was immediately invested by the Caliph with the government of Khorassan, and gave instant proofs of inheriting the spirit of his father. On his way to his government he surprised a large Turkish force, and put them to such sudden flight that their queen left one of her buskins behind, which fell into the hands of her pursuers, and was estimated, from the richness of its jewels, at two thousand pieces of gold.

Ziyad left another son named Salem, who was, several years afterward, when but twenty-four years of age, appointed to the government of Khorassan, and rendered himself so beloved by the people that upward of twenty thousand children were named after him. He had a third son called Kameil, who was distinguished for sagacity and ready wit, and he furthermore left from his progeny a dynasty of princes in Arabia Felix, who ruled under the denomination of the children of Ziyad.

The wise measures of Moawyah produced a calm throughout his empire, although his throne seemed to be elevated on the surface of a volcano. He had reinstated the famous Amru Ibn al Aass in the government of Egypt, allowing him to enjoy the revenues of that opulent province, in gratitude for his having proclaimed him Caliph during his contest with Ali, but stipulating that he should maintain the forces stationed there. The veteran general did not long enjoy this post, as he died in the forty-third year of the Hegira, A.D. 663, as full of honors as of years. In him the cause of Islam lost one of its wisest men and most

illustrious conquerors. "Show me," said Omar to him on one occasion, "the sword with which you have fought so many battles and slain so many infidels.' The Caliph expressed surprise when he unsheathed an ordinary scimetar. *Alas!" said Amru, "the sword without the arm of the master is no sharper nor heavier than ́ the sword of Farezdak the poet.'

Mahomet, whose death preceded that of Amru upward of thirty years, declared, that there was no truer Moslem than he would prove to be, nor one more steadfast in the faith. Although Amru | passed most of his life in the exercise of arms, he found time to cultivate the softer arts which belong to peace. We have already shown that he was an orator and a poet. The witty lampoons, however, which he wrote against the prophet in his youth, he deeply regretted in his declining age. He sought the company of men of learning and science, and delighted in the conversation of philosophers. He has left some proverbs distinguished for pithy wisdom, and some beautiful poetry, and his dying advice to his children was celebrated for manly sense and affecting pathos.

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tained hopes of making him his successor. determined, therefore, to 'send him with a great force to attempt the conquest of Constantinople, at that time the capital of the Greek and Roman empire. This indeed was a kind of holy war; for it was fulfilling one of the most ardent wishes of Mahomet, who had looked forward to the conquest of the proud capital of the Cæsars as one of the highest triumphs of Islam, and had promised full pardon of all their sins to the Moslem army that should achieve it.

The general command of the army in this expedition was given to a veteran named Sophian, and he was accompanied by several of those old soldiers of the faith, battered in the wars, and almost broken down by years, who had fought by the side of the prophet at Beder and Ohod, and were, therefore, honored by the title of "Companions," and who now showed among the ashes of age the sparks of youthful fire, as they girded on their swords for this sacred enterprise.

Hosein, the valiant son of Ali, also accompanied this expedition; in which, in fact, the Hower of Moslem chivalry engaged. Great preparations were made by sea and land, and sanguine hopes entertained of success; the Moslem troops were numerous and hardy, inured to toil and practised in warfare, and they were animated by the certainty of paradise, should they be victorious. The Greeks, on the other hand, were in a state of military decline, and their emperor, Constantine, a grandson of Heraclius, disgraced his illustrious name by indolence and incapacity.

It is singular and to be lamented, that of this momentous expedition we have very few particulars, notwithstanding that it lasted long, and must have been checkered by striking vicissitudes. The Moslem fleet passed without impediment through the Dardanelles, and the army disembarked within seven miles of Constantinople. For many days they pressed the siege with vigor, but the city was strongly garrisoned by fugitive troops from various quarters, who had profited by sad experience in the defence of fortified towns; the walls were strong and high; and the besieged made use of Greek fire, to the Moslems a new and terrific agent of destruction.

Finding all their efforts in vain, the Moslems consoled themselves by ravaging the neighboring coasts of Europe and Asia, and on the approach of winter retired to the island of Cyzicus, about eighty miles from Constantinople, where they had' established their headquarters.

