Chapter IV: Introduction (3)

Abu Haritha, the guardian of the treasure-chambers, seeing that they had become empty, waited on Al Mahdi with the keys, and said: "Since you have spent all your treasures, what is the use of my keeping these keys? Give orders that they be taken from me." Al Mahdi replied: "Keep them still, for money will be coming in to you." He then dispatched messengers to all quarters in order to press the payment of the revenues, and in a very short time these sums arrived. They were so abundant that Abu Haritha had enough to do in receiving them and verifying the amount. During three days he did not appear before Al Mahdi, who at length said: "What is he about, that silly Bedouin Arab?" Being informed of the cause which kept him away, he sent for him and said: "What prevented your coming to see us?" "The arrival of cash," replied the other. "How foolish it was in you," said Al Mahdi, "to suppose that money would not come in to us!" "Commander of the Faithful," replied Abu Haritha, "if some unforeseen event happened which could not be surmounted without the aid of money, we should not have time to wait till you sent to have the cash brought in."

It is related that Al Mahdi made the pilgrimage one year, and passed by a milestone on which he saw something written. He stopped to see what it was, and read the following line:

"O Mahdi! you would be truly excellent if you had not taken for a favorite Yakub, the son of Daud."

He then said to a person who was with him: "Write underneath that: 'It shall still be so, in spite of the fellow who wrote that—bad luck attend him!' "On his return from the pilgrimage, he stopped at the same milestone, because the verse had probably made an impression on his mind; and such, in fact, appears to have been the case, for very soon after he let his vengeance fall on Yakub. Rumors unfavorable to this minister had greatly multiplied. His enemies had discovered a point by which he might be attacked, and they reminded the Caliph of his having seconded Ibn Abd Allah the Alide[5] in the revolt against Al Mansur.

One of Yakub's servants informed Al Mahdi that he had heard his master say: "The Caliph has built a pleasure-house, and spent on it fifty millions of dirhems ($6,250,000) out of the public money." The fact was that Al Mahdi had just founded the town of Isabad.

Another time Al Mahdi was about to execute some project when Yakub said to him: "Commander of the Faithful, that is mere profusion." To this Al Mahdi answered: "Evil betide you! does not profusion befit persons of a noble race?"

At last Yakub got so tired of the post which he filled that he requested of Al Mahdi permission to give it up, but that favor he could not obtain. Al Mahdi then wished to try if he was still inclined toward the party of the Alides, and sent for him, after taking his seat in a salon of which all the furniture was red. He himself had on red clothes, and behind him stood a young female slave dressed in red; before him was a garden filled with roses of all sorts. "Tell me, Yakub," said he, "what do you think of this salon of ours?" The other replied: "It is the very perfection of beauty. May God permit the Commander of the Faithful to enjoy it long!" "Well," said Al Mahdi, "all that it contains is yours, with this girl to crown your happiness, and, moreover, a sum of one hundred thousand dirhems" ($12,500). Yakub invoked God's blessing on the Caliph, who then said to him: "I have something to ask of you." On this, Yakub stood up from his seat, and exclaimed: "Commander of the Faithful, such words can only proceed from anger. May God protect me from your wrath." Al Mahdi replied: "I wish you to promise to do what I ask." Yakub answered: "I hear, and shall obey." "Swear by Allah," said the Caliph. He swore. "Swear again by Allah." He swore. "Swear again by Allah." He swore for the third time, and the Caliph then said to him: "Lay your hand on my head and swear again." Yakub did so.

Al Mahdi, having thus obtained from him the firmest promise that could be made, said: "There is an Alide, and I wish you to deliver me from the uneasiness which he causes me, and thus set my mind at rest. Here he is; I give him up to you." He then delivered the Alide over to him, and bestowed on him the girl, with all the furniture that was in the salon and the money. When the Alide was alone with him, he said: "Yakub, beware lest you have my blood to answer for before God. I am descended from Fatima, the daughter of Mohammed, on whom God's blessings and favors always repose." To this Yakub replied: "Tell me, sir, if there be good in you." The Alide answered: "If you do good to me, I shall be grateful and pray for your happiness." "Receive the money," said Yakub, "and take whatever road you like." "Such a road," said the Alide, naming it, "is the safest." "Depart with my good wishes," said Yakub.

The girl heard all this conversation, and told a servant of hers to go and relate it to Al Mahdi, and to say in her name: "Such is the conduct of one whom in giving me to him you preferred to yourself; such is the return he makes you for your kindness." Al Mahdi immediately had the road watched, so that the Alide was taken prisoner. He then sent for Yakub, and said to him: "What has become of that man?" Yakub replied: "I have delivered you from the uneasiness he gave you." "Is he dead?" "He is." "Swear by Allah." "I swear by Allah." "Lay your hand upon my head." Yakub did so, and swore by his head. Al Mahdi then said to an attendant: "Boy, bring out to us those who are in that room." The boy opened the door, and there the Alide was seen with the very money which Yakub had given him.

Yakub was so much astounded that he was unable to utter a word. "Your life," said Al Mahdi, "is justly forfeited, and it is in my power to shed your blood, but I will not. Shut him up in the _matbak_."[6]

He had him confined in that dungeon, and gave orders that no one should ever speak to him or to any other about him. Yakub remained there during the rest of Al Mahdi's reign (over two years), and during the reign of Musa-al-Hadi, the son of Al Mahdi, and during five years and seven months of the reign of Haroun al Rashid.

