Here is a little picture of a new event that would have
been impossible a few years ago. In a highly conserva-
tive community at Mainpuri in the United Provinces, a
committee of women of different religions, initiated by
the American Presbyterian Mission there, was created to
arrange a Baby Welfare Exhibition. The husbands were
at first half shocked and wholly suspicious; the wives
themselves were fearful. But the interest and the num-
bers grew; the meetings became bi-weekly; sisters,
mothers, and friends of the members came to attend the
meetings. The Mohammedan, Hindu, and Christian
women discovered, to their own surprise, that they were
all working together harmoniously around the common

    
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
  
     

ee ee ES

a a SIIae EAE SE er LT

ee ee me

ee ee ee

eee

 

FOUNG ASLAM ON TREK

156

 

 

interest of the welfare of little children. It is certain
that Christ would be “in the midst” of such a group.

Indian Moslem leaders of open mind are now begin-
ning to recognize that the progress of their whole life—
in wealth, in social advance, in religious reality, in po-
litical standing—is held back by the ignorance and the
seclusion of their women. There is today even in Mos-
lem India the beginning of a movement that has led Mo-
hammedans of position to let their wives and daughters
discard the veil and to appear in public with them. These
are, of course, for the most part, Westernized women in
city centers. A strong group of leading Indian ladies,
including Moslems, in 1924 even passed a resolution ob-
jecting to the disability of women to stand as candidates
tor the legislatures. These are the first few leaders in
the movement of liberation.

A significant cautionary statement was made at the
Bombay Moslem Ladies’ Conference in 1924. Lhey were
in tavor of enlightenment through modern nia ah) but
not in favor of ae away with the veil and the harem.
they strongly emphasized the difference of rai netion be-
ly

tween men and women, T hey were against allying them-

selves with modern feminine movements in Europe and
America. It was their ambition, they declared, to be
better mothers and wives rather than indifferent clerks

lawyers or statesmen. The vast multitude of Islamic
women are, of course, so far almost wholly unaffected
by the movement.

The perspective of the movement created by the influ-
ence of Christianity in Indian Islam is suggested in a
narrative ot the present time in the North Deccan.

In the old Marathi kingdom, in the city of Kolhapur,LHe INDIAN CARAVANS E RAT 157

 

an old white-pillared church stands in the midst of the
bazaar by the side of the Moslem mosque. We can see
the picture through the eyes of Dr. Robert E. Speer, in
a letter which he wrote home.

Through the open doors one saw from the pulpit all the busy
movement of the marketplace, and the rich variety of color and
style of dress. The hum of the bazaar was a ceaseless undertone
sounding through every prayer and song and spoken w ord, and
in the midst of the service the sonorous voice of the mullah in
the mosque next door sounded forth the call to prayer. Looking
over the heads of the congregation, through the open windows,
one could see the whole white interior of the mosque and com-
pany of the faithful as in the appealing austerity and simplicity
of their worship they knelt together in their prayers. 1 do not
wish to give any wrong impression with regard to the church.
Most of the congregation was made up of boys and girls from
the mission schools, and many of the others were mission work-
ers of one kind or another, but the light has clearly increased
through the years.

“How great has been the change that I have seen here,” said
the Chief of the Police of the Kolhapur State, who is a Chris-
tian, as we came out from the meeting in the old church, which
had filled it to the doors, with a score of children seated on the
floor, for whom there was no room on the benches. 1) eat Tée-
member forty years ago when we were reviled and pelted as we
came through the bazaar to the church and when the preacher
spoke to the empty benches. And now see this!”

A picture of another example of such influence on the
younger generation illustrates this same development. In
the heart of the Punjab eighty years ago, an Indian Chris-
tian, Golak Nath, a convert of John Newton, who was
one of the missionary pioneers of India, founded, at Jul-
lunder, a high school for boys. That school has devel-
oped. Today five hundred boys are learning there, “with

    
 
 
  
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
  
 
 
 
 
   

Se gS AT I ON OR A SE A OR aoo

a a at ae a me a a

=a ——————

 

 

Its
1, 1S himself the son of 4
m islam. Fierce efforts have been

— } : tested en ee . . .
made by extremists to break up the school. But the mass

! . hic J
- 5, , ; . 1.
of \Vloslen irents Know enough to stand bv and support
* + 4
i hs ' * + 1 ' le - . >> ~~ ‘ ‘ Y ; og . laa
a schoo! where their sons learn a moral and spiritual life

behind these incidental pictures lie the colleges and
schools for girls as well as boys, the mission hospitals
like the of the Church Missio LT Society at the toot
of the Afghan passes, and the preachers, the books, and
the Bible its the periodicals, the service of the Young

} a. - : Pile: . i - ‘
Lhe work of missionaries concentrated on this end is

idaq@m eters ~~ ‘ ; cath s , : re , + : E
quite preposterously small. It is difficult to conceive of

- * lant < oo 9 ] x . : ° 7 e - 7

dny derense of the situation which the following figures
Feacent “There a+ Rhein Ronen ON 1:

present. LAICIe are O0S,/ 25,000 Nloslems 17) India Out OT

. cal » tae ‘ cS (>) a. ens = E 7 nf eee -
d population Of 310,126,000. There are about 5.500 mis-

sionaries in India. If the Moslem population received
tS proportionate quota of these missionaries, over a
thousand would devote themselves to the Mohammedans.

Yet the number of missionaries concentrating whole-

time work upon and equipped for work with Moslems

is less than twenty; while, of course, a number of others

i\ > ,THE INDIAN CARAVANSERAI 159

 

like teachers in schools where some pupils are Moslems,
give part-time work with Moslems.

All the movements that have been outlined are real
and vigorous and affect multitudes. The whole mass of
Islam in India, however, is still resistant to all types of
influences. The Moslems there, as a whole, rest in their
caravanserai. Here and there youth rises and, leaving
the walls, takes to the open road into a new country.
But he is one of a small minority. The spirit of Kismet,
the apathetic acceptance of the daily events, the inertia
and the ignorance make the pace of progress slow.

The heart of Indian Islam is, nevertheless, hungry.
There is a blend of despair and hope, ignorance and
desire for knowledge, acceptance and restlessness. The
longing is old and it is universal. In India it goes deep
indeed. A thousand years ago that longing spoke through
an Indian poet. He sang:

The sound of a sob in the darkness,

A child crieth after its Father—
My spirit within me is burning,
Consumed with a passionate yearning—

O unknown, far-away Father!

No voice answers out of the darkness.

“No voice answers.” Yet a Voice has answered—is
answering. The Father has spoken to us in a Son. But
Moslem India has barely heard of it.

    
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
  
 
 
 
 
 
  
 
    

SS aaa “

et RE I ES SA

eenEE eee a ee ee

 

 

 

 
  

CrP T RSORAME®

THE TRAIL OF CAMEL AND DHO@W

 

LLL the world of Islam that we have so far seen was
irst CONG UeCT d tor Allah by the scimitar. indeed,
apart from those furious war campaigns of the
aliphs, Mohammedanism could not have become a
world religion. It was, as we have seen. under the up-

hitted sword and the crv fen -1, \ rahe F <TC]. :
irted | GQ and tne cry trom the Arabs o7 Siam or

panes
—
~
“a
~-
——
+
;
oo
a
~e
——>
—
~~
=
y
-
—
ee

Syria, Mesopo-

; 1 ; ) ss 1 a | 7 1 . oo
tT 7 ' ' “s rive} 7 * Ts +> h ; * } ~ . *
A tiida * cal * : + sick |< \ al if ivi t nam iCUawgt) 1T) the rst CeTi-

turies. while later lurkey and North India fell under

\ i = oly 4 ; , : . | 7 %, , r aa ;
the ehtinge onslaught of Mongol Moslems.
-

sailing 1n his dhow. Islam has always tollowed the flow

o]
O© commercial currents that have run from the great

As we trace on the map the range of this kind of Mos-
influence we find that it runs from the west coast
of Africa—south of the Sahara—clear across Northern
Nigeria and over the enormous areas of the Sudan and
Abyssinia to the Indian Ocean, with feelers penetrating
southward into the heart of Central Africa. The cry of
the muezzin of the Moslems of Madagascar, then, car-
160PRA OF CAMEL’ AND DEHOW tol

 

‘ies the voice of Islam from Africa out over the Indian
Ocean, on the other side of which it is taken up on the
Malabar Coast of India by the Moplahs, and also in
Ceylon. Thence it passes over to Singapore and French
[ndo-China, where we find Chinese, Japanese, Indian,
und Indonesian Moslems. Here Islam leaps the narrow
straits to the Dutch East Indies where we find in Sumatra
und Java thirty-five million followers of the way of Mo-
aammed. The cry “Allah-hu-Akbar” is carried over the
China Sea to the Philippine Islands where, half-way
around the world from Mecca, under the rule of the
United States of America, the turbulent Moro Moslems
are learning the ways of peace and progress.

There has been no organization of advance, no army
of conquest with deliberate propaganda. What happens
is that the Arab merchant, with his bags of wares, cotton
sloths from Manchester, tobacco from Turkey, tin clocks
from North America, coffee from South America, knives
and needles from Germany, glass beads from Czecho-
slovakia, mounts his camel or climbs over the side of a
dhow in, say, the port of Jiddah.

In company with other Moslems of many races he on
his camel has crossed the Sahara to the great ranges of
Africa or in his dhow has sailed southward, hugging the
coast of Africa, to Zanzibar or Mombasa; or beating
from port to port along the coasts of Arabia and western
India he has reached Ceylon and eventually the Far East.
He did that ten centuries ago, though with a less sophis-
ticated bag of goods to sell. He does it today, save that
he is now beginning to go steerage in a liner and to land
at ports on each side of Africa from Lagos to Durban,
and on every coast of Asia.

   
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
   
  

pn A a a EE

sie I Ee Iee

 

 

 

 

 

 

ioe FOUNG ISLAM ON TREK

 

=

He lands among tribes of simple, fetish-worshiping
animists. He comes among them as a man from th
reat world, with goods that seem marvelous in thei!
eyes, and with knowledge of a Book. He makes up hi:

‘ ‘ ; Bi cast . ~e adi ot et Lae *
mind to settle there, at least for atime. He easily finds

 

a WITE. and she becomes al Moslem ao do her parents
: ; : , a ‘
iOr the newcomer 1S a preat lan afi “In tneir view—

o« . a l, ta8 : } \ : ++) ryt ] ,y 1 + fc
rich. ine viliage tollows SUIT, A little Mud mMOsque 1:
‘ « ~ = ae 1. - a : a - ‘i * 1 + shai ove ire »**% os
made. the tormula of the call that “Allah is great” is
Bele Nea ated | pig te: ue a Te ok ee Ie
easily learned, without bothering preatiy aS tO What it
r) Vv jean Lo : ‘ay f the neonple 10T dd ! b
Liick Wean»n. Lic WaVs Ot LIle POCUPiC ‘ () not nee tO JIE
}4 ry cy c] , Invorat r : ’ nlici ; r Tve4 TT) +4 | : a oe F ae *
Vhicl lic « ‘ ° i ere’ JaAliiy 7 CAPILICl! i\ fl CTITILM Ce“ . S() LS = ay Cr Ve

sn a — rA4 4°49 . mora eaten a Sie ea 1 P aie Ph ie ~ in
(Oniv the >pirit-worsnip iS IO! bidden., and Oul Arab, as

» J ; ; rc - a : r a aba oe a ete : a
we have seen,’ is himself by wav of beins a spirit-wor-

>
shiper. So the fetishes, though put in the background,
are not exterminated. The tribe follows the village: and
other related tribes come under the sway of Islam. Soon

; tT i \ . y ras, > ; 4 +* va tl ry wh len ‘
a little Moslem kingdom is found: d, with a sultan. A

few daring spirits go Out trom the villages to the coast

aed ne mel a ee fe i t\lorimace \i ecc:
and Sail ltl a dhow LO liddah ror tne VloTIMage to iviecca.,
Tl eee on4 ° og a i irwore : ry . wm. nN exTOlLnWIW.,
ney return with glowing tales of the marvelous great
eo ‘ 1. % om ~ nee ware ate 7 oe =r rere
world ot Islam of which they are now a part. lhe pride

ot the Brotherhood of the House of Islam fills their
nostrils.

Lhis simple, but drastic, process of change has hap-
pened, with variations of method but identity of essential
tact, in millions of lives.

In at least four great characteristics this process and
its results differ sharply from those outlined in the pre-
vious chapters of this book. First, as has been said, it
is on the whole a process of peaceful penetration and

1 See Chapter Two.PRARLF OF CAMEL AND ODIMOW 16s

 

not, as in the other lands, of war. Secondly, it is a pene-
tration of backward peoples and not—as in all the others
—of people with an existing and generally higher culture
and civilization. Thirdly, as a consequence, Islam is a
step of progress among these backward peoples, as it
brings a worship of one invisible God in place of primt-
tive animism, whereas in the civilized areas it is a retard-
ing force. On the other hand, however, once the animist
has made the step to monotheism, he usually makes no
further advance morally under Islam. The mullah rarely
carries him much higher than the medicine man. In the
fourth place, in none of these areas has Islam cov-
ered the whole of the people, as it has done in the lands
conquered by the sword. As a result, and most of all
in Africa and parts of Indonesia, Christianity and Islam
confront one another as rival claimants for the leadership
of the Negro and other animist races; whereas, in North
Africa and the Near and Middle East Islam holds its
fields absolutely and the task of Christianity there is to
make an entrance in the unbroken citadel of Islam.

