Thomas and Herbis, who were to conduct this unhappy caravan, pitched their tents in the meadow adjacent to the city, whither all repaired who were to follow them into exile, each laden with plate, jewels, silken stuffs, and whatever was most precious and least burdensome. Among other things was a wardrobe of the emperor Heraclius, in which there were above three hundred loads of costly silks and cloth of gold.

All being assembled, the sad multitude set forth on their wayfaring. Those who from pride, from patriotism, or from religion, thus doomed themselves to poverty and exile, were among the noblest and inost highly bred of the land; people accustomed to soft and luxurious life, and to the silken abodes of palaces. Of this number was the wife of Thomas, a daughter of the emperor Heraclius, who was attended by her maidens. It was a piteous sight to behold aged men, delicate and shrinking women, and helpless children, thus setting forth on a wandering journey through wastes and deserts, and rugged mountains, infested by savage' hordes. Many a time did they turn to cast a look of fondness and despair on those sumptuous palaces and delightful gardens, once their pride and joy; and still would they turn and weep, and beat their breasts, and gaze through their tears on the stately towers of Damascus, and the flowery banks of the Pharpar. Thus terminated the hard-contested siege of Damascus, which Voltaire has likened for its stratagems, skirmishes, and single combats to Homer's siege of Troy. More than twelve months elapsed between the time the Saracens first pitched their tents before it and the day of its surrender.

IT is recorded that Derar gnashed his teeth with rage at seeing the multitude of exiles departing in peace, laden with treasures, which he considered as so much hard-earned spoil, lost to the faithful; but what most incensed him was, that so many unbelievers should escape the edge of the scimetar. Khaled would have been equally indignant, but that he had secretly covenanted with himself to regain this booty. For this purpose he ordered his men to refresh themselves and their horses, and be in readiness for action, resolving to pursue the exiles when the three days of grace should have expired.

A dispute with Abu Obeidah concerning a quantity of grain, which the latter claimed for the citizens, detained him one day longer, and he was about to abandon the pursuit as hopeless, when a guide presented himself who knew all the country, and the shortest passes through the mountains. The story of this guide is worthy of notice, as illustrating the character of these people and these wars.

During the siege Derar, as has been related, was appointed to patrol round the city and the camp with two thousand horse. As a party of these were one night going their rounds, near the walls, they heard the distant neighing of a horse, and looking narrowly round, descried a horseman coming stealthily from the gate Keisan. Halting in a shadowy place, they waited until he came

close to them, when, rushing forth, they made him prisoner. He was a youthful Syrian, richly and gallantly arrayed, and apparently a person of distinction. Scarcely had they seized him when they beheld another horseman issuing from the same gate, who in a soft voice called upon their captive, by the name of Jonas. They commanded the latter to invite his companion to advance. He seemed to reply, and called out something in Greek upon hearing which the other turned bridle and galloped back into the city. The Arabs, ignorant of Greek, and suspecting the words to be a warning, would have slain their prisoner on the spot; but upon second thoughts, conducted him to Khaled.

The youth avowed himself a nobleman of Damascus, and betrothed to a beautiful maiden named Eudocea; but her parents, from some capricious reason, had withdrawn their consent to his nuptials; whereupon the lovers had secretly agreed to fly from Damascus. A sum of gold had bribed the sentinels who kept watch that night at the gate. The damsel, disguised in male attire, and accompanied by two domestics, was following her lover at a distance, as he sallied in advance. His reply in Greek when she called upon him was, The bird is caught!" a warning at the hearing of which she had fled back to the city.

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Khaled was not the man to be moved by a love tale; but he gave the prisoner his alternative. "Embrace the faith of Islam," said he, "and when Damascus falls into our power, you shall have your betrothed; refuse, and your head is forfeit."

The youth paused not between a scimetar and a bride. He made immediate profession of faith between the hands of Khaled, and thenceforth fought zealously for the capture of the city, since its downfall was to crown his hopes.

When Damascus yielded to its foes, he sought the dwelling of Eudocea, and learnt a new proof of her affection. Supposing, on his capture by the Arabs, that he had fallen a martyr to his faith, she had renounced the world, and shut herself up in a convent. With throbbing heart he hastened to the convent, but when the lofty-minded maiden beheld in him a renegade, she turned from him with scorn, retired to her cell, and refused to see him more. She was among the noble ladies who followed Thomas and Herbis into exile. Her lover, frantic at the thoughts of losing her, reminded Khaled of his promise to restore her to him, and entreated that she might be detained; but Khaled pleaded the covenant of Abu Obeidah, according to which all had free leave to depart.