Six years were passed in this unavailing enterprise; immense sums were expended; thousands of lives were lost by disease; ships and crews, by shipwreck and other disasters, and thousands of Moslems were slain, gallantly fighting for paradise under the walls of Constantinople. The most renowned of these was the venerable Abu Ayub, in whose house Mahomet had established his quarters when he first fled to Medina, and who had fought by the side of the prophet at Beder and Ohod. He won an honored grave; for though it remained for ages unknown, yet nearly eight centuries after this event, when Constantinople was conquered by Mahomet II., the spot was revealed, in a miraculous vision, and consecrated by a mausoleum and mosque, which exist to this day, and to which the grand seigniors of the Ottoman empire repaired to be belted with the scimetar on their accession to the throne.

The protracted war with the Greeks revived their military ardor, and they assailed the Mos-"

reports of the character and conduct of that gen. eral, in his letters to the Caliph, that the latter was induced to displace him from the command of the African army, and recall him to Damascus. The letter of recall being sent under cover to Muhegir, he transmitted it by Muslama Ibn Machlad, one of his generals, to Acbah, charging his envoy to proceed with great caution, and to treat Acbah with profound deference, lest the troops, out of their love for him, should resist the order for his deposition. Muslama found Acbah in his camp at Cyrene, and presented him the Caliph's letter of recall, and a letter from Muhegir as governor of the province, letting him know that Muslama and the other generals were authorized to arrest him should he hesitate to obey the command of the Caliph.

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There was no hesitation on the part of Acbah. He at once discerned whence the blow proceeded. "Oh God!" exclaimed he, spare my life until I can vindicate myself from the slanders of Muhegir Ibn Omm Dinar." He then departed instantly, without even entering his house; made his way with all speed to Damascus, and appeared before Moawyah in the presence of his generals and the officers of his court. Addressing the Caliph with noble indignation, I have traversed deserts,'' said he, and encountered savage tribes; I have conquered towns and regions, and have brought their infidel inhabitants to the knowledge of God and his law. I have built mosques and palaces, and fortified our dominion over the land, and in reward I have been degraded from my post, and summoned hither as a culprit. I appeal to your justice, whether I have merited such treatment ?"

Moawyah felt rebuked by the magnanimous bearing of his general, for he was aware that he had been precipitate in condemning him on false accusations. "I am already informed," said he, "of the true nature of the case. I now know who is Muhegir, and who is Acbah; return to the command of the army, and pursue your glorious career of conquest.

Although it was not until the succeeding Caliphat that Acbah resumed the command in Africa, we will anticipate dates in order to maintain unbroken the thread of his story. In passing through Egypt he deposed Muslama from a command, in which he had been placed by Muhegir, and ordered him to remain in one of the Egyptian towns a prisoner at large.

He was grieved to perceive the mischief that had been done in Africa, during his absence, by Muhegir, who, out of mere envy and jealousy, had endeavored to mar and obliterate all traces of his good deeds; dismantling the cities he had built, destroying his public edifices at Caerwan, and transferring the inhabitants to another place. Acbah stripped him of his command, placed him in irons, and proceeded to remedy the evils he had perpetrated. The population was restored to Caerwan, its edifices were rebuilt, and it rose from its temporary decline more prosperous and beautiful than ever. Acbah then left Zohair Ibn Kais in command of this metropolis, and resumed his career of western conquest, carrying Muhegir with him in chains. He crossed the kingdom of Numidia, now Algiers, and the vast regions of Mauritania, now Morocco, subduing their infidel inhabitants or converting them with the sword, until, coming to the western shores of Africa, he spurred his charger into the waves of the Atlantic until they rose to his saddle girths; then raising his scimetar toward heaven, "Oh Allah !''

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cried the zealous Moslem, "did not these profound waters prevent me, still further would I carry the knowledge of thy law, and the reverence of thy holy name!"

While Acbah was thus urging his victorious way to the uttermost bounds of Mauritania, tidings overtook him that the Greeks and barbarians were rising in rebellion in his rear; that the mountains were pouring down their legions, and that his city of Caerwan was in imminent danger. He had in fact incurred the danger against which the late Caliph Omar had so often cautioned his too adventurous generals. Turning his steps he hastened back, marching at a rapid rate. As he passed through Zab or Numidia, he was harassed by a horde of Berbers or Moors, headed by Aben Cahina, a native chief of daring prowess, who had descended from the fastnesses of the mountains, in which he had taken refuge from the invaders. This warrior, with his mountain band, hung on the rear of the army, picking off stragglers, and often carrying havoc into the broken ranks, but never venturing on a pitched battle. He gave over his pursuit as they crossed the bounds of Numidia.

On arriving at Caerwan Acbah found everything secure, the rebellion having been suppressed by the energy and bravery of Zohair, aided by an associate warrior, Omar Ibn Ali, of the tribe of Koreish.