_Al Mahdi and the Poet Abu'l Atahiyah_

Some historians relate that the poet Abu'l Atahiyah had conceived a passion for Otbah, the slave of Khayzuran, the chief wife of the Caliph. This young girl complained to her mistress of the gossip to which this affair gave rise. One day Al Mahdi found her seated near her mistress in tears. He questioned her, and having discovered the cause of her grief, sent for Abu'l Atahiyah. When the poet came and stood before him, Al Mahdi said to him: "You are the author of this verse concerning Otbah: 'May God judge between me and my mistress, since she shows me nothing but disdain and reproach!'" He then continued: "What kindness has Otbah ever shown you that you have the right to complain of her disdainfulness?"

"Sire," answered Abu'l Atahiyah, "I am not the author of that verse, but of these:

"'O my camel, carry me rapidly; be not beguiled by what thou deemest repose— Carry me to a Prince to whom God has given the gift of working miracles; A Prince who, when the wind rises, says, "O wind, hast thou partaken of my benefits?" Two crowns adorn his brow the crown of beauty and the diadem of humility.'"

Al Mahdi sat silent for some time, looking at the ground, which he tapped with his staff; then he lifted his head and continued: "You have also said:

"'What does my mistress think upon when she displays her charms and allurements? There is among the slaves of Princes a young girl who conceals beneath her veil Beauty itself.'

"How do you know what she conceals beneath her veil?" the Caliph asked. Abu'l Atahiyah replied in the same flattering style:

"Royalty has come to do him obeisance, and trailing her robe majestically, She only is fit for him, as he for her."

But as the Caliph continued to ply him with questions Abu'l Atahiyah became embarrassed in his answers, and was condemned to expiate his temerity by a flogging. He had just undergone his punishment when Otbah met him in this piteous plight. The poet reproached her thus: "Praise be to thee, Otbah! It is because of thee that the Caliph has shed the blood of a man already dying of love." Tears started to Otbah's eyes; she ran sobbing to her mistress, Khayzuran, and there met the Caliph. He asked why she wept, and hearing she had seen the poet after his flagellation, consoled her; then he caused a sum of fifty thousand dirhems to be given to the former.

Abu'l Atahiyah distributed them to all those whom he met in the palace. Al Mahdi, being informed of his generosity, asked him why he had thus disposed of the money he had just received from the Caliph. The poet answered: "I did not wish to profit by what my love had won." Al Mahdi sent him fifty thousand more dirhems, making him swear not to employ them in fresh benefactions.

Another historian relates that Abu'l Atahiyah, on a certain New Year's Day, presented Al Mahdi with a Chinese vase containing perfumes. On the vase were engraved these verses:

"My soul is attached to one of the good things of this world; the accomplishment of its desires depends on God and Al Mahdi, his Vicar. I despair of obtaining my object, but thy contempt of the world and all which it contains reanimates my hope."

The Caliph thought of giving him Otbah, when she said to him. "Prince of the believers! would you, in spite of my privileges, my rights, and my services, bestow me upon a pottery merchant—a man who makes money out of his poetry?" Al Mahdi then sent a message to the poet: "As to Otbah, you will never obtain her, but I have ordered the vase you sent to be filled with money."

Soon afterward Otbah, passing by, found the poet disputing with the clerks of the treasury, and maintaining that by "money" the Caliph meant gold dinars, while they alleged that he only intended silver dirhems. "If you really loved Otbah," she said to him, "you would not think of the difference between gold and silver."

_Death of Al Mahdi_

Tabari, the historian, describes the death of Al Mahdi as taking place in the following tragic manner: Among his wives there were two for whom he seems to have entertained an equal degree of affection; but as one of them seemed to the other to have the preference in his heart, the latter, whose name was Hassanna, conceived a bitter jealousy against her rival, and determined to be avenged on her. In order to accomplish her purpose, she prepared a dish of confectionery, in which she mixed a malignant poison, and sent it as an offering to her rival.

As the damsel who was dispatched upon the errand happened to pass beneath one of the balconies of the palace, Al Mahdi, who was watching the sunset, saw her. The confectionery, which was uncovered, attracting his notice, he asked the messenger whither she was bound. She having informed him, he took and ate heartily of it, saying: "Hassanna will, I am sure, be better pleased that I should partake of her sweets than any one else." In a few hours he was a corpse.

THE CALIPH HAROUN AL RASHID

Haroun al Rashid became Caliph in the year A.D. 786, and he ranks among the Caliphs who have been most distinguished by eloquence, learning, and generosity. During the whole of his reign he performed the pilgrimage to Mecca or carried on war with the unbelievers nearly every year. His daily prayers exceeded the number fixed by the law,[7] and he used to perform the pilgrimage on foot, an act which no previous Caliph had done. When he went on pilgrimage he took with him a hundred learned men and their sons, and when he did not perform it himself he sent three hundred substitutes, whom he appareled richly, and whose expenses he defrayed with generosity.