When Jonas afterward discovered that Khaled meditated a pursuit of the exiles, but was discouraged by the lapse of time, he offered to conduct him by short and secret passes through the mountains, which would insure his overtaking them. His offer was accepted. On the fourth day after the departure of the exiles, Khaled set out in pursuit, with four thousand chosen horse. men; who, by the advice of Jonas, were disguised as Christian Arabs. For some time they traced the exiles along the plains, by the numerous footprints of mules and camels, and by articles thrown away to enable them to travel more expeditiously. At length the footprints turned toward the mountains of Lebanon, and were lost in their arid and rocky defiles. The Moslems began to falter.

Courage !'' cried Jonas,“ they will be entangled among the mountains. They cannot now escape.'

forted; Allah has doubtless greater blessings in store for you;'' and, in fact, Rafi Ibn Omeirah, out of compassion for his distress, presented him with the beautiful princess he had taken captive. Khaled consented to the gift, provided the emperor did not send to ransom her.

There was now no time to be lost. In this headlong pursuit they had penetrated above a hundred and fifty miles into the heart of the enemy's country, and might be cut off in their retreat. "To horse and away," therefore, was the word. The plunder was hastily packed upon the mules, the scanty number of surviving exiles were secured, and the marauding band set off on a forced march for Damascus. While on their way they were one day alarmed by a cloud of dust, through which their scouts descried the banner of the cross. They prepared for a desperate conflict. It proved, however, a peaceful mission. An ancient bistrop, followed by a numerous train, sought from Khaled, in the emperor's name, the liberation of his daughter. The haughty Saracen released her without ransom. "Take her," said he, "but tell your master I intend to have him in exchange; never will I cease this war until I have wrested from him every foot of territory."

To indemnify the renegade for this second deprivation, a large sum of gold was given him, wherewith to buy a wife from among the captives; but he now disclaimed forever all earthly love, and, like a devout Mahometan, looked forward for consolation among the black-eyed Houris of paradise. He continued more faithful to his new faith and new companions than he had been to the religion of his fathers and the friends of his infancy; and after serving the Saracens in a variety of ways, earned an undoubted admission to the paradise of the prophet, being shot through the breast at the battle of Yermouk.

Thus perished this apostate, says the Christian chronicler; but Alwakedi, the venerable Cadi of Bagdad, adds a supplement to the story, for the encouragement of all proselytes to the Islam faith. He states that Jonas, after his death, was seen in a vision by Rafi Ibn Omeirah, arrayed in rich robes and golden sandals, and walking in a flowery mead ; and the beatified renegade assured him that, for his exemplary services, Allah had given him seventy of the black-eyed damsels of paradise, each of resplendent beauty, sufficient to throw the sun and moon in the shade. Rafi related his vision to Khaled, who heard it with implicit faith. This it is," said that Moslem zealot, "to die a martyr to the faith. Happy the man to whose lot it falls !''*

Khaled succeeded in leading his adventurous band safely back to Damascus, where they were joyfully received by their companions in arms, who had entertained great fears for their safety. He now divided the rich spoils taken in his expedition; four parts were given to the officers and soldiers, a fifth he reserved for the public treasury, and sent it off to the Caliph, with letters informing him of the capture of Damascus ; of his disputes with Abu Obeidah as to the treatment of the city and its inhabitants, and lastly of his expedition in pursuit of the exiles, and his recovery of the wealth they were bearing away. These missives were sent in the confident expectation that

The story of Jonas and Eudocea has been made the subject of an English tragedy by Hughes, entitled The Siege of Damascus ; but the lover's name is changed to Phocyas, the incidents are altered, and the Catastrophe is made entirely different.

his policy of the sword would far outshine, in the estimation of the Caliph, and of all true Moslems, the more peaceful policy of Abu Obeidah.

It was written in the book of fate, say the Arabian historians, that the pious Abu Beker should die without hearing of the brightest triumph of the Islam faith; the very day that Damascus surrendered the Caliph breathed his last at Medina. Arabian authors differ as to the cause of his death. Abulfeda asserts that he was poisoned by the Jews, in his frugal repast of rice; but his daughter Ayesha, with more probability, ascribes his death to bathing on an unusually cold day, which threw him into a fever. While struggling with his malady, he directed his chosen friend Omar to perform the religious functions of his office in his stead.

