Darvīsh Manṣūr was not alone in his efforts to convert the Circassians. When the treaty of Kūchak-Qaïnarji in 1774 had recognised the independence of the Crimea and opened the Black Sea to Russian vessels, the Turkish government became alarmed at the prospect of a further movement of Russian domination along the eastern coast of the Black Sea and resolved to make an attempt to stir the Circassians to resistance. A Turkish officer, named Faraḥ ʻAlī, was sent in 1782 to establish a military colony at Anāpa, near the outlet of the sea of Azov, and to enter into relations with the Circassian tribes. Faraḥ ʻAlī’s first care was to seek the hand of a daughter of one of the Circassian beys, offering rich presents of arms, horses, etc., to her father; the marriage was celebrated with great pomp and ceremony, and Faraḥ ʻAlī encouraged his soldiers to follow his example, by promising to defray the expenses of their nuptials. The result was that a number of Circassian women joined the little colony and accepted the religion of their husbands, and with the zeal of new converts won over to Islam their fathers and brothers. An active movement of proselytism began, and the Circassians who came in contact with the Turkish colony appear readily to have abandoned their pagan beliefs for the religion of the Qurʼān, the mollas were kept busy in instructing the new Muslims, and help had to be sought from Constantinople to deal with the increasing number of conversions. [262] But the work of Faraḥ ʻAlī was short-lived; he died in 1785 and his tomb was reverenced as that of a saint, but his work perished with him. Anāpa passed into the hands of the Russians in 1812, and when the resistance of the Circassians was finally overcome in 1864, more than half a million Circassian Muhammadans migrated into Turkish territory. Under Russian law conversions to any faith other than that of the Orthodox Church were illegal, and the further progress of Islam was stayed until the promulgation of the edict of toleration in 1905. One of the results of this in the Caucasus was a large accession to Islam from among the Abkhazes, who had long been nominal converts to Christianity, but now became Muhammadans in such numbers that the Orthodox clergy became alarmed and founded a special society for the distribution of religious tracts among them, in the hope of combating Muhammadan influences. [263] CHAPTER IV. THE SPREAD OF ISLAM AMONG THE CHRISTIAN NATIONS OF AFRICA.