His conduct generally resembled that of the Caliph Mansur, but he did not imitate the parsimony of the latter. He always repaid services done to him, and that without much delay. He was fond of poetry and poets, and patronized literary and learned men. Religious controversies were hateful to him. Eulogy he relished highly, especially eulogy by gifted poets, whom he richly rewarded.

The historian Asmai relates the following anecdote: One day the Caliph gave a feast in a magnificently decorated hall. During the feast he sent for the poet Abu'l Atahiyah, and commanded him to depict in verse the gorgeous scene.

The poet began: "Live, O Caliph, in the fulfilment of all thy desire, in the shelter of thy lofty palace!"

"Very good!" exclaimed Rashid. "Let us hear the rest."

The poet continued: "Each morn and eve be all thy servitors swift to execute thy behests!"

"Excellent!" said the Caliph. "Go on!"

The poet replied: "But when the death-rattle chokes thy breath thou wilt learn, alas! that all thy delights were a shadow."

Rashid burst into tears. Fadhl, the son of Yahya (Haroun's Vizier), seeing this, said to the poet: "The Caliph sent for you to divert him, and you have plunged him into melancholy." "Let him be," said Rashid; "he saw us in a state of blindness, and tried to open our eyes."

This Prince treated learned men with great regard. Abou Moawia, one of the most learned men of his time, related that when he was sitting one day at food with the Caliph, the latter poured water on his hands after the meal, and said to him: "Abou Moawia, do you know who has just washed your hands?" He answered: "No." Rashid informed him that it was himself. Abou Moawia replied: "Prince, you doubtless act in this manner in order to do homage to learning." "You speak truth," answered Rashid.

Ibrahim Mouseli relates the following story: "Rashid one day summoned all his musicians. I and Meskin of Medina were among the performers. Rashid had partaken freely of wine, and wished to hear performed an air which had suddenly occurred to his mind. The officer stationed before the curtain which concealed the Caliph told Ibn Jami to sing this piece. The latter obeyed, but did not succeed in pleasing the Caliph. Each of the singers present attempted it, but were no more successful than Ibn Jami. Then the officer, addressing Meskin, said: 'The Commander of the Faithful orders you to sing this air if you can do it properly.'

"Meskin commenced at once to sing, to the great surprise of the audience, who could not understand how a musician like him had the courage to attempt, before us, an air which none of us had been able to render to the satisfaction of the Caliph. As soon as he had finished I heard Rashid raise his voice and ask to hear it a second time. Meskin recommenced with a skill and spirit which won him everybody's applause. The Caliph congratulated and praised him to the skies; then he had the curtain behind which he had been sitting drawn aside.

"'Prince of the believers,' then said Meskin to him, 'a strange story attaches to this piece'; and at the invitation of the Caliph he narrated it in these words: 'I was formerly a slave of a member of the family of Zobeir, and carried on the trade of a tailor. My master claimed from me a tax of two dirhems daily, after paying which I was free to do what I liked. I was passionately fond of singing. One day a descendant of Ali, for whom I had just completed a tunic, paid me two dirhems for it, kept me to eat with him, and made me drink generously. As I left him I met a negress carrying her pitcher on her shoulder, and singing the song you have just heard. I was so delighted at it that, forgetting everything else, I said to her: "By the Prophet, I adjure thee to teach me that air." "By the Prophet," she answered, "I will not teach it unless you pay me two dirhems."

"'Then, Prince of believers, I took out the two dirhems, with which I had intended to pay my daily tax, and gave them to the negress. She, setting her pitcher down, sat on the ground and, keeping time with her fingers on the pitcher, sang the piece, and repeated it till it was well impressed on my memory.

"'I then proceeded to my master. As soon as he saw me he demanded his two dirhems, and I related my adventure to him. "Scoundrel!" he said. "Have I not warned you that I will take no excuse, even if a farthing is missing?" Saying this, he laid me on the ground and, with the utmost vigor of his arm, gave me fifty strokes of a rod, and, as an additional disgrace, caused my head and chin to be shaved. Verily, O Prince, I passed a melancholy night. The severe punishment I had undergone made me forget the piece I had learned, and this was the saddest of all. In the morning, wrapping my head in a cloak, I hid my large tailor's scissors in my sleeve, and directed my steps to the spot where I had met the negress. I waited there in perplexity, not knowing her name nor her abode. All at once I saw her coming; the sight of her dispersed all my cares. I approached her, and she said to me: "By the Lord of the Kaaba, you have forgotten the song!" "Yes, I have," I answered. I told her how my head and chin had been shaved, and offered her a reward if she would sing her song again. "By the Prophet," she answered, "I will not for less than two dirhems."

"'I took out my scissors and ran and pawned them for two dirhems, which I gave her. She put down her pitcher, and began to sing as she had done the evening before; but as soon as she began, I said: "Give me back the two dirhems; I don't need your song." "By Allah," she said, "you shall not see them again; don't think it." Then she added: "I am certain that the four dirhems you have spent will be worth to you four thousand dinars from the hand of the Caliph." Then she resumed her song, accompanying herself, as before, on her pitcher, and did not cease repeating it till I had got it by heart.

