Decline and Fall of the Roman Empire, Vol. 5, by Edward Gibbon, [1776-88], at sacred-texts.com
On the intelligence of this rapid success, the applause of Musa degenerated into envy; and he began, not to complain, but to fear, that Tarik would leave him nothing to subdue. At the head of ten thousand Arabs and eight thousand Africans, he passed over in person from Mauritania to Spain: the first of his companions were the noblest of the Koreish; his eldest son was left in the command of Africa; the three younger brethren were of an age and spirit to second the boldest enterprises of their father. At his landing in Algezire, he was respectfully entertained by Count Julian, who stifled his inward remorse, and testified, both in words and actions, that the victory of the Arabs had not impaired his attachment to their cause. Some enemies yet remained for the sword of Musa. The tardy repentance of the Goths had compared their own numbers and those of the invaders; the cities from which the march of Tarik had declined considered themselves as impregnable; and the bravest patriots defended the fortifications of Seville and Merida. They were successively besieged and reduced by the labor of Musa, who transported his camp from the Boetis to the Anas, from the Guadalquivir to the Guadiana. When he beheld the works of Roman magnificence, the bridge, the aqueducts, the triumphal arches, and the theatre, of the ancient metropolis of Lusitania, "I should imagine," said he to his four companions, "that the human race must have united their art and power in the foundation of this city: happy is the man who shall become its master!" He aspired to that happiness, but the Emeritans sustained on this occasion the honor of their descent from the veteran legionaries of Augustus 183 Disdaining the confinement of their walls, they gave battle to the Arabs on the plain; but an ambuscade rising from the shelter of a quarry, or a ruin, chastised their indiscretion, and intercepted their return. The wooden turrets of assault were rolled forwards to the foot of the rampart; but the defence of Merida was obstinate and long; and the castle of the martyrs was a perpetual testimony of the losses of the Moslems. The constancy of the besieged was at length subdued by famine and despair; and the prudent victor disguised his impatience under the names of clemency and esteem. The alternative of exile or tribute was allowed; the churches were divided between the two religions; and the wealth of those who had fallen in the siege, or retired to Gallicia, was confiscated as the reward of the faithful. In the midway between Merida and Toledo, the lieutenant of Musa saluted the vicegerent of the caliph, and conducted him to the palace of the Gothic kings. Their first interview was cold and formal: a rigid account was exacted of the treasures of Spain: the character of Tarik was exposed to suspicion and obloquy; and the hero was imprisoned, reviled, and ignominiously scourged by the hand, or the command, of Musa. Yet so strict was the discipline, so pure the zeal, or so tame the spirit, of the primitive Moslems, that, after this public indignity, Tarik could serve and be trusted in the reduction of the Tarragonest province. A mosch was erected at Saragossa, by the liberality of the Koreish: the port of Barcelona was opened to the vessels of Syria; and the Goths were pursued beyond the Pyrenaean mountains into their Gallic province of Septimania or Languedoc. 184 In the church of St. Mary at Carcassone, Musa found, but it is improbable that he left, seven equestrian statues of massy silver; and from his term or column of Narbonne, he returned on his footsteps to the Gallician and Lusitanian shores of the ocean. During the absence of the father, his son Abdelaziz chastised the insurgents of Seville, and reduced, from Malaga to Valentia, the sea-coast of the Mediterranean: his original treaty with the discreet and valiant Theodemir 185 will represent the manners and policy of the times. "The conditions of peace agreed and sworn between Abdelaziz, the son of Musa, the son of Nassir, and Theodemir prince of the Goths. In the name of the most merciful God, Abdelaziz makes peace on these conditions: that Theodemir shall not be disturbed in his principality; nor any injury be offered to the life or property, the wives and children, the religion and temples, of the Christians: that Theodemir shall freely deliver his seven *_0037 cities, Orihuela, Valentola, Alicanti Mola, Vacasora, Bigerra, (now Bejar,) Ora, (or Opta,) and Lorca: that he shall not assist or entertain the enemies of the caliph, but shall faithfully communicate his knowledge of their hostile designs: that himself, and each of the Gothic nobles, shall annually pay one piece of gold, four measures of wheat, as many of barley, with a certain proportion of honey, oil, and vinegar; and that each of their vassals shall be taxed at one moiety of the said imposition. Given the fourth of Regeb, in the year of the Hegira ninety- four, and subscribed with the names of four Mussulman witnesses." 186 Theodemir and his subjects were treated with uncommon lenity; but the rate of tribute appears to have fluctuated from a tenth to a fifth, according to the submission or obstinacy of the Christians. 187 In this revolution, many partial calamities were inflicted by the carnal or religious passions of the enthusiasts: some churches were profaned by the new worship: some relics or images were confounded with idols: the rebels were put to the sword; and one town (an obscure place between Cordova and Seville) was razed to its foundations. Yet if we compare the invasion of Spain by the Goths, or its recovery by the kings of Castile and Arragon, we must applaud the moderation and discipline of the Arabian conquerors.
