That the discovery of the disobedience of his orders by Jaafer and Abbaseh was not (as is contended by some historians) the real cause of Er Reshid’s rage against the Barmecides, but only an additional element of exasperation and perhaps indeed a mere pretext, is evident from the deliberation with which he set about the ruin of the house, the time which he allowed to elapse between his discovery of the fatal secret and the execution of his vengeance and the sudden and treacherous manner in which he carried out his sanguinary purpose. Nearly a year would appear to have intervened between Zubeideh’s malicious denunciation and the Khalif’s return from Mecca, whither he had betaken himself, under pretence of pilgrimage, for the express purpose of verifying her disclosures. Here he found out Abbaseh’s children and convinced by their resemblance to both parents of the truth of the story, caused them to be secretly conveyed to Irak, without letting any one know of the matter. With the Barmecides, meanwhile, he dissembled, showing them, if possible, more than his usual favour, till his return, when he halted at a place near Ambar, on the Euphrates, and after bestowing rich dresses of honour on the brothers and treacherously lulling to sleep any suspicions that Jaafer might have conceived by insisting upon his giving himself up to conviviality in his own tent, what while he himself indulged in wine and mirth in the royal pavilion, suddenly, in the dead of the night, summoned one of his pages, Yasir by name, and commanded him to go at once and bring him Jaafer’s head. Yasir, greatly shocked, exclaimed, “Would I had died before this hour!” but dared not disobey and repaired to Jaafer’s tent, where he found him carousing and acquainted him with his dreadful errand. Jaafer prevailed upon the messenger, who, like all the world, was indebted to him for many a favour, to return to the Khalif and tell him that he had put him to death. “If he expresses regret,” said the Vizier, “I shall owe you my life; and if not, God’s will be done.” Yasir accordingly returned, leaving Jaafer without the tent, to Er Reshid, who said to him, “Well?” Whereupon he told him what had passed between himself and the Vizier. “Vile wretch,” cried the Khalif, making use of the foulest imprecation known to the Arabs, “if thou answer me another word, I will send thee before him to the next world!” The page accordingly went out and striking off Jaafer’s head, carried it to Er Reshid, who looked at it awhile, then bade him fetch two persons whom he named and whom, on their appearance, he commanded to strike off Yasir’s head, alleging, with characteristic hypocrisy, that he could not bear the sight of Jaafer’s murderer.
Before giving the order for Jaafer’s execution, Er Reshid had despatched an express to his chief of the police at Baghdad, bidding him seize Yehya and Fezl, before the news got wind, and cast them into the Hebs ez Zenadikeh at Baghdad, and after secure the persons of their brothers, sons, grandchildren and all their other relatives and connections, even to their clerks. The order reached the Master of police in the middle of the night and he at once proceeded to execute it, securing the persons of the whole of the Barmecide family, as well as of their agents and dependents. According to Et Teberi, not a single person who had ever been connected with them was allowed to escape: every member of the family (with three exceptions) was put to death, even to their infant children, to the number, it is said, of over a thousand persons, and it need hardly be added that the “good” Haroun er Reshid confiscated to his own use the whole of their immense possessions. The race was absolutely exterminated, Yehya, Fezl and a brother of the former, Mohammed ben Khalid by name, being the only persons who appear to have survived this frightful massacre. The latter languished in prison during Er Reshid’s life and was liberated by his successor. Some historians cast doubt upon this wholesale slaughter, but it is sufficient to ask, if it did not take place, how comes it that so numerous and notorious a family should all at once have so completely disappeared from the face of the earth as to leave no trace behind them?