"'We separated. I returned to my master, but in a state of great apprehension. When he saw me he demanded his daily due, while I stammered out excuses. "Beast!" he shouted, "was not yesterday's lesson enough for you?" "I wish to speak to you frankly and without falsehood," I answered. "Yesterday's and to-day's dirhems went in payment for a song"; and I began to sing it to him. "What!" he exclaimed, "you have known an air like that for two days and told me nothing of it? May my wife be divorced if it is not true that I would have let you go yesterday if you had sung it to me! Your head and chin have been shaved—I can not help that—but I let you off your tax till your hair grows again."'

"Hearing this recital, Rashid laughed heartily, and said to the musician: 'I don't know which is better, your song or your story; I will see in my turn that the forecast of the negress is verified.' So Meskin went out from the Caliph's presence richer by four thousand dinars."

_The Barmecides, Viziers of Haroun al Rashid_

On attaining the Caliphate, Rashid conferred the Viziership on Yahya, son of Khaled, son of Barmek. Yahya had served him as secretary before his accession to the throne, and this was the foundation of the magnificence of the family of the Barmecides, whose commencement and whose tragic fall we are about to narrate.

The family of the Barmecides had originally been Zoroastrians in religion, but from the time of their embracing Islam they continued to be good Mussulmen. They were the crown and ornament of their age. Their generosity passed into a proverb; adherents thronged to their court from every side, and multitudes centered their hopes on them. Fortune showered upon them a prodigality of favors. Yahya and his sons were like brilliant stars, vast oceans, impetuous torrents, beneficent showers. Every kind of talent and learning was represented in their court, and men of worth received a hearty welcome there. The world was revived under their administration, and the empire reached its culminating point of splendor. They were a refuge for the afflicted and a haven for the distressed. The poet Abou-Nowas said of them:

"Since the world has lost you, O sons of Barmek, we no longer see the ways crowded with travelers at sunrise and sunset."

We have an example of the generosity of the Barmecides in the following story, related by Salih bin Muhran, one of the intimate attendants of Haroun al Rashid:

"One day Haroun sent for me, and when I arrived in his presence I saw that he was vexed and perplexed, and full of thought, and very much enraged. When I stood still awhile he lifted up his head, and said: 'Go this moment to Mansur Bin Ziyad, and before night thou must have from him ten thousand thousand dirhems, and, if not, cut off his head and bring it to me; and if thou fail in this, I swear by the soul of Mahdi I will command thy head to be severed from thy body.' I said: 'May the life of the Commander of the Faithful be prolonged! If he gives a part to-day, and sends somewhat more to-morrow on the condition that he gives me a pledge for the payment of the whole-—-' He replied: 'No! If he does not give thee to-day ten thousand thousand dirhems in coined money, bring me his head. What concern hast thou in this matter?' When he said this I knew he was aiming at the life of Mansur, and I went out from him in great perplexity and distress, saying, 'O Lord, what has come to me? It will be needful to slay Mansur, and he is one of the most worthy and best-known men of Bagdad, and has a numerous following.'

"At length I went to the house of Mansur, and, taking him on one side, told him the whole story as it had happened, and what my commands were. When he heard he wept aloud, and fell at my feet, saying: 'In truth the Commander of the Faithful seeks my life; for his courtiers and many others know there is no such sum in my house. Nor could I in my whole life bring together so much; how, then, can I do it in one day? But do thou show me one favor, for God's sake-. take me to my house, that I may bid farewell to my children and followers and clansmen, and ask forgiveness of my offenses from my companions and acquaintances.'

"I took him to his house, as he desired, and when his family and chief friends heard what had happened there was an outcry among them. They wept and bewailed so that jinns and men, and wild beasts and birds, were sorrowful for them, and my heart burned to see them. At last he brought out what money and valuables he had, amounting to two million dirhems, and gave it to me, saying: 'In days past, before Haroun al Rashid was Caliph, I often vexed Yahya the Barmecide, and during this present reign also he suffered much annoyance and persecution from me. But on a certain occasion he treated me with kindness, and put my hand in his, and I knew that he had forgiven my fault, and that there was no feeling of revenge remaining in his heart; and afterward he did me many kindnesses with the Caliph. If thou wilt deal kindly with me—his house is at the head of the way—take me there. It may be his heart will be touched for me; for all the members of his house are men of liberality, and they desire that even their enemy and ill-wisher may take refuge with them, that they may help him in his distress and misery.'

"I said: 'Thou speakest truly, and it will be a delight to myself to take thee there. Come, let us go. By Allah the Most High, it must needs be they will cause thee to rejoice.' When we arrived at the house of Yahya, he had just finished the afternoon prayer, and was repeating the _Tesbih_.[8] When he saw Mansur, and he had explained to him his distress and misery, Yahya came up to me and inquired of me the state of the case, which I revealed to him. He comforted Mansur, and bade him keep up his heart; 'For,' said he, 'I will not be wanting in doing all that is in my power to help thee.' At the same time he called his treasurer, and said to him: 'Bring me all that is in the treasury.' The treasurer brought all that he had of coined money and jewels, and the amount was two hundred thousand dirhems.

