hatred, and inflamed by the same fanatical hopes, but with no evidence
of a central authority laying settled plans and moving in accordance
with a definite programme. The risings were inspired largely by the
mystical doctrine known as "Mahdism." Mahdism was unknown to primitive
Islam, no trace of it occurring in the Koran. But in the "traditions,"
or reputed sayings of Mohammed, there occurs the statement that the
Prophet predicted the coming of one bearing the title of "El Mahdi"[31]
who would fill the earth with equity and justice. From this arose the
widespread mystical hope in the appearance of a divinely inspired
personage who would effect the universal triumph of Islam, purge the
world of infidels, and assure the lasting happiness of all Moslems. This
doctrine has profoundly influenced Moslem history. At various times
fanatic leaders have arisen claiming to be El Mahdi, "The Master of the
Hour," and have won the frenzied devotion of the Moslem masses; just as
certain "Messiahs" have similarly excited the Jews. It was thus natural
that, in their growing apprehension and impotent rage at Western
aggression, the Moslem masses should turn to the messianic hope of
Mahdism. Yet Mahdism, by its very nature, could effect nothing
constructive or permanent. It was a mere straw fire; flaring up fiercely
here and there, then dying down, leaving the disillusioned masses more
discouraged and apathetic than before.

Now all this was recognized by the wiser supporters of the Pan-Islamic
idea. The impotence of the wildest outbursts of local fanaticism against
the methodical might of Europe convinced thinking Moslems that long
preparation and complete co-ordination of effort were necessary if Islam
was to have any chance of throwing off the European yoke. Such men also
realized that they must study Western methods and adopt much of the
Western technique of power. Above all, they felt that the political
liberation of Islam from Western domination must be preceded by a
profound spiritual regeneration, thereby engendering the moral forces
necessary both for the war of liberation and for the fruitful
reconstruction which should follow thereafter. At this point the ideals
of Pan-Islamists and liberals approach each other. Both recognize
Islam's present decadence; both desire its spiritual regeneration. It is
on the nature of that regeneration that the two parties are opposed. The
liberals believe that Islam should really assimilate West