Acbah now distributed a part of his army about the neighborhood, formed of the residue a flying camp of cavalry, and leaving Zohair and his brave associate to maintain the safety of the metropolis, returned to scour the land of Zab, and take vengeance on the Berber chief who had harassed and insulted him when on the march.

He proceeded without opposition as far as a place called Téhuda; when in some pass or defile he found himself surrounded by a great host of Greeks and Berbers, led on by the mountain chief Aben Cahina. In fact, both Christians and Moors, who had so often been in deadly conflict in these very regions, had combined to drive these new intruders from the land.

Acbah scanned the number and array of the advancing enemy, and saw there was no retreat, and that destruction was inevitable. He marshalled his little army of horsemen, however, with great calmness, put up the usual prayers, and exhorted his men to fight valiantly. Summoning Muhegir to his presence, "This," said he, "is a day of liberty and gain for all true Moslems, for it is a day of martyrdom. I would not deprive you of so great a chance for paradise. So saying, he ordered his chains to be taken off. Muhegir thanked him for the favor, and expressed his determination to die in the cause of the faith. Acbah then gave him arms and a horse, and both of them, drawing their swords, broke the scabbards in token that they would fight until victory or death. The battle was desperate, and the carnage terrible. Almost all the Moslems fought to the very death, asking no quarter. Acbah was one of the last of his devoted band, and his corpse was found, scimetar in hand, upon a heap of the enemy whom he had slain.

CHAPTER XLV.

MOAWYAH NAMES HIS SUCCESSOR-HIS LAST ACTS AND DEATH-TRAITS OF HIS CHARACTER.

MOAWYAH was now far advanced in years, and aware that he had not long to live; he sought there.

fore to accomplish a measure which he had long contemplated, and which was indicative of his ambitious character and his pride of family. It was to render the Caliphat hereditary, and to perpetuate it in his line. For this purpose he openly named his son Yezid as his successor, and requested the different provinces to send deputies to Damascus to perform the act of fealty to him. The nomination of a successor was what the prophet himself had not done, and what Abu Beker, Omar, and Othman had therefore declined to do ; the attempt to render the Caliphat hereditary was in direct opposition to the public will manifested repeatedly in respect to Ali; Yezid, to whom he proposed to bequeath the government, was publicly detested, yet, notwithstanding all these objections, such influence had Moawyah acquired over the public mind that delegates arrived at Damascus from all parts, and gave their hands to Yezid in pledge of future fealty. Thus was established the dynasty of the Ommiades, which held the Caliphat for nearly a hundred years. There were fourteen Caliphs of this haughty line, known as the Pharaohs of the house of Ŏmaya (or rather Ommiah). The ambition of rule manifested in Moawyah, the founder of the dynasty, continued even among his remote descendants, who exercised sovereignty nearly four centuries afterward in Spain. One of them, anxious to ascend the throne in a time of turbulence and peril, exclaimed, "Only make me king to-day, and you may kill me to-morrow!"

The character of the Caliph had much changed in the hands of Moawyah, and in the luxurious city of Damascus assumed more and more the state of the oriental sovereigns which it superseded. The frugal simplicity of the Arab, and the stern virtues of the primitive disciples of Islam, were softening down and disappearing among the voluptuous delights of Syria." Moawyah, however, endeavored to throw over his favorite city of Damascus some of the sanctity with which Mecca and Medina were invested. For this purpose he sought to transfer to it, from Medina, the pulpit of the prophet, as also his walking-staff;" for such precious relics of the apostle of God," said he, ought not to remain among the murderers of Othman."

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The staff was found after great search, but when the pulpit was about to be removed, there occurred so great an eclipse of the sun that the stars became visible. The superstitious Arabs considered this a signal of divine disapprobation, and the pulpit was suffered to remain in Medina.

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Feeling his end approaching, Moawyah summoned his son Yezid to his presence, and gave advice full of experience and wisdom. Confide in the Arabs," said he, as the sure foundation of your power. Prize the Syrians, for they are faithful and enterprising, though prone to degenerate when out of their own country. Gratify the people of Irak in all their demands, for they are restless and turbulent, and would unsheathe a hundred thousand scimetars against thee on the least provocation."

