[191] Id. p. 335. [192] Id. p. 384. [193] See A. von Kremer (1), vol. ii. pp. 490–2. [194] The sack of Constantinople by the Crusaders in 1204 may be taken as a type of the treatment that the Eastern Christians met with at the hands of the Latins. Barhebræus complains that the monastery of Harran was sacked and plundered by Count Goscelin, Lord of Emessa, in 1184, just as though he had been a Saracen or a Turk. (Barhebræus (1), vol. ii. pp. 506–8.) [195] H. H. Milman, vol. ii. p. 218. [196] A. von Kremer (1), vol. i. p. 172. [197] Assemani, tom. iii. Pars Prima, pp. 130–1. [198] Ibn Saʻd, Ṭabaqāt, vol. v. p. 258. [199] Id. p. 285. [200] Maḥbūb al-Manbijī, p. 358 (ll. 2–3). [201] Ibn Saʻd, Ṭabaqāt, vol. v. p. 262. [202] August Müller, vol. i. p. 440. [203] Migne: Patr. Gr., tom. 96, pp. 1336–48. [204] Migne: Patr. Gr., tom. 97, pp. 1528–9, 1548–61. [205] Id. p. 1557. [206] ʻAmr b. Mattai, p. 65. [207] Id. p. 72. [208] Risālah ʻAbd Allāh b. Ismāʻīl al-Hāshimī ilạ̄ ʻAbd al-Masīḥ b. Isḥāq al-Kindī, pp. 1–37. (London, 1885.) [209] Appendix I. For an account of Muslim controversial literature, see Appendix II. [210] Kindī, pp. 111–13. [211] Balādhurī, pp. 430. [212] It is very probable that the occasion of this visit of Yazdānbakht to Baghdād 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.) [213] Kitāb al-Fihrist, vol. i. p. 338. [214] Barhebræus (1), vol. iii. p. 194. [215] Mārī b. Sulaymān, p. 101 (ll. 3–4). [216] Barhebræus (1), vol. iii. p. 230. [217] Id., (1), vol. iii. p. 248. [218] All the Jacobite Patriarchs assumed the name of Ignatius; before his consecration he was called Mark bar Qīqī. [219] 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.)