 

2

Let us traverse hastily this wide spreading range of
Islam. We may start out first across the Sahara into
Negro Africa from a great trading center like Tripollt.
In one of the caravanserais two or three score Moslem
traders are loading their three hundred protesting camels
with goods. They are starting upon journeys that their
families have taken for at least a thousand years. Their
faces are toward the southwest. They are bound for a
dozen different areas. The way is long for all. For in-

creme I CE DELO

Ante a A OE AE IE LOTS

——— +

pi ggase ao

eer een!

ee a ers

ee

essen peat

  

tha FOUNG ISLAM ON TRER

 

 

Stal it wy he hree mont! cand in | 1 wren
ace: ‘ yy iid i) Lt) 4 RLAVJILALISI ™ ail Ail ; i Y¥ Cat
7 mt) liven hy , rp ae ~— ' nel Tr’ Ni ry "1° ceo ryt +} : ha
eet Plitl , ‘ . Lait ijt 11T) i Tt Pi 5 la . Cc ' iT] LTle€ i" =

: 1 - } | 17 7 - ¢ 8
LL Li l { 7 sis ’ Ad ~~ ii \ if : i \ \ a i a i ' | \ \ ic | U! i iL ‘ qL.izs

7 7
nity reet ¢ OT the enormou Market L KK tno
ih ur | 1? «6 ly ca anc t} e risine S11T) NI Qu: tha lone
- J ‘ ,¥ X de Se 5 ns ‘Ais 5 5 i A se > L«* = ,¥ +i iv wi SS
- . 7
+ + e~ , > ry ‘ * =, = > » '_# 8 . rr - 7
trail iravan Of camels moves out in the dawn toward
4.7
eet | ry
f 1% ] ‘ ] | » jo 4] ' ls , “> * } =
‘ ' CG Lc ‘ trie Li« CTS Lt Cs( ‘ ~* Lil al-
range them 1n a row, in the order of t pe of their
' } ' ~ | + tc 1. = | _ ] .- +
5 al color of their skins. v OU nave at
; ] ‘ | 5 7) rr) ) Tr? 7 . lL 4 ] | i
fil wd Ul i De ; 1 ij \ i a ii te ‘ ¥ I} ~) > li
, ¥ } +} 1 4 1 ) ] | | °
‘ . ' ee ' . 4 ii] 4 ST] Je al i) il 1! Lei id :
, 1 , i | AT - 4+ } : | ‘ - ’
id tne otner, a black INCSTO \ 1 wy ! | US, broad
a‘
i j j 1 1 i?
l \ 1? 5, 1 ¢ | ' ii] YY Tf 1 ¢€ C | ; cl i T \ 7 Ties | he
} b ry T } 14 . ] 1) ] t+ ; nd }
a LT) ( ] : Lif P< LC] SILL allt ' Pele Ali | i ti-
= ] i ‘ + + 17 j } 4
ner lips, trom man to man all o tf] ine, through
} | NT 1 ] 1 c 1
slight strains of Negro blood to fl ull N . would be
or ] } : . a. ] 1. :
sO gradual that you could hardly ma U ditterences
an

rl . ror 7

came to place the men from each ext e end side br
} | ] vy 5 . . 5 } - ‘ —

de, the contrast between the pure Arab and the pure

As the men move out along the desert trail and we
have time to go from group to group, we can hear the
syllables of a dozen languages. We catch the dialect of
half a score of different countries that stretch away to
the west of us and to the south of the Sahara Desert.

tor weeks the caravan moves over the hery blistering
wastes, the long routes of sirocco-blown sand, winding
here among red rocks, where lizards dart and disappear.

[t rests occasionally in the grateful shade of the dateCRA OF CAMEL) AND DHOW des

 

palms of a rare oasis. We realize that it was for men
like these, in a background of this sort, that Islam came
to birth, a primitive, clear-cut discipline as simple and
severe and absolute as the desert.

The first group of men to leave the main caravan route
and turn off to their homes are those of the immense
territories of French Sudan in which there are probably
more than a million and a half Moslems. A second
group bears away to the south. These are the Fulani
pilgrims from Northern Nigeria. Resting at night in a
rare oasis, under its group of date palms, their camels
carry them tirelessly back, south and west. At last the
mud walls of the outskirts of Sokoto come into view.

The chief, the Emir of Sokoto with his Hausa title,
the Sarki Mosoulmi, or Chief of the Moslems, receives
them. The groups who come out to gaze on these trav-
elers represent the eleven million Moslems in Nigeria,
of whom some seven and a half millions are in the
Northern Province.”

The rest of the caravan presses on still farther south,
into Nigeria, to that strange wonder of the world of
Africa, the colossal market of Kano, the mud-built, stink-
ing, thriving commercial capital of Hausa Africa.

Tawny camels, at the end of four months of desert
trail from Tripoli, lurch through the gates of Kano.
Within those walls, fifteen miles in circumference, ten
thousand men, light brown, brown, and black, Arab,
Hausa, and pagan Negro, are chaffering in the market-
place. From the backs of the camels the bundles are
lifted. In the bundles are bales of cotton, mirrors, and
razors, Singer sewing machines from America, sugar

2The total population of Nigeria is about 18,000,000.

i A OC DLL IE LE =

ete pee aerRNENSla ees

a ee

 

 

io TOUNG ISLAM ON TREK

 

~ r Faia | ican q + . " ~ . » 7"
Irom Czechoslovakia, needles from Germany, crockery
5 . . we i. . | ae ' * ve eee ~~.
irom ] Cc iweive tnousand camel-loads a Year COMmeé
a a av nothine of #1 sulin tins BB nt by railway
Into Kano. To sar not ling or the POOdS sent VY Taliway
;
t | ‘ rne ~ |
Tae Le ee ee ee ee RS, f° a iN ern sch Oe te a
“rom this vast city of sunbaked mud in Northern Ni-
s 41, dens sh tes rol Tn eo ee ee ee |
+ lla ii 4 Liat Is Cventuaill\ = 6. h?mit A A} alfl aACTOSS the
' 7 ' a
desert Now they bear loads of beautiful worked 1. ither
3 | me : 1 dees iad cle seal ue ceeerace oe } wot fa
, il en ee ause@ OT rne place W | Sere the AL f UCalil Duy he 1L
Is Called Morocco leather: but it comes from Nigeria,
E { ¥ if + | * =? *
Yet a new life broke in on Kano and a « lange came
cr ’ ' 1 1 ns ’ 7
in 1 movement of islam when the British laid rails
b 9 ' ' : ‘ , t} . ™ ‘Ve ne K< * “~* 4 1-4 ‘ 7 17" inc .
(rom _LavOs on tne Coast tO \dNO and tne snorting OT
Re aid * 7 _ + * 7 = +, } . om Ip . ~~ ~~ *> . + = ~~
the ol Tdluwdy engine sent the monkeys and Darrots

’ PoP al - pil r i tes ee “1% ly o- :
screaming with rage and fea it this monstrous bDrute in-
~ ene al Nell Ue epee daw va Pil eidiied ox R ai We bea ice al we eae
VaAGINE Thell PIINCVal Tastnesses., Or the raliway meant
} : 7" ‘7 leata, na) Tf .FT be > by +) 4 | . , | * 4 , . ! ick
this revolutionary fact, that it became three times dS QUICK
om i ! a Cine fn Sekine Le fh ipaq ere
rOr goods or tor men to eo trom the Mediterranean

. ox o so% 1 7 . 3 c ie ae . y we . at ie :
shores around the coast of Africa to Lagos hy boat and

| i a ioe Tien ieee a.

111 t} ] iv \ tO iv ~ I iT) i } O ’ ry (dl ic} ALCTOSS Tne
- \ + = +4 + . ++ A \ _ . a ios Weal tore “yy «+ ’

CIesert LAS a result the YOu! e Vi SiCIT) mercnants started

,77T 4 ,# ¥ * - - > # - L, as" * 74 ; ta : |
CJLIt OT] tnat ricw wri ute. and L! day tne IC ale nity thousand

! ; _ ee s : 4] nit nr NFM: ~ + 1e
oslems in Lagos—half of the total population of the

.

Others from our Tripolitan caravan have pressed on
still farther. For their home lies in the vast but sparsely
occupied areas of Senegal from Timbuktu right away to
the Atlantic Ocean. These strangely blended folk in
Senegal, out of an estimated total of 1,266,000 inhabitants
representing at least ten different peoples, add practically
an equal number to the Moslem world, for ninety-nine
per cent of the people follow Mohammed. Lying be-

fc
tween the different worlds of the desert and the sea. werR AHL OF ‘CA MIE Li AN DieDIEKOW > 107

 

have also French Guinea with already 1,700,000 Moslems.
Other groups break off from the camel caravan to the
approximately—amillion

 

French Niger colony with its
Moslems who are nomads and leaders of flocks, as con-
trasted with its small remaining population of animists
who are village cultivators of fields. Our caravan will
have one or two representatives of the smaller groups
of the quarter-million Moslems out of the one and a
half million people on the Ivory Coast, or of the 340,000
followers of Mohammed who form thirty-five per cent
of the population of Dahomey.

The strange and entrancing interest of these peoples,
who are barely known even by name to most of the peo-
ples of white civilization, grows on us as we look more
closely at their life. These men in their gold and orange,
blue and green, head draperies, and their flowing brown
robes, are blended of a dozen races. The romance of the
old empires on the fringes of the Sahara, like that of the
Fulani, reads like the dreams of an Arabian Nights
romancer.

Yet many of those people are going in the near future
to take a fresh place in the great world of affairs. Since
1923 a series of penetrations of their lands by new means
of transport specially constructed—auto and aeroplane—
reveals some glimpse of the novel possibilities for com-
merce and civilization when once the Sahara has been
conquered. For an impressive picture of this new trend
it is enough to look at the stirring, many-colored life of
the swiftly growing port of Dakar on the Atlantic Coast.
The new importance of Dakar is due to its being the port
of the shortest route across the Atlantic.

At the beginning of the twentieth century Dakar was

    
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
  
 
 
 
 
  
 
 
    

APT EE Ee.

ee

NS

= ee SN

      
    
  
  
   
   
   
   
  
  
   
  
   
 
 
 
 
  
  
   
  
 

ibs TOUNG ISLAM ON TREK

 

a Village of not more than three thousand Africans and
less than fifty Europeans, and twice a month a mail
steamer dropped anchor. Today with twenty-seven thou-
ind natives and three thousand Europeans, it has sixty
Mau steamers a month, with liners running to South
Atrica and South America. Some twenty-five hundred

*

e 9

about tour hundred thousand
: c 7 = 3 a. : a ; , : q ‘ = 1. ei , :

> OI Cargo and Salling away with over three hundred
| yyiean 4 T i nic ( np (>) the (TTanIt ri¢ 7 2 , : " f } 2
. * tA4 45 ‘ ‘ sw 4% A . ~~ at cLL WITE it ee Stations Oo! tne

WOTIG IMNakeS 1f€ OF Stral ic importance. (;Teate! things
< ~ " 4 2 e ; '
om Lurope to south
«ii { Lo ‘oii Carri Te <i. ' iUas Tne Sah ita hy ACT QO!) lane LO Dakar.

Oe ae aaa de ; eS ee ae : a one oi
ridnlS are even unde qgiscussion tor an air-service trom

i ) Les > I } LD ms one Tr) by} . 7 & 1 i}. \meri *e * 77T im ° ' feng ™e
icine I i) a iit j ] ‘Jj ] ] . OLILT) A LLicd it i DULTINE Lv. LTiWCa

<>

+ . . - *. » « - 4 * * *
within a few hours’ flight of America. When the sche
RLAlid < y¥ i ‘ Lil LJ o 4.442534 IVa. y Lit co Pee 5\ Leme

ried out, South America will be one week nearer to Paris
via Dakar than it 1s by sea from France. Dakar will
thus be the junction of the whole Latin world of South
America, North Africa, and western and southwestern

7

All these fibers stretching across and around the Sa-

=

any rootlets that will carry the strength of

—
ry
~~
— )
.
~~
ro
os
~~
_
um
-
——
aw

islam into animist Africa. And when Islam is once at
home in an African village, it is there to dety all comers.

the task of Christianity in Africa becomes tenfold more
dificult with every stride that Islam makes.

ihe Negro in his forest or on his lakeside is fascinated
by the salaam and the soldierly routine of worship, the
utterly simple idea that lies behind it—if he even knows
the idea—and the thought of being one of a strongTRAIL OF CAMEL AND/DHOW Woo

 

Brotherhood composed of many peoples from the strange
outer world whom his tribal brother meets on the Mecca
pilgrimage and describes around the village fires on his
return. The old animism still flourishes in the soul of
such a Moslem. It is—as the French so expressively
call it—“un islamisme de facade.” But the pride that it
engenders and the touch of fanatic zeal make it at once
a citadel against Christ and a cul-de-sac that stops fur-
ther progress in civilization.

We have already seen* how from India Islam is in-
vading East Africa. But Islam has also for long cen-
turies floated down the African coast in Arab dhows.
Abyssinia, an ancient Christian outpost of the Coptic
Church in Egypt, has a large Moslem population and a
polygamous primitive Islam at that; though news comes
of profound and far-reaching movements of a revived
simple Christianity that is spreading in that land. All
down by Somaliland to Zanzibar, the Moslem influence
is strong, while in Portuguese East Africa at Mozambique
and—facing it—in the vast island of Madagascar, Islam
has made advances.

Of all the areas of the world it_is in Africa that we
fnd Islam—now that the scimitar must, at least for a
time, rust in its scabbard—is making its greatest prog-
ress of steady, silent saturation. One thing and one thing
only has been proved to be always able to stop this on-
ward flow. That power is a simple, real Christian edu-
cation of young Africa.