"There are four rivals, my son," added he, "on whom thou must keep a vigilant eye. The first is Hosein, the son of Ali, who has great influence in Irak, but he is upright and sincere, and thy own cousin; treat him, therefore, with clemency, if he fall within thy power. The second is Abdallah Ibn Omar; but he is a devout man, and will eventually come under allegiance to thee. The third is Abda'lrahman; but he is a man of no force of mind, and merely speaks from the dic

tates of others; he is, moreover, incontinent, and a gambler; he is not a rival to be feared. The fourth is Abdallah Ibn Zobeir; he unites the craft of the fox with the strength and courage of the lion. If he appear against thee, oppose him valiantly; if he offer peace, accept it, and spare the blood of thy people. If he fall within your power, cut him to pieces !''

Moawyah was gathered to his fathers in the sixtieth year of the Hegira, A.D. 679, at the age of seventy, or, as some say, seventy-five years, of which he had reigned nearly twenty. He was interred in Damascus, which he had made the capital of the Moslem empire, and which continued to be so during the dynasty of the Ommiades. The inscription of his signet was, "Every deed hath its meed;" or, according to others, “All power rests with God."

Though several circumstances in his reign savor of crafty, and even treacherous policy, yet he bears a high name in Moslem history. His courage was undoubted, and of a generous kind; for though fierce in combat, he was clement in victory. He prided himself greatly upon being of the tribe of Koreish, and was highly aristocratical before he attained to sovereign power; yet he was affable and accessible at all times, and made himself popular among his people. His ambition was tempered with some considerations of justice. He assumed the throne, it is true, by the aid of the scimetar, without regular election; but he subsequently bought off the right of his rival Hassan, the legitimate Caliph, and transcended munificently all the stipulations of his purchase, presenting him, at one time, with four million pieces of gold. One almost regards with incredulity the stories of immense sums passing from hand to hand among these Arab conquerors, as freely as bags of dates in their native deserts; but it must be recollected they had the plundering of the rich empires of the East, and as yet were flush with the spoils of recent conquests.

The liberality of Moawyah is extolled as being beyond all bounds; one instance on record of it, however, savors of policy. He gave Ayesha a bracelet valued at a hundred thousand pieces of gold, that had formerly perhaps sparkled on the arm of some Semiramis; but Ayesha, he knew, was a potent friend and a dangerous enemy.

Moawyah was sensible to the charms of poetry, if we may judge from the following anecdotes:

A robber, who had been condemned by the Cadi to have his head cut off, appealed to the Caliph in a copy of verses, pleading the poverty and want by which he had been driven. Touched by the poetry, Moawyah reversed the sentence, and gave the poet a purse of gold, that he might have no plea of necessity for repeating the crime.

Another instance was that of a young Arab, who had married a beautiful damsel, of whom he was so enamored that he lavished all his fortune upon her. The governor of Cufa, happening to see her, was so struck with her beauty that he took her from the youth by force. The latter made his complaint to the Caliph in verse, poured forth with Arab eloquence, and with all the passion of a lover, praying redress or death. Moawyah, as before, was moved by the poetic appeal, and sent orders to the governor of Cufa to restore the wife to her husband. The governor, infatuated with her charms, entreated the Caliph to let him have the enjoyment of her for one year, and then to take his head. The curiosity of the Caliph was awakened by this amorous contest, and he caused the female to be sent to him. Struck with her

ravishing beauty, with the grace of her deport- | ment, and the eloquence of her expressions, he could not restrain his admiration; and in the excitement of the moment told her to choose between the young Arab, the governor of Cufa, and himself. She acknowledged the honor proffered by the Caliph to be utterly beyond her merit; but avowed that affection and duty still inclined her to her husband. Her modesty and virtue delighted Moawyah even more than her beauty; he restored her to her husband, and enriched them both with princely munificence.

CHAPTER XLVI.

CUCCESSION OF YEZID, SEVENTH CALIPH-FINAL FORTUNES OF HOSEIN, THE SON OF ALI.

YEZID, the son of Moawyah, succeeded to the Caliphat without the ceremony of an election. His inauguration took place in the new moon of the month Rajeb, in the sixtieth year of the Hegira, coincident with the seventh day of April in the year of our Lord 680. He was thirty-four years of age, and is described as tall and thin, with a ruddy countenance pitted with the smallpox, black eyes, curled hair, and a comely beard. He was not deficient in talent, and possessed the popular gift of poetry. The effect of his residence among the luxuries and refinements of Syria was evinced in a fondness for silken raiment and the delights of music; but he was stigmatized as base-spirited, sordid, and covetous; grossly sensual, and scandalously intemperate.

