Des que les Turques eurent mis les pieds sur la terre d'Europe, même sur celle d'Anatolie, comme disait un historien, naquit la question d'Orient, d'ou furent elabores plus de cent projets de partage de l'Empire ottoman. Ceux-ci furent en general mis a jour pour deux raisons: Restituer les lieux saints du Christianisme qu'avaient conquis les Turcs a la suite des croisades; repousser les Turcs de l'Europe dont ils occupent une partie. Parmi ces projets, plans, elabores par les papes, papes-rois, commandants, ministres, penseurs ou Etats, six seulement, d'apres ce que nous avons pu fixer, ont ete mis a jour directement par les Français et plusieurs autres en collaboration avec eux qui ont pris part. Les projets importants qu'avaient elabores les Français sont les suivants: 1 - celui du roi de France, Charles VIII, date de 1495, 2 - celui du roi de France, François Ier, date dans des annees 1515-1517, 3 - celui de Savary de Breves, date de 1620, 4 - un projet français de 1660, 5 - celui du Ministre des Affaires Etrangeres Français, Talleyrand, date de 1805 et enfin, 6 - celui de l'Empereur Napoleon Ier des annees 1807-1809. Nous allons passer en revue ici que les deux derniers, specialement le sixieme projet dont le metteur en scene n'est autre que Napoleon Bonaparte.

Speaking of the university, Charles Homer Haskins says, "Universities, like cathedrals and parliaments, are a product of the Middle Ages. The Greeks and the Romans, strange as it may seem, had no universities in the sense in which the word has been used for the past seven or eight centuries. They had higher education, but the terms are not synonymous. Much of their instruction in law, rhetoric, and philosophy it would be hard to surpass, but it was not organized into the form of permanent institutions of learning. A great teacher like Socrates gave no diplomas; if a modern student sat at his feet for three months, he would demand a certificate, something tangible and external to show for it-an excellent theme, by the way, for a Socratic dialogue. Only in the twelfth and thirteenth centuries do there emerge in the world those features of organized education with which we are most familiar, all that machinery of instruction represented by faculties and colleges and courses of study, examinations and commencements and academie degrees. In all these matters we are the heirs and successors, not of Athens and Alexandria, but of Paris and Bologna". The madrasa, in its standard and typical form, was the school for higher education in theology and law in medieval Islam. It came into official existence in the eleventh century, while the European university was developed over a century later and at a time when already Latin translations of Arabic philosophical and scientific works were available. There were certain parallelisms between the features of the madrasa and the university. Moreover, certain essential characteristics of the university were radically new, and the development of the medieval university in Europe was rather rapid. In view of such considerations certain scholars have suggested the possibility that the medieval European university owed much to conscious imitation of the madrasa system.