[Footnote 9: The Hebrews, as appears from the poetic parts of the Scriptures, had the same delight in the clang of rhyme as the Arabs. See particularly Isaiah in the original.] The Mohammedan religion is so intimately connected with history, law, manners, and opinions, in the part of the East of which we are about to write, that this brief view of its origin and nature was indispensable. We now proceed to our history. CHAPTER II. Origin of the Khalifat--The first Khalifs--Extent of the Arabian Empire--Schism among the Mohammedans--Soonees and Sheähs--Sects of the latter--The Keissanee--The Zeidites--The Ghoollat--The Imamee--Sects of the Imamee--Their political Character--The Carmathites--Origin of the Fatimite Khalifs--Secret Society at Cairo--Doctrines taught in it--Its Decline. The civil and ecclesiastical dignities were united in the person of Mohammed. As Emir (_prince_) he administered justice and led his followers to battle; as Imam (_director_) he on every Friday (the Mohammedan sabbath) taught the principles and duties of religion from his pulpit. Though his wives were numerous, the Prophet had no male issue surviving at the time when he felt the approaches of death; but his daughter Fatima was married to his cousin Ali, his early and faithful disciple, and it was naturally to be expected that the expiring voice of the Prophet would nominate him as his Khalif (_successor_) over the followers of his faith. But Ayesha, the daughter of Aboo Bekr, Mohammed's youthful and best beloved wife, was vehemently hostile to the son of Aboo Talib, and she may have exerted all the influence of a revengeful woman over the mind of the dying Prophet. Or perhaps Mohammed, like Alexander, perplexed with the extent of dominion to which he had attained, and aware that only a vigour of character similar to his own would avail to retain and enlarge it, and, it may be, thinking himself answerable to God for the choice he should make, deemed it the safest course to leave the matter to the free decision of his surviving followers. His appointing Aboo Bekr, a few days before his death, to officiate in his pulpit, might seem to indicate an intention of conferring the khalifat on him; and he is said to have at one time declared that the strength of character displayed by his distinguished follower, Omar, evinced his possession of the virtues of a prophet and a khalif. Tradition records no equally strong declaration respecting the mild and virtuous Ali.