RECORD OF BAKHTANASSAR’S ARRIVAL AT THE HOLY HOUSE, WHICH HE DESTROYS, KILLING AND PLUN­DERING THE CHILDREN OF ESRÂIL.

The principal historians are at variance as regards the second rebellion of the children of Esrâil. Some allege that they perpetrated this transgression by accusing Armia [Jeremiah] of falsehood, whilst others affirm that they became subject thereto by killing Yahia, the son of Zakria. By divine grace we shall rehearse both these opinions.

The first is, that among the children of Esrâil there was an individual, strengthened and supported by the power of God, whose name was Dâniâl the Greater. When this man was reading the Mosaic Law, he happened to discover a verse intimating that after a short while a person would come and overthrow the Holy House. Dâniâl then became melancholy, and prayed as follows: ‘O Lord! who is the man that will ruin the Holy House, and disperse the chil­dren of Esrâil?’ He was afterwards informed in a dream, that the destroyer of the Holy House is a single pearl in the sea of Babel, Bakhtanassar by name. When Dâniâl awoke, he collected his baggage and travelled to Babel, where he arrived after traversing the distance. Sanjârib, who governed and reigned in the country, asked Dâniâl for the reason of his coming to it. He replied: ‘I wish to dis­tribute my property among the widows and orphans of this land.’ This the king permitted, and Dâniâl occupied him­self for a long time in looking for fatherless children, neither hearing nor seeing anything of Bakhtanassar. One day the slave of Dâniâl went on an errand, and happened to dis­cover a boy lying on a dunghill. He accosted him, and obtained the following reply: ‘I am an orphan, and have ere this collected wood for my own and my mother’s sup­port, but now I have fallen into the state in which thou beholdest me.’ He then asked for the boy’s name, who replied: ‘Bakhtanassar!’ The slave immediately returned and gave this information to his master, who then himself went to see the boy. Dâniâl ordered the servant to wash him and to bring him to the house; he afterwards became also the possessor of the boy’s mother, and took care of them both. After Bakhtanassar had recovered his health, Dâniâl said one day to him: ‘What wilt thou give me in return for the care which I have bestowed upon thee?’ Bakhtanassar replied: ‘How could one who pos­sesses nothing requite thee?’ Dâniâl continued: ‘I think thou wilt in course of time attain royal dignity, and wilt march with an army against the children of Esrâil. I request thee now to write a letter of protection for me and for the inhabitants of my house.’ Bakhtanassar rejoined: ‘Thou art pleased to joke with me.’ Dâniâl exclaimed: ‘No, by God!’ After many expostulations Dâniâl at last said: ‘If thou wilt comply with my request, I shall give thee twenty thousand dirhems.’ Bakhtanassar, however, always considered this proposal to be merely jocular, but finally consented, by the advice of his mother, to write a letter of protection, for which he actually received the just-mentioned large sum of money.

