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PROF. D. S. MARGOLIOUTH, D.LITT., ON 



Xo doubt this latter phase of mind would, as the Professor so 

 forcibly points out on page 65, if it became widely developed in the 

 Christian churches, produce a most serious paralysis of Missionary 

 work. But the truths of the Bible seldom fail permanently to 

 influence the minds and conduct of those who have opportunities of 

 studying them in search of the truth. 



From Dr. Thomas Chaplin : — 



The paper of Professor Margoliouth opens up a question of the 

 highest importance and interest, whether regarded from a political, 

 social, or religious point of view. As might be expected from a 

 writer of the author's great ability and attainments, he has treated it 

 in a most lucid and masterly manner, and I could not venture to 

 add anything to what he has said, were it not that daily intercourse 

 with Mohammedans for a quarter of a century, and more or less 

 association with them for nearly double that period, has enabled me 

 to gain some insight into their thoughts, and aspirations, and 

 expectations as to the future of Islam. 



About the year 1880 there began amongst Moslems of the upper 

 class in Palestine and Syria a remarkable movement in the direction 

 of Christianity. Young Effenclis took to studying the Xew Testa- 

 ment, and eagerly sought opportunities of discussing with European 

 Christians the proofs and claims of Christianity. Opposition 

 of course arose, and anti-Christian feeling ran so high that the 

 acting British Consul in Damascus was hooted in the streets and 

 had to flee to the coast. The late Sir Eichard Burton, who was 

 then on a visit to England, took great interest in the movement, and 

 it was from him I first heard of the strangling in the Great Mosque 

 of a Mohammedan gentleman who was suspected of being a 

 Christian — the Moslem account of the occurrence Avas that he 

 committed suicide out of remorse. But the movement was not 

 stopped. The unrest continued, until the revolt in Egypt under 

 Arabi Pasha broke out. This was regarded as a defensive Moham- 

 medan eff'ort directed against the ruler of that country, because he 

 was looked upon as being too much under the influence of foreign 

 Christian powers, just as at this moment Bu Hamara is fighting 

 against the Sultan of Morocco for a similar reason. Every strict 

 Moslem was secretly or openly, partially or wholly, in sympathy 

 with Arabi, and no Mohammedan dared let it be suspected that he 



