The Decline and Fall of the Roman Empire · Chapter 52 (8/9)

While the flame of enthusiasm was damped by the business, the pleasure, and the knowledge of the age, it burnt with concentrated heat in the breasts of the chosen few, the congenial spirits, who were ambitious of reigning either in this world or in the next. How carefully soever the book of prophecy had been sealed by the apostle of Mecca, the wishes, and (if we may profane the word) even the reason, of fanaticism might believe that, after the successive missions of Adam, Noah, Abraham, Moses, Jesus, and Muhammad, the same God, in the fullness of time, would reveal a still more perfect and permanent law. AD 890⁠–⁠951 In the 277th year of the Hegira, and in the neighborhood of Cufa, an Arabian preacher, of the name of Carmath, assumed the lofty and incomprehensible style of the Guide, the Director, the Demonstration, the Word, the Holy Ghost, the Camel, the Herald of the Messiah, who had conversed with him in a human shape, and the representative of Mohammed the son of Ali, of St. John the Baptist, and of the angel Gabriel. In his mystic volume, the precepts of the Koran were refined to a more spiritual sense; he relaxed the duties of ablution, fasting, and pilgrimage; allowed the indiscriminate use of wine and forbidden food; and nourished the fervor of his disciples by the daily repetition of fifty prayers. The idleness and ferment of the rustic crowd awakened the attention of the magistrates of Cufa; a timid persecution assisted the progress of the new sect; and the name of the prophet became more revered after his person had been withdrawn from the world. His twelve apostles dispersed themselves among the Bedouins, “a race of men,” says Abulfeda, “equally devoid of reason and of religion”; and the success of their preaching seemed to threaten Arabia with a new revolution. The Carmathians were ripe for rebellion, since they disclaimed the title of the house of Abbas and abhorred the worldly pomp of the caliphs of Baghdad. They were susceptible of discipline, since they vowed a blind and absolute submission to their imam, who was called to the prophetic office by the voice of God and the people. Instead of the legal tithes, he claimed the fifth of their substance and spoil; the most flagitious sins were no more than the type of disobedience; and the brethren were united and concealed by an oath of secrecy. AD 900+ After a bloody conflict, they prevailed in the province of Bahrein, along the Persian Gulf; far and wide, the tribes of the desert were subject to the sceptre, or rather to the sword, of Abu Said and his son Abu Taher; and these rebellious imams could muster in the field a hundred and seven thousand fanatics. The mercenaries of the caliph were dismayed at the approach of an enemy who neither asked nor accepted quarter; and the difference between them in fortitude and patience is expressive of the change which three centuries of prosperity had effected in the character of the Arabians. Such troops were discomfited in every action; the cities of Racca and Baalbec, of Cufa and Bassora, were taken and pillaged; Baghdad was filled with consternation; and the caliph trembled behind the veils of his palace. In a daring inroad beyond the Tigris, Abu Taher advanced to the gates of the capital with no more than five hundred horse. By the special order of Moctader, the bridges had been broken down, and the person or head of the rebel was expected every hour by the commander of the faithful. His lieutenant, from a motive of fear or pity, apprised Abu Taher of his danger, and recommended a speedy escape. “Your master,” said the intrepid Carmathian to the messenger, “is at the head of thirty thousand soldiers: three such men as these are wanting in his host”: at the same instant, turning to three of his companions, he commanded the first to plunge a dagger into his breast, the second to leap into the Tigris, and the third to cast himself headlong down a precipice. They obeyed without a murmur. “Relate,” continued the imam, “what you have seen: before the evening your general shall be chained among my dogs.” Before the evening, the camp was surprised and the menace was executed. The rapine of the Carmathians was sanctified by their aversion to the worship of Mecca: they robbed a caravan of pilgrims, and twenty thousand devout Muslims were abandoned on the burning sands to a death of hunger and thirst. Another year they suffered the pilgrims to proceed without interruption; AD 929 but, in the festival of devotion, Abu Taher stormed the holy city, and trampled on the most venerable relics of the Muhammadan faith. Thirty thousand citizens and strangers were put to the sword; the sacred precincts were polluted by the burial of three thousand dead bodies; the well of Zemzem overflowed with blood; the golden spout was forced from its place; the veil of the Caaba was divided among these impious sectaries; and the black stone, the first monument of the nation, was borne away in triumph to their capital. After this deed of sacrilege and cruelty, they continued to infest the confines of Iraq, Syria, and Egypt; but the vital principle of enthusiasm had withered at the root. Their scruples or their avarice again opened the pilgrimage of Mecca and restored the black stone of the Caaba; and it is needless to inquire into what factions they were broken, or by whose swords they were finally extirpated. The sect of the Carmathians may be considered as the second visible cause of the decline and fall of the empire of the caliphs.6745