 

3 Chapter Six.

    
 
 
  
 
 
 
 
 
 
 
 
  
 
  
 
 
 
 
 
  
   

EEE

Sey a

Fe eT A. sac

ss.ane pain eemmstiee

 

 

  

OUNG ISLAM ON TREK

ihe Arab dhows that came down the African coast of

: ° 7
) crept around its Asiatic shores
+ 7 " l. "
[Olt rx | I nd tTnere thi COAST OT India and of Ceylon,

‘ | |
i a tdidVdl, LICY PWaSSe€d On even To oS Nga-
' # ] ’ , ' 4 39
port LO-' Ina ind tne Dutch fast Indie se SDA
F ‘ + 1. ‘4% ] } 7 7 7T - t | VI
throu the pressure of the Moslem
¥ ¥ ~
’ | , \ |? | c l]
| a I ae +‘ I ' it) \ | vA L \ i 1) i] ILil ve aS VM &
1 ‘ ] ; ‘
+ i , _ is .
‘ [ : Overs >, tl | isla reacned and COTl-
T ) 4 | * y
‘ 1] I i | 1] i A 1T) th > Al L
4 1 ™ As
; + y ‘ f 7: F © > # a> / a “ry “
\ t \ = i 4 Ll C] il af tit L \ cl ia LIIOUS Arabian
5 \ j ‘ oe . a & 7 1 M } > .
+ 4 i 4 1 Yry * “4 7 14 \ * .- # * ’ oy - .
| AACA Ad, ¥ i’ ae ls arrived Lil +S Lici\ La OT} | i .¥ alday Penin-
| ty } fs i : ; ; ] : .
- LC 4 | mec. practise fld Pic, and converted
‘ ' ’ ' 1 4
’ ¢ .
the king the land, and so the people in that area be-
. ' 1} “77 > ' 7 .
‘ i] if ! ‘ ole | | I Lil} hil tL] i < { Lil + Olflalli-
f h Mal fi GT
& * 7 Y \ +
bis ' . i +i cl , L alc la — i\ LVLUS If Tis Ol a
primitive ty
i .

le Krench word “Insulinde” for the East Indies well
expresses the close relation of the enormous island archi-
pelago to India. It is, indeed, only a short leap from
ingapore to Sumatra, and thence to Java. All through
many centuries, therefore. as a clance at the map shows,
the brimming bowl of Indian population could easily
Overflow into what is now the Dutch Kast Indies. This
steady stream of Indian migration helped to shape the
ivil

}
:

TS, the customs, and the civilization of the people.
han that of India. When the Moslem mer-
lants and mullahs came to these lands, the semi-Hindu

—

Javanese made their most effective converts to Islam.

But it was a very much milder and more primitive type

r}
LlPRA OF CA MER AND DiGiW. laa

 

The Hindus who would not conform to Islam were
chased from Java. The Javanese Indo-Moslems, as we
might call them, in turn spread Islam far and wide
through the Archipelago of the East Indies. ‘The ad-
vance, however, went more slowly in the other islands,
and Islam did not hold in many instances those who at
first adhered to it, at least in a nominal fashion. ‘There
are, for example, in Sumatra over two hundred thousand
Christian Bataks, many of whom have come out of Islam.
This church has been called “a kind of Christian island
in a Moslem sea.” The Dyaks in Borneo, part of which
is British, are largely pagan. The Celebes Islands have
some thousands of Moslems, but the north is almost en-
tirely Christian, while the masses in the interior are
animists.

At last we discover today in the Dutch East Indies,
where Holland is administering skilfully a Colonial _em-
pire of nearly fifty million people, thirty-six million Mos-
lems. Of these thirty million are in Java, which is the
most densely populated land mass in the whole world.
There is, however, today in Java a Christian community
of thirty thousand who are already beginning to train
their own pastors and evangelists.

If you go about among the Javanese Moslems of the
countryside and listen to their popular legends about the
Prophet Mohammed and the Caliphs, it is easy to note
the constant presence of elements of Hindu mythology.
Old pagan superstitions of the Javanese are also woven
into the fabric of the Islam of Insulinde. Yet there is
a tendency also to make Islam in the Dutch East Indies
more austere and less tolerant. This process has, indeed,

  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
    

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Wahhabi

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cony, Danginge, asa preliminary, upon a drum coverec
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vy Lt) b s6Liqclil bide, his aN Up Ul Tunctionar;ries aU LO
t] er a1i1tt 4. L. \f : ] wey \T* / ' (7 ¢ i i. ~ cr minist 7
X sv. Ad (| 4 i + i * . () JUCLCS {Ji j Lice &) v\ L1O ve 4 : : ~ LC

em jaws. the Dutch Government accepts this Sys-

‘

, 27 +ihnec -+ 44 “G4 : . sud Ws ~~~ +4 —— c i. oe -
tem to the extent of letting them judge matters of family

_ 4 - +" Pp . tas ~ - : : - . ~¥ —_ 7 r t, .
right and religious foundations. It is said that bv far

ine greater part ot their work is in dealine with com-
‘> -*

plaints of wives against unjust divorce and other wicked-
nesses of their husbands.

All efforts to insist on the ideas of the harem and

* Chapter TwPRAMAOF CAMEAAAN D DOW “xs

 

the veil have been rejected in the Dutch East Indies,
where the women are, relatively speaking, in as high it
not a higher position than in any other. part.ot the world
of Islam. There is even an element of humor about the
situation in one part of Sumatra where matriarchy pre-
vails among the tribes. There Mohammed's rules about
the authority of man over woman have been calmly put
aside so that woman continues to hold the reins of
authority.

One interesting characteristic of Islam in some areas
of the Dutch East Indies, which savors of Hinduism, is
that a guru, as they call him, a sainted teacher, will
gather a primitive little college of students or disciples
about him. They form a little village, with buildings
that have rows of cells with a corridor between each two
rows, build a mill to grind their own rice, cultivate their
own ground, beg in neighboring villages.

The graduates, if. we may call them so, of these primi-
tive little colleges have studied the Koran, the Tradition
and its explanation, and the elements of Moslem law.
They are held in awe by the millions of simple, utterly
illiterate laborers in the rubber plantations and the vil-
lages. But the laborers receive little light from this
primitive élite, which conceals its illumination under the
bushel of its own pride and exclusiveness. Many of
them become charlatans who recite formulz to chase the
evil spirits out of sick people or animals. ‘Their formule
show a blend of the superstitions of the Arab, the Hindu,
and the aboriginal pagan.

A. multitude of walis, or patron saints, are also wor-
shiped. These are legendary pioneers who brought Islam
to the East Indies; and their spirits can fly through the

    
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
  
 
 
 
 
    

RE

te I ET LE ALLELee

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aa TOUNG (ISLAM GN TREK

 

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AiL\ VUS LUDvVDEl qemand J the WOT! i Lf GdV 158
’ " °
7 7 . ¥ yy * .7 | ‘ | | i . . 7 . .
carr In upon the Dutch East Indies a wave of Eu-

. 7 Vi 4m f o , ~% > ‘ ° 7, + — i fas ; .
rOpeans who Dring the Instruments of their civ

with them. The primitive and the modern are found in
piquant proximity: the thorn needle and the sewing ma-
chine; the crude lamp with a wick floating on oil and the
electric light; the hand hoe and the motor tractor: the

cy TY") iic 7 + ° ar wa ib “x = a _ sete o - i a 4
srandson of a batak cannibal driving a Ford car.

nemote though they are from the great continents of
= oF . : oe + * 2 ~
Western civ ition, tor they are equi-distant from Eu-
= Ve OT) ] \ * 7 | ‘ rT, e¢ +“? 4.1 , - - + ™ NM
rope and trom ‘America, they are yet on one of the world’s

7

ip transit and all the movements of

tha \AJact+ Gr ee | ; : .
the West find a home there. | t all parts of the Moslem

eed
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world the Dutch East Indies, even at such a distance

See The Moslem World of To-day. John R. Mott. Editor.

’
© -PRAM OF CAME LIAND DHOW, i175

 

from Moscow, have felt most strongly the gales of Bol-
shevism. The Soviet idea has adjusted itself among them
to an idea of clan-communism and has swept through the
consciousness of millions. A tidal wave of nationalism,
or self-determination, has followed. Thespirit that 1s
sweeping the islands can be caught in the titles of some
Moslem periodicals of which there are as many as sixty
circulating among the less than two million literate Mos-
lems of Insulinde. Such titles are Young Java, Young
Sumatra, Light of Sumatra, Revival of Islam, and so on.
The seething cross-currents of Islam and nationalism
in young Java have created a new youth movement that
held its first conference at Christmas time, 1925. Many
elements in the nationalist organization of Young Java
feel that the patriotism of their own country is too nar-
row. They want to feel kinship with the whole Moslem
world. Islam, they say, is the one real cultural possession
of Indonesia. This possession they feel they must both
safeguard and increase. They have, therefore, founded
in 1925 a league of young Islamites. They have a pe-
riodical called The Light. Their membership at the time
of the conference had reached just beyond a thousand.
The President, in outlining the purpose, declared that
their aims were religious rather than political. They de-
sired to study and to propagate Islam and to develop in-
tellect in the service of religion. The difference between
themselves and other Javanese youth movements was
that for the new movement nationalism means the whole
Islamic world. They give instruction in political prin-
ciples, but leave the individual free in his political action
to take which side pleases him.
The membership of women and girls is a novel ele-

ec a RE

a Se SA SEES SN SEESLO LAM OW FREER

 

ment in this Young Islamic League. They aim at fol-
lowing the principles of the Koran in this connection:
1.€. (said the President), to respect the rights and the
duties of women. The League will aim also at instruct-
ing the white people of the West, and especially their
Vutch rulers and merchants, in the truth about Islam.

4

seven thousand islands and islets with a population of

—
wat
o
r->
—
—
=
a
—_
—_

ms, the most distant out-station at once of
ie United States—the Philippines.

Islam crossed to these islands by the little Sulu archi-
pelago that appropriately appears on the map like step-
ping-stones from Borneo to the greater Philippine Is-
lands. Makdum, the Arab who brought Islam to Ma-
laysia, also carried it to these islands.

An Arab of legendary greatness, Abu Bakr, who
| it from Mohammed, later settled
here, married a Sulu princess, declared himself Sultan,

oo
~

-

cS
—

et

fr’

U

i"

.
+
pened
=>

mself the powers of a caliph, remodeled the laws
on the Islamic scheme, reigned from 1450 to 1480, and
died honored by the wild Sulu people. He had delighted
them by making piracy a religious act, as it has been
under primitive Islam when used as a means either of
the forcible conversion or the destruction of the intract-
able heathen.

ihe piratic raids of the Sulus on the quieter Philippine
tribes were going vigorously forward when the towering

sails of strange ships came careering out of the East.A FYPICAL OASIS SCHOOL IN NORTH AFRICA W HERI

ARE TAUGHT NOTHING BUT THE KORAN. BELOW, DK.

ZWEMER DISTRIBUTING CHRISTIAN LITERATURE AMONG
THE STREETS OF AN EGYPTIAN CITY.

4
©
a

a lla sa

 

MOSLEM BOYS
SAMUEL M.
MOSLEMS ON

a

a i el

ae ee

=

=e ee

ee

ELS AE LEE LE LIE

|
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f
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|PRA EO GAM BEE ANDY DIHOWw 77

 

They were the five ships of Spain that had under Ma-
gellan made the longest voyage ever so far taken by
mortal man, seven times longer than that of Columbus—
the voyage from Spain around Cape Horn and across
the Pacific. Now their daring captains had discovered
the Philippines.

Imagine the shock to the Spaniards! They had driven
the last Moslem from the shores of Spain in the year
vhen Columbus found America. Sailing right round to
the other side of the world, they landed on a savage
island and found Moslems there! They called them by
the name of the Moslems they had fought in Spain—
Moros, or Moors. And that name the descendants of
the island people bear today. They then proceeded to
try to exterminate them; but the Moros did the exter-
minating. Magellan himself was slain by a Moslem chiet.
One ship alone went on to Spain, having circumnavigated
the globe.

Spain soon sent her warriors, her governors, and her
priests to rule the new lands that Magellan had claimed
for his sovereign and in the following centuries the peo-
ples of all the islands except those inhabited by the Moros
became predominantly Roman Catholic. The Moros re-
sisted both the religion and the military power of Spain.
For four hundred years the Spanish tried fitfully to rule
them, but the Moros defied their authority. Moreover
they made a regular practise, that the Government could
never entirely suppress until late in the last century after
the advent of steam war ships, of terrorizing the people
of the other islands. Every year the Moros swept down
upon the coasts of their Filipino neighbors—even as far
north as Manila itself—with fleets running up to seventy

   
 
 
 
 
 
 
 
  
 
  
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
   
  

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more about theTRAIL OF CAMEL AND DHOW 179

 

Koran than the Moro mullahs themselves knew; and
they bowed in reverence at such knowledge. At last the
greatest of the mullahs was so won round that he de-
clared in a great Moro council that it was the will of
Allah that the Americans should rule them and that they,
the Moros, should pay taxes for the privilege.

A landscape gardener came and converted the Moro
capital, Zamboanga, from a muddled mess into an ex-
quisite garden city, beautiful with parks and fountains,
waterfalls, flower gardens and water-lilied lakes and
canals, while its shores and new pier blazed with electric
light.

Wonderful things have been done with commercial
plants like coffee, tea, rubber, and tree cotton. In place
of the perfectly horrible old prisons, a penitentiary has
been created on plans governed by the modern idea of
penology. It is really a great and lovely farm near the
sea. This prison of San Ramon declares that its record
of cured criminals is the finest in the world. The fact
is, of course, that the Moros who break the law are not
usually—in the Western sense—criminals. They are sim-
ply healthy Moros who find it difficult to give up the law-
less habits of five centuries in five years.

In Moro land, as elsewhere throughout the Philippines,
the American Government has established public schools,
and a few schools have been opened under the auspices
of Christian bodies.

