The Great Events by Famous Historians [Volumes 1-14]

In less than two years the Saracens had conquered the Syrian plain and valley, but still they reproached themselves for loss of time, and with redoubled zeal pressed on to new victories. The forces arrayed against them were greatly augmented both from Asia and Europe, but the disciplined veterans of the Roman emperor Heraclius, and the recruits from the provinces, vainly confronted the Arabs, whose valor was of the nature of religious frenzy, which no assault could cause to quail. They won, at fearful cost to themselves, but with greater loss to their enemies at the battle of Yermouk, and there caused the Roman army to abandon active warfare against them.

It was then open to the victors to select their own objective among the Syrian cities, and following the counsel of Ali, they entered at once upon the siege of Jerusalem, although they held that city next to Mecca and Medina in veneration.

After a siege of four months Jerusalem capitulated, her defenders having no rest from the ceaseless assaults of the besiegers. Hard work still lay before the Saracens in Syria; but after the reduction of Aleppo, which cost several months' siege, with great loss of lives to the invaders, they passed on to Antioch and other strongholds, until, one by one, all had been subdued; the surrender of Cæsarea completing the great conquest and the subjection of Syria to the rule of the Caliph.

Heraclius, wearied with a constant and uninterrupted succession of ill news, which like those of Job came every day treading upon the heels of each other, grieved at the heart to see the Roman Empire, once the mistress of the world, now become the scorn and spoil of barbarian insolence, resolved, if possible, to put an end to the outrages of the Saracens once for all. With this view he raised troops in all parts of his dominions, and collected so considerable an army as since the first invasion of the Saracens had never appeared in Syria—not much unlike one engaged in single combat who, distrustful of his own abilities and fearing the worst, summons together his whole strength in hopes of ending the dispute with one decisive blow. Troops were sent to every tenable place which this inundation of the Saracens had not as yet reached, particularly to Cæsarea and all the sea-coast of Syria, as Tyre and Sidon, Accah, Joppa, Tripolis, Beyrout, and Tiberias, besides another army to defend Jerusalem. The main body, which was designed to give battle to the whole force of the Saracens, was commanded by one Mahan, an Armenian, whom I take to be the very same that the Greek historians call Manuel. To his generals the Emperor gave the best advice, charging them to behave themselves like men, and especially to take care to avoid all differences or dissensions. Afterward, when he had expressed his astonishment at this extraordinary success of the Arabs, who were inferior to the Greeks, in number, strength, arms, and discipline, after a short silence a grave man stood up and told him that the reason of it was that the Greeks had walked unworthily of their Christian profession, and changed their religion from what it was when Jesus Christ first delivered it to them, injuring and oppressing one another, taking usury, committing fornication, and fomenting all manner of strife and variance among themselves. The Emperor answered, that he was "too sensible of it." He then told them that he had thoughts of continuing no longer in Syria, but, leaving his army to their management, he purposed to withdraw to Constantinople. In answer to which they represented to him how much his departure would reflect upon his honor, what a lessening it would be to him in the eyes of his own subjects, and what occasion of triumph it would afford to his enemies the Saracens. Upon this they took their leave and prepared for their march. Besides a vast army of Asiatics and Europeans, Mahan was joined by Al Jabalah Ebn Al Ayham, King of the Christian Arabs, who had under him sixty thousand men. These Mahan commanded to march always in the front, saying that there was nothing like diamond to cut diamond. This great army, raised for the defence of Christian people, was little less insupportable than the Saracens themselves, committing all manner of disorder and outrage as they passed along; especially when they came to any of those places which had made any agreement with the Saracens, or surrendered to them, they swore and cursed and reviled the inhabitants with reproachful language, and compelled them by force to bear them company. The poor people excused their submission to the Saracens by their inability to defend themselves, and told the soldiers that if they did not approve of what they had done, they ought themselves to have come sooner to their relief.

