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Another author, not at-Tabari, says: "When the head of Yazîd Ibn al-Muhal"lab was brought to Yazîd Ibn Abd al-Malik, one of the courtiers began to depre"ciate the character of Yazîd, the son of al-Muhallab; but the khalif said to him : "Hold your tongue! Yazîd aspired to greatness, encountered dangers and died honorably." When Maslama had finished the war against the Muhallabites, he obtained from his brother Yazîd, that very year, the united governments of Kûfa, Basra and Khorâsân. - The death of Yazîd Ibn al-Muhallab was lamented in a number of fine elegies composed by his favorite poet, Thâbit Kutna. In one of these pieces he said:

All the (Arab) tribes swore to second you in what you undertook; they followed you and marched (to battle). But when the lances shocked together and you exposed your troops to the point of the spear, they abandoned you and fled. You were slain, but not disgracefully; and how many the violent deaths which are disgraceful!

This Thâbit was one of the best poets and warriors of Khorâsân. He lost one of his eyes and, as he kept its socket always filled with cotton (kutn), he became known by the name of Thâbit Kutna. Having received, at one time, from Yazîd Ibn alMuhallab the government of a canton in Khorâsân, he mounted into the pulpit, but felt so confused and troubled that he was unable to utter a word and got down. The people having then gone to visit him at his house, he said to them:

I cannot stand up among you as your orator, but, when battle rages, I am an able orator with my sword.

When they heard this, they exclaimed: " By Allah! had you said so when in the pulpit, you would have been the very best of orators." - Ibn Kutaiba speaks of him in the Tabakât as-Shuward. It was against Thâbit that Sâhib al-Fîl al-Hanafi, with whom he was often engaged in satirical conflicts, directed these lines:

Abû 'l-Alâ! you met on Friday last with a misfortune: you were troubled and like to choke. Your tongue turned (in your mouth) when you were going to speak, and made a slip like that of a man who tumbles down from a mountain's top. When the eyes of the congregation were fixed on you in broad day-light, you were nearly strangled in clearing your voice.

Ibn al-Kalbi (vol. III. p. 608) says, in his Jamhara : " This Thâbit (came of a very noble family being) the son of Kaab Ibn Jâbir Ibn Kaab Ibn Kermân Ibn Tarafa Ibn Wahb Ibn Mâzin Ibn Tamîm Ibn al-Asad Ibn al-Hârith Ibn al-Atîk Ibn al-Asad

"Ibn Imrân Ibn Amr Muzaikiya Ibn Aâmir Mâ as-Samâ.-An author, but not atTabari, says that Yazîd was killed by al-Hudail Ibn Zufar Ibn al-Hârith al-Kilâbi.— Al-Kalbi says also: "When I was a boy, the people used to say: The Omaiyides

exposed religion (to ignominy) on the day of Kerbela (when al-Husain, the son "of Ali, was killed), and they injured generosity on the day of al-Akr!"-Muhammad Ibn Wâsî (~~) related as follows: "When we received the news of al-Yazîd's death, a woman of Omân, who was a professional weeper at funerals, came to "me and made in my presence a lament for those of the Muhallab family who "had been killed."-Ibn Abbâd said: "During more than twenty years after "the death of the Muhallabs, not a girl was born in our family and not a boy "died (28)."-Khalifa Ibn Khaiyât says: "In the year 102, on Friday, the 12th of Safar (22nd August, A. D. 720), Yazîd, the son of al-Muhallab, was slain, at the age of forty-nine years. He was illustrious by his noble character, his generosity, his rank and his bravery." — It is related that the khalif Yazîd received a visit from his brother Maslama, at the time of Yazîd Ibn al-Muhallab's revolt, and, seeing him dressed in coloured robes (as if to enjoy a party of pleasure), he said to him: "Why do you wear such clothes, you who are one of those whom the poet designated in this verse:

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"People who, when engaged in war, tighten their garments around them (and abstain) from "women; leaving them to pass the night in a state of purity.

"Maslama answered: "We fight against our equals, those who belong to the

Kuraish family; but, when a raven croaks, we do not mind it."-1 may add that the author of this verse was al-Akhtal at-Taghlibi, a Christian and a celebrated poet.

(1) See vol. III, p. 138, note.

(2) This Sald must have been the son of the conqueror of Egypt, but I can find no information respecting him.