The only members of the family whose fate is circumstantially related are Yehya and Fezl. With the former the sanguinary tyrant appears to have played as a cat with a mouse, hypocritically offering him his liberty; to which he replied that he preferred to remain with his son, with whom he was imprisoned, under circumstances of the greatest rigour, till his death, which occurred (A.D. 805) at the age of 74, after two years’ imprisonmer . His foster-brother Fezl Er Reshid caused to be beaten till he was well-nigh dead, to wring from him a confession that he had secreted property beyond the immense amount that the Khalif had confiscated, but to no avail. Fezl was healed of the frightful wounds caused by this horrible treatment by a doctor, to whom, on his recovery, he sent twenty thousand dirhems that he had borrowed from a friend; but the doctor, though poor and in great distress, with rare magnanimity refused the money, saying, “I cannot accept payment for curing the greatest of the generous.” In this wretched plight the two unfortunate survivors of the great Persian house displayed all the magnanimity for which they had been renowned in the days of their prosperity, supporting with high-souled patience and the noblest philosophy the miseries inflicted on them by the base rancour of the despot they had so faithfully served. The following touching anecdote will give some idea of the magnanimous spirit of the younger prisoner and Yehya yielded nothing to his son in the heroic long-suffering with which he bore his most unmerited woes. Fezl’s love for his father was extreme: when in prison in winter they could not get warm water, which was necessary for Yehya, an old man over seventy, Fezl would take the copper ewer and apply it to his own stomach, so as in some measure to take off the chill for his father’s use. He survived the latter three years and died in prison in November 808, four months only before the death of Er Reshid.
The mock repentance shown by the latter, as evinced in his unreasoning anger against the innocent minister of his vengeance upon Jaafer, did not prevent him from offering the last indignities to the great Vizier’s remains. His head he caused to be hung up at one and his trunk at the other end of the bridge over the Tigris, opposite the, part where the Serat, the canal on which Baghdad was originally built, joins that river, Here they remained for some months, till Er Reshid, being about to leave Baghdad, caused them to be taken down and burnt like those of the vilest criminal, the greatest indignity that could be offered to a Muslim, whose religion attaches the utmost importance to due burial and inculcates the necessity of appearing before God whole as at birth.
Authorities differ as to what became of Abbaseh, the hapless cause of this horrible tragedy ; but, according to the most credible accounts, she was shut up in a chest and thrown into a pit, which her terrible brother caused to be then and there dug under the floor of her apartment. Then he sent for her children, who (says the old chronicler) showed like two pearls, looked upon them pitifully and with tears in his eyes and commanded them to be cast alive into the pit, which he then caused to be closed up, weeping crocodile-tears the while. Thus a MS. history, whose writer is unknown, but other authorities state that he had the children burnt alive. Ibn el Jauzi relates that Yehya’s wife Zubeideh, Haroun’s fostermother, after with great difficulty forcing her way into his presence, showed him his milk teeth and the curls of hair that she had kept from his childhood and conjured him by these tokens of her claim upon him for fosterage (one of those most sacred to a Muslim) to spare her husband and son. The mean-minded Khalif was not to be moved, but offered to buy the relics of her; whereupon she, in her indignation, threw them down at his feet, saying, “I make thee a present of them.” It is related by Mohammed ibn er Rehman, a contemporary aalim or man of learning and a member of the Khalif’s family (the Hashimis), that he once saw at his mother’s a woman of reverend mien, but poorly clad, who was introduced to him as the mother of Jaafer the Barmecide and said to him, “There was a time when four hundred female slaves stood awaiting my orders and yet I thought that my son did not provide for me in a manner adequate to my rank; but now my only wish is to have two sheepskins, one for a bed and the other for a covering.” Mohammed gave her five hundred dirhems, and she well-nigh died for excess of joy.