"Then he wrote a letter to his eldest son, Fadhl, bidding him send what money he had, for that an unfortunate man was waiting for it. When Fadhl had read the note, he immediately sent two hundred thousand dirhems. Then he wrote a note to Jafar, his younger son, bidding him send immediately all the money he had. He also sent three hundred thousand dirhems. Then he said to me: 'Take this money to the Commander of the Faithful, and represent to him that I will send to-morrow three million dirhems more into his treasury.' I replied: 'This is not in my orders. To-day, by the hour of evening prayer, I must be in the presence of the Caliph with the gold or the head.'

"When Yahya heard this he sent for his slave Otbah, and bade her go to Fatima, the sister of the Commander of the Faithful, and to explain the case to her. When Otbah had told Fatima how the matter stood, that lady, who was a woman of much generosity, took off a collar set with jewels which she had received from the Caliph, of which the value was estimated at two hundred thousand dinars of gold, and sent it to Yahya, asking besides a thousand pardons that she could do no more.

"When at last the ten million of dirhems was raised, Yahya delivered it all to porters, and sent it by me to the Caliph. It was near the setting of the sun when I brought the money to Haroun al Rashid. When he saw me, he cried: 'Hast thou brought Mansur?' I told him all that had passed, whereupon he bade me send the money to the treasury and go for Yahya. When I had placed the money in the treasury, I went to Yahya and told him that the Caliph had accepted the money, and wished to see him. He broke out into exclamations of gladness when he heard this, and, calling for Mansur, he said: 'Take courage, for thou art saved from destruction. The Commander of the Faithful has just asked for me, and I will so contrive as to render him again favorably disposed toward thee.'

"Then Mansur's soul again returned to his body, and he thanked Yahya fervently. When Yahya arrived in the presence of the Caliph and saw his face averted, he was afraid; for he thought: 'Perchance he will reprove me for my want of respect in releasing Mansur.' So, after some time, he prayed for pardon of his offense, and conciliated the Caliph. Afterward he said: 'Wilt thou tell me what was the crime of which Mansur was guilty?' The Caliph replied: 'His crime was his enmity against you and his evil-speaking concerning you. For this reason I have long wished to strike off his head. To-day I was so incensed that I commanded either that he should pay this money or that his head should be cut off. But thou hast done as the generous always do.' Yahya said: 'May the life of the Commander of the Faithful be long! For if the Commander of the Faithful had said, "The wealth of Yahya and his sons is of my gift, and this necklace, too, of my sister's is a gift of mine. What has any one to do in this matter? Go and cut off Mansur's head," what could he have done and what could I have done?'

"This speech pleased Haroun al Rashid, but he blamed Yahya because he had asked for his sister's necklace, and sent it to the treasury to meet the demand on Mansur. He also blamed his sister for giving away the necklace. She replied: 'It would have been shame if I had not answered the request of one who was in the place of a father to me.' This reply pleased the Caliph, and he restored to Fatima the jeweled collar, and Yahya and Mansur were again glad at heart."

_The Fall of the Barmecides_

Haroun al Rashid had such an extraordinary affection to Jafar the Barmecide that he could not bear to be one hour apart from him. Rashid loved his own sister Abbasah also with an extreme affection, and could not bear to be long absent from her. She was a woman of extraordinary beauty, and exceeded all in science and knowledge. Zobeidah, who was the chief favorite of the Caliph, and all her dependents were opposed to Abbasah.

One day Rashid said to Jafar: "Thou knowest how great is my affection to thee, and also how greatly I love my sister Abbasah, and that I can not live without the company of either of you. I have thought of an expedient whereby you may both accompany me in the same assembly—that a marriage take place between you. That will legalize your meeting and authorize your beholding one another. But all this is on condition that you never meet except I am a third in the party."

When Jafar heard this, the world on all sides grew black with darkness to his eyes. Distressed and confounded, he fell at the feet of Rashid, and said: "Commander of the Faithful, wilt thou slay me? From the time of Adam to our day no servant has been admitted to such confidence as that he should marry with the family of his lords and benefactors; or if any one hath treacherously imagined such a thing, very shortly he hath been reduced to nothingness, and all men have counted him a bread-and-salt traitor. And what sin hath thy slave committed, O Commander of the Faithful, that thou shouldest seek after his blood? Is this the reward of all my services and devotion? And, besides, how should I, the son of a Persian _Guebre_ (fire-worshiper), be allied to the family of Hashem and the nephews of the Prophet—may the mercy of God be upon him and his family!—and by what right can I aspire to such a distinction? If my father and mother heard of this, they would mourn for me, and my enemies would rejoice."

Some days passed, and he neither ate nor drank, but all was of no avail. He could not oppose the decrees of heaven and the ordainment of God by remedy or contrivance. Unable to help himself, he submitted and consented to a marriage on the terms before mentioned. When Yahya, the father of Jafar and Fadhl, and his other brothers heard of this, they were full of sorrow, and looked for the reversal of their fortune and the downfall of their power.

These forebodings were soon justified. The cruel commands of Rashid to his favorite and his sister were disregarded, and Abbasah became a mother. The birth of the child, concealed for a time, was revealed to Rashid by a revengeful slave-girl whom Abbasah had struck. The Caliph was intensely wroth, but concealed his indignation for a time, though betraying it at unguarded moments.