Feeling his end approaching, he summoned his secretary, Othman Ibn Affân, and in presence of several of the principal Moslems, dictated as follows: "I, Abu Beker Ibn Abu Kahafa, being on the point of leaving this world for the next, and at that moment when infidels believe, when the wicked cease to doubt, and when liars speak the truth, do make this declaration of my will to the Moslems. I nominate as my successor"Here he was overtaken with faintness so that he could not speak. Othman, who knew his intentions, added the name of Omar Ibn al Khattab. When Abu Beker came to himself, and saw what his secretary had written, "God bless thee," said he, "for this foresight!" He then continued to dictate. "Listen to him, and obey him, for, as far as I know him, and have seen him, he is integrity itself. He is competent to everything he undertakes. He will rule with justice; if not, God, who knows all secrets, will reward him according to his works. I mean all for the best, but I cannot see into the hidden thoughts of men. Farewell. Act uprightly, and the blessing of Allah be upon you.

He ordered this testament to be sealed with his seal, and copies of it to be sent to the principal authorities, civil and military. Then, having sent for Omar, he told him of his having nominated him as his successor.

Omar was a stern and simple-minded man ; unambitious of posts and dignities. 'Oh successor to the apostle of God!" said he, spare me from this burden. I have no need of the Caliphat.' But the Caliphat has need of you!"' replied the dying Abu Beker.

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He went on to claim his acceptance of the office as a proof of friendship to himself, and of devotion to the public good, for he considered him eminently calculated to maintain an undivided rule over the restless people so newly congregated into an empire. Having brought him to accept, he gave him much dying counsel, and after he had retired, prayed fervently for his success, and that the dominion of the faith might be strengthened and extended during his reign. Having thus provided for a quiet succession to his office, the good Caliph expired in the arms of his daughter Ayesha, in the sixty-fourth year of his age, having reigned two years, three months, and nine days. At the time of his death his father and mother were still living, the former ninetyseven years of age. When the ancient Moslem heard of the death of his son, he merely said, in scriptural phrase, The Lord hath given, and the Lord hath taken away. Blessed be the name

of the Lord!''

Abu Beker had four wives; the last had been the widow of Jaafar, who fell in the battle of

Muta. She bore him two sons after his sixtieth year. He does not appear, however, to have had the same fondness for the sex as the prophet, notwithstanding his experience in wedlock. The women, he used to say, "are all an evil; but the greatest evil of all is, that they are necessary.

Abu Beker was universally lamented by his subjects, and he deserved their lamentations, for he had been an excellent ruler, just, moderate, temperate, frugal, and disinterested. His reign was too short to enable him to carry out any extensive schemes; but it was signalized by the promptness and ability with which, through the aid of the sword, he quelled the wide-spreading insurrections on the death of the prophet, and preserved the scarcely launched empire of Islam from perfect shipwreck. He left behind him a name dear to all true Moslems, and an example which, Omar used to say, would be a difficult pattern for his successors to imitate.

THE nomination of Omar to the succession was supported by Ayesha, and acquiesced in by Ali, who saw that opposition would be ineffectual. The election took place on the day of the decease of Abu Beker. The character of the new Caliph has already, through his deeds, been made known in some measure to the reader; yet a sketch of him may not be unacceptable. He was now about fifty-three years of age; a tall, dark man, with a grave demeanor and a bald head. was so tall, says one of his biographers, that when he sat he was higher than those who stood. His strength was uncommon, and he used the left as adroitly as the right hand. Though so bitter an enemy of Islamism at first as to seek the life of Mahomet, he became from the moment of his conversion one of its most sincere and stren

He

uous champions. He had taken an active part in the weightiest and most decisive events of the prophet's career. His name stands at the head of the weapon companions at Beder, Ohod, Khaibar, Honein, and Tabuc, at the defence of Medina, and the capture of Mecca, and indeed he appears to have been the soul of most of the early military enterprises of the faith. His zeal was prompt and almost fiery in its operations. He expounded and enforced the doctrines of Islam like a soldier; when a question was too knotty for his logic, he was ready to sever it with the sword, and to strike off the head of him who persisted in false arguing and unbelief.