The news of this great army having reached the Saracens while they were at Hems, filled them full of apprehensions, and put them to a very great strait as to the best course to pursue in this critical juncture. Some of them would very willingly have shrunk back and returned to Arabia. This course, they urged, presented a double advantage: on the one hand they would be sure of speedy assistance from their friends; and on the other, in that barren country the numerous army of the enemy must needs be reduced to great scarcity. But Abu Obeidah, fearing lest such a retreat might by the Caliph be interpreted cowardice in him, durst not approve of this advice. Others would rather die in the defence of those stately buildings, fruitful fields, and pleasant meadows they had won by the sword, than voluntarily to return to their former starving condition. They proposed therefore to remain where they were and wait the approach of the enemy. But Kaled disapproved of their remaining in their present position, as it was too near Cæsarea, where Constantine, the Emperor's son, lay with forty thousand men; and recommended that they should march to Yermouk, where they might reckon on assistance from the Caliph. As soon as Constantine heard of their departure, he sent a chiding letter to Mahan, and bade him mend his pace. Mahan advanced, but made no haste to give the Saracens battle, having received orders from the Emperor to make overtures of peace, which were no sooner proposed than rejected by Abu Obeidah. Several messages passed between them. The Saracens, endeavoring to bring their countryman Jabalah Ebn Al Ayham, with his Christian Arabs, to a neutrality, were answered that they were obliged to serve the Emperor, and resolved to fight. Upon this Kaled, contrary to the general advice, prepared to give him battle before Mahan should come up, although the number of his men—who, however, were the élite of the whole army—was very inconsiderable, urging that the Christians, being the army of the devil, had no advantage by their numbers against the Saracens, the army of God. In choosing his men, Kaled had called out more Ansers[66] than Mohajerins,[67] which, when it was observed, occasioned some grumbling, as it then was doubted whether it was because he respected them most or because he had a mind to expose them to the greater danger, that he might favor the others. Kaled told them that he had chosen them without any such regard, only because they were persons he could depend upon, whose valor he had proved, and who had the faith rooted in their hearts. One Cathib, happening to be called after his brother Sahal, and looking upon himself to be the better man, resented it as a high affront, and roundly abused Kaled. The latter, however, gave him very gentle and modest answers, to the great satisfaction of all, especially of Abu Obeidah, who, after a short contention, made them shake hands. Kaled, indeed, was admirable in this respect, that he knew no less how to govern his passions than to command the army; though, to most great generals, the latter frequently proves the easier task of the two. In this hazardous enterprise his success was beyond all expectation, for he threw Jabalah's Arabs into disorder and killed a great many, losing very few of his own men on the field, besides five prisoners, three of whom were Yezid Ebn Abu Sofian, Rafi Ebn Omeira, and Derar Ebn Al Alzwar, all men of great note. Abu Obeidah sent Abdallah Ebn Kort with an express to Omar, acquainting him with their circumstances, begging his prayers and some fresh recruits of Unitarians, a title they glory in, as reckoning themselves the only asserters of the unity of the Deity. Omar and the whole court were extremely surprised, but comforted themselves with the promises made to them in the Koran, which seemed now to be all they had left to trust to. To encourage the people, he went into the pulpit and showed them the excellency of fighting for the cause of God, and afterward returned an answer to Abu Obeidah, full of such spiritual consolation as the Koran could afford. Omar commanded Abdallah, as soon as ever he came near the camp and before he delivered the letter, to cry out, "Good news!" in order to comfort the Mussulmans and ease them in some measure of the perplexing apprehensions they labored under. As soon as he received this letter and message, together with Omar's blessing, he prepared to set out on his return to the army; but suddenly he remembered that he had omitted to pay his respects at Mahomet's tomb, which it was very uncertain whether he should ever see again. Upon this he hastened to Ayesha's house (the place where Mahomet was buried), and found her sitting by the tomb with Ali and Abbas, and Ali's two sons, Hasan and Hosein, one sitting upon Ali's lap, the other upon Abbas'. Ali was reading the chapter of beasts, being the sixth of the Koran, and Abbas the chapter of Hud, which is the eleventh. Abdallah, having paid his respects to Mahomet, Ali asked him whether he did not think of going? He answered, "Yes," but he feared he should not get to the army before the battle, which yet he greatly wished to do, if possible. "If you desired a speedy journey," answered Ali, "why did not you ask Omar to pray for you? Don't you know that the prayers of Omar will not be turned back? Because the apostle of God said of him: 'If there were a prophet to be expected after me, it would be Omar, whose judgment agrees with the book of God.' The prophet said of him besides, 'If an [universal] calamity were to come from heaven upon mankind, Omar would escape from it.' Wherefore, if Omar prayed for thee, thou shalt not stay long for an answer from God." Abdallah told him that he had not spoken one word in praise of Omar but what he was very sensible of before. Only he desired to have not only his prayers but also those of all the Mussulmans, and especially of those who were at the tomb of the prophet. At these words all present lifted up their hands to heaven, and Ali said, "O God, I beseech thee, for the sake of this chosen apostle, in whose name Adam prayed, and thou answeredst his petition and forgavest his sins, that thou wouldst grant to Abdallah Ebn Kort a safe and speedy return, and assist the followers of thy prophet with help, O thou who alone art great and munificent!" Abdallah set out immediately, and afterward returned to the camp with such incredible speed that the Saracens were surprised. But their admiration ceased when he informed them of Omar's blessing and Ali's prayers at Mahomet's tomb.