It is related that before Bakhtanassar had been attacked by his malady, he went with other children to the plain to gather wood; they appointed him to be their Amir, or leader, and obeyed his behests. When he received the said twenty thousand dirhems from Dâniâl, he distributed them to his former playmates, purchased outfits for them, and began with this crowd of blooming youths to obtain access to the palace of the king. Bakhtanassar was an elegant penman, a descendant of a noble family, but had been degraded by the adversities of fortune. The king, Sanjârib, discovered the prognostics of success on his forehead, and gradually promoted him, till he attained the dignity of a governor. Bakhtanassar was successful and victorious in all his undertakings, but when he accompanied Sanjârib in his expedition to the Holy House, they were both made cap­tives, and on their return he was, as before, in the service of the king, after whose decease he ascended the throne. At that time Nushia, the son of Amos, was king of the children of Esrâil, and Armia their prophet; but the Jews were wicked, flagitious, rebellious, and obdurate, never taking nor listening to the advice of Armia. The rumour of the disobedience and rebellion of the children of Esrâil reached the ears of Bakhtanassar, wherefore he engaged in warlike operations, and collected the stores and ammuni­tions necessary for a campaign to the Holy House. About that time Armia mounted a rock near the city, tore his robes, threw dust and ashes over his head, and turned towards the people, saying: ‘God—w. n. b. e.—addresses you thus: Cease your disobedience, or else I shall appoint a tribe of fire-worshippers over you, who fear neither My punishments nor My rewards; they will exterminate you, and ruin the Holy House.’ The Jews replied: ‘Thou attributest falsehoods to the God of the inhabitants of the world, because the adorable Lord will never destroy His own mosque, and the righteous Judge will never appoint enemies over His friends.’ Despite of Armia’s admonitions, they paid no attention to them, but rather imprisoned him. About that time Bakhtanassar encamped with his army around the city, the siege whereof lasted for a long time, until wicked men submitted to his rule and surrendered the keys of the entrances, whereon the bloody sword of Bakh­tanassar did its work, and only the sick and the weak found mercy. He inquired for Dâniâl the Greater, but was informed that his lordship had departed to the eternal world. Dâniâl Bin Hazqil, however, who was his successor in wisdom, was brought to his presence, with his family, and with Bakhtanassar’s letter of protection; and as he kept his promise, they were spared his valour and cruelty. He not only razed and burnt the Holy House, but destroyed also the [books of the] Mosaic Law. The effects of his wrath became visible in the whole of Syria; he made seventy thousand captives of the high and the low from among the children of Esrâil, whom he carried off with an amount of wealth, to calculate which eludes the imaginations of accountants, and marched to the capital of his dominions.

After Bakhtanassar had ceased his slaughter and plunder, it was reported to him that before his arrival a prophet of the children of Esrâil had predicted all that would happen, but that those ill-fated wretches had imprisoned him in such and such a place. Bakhtanassar then ordered him to be produced, and asked him: ‘Whence knewest thou what would happen?’ Armia replied: ‘The Lord, who knows the secrets of futurity, had ordered me to admonish and to warn the people, and had informed me of all that would happen.’ Bakhtanassar said: ‘What bad people they must be who have accused their prophet of falsehood, and who have imprisoned him. If thou wilt remain with me, thou wilt meet only with respect and kindness; but if thou preferrest to dwell in thy own coun­try in peace and tranquillity, thou mayest do so.’ Armia replied: ‘I am at all times under the protection of God, and the children of Esrâil would likewise have remained under it had they listened to my words; nor would evil have reached them from thy or from any other part.’ Bakhtanassar then dismissed Armia and marched to Babel, but took with him Dâniâl, the son of Hazqil, with the family of Dâniâl the Greater, to whom he showed much kindness. Some have said that A’zira, the son of Sarhia, also was of the family of Dâniâl the Greater. It is reported on good authority that he was among the number of cap­tives, and was at last exalted to the dignity of a prophet; but God knows best!

Armia remained in the Holy House, and constantly uttered lamentations for its desolation; and herein the swallows kept him company, wherefore people assert that it is illicit to kill them. When those who had escaped the sword became aware of the circumstances of Armia, they crept out from their hiding-places, gathered around him, and said: ‘It is proper that we should go to Egypt and live there under the shadow of the governor’s protection.’ All agreed to this proposal, whereon Armia departed with them to Egypt.* Some assert that Bakhtanassar was still in Syria when Armia started with the remnant of the children of Esrâil to Egypt. When Bakhtanassar had obtained information on this point, he sent a letter to the King of Egypt to the following purport: ‘Numbers of my subjects have fled to thy country; therefore send them back. Shouldst thou, however, refuse to do so, the same will happen to Egypt what happened to the Holy House.’ This message was, however, replied to by the King of Egypt as follows: ‘These people are free and noble. It would be against the laws of humanity to surrender them to thee.’ On this occasion, also, Armia said to his people, exhorting them: ‘Repent of your sins and crimes, and crave pardon, else Bakhtanassar will pursue you even to this country, and his cruelty will overtake you as it has overtaken your countrymen.’ The children of Esrâil replied: ‘What words are these, and how could Bakhtanassar vanquish the king?’ The people continued in their rebellion, and Armia went with some of them to the banks of the Nile, where he placed four stones near each other, and concealed them, saying: ‘When Bakhtanassar con­quers the country, he will erect his throne in this locality, so that its four supports will rest upon these four stones.’