In the administration of affairs, his probity and justice were proverbial. In private life he was noted for abstinence and frugality, and a contempt for the false grandeur of the world. Water was his only beverage. His food a few dates, or a few bits of barley bread and salt; but in time of penance even salt was retrenched as a luxury. His austere piety and self-denial, and the simplicity and almost poverty of his appearance were regarded with reverence in those primitive days of Islam. He had shrewd maxims on which he squared his conduct, of which the following is a

specimen. "Four things come not back: the spoken word, the sped arrow, the past life, and the neglected opportunity."

During his reign mosques were erected without number for the instruction and devotion of the faithful, and prisons for the punishment of delinquents. He likewise put in use a scourge with twisted thongs for the correction of minor offences, among which he included satire and scandal, and so potently and extensively was it plied that the word went round, "Omar's twisted scourge is more to be feared than his sword."

On assuming his office he was saluted as Caliph of the Caliph of the apostle of God, in other words, successor to the successor of the prophet. Omar objected, that such a title must lengthen with every successor, until it became endress; upon which it was proposed and agreed that he should receive the title of Emir-al-Moumenin, that is to say, Commander of the Faithful. This title, altered into Miramamolin, was subsequently borne by such Moslem sovereigns as held independent sway, acknowledging no superior, and is equivalent to that of emperor.

One of the first measures of the new Caliph was with regard to the army in Syria. His sober judgment was not to be dazzled by daring and brilliant exploits in arms, and he doubted the fitness of Khaled for the general command. He acknowledged his valor and military skill, but considered him rash, fiery, and prodigal; prone to hazardous and extravagant adventure, and more fitted to be a partisan than a leader. He resolved, therefore, to take the principal command of the army out of such indiscreet hands, and restore it to Abu Obeidah, who, he said, had proved himself worthy of it by his piety, modesty, moderation, and good faith. He accordingly wrote on a skin of parchment, a letter to Abu Obeidah, informing him of the death of Abu Beker, and his own elevation as Caliph, and appointing him commander-in-chief of the army of Syria.

The letter was delivered to Abu Obeidah at the time that Khaled was absent in pursuit of the car avan of exiles. The good Obeidah was surprised, but sorely perplexed by the contents. His own modesty made him unambitious of high cormand, and his opinion of the signal valor and brilliant services of Khaled made him loath to supersede him, and doubtful whether the Caliph would not feel disposed to continue him as commander-in-chief when he should hear of his recent success at Damascus. He resolved, therefore, to keep for the present the contents of the Caliph's letter to himself; and accordingly on Khaled's return to Damascus continued to treat him as commander, and suffered him to write his second letter to Abu Beker, giving him an account of his recent pursuit and plundering of the exiles.

Omar had not been long installed in office when he received the first letters of Khaled announcing the capture of Damascus. These tidings occasioned the most extravagant joy at Medina, and the valor of Khaled was extolled by the multitude to the very skies. In the midst of their rejoicings they learnt with astonishment that the general command had been transferred to Abu Obeidah. The admirers of Khaled were loud in their expostulations. What!" cried they,

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dismiss Khaled when in the full career of victory? Remember the reply of Abu Beker, when a like measure was urged upon him. I will not sheathe the sword of God drawn for the promotion of the faith.'

In the mean time came the second dispatches of Khaled, addressed to Abu Beker, announcing the success of his expedition in pursuit of the exiles, and requesting his decision of the matters in dispute between him and Abu Obeidah. The Caliph was perplexed by this letter, which showed that his election as Caliph was yet unknown to the army, and that Abu Obeidah had not assumed the command. He now wrote again to the latter, reiterating his appointment, and deciding upon the matters in dispute. He gave it as his opinion that Damascus had surrendered on capitulation, and had not been taken by the sword, and directed that the stipulations of the covenant should be fulfilled. He declared the pursuit of the exiles iniquitous and rash, and that it would have proved fatal, but for the mercy of God. The dismissal of the emperor's daughter free of ransom, he termed a prodigal action, as a large sum might have been obtained and given to the poor. He counselled Abu Obeidah, of whose mild and humane temper he was well aware, not to be too modest and compliant, but at the same time not to risk the lives of the faithful in the mere hope of plunder. This latter hint was a reproof to

Khaled.