(3) Omar Ibn Hubaira 'l-Fazâri was one of the most active generals and provincial governors whom the Omaiyides had in their service. He died in the year 106 (A. D. 724-5).

(4) The recital which follows is omitted in the edition of Bûlåk. I give it after three manuscripts and indicate the corrections which should be made in the lithographied text of Wüstenfeld. The piece is curious, as it offers specimens of the sententious and elliptical style of speaking for which the ancient Arabs were remarkable.

(5) Omar Ibn Laja was a contemporary of the poet Jarir, whom he sometimes satirized. — (Ibn Duraid's Ishtikak.)

(6) The fullest account which we have of Abd ar-Rahmân Ibn al-Ashath's revolt is given by Price, in his Retrospect of Mahommedan History, vol. I, p. 455 et seq.

(7) This Harish belonged to the tribe of Tamîm and was one of their bravest warriors. He distinguished himself highly in Khorâsân. · (Ibn Duraid's Ishtikåk.)

(8) These last words appcar to mean you are a band which will bring about a catastrophy.

(9) Mutarrif Ibn Abd Allah Ibn as-Shikhkhir was the son of one of the Prophet's companions. He died subsequently to the year 87 (A. D. 706). — (Ibn Kutaiba's Madrif.) From what is related of him here, he seems to have been a rigid and puritanical Moslim.

(10) The poet Hamza Ibn Baid al-Hanafi was a native of Kufa. He celebrated the praises of al-Muhallab, of that emir's sons and of the kâdi Bilâl Ibn Abi Burda. The gifts which he received for his eulogiums were immense. (Kítáb al-Aghâni.)

(11) The expression here rendered by treating with honour signifies literally: doubling the cushion; which was done probably for the purpose of seating the visitor more commodiously. It occurs again in the article on Yazid Ibn Omar Ibn Hubaira.

(12) The manuscripts all read. This plural form of the word is not mentioned in the dictionaries.

(13) The austerity of Omar Ibn Abd al-Aziz, his detestation of worldly pomp and his rigid piety are well known.

(14) The word sartr signifies throne and bier. The poet employs it here in the two meanings.

(15) This parenthesis is supplied by conjecture.

(16) This passage is important in a philological point of view: it proves that the expression signifies on or about.

(17) The son and successor of Abd al-Malik.

(18) Khiår was put to death at Omân by Ziâd, the son of al-Muhallab.

(Ishtikak.)

(19) Nahår Ibn Tausla was one of al-Muhallab's favorite poets. He died A. H. 103 (A. D. 721-2). (20) Yazid had been lamed by an arrow.

(21) The immense marshes which extend from Basra to the Persian gulf were called the Batdik. (22) According to Ibn Duraid, in his Ishtikdk, the name should be pronounced Akil. In the life of

al-Hajjâj (vol. I. p. 356), it has been transcribed Okail. In the genealogy given there Ibn Okail must be replaced by Ibn Abi Akil.

(23) The arabic text says: till he can count men.

(24) This relation is taken from the Annals of Tabari.

(25) This passage is not found in most manuscripts. The indication given in it, and corrected by the translator, is evidently erroneous.

(26) This work is not mentioned in Hajji Khalifa's bibliographical dictionary. The title signifies: Gem of the age, being a commemoration of the sultan. I do not know of what subject it treats.

(27) The recital is evidently taken from at-Tabari's Annals.

(28) This seems to mean that the death of the Muhallabites brought good luck to the people.

YAZID IBN ABI MUSLIM

Abû 'l-Alâ Yazîd Ibn Abi Muslim Dînâr, a member, by enfranchisement, of the tribe of Thakîf, was a mawla of al-Hajjâj Ibn Yûsuf (vol. I. p. 356) and his secretary. It was for the talent and abilities which he displayed in the management of affairs, that al-Hajjâj raised him to eminence. We mentioned, in the life of Yazîd Ibn al-Muhallab (page 183 of this vol.), that al-Hajjaj, in his last illness, appointed Ibn Abi Muslim to act as his deputy in the administration of the kharaj (land-tax) of Iråk. On the death of al-Hajjâj, he was confirmed in that post by (the khalif) al-Walid Ibn Abd al-Malik, and no modifications were made in his attributions. Some say that he held his appointment from al-Walid, subsequently to the death of alHajjâj, and that al-Walid said: "I am, with regard to al-Hajjaj and Ibn Abi Muslim, like a man who lost a piece of silver and found a piece of gold." Sulaimân,