Notwithstanding all this, he was readily acknowledged as Caliph throughout the Moslem empire, excepting by Mecca, Medina, and some cities of Babylonia. His first aim was to secure undisputed possession of the Caliphat. The only competitors from whom he had danger to apprehend were Hosein, the son of Ali, and Abdallah, the son of Zobeir. They were both at Medina, and he sent orders to Waled Ibn Otbah, the governor of that city, to exact from them an oath of fealty. Waled, who was of an undecided character, consulted Merwân Ibn Hâkem, formerly secretary of Othman, and suspected of forging the letter which effected the ruin of that Caliph. He was in fact one of the most crafty as well as able men of the age. His advice to the governor was to summon Hosein and Abdallah to his presence, before they should hear of the death of Moawyah, and concert any measures of opposition; then to tender to them the oath of fealty to Yezid, and, should they refuse, to smite off their heads. Hosein and Abdallah discovered the plot in time to effect their escape with their families to Mecca, where they declared themselves openly in opposition to Yezid. In a little while Hosein received secret messages from the people of Cufa, inviting him to their city, assuring him not merely of protection, but of joyful homage as the son of Ali, the legitimate successor of the prophet. He had only, they said, to show himself in their city, and all Babylonia would rise in arms in his favor.

Hosein sent his cousin, Muslim Ibn Okail, to ascertain the truth of these representations, and to foment the spirit of insurrection should it really exist among the people of Cufa. Muslim made his way, almost unattended, and with great peril and hardship, across the deserts of Irak. On ar

riving at Cufa he was well received by the party of Hosein; they assured him that eighteen thousand men were ready to sacrifice their blood and treasure in casting down the usurper and upholding the legitimate Caliph. ing the legitimate Caliph. Every day augmented the number of apparent zealots in the cause, until it amounted to one hundred and forty thousand. Of all this Muslim sent repeated accounts to Hosein, urging him to come on, and assuring him that the conspiracy had been carried on with such secrecy that Nu'mân Ibn Baschir, the governor of Cufa, had no suspicion of it.

But though the conspiracy had escaped the vigilance of Nu'mân, intimation of it had reached the Caliph Yezid at Damascus, who sent instant orders to Obeid'allah, the emir of Bassora, to repair with all speed to Cufa, displace its negligent governor, and take that place likewise under his command.

Obeid'allah was the son of Ziyad, and inherited all the energy of his father. Aware that the moment was critical, he set off from Bassora with about a score of fleet horsemen. The people of Cufa were on the lookout for the arrival of Hosein, which was daily expected, when Obeid'allah rode into the city in the twilight at the head of his troopers. He wore a black turban, as was the custom likewise with Hosein. The populace crowded round him, hailing the supposed grandson of the prophet.

"Stand off!" cried the horsemen fiercely. "It is the emir Obeid'allah."

The crowd shrank back abashed and disappointed, and the emir rode on to the castle. The popular chagrin increased when it was known that he had command of the province; for he was reputed a second Ziyad in energy and decision.. His measures soon proved his claims to that character. He discovered and disconcerted the plans of the conspirators; drove Muslim to a premature outbreak; dispersed his hasty levy, and took him prisoner. The latter shed bitter tears on his capture; not on his own account, but on the account of Hosein, whom he feared his letters and sanguine representations had involved in ruin, by inducing him to come on to Cufa. The head of Muslim was struck off and sent to the Caliph.

His letters had indeed produced the dreaded effect. On receiving them Hosein prepared to comply with the earnest invitation of the people of Cufa. It was in vain his friends reminded him of the proverbial faithlessness of these people; it was in vain they urged him to wait until they had committed themselves, by openly taking the field. It was in vain that his near relative Abdallah Ibn Abbas urged him at least to leave the females of his family at Mecca, lest he should be massacred in the midst of them, like the Caliph Othman. Hosein, in the true spirit of a Moslem and predestinarian, declared he would leave the event to God, and accordingly set out with his wives and children, and a number of his relatives, escorted by a handful of Arab troops.

Arrived in the confines of Babylonia, he was met by a body of a thousand horse, led on by Harro, an Arab of the tribe of Temimah. He at first supposed them to be a detachment of his partisans sent to meet him, but was soon informed by Harro that he came from the emir Obeid'allah to conduct him and all the people with him to Cufa.

Hosein haughtily refused to submit to the emir's orders, and represented that he came in peace, invited by the inhabitants of Cufa, as the rightful Caliph. He set forth at the same time the justice