[26] The small Parsi communities of India, centring in Bombay, are the sole surviving representatives of Zoroastrianism. They were founded by Zoroastrian refugees after the Mohammedan conquest of Persia in the seventh century a.d.
[27] Though Mecca is forbidden to non-Moslems, a few Europeans have managed to make the Hajj in disguise, and have written their impressions. Of these, Snouck Hurgronje's Mekka (2 vols., The Hague, 1888) and Het Mekkaansche Feest (Leiden, 1889) are the most recent good works. Also see Burton and Burckhardt. A recent account of value from the pen of a Mohammedan liberal is: Gazanfar Ali Khan, With the Pilgrims to Mecca; The Great Pilgrimage of A. H. 1319 (A.D. 1902), with an Introduction by Arminius Vambéry (London, 1905).
[28] The Shiite Persians of course refused to recognize any Sunnite or orthodox caliphate; while the Moors pay spiritual allegiance to their own Shereefian sultans.
[29] The Turkish name for Constantinople.
[30] On the caliphate, see Sir W. Muir, The Caliphate: Its Rise, Decline, and Fall (Edinburgh, 1915); Sir Mark Sykes, The Caliph's Last Heritage (London, 1915); XX, "L'Islam après la Guerre," Revue de Paris, 15 January, 1916; "The Indian Khilafat Delegation," Foreign Affairs, July, 1920 (Special Supplement).
[31] Literally, "he who is guided aright."
[32] "Seyid" means "Lord." This title is borne only by descendants of the Prophet.
[33] The explorer Dr. Nachtigal.
[34] On the Islamic fraternities in general and the Sennussiya in particular see W. S. Blunt, The Future of Islam (London, 1882); O. Depont and X. Coppolani, Les Confréries réligieuses musulmanes (Paris, 1897); H. Duveyrier, La Confrérie musulmane de Sidi Mohammed ben Ali es Sénoussi (Paris, 1884); A. Le Chatelier, Les Confréries musulmanes du Hedjaz (Paris, 1887); L. Petit, Confréries musulmanes (Paris, 1899); L. Rinn, Marabouts et Khouan (Algiers, 1884); A. Servier, Le Nationalisme musulman (Constantine, Algeria, 1913); Simian, Les Confréries islamiques en Algérie (Algiers, 1910); Achmed Abdullah (himself a Sennussi), "The Sennussiyehs," The Forum, May, 1914; A. R. Colquhoun, "Pan-Islam," North American Review, June, 1906; T. R. Threlfall, "Senussi and His Threatened Holy War," Nineteenth Century, March, 1900; Captain H. A. Wilson, "The Moslem Menace," Nineteenth Century and After, September, 1907; ... "La Puissance de l'Islam: Ses Confréries Réligieuses," Le Correspondant, 25 November and 10 December, 1909. The above judgments, particularly regarding the Sennussiya, vary greatly, some being highly alarmist, others minimizing its importance. A full balancing of the entire subject is that of Commandant Binger, "Le Péril de l'Islam," Bulletin du Comité de l'Afrique française, 1902. Personal interviews of educated Moslems with El Sennussi are Si Mohammed el Hechaish, "Chez les Senoussia et les Touareg," L'Expansion Coloniale française, 1900; Muhammad ibn Utman, Voyage au Pays des Sénoussia à travers la Tripolitaine (translated from the Arabic), Paris, 1903.
[35] On Moslem missionary activity in general, see Jansen, Verbreitung des Islams (Berlin, 1897); M. Townsend, Asia and Europe, pp. 46-49, 60-61, 81; A. Le Chatelier, L'Islam au dix-neuvième Siècle (Paris, 1888); various papers in The Mohammedan World To-day (London, 1906).