One such school furnishes a noteworthy example of
what genuine good-will and disinterested friendliness may
accomplish among a people that harbor a deep distrust
of everything Christian. In 1916, Bishop Brent, then in

charge of the Episcopal Missions in the Philippines,=

a

te ee er ae ee Re ee Se kr ne a oO

meet il

ioe Y¥ORoUAG

LS LAP

ON PREM

 

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\/niversitv of

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, - 7

n the island of Jolo, the

- sai yr + \ se 7 2 y e
t Sulu and the scene of

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[O22 TO

IS a pictu

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A)

1 of Sulu, the religiou
to the United States to

1924 a student in the
re of the change that is

veneration.PR Ade cOF CAME TAN DD! DEOW =Isl

 

Just as the whole of Islam has been overlooked and
neglected to a great degree by the Christian forces of
the world, so these Moslems under the American flag have
been largely passed by as the churches have established
their work in the Islands. Little direct_missionary work
among the Moros is being carried on by any of the seven
corimtinions that are represented in the Philippines.
The Protestant Episcopal Church is doing some pioneer
medical and educational work. The Bishop Brent Hos-
pital, begun in 1908, seeks to relieve the physical ills of
the Moros in and around Zamboanga, while the Settle-
ment House with its girls’ dormitory seeks to reach Moro
children. An attempt has also been made through the
establishment of a Press to give the Moros the gospel
in their own dialect. Missionaries of the American Board
among the wild tribes of Mindanao have had occasional
contacts with their Mohammedan neighbors and are
looking towards an extension of their work into this field.
There have also been a few independent workers who
have reached some remarkable individuals.

These beginnings in the Moro country cannot, however,
measure the extent of the Christian witness among its
people. Christian influences are flowing back into the
Moro community through the contacts of Moro students
with Christian agencies in Manila and other student
centers. For example, at the conference of the Young
Men’s Christian Association held in the hills above
Manila at New Year’s, 1926, there was to be found a
eroup of fifteen Moros who met daily for prayer and
discussion with the first ordained Moro pastor, Rev.
Matias Cuadra, a flaming spirit who goes everywhere

(

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| With the Moros a Christian peor le, the history of the
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| f ¢ - riece rohty 7" W ‘7 | | . - ( ~ A —~chinn = ,* le hy r wird ."
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“

; :
anid CONV1INCcInN:GHA PTE Rae eile |

T OF WAiA FG OAs:

 

|

ALKING across the sun-scorched quadrangle ot

Al Azhar University, Cairo, the central intellec-

tual citadel of orthodox Islam today, 1 came
upon a little cluster of students, grouped on the pave-
ment under the arcade around an atlas open at a double-
page map of the world. Passing into the purple shadows
of the Abyssinian courtyard of the University, J saw on
the floor a small pile of French novels of the more lurid
order. Some yards away a student, seated cross-legged
and swinging his body forward and backward—in the
manner believed universally throughout the East to stimu-
late memory, was reading the Koran in sing-song to him-
self. Not twenty yards away another and older student
was reading a Christian Arabic pamphlet.

This quiet, cloistered picture focuses the trek of youth
in the world of Islam. It is a miniature of the national,
racial, spiritual, and intellectual movement, the like of
which is not to be found in Moslem annals.

The world map in the atlas was a symbol of the fact
that for the first time in history the eyes of the young
Moslem world are turned, not in arrogant seli-content,
but with genuine inquisitiveness upon the life of man all
over the earth. The pile of French novels was a portent
of the increasing flow of the secular and sceptical West-
183

st aR SO ELT

ene SL

aa
a
~ awe he — ets ee od

 

Siound on to

ld camping-gr

from the o

that we have heard as we

What, then,
have “listened in the calls that sting the blood of Mos-
enture out of the ancient ways of their
we have seen, legion:

i>

lem youth to ad\y
The cal

race and faith?TO WHAT GOAE? 185

 

some wide in range, others local; some powerful, others
weak; some volcanic and catastrophic, others gentle,
subtle, and pervasive. It is not a single bugle, but a
band that is sounding in their ears a music that thrills
them, shattering sleep and challenging to new adventure
on unknown tracks. The music has its strident discords
as well as its glorious harmonies. But it all moves for-
ward to a theme and from movement to movement like
some tremendous saga set to Wagnerian music. The end
of the saga is still unwritten and unplayed.

Let us trace the flow of the story through the move-
ments. Some passages of unrest in a minor key led up
to the crashing discord—the shattering impact of the
World War itself. Every Moslem people was tossed into
the seething crucible. Their old life was broken up and
melted down. Islamic youth fought on every front.
They fought against one another in Moslem, pagan, and
Christian lands. From this upheaval all the other forces
in the story sprang or received new impulse. What were
those other forces?

First, clamorous new nationalisms lashed in fury
against Western white domination. They also tore the
fabric of Pan-Islamism to shreds.

These nationalisms were intensified by another result
of the War—the increased government of Moslems by
Western Christian powers. This was due to the break-up
of Turkey.

Africa and the Dutch East Indies—ts under the form of |

government that prevailed when the War began. Ture |
key has its new Republic; Syria, Palestine, and Iraq are |
under mandates of the League of Nations; the Wahhabis

As a result of nationalism and the Peace |
Treaties not one of the great groups of Islam—outside | (/

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but the eftects

shevist germs still spread vigorously the gospel of the

LOSCOW., In the Moslem Soviet republics ot

: : : on
LITIMa, ali aCroSs ATT1Ca atid “ASIA. ror SIX thousand T11ies

i a | j i
IST indie an: BHE«r Wpines
| -
is oe ] sa —% {J . eae ' +) ’ | >
LiCic A I} SUCT) a LJ ITLerin it] irie GOy Pi
’ “4
OSI€ WOTIGd
. ” R : : a ae , Fees a 4 : - \ + a
) rang the strident call of Bolshevism.

University ot “W orkers in the Kast’ Was

pt & 4
=

a

sla,—like Khorezm or Khiva,—in Tur-
ukhara, Bolshevism swept forward. The
Marx replaced the Koran of Mohammed
while NMoscow ousted Mecca as the center
n the streets of Constantinople, in the al-

1, and in the industrial suburbs of Tel ran,

-

Atghanistan to the new slums of Calcutta,

r ran. It has spent itself in many areas,

)

are persistent, and fervid nuclei of Bol-TO WHAT GOAL 187

 

unity of the world’s labor against the capitalist and the
bourgeoisie.

These six powerful things—the World War, National-
ism, increased Western government of Moslems, the
Caliphate agitation, the abolition of the Caliphate, and
Bolshevist propaganda—created a seventh; viz., a vehe-
ment critical debate about the civilization of Christendom.
The commercialism of Christendom, its imperialistic
land-grabbing, its political perfidy, its immorality—wit-
nessed especially by Moslem soldiers in the War, its
quarrels, all were canvassed and condemned over “hub-
ble-bubbles” in the Sheikhs’ Council, in students’ lodg-
ings, in camel-khans and railway-trains from Algiers to
Agra and from Mosul to Mombasa.

On the other hand, however, Christendom’s inventive- s

ness and scientific progress, its autos and tractors, its
aeroplanes and ocean liners, its guns and cruisers, its
railway systems and wireless, its educational practise and
governmental efficiency, are admired and envied. Every
Moslem city youth who is alert developed a hunger for
knowledge and new scientific thought and invention. he
bes

A

engine of an automobile in the desert of Iraq, the tu
of a wireless set in Tunis; the stress on the wings 0
an aeroplane in Baghdad or Cairo, the working of a

liner’s propellers by a turbine as she glides along the

EP, U

 

Suez Canal—all these are of vivid interest, and every
wide-awake Moslem schoolboy discusses them.

As a result, an immense demand for European
especially French—books and magazines has sprung up.
In any great Moslem center today and especially in
Algiers, Cairo, Constantinople, and Beirfit—a positive

Niagara of Western literature pours into the mind of

and

 

 

     
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
   
 
 
 
 
 
 
 
 
  
  
 
    

 

ee tie a
=Sst penrnc--eapeatamages

 

imo 6 6LKOUUNGISLAM @N TREK

 

and bounds since th: War. lhe ettendi—or official and

 

Droressl nal ‘ dSsS- iT] 1? 4 ic icular LS CAP sed tO this Sattu-
' ; > lL. -* ‘1 > ; ™ ” ® : ro ® :
ration Som O! tne at IS CONSITUCTIVE ° the

. - ah dos - +1 hes a ten Oia ee te = js euare Y Smee :
ae LTeT Dar©rt 1s EC lT rar. SLi Hntinc and scepticai—Iol the

ups, or decadent and Iimmoral—for the

 

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1 ms } i} . | : bs * 7 ry , t ” ~ ) . ] 1
t] ' i ¢ i} , , is ' . [OT \ i] i. ici IL\y (cil Lace 4 ‘ + ct .

’ : } 1 . + | a > in | | ] 7% ia 1
Mas Taced——and 1s mastering this sceptical blade whicn 1S

 

1 } ] ‘ t f + | 4 7 * ¥ bn
it naS peen KNOWN To! thirteen centuries Can L L.ace ue
lf | ] * 1% + +, 1] } , ] + 7% = 7 > h 7 d
| a. > | SLi VIVE * lI V\ ii UC as “= | it Lill? Lit ‘y » I¢€ _ 1d DCC

4 * -_= +
ry 7 T) 17 y" ‘rT ‘ Yr) ° 27 r
a V1P0 OUS anid fascinating Li¢ \\ TOVeni nit LOW enters
a +] a7 i ‘ - ee ‘ \ 4 - , pat. ma ~
mito tne theme oft our Sdfld. ‘ viOSiem youtn or maiden
] ol — o \/ : +" rc . ‘ . n@ “er ~~ D ons ; |
aUSOQO}] ied itll a Wes ster! novel OF American or British
reel a ae dk la el hine the life. of otic
PITiIOOd . Op ig cao a Student, Watcnin i Tne ile Of ITI Stu-
7 7 “a 4 7 ° + ales - a tee iw * - xe . ’ Y ] - oh
cde nts at a \\ COLL A UNIVeTSITY, IS CONSCIOUS OT rat Silat p,
1 7% °

nalenging contrast to the closely guarded seclusion and
unexercised physical conditions of Moslem cirlhood or
womanhood. Nowhere is the contrast of life between
Christian and hiner: lands so violent as in the life of
seirls and women.

As a result the clamor among both men and wo:

*

. e

tor the more open, Iree comradeship grows dailv in v ae
mence. Woman will live her own

develop her own personality. This has been illustratedTOP W HAT sG Ov ks: 189

 

in every country that we have touched. Indian woman-
hood, Turkish, Arabic, Persian, Egyptian, Algerian, and
African—everywhere the story is the same, of the rising
demand _of woman for a place in which to grow to the |
full powers of her personality; and the wish of the
younger men to have girls educated so that they may be
comrades to their men friends and husbands.

The progress differs in the different fields. In every
separate field, also, we find variations between the ad- |
vanced and the backward. The problem of the frontier |
for girls and women between liberty and license arises— |
as it does in America or Britain or Europe. ‘This |
woman’s movement is of supreme significance in the |
Moslem world. The conservatives who fight for the old )
subject-status of woman under Islam are absolutely right |
from their point of view, for the education and liberation |
of womanhood certainly means the break-up of the old |
Islamic civilization. And how can Mohammed’s own |
prestige, either as law-giver, as man, or as revealer of |
the mind of God survive the freedom of woman and her |
equal status, in the light of his personal life—he died the
husband of nine wives—and his commands as to women, |
set forth in the Koran?

Here, then, in the response of young Islam to all these
calls to new ways of life, we see a trek of youth away
from the life that has held their fathers through the
centuries that have gone.

 

 

3

When we have said the last word, however, on the trek
of Young Islam, we fall into disastrous error if we for-1 a ee ee ee ee
they are, nevertheless. al] mem-

| ers Ot the Moslem Brotherhood Lhey are, until they
| lehnitely break with Mohammedanism and join another
| faith, citizens of Islam. No nationalist flame, however
| herce and high, can burn out the ingrained Islamic loy-
| alties of forty generations. Ultimately, all Moslem lands
| yi
| form “the House of Islam’—Dar ul-Islam, and all non-
| Moslem lands form “the House of War’—Dar ul-Harb.
| \ sense of common interest vibrates through the ether
of the Moslem world. Mohammedan men “listen in”
across national boundaries to the news of other Moslems
| that 1s “‘broadcast” over all the lands where they live.
Lhe spirit of nationalism has, since the War, lighted in
the Moslem firmament a bright array of independentTO WHAE GOAL? 19]

 

stars—Zaghloul Pasha in Egypt, Mustapha Kemal in
Turkey, Abd ul-Krim in Morocco, Ibn Saud in Central
Arabia, and Riza Shah Pehlevi of Persia. Each man of
these national heroes is separate from the others. He is
an expression of the peculiar genius of his own land,
the shining focus for the patriotic gaze of his own people.
They even belong to the opposed sects of Islam; Kemal
is an agnostic, Saud a Wahhabi; Zaghloul a Sunni, and
Riza a Shia.

The fortune of each man is, however, watched with
intense interest by the others. All of them are known
and their triumphs and disasters are discussed by Mo-
hammedans in every part of the Moslem world. You
may hear their names on the lips of Turkish camelmen
in the khans of the Taurus Mountain passes, and of
Indian students in Aligarh University; of cotton-cultt-
vators and fighting tribesmen of the Sudan, and of the
leather-workers and cattle boys of Northern Nigeria; of
women in the harems of Tunis and the classrooms ot
Beirat University; of mullahs in the mosque courtyards
of Damascus, and of porters on the dock side at Singa-
pore; of editors in the newspaper offices of Cairo, and of
Kabyle artizans in the pneumatic tire factories of Paris.

The radiation of their influence is enormously wide.
For this reasor the task of the American Government
may be doubled in its handling of the restless Moro
tribes of the Philippines by the fortunes of a campaign
among the Riffi thousands of miles away in North Africa.
In the same way the issue of the conflict between Kemal
and the Greeks in Anatolia stirred pulses on the North-
west Frontier of British India and caused sleepless nights
to Dutch administrators in the East Indies.

