details embraced in this volume more intelligible. For reasons which cannot now be ascertained, Mohammed abstained from giving any instructions respecting his successor. The legends which exist among the Persians, tending to show that he did nominate Ali, are entitled to no credit, as is admitted by many of the learned among themselves, who, however, urge that this proves that he considered the claims of Ali too manifest to be called in question. Indeed, Ali himself acknowledged before his death, that "the prophet" did not appoint any successor. On the other hand, the traditions adduced by the Sunnee, to show that Mohammed indicated Abubekr as his successor, by requesting him to conduct public prayers during his last illness, is as little entitled to credit; for it is inconceivable that if Mohammed had in any way indicated his wishes on the subject, they would not have prevented the unseemly contentions which arose on the very day of his death.

This contest at length became so violent as to threaten a violent rupture in the ranks of the Moslems. It was finally appeased by the prudence and moderation of Omar himself, one of the most prominent candidates. While

the strife was still warm, he advanced to Abubekr,* took his hand, and declared his allegiance to him, as the caliph or successor of Mohammed. This pacificatory act was followed by the others who were present, and Abubekr was chosen to the office by the united voice of the company. Ali was not there on this occasion, nor does it appear that his interests as a candidate were represented or supported by any one. But, when the result was announced to him, he made no attempt to conceal his dissatisfaction that his own claims had been overlooked. These claims consisted in his being by birth a cousin of Mohammed, and his son-in-law by the marriage of his only surviving daughter Fatimah. He was also the first, beyond the immediate circle of Mohammed's own household, who embraced the religion which he taught. These claims at the outset appeared so strong, that a considerable party adhered to him, and, even at this early period, the principles which have ever since been the essential grounds of difference between the Sunnees and the Sheahs, were distinctly

*The father of Mohammed's favourite and most powerful wife, Aayeshah, from whom he derives his historical name of Abubekr, "the father of the girl."

marked out. The party of Ali contended that the office of religious leader (including the temporal rule) was hereditary, and that their chief was entitled to it in right of his twofold affinity to the prophet. Their opponents, who constituted the great body of the Moslems, held, on the contrary, the opinion, that the succession must be determined by the voices of the whole company of the faithful. It may have been the same conviction, which seems in accordance with the equalizing principles of his religion, that induced Mohammed to remain silent with respect to the succession.

Not long after the appointment of Abubekr, Ali was, however, induced to declare his allegiance to the caliph, but it is generally supposed that neither he nor his followers were sincere in this transaction. When about to die, the caliph assumed the power of nominating his successor, and the person named by him was not Ali, but Omar, and the choice was confirmed after his decease, without opposition, the personal and public claims of Omar being, in fact, of the highest character.

Omar reigned about ten years, and then received a mortal wound from the hand of an assassin. In his last moments, he refused to

name any successor.

Some mentioned his son,

but he said that the responsibilities of the office were too great to be borne by more than one member of the same family; and, as to Ali, he said that he was not a sufficiently serious character to undertake so weighty a charge. All he could be prevailed upon to do, was to name a committee of six of the chief men among the Arabians, to whom the settlement of the matter should be referred after his decease. Ali was one of the six, and in the committee he did not hesitate to press his own claims. It is highly probable that the choice would have fallen on him, had he been willing to accede to the conditions proposed. These were, that he should govern in accordance with "the book of God," as they called the Koran, the traditions of the prophet, and the determinations of the two seniors. To the first two conditions Ali assented; but to the last he demurred. The "two seniors" probably denote Abubekr and Omar, who had preceded in the caliphat; and, as they had been the source of numerous traditions respecting the dicta of Mohammed, as well as of many interpretations of the Koran, and of decisions founded upon it, the electors would naturally desire to secure from

Ali a recognition of their authority; and his refusal, doubtless, laid the foundation for the principal heresy which the Sunnees charge upon the Sheahs, namely, the rejection of the traditions which rest upon the authority of the first caliphs.

On this determination of Ali, which was found to be unshaken, Othman, another of the six, was chosen caliph. He reigned nearly twelve years, and, at his death, the dispute about the succession was renewed with much increased violence. In the years that had passed, the cause of Ali had gained much strength. The Moslems began to see in his sons, now grown to manhood, the sole heirs and descendants of "the prophet ;" and the great body of the Arabian people seems to have been at this time very much in his favour. His most inveterate adversary was Aayeshah, the before-mentioned wife of Mohammed, and daughter of Abubekr, who had all along taken a prominent part in public affairs, and was honoured with the title of "the mother of the faithful." She had from the first opposed, with the utmost virulence, the claims of Ali, partly, in the first instance, from the desire to see the office conferred upon her own father, and still