The Book of the Thousand Nights and a Night, vol 10, Sir Richard Francis Burton [ebook audio reader TXT] 📗

Attendez ordinairement que je vous interroge, et contentez vous de me donner une response pr�cise � ce que je vous demanderai, sans y rien ajouter de superflu. Gardez vous surtout de vouloir me pr�occuper pour vous attirer ma creance, et pour vous donner de l’autorit�. Ne vous etendez jamais trop en long sur les histoires et les traditions que vous me raconterez, si je ne vous en donne la permission.

Lorsque vous verrai que je m’eloignerai de l’�quit� dans mes jugements, ramenez-moi avec douceur, sans user de paroles f�cheuses ni de r�primandes. Enseignez-moi principalement les choses qui sont les plus necessaires pour les dis cours que je dois faire en public, dans les mosqu�es et ailleurs; et ne parlez point en termes obscurs, ou myst�rieux, ni avec des paroles trop recherch�es.”[FN#258]

 

He became well read in science and letters, especially history and tradition, for “his understanding was as the understanding of the learned;” and, like all educated Arabs of his day, he was a connoisseur of poetry which at times he improvised with success.

[FN#259] He made the pilgrimage every alternate year and sometimes on foot, while “his military expeditions almost equalled his pilgrimages.” Day after day during his Caliphate he prayed a hundred “bows,” never neglecting them, save for some especial reason, till his death; and he used to give from his privy purse alms to the extent of a hundred dirhams per diem. He delighted in panegyry and liberally rewarded its experts, one of whom, Abd al-Samm�k the Preacher, fairly said of him, “Thy humility in thy greatness is nobler than thy greatness.““No Caliph,” says Al-Niftawayh, “had been so profusely liberal to poets, lawyers and divines, although as the years advanced he wept over his extravagance amongst other sins.” There was vigorous manliness in his answer to the Grecian Emperor who had sent him an insulting missive:—“In the name of Allah! From the Commander of the Faithful Harun al-Rashid, to Nicephorus the Roman dog. I have read thy writ, O son of a miscreant mother!

Thou shalt not hear, thou shalt see my reply.” Nor did he cease to make the Byzantine feel the weight of his arm till he “nakh’d”[FN#260] his camel in the imperial Court-yard; and this was only one instance of his indomitable energy and hatred of the Infidel. Yet, if the West is to be believed, he forgot his fanaticism in his diplomatic dealings and courteous intercourse with Carolus Magnus.[FN#261] Finally, his civilised and well regulated rule contrasted as strongly with the barbarity and turbulence of occidental Christendom, as the splendid Court and the luxurious life of Baghdad and its carpets and hangings devanced the quasi-savagery of London and Paris whose palatial halls were spread with rushes.

 

The great Caliph ruled twenty-three years and a few months (A.H.

170-193 = A.D. 786-808); and, as his youth was chequered and his reign was glorious, so was his end obscure.[FN#262] After a vision foreshadowing his death,[FN#263] which happened, as becomes a good Moslem, during a military expedition to Khorasan, he ordered his grave to be dug and himself to be carried to it in a covered litter: when sighting the fosse he exclaimed, “O son of man thou art come to this!” Then he commanded himself to be set down and a perfection of the Koran to be made over him in the litter on the edge of the grave. He was buried (�t. forty-five) at San�b�d, a village near T�s.

 

Aaron the Orthodox appears in The Nights as a headstrong and violent autocrat, a right royal figure according to the Moslem ideas of his day. But his career shows that he was not more tyrannical or more sanguinary than the normal despot of the East, or the contemporary Kings of the West: in most points, indeed, he was far superior to the historic misrulers who have afflicted the world from Spain to furthest China. But a single great crime, a tragedy whose details are almost incredibly horrible, marks his reign with the stain of infamy, with a blot of blood never to be washed away. This tale, “full of the waters of the eye,” as Firdausi sings, is the massacre of the Barmecides; a story which has often been told and which cannot here be passed over in silence. The ancient and noble Iranian house, belonging to the “Ebn�” or Arabised Persians, had long served the Ommiades till, early in our eighth century, Kh�lid bin Bermek,[FN#264] the chief, entered the service of the first Abbaside and became Wazir and Intendant of Finance to Al-Saffah. The most remarkable and distinguished of the family, he was in office when Al-Mansur transferred the capital from Damascus, the headquarters of the hated Ommiades, to Baghdad, built ad hoc. After securing the highest character in history by his personal gifts and public services, he was succeeded by his son and heir Y�hy� (John), a statesman famed from early youth for prudence and profound intelligence, liberality and nobility of soul.[FN#265] He was charged by the Caliph Al-Mahdi with the education of his son Harun, hence the latter was accustomed to call him father; and, until the assassination of the fantastic tyrant Al-H�di, who proposed to make his own child Caliph, he had no little difficulty in preserving the youth from death in prison. The Orthodox, once seated firmly on the throne, appointed Y�hy� his Grand Wazir. This great administrator had four sons, Al-Fazl, Ja’afar, Mohammed, and Musa,[FN#266] in whose time the house of Bermek rose to that height from which decline and fall are, in the East, well nigh certain and immediate. Al-Fazl was a foster-brother of Harun, an exchange of suckling infants having taken place between the two mothers for the usual object, a tightening of the ties of intimacy: he was a man of exceptional mind, but he lacked the charm of temper and manner which characterised Ja’afar.