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
   
  

ag ane Ea = = — =ae TT OUNGOIS LAM GN TRER

 

ee

The influence of these national leaders lends heightened
interest to the proposals for an Islamic Congress to be

held under th auspices of the Al Azhar Caliphate Com-

sa +4 . 9 ol e : “2 A: = 2. < rT
mittee to consider the choice of a new Caliph. The

Grand Sheikh, who 1s Rector of Al Azhar, hotly main-
+ one at Die et eae. ee tS ge in 5 ee
ns that the election 1s a purely religious mattet and
} = +1 m or +; ! aa T) Tet, ‘Cc (\)onno — t< = “<x > itl
ig tO GO WIN Politics. ponents argue WIth
’ 77 ! 77 ’ mI — ++ : — : To ] ley * nd “< vr F ara meio | -
CGUdi IMisistence Chat 1€ 18 inevitadvly and 1inex{ricaDl pO-
p> | \ am — . —— en ‘  - oats ae aw
litical. A third party, following the publication of a book
s ’

1925 by Sheikh Abd ur-Rezak, demonstrating that

g
.oranic law does not necessitate a Caliph, argue that the
institution should remain in abeyance. The author was
expelled from Al Azhar for writing that book. A fourth
ind most important body of opinion argues for a perma-
nent representative Caliphate Council at Mecca, presided
over by an elected Caliph with modernized functions—
that Council to be the advisory center of a world-wide
Islamic League of Nations. Can Kemal Pasha, Ibn
Saud, Zaghloul Pasha, and the rest come into such a
ague togetherr Is their national and personal sepa-
ratism stronger than their sense of Islamic unity? At
present separatism 1s certainly stronger.

When, again, we have said the last word on the pene-
trating, disintegrating power in the Moslem world of the

novel and the cinema, the automobile and the daily paper,

the whole modern restless scientific tide of life, we fall
into disastrous error if we forget either the many mil-
lions ot peasants who still lie largely beyond the reach
of the music of change or the sodden mental inertia of
multitudes who even lie within the sound of the disturb-
ing trumpets. There are no accurate figures apart from
British India and Egypt showing the proportion of Mos-“~
4

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A
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lems who can read. But a careful analysis based on all
the available facts reveals that at a generous estimate,
twelve millions of Moslems out of the two hundred and

forty millions can read, and of these not more than five y

hundred thousand are women. In a word, not five women
in a thousand can read and not more than ten men in a
hundred.

This illiteracy shows that the mass of the Moslem
world is at present beyond the direct reach of the print-
ing press. It is, however, far from proving that they are
beyond the voice of change. For instance, in the Moslem
world the male population of a whole village will listen
to a reader and will discuss with each other in their
homes what he has said. Again, it has been shown all
over Asia and even in Europe and America that the
power, for instance, of a new bugle-call like Bolshevism,
to sweep men off their feet, is far greater in its appeal
among the illiterate than the literate. Where, then, does
the truth of this matter of movement versus inertia rest?

The men who know most will dogmatize least. We
have had the inestimable privilege during the last years
of sharing in the closest and most careful questioning of
highly trained and equipped men and women of many
nations and races from every part of the Moslem world.
They are men and women who have given their lives to
the study of the nature of Islam itself and the story of
its past. They watch from close intimate quarters its
current movements, and they work in its atmosphere all
their days. They live day in and day out in close con-
tact with Mohammedan men and women and youth.
Their witness has been tested by direct study of the
whole world problem. From these we gain the confi-

     
  
 
 
  
  
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
   

et  _ e a

i a SSSa

ee

  
   
  
  
   
      
     
 
 
   
 
   
  

ia29 YOURG ASLAM ON TPRER

 

“a 4 a

ce ccc tO asSC] f th it the T} »\ i ] f ] Ls \ 7 \ ha re iT) the ite
} ] ‘ ; ' +] 4.) . } * 1 ] ' ’ r|

OT Young Ic] Tri @ s CT] (*; rrir Lic} \ T rhnis DOOK ire WOTIC-
. ; ; a

wide, deep, and transforming; that they grow progres-

ne Peo An . — eam 4 ’ ates ‘ wn re! na rnila
sively ; and that they do create a situation without parallel
= * . ° * 4 s- 7 ; , a
in the thirteen centuries of the life of Islam. Nor 1s

Iclam alone concerned Indeed. +] nts dive af ae
sidIT]l aione Concermed. rmidced, te WI! if Wie GIT LAE

 

1 = q *
and rare sense a renaissance of a whole civilization
Ih PY 1) “ 7 *scy 11 yr “ 7 * } 1¥ yi ; 8,1 7
4 \ ( A iss iTié ~ il I cai WJ < VV cL cL ‘ i} i , A 1 T} atl
Peet, 2 wil eat on SC denel eae
STT11¢ i* a “ rents cLiit eal y <4 i) it .)] TI ( ee { i 6 LA J li
4 = * = 17 + 4 a 1} 4 i =
and 111] | 1] \ ae ‘ d | 4 ’ ' 1 pF a ] [ ; Lne ] . VW
") «cy * . ‘77 b a” awe ehaben od = | ag . 5 wT a 1 : ‘ 1, idie
«s es O} ATLL ST, A! 4 ‘ i | 2 . + qL_iil i (| 5% + ' > « Lit oe i,t 44 iit
. si . 7 * & a ry Pe : ° 4 } r ‘Y i 7
Ages ended. The Holy Roman Empire died. The birth
- 4
2 ove > a + * ‘ 1, ~ "ee =) ~~ - «7 ‘ + oo io hie ws —
OI Tidtl ij LISTT) LUUN | idcC. tt L\Cil TlatlOT] I] i a CGIStirnc-
11Ve \ ' LitT1w Lf (jyti-—— | . Li cLiit.l i) MIT). iD » % + it cL : l I Lalhce¢ 7
VWertmany and the Low Countries—eacn gave great men
¢ “yy ; , } + L ] ’ ] - + roy, + ] —
‘ { I l if \ SW Ai | i ~ V\ LJ | \ ] | ‘ ~~ ii I a i 1 I 4 V\ \ I L i V\ \) i Le 1 nN —
7 1 * + 7 c
tory. Iihis array of new nations n a new Europe.
. | 4 + . 1 ’ . : i + a ie ‘
( i SITI? the ‘| aAlitic, Tne roucnt * 1¢ 4 i Into DC] 1g,

- 1} . “ , _- = T } 4 ‘ +7 . ? . - 1 ~,

fully beo-un. Young Islam is at Shour striking its
- &

TIT "1 ; ,*T L- + ry TXT : j qc 4 rriTi cy \ 1 +),

Te a is L ii¢ El is i() & 4 ( \¥ ro is » 1 LJ — * + = Aid rne

7 . oo , } . : ’ é es i = 3S i ; 7 : ai mm

European Renaissance. so here. It 1s a march out of the

\ ; ’ 1 ‘ é a ; ‘ 4* . E ; a . \ 7 s : . *
Middle Ave ] OT! (raGgition all | aiuthoritv—Mioslem tradli-

tT10Nn and Koranic aut! OTricy Into a new ave Ol quest and

 

a .
1, . Ter Th » birt] f ee nal i. ic “~ cy * _ taleing
CLLISCOVCI Y, Lic NIU) J 1 NatvlOnatisiy 1S a-ail LaiklllS
1 : ry eat | 1 Tr aid - , ee, 9
place. Lhe Holy Moslem | ire ot the Caliph 1s broken,

, a ed ‘ l, ] r , i . ,* aa \ 4 | » +* i aie - “_
co Was tne Hol Roman | IN1MVITe,. J nad 1¢ mk alalll——ds

, ‘ **+* ) "7 A'< “~~ a. +, Sel 7 4 er ile . oallul lake
<< ' ll Opeal}h Re} ALSSaTi¢ aon + Ek llall' 1) V Lil IIld ce a

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which the world would

on
4+ , 4 >
V ITLIOULRO WHWARKLIGOAE:! 195

 

be poorer. Persia and Turkey, Egypt and Arabia, the
Islamic world of India and North Africa, will all bring
to birth—indeed, are already giving to us—great crea-
tive spirits.

What kind of a new world may be born out of this
new renaissance?

The West has, indeed, already created an amazing new
world of command over the forces of nature. But the
material marvels of science have been turned against man
by man to slay him in millions in the War; and they are
being elaborated into diabolical perfection for new wars
in which Western civilization may slay itself. Western
man has succeeded in much. He has, however, disas-
trously failed to make moral and spiritual aims control
material force. What if, out of this new renaissance
among these Eastern peoples in the lands where Chris-
tianity was born and developed its youth, Christ’s real
rule of man’s life may come to full growth? For that
is surely the Will of God.

The wonder of the situation for us is that this decision
as to what direction that renaissance will take will almost
certainly be made in our lifetime. And we can share in
creating the forces that will determine that direction.

It is certain that young Islam “has struck its tents and
is on the march.” No one, however, can yet answer the
questions, whither? Across what deserts and mountain
ranges of experience? Under what banner? Behind
what leaders? To what goal?

The air is full of rival cries. Some say, “Forward!”
Others cry, “Backward!” Some declare for race war;
others plead for racial cooperation and world peace.

=
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Ing YOUNG ISLAM ON TREK

Some work for a League of Moslem Nations to face ir
hostile array a League of European Nations. Others
work for a world fellowship of nations.
Some, again, believe in a reformed and liberalized
Islam; others fight for the ancient ways and the primi-
tive gospel of Mohammed; still more declare for a
frankly materialistic, scientific agnosticism. There is no
Master Word; there is not even a “Master Sword” as
there was in the beginning of Islam. There is today no
accepted supreme Prophet, who from some Po
minaret can sound a universal call to the world of Islam.

What, then, is to happen? What can be done?

=

Let us examine ee

First, can we have a liber: af asian? Can Science
and the Koran agree? eel already seen? the at-

tempt made at Aligarh University in this di rection. Con-
viction grows that the reconciliation is not possibl
Islam really liberalized is simply a non-Christian Uni-
tarilanism. It ceases to be essential Islam. It may believe
in God; but He is not the Allah of the Koran and Mo-
hammed is not his Prophet; for it cancels the iron sys-
tem that Mohammed created.

The situation is summed up pungently and clearly in
a letter from Dr. Watscn, President of the American
University at Cairo:

It is not a question of leaving the Moslem to his former Mo-
hammedan faith. It is really a practical question of materialism
or agnosticism versus Christianity. A materialistic science, preva-

1 See Chapter Six.TO WHAT GOA? 197

 

lent in Europe and in Egypt, is undermining all faith in the super-
natural. When the Moslem discovers that the Mohammedan con-
ception of the universe is false, he is likely to retain the name of
Moslem just as a Scotchman prides himself on his Scotch ancestry,
but behind this Moslem profession will be sheer agnosticism. The
justification for a Christian university lies not so much in its
chapel exercises or its ethical teachings, important as these may
be, but in its impartation of a view of the universe which will

give a rightful place to God. It is interesting to have a leading |
Moslem boy say to one of his professors: “But, Sir, we, of course, } ,

are not like the students in government schools. We believe in

God.”

The same experienced and scholarly observer says in
a letter to the author:

It is my firm belief that the Islamic conception of God—if one
were to press home its real logic—cuts the nerve of scientific re-
search. Of course, it is to be recognized that many Moslems do
not accept the implications of their own theology and therefore
enjoy a freedom which is greater than they are entitled to log-
ically. Science assumes order and an orderly procedure in nature
and in nature’s God. Islam, on the contrary, so glorifies the power
of God that He loses His quality of moral consistency. Let me
illustrate the conflict between Islam and Science. I was walk-
ing out in the country tramping about. A country lad of about
eighteen years was on the road. I entered into conversation with
him. I thought it a good chance to clear up a point that inter-
ested me. I said to him, “How long does a palm iree live?” His
reply was, “Oh, that has not yet been revealed.” I thought he
was putting me off, so I asked him again, “But really, how long
does it live? Does it live as long as a man, or longer?” Huis
reply again was, “Oh, that has not yet been revealed. It will be
revealed on the Judgment Day. Do you believe in the Judgment
Day?” he asked. I replied, “I do.’ “Well,” he said, “you wait
and you will find out then.”

He was not joking in the least. He was answering truly accord-

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mg to his Mohammedan conc: ption ot the universe.
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tWO | I ’ I ! hier ¢ oe | eS at 1
vi 13 ‘ I ; . 1) | : ’ 1}
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will fnd Him where you left Him.

7s 1 = i 41. r oh 7 2 , : a .
if Islam cuts the nerve of research into t1

ot modern lifer

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Abdullah, a young educated

4 . ‘ : a . ~ * om :
Delhi or Angora. is faced bv thines that he

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thus:

an

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tor two years ;

n. tne

ith, what

to a young man contronting the problems

Moslem today in Cairo or

Cannot con-

He

Is disO Dew1idered Dy utteriy new situations that contront

=

him as he taces a Career, marriage, citizenship.

lationships of man and woman are changing.

oe

the re-

Si ») are the

relations of employer and employed, of governing nation

and subject people.

[In this world of changing conditions,

can Islam say something to him that is convincing and

dynamic as a rule of life?

What can it give to him to feed his soul and guide his

action, working, we will say, in a Government office in

4 7

Cairo or on a daily newspaper in Calcutta; at a mer-EOC WHAT GOXE § 199

 

chant’s desk in Beirfit or as headmaster of a school in
Angora; running a railway system in Algeria or driving
automobiles in the Philippines?

It seems quite certain that if Islam is what nine tenths
at least of the Faithful believe it to be, it is inconceivable
either as a rule of life in a modern human society or as
a saving principle for the soul of man.

The system covering all the details of life which was
delivered in the middle of the seventh century by Mo-
hammed in Arabia and fixed in iron forms before 900
A.D. is impossible in 1930 A.D. It is a final difference
between Islam and the Christian gospel that the former
is fixed by detailed rules, while the latter appeals to a
governing spirit and principle, eternally true and eternally
reshaping the new life of each new age.

