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[ The instructions, &c., of the Syrian war are described by Al Wakidi and Ockley, tom. i. p. 22-27, &c. In the sequel it is necessary to contract, and needless to quote, their circumstantial narrative. My obligations to others shall be noticed.]
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[ Notwithstanding this precept, M. Pauw (Recherches sur les Egyptiens, tom. ii. p. 192, edit. Lausanne) represents the Bedoweens as the implacable enemies of the Christian monks. For my own part, I am more inclined to suspect the avarice of the Arabian robbers, and the prejudices of the German philosopher. * Note: Several modern travellers (Mr. Fazakerley, in Walpole’s Travels in the East, vol. xi. 371) give very amusing accounts of the terms on which the monks of Mount Sinai live with the neighboring Bedoweens. Such, probably, was their relative state in older times, wherever the Arab retained his Bedoween habits.—M.]
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[ Even in the seventh century, the monks were generally laymen: They wore their hair long and dishevelled, and shaved their heads when they were ordained priests. The circular tonsure was sacred and mysterious; it was the crown of thorns; but it was likewise a royal diadem, and every priest was a king, &c., (Thomassin, Discipline de l’Eglise, tom. i. p. 721-758, especially p. 737, 738.)]
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[ Compare Price, p. 90.—M.]
Chapter LI: Conquests By The Arabs.—Part III.
One of the fifteen provinces of Syria, the cultivated lands to the eastward of the Jordan, had been decorated by Roman vanity with the name of Arabia; and the first arms of the Saracens were justified by the semblance of a national right. The country was enriched by the various benefits of trade; by the vigilance of the emperors it was covered with a line of forts; and the populous cities of Gerasa, Philadelphia, and Bosra, were secure, at least from a surprise, by the solid structure of their walls. The last of these cities was the eighteenth station from Medina: the road was familiar to the caravans of Hejaz and Irak, who annually visited this plenteous market of the province and the desert: the perpetual jealousy of the Arabs had trained the inhabitants to arms; and twelve thousand horse could sally from the gates of Bosra, an appellation which signifies, in the Syriac language, a strong tower of defence. Encouraged by their first success against the open towns and flying parties of the borders, a detachment of four thousand Moslems presumed to summon and attack the fortress of Bosra. They were oppressed by the numbers of the Syrians; they were saved by the presence of Caled, with fifteen hundred horse: he blamed the enterprise, restored the battle, and rescued his friend, the venerable Serjabil, who had vainly invoked the unity of God and the promises of the apostle. After a short repose, the Moslems performed their ablutions with sand instead of water; and the morning prayer was recited by Caled before they mounted on horseback. Confident in their strength, the people of Bosra threw open their gates, drew their forces into the plain, and swore to die in the defence of their religion. But a religion of peace was incapable of withstanding the fanatic cry of “Fight, fight! Paradise, paradise!” that reechoed in the ranks of the Saracens; and the uproar of the town, the ringing of bells, and the exclamations of the priests and monks increased the dismay and disorder of the Christians. With the loss of two hundred and thirty men, the Arabs remained masters of the field; and the ramparts of Bosra, in expectation of human or divine aid, were crowded with holy crosses and consecrated banners. The governor Romanus had recommended an early submission: despised by the people, and degraded from his office, he still retained the desire and opportunity of revenge. In a nocturnal interview, he informed the enemy of a subterraneous passage from his house under the wall of the city; the son of the caliph, with a hundred volunteers, were committed to the faith of this new ally, and their successful intrepidity gave an easy entrance to their companions. After Caled had imposed the terms of servitude and tribute, the apostate or convert avowed in the assembly of the people his meritorious treason: “I renounce your society,” said Romanus, “both in this world and the world to come. And I deny him that was crucified, and whosoever worships him. And I choose God for my Lord, Islam for my faith, Mecca for my temple, the Moslems for my brethren, and Mahomet for my prophet; who was sent to lead us into the right way, and to exalt the true religion in spite of those who join partners with God.”
The conquest of Bosra, four days’ journey from Damascus, encouraged the Arabs to besiege the ancient capital of Syria. At some distance from the walls, they encamped among the groves and fountains of that delicious territory, and the usual option of the Mahometan faith, of tribute or of war, was proposed to the resolute citizens, who had been lately strengthened by a reenforcement of five thousand Greeks. In the decline, as in the infancy, of the military art, a hostile defiance was frequently offered and accepted by the generals themselves: many a lance was shivered in the plain of Damascus, and the personal prowess of Caled was signalized in the first sally of the besieged. After an obstinate combat, he had overthrown and made prisoner one of the Christian leaders, a stout and worthy antagonist. He instantly mounted a fresh horse, the gift of the governor of Palmyra, and pushed forwards to the front of the battle. “Repose yourself for a moment,” said his friend Derar, “and permit me to supply your place: you are fatigued with fighting with this dog.” “O Dear!” replied the indefatigable Saracen, “we shall rest in the world to come. He that labors to-day shall rest to-morrow.” With the same unabated ardor, Caled answered, encountered, and vanquished a second champion; and the heads of his two captives who refused to abandon their religion were indignantly hurled into the midst of the city. The event of some general and partial actions reduced the Damascenes to a closer defence: but a messenger, whom they dropped from the walls, returned with the promise of speedy and powerful succor, and their tumultuous joy conveyed the intelligence to the camp of the Arabs. After some debate, it was resolved by the generals to raise, or rather to suspend, the siege of Damascus, till they had given battle to the forces of the emperor. In the retreat, Caled would have chosen the more perilous station of the rear-guard; he modestly yielded to the wishes of Abu Obeidah. But in the hour of danger he flew to the rescue of his companion, who was rudely pressed by a sally of six thousand horse and ten thousand foot, and few among the Christians could relate at Damascus the circumstances of their defeat. The importance of the contest required the junction of the Saracens, who were dispersed on the frontiers of Syria and Palestine; and I shall transcribe one of the circular mandates which was addressed to Amrou, the future conqueror of Egypt. “In the name of the most merciful God: from Caled to Amrou, health and happiness. Know that thy brethren the Moslems design to march to Aiznadin, where there is an army of seventy thousand Greeks, who purpose to come against us, that they may extinguish the light of God with their mouths; but God preserveth his light in spite of the infidels. As soon therefore as this letter of mine shall be delivered to thy hands, come with those that are with thee to Aiznadin, where thou shalt find us if it please the most high God.” The summons was cheerfully obeyed, and the forty-five thousand Moslems, who met on the same day, on the same spot ascribed to the blessing of Providence the effects of their activity and zeal.