 

The poets and rhetoricians have been profuse in their praises of the cadet who appears in The Nights as an adviser of calm sound sense, an intercessor and a peace-maker, and even more remarkable than the rest of his family for an almost incredible magnanimity and generosity—une g�n�rosit� effrayante. Mohammed was famed for exalted views and nobility of sentiment and Musa for bravery and energy: of both it was justly said, “They did good and harmed not.”[FN#267]

 

For ten years (not including an interval of seven) from the time of Al-Rashid’s accession (A.D. 786) to the date of their fall, (A.D. 803), Yahya and his sons, Al-Fazl and Ja’afar, were virtually rulers of the great heterogeneous empire, which extended from Mauritania to Tartary, and they did notable service in arresting its disruption. Their downfall came sudden and terrible like “a thunderbolt from the blue.” As the Caliph and Ja’afar were halting in Al-‘Umr (the convent) near Anb�r-town on the Euphrates, after a convivial evening spent in different pavilions, Harun during the dead of the night called up his page Y�sir al-Rikhlah[FN#268] and bade him bring Ja’afar’s head. The messenger found Ja’afar still carousing with the blind poet Ab�

Zakk�r and the Christian physician Gabriel ibn Bakhtiash�, and was persuaded to return to the Caliph and report his death; the Wazir adding, “An he express regret I shall owe thee my life; and, if not, whatso Allah will be done.” Ja’afar followed to listen and heard only the Caliph exclaim “O sucker of thy mother’s clitoris, if thou answer me another word, I will send thee before him!” whereupon he at once bandaged his own eyes and received the fatal blow. Al-Asma’�, who was summoned to the presence shortly after, recounts that when the head was brought to Harun he gazed at it, and summoning two witnesses commanded them to decapitate Yasir, crying, “I cannot bear to look upon the slayer of Ja’afar!” His vengeance did not cease with the death: he ordered the head to be gibbetted at one end and the trunk at the other abutment of the Tigris bridge where the corpses of the vilest malefactors used to be exposed; and, some months afterwards, he insulted the remains by having them burned—the last and worst indignity which can be offered to a Moslem. There are indeed pity and terror in the difference between two such items in the Treasury-accounts as these: “Four hundred thousand dinars (�200,000) to a robe of honour for the Wazir Ja’afar bin Yahya;” and, “Ten k�r�t, (5 shill.) to naphtha and reeds for burning the body of Ja’afar the Barmecide.”

 

Meanwhile Yahya and Al-Fazl, seized by the Caliph Harun’s command at Baghdad, were significantly cast into the prison “Habs al-Zan�dikah”—of the Guebres—and their immense wealth which, some opine, hastened their downfall, was confiscated. According to the historian, Al-Tabari, who, however, is not supported by all the annalists, the whole Barmecide family, men, women, and children, numbering over a thousand, were slaughtered with only three exceptions; Yahya, his brother Mohammed, and his son Al-Fazl. The Caliph’s foster-father, who lived to the age of seventy-four, was allowed to die in jail (A.H. 805) after two years’ imprisonment at Rukkah. Al-Fazl, after having been tortured with two hundred blows in order to make him produce concealed property, survived his father three years and died in Nov. A.H. 808, some four months before his terrible foster-brother. A pathetic tale is told of the son warming water for the old man’s use by pressing the copper ewer to his stomach.

 

The motives of this terrible massacre are variously recounted, but no sufficient explanation has yet been, or possibly ever will be, given. The popular idea is embodied in The Nights. [FN#269]

Harun, wishing Ja’afar to be his companion even in the Harem, had wedded him, pro form�, to his eldest sister Abb�sah, “the loveliest woman of her day,” and brilliant in mind as in body; but he had expressly said “I will marry thee to her, that it may be lawful for thee to look upon her but thou shalt not touch her.” Ja’afar bound himself by a solemn oath; but his mother Att�bah was mad enough to deceive him in his cups and the result was a boy (Ibn Khallikan) or, according to others, twins. The issue was sent under the charge of a confidential eunuch and a slavegirl to Meccah for concealment; but the secret was divulged to Zubaydah who had her own reasons for hating husband and wife and cherished an especial grievance against Yahya.[FN#270] Thence it soon found its way to headquarters. Harun’s treatment of Abb�sah supports the general conviction: according to the most credible accounts she and her child were buried alive in a pit under the floor of her apartment.

 

But, possibly, Ja’afar’s perjury was only “the last straw.”

Already Al-Fazl bin Rab�‘a, the deadliest enemy of the Barmecides, had been entrusted (A.D. 786) with the Wazirate which he kept seven years. Ja’afar had also acted generously but imprudently in abetting the escape of Yahya bin Abdillah, Sayyid and Alide, for whom the Caliph had commanded confinement in a close dark dungeon: when charged with disobedience the Wazir had made full confession and Harun had (they say) exclaimed, “Thou hast done well!” but was heard to mutter, “Allah slay me an I slay thee not.”[FN#271] The great house seems at times to have abused its powers by being too peremptory with Harun and Zubaydah, especially in money matters;[FN#272] and its very greatness would have created for it many and powerful enemies and detractors who plied the Caliph with anonymous verse and prose.

Nor was it forgotten that, before the spread of Al-Islam, they had presided over the Naubeh�r or Pyr�thrum of Balkh; and Harun is said to have remarked anent Yahya, “The zeal for magianism, rooted in his heart, induces him to save all the monuments connected with his faith.”[FN#273] Hence the charge that they were “Zan�dakah,” a term properly applied to those who study the Zend scripture, but popularly meaning Mundanists, Positivists, Reprobates, Atheists; and