Lest this letter should likewise be suppressed through the modesty of Abu Obeidah, he dispatched it by an officer of distinction, Shaded Ibn Aass, whom he appointed his representative in Syria, with orders to have the letter read in presence of the Moslems, and to cause him to be proclaimed Caliph at Damascus.

Shaded made good his journey, and found Khaled in his tent, still acting as commander-inchief, and the army ignorant of the death of Abu Beker. The tidings he brought struck every one with astonishment. The first sentiment expressed was grief at the death of the good Abu Beker, who was universally lamented as a father; the second was surprise at the deposition of Khaled from the command, in the very midst of such signal victories; and many of his officers and soldiers were loud in expressing their indignation.

If Khaled had been fierce and rude in his career of triumph, he proved himself magnanimous in this moment of adversity. "I know," said he," that Omar does not love me; but since Abu Beker is dead, and has appointed him his successor, I submit to his commands.' He accordingly caused Omar to be proclaimed Caliph at Damascus, and resigned his command to Abu Obeidah. The latter accepted it with characteristic modesty; but evinced a fear that Khaled would retire in disgust, and his signal services be lost to the cause of Islam. Khaled, however, soon let him know that he was as ready to serve as to command, and only required an occasion to prove that his zeal for the faith was unabated.

His per

sonal submission extorted admiration even from his enemies, and gained him the fullest deference, respect, and confidence of Abu Obeidah.

About this time one of the Christian tributaries, a base-spirited wretch, eager to ingratiate himself with Abu Obeidah, came and informed him of a fair object of enterprise. "At no great distance from this, between Tripoli and Harran, there is a convent called Daiz Abil Kodos, or the mon

vice and blessing, and not a marriage takes place among the nobles of the country, but the bride and bridegroom repair to receive from him the nuptial benediction. At Easter there is an annual fair held at Abyla in front of the convent, to which are brought the richest manufactures of the surrounding country; silken stuffs, jewels of gold and silver, and other precious productions of art; and as the fair is a peaceful congregation of people, unarmed and unguarded, it will afford ample booty at little risk or trouble."

Abu

Abu Obeidah announced the intelligence to his troops. "Who," said he, “will undertake this enterprise ?" His eye glanced involuntarily upon Khaled; it was just such a foray as he was wont to delight in; but Khaled remained silent. Obeidah could not ask a service from one so lately in chief command; and while he hesitated, Abdal lah Ibn Jaafar, stepson of Abu Beker, came forward. A banner was given him, and five hundred veteran horsemen, scarred in many a battle, sallied with him from the gates of Damascus, guided by the traitor Christian. They halted to rest before arriving at Abyla, and sent forward the Christian as a scout. As he approached the place he was astonished to see it crowded with an immense concourse of Greeks, Armenians, Copts, and Jews, in their various garbs; besides these there was a grand procession of nobles and courtiers in rich attire, and priests in religious dresses, with a guard of five thousand horse; all, as he learned, escorting the daughter of the prefect of Tripoli, who was lately married, and had come with her husband to receive the blessing of the venerable hermit. The Christian scout hastened back to the Moslems, and warned them to retreat.

"I dare not," said Abdallah promptly; "I fear the wrath of Allah, should I turn my back. I will fight these infidels. Those who help me, God will reward; those whose hearts fail them are welcome to retire." Not a Moslem turned his back. "Forward!" said Abdallah to the Christian, and thou shalt behold what the companions of the prophet can perform." The traitor hesitated, however, and was with difficulty persuaded to guide them on a service of such peril.

Abdallah led his band near to Abyla, where they lay close until morning. At the dawn of day, having performed the customary prayer, he divided his host into five squadrons of a hundred each; they were to charge at once in five different places, with the shout of Allah Achbar! and to slay or capture without stopping to pil lage until the victory should be complete. He then reconnoitred the place. The hermit was preaching in front of his convent to a multitude of auditors; the fair teemed with people in the variegated garbs of the Orient. One house was guarded by a great number of horsemen, and numbers of persons, richly clad, were going in and out, or standing about it. In this house evidently was the youthful bride.

Abdallah encouraged his followers to despise the number of these foes. Remember," cried he, the words of the prophet. 'Paradise is under the shadow of swords! If we conquer, we shall have glorious booty; if we fall, paradise awaits us!"'

The five squadrons charged as they had been ordered, with the well-known war-cry. The