The third and most obvious cause was the weight and magnitude of the empire itself. The caliph Almamon might proudly assert that it was easier for him to rule the East and the West than to manage a chessboard of two feet square;6746 yet I suspect that in both those games he was guilty of many fatal mistakes; and I perceive that in the distant provinces the authority of the first and most powerful of the Abbassides was already impaired. The analogy of despotism invests the representative with the full majesty of the prince; the division and balance of powers might relax the habits of obedience, might encourage the passive subject to inquire into the origin and administration of civil government. He who is born in the purple is seldom worthy to reign; but the elevation of a private man, of a peasant perhaps, or a slave, affords a strong presumption of his courage and capacity. The viceroy of a remote kingdom aspires to secure the property and inheritance of his precarious trust; the nations must rejoice in the presence of their sovereign; and the command of armies and treasures are at once the object and the instrument of his ambition. A change was scarcely visible as long as the lieutenants of the caliph were content with their vicarious title; while they solicited for themselves or their sons a renewal of the Imperial grant, and still maintained on the coin and in the public prayers the name and prerogative of the commander of the faithful. But in the long and hereditary exercise of power, they assumed the pride and attributes of royalty; the alternative of peace or war, of reward or punishment, depended solely on their will; and the revenues of their government were reserved for local services or private magnificence. Instead of a regular supply of men and money, the successors of the prophet were flattered with the ostentatious gift of an elephant, or a cast of hawks, a suit of silk hangings, or some pounds of musk and amber.6747

After the revolt of Spain from the temporal and spiritual supremacy of the Abbassides, the first symptoms of disobedience broke forth in the province of Africa. AD 800⁠–⁠941 Ibrahim, the son of Aglab, the lieutenant of the vigilant and rigid Harun, bequeathed to the dynasty of the Aglabites the inheritance of his name and power. AD 829⁠–⁠907 The indolence or policy of the caliphs dissembled the injury and loss, and pursued only with poison the founder of the Edrisites,6748 who erected the kingdom and city of Fez on the shores of the western ocean.6749 AD 813⁠–⁠872 In the East, the first dynasty was that of the Taherites,6750 the posterity of the valiant Taher, who, in the civil wars of the sons of Harun, had served with too much zeal and success the cause of Almamon the younger brother. He was sent into honorable exile, to command on the banks of the Oxus; and the independence of his successors, who reigned in Chorasan till the fourth generation, was palliated by their modest and respectful demeanor, the happiness of their subjects, and the security of their frontier. They were supplanted by one of those adventures so frequent in the annals of the East, who left his trade of a brazier (from whence the name of Soffarides) for the profession of a robber. AD 872⁠–⁠902 In a nocturnal visit to the treasure of the prince of Sistan, Jacob, the son of Leith, stumbled over a lump of salt, which he unwarily tasted with his tongue. Salt, among the Orientals, is the symbol of hospitality, and the pious robber immediately retired without spoil or damage. The discovery of this honorable behavior recommended Jacob to pardon and trust; he led an army at first for his benefactor, at last for himself, subdued Persia, and threatened the residence of the Abbassides. On his march towards Baghdad, the conqueror was arrested by a fever. He gave audience in bed to the ambassador of the caliph; and beside him on a table were exposed a naked scimitar, a crust of brown bread, and a bunch of onions. “If I die,” said he, “your master is delivered from his fears. If I live, this must determine between us. If I am vanquished, I can return without reluctance to the homely fare of my youth.” From the height where he stood, the descent would not have been so soft or harmless: a timely death secured his own repose and that of the caliph, who paid with the most lavish concessions the retreat of his brother Amrou to the palaces of Shiraz and Ispahan. AD 874⁠–⁠999 The Abbassides were too feeble to contend, too proud to forgive: they invited the powerful dynasty of the Samanides, who passed the Oxus with ten thousand horse, so poor that their stirrups were of wood; so brave, that they vanquished the Soffarian army, eight times more numerous than their own. The captive Amrou was sent in chains, a grateful offering to the court of Baghdad; and as the victor was content with the inheritance of Transoxiana and Chorasan, the realms of Persia returned for a while to the allegiance of the caliphs. AD 868⁠–⁠968 The provinces of Syria and Egypt were twice dismembered by their Turkish slaves of the race of Toulon and Ilkshid.6751 These Barbarians, in religion and manners the countrymen of Muhammad, emerged from the bloody factions of the palace to a provincial command and an independent throne: their names became famous and formidable in their time; but the founders of these two potent dynasties confessed, either in words or actions, the vanity of ambition. The first on his deathbed implored the mercy of God to a sinner, ignorant of the limits of his own power: the second, in the midst of four hundred thousand soldiers and eight thousand slaves, concealed from every human eye the chamber where he attempted to sleep. Their sons were educated in the vices of kings; and both Egypt and Syria were recovered and possessed by the Abbassides during an interval of thirty years. AD 892⁠–⁠1001 In the decline of their empire, Mesopotamia, with the important cities of Mosul and Aleppo, was occupied by the Arabian princes of the tribe of Hamadan. The poets of their court could repeat without a blush that nature had formed their countenances for beauty, their tongues for eloquence, and their hands for liberality and valor; but the genuine tale of the elevation and reign of the Hamadanites exhibits a scene of treachery, murder, and parricide. AD 933⁠–⁠1055 At the same fatal period, the Persian kingdom was again usurped by the dynasty of the Bowides, by the sword of three brothers, who, under various names, were styled the support and columns of the state, and who, from the Caspian Sea to the ocean, would suffer no tyrants but themselves. Under their reign, the language and genius of Persia revived, and the Arabs, 304 years after the death of Muhammad, were deprived of the sceptre of the East.