The exploits of Musa were performed in the evening of life, though he affected to disguise his age by coloring with a red powder the whiteness of his beard. But in the love of action and glory, his breast was still fired with the ardor of youth; and the possession of Spain was considered only as the first step to the monarchy of Europe. With a powerful armament by sea and land, he was preparing to repass the Pyrenees, to extinguish in Gaul and Italy the declining kingdoms of the Franks and Lombards, and to preach the unity of God on the altar of the Vatican. From thence, subduing the Barbarians of Germany, he proposed to follow the course of the Danube from its source to the Euxine Sea, to overthrow the Greek or Roman empire of Constantinople, and returning from Europe to Asia, to unite his new acquisitions with Antioch and the provinces of Syria. 188 But his vast enterprise, perhaps of easy execution, must have seemed extravagant to vulgar minds; and the visionary conqueror was soon reminded of his dependence and servitude. The friends of Tarik had effectually stated his services and wrongs: at the court of Damascus, the proceedings of Musa were blamed, his intentions were suspected, and his delay in complying with the first invitation was chastised by a harsher and more peremptory summons. An intrepid messenger of the caliph entered his camp at Lugo in Gallicia, and in the presence of the Saracens and Christians arrested the bridle of his horse. His own loyalty, or that of his troops, inculcated the duty of obedience: and his disgrace was alleviated by the recall of his rival, and the permission of investing with his two governments his two sons, Abdallah and Abdelaziz. His long triumph from Ceuta to Damascus displayed the spoils of Africa and the treasures of Spain: four hundred Gothic nobles, with gold coronets and girdles, were distinguished in his train; and the number of male and female captives, selected for their birth or beauty, was computed at eighteen, or even at thirty, thousand persons. As soon as he reached Tiberias in Palestine, he was apprised of the sickness and danger of the caliph, by a private message from Soliman, his brother and presumptive heir; who wished to reserve for his own reign the spectacle of victory. Had Walid recovered, the delay of Musa would have been criminal: he pursued his march, and found an enemy on the throne. In his trial before a partial judge against a popular antagonist, he was convicted of vanity and falsehood; and a fine of two hundred thousand pieces of gold either exhausted his poverty or proved his rapaciousness. The unworthy treatment of Tarik was revenged by a similar indignity; and the veteran commander, after a public whipping, stood a whole day in the sun before the palace gate, till he obtained a decent exile, under the pious name of a pilgrimage to Mecca. The resentment of the caliph might have been satiated with the ruin of Musa; but his fears demanded the extirpation of a potent and injured family. A sentence of death was intimated with secrecy and speed to the trusty servants of the throne both in Africa and Spain; and the forms, if not the substance, of justice were superseded in this bloody execution. In the mosch or palace of Cordova, Abdelaziz was slain by the swords of the conspirators; they accused their governor of claiming the honors of royalty; and his scandalous marriage with Egilona, the widow of Roderic, offended the prejudices both of the Christians and Moslems. By a refinement of cruelty, the head of the son was presented to the father, with an insulting question, whether he acknowledged the features of the rebel? "I know his features," he exclaimed with indignation: "I assert his innocence; and I imprecate the same, a juster fate, against the authors of his death." The age and despair of Musa raised him above the power of kings; and he expired at Mecca of the anguish of a broken heart. His rival was more favorably treated: his services were forgiven; and Tarik was permitted to mingle with the crowd of slaves. 189 I am ignorant whether Count Julian was rewarded with the death which he deserved indeed, though not from the hands of the Saracens; but the tale of their ingratitude to the sons of Witiza is disproved by the most unquestionable evidence. The two royal youths were reinstated in the private patrimony of their father; but on the decease of Eba, the elder, his daughter was unjustly despoiled of her portion by the violence of her uncle Sigebut. The Gothic maid pleaded her cause before the caliph Hashem, and obtained the restitution of her inheritance; but she was given in marriage to a noble Arabian, and their two sons, Isaac and Ibrahim, were received in Spain with the consideration that was due to their origin and riches.