Ahmed Bin Muhammad Wasil, who was one of his confidential attendants, relates as follows: "One day I was standing before Rashid in his private apartment when no one besides was there. Perfumes were burning, and the place was filled with sweet odors. Haroun al Rashid lay down to rest, and wrapped his head in the skirt of his garment to keep his eyes cool, when Jafar the Barmecide came in and told his business to the Caliph, receiving in return a gracious answer, and retiring. In those days the story of Abbasah and her union with Jafar was talked of currently among the people.

"When Jafar was gone Rashid lifted his head out of his skirt, and from his mouth came these words: 'O God, do thou so favor Jafar the Barmecide that he may kill me, or make me quickly powerful over him that I may cut off his head from his body; for with anger and jealousy against him I am near to destruction.' These words he spoke to himself, but they reached my ears, and I trembled within and without, and I said to myself: 'If the Commander of the Faithful knows that I have heard this, he will not leave me alive.'

"Suddenly Haroun al Rashid lifted up his head from its covering, and said to me: 'Hast thou heard that which I said to myself just now?' I said: 'I have not heard it.' The Commander of the Faithful said: 'There is no one but thyself here, and so truly as the censer is in thy hand, thou hast heard all. If thou care for thy life, keep this secret concealed; and if not, I will strike off thy head.' I replied: 'May the life of the Commander of the Faithful be long! I have not heard any of these words.' And with this the Caliph was satisfied."

It was not long after this that the blow fell on the Barmecides. On his return from one of his pilgrimages to Mecca, Rashid came by water from Hira to Anbar, on the River Euphrates. Here he invited the three brothers Fadhl, Jafar, and Mousa, to his presence, and, having caressed them with extraordinary cordiality, dismissed them once more to their quarters, with rich _khelats_, the customary robe of honor. The Caliph withdrew to his apartments, and betook himself to his usual indulgence in wine. In a little time he sent one of his domestics to inquire if Jafar was employed in the same way. Finding that such was not the case, Rashid sent his attendant again to Jafar, urging him by the life of his master to imitate his example without further delay, for that his wine seemed deprived of all its zest until he knew that his faithful Jafar partook of the same enjoyment.

Jafar felt, however, unaccountably alarmed and averse to such a gratification, and, reluctantly withdrawing to his chamber, called for the wine. It happened that he was attended by a favorite blind minstrel named Abou Zaccar, to whom, after a few goblets, he could not forbear from communicating his apprehensions. The minstrel treated them as merely imaginary, urged his master to banish them from his thoughts, and to resume his usual cheerfulness. But Jafar declared that he found it impossible to dispel the uneasiness which seemed to haunt him. About the hour of evening prayer another messenger arrived from Rashid with a present of nuts and sweetmeats for Jafar, as a relish to his wine, from his own table.

When midnight came, Rashid called for Mesrour, his favorite domestic, and directed him to bring Jafar and strike off his head. Mesrour proceeded accordingly, and entering Jafar's apartment while Abou Zaccar was singing some Arabic verses, stood suddenly at the head of Jafar, who started involuntarily at his appearance. Mesrour told him that he was summoned to attend the Caliph. Jafar entreated that he might be permitted to withdraw for a moment, to speak to the women of his family. This last indulgence was withheld, Mesrour observing that any instructions which he had to communicate might as well be delivered where he was. This he was accordingly obliged to do, after which he accompanied Mesrour to his tent, on entering which the latter immediately drew his sword. Jafar asked that the Caliph's instructions might be explained to him, and when he heard them, cautioned Mesrour to beware how he carried into execution an order which had evidently been given under the influence of wine, lest, when their sovereign should be restored to himself, it might be followed by unavailing repentance and remorse. He further adjured Mesrour by the memory of their past friendship that he would return to the Caliph's presence, and require his final commands.

Mesrour yielded to these entreaties, and appeared before Rashid, whom he found expecting his return. "Is this the head of Jafar?" demanded the Caliph. "Jafar is at the door, my lord," replied Mesrour, with some trepidation. "I wanted not Jafar," said the Caliph sternly; "I wanted his head." This sealed the fate of the unhappy favorite. Mesrour immediately withdrew, decapitated Jafar in the antechamber, and returned with his head, which he laid at the Caliph's feet. He was then directed by Rashid to keep that head by him till he should receive further orders.

In the meantime he was enjoined to proceed without delay and apprehend Yahya, his three sons, Fadhl, Muhammad, and Mousa, and his brother Muhammad. These commands were immediately carried into execution. The head of Jafar was dispatched the next day, to be suspended to a gibbet on the bridge of Bagdad, after which the Caliph continued his journey to Rakkah.

Stripped of all their wealth and honors, Yahya, his three sons, and his brother Muhammad, languished in confinement, until the former perished in prison. At first they were allowed some liberty, but subsequently they experienced alternatives of rigor and relaxation, according to the reports which reached Rashid concerning them. He then confiscated the property of every member of the family. It is said that Mesrour was sent by him to the prison, and that he told the jailor to bring Fadhl before him. When he was brought out, Mesrour addressed him thus: "The Commander of the Faithful sends me to say that he ordered thee to make a true statement of thy property, and that thou didst pretend to do so; but he is assured that thou hast still great wealth in reserve, and his orders to me are that, if thou dost not inform me where the money is, I am to give thee two hundred strokes of a whip. I should therefore advise thee not to prefer thy riches to thyself."

