The Shiites say also that this Mohdy will be no new personage, but that he lives already in the flesh, being no other than the twelfth and last of their recognized Imams, who was born in the year 260 of the Hejira, and whose name was Mohammed ibn El Hassan, Abul Kassem, El Mohdy, Lord of the Command and Lord of Time; and who, while yet a child, disappeared from the world, retaining nevertheless his authority.  This Mohdy they expect when the Turkish rule is in decay.  After accomplishing his vengeance and re-establishing justice he shall rule for an undetermined period, when Jesus the Son of Mary also shall come, and the Apostle Mohammed, an apparition which will announce the end of the world.[16]

It would seem, therefore, exceedingly probable that out of the religious ferment which we now see agitating Africa some enthusiast will arise who will announce himself as this Mohdy, and head an active movement of reform.  Already, indeed, two such personages have made their appearance, one in Tripoli, of whom I heard much talk a year ago, and who is now said to be marching to join the defenders of Keruan; and a second quite recently in Soudan.  It is not difficult to imagine the kind of reformation such an inspired Guide would preach.  Indeed his role is marked out for him in the prophecies just quoted.  He would purge the earth of injustice with the sword, and, breaking with all authority but that of the Koran he would seek to renew a kingdom of heaven on the model of Islam militant.  It would be a repetition, but on a grander scale, of the Wahhabite movement of the eighteenth century, and, having a wider base of operations in the vast fanatical masses of North Africa, might achieve far more important results.

Even without pretending to the rank of an inspired guide, it is certain that a man of zeal and character might in the present crisis easily persuade the Malekite Arabs to reform their moral practice, if necessary to asceticism, by proving to them that they would thus regain their ascendancy in arms.  On this basis a reformation would be easy; but it would be analogous to that of the Hussites and Anabaptists in Europe, rather than of the true Church reformation which succeeded these, and would hardly be universal or permanent.

I once heard a most distinguished Alem describe the qualifications of one who should preach a reform of this kind:—­“The man,” said he, “who would persuade us to reform must come, in the first place, of a well-recognized family.  He must be either a prince, or a Sherif, or an hereditary saint.  This would secure him from a first personal attack on the ground of seeming impiety.  He must secondly be an Arab, gifted with the pure language of the Koran, for the Arabian Ulema would not listen to a barbarian; and he must possess commanding eloquence.  A reformer must before all else be a preacher.  Thirdly, he must be profoundly learned, that is to say, versed in all the subtleties of the law and in all that has been written in commentary on the Koran; and he must have a ready wit, so that in argument he may be able constantly to oppose authority with authority, quotation with quotation.  Granted these three qualifications and courage and God’s blessing, he may lead us where he will.”