revolutionized my ideas. I trace to it, and to other talks which I had later with this singular personage, the conviction which rapidly overcame me that in all my thought of freeing and reforming the East I had begun at the wrong end, and that, if I was to effect anything either for the Arabs or for any other of the Moslem peoples subject to the Turks, I must first make myself thoroughly acquainted with their religious ideas. As yet I had passed among them, in spite of my political sympathy, as a stranger to their more serious thought; without religious prejudice myself of the ordinary Christian kind, I had learned to respect Islam, but I did not comprehend it, nor had I ever discussed its teachings with any one learned in its law or conversant with its modern thought. I saw at once the weakness, nay the absurdity of my position, and I resolved before I went any farther to devote the following winter to a study of at least the main features of the Mohammedan doctrines as they affected Mohammedan politics.
With this view I made my plans for the winter. My thought was to go to Jeddah at or about the time of the pilgrimage, and there inform myself as I best could, and then take any occasion that might offer for further action. I wished to penetrate once more into Arabia, if possible through Hejaz, or perhaps Yemen to Nejd.
I had an idea that among the Wahhabis I might find a teacher who would give me the Arabian as opposed to the Ottoman view of Islam, and that I might devise with him a movement of reform in which I should suggest the political, he the religious elements. It was a sufficiently wild idea, but I entertained it seriously at the time, and the confession of having done so will explain to Egyptian readers how it came about that I took the line I did at Cairo a year later.
I was influenced, too, at that time in London by another learned Oriental, one Sabunji, whose acquaintance I had made in the character