father-in-law, by whom he was so much respected that he received from him the surname of Assiddic, which signifies in Arabic, "a great speaker of truth," "* because he resolutely asserted the truth of that story which Mohammed told of his going one night to heaven. On many occasions Mohammed had expressed the liveliest esteem for him. Once as he saw him approaching, he said to those near him: “If any one takes delight in looking upon a man who has escaped from the fire of hell, let him look upon Abubeker. God, whose name be blessed, hath given man his choice of this world or that which is with Him, and his servant (meaning Abubeker) hath chosen that which is with God." Such marks of esteem as these must needs have procured for their object the respect of those who looked upon Mohammed as a person inspired, and the apostle of God; and without question facilitated his promotion to the dignity of caliph.

Ali was not present at this election, and when he heard the news was not well pleased, having hoped that the choice would have fallen on himself. Abubeker sent Omar§ to Fatima's house, where Ali and some of his friends were. with orders to compel them by force to come in and do fealty to him, if they would not be persuaded by fair means. Omar was just going to fire the house, when Fatima asked him what he meant. He told her, that he would certainly burn the house down unless they would be content to do as the rest of the people had done. Upon which Ali came forth and went to Abubeker, and acknowledged his sovereignty.|| though he did not forget to tell him, that he wondered he should have taken such a step without consulting him. To which Abubeker answered, that the exigency of the matter was such as would by no means admit of deliberation, since in the case of delay there was reason to fear that the government would have been wrung out of their hands by the opposite party. And, to make things slide the more

Elmakin.

Koran, chap. xvii. 1.

Ibrahim Ebn Mohammed Ebn Dokmak, Arab. M.S. Laud. No. 806, it Ismael Abulfeda Kitab Almoctaser phi Achari'lbashar. M.S. Arab Pocock. No. 330.

|| Abulfaragus.

easily, he pretended to be desirous of quitting his charge and resigning the government. Ascending the pulpit openly, and before them all, he begged that they would give him leave to resign, and confer that charge upon some more worthy person. But Ali, fearing the ill will of the people, whose minds he perceived he had estranged by having already stood it out so long, and being loath to make any new disturbance, positively refused to hear of it, and told him that they would neither depose him themselves, nor permit him to resign. Thus things were pretty well accommodated, and the people of Medina, as well as those of Mecca, consented to acknowledge Abubeker as the true and rightful successor of their prophet. But though Ali made no stir, he looked upon himself as injured; and there is a tradition, which is reported to have originated with Ayesha, that Ali did not submit to Abubeker till after the decease of his wife Fatima, who lived six months after the death of her father.‡

Abubeker§ being thus settled in his new government, had work enough to maintain it; for the Mohammedan religion had not as yet taken such deep root in the hearts of men but that they would very willingly have shaken it off had they known how. Accordingly the Arabians, a people of a restless and turbulent disposition, did not neglect the opportunity of rebelling, which they thought was fairly offered them by the death of Mohammed. Immediately taking up arms, they refused to pay the usual tribute, tithes, and alms, and no longer observed the rites and customs which had been imposed upon them by Mohammed.|| Abubeker, and his fol

* Elmakin, chap. ii.

+ Abulfeda.

"There are some writers, however, who have accused Ali of a precipitancy in his demonstrations of submission to Abubeker almost too ludicrous to repeat; of so much eagerness and anxiety to do him homage, that he forgot one of the most necessary appurtenances of dress."-Price. According to Dr. Weil, Abu Sofian, and other relations of Ali, offered to assist him in maintaining his rights by the sword, but Omar's threats seem to have been more powerful. Abu Sofian, however, continued his opposi tion till his son Yezid was created general of a division of Abubeker's forces, and then he became one of the warmest adherents of this caliph. Abulfaragius.

Dr. Weil quotes an account by Omar, in which he relates that "the Arabians offered to say their prayers, but refused to pay the tax. Omar went to Abubeker, and said, 'Oh, caliph ! deal gently with these people,

lowers at Medina, took the alarm, and fearing a general revolt, and expecting no less than to be beset on every side, began to consider which way they might best provide for the security of themselves and their families. Accordingly, disposing of their women and children, and such others as were not able to bear arms, in the clefts and cavities of the rocks and mountains, they put themselves in a posture of defence. In the meantime, to oppose the rebels, Abubeker sent Kaled Ebn Walid, with an army of four thousand and five hundred men, who, having routed them in a set battle, brought off a great deal of plunder, and made slaves of their children.

The chief of those who refused to pay the zacat,* or that part of a man's substance which is consecrated to God, as tithes, alms, and the like, and the payment of which is strictly enjoined by the Mohammedan law, was Malec Ebn Noweirah. He was a person of considerable figure in those days, being the chief of an eminent family among the Arabs, and celebrated for his skill in poetry, as well as his manly qualities and horsemanship. Abubeker having sent Kaled to him to talk with him about it, Malec replied, that he could say his prayers without paying the zacat. Kaled asked him if he did not know that prayers and alms must go together, and that the one would not be accepted without the other. "What! does your master say so?" says Malec. "Then you don't own him for your master ?" said Kaled; and swore that he had a good mind to strike his head off. They disputed the matter for a time, and, at last, Kaled told him he should die. Did your master say so?" says Malec. What, again?" says Kaled, and resolved upon his death, though Abdallah Ebn Amer and Kobadah interceded for him in vain. When Malec saw there was no way for him to escape, he turned him about, and looked upon his wife, who was a woman of admirable beauty, and said, "This woman for they are on the brink of becoming wild animals.' To which Abubeker answered,Thou hero in heathenism but coward in Islamism, I expect thy assistance, and now thou givest me false counsel! How shall I win these people? By means of lying verses, or inventions of magic? Far be this from me; the prophet is dead, and revelation has ceased. By heaven! I will war with them as long as my hand can hold the sword, even though they refuse to pay me a camel a year!' On this occasion," continues Omar, "I found Abubeker more decided than I was myself."

