hammedan governors, who owe their existence to wild growth in this way, seek, especially in our day, for connection with the Khalifate, or, at least, wish to be regarded as naturally connected with the centre. The same is true of such whose former independence or adhesion to the Turkish Empire has been replaced by the sovereignty of a Western state. Even amongst the Moslim peoples placed under the direct government of European states a tendency prevails to be considered in some way or another subjects of the Sultan-Khalîf. Some scholars explain this phenomenon by the spiritual character which the dignity of Khalîf is supposed to have acquired under the later Abbasids, and retained since that time, until the Ottoman princes combined it again with the temporal dignity of sultan. According to this view the later Abbasids were a sort of popes of Islâm; while the temporal authority, in the central districts as well as in the subordinate kingdoms, was in the hands of various sultans. The sultans of Constantinople govern, then, under this name, as much territory as the political vicissitudes allow them to govern—i. e., the Turkish Empire; as khalîfs, they are the spiritual heads of the whole of Sunnite Islâm.
Though this view, through the ignorance of European statesmen and diplomatists, may have found acceptance even by some of the great powers, it is nevertheless entirely untrue; unless by "spiritual authority" we are to understand the