A
mong the various pretexts put forward by Er Reshid to cover the real reason of his rancorous spite against the Barmecides, he caused it to be bruited abroad that they were, though Muslims in outward show, fire-worshippers, like their ancestors, at heart; but the futility of this accusation is evident from the single fact that Fezl, when governor of Khorassan, pulled down the ancient temple (i.e. the Noubehar before mentioned) of the Fire, of which his forefathers had been the officiating priests, and built a magnificent mosque, exceeding in splendour the Temple at Mecca, in its stead. A more probable accusation is that they were at heart Zendics or Mundanists, a sect of Epicurean freethinkers, whose opinions, after a more primitive and practical fashion, followed in much the same Positivist track as those of the disciples of Auguste Comte in the present day and to which many of the most distinguished and ablest men of the day belonged. It is, therefore, not impossible or improbable that the Barmecides belonged to this sect; but it is fair to state that no shadow of proof exists of this. On the contrary, although they did not carry out the observances of Muslim ritual with the same mechanical exactitude as the hypocritical and superstitious tyrant their master, who is said to have prayed a hundred inclinations (rekaät) a day, they seem to have in no way offended against the tenets of Mohammedanism and to have fulfilled its external requirements with the moderate strictness of men of the world who made no pretension to pietism. Haroun attempted to give substance to this accusation by ordering Yehya and Fezl (as has been before mentioned) to the prison of the Zendics (Hebs es Zenadikeh).
The horror and discontent excited in Baghdad by the miserable fate of the much and justly loved family was extreme and neither the sanguinary edict issued by the tyrant, to the effect that all who mourned the Barmecides should share their fate, nor the executions that followed it, availed to silence the popular grief and indignation. Elegies were composed by hundreds upon the fallen house and all the poets of the time (even those attached to the court) mourned them. “It was a heavy blow for me,” cries Er Recashi, one of Er Reshid’s “boon companions,” “to lose those princely stars by whose generous showers we were watered, when the skies withheld their rain. Let beneficence and the world say adieu to the glory of the Barmecides. By Allah, O son of Yehya, but for fear of spies and of the Khalif’s eye, which sleeps not, we should compass thy gibbet [like the Kaabeh] and kiss it as men kiss the Sacred Stone!” “On seeing the sword fall on Jaafer,” says Dibil el Khuzai, “and hearing the Khalif’s crier proclaim vengeance on Yehya, I wept for the world and felt how true it is that the goal of man’s life is the quitting it.” And indeed it would be hard to name a poet of the day who did not tune his lyre to the same sorrowful strain.
The following anecdotes will give some idea of the violence of the popular mourning for the Barmecides. The Khalif, hearing that, despite his prohibition, an old man named Mundir used every day to take his station before one of their ruined houses and harangue the passers-by on the great and noble deeds of the fallen family, sent for him and sentenced him to death; but Mundir, obtaining leave to speak, drew so affecting a picture of the beneficence by which the Barmecides had rescued him from ruin and misery, that Haroun, moved to momentary repentance, not only pardoned him, but made him a present of a plate of gold, which the incorrigible old man received without a word of thanks, remarking only, “Yet another benefit that I owe to the Barmecides!” Abou Zekkar, a blind singer of Baghdad attached to Jaafer’s household, who was present when Mesrour (or Yasir) cut off the letter’s head, was instant with the executioner to slay him also and spare him (as he said) the misery of surviving his noble benefactor; which, being told to Haroun, he was touched by his fidelity and ordered him to be attached to his own suite, at the same salary as that allowed him by Jaafer. Ibrahim Ibn Othman ibn Nuheik was not so fortunate. Haroun, having heard of his lamentation for the Barmecides, invited him to the palace and after plying him freely with wine, drew from him, by hypocritical professions of regret for Jaafer’s death, the avowal that he could not approve of his sovereign’s treatment of so excellent a man and his opinion that it would be difficult to replace him; whereupon the treacherous tyrant threw off the mask and saying, “God damn thee!” ordered him to immediate execution.
