The Preaching of Islam: A History of the Propagation of...

163 Id. p. 72. ↑

164 Risālah ʻAbd Allāh b. Ismāʻīl al-Hāshimī ilạ̄ ʻAbd al-Masīḥ b. Isḥāq al-Kindī, pp. 1–37. (London, 1885.) ↑

165 Appendix I. For an account of Muslim controversial literature, see Appendix II. ↑

166 Kindī, pp. 111–13. ↑

167 Balād͟hurī, pp. 430. ↑

168 It is very probable that the occasion of this visit of Yazdānbak͟ht to Bag͟hdād was the summoning of a great assembly of the leaders of all the religious bodies of the period, by al-Maʼmūn, when it had come to his ears that the enemies of Islam declared that it owed its success to the sword and not to the power of argument: in this meeting, the Muslim doctors defended their religion against this imputation, and the unbelievers are said to have acknowledged that the Muslims had satisfactorily proved their point. (Aḥmad b. Yaḥyā b. al-Murtaḍạ̄: Al-munyah wa’l-amal fī sharḥ kitāb al-milal wa’l-niḥal. British Museum, Or. 3937, fol. 53 (b), ll. 9–11.) ↑

169 Kitāb al-Fihrist, vol. i. p. 338. ↑

170 Barhebræus (1), vol. iii. p. 194. ↑

171 Mārī b. Sulaymān, p. 101 (ll. 3–4). ↑

172 Barhebræus (1), vol. iii. p. 230. ↑

173 Id., (1), vol. iii. p. 248. ↑

174 All the Jacobite Patriarchs assumed the name of Ignatius; before his consecration he was called Mark bar Qīqī. ↑

175 Barhebræus (1), vol. iii. pp. 288–90. Elias of Nisibis, pp. 153–4. He returned to the Christian faith, however, before his death, which took place about twenty years later. Two similar cases are recorded in the annals of the Jacobite Patriarchs of Antioch in the sixteenth century: of these one, named Joshua, became a Muhammadan in 1517, but afterwards recanting fled to Cyprus (at that time in the hands of the Venetians), where prostrate at the door of a church in penitential humility he suffered all who went in or out to tread over his body; the other, Niʻmat Allāh (flor. 1560), having abjured Christianity for Islam, sought absolution of Pope Gregory XIII in Rome. (Barhebræus (1), vol. ii. pp. 847–8.) ↑

176 In fact Elias of Nisibis, the contemporary chronicler of the conversion of the Jacobite Patriarch, makes no mention of such a failing, nor does Mārī b. Sulaymān (pp. 115–16), the historian of the rival Nestorian Church, [87]though he accuses him of plundering the sacred vessels and ornaments of the churches. As Wright (Syriac Literature, p. 192) says of Joseph of Merv, “We need not believe all the evil that Barhebræus tells us of this unhappy man.” ↑

177 Barhebræus (1), vol. ii. p. 518. ↑

178 Id. vol. ii. p. 712 sq. ↑

179 Historia Orientalis, C. 15 (p. 45). ↑

180 De Guignes, tome ii. (Seconde Partie), p. 15. ↑

181 Odo de Diogilo. (De Ludovici vii. Itinere. Migne, Patr. Lat., tom. cxcv. p. 1243.) “Vitantes igitur sibi crudeles socios fidei, inter infideles sibi compatientes ibant securi, et sicut audivimus plusquam tria millia iuvenum sunt illis recedentibus sociati. O pietas omni proditione crudelior! Dantes panem fidem tollebant, quamvis certum sit quia, contenti servitio, neminem negare cogebant.” ↑

182 Guizot: Histoire de la civilisation en Europe, p. 234. (Paris, 1882.) ↑

183 Usāma b. Munqid͟h, p. 99. ↑

184 Prutz, pp. 266–7. ↑

185 Assises de la Cour des Bourgeois. (Recueil des historiens des Croisades, Assises de Jérusalem, tome ii. p. 325.) ↑

186 Bahā al-Dīn, p. 25. ↑

187 Roger Hoveden, vol. ii. p. 307. ↑

188 Benedict of Peterborough, vol. ii. pp. 11–12. ↑

189 Id., vol. ii. pp. 20–1. Roger Hoveden, vol. ii. pp. 316, 322. ↑

190 Abū Shāmah, p. 150. ↑

191Itinerarium Peregrinorum et Gesta Regis Richardi, p. 131. (Chronicles and Memorials of the reign of Richard I. Edited by William Stubbs.) (London, 1864.) ↑

192 Joinville, p. 238. ↑

193 Id. p. 262. ↑

194 Mas Latrie (1), vol. ii. p. 72. ↑

195 Ludolf de Suchem, p. 71. ↑

196 Lionardo Frescobaldi, quoted in the preface of Defrémery and Sanguinetti’s edition of Ibn Baṭūṭah, vol. i. p. xl. ↑

197 Christophori Füreri ab Haimendorf Itinerarium Ægypti, p. 42. (Norimbergæ, 1620.) ↑

198 Le Voyage en Ethiopie entrepris par le Père Aymard Guérin. (Rabbath, pp. 17–18.) ↑

199 “Notandum autem in rei veritate, licet quidam contrarium senciant, qui ea volunt asserere, que non viderunt, quod oriens totus ultra mare Yndiam et Ethiopiam nomen Christi confitetur et predicat, preter solos Sarracenos et quosdam Turcomannos, qui in Cappadocia sedem habent, ita quod pro certo assero, sicut per memet ipsum vidi et ab aliis, quibus notum erat, audivi, quod semper in omni loco et regno preterquam in Egypto et Arabia, ubi plurimum habitant Sarraceni et alii Machometum sequentes, pro uno Sarraceno triginta vel amplius invenies Christianos. Verum tamen, quod Christiani omnes transmarini natione sunt orientales, qui licet sint Christiani, quia tamen usum armorum non habent multum, cum impugnantur a Sarracenis, Tartaris, vel aliis quibuscumque, subiciuntur eis et tributis pacem et quietem emunt, et Sarraceni sive alii, qui eis dominantur, balivos suos et exactores in terris illis ponunt. Et inde contigit, quod regnum illud dicitur esse Sarracenorum, cum tamen in rei veritate sunt omnes Christiani preter ipsos balivos et exactores et aliquos de familia ipsorum, sicut oculis meis vidi in Cilicia et Armenia minori, que est subdita dominio Tartarorum.” (Burchardi de Monte Sion, Descriptio Terræ Sanctæ, p. 90.) ↑

200 Recueil des historiens des Croisades. (Assises de Jérusalem, tome i. p. 325.) ↑

201 Prutz, pp. 146–7, 150. ↑

202 The prelates of the Holy Land wrote as follows, in 1244, concerning the invasion of the K͟hwarizmians, whom Sultan Ayyūb had called in to assist him in driving out the Crusaders:—“Per totam terram usque ad partes Nazareth et Saphet libere nullo resistente discurrunt, occupantes eandem, et inter se quasi propriam dividentes, per villas et cazalia Christianorum legatos et bajulos præficiunt, suscipientes a rusticis redditus et tributa, quæ Christianis præstare solebant, qui jam Christianis hostes effecti et rebelles dictis Corosminis universaliter adhæserunt.” (Matthei Parisiensis Chronica Majora, ed. H. R. Luard, vol. iv. p. 343.) (London, 1872–83.) ↑