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the brother and successor of al-Walîd, dismissed Ibn Abi-Muslim from office and sent Yazîd Ibn al-Muhallab to replace him. Ibn Abi Muslim was brought before the khalif with his hands and neck enclosed in a wooden collar (a). Being low-set, and ungainly (~~), with an ugly face and a large belly, he presented to the eye a very despicable appearance. Sulaimân, on seeing him, said: Are you Yazid “Ibn Abi Muslim ?" The other replied: "I am; may God direct the Commander "of the faithful !"-" The curse of God be on him," exclaimed Sulaimân, “who "shared his trust with you and confided to you authority on his own responsibility."-"Commander of the faithful!" replied Ibn Abi Muslim, “make "not (such a wish); you see me now that things have turned badly for me, but, if "you saw me in prosperity, you would admire, not despise, think highly of me and "not scorn me." On hearing these words, Sulaimân exclaimed: “Curse on the "fellow! what a quick intelligence he has and what a sharp tongue!" He then said to him: "Tell me, Yazîd! your master al-Hajjâj is he still falling down to hell, "or has he already reached the bottom of it?" He replied: " Commander of the "faithful! say not such things; al-Hajjâj was a foe to your foes and a friend to your "friends; he lavished his blood for you, and his place, on the day of the resurrection, will be on the right hand of Abd al-Malik and on the left of al-Walîd; so,

66 put him where you think fit."-According to another relation, he replied: "To"morrow, on the day of the resurrection, he will be between your father and your brother; so, place them where you will."-" Curse on the fellow!" said Sulaimân, "how devoted he is to his master! it is such men as he that should be admitted "into favour." One of the khalif's social companions here said: "Commander "of the faithful! take that man's life; do not spare it." Ibn Abi Muslim asked who that person was and said, on hearing his names : “ By Allah! I have been told "that his mother had not always her ears hidden by her hair (1)." Sulaimân, on hearing these words, could not refrain from laughing and ordered the prisoner to be set at liberty. He then caused an enquiry to be made into his conduct and thus learned that he had not defrauded the state even of a dinar or of a dirhem. He even thought of taking him for his secretary, but Omar Ibn Abd al-Azîz (who was afterwards khalif) said to him: " Commander of the faithful! I implore you, in God's name, not to revive the recollections left by al-Hajjâj by taking his secretary "for yours." Sulaimân replied: Sulaimân replied: "Abû Hafs! I had his conduct examined into "and have not found in it the least trace of peculation." Omar replied: "I could "find for you an individual who cares as little as he for dinars and dirhems." "Who is that?" said the khalif.—"Satan;" replied Omar; "he handles neither dinars nor dirhems, and yet he brought ruin upon mankind." Sulaimân abandoned his project.-Juwairiya Ibn Asmâ (2) related as follows: "Omar Ibn Abd alAzîz, being informed that Yazîd Ibn Abi Muslim had set out on an expedition with some Moslim troops, wrote to the aâmil (or superintendant) of the army, an order "for his recal. 'I detest,' said he, 'the thought of gaining victories by means of an 'army in which that man is.""-The hâfiz Abû 'l-Kâsim Ibn Asâkir (vol. 11. p. 252) gives, in his (biographical) history of Damascus, an article on Yazîd Ibn Abi Muslim, in which he relates as follows, on the authority of Yâkùb (3): " In the year 101 (A. D. 719-20), Yazîd was appointed to the government of Ifrîkiya (Mauritania), "in which post he replaced Ismail Ibn Obaid Allah Ibn Abi 'l-Muhâjir, a mawla of "the tribe of Makhzûm. Yazîd acted in the most commendable manner and was "killed in the year 102." Here is, however, what at-Tabari (vol. II. p. 597) relates, in his great historical work: "He resolved, it is said, on acting towards them (the Musulmans of Mauritania) in the same manner as al-Hajjâj Ibn Yûsuf had treated "those members of the population of Sawâd (Babylonia) who had embraced Isla"mism and settled in the cities of Irâk: al-Hajjâj sent them back to the districts of

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VOL. IV.

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