A province is assimilated to the victorious state by the introduction of strangers and the imitative spirit of the natives; and Spain, which had been successively tinctured with Punic, and Roman, and Gothic blood, imbibed, in a few generations, the name and manners of the Arabs. The first conquerors, and the twenty successive lieutenants of the caliphs, were attended by a numerous train of civil and military followers, who preferred a distant fortune to a narrow home: the private and public interest was promoted by the establishment of faithful colonies; and the cities of Spain were proud to commemorate the tribe or country of their Eastern progenitors. The victorious though motley bands of Tarik and Musa asserted, by the name of Spaniards, their original claim of conquest; yet they allowed their brethren of Egypt to share their establishments of Murcia and Lisbon. The royal legion of Damascus was planted at Cordova; that of Emesa at Seville; that of Kinnisrin or Chalcis at Jaen; that of Palestine at Algezire and Medina Sidonia. The natives of Yemen and Persia were scattered round Toledo and the inland country, and the fertile seats of Grenada were bestowed on ten thousand horsemen of Syria and Irak, the children of the purest and most noble of the Arabian tribes. 190 A spirit of emulation, sometimes beneficial, more frequently dangerous, was nourished by these hereditary factions. Ten years after the conquest, a map of the province was presented to the caliph: the seas, the rivers, and the harbors, the inhabitants and cities, the climate, the soil, and the mineral productions of the earth. 191 In the space of two centuries, the gifts of nature were improved by the agriculture, 192 the manufactures, and the commerce, of an industrious people; and the effects of their diligence have been magnified by the idleness of their fancy. The first of the Ommiades who reigned in Spain solicited the support of the Christians; and in his edict of peace and protection, he contents himself with a modest imposition of ten thousand ounces of gold, ten thousand pounds of silver, ten thousand horses, as many mules, one thousand cuirasses, with an equal number of helmets and lances. 193 The most powerful of his successors derived from the same kingdom the annual tribute of twelve millions and forty-five thousand dinars or pieces of gold, about six millions of sterling money; 194 a sum which, in the tenth century, most probably surpassed the united revenues of the Christians monarchs. His royal seat of Cordova contained six hundred moschs, nine hundred baths, and two hundred thousand houses; he gave laws to eighty cities of the first, to three hundred of the second and third order; and the fertile banks of the Guadalquivir were adorned with twelve thousand villages and hamlets. The Arabs might exaggerate the truth, but they created and they describe the most prosperous aera of the riches, the cultivation, and the populousness of Spain. 195
The wars of the Moslems were sanctified by the prophet; but among the various precepts and examples of his life, the caliphs selected the lessons of toleration that might tend to disarm the resistance of the unbelievers. Arabia was the temple and patrimony of the God of Mahomet; but he beheld with less jealousy and affection the nations of the earth. The polytheists and idolaters, who were ignorant of his name, might be lawfully extirpated by his votaries; 196 but a wise policy supplied the obligation of justice; and after some acts of intolerant zeal, the Mahometan conquerors of Hindostan have spared the pagods of that devout and populous country. The disciples of Abraham, of Moses, and of Jesus, were solemnly invited to accept the more perfect revelation of Mahomet; but if they preferred the payment of a moderate tribute, they were entitled to the freedom of conscience and religious worship. 197 In a field of battle the forfeit lives of the prisoners were redeemed by the profession of Islam; the females were bound to embrace the religion of their masters, and a race of sincere proselytes was gradually multiplied by the education of the infant captives. But the millions of African and Asiatic converts, who swelled the native band of the faithful Arabs, must have been allured, rather than constrained, to declare their belief in one God and the apostle of God. By the repetition of a sentence and the loss of a foreskin, the subject or the slave, the captive or the criminal, arose in a moment the free and equal companion of the victorious Moslems. Every sin was expiated, every engagement was dissolved: the vow of celibacy was superseded by the indulgence of nature; the active spirits who slept in the cloister were awakened by the trumpet of the Saracens; and in the convulsion of the world, every member of a new society ascended to the natural level of his capacity and courage. The minds of the multitude were tempted by the invisible as well as temporal blessings of the Arabian prophet; and charity will hope that many of his proselytes entertained a serious conviction of the truth and sanctity of his revelation. In the eyes of an inquisitive polytheist, it must appear worthy of the human and the divine nature. More pure than the system of Zoroaster, more liberal than the law of Moses, the religion of Mahomet might seem less inconsistent with reason than the creed of mystery and superstition, which, in the seventh century, disgraced the simplicity of the gospel.