On this Fadhl looked up at him and said: "By Allah, I made no false statements; and were the choice offered to me of being sent out of the world or of receiving a single stroke of a whip, I should prefer the former alternative—_that_ the Commander of the Faithful well knoweth, and thou also knowest full well that we maintained our reputation at the expense of our wealth. How, then, could we now shield our wealth at the expense of our bodies? If thou hast really got any orders, let them be executed."

On this Mesrour produced some whips, which he brought with him rolled up in a napkin, and ordered his servants to inflict on Al Fadhl two hundred stripes. They struck him with all their force, using no moderation in their blows, so that they nearly killed him. There was in that place a man skilled in treating wounds, who was called in to attend Al Fadhl. When he saw him he observed that fifty strokes had been inflicted on him; and when the others declared that two hundred had been given, he asserted that his back bore the traces of fifty, and not more. He then told Al Fadhl that he must lie down on his back on a reed-mat, so that they might tread on his breast. Al Fadhl shuddered at the proposal, but, having at length given his consent, they placed him on his back. The operator then trod on him, after which he took him by the arms and dragged him along the mat, by which means a great quantity of flesh was torn off the back. He then proceeded to dress the wounds, and continued his services regularly, till one day, when, on examining them, he immediately prostrated himself in thanksgiving to God. They asked him what was the matter, and he replied that the patient was saved, because new flesh was forming. He then said: "Did I not say that he had received fifty strokes? Well, by Allah! one thousand strokes could not have left worse marks; but I merely said so that he might take courage, and thus aid my efforts to cure him."

Al Fadhl, on his recovery, borrowed ten thousand dirhems from a friend, and sent them to the doctor, who returned them. Thinking that he had offered too little, he borrowed ten thousand more; but the man refused them, and said: "I can not accept a fee for curing the greatest among the generous. Were it even twenty thousand dinars, I should refuse them." When this was told to Al Fadhl, he declared that such an act of generosity surpassed all that he himself had done during the whole course of his life.

When Rashid had overthrown the family of the Barmecides, he endeavored to obliterate even their very name. He forbade the poets to compose elegies on their fall, and commanded that those who did so should be punished. One day one of the soldiers of the guard, passing near some ruined and abandoned buildings, perceived a man standing upright with a paper in his hand. It contained a lament for the ruin of the Barmecides, which he was reciting with tears.

The soldier arrested him, and conducted him to the palace of Rashid. He related the whole matter to the Caliph, who caused the accused to be brought before him. When he was convinced by the man's own confession of the truth of the accusation, he said to him: "Did you not know that I have forbidden the utterance of any lament for the family of the Barmecides? Assuredly I will treat thee according to thy deserts." "Prince," the accused answered, "if thou wilt allow, I will relate my history. Afterward deal with me as thou pleasest."

Rashid having allowed him to speak, he went on: "I was one of the petty officials in the court of Yahya. One day he said to me: 'I must dine at your house.' 'My lord,' I said to him, 'I am far too mean for such an honor, and my house is not fit to receive you.' 'No,' replied Yahya, 'I must come to you.' 'In that case,' I said, 'will you allow me some time to make the proper arrangements and put my house in order?—and afterward do as you like.'

"He then wished to know how much time I wanted. At first I asked for a year. This appeared to him too much; I therefore asked for some months. He consented, and I immediately began to prepare everything necessary for his reception. When all the preparations were complete I sent to inform Yahya, who said he would come on the morrow. On the next day, accordingly, he came, with his two sons Jafar and Fadhl and a few of his most intimate friends. Scarcely had he dismounted than he addressed me by name, and said: 'Make haste and get me something to eat, for I am hungry.' Fadhl told me that his father was especially fond of roast fowl; accordingly I brought some, and when Yahya had eaten he rose and began to walk about the house, and asked me to show him all over it. 'My lord,' I said, 'you have just been over it: there is no more.' 'Certainly there is more,' he replied.

"It was in vain that I assured him, in the name of God, that that was all I had: he had a mason sent for, and told him to make a hole in the wall. The mason began to do so. I said to Yahya: 'My Lord, is it permissible to make a hole into one's neighbor's house when God has commanded us to respect our neighbors' rights?' 'Never mind,' said he. And when the mason had made a sufficiently wide entrance, he went through, with his sons.

"I followed them, and we came into a delicious garden, well planted and watered by fountains. In this garden were pavilions and halls adorned with all kinds of marbles and tapestry; on all sides were numbers of beautiful slaves of both sexes. Yahya then said to me: This house and all that you see is yours.' I hastened to kiss his hands and to pray God to bless him, and then I learned that from the very day he had told me that he was coming to my house he had bought the ground adjacent to it, and caused a beautiful mansion to be constructed, furnished, and adorned, without my knowing anything of it. I saw indeed that building was going on, but I thought it was some work being carried on by one of my neighbors.