Test the Koran at any essential point—the position of
woman or the nature of the state, for instance, and it
collapses. It is a fixed system of theocracy, conceived
in a tribal desert chaos. In the modern world it defies
every tendency of modern, democratic, responsible, secular
sovernment. That is why Turkey has thrown over the
Koran as a rule of the state. And if it does not rule the
state, it rules nothing; for the religious attitude and social
regulations of Islam are two sides of the one coin. They
cannot be separated and remain Islam. Mohammedan
Islam is the negation of progress erected into a divinely
ordained system. We are tied by Islam to a reverence for
Mohammed himself. Our minds, however, are appalled
at the murders, the unnatural marriages, the cruelty, the

brigandage and the sensuality. As a seventh century / |
Arab the Prophet was wonderful; as a twentieth century |/

hero and leader—not to say saint—he is impossible.

 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
   
 
 
 
 
 
 
 
 
  
 
 
    

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Flas anyone ever expressed the ideals of womanhood
more exquisitely than Ulviye Hanum, the great Turkish
woman writer, a graduate of the American Woman’s
College at Constantinople? She writes:

Love in any true sense is a stranger in our homes. Respect,

Companionsnip, are outside OI our experience. \ et we have the
4 i r

ambition to da whz- nly woman can, to perpetuate and incre:

aAlTl ; : T] 1 ij : what ] ; ¥ Wotan Can, ‘J < . | Titi ite al « INCTe ase

; i te bhae } a , >; Ts ar? 1 . sm —

LT} phy sical num ers and streng h the race to which we be]

T- ry ocr! “ ¢ \ . - 9 _ a ’ eo rray at
it 1s not enough for us to be content with that. i hat 1s not the
nappiness to which we have the right and the duty to aspire and

oT 17 \ 1 i ae i aoe i_. 8.4 % o
tO Claim. Much less may we content ourselves with that selfish

. + : 774s : , as “ am S l. : 7 ! re * 7 ‘sc "
languor so often found in the harems of the rich. We have no
right to expect others to make us happy while we do not un-

1 + we . ~ Le on L, > ~ ,* 2 a ~~ rs ' r lh . }
selfishly gird ourselves to make others happy and worthy of t

: oe Pat. «hte «o. Tk. < Fes : wn Bianiteaite
piace, as our life's chief aim. The fault is not in our stars. but
n ourselves, 1f we fail of attaining to hap; ss. Our men ai

e
le weltare and
success Of our people in the ene years depend very greatly

4

seeing more clearly today than ever before that the

upon us, the mothers and daughters of our race. Emancipation
education, elevation, ein th and morally—this is to be our
sae hed desire. The question is not, “Who will make us
happy ?”; but, “How can we be most useful to our people and

~~

our fatherland?

But it was Mohammed himself who ossifi ed the evil

old Arab subjection of woman of which Ulviye Hanum

ye
complains into an everlasting law of society or rdained by
Allah. Those great and lovely aspirations which she ex-
presses can never be achieved within the frontiers of
Islam,

Many modern liberal Moslems, however, argue that

t
Islam is one religion on a level with others. The soul

~ =

ot Islam, they say, is the idea of the Unity of the God-
head. That is true. But Judaism said that at least aTO WRAL GO’AL? 201

 

thousand years earlier, and Christ said it with an infi-
nitely greater richness, depth, and fulness of truth. Mo-
hammed himself frankly took his idea of Allah from his
fragmentary ideas of Judaism and Christianity. Here we
are brought to the center of our problem.

If challenged to concentrate into one phrase the ulti-
mate difference between Islam and Christianity, the

writer would say it is in the conception of personality.
In Islam the personality of God, of man, and, above

all, of woman, is fatally inadequate. Allah is described
rightly by Islam as sovereign, omnipotent, omniscient,
just, compassionate and forgiving, holy. But He be-
comes unholy by conniving at the profligacy of the
Prophet and uncompassionate and unjust by being piti-
lessly ruthless to those outside the House of Islam. He
is impersonal, inaccessible, unapproachable, unconditioned,
with no law save caprice, and no way of saving man.
As a result Man is His puppet. “Kismet” becomes the
every-day word of Islamic life. The nerve of growth in
personality is cut by making the personality of God pure
authority and that of man pure submission. There is no
place for communion. The idea of the sonship of man
to God is incredible in Islam. To obey the Law and to
die fighting for Islam is to win a sensuous paradise; that
is the scheme of salvation. This does not mean that some
Moslems do not have communion with God. They do.
There is a rich mysticism in many Moslem lives; but it
comes to them in defiance of the Koranic system and not
because of it.

Asa result of this Islamic view of personality, slavery,
polygamy, concubinage are divinely permitted—though
not ordered. In consequence, as man is the puppet of

EE TT I ee SSese JFOUNG I SLAM GNITRER

 

Allah so woman is the puppet of man, and Islam holds
her in unique seclusion and degradation. So this wholly
false view of personality, divine and human, cuts at the
roots of civilization itself,

We desire to see every good that is in Islam. It is
essential, however, to see it as it is in essence and in

‘ ae
action. Utherwise we cannot truly serve the peoples who

live within its rule
| .} ; 1 ’ < = ; at; . — a . ; 5 ] ie o
| il iSial epues that Christianity may be more
loity than Islam, but is “in the air.” The superiority of

islam over Christianity—Ameer Ali and others claim
paradoxically—is that its moral demand is lower. In a

word, Christianity is so lofty as to be impossible for

human nature. Islam, they claim, by taking man as he
is and ruling his life in detail is a real working religion.
Let us take a concrete and searching example.

In parts of Africa Negroes are being converted to
islam because all Moslems, of -whatever color, are
brothers, whereas Christians set up a hard impenetrable
color-bar, actually within the fold of the Church.

Christianity holds in the abstract the lofty creed of
world brotherhood, says the Moslem, but it does not
work in practise. Christendom rejects brotherhood in
practise, even within the Christian society, which 1s the
church. Islam, on the other hand, makes no pretensions
of world brotherhood. The world, for a Mohammedan,
is divided sharply into the House of Islam and the House
ot War. If you are in, you are really in; and if you
are out, you are out. there will be world brotherhood
when all men are Moslems, but not before. But mean-

‘ :

while all Moslems are of the brotherhood. There is no

See The Spirit of Islam quoted in Chapter Five.FO’ W WAT! COAES 203

 

color-bar within the fold. Take the food that Mohammed
sets on the table and you are free of the feast; you can
sit where you will. Reject his food; and be you prince
or peasant, white or black, you are out in the darkness.

What can the Christian say? He cannot, taking it in
the broad, deny the facts. The Moslem says that in this
matter Christianity has been tried and found wanting.
The Christian can reply—with G. K. Chesterton—that

“Christianity has been found difficult and not tried.” |

This, however, is unconvincing unless he can go further
and say that Christianity, as a working faith for all re-
lationships, shall be tried and in this generation; and that
we of the younger generation will before God dedicate

ourselves in high adventure to that end.

5

This leads us to ask whether if Islam is not possible
as a Master Word for the future, Western civilization—
Christendom as we call it—holds the key.. We dare not,
if we look back over the past, answer that Western civi-
lization will save the Moslem world.

In one of the rare passages of reflection which Viscount
Grey permits himself in his weighty and restrained nar-
trative of foreign affairs, covering the years that led up
to the World War,? he outlines the relationships of
Christendom with Turkey under the blighting misgov-
ernment of Abdul Hamid, with outbreaks of cruel out-
rage upon Christian minorities, and under that of his suc-
cessors. It is a story of jealousy, fear, and self-interest,
in which Russia, Germany, and Austria from ditterent

3 Twenty-five Years: 1892-1916. Viscount Grey of Falloden.

    
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
  
   

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poe 1UOUNG ISLAM ONITREE

 

sides resisted—suspecting her motives—whatever move

Britain attempted to make to effect reform. Then Vis-

What has come of all this rivalry, this struggle for prestige

the thrones of Berlin, Vienna, and Moscow are empty; Ger-

many, to get on her feet, is receiving international help on terms

that would once have seemed incredibly humiliating. The frag-
ment of country of which Vienna is now the capital has been a
Ipp! { Uri League ot N: 5 happily with Success, to be
oe

saved Irom a! ition. Russia has had years of internal blood-

-

’ ;* 7 - : ‘ a : a
It would be qgistorting true perspective to say that lack ot ideal-
oie ie ~, e Ply a ee
ism in Near East policy was the cause of all this disaster: but it

may tairly be said that it was a symptom of things that were th

cause, and it was from the Near East that the flash came which

7
8
fired the train of dire consequences.

Lack of idealism in Near East policy a symptom of
things that were the cause of all this disaster! How
much farther back than Lord Grey’s record can we go
and find the same terrible verdict of facts written in sus-

picion and hate, in ignorance and vice, in blood and an-

guish, across the embittered and blasted life of these
lands. And written there so often by the nations that
have taken and bear the Christian name!

Early in that record we see the Crusaders riding tri-
umphantly into Jerusalem, their horses sending up foun-
tains of blood as they stamp over the massacred Moslem
bodies in the streets where Jesus walked. He walked

there healing men, and at the last bearing on His benttO’ WHAGI@GOAE: 205

 

shoulders a Cross on which He died that men might live.
The Crusaders wore on their breasts the Cross—wore it
in the very act of massacre. We follow the story of the
relations of Christian and Moslem through the confused
turmoil of the tormented centuries in which Ottoman and
Byzantine plotted and counterplotted, and alternately as-
sassinated and debauched each other.

French, Spanish, Italian, and British strode into and
ruled North Africa and Egypt, Palestine and Syria.
German, Russian, and Austrian stretched out hands into
Asia Minor and Persia, each elbowing the other out of
the way.

A sordid commercial scramble followed in this twen-
tieth century, in which Dutch, American, and British
reveal a passion to control oil-wells in strange contrast
with their lack of zeal for the ftiture of the Armenian.
If only the Armenian mountains had been veined with
gold, or their valleys had run with oil! Then one of the
Powers might have taken that mandate for this area
and these people which the United States of America
could not accept at the end of the War.

It is clear that Western civilization and Western sci-
ence can put the feet of the Moslem world in the way
of material progress. They can secularize Islam into
agnosticism. They can contribute some ideals and habits
of just government and medical healing. But they give
no evidence at all of being able to save the peoples of
the Moslem world; and they cannot lead Young Islam
on its trek from the old to any ultimate good.

    
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
    

ee = a

LO id

a se

arenYOUNG USLA™M GQNOTREK

206

 

6

Looking over those areas closely. the student will,

however, find one region of life in which there has been
and is “id ism in Near East policy.” It iS the revion
of life which led the late Viscount Bryce. Ambassador
to the United States of America, and the supreme his-

7 * ’ 1 . - a r 4.1 hi a olen at in " * alae +
tOTrlan and interpreter or the American Constitution, to

the writer, in the last conversation that we had

. hoe | — ' | ; i — en ae , ; I]
tor Chi i. tiie SC WICMOraDvDie VW ords . iVO tnvadei in a
, . ~ ) 7 AT ie iets bine
FLESLOTrY Got? into the iNear f ast Trom outside ha ever
f , FF ; t « * } + o ~~ * * t} + 7% —e he om rel an 1,
is res ‘ 4 L i dy (j Od CAC: DI Tile IVLISSITOVAT ALE We
. . i
1? ry = : em * ‘ f i < “ o s - mo
VV P1\ this momentous exception! OT 1. 4s Moment tous.
. I

this is not the obiter dictum of a globe-trotter. It
is the considered statement of a man of unique capacity.
Lord Bryce had peerless historical scholarship, superb
Knowledge of the Moslem world running intimately into
all its areas, and over its whole record, and he had cool,
infallible judgment. It is, then, of vital impor-
tance to all who care for the peace and happiness of the
world and for the future of the peoples of these lands
to know with some precision what Lord Bryce meant.
Kor clearly the one force that has done and is doing
good to those people should be advanced and sustained
by the strong and informed help of all men of good-
will. Indeed, if what he said be true, to take a place
personally in the ranks of these missionaries would be
distinction more enviable than that of an ambassador

OT state.
Fortunately, although Lord Bryce did not elaborate

his point, what he meant is quite clear.

As we have looked out over these areas in this book,TO WHAT GOAL!? 207

-

we have seen a few of the many colleges, schools, or-
phanages, hospitals, and churches created in these areas
by the missionaries. The youth of Islam—men and
women, boys and girls—many thousands of the cream of
the young Moslem world—are playing in their athletic
fields, training in their laboratories and classrooms,
arguing in their rooms, debating in their clubs, worship-
ine in their chapels, dreaming dreams, and seeing visions.
These students become doctors, editors, civil servants,
lawyers, civil engineers, members of Parliament, edu-
cators, preachers, and, above all, men and women, hus-
bands and wives, parents of a new type, the leaders of a
new order of civilization in Moslem lands.

Viscount Bryce meant that what is happening in these
missionary centers is just this. That the one supreme
need of the Moslem world is being met here by the
supreme gift that can be made. That gift is the creation
of character—character in a new leadership, and char-
acter in the nations. The supreme force for creating
such character is the power of Christian education.

Christian education means two things that are at heart
only one. First, an education that reveals the world—
through geography, history, science, mathematics, and so
on—as a world created and cared for by God—the
Almighty Spirit revealed by Jesus Christ—the Father
who works through moral law to achieve his will, which
is love.

It means, second, education in what Christ himself
is and means for the individual and society. It is not
possible here to try to express what that means. The
isstie becomes clearer, however, if in a few faulty sen-
tences we can try to state the Christian faith.

a aS

Eee Mere eee

    
    
   
  
     
  
    
    
    
    
 
   
   
       
    
   
 
  

   

eum YOUNG ISLAM Gan RE

 

The Christian believes that God eternally is what we
see in Christ. From the manger to the Cross, Jesus of
Nazareth was the Love of God fully real in activity
on earth. The activity of all love is sacrifice. So that
figure upon the Cross is the heart of the love of God in
action. Ihe Cross is, thus, as [raherne said, ‘the center
of Eternity.” The Life and the Death of Christ on the
Cross and His Resurrection reveal—on the plane of his-

ry—the pertect eternal love of God. So God achieves
in Christ His Perfect Sacrifice of love for Man and

onciles Man to Himself. That same relationship of
ove is to exist between man and God and between man
id man. That Jesus was Perfect makes Him not less
but more human; for it made Him what we as humans

want to be, and opened a way.