In the extensive provinces of Persia and Africa, the national religion has been eradicated by the Mahometan faith. The ambiguous theology of the Magi stood alone among the sects of the East; but the profane writings of Zoroaster 198 might, under the reverend name of Abraham, be dexterously connected with the chain of divine revelation. Their evil principle, the daemon Ahriman, might be represented as the rival, or as the creature, of the God of light. The temples of Persia were devoid of images; but the worship of the sun and of fire might be stigmatized as a gross and criminal idolatry. 199 The milder sentiment was consecrated by the practice of Mahomet 200 and the prudence of the caliphs; the Magians or Ghebers were ranked with the Jews and Christians among the people of the written law; 201 and as late as the third century of the Hegira, the city of Herat will afford a lively contrast of private zeal and public toleration. 202 Under the payment of an annual tribute, the Mahometan law secured to the Ghebers of Herat their civil and religious liberties: but the recent and humble mosch was overshadowed by the antique splendor of the adjoining temple of fire. A fanatic Iman deplored, in his sermons, the scandalous neighborhood, and accused the weakness or indifference of the faithful. Excited by his voice, the people assembled in tumult; the two houses of prayer were consumed by the flames, but the vacant ground was immediately occupied by the foundations of a new mosch. The injured Magi appealed to the sovereign of Chorasan; he promised justice and relief; when, behold! four thousand citizens of Herat, of a grave character and mature age, unanimously swore that the idolatrous fane had never existed; the inquisition was silenced and their conscience was satisfied (says the historian Mirchond 203 with this holy and meritorious perjury. 204 But the greatest part of the temples of Persia were ruined by the insensible and general desertion of their votaries. It was insensible, since it is not accompanied with any memorial of time or place, of persecution or resistance. It was general, since the whole realm, from Shiraz to Samarcand, imbibed the faith of the Koran; and the preservation of the native tongue reveals the descent of the Mahometans of Persia. 205 In the mountains and deserts, an obstinate race of unbelievers adhered to the superstition of their fathers; and a faint tradition of the Magian theology is kept alive in the province of Kirman, along the banks of the Indus, among the exiles of Surat, and in the colony which, in the last century, was planted by Shaw Abbas at the gates of Ispahan. The chief pontiff has retired to Mount Elbourz, eighteen leagues from the city of Yezd: the perpetual fire (if it continues to burn) is inaccessible to the profane; but his residence is the school, the oracle, and the pilgrimage of the Ghebers, whose hard and uniform features attest the unmingled purity of their blood. Under the jurisdiction of their elders, eighty thousand families maintain an innocent and industrious life: their subsistence is derived from some curious manufactures and mechanic trades; and they cultivate the earth with the fervor of a religious duty. Their ignorance withstood the despotism of Shaw Abbas, who demanded with threats and tortures the prophetic books of Zoroaster; and this obscure remnant of the Magians is spared by the moderation or contempt of their present sovereigns. 206
The Northern coast of Africa is the only land in which the light of the gospel, after a long and perfect establishment, has been totally extinguished. The arts, which had been taught by Carthage and Rome, were involved in a cloud of ignorance; the doctrine of Cyprian and Augustin was no longer studied. Five hundred episcopal churches were overturned by the hostile fury of the Donatists, the Vandals, and the Moors. The zeal and numbers of the clergy declined; and the people, without discipline, or knowledge, or hope, submissively sunk under the yoke of the Arabian prophet Within fifty years after the expulsion of the Greeks, a lieutenant of Africa informed the caliph that the tribute of the infidels was abolished by their conversion; 207 and, though he sought to disguise his fraud and rebellion, his specious pretence was drawn from the rapid and extensive progress of the Mahometan faith. In the next age, an extraordinary mission of five bishops was detached from Alexandria to Cairoan. They were ordained by the Jacobite patriarch to cherish and revive the dying embers of Christianity: 208 but the interposition of a foreign prelate, a stranger to the Latins, an enemy to the Catholics, supposes the decay and dissolution of the African hierarchy. It was no longer the time when the successor of St. Cyprian, at the head of a numerous synod, could maintain an equal contest with the ambition of the Roman pontiff. In the eleventh century, the unfortunate priest who was seated on the ruins of Carthage implored the arms and the protection of the Vatican; and he bitterly complains that his naked body had been scourged by the Saracens, and that his authority was disputed by the four suffragans, the tottering pillars of his throne. Two epistles of Gregory the Seventh 209 are destined to soothe the distress of the Catholics and the pride of a Moorish prince. The pope assures the sultan that they both worship the same God, and may hope to meet in the bosom of Abraham; but the complaint that three bishops could no longer be found to consecrate a brother, announces the speedy and inevitable ruin of the episcopal order. The Christians of Africa and Spain had long since submitted to the practice of circumcision and the legal abstinence from wine and pork; and the name of Mozarabes 210 (adoptive Arabs) was applied to their civil or religious conformity. 211 About the middle of the twelfth century, the worship of Christ and the succession of pastors were abolished along the coast of Barbary, and in the kingdoms of Cordova and Seville, of Valencia and Grenada. 212 The throne of the Almohades, or Unitarians, was founded on the blindest fanaticism, and their extraordinary rigor might be provoked or justified by the recent victories and intolerant zeal of the princes of Sicily and Castille, of Arragon and Portugal. The faith of the Mozarabes was occasionally revived by the papal missionaries; and, on the landing of Charles the Fifth, some families of Latin Christians were encouraged to rear their heads at Tunis and Algiers. But the seed of the gospel was quickly eradicated, and the long province from Tripoli to the Atlantic has lost all memory of the language and religion of Rome. 213
