the power to Islâm; and on this account they continually cherished the ideal of the Khalifate.
In the first centuries it was the duty of Mohammedans who had become isolated, and who had for instance been conquered by "unbelievers," to do "hijrah," i. e., emigration for Allah's sake, as the converted Arabs had done in Mohammed's time by emigrating to Medina to strengthen the ranks of the Faithful. This soon became impracticable, so that the legists relaxed the prescription by concessions to "the force of necessity." Resignation was thus permitted, even recommended; but the submission to non-Mussulmans was always to be regarded as temporary and abnormal. Although the partes infidelium have grown larger and larger, the eye must be kept fixed upon the centre, the Khalifate, where every movement towards improvement must begin. A Western state that admits any authority of a khalif over its Mohammedan subjects, thus acknowledges, not the authority of a pope of a Moslim Church, but in simple ignorance is feeding political programs, which, however vain, always have the power of stirring Mohammedan masses to confusion and excitement.
Of late years Mohammedan statesmen in their intercourse with their Western colleagues are glad to take the latter's point of view; and, in discussion, accept the comparison of the Khalifate with the Papacy, because they are aware that only in this form the Khalifate can be made ac-
