held, like the Zaydites and some jurisconsults of the highest rank, that, when Muslim countries were so far apart that the authority of the ruler of the one could not make itself felt in the other, it was lawful to have two Imams, each a true Successor of the Prophet. The good of the people of Muhammad demanded it. Still, the unity of the Khalifate is the more regular doctrine.

But only half of the work was done. Islam stood as firmly as ever and the conspiracy had only produced a schism in the faith and had not destroyed it. Ubayd Allah was in the awkward position, on the one hand, of ruling a people who were in great bulk fanatical Muslims and did not understand any jesting with their religion, and, on the other hand, of being head of a conspiracy to destroy that very religion. The Syrians and Arabs had apparently taken more degrees than the Egyptians and North Africans, and Ubayd Allah found himself between the devil and the deep sea. The Qarmatians in Arabia plundered the pilgrim caravans, stormed the holy city Mecca, and, most terrible of all, carried off the sacred black stone. When an enormous ransom was offered for the stone, they declined—they had orders not to send it back. Everyone understood that the orders were from Africa. So Ubayd Allah found it advisable to address them in a public letter, exhorting them to be better Muslims. The writing and reading of this letter must have been accompanied by mirth, at any rate no attention was paid to it by the Qarmatians. It was not till the time of the third Fatimid Khalifa that they were

permitted to do business with that stone. Then they sent it back with the explanatory or apologetic remark that they had carried it off under orders and now sent it back under orders. Meanwhile the Fatimid dynasty was running its course in Egypt but without turning the people of Egypt from Islam. Yet it produced one strange personality and two sects, stranger even than the sect to which it itself owed its origin. The personality is that of al-Hakim Bi'amrillah, who still remains one of the greatest mysteries that are to be met with in history. In many ways he reminds us curiously of the madness of the Julian house; and, in truth, such a secret movement as that of which he was a part, carried on through generations from father to son, could not but leave a trace on the brain. We must remember that the Khalifa of the time was not always of necessity the head of the conspiracy, or even fully initiated into it. In the latter part of the Fatimid rule we find distinct traces of such a power behind the throne, consisting, as we may imagine, of descendants and pupils of those who had been fully initiated from the first and had passed through all the grades. In the case of al-Hakim, it is possible, even, to trace, to a certain extent, the development of his initiation. During the first part of his reign he was fanatically Muslim and Shi'ite. He persecuted alternately the Christians and the Jews, and then the orthodox and the Shi'ites. In the latter part, there was a change. He had, apparently, reached a point of philosophical indifference, for the persecutions of Christians and Jews ceased, and those who