After endeavouring in vain, by measures of the utmost rigour, to suppress the public manifestations of regret and love for the Barmecides, Er Reshid was ultimately compelled to desist and allow the people to give vent to their feelings as they pleased; but the popular indignation and disaffection rose to such a pitch that he thought it well to leave Baghdad (whither he never returned) and take up his residence at Rekkeh, a city on the Euphrates, 115 miles E. of Aleppo. He soon felt the void left by the loss of his great ministers and gave way to bitter and unavailing remorse, in which, however, repentance had no part, it being merely sorrow for the results of the sin and not for the sin itself. “It is observed,” says Price in his History of Mohammedanism, “that, on the extermination of the Barmecides, the affairs of Haroun fell into immediate and irretrievable confusion. Treason, revolt and rebellion assailed him in different parts of the empire [especially in Khorassan, where Fezl’s beneficent government had not been forgotten and which was the native country of the family. He felt himself from disease (and natural incapacity) unequal to the cares of government and expiated, by a tardy and unavailing regret, his unfeeling cruelty to the lamented race of Bermek.” Fezl ben Rebya, whose treacherous malice had been largely instrumental in procuring the fall of the Barmecides, succeeded to their honours, but proved utterly unable to supply their place, and of this Er Reshid himself soon became conscious, as is shown by the following anecdote, related by El Jihshyari in his History of the Viziers. “Er Reshid,” says he, “repented of his conduct to the Barmecides and deeply regretted the manner in which he had treated them. He said, before some of his brothers, that, were he but assured of the fidelity [that is to say, of the forgiveness of Yehya and Fezl, he would reinstate them in their offices. He used also to say [alluding evidently to Fezl ben Rebya], “Some people prompted us to punish our ablest and most faithful advisers and made us believe that themselves were capable of replacing them; but, when we did their will, they were not of the least use to us.” And he recited the following line
God curse your ancestors! Spare us your calumnies or fill their place.
The royal murderer appears never to have recovered his peace of mind; it is said that he never knew refreshing sleep after Jaafer’s death and his confession is recorded that he would have given his whole realm to have called him back to life. According to Ibn Bedroun, his sister Uleiyeh once said to him, “My lord, I have not seen you enjoy a day of perfect happiness, since you put Jaafer to death. Why did you so?” To which Er Reshid replied, “If I thought my shirt knew the reason, I would tear it in pieces.” When, after he had become convinced of the irreparableness of his loss, any blamed the Barmecides in his presence, he would say, “Perdition to your fathers! Cease to blame them or fill the void they have left.” After the death of Jaafer and the imprisonment of Yehya and Fezl, he had no one in whom he could trust, having committed the fatal error of dividing his kingdom between his sons in his lifetime, and went in continual apprehension of being poisoned by the latter, fearing even to confide the knowledge of the lingering disease by which he died to his physicians, whom he suspected (not, it would seem, without cause) of being his sons’ creatures, and it is said that even his old servant Mesrour, whom he had overwhelmed with bounties, but who was in the pay of El Amin, brought him during his last journey a bad (i.e. a hard-trotting camel), to the intent that his ailment might be aggravated thereby. When (in 805) his old and faithful servant and foster-father Yehya died in his prison, there was found in his pocket a paper on which he had written these words, “The accuser is gone before and the accused will soon follow: the Cadi will be that equitable judge who is never unjust and who hath no need of evidence.” This paper was sent to Er Reshid, who wept the rest of the day, and his face for some days after bore striking marks of sorrow.
In November, 808, the noble Fezl was also, at the age of forty-six, released by death from his sufferings and the Khalif, on hearing of his decease, said, “My term is near unto his.” His presentiments did not deceive him, for he survived the foster-brother and friend, to whom he was so deeply indebted and whom he had so cruelly wronged, but four months. His last act was to sentence to death, on some fancied slight, his physician Jebril ibn Bekhtiyeshou, but, having respited him till the morrow, he himself died in the night of the 23rd March, 809, at Tous in Khorassan, where the rapid progress of his disease had compelled him to suspend his campaign against the Transoxanian insurgents. He was forty-seven years of age and had reigned upwards of twenty-three. Such was the miserable end of the “great” Khalif.
One Thousand and One Nights Page 472