spiritual unity that may be compared with that of the Roman Catholic Church, within whose walls there is also room for religious and intellectual life of very different origin and tendency. In the sense of broadness, Islâm has this advantage, that there is no generally recognized palpable authority able to stop now and then the progress of modernism or similar deviations from the trodden path with an imperative "Halt!" There is no lack indeed of mutual accusation of heresy; but this remains without serious consequences because of the absence of a high ecclesiastical council competent to decide once for all. The political authorities, who might be induced by fanatical theologians to settle disputes by violent inquisitorial means, have been prevented for a long time from such interference by more pressing affairs.
A knowledge alone of the orthodox system of Islâm, however complete, would give us an even more inadequate idea of the actual world of catholic Islâm than the notion we should acquire of the spiritual currents moving the Roman Catholic world by merely studying the dogma and the canonical law of the Church of Rome.
Nevertheless, the unity of Islamic thought is by no means a word void of sense. The ideas of Mohammedan philosophers, borrowed for a great part from Neoplatonism, the pantheism and the emanation theory of Mohammedan mystics are certainly still further distant from the simplicity