God is, as Holy Spirit, our Companion here and now,
through Whom we share His love and enter His Way

of Life. God the Father transcendent, God human in
istory and eternity as Jesus Christ, God immanent as
Spirit is fully and absolutely One.

He is, thus, One in a far fuller sense than is the Allah
conception of Mohammed, just as a chord of music 1s
one in a far fuller sense than a single note. J[he Allah
of Islam is God-transcendent. There He stays in lonely
Majesty, though the longing of Moslem man to bring
Him nearer has broken out as in Sufism and many other
forms of mystical communion. This Islamic view of
God eternal and transcendent is true so far as it goes,
but utterly untrue if it is stated as a full revelation of
what God is. It is lke a broken torso of a statue, a

true presentation so far as it goes, but utterly untrue if

presented as a man. It is imadequate as a vision ofTO WHAT GOAL? 209

what God really is in His fulness. It is inadequate be-
Cause it is a picture of God separate from and therefore
unable to have communion with men. This is the cause
of the decay of Moslem civilization, because this absolute
view of God transcendent in His inscrutable awful will
makes man cry “Kismet” and cease to build, create,
educate, expand, invent, develop medicine and sanita-
tion and all the agencies that heal and strengthen man
in body, mind, and spirit.

Christ, Who reveals God-transcendent, adds some-
thing new and absolutely central and essential to truth,
yet absent from Islam—that God always has a welcome
for man—that, in a word, “Our fellowship is with the
Father.” In that truth lies the secret of the saving of
man and the spring of all progress; because it is the liv-
ing heart of all our thought of the eternally growing free
personality of man.

Read the Koran; then read the parable of the Prodigal
Son. Think hard and long and deep on the differing
conceptions of God and Man shown in Christ’s view
and Mohammed’s. It will then be startlingly clear why
one is the death and the other the life of advance for
man in this world and the next.

7

If our path so far has been based on reality, four things
are true.

The first is that young Islam is moving from an old
civilization towards another that is not yet born.

The second is that neither Islam nor Western civil-
ization nor Western diplomacy nor Western science can

    
  
  
 
 
 
 
 
 
 
 
 
   
   
    
    
  
  
 
  
   

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. lead that (or any) youth into either pet il tulness
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| that Can create oth le cde rs ayic (1 ples ft | Ss nev

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| ‘tern Of Christ s 1deali—the vision o ine J] YaOm Of
(50d.
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i Lit I € 1¢ la ili () 1 Lili] = LO ( ce 3. tla * l ' ‘ s i] iJ
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| into the actual; to carry forward to fruition the heroic
: -
experiment of the present missionary { Sint Pl -
7 - . ‘ } ‘ - + 1 . 4-1
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| ] 7 Me . go ¥ 7 « ro +] . K 47 7 , + [ { |
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| Has that task ever been fa Lan we Ss ITS ¢ :

It . ‘ 4 , 1 q4 ’ 2 ‘
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L is cL . [Cal L| 4 it) ! ‘ — TO J i} tit 4 (J I cA wl
| $
D on ' cs F 1 , 1
[ OTE SI 1 L LO ‘ » ‘ i \ » |* ricit 1] cl \ ‘ ‘ SB ' l. l ‘ L
7 e c . j ° © ’ ae | 1 1 :
and tor the first time in history the wh : is \
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; 7 a a . C w 4 ; ° " 1 Ge “ 4 em ] 7 4 , a .
; ‘ iil i ‘ ‘ ' ( I] . ic i 4 . I . . ’ : \ a Ais . + ~

areas came together in 1924 to look out at this great
4 el ri + i | 7 1 ] + ”
if slem VV i as a Wrole. tO ie@art 7 €Cacn oOrmer St

| hei picked leaders—afte} two vears ot PD! aration—FO: W HAST GOAL? 211

 

met in area conferences, in North Africa, in Egypt, in
Syria, and in Irag. Then the trusted representatives
of all these areas and India met in one supreme week
among the olive groves on the crest of the Mount of
Olives overlooking Jerusalem.

Talking with these men and women,—Arab and Egyp-
tian, Syrian and Armenian, British and European and
American,—I began to see with new eyes the meaning
of Viscount Bryce’s words, that of all invaders these
alone had brought good to these peoples. Watching
them, sharing their best thought, hearing of their work,
laboring in their formulation of policy on the present
situation and the future policy, I began to see a new
day for these ancient lands.

New attitudes are demanded by this new day, a new
orientation of mind and spirit and a new leadership,
at once in the Moslem world and in the Christian world.

To achieve that will demand something new and he-
roic in our younger generation of Western Christendom.

First, the whole attitude of Christendom to Islam
and to the peoples of the Moslem world must be made
Christian. A first essential to a Christian attitude
toward anything is to see the good that is in it. Another
essential is to desire to share the good that we have with
others.

With regard to Islam itself as a Faith, this means that
we recognize its elements of truth. It also means, how-
ever, that, if we really care for the good of the Moslem
peoples, we also face frankly the inadequacy of Islam
and present what we are certain is the fuller, the per-
fect, truth in Christ.

The first step, however, in doing that very thing is to

  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
  
 
 
  
   

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= =

——
eele TOVUNGrISLAM GHA-TRESE.

 

present Him in our lives as Western peoples. This calls
tor deep repentance for the abundant evils—of commis-

sion and of omission—that all the great Western na-

tions have worked on the Mohammedan peoples. There

must be the works of repentance. That is to say, there

must be no more diplomatic or commercial exploitation
in these lands.

Men of the world will say that this idealism would
mean disaster. Jo this we reply that they do not know

that, tor it has never been tried. And in anv case it

=

— : a , (41 ec id ; : x -

cannot work a tithe ot the hideous disaster that has
we cit A eye eee wae ee | WT os ee ee as

been wrought by “lack of idealism. rFiowever, it wll

mean tor some ol the new veneration bitter persecuttt 1}
and possibly the cutting off of the careers of some voung
<a | a »y Ris ‘ ie : 5 i Lit \ A \ i : i i, x Mii

\/ . ‘herictiag aletseisn : ‘7 —— oP
Western Christian politicians and business men, if they

:

Se eat s ee + ee Wee 8 Fae oe ee OS SE
aqventure in tne attempt to bring qipiomacy, raliway

peneseae

concessions and constructions, oil and grain, opium an
cotton dealings, up to the standards of Christ.

*

. + ‘4 - ; + + iF 7 ea [ “?+
Second, a new attitude must be taken bv the West
toward the ancient churches of those lands. And those

nnrde - “nla _ ’ . a 4 ing die Ae on | Theis ee
ancient churches must take a new attitude to the Moslem

ul
populations around them. These two changes might
le

alone turn the whole movement of young life in Moslem
lands toward the Kingdom of God.
Many people have poured scorn on the Christianity

of the old Coptic Church in Egypt, with its eight hundred
thousand members, and upon the Greek Orthodox Church
in the Near East. Indeed, those churches, viewed coldly
from without, have seemed to be almost dead as spiritual
and moral forces. What else, indeed, could be expected
after thirteen hundred years of the struggle to keep

alive under the shadow oft an all-powerful Islam ?TO WHAT CORE: 213

 

To listen to the weird chanting of the priests in the
gloom and incense smoke of the ancient Coptic service
in Old Cairo and in the Greek Orthodox service in Beth-
lehem, is to be bewildered and yet thrilled by a torment-
ing play of ideas, of hopes, and of fears.

In Bethlehem, for instance, we are in the oldest church
in the world. We worship at the place where our Lord
was born. In Old Cairo we are in a Coptic church built,
they believe, over the home where Mary and Joseph
with the Baby Jesus lived during the flight into Egypt
from Herod. Between us and the foundations of those
churches flow nineteen centuries of running history.
Those centuries carry us right back to the very fount of
our life. The service that we are sharing is a series of
movements and a sequence of prayers in a dead language.
How infinitely remote it seems to be from the needs of
the driving, hustling cosmopolitan city life of Cairo—
half Damascus and half Paris—that throbs outside the
hurch doors. The nationalist revolution, the industrial
revolution, the scientific revolution, the clamor of agnos-
ticism, of Bolshevism, of careerism—what can these old
churches do to meet these, and not only to meet but to
master them?

To put the question bluntly in concrete terms: Can
we expect that any Christian from these ancient churches
will lead Moslem youth in this new day?

The splendid truth is that from some areas the an-
swer “Yes” is already beginning to come. There is new
life beginning to bud and bloom on the ancient tree. The
picture of two men connected with Young Men’s Chris-
tian Association work, one in Asia Minor and the other
in Assiut, Egypt, must suffice.

    
 
 
 
 
 
 
 
 
  
 
   
 
 
  
  
  
  
 
 
 
 
 
 
 
 
    

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Yacoub kem. Wrlose tather WasS DOrn in tne t UPtIC

church, faced the above question for more than two
years, first as a critical member, then as Assistant Secre-
tary in the Cairo Young Men’s Christian Association.
He was a scl ool-teac! Sr and he added to eit schoi i work
service at the Reception Desk of the Y. . A from

ailed for America to enter the Y. M. C. A. College at
‘| he] aking the secretarial course and will
return for a life work with the association. He is in-
vesting all his savings from ten years’ teaching in the
venture. He wants to pay his own way and has enough
On hand to travel tO America

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school year, from then on he will earn and pay as he

tle represents dividends on mission: iry investment for

ki

he is the product of the United Presbyterian Missiot

>chools, having graduated from Assiut College.

John Kirmiz is an Orthodox Greek from Smyrna
where Mr. Wilbert Smith. Y. M. C. A. Secretary in

‘

~~.

Cairo, met him on the Association staff in 1922. The
tollowing September, when the Turks captured the city,
the Association building was burned down. John’s
tather was killed and his mother died of exposure in
escaping to Greece. Two younger sisters and one
brother were left to his care. They reached Alexandria.
tle got a business job, and then came to see Mr. Smith
in Cairo.

in Smyrna he had pledged his life to the secretarys oe
and had had two years’ training. The Cairo Y. M. C. .FO4 WRAL GORE? 215

 

needed a stenographer, so he studied shorthand along
with his work and home duties. That finished, he gave
up business and came to the Y. M. C. A. At the end
of a year he was made Office Secretary. He also rep-
resents dividends on missionary investment. In three
years he completed the four-year course at the Interna-
tional College in Smyrna. Now he studies Arabic, al-
though he already reads and writes Greek, Turkish,
French and English. He has not only made a home for
his two sisters, but has also enabled his brother to pre-
pare for and complete the first year of medicine at the
University of Athens. He will be an important tactor in
the Y. M. C. A. training plan for young Egyptian secre-
taries, for he has counted the cost and paid the price of
such service. Although a foreigner in Egypt—where
foreigners are not popular—he has the respect and con-
fidence of all who come into the building.

As one sees men like these coming into action; as one
looks on those ancient churches from which the men
have come, and upon the stored experience oi those
churches, the wonder of their possibilities grows.

It recalls a personal experience in Jerusalem. ‘Lhere,
in a strange chamber of the Church of the Holy Sepul-
chre, as a special favor, the priceless treasures of the
Greek Orthodox Church were brought out. Great robes
embroidered with tens of thousands of pearls; books
whose covers were encrusted with countless diamonds,
rubies and sapphires; headdresses for the patriarchs and
others that were one blaze of gold and precious stones,
sparkling and glowing; crosses that dazzled at once by

2

   
 
 
 
 
  
   
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
     

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Christianity to Islam and the Moslem pe

Western and Eastern
ples, and a
1ew attitude of the West to the Eastern Churches, there
must be a new attitude of the Western Churches to each
ther in face of their common task. We should not
have that task to tace if the churches in the past had
| their opportunity. If the church in
the sixth and seventh centuries had been alert to its
work, Mohammed would have known real Christianity
and Islam could not have arisen. If later, the churches
had united in face of Islam it would have wilted.

A new opportunity presents itself today. If the
Church fails in unity and in attitude, in strategy and
in sacrifice, it will lose a supreme hour of God for mak-
ing Christ king over those lands that are so peculiarly
his Own.

Millions of the youth of the Moslem world lift up their

faces to a new horizon. They are ready to step out to

a new goal. They will listen to a. Voice that will giveTO WiitAl GOs 217

 

them a Master Word for living their personal lives and
for building a new order of life for their lands.

Mohammed and the Faith that he gave to the world
can never give that Master Word, nor lead them to that
goal. For, with all the truth that it indeed contains, it
is eternally cramped within the walls of its origins and
tied to the fatal flaws of its founder. It can have no
place as the basis for a world-order or for individuals in
that order.

Western civilization can never lead them to that goal.
Obsessed by material wealth, obese with an industrial
plethora, drunk with the miracles of its scientific ad-
vance, blind to the riches of the world of the spirit, and
deafened to the inner Voice by the outer clamor, West-
ern civilization may destroy the old in Islam, but it can-
not fulfil the new.

When the shriek of the factory whistle has drowned
the voice of the muezzin, and when the smoke-belching
chimney has dwarfed the minaret, obscured the sky,
and poisoned the air, young Islam will be no nearer to
the Kingdom of God. Their bandits will simply forsake
the caravan routes of the desert for the safer and more
lucrative mercantile and militarist fields.