66

Abulfeda.

66

has killed me." "Nay," says Kaled; "God has killed thee, because of thy apostacy from the true religion." "I profess the true religion," says Malec, meaning the Mohammedan. The word was no sooner out of his mouth, than Kaled ordered Derar Ebn Alazwar, a person we shall see more of hereafter, to strike his head off. His murder greatly displeased Abubeker, who would have put Kaled himself to death if Omar had not interceded for him. Indeed, whether from his great zeal, or for some other reason, he certainly had exceeded the limits of his commission: for Mohammed himself would have pardoned an apostate, provided he had been very well assured of his repentance.*

Major Price gives a different account of this transaction. He says, that immediately after this execution of Malec, Kaled espoused the beautiful widow of his murdered prisoner; he also adds, that Omar was a friend of Malec's, and instead of interceeding for Kaled, was so indignant at his conduct, that he complained of it to Abubeker in terms of the severest censure; and called upon him, by every consideration of iustice and policy, to remove the general from his command. Abubeker, however, was deaf to any complaints against the conduct of the "Sword of God," and it was only at the urgent and repeated entreaties of Omar that he was at length induced to send messengers requiring his presence at Medina. In obedience to the summons Kaled set off without loss of time; and, when within a short distance of the city, forwarded a present of two golden dinars to the caliph's porter, requesting that when he applied for admission no one else should be permitted to enter. The bribe was accepted, and Kaled was hastening to the palace, when Omar suddenly met him; and, after reviling him in the most reproachful terms, broke to pieces the two arrows, which, as was the custom of Arabian warriors, Kaled wore in his turban. To all this he made not the smallest reply, but hurried on to the mansion of the caliph, where the porter gave him immediate admittance, but informed Omar that he had received orders to admit no one but the general. entering the presence of Abubeker, Kaled was asked if he was not the murderer of one of the faithful, and a violator of his harem; a question which he evaded by asking if the caliph was not present when the prophet bestowed on him the appellation of the "Sword of God;" and upon being answered in the affirmative, desired to know if the sword of the Almighty was destined to fall lightly on the necks of the infidel and hypocrite. a further explanation, Abubeker indicated his satisfaction, and Kaled withdrew from his presence highly elated at the result of his visit. Upon his return, observing Omar seated at the entrance of a neighbouring mosque, he called to him in a voice of contempt and defiance, and by the name of left-handed dotard dared him to come near. From the same authority we learn, that Kaled still further incensed Omar by the following act. At the destruction of Yemana, the seat of Moseilama and his followers, amongst other prisoners was a distinguished inhabitant of the place named Mujaia. Immediately after the surrender, Kaled, unaffected by the scenes of blood,

On

On

Having thus been brought to notice this celebrated man, Kaled, we must not pass him by without some account of his character. He was the best general of his age, and it was chiefly to his courage and conduct that the Saracens owed the subduing of the rebels, the conquest of Syria, and the establishment of their religion and polity. His love and tenderness towards his own soldiers were only equalled by his hatred and aversion to the enemies of the Mohammedan religion. Of both he has given the most signal instances. To those who, having embraced the Mohammedan religion, afterwards apostatized, he was an irreconcilable and implacable foe; nor would he spare them, though they evinced the greatest signs of unfeigned repentance. For his great valour, the Arabs called him "the Sword of God;" which surname of his was known also to his enemies, and is mentioned as well by Greek as Arab authors.* If at any time (which was not often) his courage carried him beyond the bounds of discretion, it always brought him off safe again. He never, in the greatest danger, lost his wonted presence of mind, but could as well extricate himself and his men from present difficulties as prevent future ones.

The rebels being subdued by Kaled, the Mohammedans were in some measure eased of their immediate fears. Other difficulties, however, still remained in store for them. About this time several persons, perceiving the success and prosperity of Mohammed and his followers, set up also for prophets too, in hope of meeting the like good fortune, and making themselves eminent in the world. Such were Osud Alabbasi and Tuleihah Ebn Khoweiled, with several others, whose attempts however quickly came to nothing. But the most considerable of these impostors was Moseilama, who

returned to the indulgence of his appetites, and with as little ceremony as feeling demanded of Mujaia his daughter in marriage. The reluctant father endeavoured to elude the request by delineating the extreme indecency of insulting the memory of so many slaughtered victims by the introduction of festivity and mirth; but Kaled was inexorable. Mujaia then fixed the sum of one million of dirhems as the price of his daughter's hand, equivalent to about £23,000, but then considered an enormous dowry. The sum, however, was paid on the spot, and the marriage consummated without further delay. These no doubt were some of the causes which induced Omar, when he became caliph, to deprive Kaled of his commission.

Theophanes, p. 278. edit. Paris.