only to the superior force, but also to the allurements of Ebu Muslim, deserves our respect."

"On the other hand, the adroitness of Ebu Muslim deserves our admiration, who in an astonishingly short space of time gained over to his side all the Turks of Transoxiana, and attached them to himself to such a degree that the myths which even now live in the mouths of the Ozbegs and Turcomans compare him to the Caliph Ali for valour and wondrous works. At all events the influential individuality of Ebu Muslim first made the warlike supremacy of the Turks, although only mediately, felt in Western Asia."

About the year A.H. 134 (751) the new Caliph's brother paid an official visit to Merv, in order to report on the state of the Eastern provinces. So much alarmed was he at the influence and independence of Abū Muslim that on his return to Kufa he recommended his brother to rid himself of the man to whom he owed his throne. In the following year Ziyād, the governor of Samarkand, probably at the instigation of the Caliph, rose against Abū Muslim; but the movement was quickly crushed, and Ziyad was deposed and put to death.

In the following year, A.H. 136 (753), while Abū Muslim and Abū Ja'far were returning from a pilgrimage to Mekka, the Caliph es-Saffah died in Anbār. Abū Ja'far, who is well known in history as El-Mansur, had been designated by his brother to succeed him,' but he had a rival in the person of his uncle 'Abdullah, who was at the head of a considerable army, including a contingent of 17,000 men of Khorāsān. Abū Muslim, compelled to choose between the pretenders, declared for Abū Ja'far, whereupon 'Abdullah caused a

1 Es-Saffah was ten years younger than Abū Ja'far, but, as Weil suggests, was preferred to the latter, because his mother was a free woman, while his brother's was a slave.

massacre of the whole of his Khorāsān contingent, in the knowledge that they would refuse to draw the sword against the governor of their province. But the precaution was of no avail, for shortly afterwards his Syrian army was utterly defeated near Nisibis by a Persian force under Abu Muslim, and 'Abdullah was compelled to abandon his claim. Hardly was this danger averted when the Caliph el-Mansur again allowed his jealousy of Abū Muslim to get the better of him. Abū Muslim was

warned of his ill-will, so resolved an immediate return to Khorāsān. In order to prevent this the Caliph appointed him to the governorship of Syria and Egypt, and invited him to an audience in Mada'in. The correspondence 2 which followed between the Caliph and his too powerful lieutenant gives us a graphic picture of the times, and also possesses some historical importance. Abū Muslim was too wary to accept the Caliph's invitation. "A certain king of the Sasanides," he replied, "once said: 'There is no more dangerous time for a Vezir than when complete tranquillity reigns in the kingdom.' . . . I therefore deem it expedient to avoid the proximity of the Commander of the Faithful, without, however, ceasing on this account to be his faithful subject. Should the Commander of the Faithful allow me to do so I will be the most humble of his servants, but if he gives vent to his passions I shall be compelled for my own safety to recall my allegiance."

To this the Caliph replied: "I have grasped the meaning of thy letter; but thy position is different from that of the bad Vezirs of the Sāsānide kings, ... a humble and faithful servant like thyself has nothing to fear

1 See Weil, Geschichte der Khalifen, vol. ii. pp. 24, 25.

2 The correspondence is fully reported by Tabari; and Weil, recognising its historical interest, has translated in full three of the letters. Cf. Weil, op. cit. vol. ii. pp. 27, 28.

during a state of peace. Although the conditions hinted at towards the close of thy letter do not bespeak an entire submission, thou wilt doubtless return with the bearer of this letter. I pray God that He may give thee strength to withstand the enticements of Satan, who hopes to frustrate thy good intentions, and opens for thee the gate which leads to destruction."

Abū Muslim rejoined in the following remarkable letter: "I had a guide closely connected with the house of the Prophet whose business it was to instruct me in the teachings and duties prescribed by God. From him I had hoped to learn the sciences, but he led me into ignorance and error by means of the Koran itself, which, from love of worldly things, he misinterpreted. He ordered me, in God's name, to draw the sword, to banish feelings of pity from my heart, to accept no excuses from my enemies, and to pardon no offence. I did everything to pave his way to dominion. Nothing now remains for me but to entreat God to pardon me for the sins I have committed." Having despatched this letter, Abū Muslim set out for Khorāsān, but in the meanwhile El-Mansur wrote privately to Abū Dā'ūd Khālid, whom Abu Muslim had left as his lieutenant in Khorasan, appointing him to the governorship. He further pointed out that the army of Khorāsān had obeyed Abū Muslim because he had been fighting for the 'Abbasids; that he was now in open revolt, and ought to be put to death at the first opportunity. Abū Da'ūd communicated this letter to the army and chiefs of Khorasan, who at once recognised him as governor. He then sent news of this momentous occurrence to Abū Muslim, who, seeing that he could no longer count on the attachment of the Khorāsānīs, and deceived by the false assurances of his former friends, consented to wait upon the Caliph at Mada'in. On arriving there he was basely murdered

at his master's instigation by five hired assassins, A.H. 137 (754).

Abū Muslim was barely thirty-five years of age when he met his fall. It was certainly deserved, for, according to computations of Arabian historians, he was responsible for the slaughter of no less than 600,000 human beings. But though the monster richly merited punishment, his master, on whom he had bestowed the Empire of the East, should have been the last to inflict it; and the treachery with which Abū Muslim's fate was compassed is an additional stain on El-Mansūr's memory.

CHAPTER XII

THE CALIPHATES OF EL-MANSŪR, EL-HĀDI, AND HARUN ER-RASHID

EL-MANSUR'S troubles did not end with the defeat of 'Abdullah and the murder of Abu Muslim. The rebellious Mesopotamians, under their leader Mulabbab esh-Shaybāni, more than once repulsed the troops sent against them by the Caliph, and not till A.H. I 38 (755) was order restored by Khāzim ibn Khuzayma.1 In the meantime a In the meantime a "Magian," or Zoroastrian of Nīshāpūr, named Sinbad,2 disgusted at the murder of his patron Abū Muslim, rose in rebellion to avenge the blood of the fallen general.3 He soon found himself at the head of a large following,* and gained possession of Nīshāpūr, Kūmis, and Ray. In the town last mentioned the treasure which had been left there by Abu Muslim fell into his hands. Against him El-Mansur despatched Jahwar ibn Marrār el-'Ijlī, at the head of 10,000 men, who encountered and put to flight the rebels between Hamadān and Ray. Sinbad escaped from the field of battle, but was overtaken and killed between Tabaristan and Ray, his revolt having lasted just seventy days.

1 Tabari, Annales, Series III. p. 122.

5

2 An account of this man may be found in the Siasset Namèh, pp. 122-23 of Schefer's text.

In the Arabic, Wadhalika innahu kāna min sanāyi'ihi.

4 Numbering 6000 men.

5 Wrongly read by Weil as Jumhur.

6 Tabari, loc cit. p. 120.