Nor can the churches of Christendom, as they are
today and of themselves, lead the Moslem peoples to
that goal. Limited in their vision, separatist in spirit,
tied to ecclesiastical systems, the churches of themselves
if transported en bloc to the Moslem world, would not
save it. They have not saved their own civilization.
They have not made Christian their own national foreign
policies in relation to the Moslem peoples. hey have
not purged the Western commerce that sells to the East

    
 
 
  
 
  
 
 
 
 
 
 
 
 
  
   
 
 
 
 
  
 
 
   
  
   

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2468) © ©6YORNG ISLAM MRR ES

 

and that 2rows Ticn On 1ts oil-wells, DUT Passes by on the

other side while the Armenian, stripped and beaten, lies

1T] rne tj \ ae é ’
i. ; a , ss cs i - a : e ~ se 7 ’ - 5 ; ee
Christ, however, can lead the Moslem peoples to that
‘ : 4 + ] ? Vj ‘ 2 ¢ 1 : - > +>
POdi, alla’ Cal PaG Ene ¥y €Stern PCopit 5S to a new COrr-
: ] } : 4.1 1 . ri ie = tue ee —— ‘ ats oan ain
radeship with them The clear call is to give in this

supre! hour our lives into His hands; to give out
| 7" i ,% ] + * } lay ‘ , ' 1] ¢ 1; Tv) ++ y q , lt
Mmadlli all 2. WUC aoe WCLI aS Ou CTNIOLIOTI anc Ou

= 4 : e444 1

Liit l \ a ) ry { LIT iT} Le] OV SHip WI1TN OTI¢ anotne T

1 4 | . * | ' \ 1 : 4 ‘* > . | : .% * = i» - ]
j WILL , i Sidall! Liit route OT tne new LTreK alld
‘7 ’ ry | t + 1 ¥ } cy
is i L/ i \ \ il Pik Liiti 12 ©
‘ ‘7 yy ' ¥ . ,% YY " { ‘LAS ~ +c oa ' r 4 ’ ce
fi. YOUTIL Tidtl OF WORTIdtT) Of the West, seeking a place

in the world field in which to play his part, will find in
the service of this new world of Young Islam something
! + 1} . 1} 777 7% iva 7 ¥ : ; 493) ap 7 >
tnat Will Cali OUT € very powe! that 1S in him. Lhe
+ »| - - oat - +t \ . - 4 +\° ‘ 1,4 “ye :
teacher, or the writer with the power to make life real in
Minted swords. the edi athe etek tlie reine
} ed words, the editor or the artist, the organizer, the
le preacher, can find no greater open-
ing for his or her gift than here—here in fellowship
with the youth of Islam that is on trek in those ancient
(Fe } 7
lands tO a new WwOrid.
[Then we may hope even in this generation to begin to
. aes ae 2h. om ou en rs cee oe ‘ inp
see on the horizon the minarets and spires of that Holy

City whose walls will embrace humanity.

Go where you will through the Moslem world, you
will discover everywhere that loyalty centers always
around a person. The leader who succeeds and captures
the imagination can command.

The Moslem will cheerfully argue theology with you

co
>
by the day; but the way to his heart is not by the avenue
of theological] dialectic. It will be by the sheer KingshipTO WHAT CORES 219

 

of Christ—the commanding Lord of Love—that he will
come into the service that is freedom.

The picture comes back to the mind of one of these
Western men in Mesopotamia
work there now. The life of a young Arab was at stake.
He could only be saved by transfusion of blood from «
healthy man. The doctor told the youth’s family and
asked from which of them he could take the blood—
father, brothers, cousins, all refused to be lanced to
give their blood even for their own kin.

The white doctor saw one way and one way only of
saving the life. He took that way. He lanced his own
body and gave his blood to save the young Arab.

A window opened in the spirit of those watching Arabs.
New light poured in. They were amazed. This was
something that had never come into their lives before.
From that day that doctor has been able to do what he
will with those Arabs, and no man dare harm a hair of
his head.

“He is our brother now,” they say of the doctor to
one another. “His blood is in our veins.”

Yes, but the doctor had in fact done more than even
any brother had been ready to do. What was it that
made him able and willing to sacrifice what they would
not give even for their own brother? It was not the
doctor simply—but Christ in him—shedding His blood
again for man. That was the conquering power in the
missionary. What made the difference between the re-
fusal of the Arabs and the readiness of the white man
to pour out his blood for them was not the difference of
race. It was the difference of Lordship. It was the
difference between Mohammed and Jesus Christ.

 

a missionary doctor at

     
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
    

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reTerenct lWbrary tha might ove | SP ae 6 Cral Study Dy
. ' ‘ ] 4 7 . ~ » Y t ] bh } 4+ }- + * i> =
2 $s desiring to procure a tew good DOOKS that are recent,
1 . 4 , .
| \ ‘. ce . BGetee cad * ( : ! . } : : as ' h i | ‘ 2 BICC LiL ~
Iylich ey f .411 lis i aE ere
= + ’ ; aa ; * e ~ ,% ’ * ! \
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N I the future, Li |. Fi. P. SAILER
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: bi |} OF 10-Gay, ine. JOHAN KN, LUT, tt ditor.

* * r ¥ I ‘ 1 T 1 r —~ , * - \ rf
Outline of the Religion of islam, An. H. U. WEITBRECHT

ta rye y ! LPO AR Ure, 1 aay ‘ “) ate 4 J
Koran, The. Tr. by J. M. Ropwett. Everyman edition. E. P.
Dutton and Co., New Y ork. OU cents.

ae. & | + a |
[This inexpensive translation arranges the Suras in their

Outline of the Religion of Islam, An. H. U. WEITBRECHT STAN-
ron. Missionary Equipment and Literature Supply, Ltd.,
London. 1925. 40 cents. (MEM)

A helpful summary in less than fifty pages of the main
features of Islam, by an experienced missionary in the
Punjab.
tions from the Qur’an. Rodwell’s translation. Arranged by
H. U. Werrsrecut STAntToN. Macmillan Co., New York.
35 cents. A text tor students.
220

+

+READIN GrEtsT

History oF ISLAM

Ahmadiya Movement, The. H. A. Water. Oxford University
Press, New York. 1918. $2.00. (The Religious Life ot
India Series.)

+Modern Movements among Moslems. S. G. Wirson. Fleming
H. Revell Co., New York. 1915.

A summary of the eed educational, social, and political
developments of Islam in the nineteenth century.

Outline of History. H. G. Wetits. Macmillan Co., New York.
1921. $5.00. The chapters on Moslem history are useful as
a condensed account.

Short History of the Near East, A. W.S. Davis. Macmillan
Co., New York. 1922. $3.00.

Covers the history of Christian Constantinople, early Islam,
the Caliphate, and the Turkish period.

Story of slam, The. T. R. W. Lunt. United Council for Mis-
sionary Education, London. 1921. 75 cents. (MEM)

A clearly written account, planned especially for young peo-
ple, of the life of Moh ammed, the beginning of Islam, and
conditions under Islam as its followers face Christianity today.

THE PRESENT SITUATION

Beginning again at Ararat. Maser E. Etxiotr. Fleming H.
Revell Co., New York. 1924. $2.00.
The story, full of thrilling adventures, of the four years’
experiences of an American physician in relief work of the
Near East.

Struggle for Power in Moslem Asia, The. E. A. Powerit. Cen-
tury Co., New York. 1923. $2. 50.
Some rather positive views on post-war conditions in the
Near East.

Turkey, the Great Powers, and the Bagdad Railway. E. M.
Earte. Macmillan Co., New York. 1923. $2.25.
An able treatment of the clash of European interests in Asia
Minor and Mesopotamia before the War.

INDIVIDUAL COUNTRIES
TURKEY

Modern Turkey. Extor G. Mears. Macmillan Co., New York.
1924. $6.00.
A politico-economic interpretation, 1908-1923 inclusive, with
selected chapters by representative authorities.

ere ei ee

eee

2s ee ee

gn

7. eae

 

 

———
igfea YOUNG ISCAM Of

 

eRER

 

Western Ou t wt Greece and Turkey, Th
UL Onl ( tons. tg ow BEI
i>... i SLOT) i 24 " (it)

Sets forth 1 nt events in correct histor
studies ft! infuence of modern Western
that ‘Di t | titele i ist

PALESTINE : RIA

Paicstine, the Land of Three Faiths. Pun
Doran Co., New York. 1923. $4.50.
Wescrib the VI blems of the B h 1
york

ions of J a and Palestine
\ [ . . ae ey y r| ] I

rr, | \ ¢ ‘ ’ ' : sects 1
lem, that mingle in the Levant.

Vrid. | EONARD OTEIN. Adelphi th Ni rr
\ concise account of some of the salient fe
of events in Syria from the Armistice, ]
1925

tf

os

~~
=
-n

| a
INGW York. 1920.
Lcon ee rer? ure ]
1 penetrating review, giving the histo1

+

atures 1n

“y of the rise Ol

c*, J a fi.

A Study in thi
OULHtTON ivViimin

— F een whe es ‘ }
Cal perspective, and

social idealism on

p Graves. George H.

nandate and its early

Ae. °F. f aniss
50. A well-
hristian and Mos-

Y ork. 1926. $1.50.

47 -

me course
918, to the end ot

. Macmillan Co.,

=

‘ . -

|

eyptian nationalism, with a master VY alidliVSIS OF 2S Gs-

tinctive characteristics.
TD al] ony i thee Nigisn ‘Th. WR
fy alicy oF the Nile, Ine. TC. R. WATSON.
Co., New York, 1908.

. handbook on Egypt in its relation to Christianity, givit

Fleming H. Revell

a survey of mussionary ettort in that country.

Woman Tenderfoot in Egypt, A. GRACE

I

Dodd, Mead and Co., New York. 1923.

THOMPSON SETON.
$3.00.

the first part of this book contains a good account, in jour-

nalistic style, of the feminist movement in

PERSIA

Figypt.

American Task in Persia, The. ArtHour C. MILLspAuGH. Cen-

tury Co., New York. 1925. $3.00.
The personal narrative of the American
optimistic 1n tone.

Financial Adviser,RE AADENG ls les 223

 

Persia. P. M. Sykes. Oxford University Press, New York.
1922. $2.50.
A brief history of Persia from the foundation of the empire
to events at the close of the World War.

ARABIA

Arab at Home, The. Paut W. Harrison. Thomas Y. Crowell
Co., New York. 1924. $3.50.
An especially vivid and readable picture of Arabs of the
desert and littoral of the Persian Gulf, showing their customs,
environment, and religion, based on fourteen years’ experi-
ence in Arabia.

INDIA AND THE PHILIPPINES

India, a Bird’s-eye View. LAWRENCE J. RoNALDSHAY. Hough-
ton Mifflin Co., Boston. 1924. $5.00.
Touches upon Indian history, architecture, social and indu
trial life, and has some excellent chapters on Islam in Ind
People of the Philippines, The. Frank C. LausAcH. George
Doran Co., New York. 1925. $3.50.
Part II on Islam in the Philippines is one of the best treat-
ments of this subject in recent literature.

CHRISTIANITY AND ISLAM

Christian Approach to Islam. J. L. Barron. Pilgrim Press,
Boston. 1918. 50 cents.

A sketch of the history of Islam, its principal characteristics
and suggestions for presenting the Christian message.

Moslem Faces the Future, The. T. H. P. Satter. Missionary
Education Movement, New York. 1926. Cloth, $1.00; paper,
60 cents.

For study and discussion groups concerning the dominant
social, educational, and religious movements throughout the
Moslem world.

Moslem Women. A. E. and S. M. Zwemer. The Central Com-
mittee on the United Study of Foreign Missions, West Med-
ford, Mass. 1926. Cloth, 75 cents; paper, 50 cents.
Shows the real condition of women under Islam and the need
for the ministry of the church of Christ to these women

Moslem World in Revolution, The. W. veer ee one Edin-
burgh House Press, London. 1925. 80 cents. MEM)

A popular account of the vast cha anaes i ait are transform-
ing the Moslem world today, leading up to the new oppor-
tunity of the church today among Moslems.

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Voslem | BY ' ) foun R. Morr, Fditor. George
H. Doran Co.. Ni Y or] 1925. $2.50
A Symp: | esenting m ri* ISVECTS O] the Vioslem VV r|
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1 car Kast at the Close of the World War, especially
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ted ti London, 192 60 cent (MEM)
tive htth editior rewrittel revised, of the
; r isi hi. 1 nti cu 11i0)Nn ce the study oO!
viohammedanism, its history, its teaching, and its relations
with Christianit
B OGRAPH TIES
lao} iT tld JT) F th ifghan Frontier. T. L. PENNELL
J. B. Lippincott | Philadelphia. 1909. Import to order
only. A tascinating story of a big-hearted missionary doct
working among turbulent peoptit
fucationa oe | Nea fast. An. HESTI DD).
'ENKINS. Fleming H. Revell Co.. New York. 1925. $250
[he story of Dr. Mary Mills Patrick, who spent a large part
of her life in connection with what is now Constant nop!
Woman's Colleg
Henry Martyn: Confessor of the Faith. ConstANcE PApwIcK.
(,eorge ty D iTafi Co / Ni V Y rk. 1922. $1.50.
Tion Keith-Fi ner of Arabia. J. Rosson. George H. Dora:

Co., New York. 1924. Life of the pioneer missionary to

Measure of a Man, The. Mary L. SHepp. George H. Doran C
New York. 1922. $2.00. A biography of William A. Shedd
ot Persia.

y Life and Times. Cyrus Hamuin. Pilgrim Press, Bost
1895. 50 cents.
The inspiring career of the founder of Robert Co .
Raymond Lull: First Missionary to the Moslems. S. M. ZWEMER.
Funk and Wagnalls Co., New York. 1902. 75 cents.

An illustrated, vivid and interesting biography.

Shepard of Atntab. AriceE S, RIGGs. Missionary Education

~

Movement, New York. 1920. Cloth. $1.00: paper, 75 cents.
Ihe life of a great medical missionary to Turkey.OTHER BOOKS

BY
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The most popular of all biographies of the great mis-

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Cloth, $1.00; paper, 75 cents.

TORCHBEARERS IN CHINA

A collection of fascinating stories written in collaboration
with Mr. A. E. Southon, showing the influences of
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Cloth, $1.00; paper, 75 cents.

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