After the revolution of eleven centuries, the Jews and Christians of the Turkish empire enjoy the liberty of conscience which was granted by the Arabian caliphs. During the first age of the conquest, they suspected the loyalty of the Catholics, whose name of Melchites betrayed their secret attachment to the Greek emperor, while the Nestorians and Jacobites, his inveterate enemies, approved themselves the sincere and voluntary friends of the Mahometan government. 214 Yet this partial jealousy was healed by time and submission; the churches of Egypt were shared with the Catholics; 215 and all the Oriental sects were included in the common benefits of toleration. The rank, the immunities, the domestic jurisdiction of the patriarchs, the bishops, and the clergy, were protected by the civil magistrate: the learning of individuals recommended them to the employments of secretaries and physicians: they were enriched by the lucrative collection of the revenue; and their merit was sometimes raised to the command of cities and provinces. A caliph of the house of Abbas was heard to declare that the Christians were most worthy of trust in the administration of Persia. "The Moslems," said he, "will abuse their present fortune; the Magians regret their fallen greatness; and the Jews are impatient for their approaching deliverance." 216 But the slaves of despotism are exposed to the alternatives of favor and disgrace. The captive churches of the East have been afflicted in every age by the avarice or bigotry of their rulers; and the ordinary and legal restraints must be offensive to the pride, or the zeal, of the Christians. 217 About two hundred years after Mahomet, they were separated from their fellow- subjects by a turban or girdle of a less honorable color; instead of horses or mules. they were condemned to ride on asses, in the attitude of women. Their public and private building were measured by a diminutive standard; in the streets or the baths it is their duty to give way or bow down before the meanest of the people; and their testimony is rejected, if it may tend to the prejudice of a true believer. The pomp of processions, the sound of bells or of psalmody, is interdicted in their worship; a decent reverence for the national faith is imposed on their sermons and conversations; and the sacrilegious attempt to enter a mosch, or to seduce a Mussulman, will not be suffered to escape with impunity. In a time, however, of tranquillity and justice, the Christians have never been compelled to renounce the Gospel, or to embrace the Koran; but the punishment of death is inflicted upon the apostates who have professed and deserted the law of Mahomet. The martyrs of Cordova provoked the sentence of the cadhi, by the public confession of their inconstancy, or their passionate invectives against the person and religion of the prophet. 218
At the end of the first century of the Hegira, the caliphs were the most potent and absolute monarchs of the globe. Their prerogative was not circumscribed, either in right or in fact, by the power of the nobles, the freedom of the commons, the privileges of the church, the votes of a senate, or the memory of a free constitution. The authority of the companions of Mahomet expired with their lives; and the chiefs or emirs of the Arabian tribes left behind, in the desert, the spirit of equality and independence. The regal and sacerdotal characters were united in the successors of Mahomet; and if the Koran was the rule of their actions, they were the supreme judges and interpreters of that divine book. They reigned by the right of conquest over the nations of the East, to whom the name of liberty was unknown, and who were accustomed to applaud in their tyrants the acts of violence and severity that were exercised at their own expense. Under the last of the Ommiades, the Arabian empire extended two hundred days' journey from east to west, from the confines of Tartary and India to the shores of the Atlantic Ocean. And if we retrench the sleeve of the robe, as it is styled by their writers, the long and narrow province of Africa, the solid and compact dominion from Fargana to Aden, from Tarsus to Surat, will spread on every side to the measure of four or five months of the march of a caravan. 219 We should vainly seek the indissoluble union and easy obedience that pervaded the government of Augustus and the Antonines; but the progress of the Mahometan religion diffused over this ample space a general resemblance of manners and opinions. The language and laws of the Koran were studied with equal devotion at Samarcand and Seville: the Moor and the Indian embraced as countrymen and brothers in the pilgrimage of Mecca; and the Arabian language was adopted as the popular idiom in all the provinces to the westward of the Tigris. 220
183 The honorable relics of the Cantabrian war (Dion Cassius, l. liii p. 720) were planted in this metropolis of Lusitania, perhaps of Spain, (submittit cui tota suos Hispania fasces.) Nonius (Hispania, c. 31, p. 106 - 110) enumerates the ancient structures, but concludes with a sigh: Urbs haec olim nobilissima ad magnam incolarum infrequentiam delapsa est, et praeter priscae claritatis ruinas nihil ostendit.
184 Both the interpreters of Novairi, De Guignes (Hist. des Huns, tom. i. p. 349) and Cardonne, (Hist. de l'Afrique et de l'Espagne, tom. i. p. 93, 94, 104, 135,) lead Musa into the Narbonnese Gaul. But I find no mention of this enterprise, either in Roderic of Toledo, or the Mss. of the Escurial, and the invasion of the Saracens is postponed by a French chronicle till the ixth year after the conquest of Spain, A.D. 721, (Pagi, Critica, tom. iii. p. 177, 195. Historians of France, tom. iii.) I much question whether Musa ever passed the Pyrenees.
185 Four hundred years after Theodemir, his territories of Murcia and Carthagena retain in the Nubian geographer Edrisi (p, 154, 161) the name of Tadmir, (D'Anville, Etats de l'Europe, p. 156. Pagi, tom. iii. p. 174.) In the present decay of Spanish agriculture, Mr. Swinburne (Travels into Spain, p. 119) surveyed with pleasure the delicious valley from Murcia to Orihuela, four leagues and a half of the finest corn pulse, lucerne, oranges, &c.
*_0037 Gibbon has made eight cities: in Conde's translation Bigera does not appear. - M.
186 See the treaty in Arabic and Latin, in the Bibliotheca Arabico-Hispana, tom. ii. p. 105, 106. It is signed the 4th of the month of Regeb, A. H. 94, the 5th of April, A.D. 713; a date which seems to prolong the resistance of Theodemir, and the government of Musa.
