[170] Michael the Elder, vol. ii. pp. 412–13. Caetani, vol. v. p. 508. (“Le vittorie sui Greci e sui Persiani non solamente erano il trionfo della razza araba sulle popolazioni delle provincie conquistate, ma nella mente orientale che vede in tutto la mano di Dio, costituivano un trionfo del principio islamico su quello cristiano e mazdeista, ma sovrattutto sul cristiano.”) [171] Goldziher, vol. i. chaps. 3 and 4. [172] The last of these was prompted by the discovery of an attempt on the part of the Christians to burn the city of Cairo. (De Guignes, vol. iv. pp. 204–5.) Gottheil, p. 359, Journal Asiatique, IVme série, tome xviii. (1851), pp. 454, 455, 463, 484, 491. [173] Assemani, tom. iii. pars. 2, p. c. Renaudot, pp. 432, 603, 607. [174] Muir: The Caliphate, p. 475. [175] Von Kremer (3), p. 246. [176] Muir (1), pp. 508, 516–17. [177] Mārī b. Sulaymān, p. 79 sq. Ṣalībā b. Yuḥannā, p. 71. [178] Gottheil, p. 364 sqq. [179] Mārī b. Sulaymān, p. 114 (ll. 14–16). [180] This tradition appears in several forms, e.g. “Whoever wrongs one with whom a compact has been made (i.e. a dhimmī) and lays on him a burden beyond his strength, I will be his accuser.” (Balādhurī, p. 162, fin.) (Yaḥyā b. Ādam, p. 54 (fin.), adds the words, “till the day of judgment.”) “Whoever does violence to a dhimmī who has paid his jizyah and evidenced his submission—his enemy am I.” (Usd al-Ghāba, quoted by Goldziher, in the Jewish Encyclopædia, vol. vi. p. 655.) The Christian historian al-Makīn (p. 11) gives, “Whoever torments the dhimmīs, torments me.” [181] Journal Asiatique, IVme série, tome xix. p. 109. (Paris, 1852.) See also R. Gottheil: A Fetwa on the appointment of Dhimmīs to office. (Zeitschrift für Assyriologie, vol. xxvi. p. 203 sqq.) [182] Belin, pp. 435–40, 442, 448, 456, 459–61, 479–80. [183] Id. p. 435, n. 2. [184] Id. p. 478. [185] Mārī b. Sulaymān (p. 115, ll. 1–2) offers this explanation of the defections that followed the persecution towards the close of the tenth century: واسلم خلق كثير وكان اصل ذلك تجوّز الناس في اديانہم وقبح سيرة الكہنة في المذبح والبيع ونيوت المقدس‎ [186] The Caliph of Egypt, al-Ḥākim (A.D. 996–1020), did in fact order all the Jews and Christians to leave Egypt and emigrate into the Byzantine territory, but yielded to their entreaties to revoke his orders. (Maqrīzī (1), p. 91.) It would have been quite possible, however, for him to have enforced its execution as it would have been for the ferocious Salīm I (1512–1520), who with the design of putting an end to all religious differences in his dominions caused 40,000 Shīʻahs to be massacred, to have completed this politic scheme by the extermination of the Christians also. But in allowing himself to be dissuaded from this design, he most certainly acted in accordance with the general policy adopted by Muhammadan rulers towards their Christian subjects. (Finlay, vol. v. pp. 29–30.) [187] Silbernagl, p. 268. [188] Id. p. 354. [189] Id. pp. 307, 360. [190] Id. p. 25–6.