"Yahya then, addressing his son Jafar, said to him: 'Well, here is a house, with attendants, but how is he to keep it up?' 'I will make over to him such and such a farm, with its revenues,' answered Jafar, 'and sign a contract with him to that effect.' 'Very good,' said Yahya, turning to his other son, Fadhl; 'but till he receives those revenues, how is he to meet current expenses?' 'I will give him ten thousand pieces of gold,' answered Fadhl, 'and have them conveyed to his house.' 'Be quick, then,' said Yahya, 'and fulfil your promises without delay.' This they both did, so that I found myself rich of a sudden and living a life of ease. Thus, O Commander of the Faithful, I have never failed on all fitting occasions to rehearse their praises and to pray for them, in order to discharge my debt of gratitude, but never shall I be able to do so completely. If thou choosest, slay me for doing that."

Rashid was moved at this recital, and let him go. He also gave a general permission to the poets to bewail the tragic end of the Barmecides. A pathetic anecdote relating to their fall is recorded by Muhammad, son of Abdur Bahman the Hashimite.

"Having gone to visit my mother on the day of the Feast of Sacrifice, I found her talking with an old woman of venerable appearance, but meanly clad. My mother asked if I knew her, and I answered, 'No.' She replied: 'It is Abbadab, the mother of Jafar Bin Yahya.' I turned to her and saluted her with respect. After some time I said to her: 'Madam, what is the strangest thing you have seen?' 'My friend,' she replied, 'there was once a time when this same festival saw me escorted by four hundred slaves, and still I thought that my son was not sufficiently grateful to me. To-day the feast has returned, and all I wish for is two sheepskins—one to lie down on and one to cover me.'

"I gave her," adds the narrator, "five hundred dirhems, and she nearly died of joy. She did not cease her visits till the day death separated us."

After the destruction of this family, the affairs of Rashid fell into irretrievable confusion. Treason, revolt, and rebellion assailed him in different parts of the empire. He himself became a prey to disease, and was tortured by unavailing remorse. If any one blamed the Barmecides in his presence he would say: "Cease to blame them or fill the void." So great was the disaffection aroused by his treatment of them that he removed the seat of government from Bagdad to Rakkah, on the Euphrates.

Yahya, the father of Jafar and Fadhl, died in prison, A.D. 805. On his body was found a paper containing these words: "The accuser has gone on before to the tribunal, and the accused shall follow soon. The Cadi will be that just Judge who never errs and who needs no witnesses." This, being reported to Rashid, deepened his gloom, which began to wear the appearance of madness. One morning his physician, finding him greatly discomposed, inquired the reason. Rashid replied: "I will describe to thee what presented itself to my imagination. Methought I saw an arm suddenly extend itself from beneath my pillow, holding in the palm of the hand a quantity of red earth, while a voice addressed me in the following words: 'Haroun, behold this handful of earth; it is that in which they are about to bury thee.' I demanded to know where I was about to find my grave, and the voice replied: 'At Tus.' The arm disappeared and I awoke."

Shortly after this Rashid, though suffering from the disease which was to end his life, set out to put down a rebellion in Transoxiana. When one of the captured rebel leaders was brought into his presence, he ordered him to be cut to pieces limb by limb on the spot.

When the execution was over Rashid fell into a swoon, and, on recovering himself, asked his physician if he did not recollect the dream which had occurred to him at Rakkah, for they were now in the neighborhood of Tus. He also desired his chamberlain Mesrour to bring him a sample of the native earth of the country. When Mesrour returned with his naked arm extended, Rashid immediately exclaimed: "Behold the arm and the earth, precisely as they appeared in my dream!"

The Caliph died at midnight the following Saturday, March 23, A.D. 809.

THE CALIPH AL MAMOUN

When Haroun al Rashid died he left the empire to his sons Emin and Mamoun, giving the former Irak and Syria, and the latter Khorassan and Persia. Emin had the title of Caliph, to which Mamoun was to succeed. War broke out between the brothers; Emin fled from Bagdad, but was captured and slain, and his head sent to Mamoun in Khorassan, who wept at the sight of it. He had, however, previously, when his general Tahir sent to him requesting to know what to do with Emin in case he caught him, sent to the general a shirt with no opening in it for the head. By this Tahir knew that he wished Emin to be put to death, and acted accordingly.

The Caliph, however, bore a grudge against Tahir for the death of his brother, as was shown by the following circumstance: Tahir went one day to ask some favor from Al Mamoun; the latter granted it, and then wept till his eyes were bathed in tears. "Commander of the Faithful," said Tahir, "why do you weep? May God never cause you to shed a tear! The universe obeys you, and you have obtained your utmost wishes." "I weep not," replied the Caliph, "from any humiliation which may have befallen me, neither do I weep from grief, but my mind is never free from cares."

These words gave great uneasiness to Tahir, and, on retiring, he said to Husain, the eunuch who waited at the door of the Caliph's private apartment: "I wish you to ask the Commander of the Faithful why he wept on seeing me." On reaching home Tahir sent Husain one hundred thousand dirhems. Some time afterward, when Al Mamoun was alone and in a good humor, Husain said to him: "Why did you weep when Tahir came to see you?" "What is that to you?" replied the Prince. "It made me sad to see you weep," answered the eunuch. "I shall tell you the reason," the Caliph said; "but if you ever allow it to pass your lips, I shall have your head taken off." "O my master," the eunuch replied, "did I ever disclose any of your secrets?" "I was thinking of my brother Emin," said the Caliph, "and of the misfortune which befell him, so that I was nearly choked with weeping; but Tahir shall not escape me! I shall make him feel what he will not like."