187 From the history of Sandoval, p. 87. Fleury (Hist. Eccles. tom. ix. p. 261) has given the substance of another treaty concluded A Ae. C. 782, A.D. 734, between an Arabian chief and the Goths and Romans, of the territory of Conimbra in Portugal. The tax of the churches is fixed at twenty-five pounds of gold; of the monasteries, fifty; of the cathedrals, one hundred; the Christians are judged by their count, but in capital cases he must consult the alcaide. The church doors must be shut, and they must respect the name of Mahomet. I have not the original before me; it would confirm or destroy a dark suspicion, that the piece has been forged to introduce the immunity of a neighboring convent.
188 This design, which is attested by several Arabian historians, (Cardonne, tom. i. p. 95, 96,) may be compared with that of Mithridates, to march from the Crimaea to Rome; or with that of Caesar, to conquer the East, and return home by the North; and all three are perhaps surpassed by the real and successful enterprise of Hannibal.
189 I much regret our loss, or my ignorance, of two Arabic works of the viiith century, a Life of Musa, and a poem on the exploits of Tarik. Of these authentic pieces, the former was composed by a grandson of Musa, who had escaped from the massacre of his kindred; the latter, by the vizier of the first Abdalrahman, caliph of Spain, who might have conversed with some of the veterans of the conqueror, (Bibliot. Arabico-Hispana, tom. ii. p. 36, 139.)
190 Bibliot. Arab. Hispana, tom. ii. p. 32, 252. The former of these quotations is taken from a Biographia Hispanica, by an Arabian of Valentia, (see the copious Extracts of Casiri, tom. ii. p. 30 - 121;) and the latter from a general Chronology of the Caliphs, and of the African and Spanish Dynasties, with a particular History of the kingdom of Grenada, of which Casiri has given almost an entire version, (Bibliot. Arabico-Hispana, tom. ii. p. 177 - 319.) The author, Ebn Khateb, a native of Grenada, and a contemporary of Novairi and Abulfeda, (born A.D. 1313, died A.D. 1374,) was an historian, geographer, physician, poet, &c., (tom. ii. p. 71, 72.)
191 Cardonne, Hist. de l'Afrique et de l'Espagne, tom. i. p. 116, 117.
192 A copious treatise of husbandry, by an Arabian of Seville, in the xiith century, is in the Escurial library, and Casiri had some thoughts of translating it. He gives a list of the authors quoted, Arabs as well as Greeks, Latins, &c.; but it is much if the Andalusian saw these strangers through the medium of his countryman Columella, (Casiri, Bibliot. Arabico-Hispana, tom. i. p. 323 - 338.)
193 Bibliot. Arabico-Hispana, tom. ii. p. 104. Casiri translates the original testimony of the historian Rasis, as it is alleged in the Arabic Biographia Hispanica, pars ix. But I am most exceedingly surprised at the address, Principibus caeterisque Christianis, Hispanis suis Castellae. The name of Castellae was unknown in the viiith century; the kingdom was not erected till the year 1022, a hundred years after the time of Rasis, (Bibliot. tom. ii. p. 330,) and the appellation was always expressive, not of a tributary province, but of a line of castles independent of the Moorish yoke, (D'Anville, Etats de l'Europe, p. 166 - 170.) Had Casiri been a critic, he would have cleared a difficulty, perhaps of his own making.
194 Cardonne, tom. i. p. 337, 338. He computes the revenue at 130,000,000 of French livres. The entire picture of peace and prosperity relieves the bloody uniformity of the Moorish annals.
195 I am happy enough to possess a splendid and interesting work which has only been distributed in presents by the court of Madrid Bibliotheca Arabico-Hispana Escurialensis, opera et studio Michaelis Casiri, Syro Maronitoe. Matriti, in folio, tomus prior, 1760, tomus posterior, 1770. The execution of this work does honor to the Spanish press; the Mss., to the number of MDCCCLI., are judiciously classed by the editor, and his copious extracts throw some light on the Mahometan literature and history of Spain. These relics are now secure, but the task has been supinely delayed, till, in the year 1671, a fire consumed the greatest part of the Escurial library, rich in the spoils of Grenada and Morocco.
Note: Compare the valuable work of Conde, Historia de la Dominacion de las Arabes en Espana. Madrid, 1820. - M.
196 The Harbii, as they are styled, qui tolerari nequeunt, are, 1. Those who, besides God, worship the sun, moon, or idols. 2. Atheists, Utrique, quamdiu princeps aliquis inter Mohammedanos superest, oppugnari debent donec religionem amplectantur, nec requies iis concedenda est, nec pretium acceptandum pro obtinenda conscientiae libertate, (Reland, Dissertat. x. de Jure Militari Mohammedan. tom. iii. p. 14;) a rigid theory!
197 The distinction between a proscribed and a tolerated sect, between the Harbii and the people of the Book, the believers in some divine revelation, is correctly defined in the conversation of the caliph Al Mamum with the idolaters or Sabaeans of Charrae, (Hottinger, Hist. Orient. p. 107, 108.)
