the forms of orderly government as they found them in the conquered lands.

Through the death of Mohammed everything became uncertain. The combination
under one leadership of such a heterogeneous mass as that of his Arabs
would have been unthinkable a few years before. It became quite natural,
though, as soon as the Prophet's mouth was recognized as the organ of
Allah's voice. Must this monarchy be continued after Allah's mouthpiece had
ceased to exist? It was not at all certain. The force of circumstances and
the energy of some of Mohammed's counsellors soon led to the necessary
decisions. A number of the notables of the community succeeded in forcing
upon the hesitating or unwilling members the acceptance of the monarchy as
a permanent institution. There must be a khalîf, a deputy of the Prophet in
all his functions (except that of messenger of God), who would be ruler
and judge and leader of public worship, but above all _amîr al-mu'minîn_,
"Commander of the Faithful," in the struggle both against the apostate
Arabs and against the hostile tribes on the northern border.

But for the military success of the first khalifs Islâm would never have
become a universal religion. Every exertion was made to keep the troops of
the Faithful complete. The leaders followed only Mohammed's example
when they represented fighting for Allah's cause as the most enviable
occupation. The duty of military service was constantly impressed upon the
Moslims; the lust of booty and the desire for martyrdom, to which the Qorân
assigned the highest reward, were excited to the utmost. At a later period,
it became necessary in the interests of order to temper the result of this
excitement by traditions in which those of the Faithful who died in the
exercise of a peaceful, honest profession were declared to be witnesses to
the Faith as well as those who were slain in battle against the enemies of
God,--traditions in which the real and greater holy war was described as
the struggle against evil passions. The necessity of such a mitigating