198 The Zend or Pazend, the bible of the Ghebers, is reckoned by themselves, or at least by the Mahometans, among the ten books which Abraham received from heaven; and their religion is honorably styled the religion of Abraham, (D'Herblot, Bibliot. Orient. p. 701; Hyde, de Religione veterum Persarum, c, iii. p. 27, 28, &c.) I much fear that we do not possess any pure and free description of the system of Zoroaster. *_0038 Dr. Prideaux (Connection, vol. i. p. 300, octavo) adopts the opinion, that he had been the slave and scholar of some Jewish prophet in the captivity of Babylon. Perhaps the Persians, who have been the masters of the Jews, would assert the honor, a poor honor, of being their masters.
*_0038 Whatever the real age of the Zendavesta, published by Anquetil du Perron, whether of the time of Ardeschir Babeghan, according to Mr. Erskine, or of much higher antiquity, it may be considered, I conceive, both a "pure and a free," though imperfect, description of Zoroastrianism; particularly with the illustrations of the original translator, and of the German Kleuker - M.
199 The Arabian Nights, a faithful and amusing picture of the Oriental world, represent in the most odious colors of the Magians, or worshippers of fire, to whom they attribute the annual sacrifice of a Mussulman. The religion of Zoroaster has not the least affinity with that of the Hindoos, yet they are often confounded by the Mahometans; and the sword of Timour was sharpened by this mistake, (Hist. de Timour Bec, par Cherefeddin Ali Yezdi, l. v.
200 Vie de Mahomet, par Gagnier, tom. iii. p. 114, 115.)
201 Hae tres sectae, Judaei, Christiani, et qui inter Persas Magorum institutis addicti sunt, populi libri dicuntur, (Reland, Dissertat. tom. iii. p. 15.) The caliph Al Mamun confirms this honorable distinction in favor of the three sects, with the vague and equivocal religion of the Sabaeans, under which the ancient polytheists of Charrae were allowed to shelter their idolatrous worship, (Hottinger, Hist. Orient p. 167, 168.)
202 This singular story is related by D'Herbelot, (Bibliot. Orient. p 448, 449,) on the faith of Khondemir, and by Mirchond himself, (Hist priorum Regum Persarum, &c., p. 9, 10, not. p. 88, 89.)
203 Mirchond, (Mohammed Emir Khoondah Shah,) a native of Herat, composed in the Persian language a general history of the East, from the creation to the year of the Hegira 875, (A.D. 1471.) In the year 904 (A.D. 1498) the historian obtained the command of a princely library, and his applauded work, in seven or twelve parts, was abbreviated in three volumes by his son Khondemir, A. H. 927, A.D. 1520. The two writers, most accurately distinguished by Petit de la Croix, (Hist. de Genghizcan, p.537, 538, 544, 545,) are loosely confounded by D'Herbelot, (p. 358, 410, 994, 995: ) but his numerous extracts, under the improper name of Khondemir, belong to the father rather than the son. The historian of Genghizcan refers to a Ms. of Mirchond, which he received from the hands of his friend D'Herbelot himself. A curious fragment (the Taherian and Soffarian Dynasties) has been lately published in Persic and Latin, (Viennae, 1782, in 4to., cum notis Bernard de Jenisch;) and the editor allows us to hope for a continuation of Mirchond.
204 Quo testimonio boni se quidpiam praestitisse opinabantur. Yet Mirchond must have condemned their zeal, since he approved the legal toleration of the Magi, cui (the fire temple) peracto singulis annis censu uti sacra Mohammedis lege cautum, ab omnibus molestiis ac oneribus libero esse licuit.
205 The last Magian of name and power appears to be Mardavige the Dilemite, who, in the beginning of the 10th century, reigned in the northern provinces of Persia, near the Caspian Sea, (D'Herbelot, Bibliot. Orient. p. 355.) But his soldiers and successors, the Bowides either professed or embraced the Mahometan faith; and under their dynasty (A.D. 933 - 1020) I should say the fall of the religion of Zoroaster.
206 The present state of the Ghebers in Persia is taken from Sir John Chardin, not indeed the most learned, but the most judicious and inquisitive of our modern travellers, (Voyages en Perse, tom. ii. p. 109, 179 - 187, in 4to.) His brethren, Pietro della Valle, Olearius, Thevenot, Tavernier, &c., whom I have fruitlessly searched, had neither eyes nor attention for this interesting people.
207 The letter of Abdoulrahman, governor or tyrant of Africa, to the caliph Aboul Abbas, the first of the Abbassides, is dated A. H. 132 Cardonne, Hist. de l'Afrique et de l'Espagne, tom. i. p. 168.)
208 Bibliotheque Orientale, p. 66. Renaudot, Hist. Patriarch. Alex. p. 287, 288.
209 Among the Epistles of the Popes, see Leo IX. epist. 3; Gregor. VII. l. i. epist. 22, 23, l. iii. epist. 19, 20, 21; and the criticisms of Pagi, (tom. iv. A.D. 1053, No. 14, A.D. 1073, No. 13,) who investigates the name and family of the Moorish prince, with whom the proudest of the Roman pontiffs so politely corresponds.
210 Mozarabes, or Mostarabes, adscititii, as it is interpreted in Latin, (Pocock, Specimen Hist. Arabum, p. 39, 40. Bibliot. Arabico- Hispana, tom. ii. p. 18.) The Mozarabic liturgy, the ancient ritual of the church of Toledo, has been attacked by the popes, and exposed to the doubtful trials of the sword and of fire, (Marian. Hist. Hispan. tom. i. l. ix. c. 18, p. 378.) It was, or rather it is, in the Latin tongue; yet in the xith century it was found necessary (A. Ae. C. 1687, A.D. 1039) to transcribe an Arabic version of the canons of the councils of Spain, (Bibliot. Arab. Hisp. tom. i. p. 547,) for the use of the bishops and clergy in the Moorish kingdoms.
211 About the middle of the xth century, the clergy of Cordova was reproached with this criminal compliance, by the intrepid envoy of the Emperor Otho I., (Vit. Johan. Gorz, in Secul. Benedict. V. No. 115, apud Fleury, Hist. Eccles. tom. xii. p. 91.)
212 Pagi, Critica, tom. iv. A.D. 1149, No. 8, 9. He justly observes, that when Seville, &c., were retaken by Ferdinand of Castille, no Christians, except captives, were found in the place; and that the Mozarabic churches of Africa and Spain, described by James a Vitriaco, A.D. 1218, (Hist. Hierosol. c. 80, p. 1095, in Gest. Dei per Francos,) are copied from some older book. I shall add, that the date of the Hegira 677 (A.D. 1278) must apply to the copy, not the composition, of a treatise of a jurisprudence, which states the civil rights of the Christians of Cordova, (Bibliot. Arab. Hisp. tom. i. p. 471;) and that the Jews were the only dissenters whom Abul Waled, king of Grenada, (A.D. 1313,) could either discountenance or tolerate, (tom. ii. p. 288.)
213 Renaudot, Hist. Patriarch. Alex. p. 288. Leo Africanus would have flattered his Roman masters, could he have discovered any latent relics of the Christianity of Africa.
214 Absit (said the Catholic to the vizier of Bagdad) ut pari loco habeas Nestorianos, quorum praeter Arabas nullus alius rex est, et Graecos quorum reges amovendo Arabibus bello non desistunt, &c. See in the Collections of Assemannus (Bibliot. Orient. tom. iv. p. 94 - 101) the state of the Nestorians under the caliphs. That of the Jacobites is more concisely exposed in the Preliminary Dissertation of the second volume of Assemannus.
215 Eutych. Annal. tom. ii. p. 384, 387, 388. Renaudot, Hist. Patriarch. Alex. p. 205, 206, 257, 332. A taint of the Monothelite heresy might render the first of these Greek patriarchs less loyal to the emperors and less obnoxious to the Arabs.
216 Motadhed, who reigned from A.D. 892 to 902. The Magians still held their name and rank among the religions of the empire, (Assemanni, Bibliot. Orient. tom. iv. p. 97.)
217 Reland explains the general restraints of the Mahometan policy and jurisprudence, (Dissertat. tom. iii. p. 16 - 20.) The oppressive edicts of the caliph Motawakkel, (A.D. 847 - 861,) which are still in force, are noticed by Eutychius, (Annal. tom. ii. p. 448,) and D'Herbelot, (Bibliot. Orient. p. 640.) A persecution of the caliph Omar II. is related, and most probably magnified, by the Greek Theophanes (Chron p. 334.)
218 The martyrs of Cordova (A.D. 850, &c.) are commemorated and justified by St. Eulogius, who at length fell a victim himself. A synod, convened by the caliph, ambiguously censured their rashness. The moderate Fleury cannot reconcile their conduct with the discipline of antiquity, toutefois l'autorite de l'eglise, &c. (Fleury, Hist. Eccles. tom. x. p. 415 - 522, particularly p. 451, 508, 509.) Their authentic acts throw a strong, though transient, light on the Spanish church in the ixth century.
219 See the article Eslamiah, (as we say Christendom,) in the Bibliotheque Orientale, (p. 325.) This chart of the Mahometan world is suited by the author, Ebn Alwardi, to the year of the Hegira 385 (A.D. 995.) Since that time, the losses in Spain have been overbalanced by the conquests in India, Tartary, and the European Turkey.
220 The Arabic of the Koran is taught as a dead language in the college of Mecca. By the Danish traveller, this ancient idiom is compared to the Latin; the vulgar tongue of Hejaz and Yemen to the Italian; and the Arabian dialects of Syria, Egypt, Africa, &c., to the Provencal, Spanish, and Portuguese, (Niebuhr, Description de l'Arabie, p. 74, &c.)