When Bakhtanassar had received the answer of the Governor of Egypt, he marched to that country, subdued his opponents, made the children of Esrâil prisoners, and discovered Armia among them. He reproached him in these words: ‘Have I not dealt with thee kindly, and exempted thee of what befell thy people?’ Armia replied: ‘Yes.’ Bakhtanassar continued: ‘Then why hast thou associated thyself to my enemies?’ Armia rejoined: ‘I have admonished them, and told them that thou wouldst conquer this country, and in confirmation of the truth of my words I have buried stones in this place, and have informed the children of Esrâil that the four legs of thy throne would stand upon these stones.’ Bakhtanassar was astonished at these words, but finding the statement of Armia to be true, he liberated his lordship, and allowed him to go where he pleased.

When Bakhtanassar returned from Egypt and Syria to Babel, his kindness towards Dâniâl, the son of Hazqil, and towards the family of Dâniâl the Greater, increased, so that the Magi* envied Dâniâl, and said to the king: ‘Thou cherishest an individual who opposes thy religion and eats not thy food.’ Therefore Bakhtanassar invited Dâniâl to a repast, and learnt that the Magi and the chiefs of the kingdom had been right in their assertion. He then became angry, and imprisoned Dâniâl, who remained in confinement until Bakhtanassar dreamt a fearful dream, in consequence of which he assembled his soothsayers, inter­preters, and confidants, and said to them: ‘I have had a terrible dream; you must interpret it.’ They replied: ‘If your majesty will relate it; we shall explain it.’* Bakhtanassar said: ‘I was so frightened that I have forgotten the contents of the dream.’ They continued: ‘How can we interpret an account which thou art unable to relate?’ At these words Bakhtanassar became incensed with wrath, and exclaimed: ‘I have for a long time kept you in my service that you may always be ready to solve similar questions and difficulties without delay. Now, I shall grant you a respite of three years. If you comply with my wishes after the expiration of that period of time, all will be well; but if not, I shall kill you all.’* This declaration became known in the city and also to Dâniâl, who requested the gaoler to convey the information to the king that he would interpret the dream. The gaoler, however, replied: ‘Do not attempt it, for I apprehend Bakhtanassar will injure thee.’ Dâniâl, however, expostu­lated until he consented and reported the matter to the proper authorities. Then Bakhtanassar called for Dâniâl and asked him to interpret the dream. The latter, there­fore, spoke as follows: ‘Thou hast in thy dream beheld a statue standing erect on the ground. Its head was of gold, its neck of silver, its trunk of brass, its legs of iron, and its feet of baked clay. When thou wast looking at it, a stone fell from heaven and broke it to pieces,* whereas thy belief was that if all men and genii were to assemble they could not separate the limbs of that statue from each other. Then a wind commenced to blow, which dispersed every atom of the statue; whilst the stone [that had fallen from heaven] so increased in bulk that it filled the whole surface of the earth, so that thou wast unable to see anything besides that stone and the firmament.’ Bakhtanassar replied: ‘Such was my dream, and nothing less nor more; therefore explain it!’ Dâniâl continued: ‘The statue represents the present times and the realms. The golden head represents your majesty, the neck your son, and the trunk is a similitude of other kingdoms. Iron is a metaphor of the empire of the Persians, the solidity of the palace of whose prosperity will be strengthened in their average con­dition; the baked clay, however, implies that in later times their dominion will become weak. The stone that fell from heaven and destroyed the statue indicates a prophet who will be sent in later times, will vanquish kings, will abolish all other religions, and whose law will subsist till the day of the resurrection.’* Bakhtanassar replied: ‘O Dâniâl, I know no one who has more highly obliged me than thou hast done by the interpretation of this dream. It is my wish to reward thee, therefore select any of the three follow­ing things: (1) Either return to thy country, and rebuild any ruined places according to thy pleasure; or (2) I shall issue letters patent to thee and to thy companions, that wherever you choose to settle in my dominions you shall be respected and honoured; or (3) if thou shouldst feel inclined to remain with me, I shall do to thee all the good in my power.’ Dâniâl replied: ‘The will of God the most High and Magnificent was that our country be destroyed; nor is anyone able to contravene this decree by attempting to rebuild anything therein. I need not thy letters patent, for in whatever place I may be I am under the protection of my Omnipotent Nourisher. The thing, however, which will suit my circumstances and those of my countrymen best, is to remain near to the station of thy magnificence.’ After Dâniâl had thus expressed his wish to dwell in the vicinity of the king, Bakhtanassar assembled his children, the principal office-bearers, grandees, and nobles of the kingdom, and said: ‘Dâniâl is a wise, intelli­gent, and prudent man, by means of whose explanation God—w. n. b. e.—has delivered me from the apprehensions under which I was on account of the horrible dream I had. Therefore I appoint him to regulate the affairs of the state, of the army, and of my subjects, in such a manner that, in case we should differ on any subject, my orders are to be considered as non-existent and his injunctions are to be followed.’ After Dâniâl had thus attained the highest degree of power, dignity, and glory, the ovens of the minds of the Babylonian grandees again commenced to blaze with the flames of envy. A number of confidants and officials therefore spoke to the king as follows: ‘Formerly no one was dearer to thee than ourselves; our enemies dared not to move even their feet beyond the prescribed limits, for fear of being chastised by us. Now, however, as thou hast appointed this Esrâilite slave over all general and special matters [of the administration], we have lapsed into a base position, the affairs of the realm are in great danger, the surrounding kings covet thy dominions, and have tried to bribe us with promises. All this has happened on account of the weakness of thy understanding, thy imperfect intellect, and thy misgovernment.’ Bakhtanassar replied: ‘Such a calamity has not befallen my intellect and judg­ment as you allege. But I have found Dâniâl to be a wise and skilful man, who has delivered me from an affliction, wherein you have failed, despite of all your acuteness and intelligence. I have placed the reins of the government into his hands for the benefit of the high and low, and for the good of the commonwealth.’ The grandees, however, repeated their insinuations, and continued: ‘This Esrâilite pretends to have a God who is aware of hidden things and concealed mysteries.’ Bakhtanassar replied: ‘Yes, such is his opinion!’ They said: ‘If thou wilt allow, we shall make a god for thee, superior to his, who will inform thee about all things, and aid thee in all matters.’ Bakhtanassar rejoined: ‘If you really can accomplish what you pretend, I have no objection.’ Therefore those fools assembled workmen to construct a broad and high idol of various metals, and placed a golden diadem encrusted with precious stones on its head. They also lit a great fire, and compelled the people to adore the idol,* and whoever refused to do so was thrown into the flames, so that on the said occasion many of the children of Esrâil, who were prisoners in that country, perished. A certain day was appointed for a festival to bring offerings and make sacri­fices; and, according to a tradition, Dâniâl, the son of Hazqil, was, with three other men of the family of Dâniâl the Greater, on that occasion thrown into the fire without the knowledge of Bakhtanassar. When the latter, how­ever, looked from the terrace of his residence towards the said fire, he caught sight of five persons sitting in that dreadful place, but one of them had wings like a bird, wherewith he was fanning his companions. At the sight of this portentous spectacle the king was completely over­powered by fear, and shouted to the men to come out from the fire, whereon the four men issued from it unscathed, and presented themselves to Bakhtanassar, who asked them about the person who had fanned them when they were in the fire. Dâniâl replied: ‘He was an angel sent by the Omnipotent Nourisher for the purpose of guarding His servants from being injured by the fire.’ Bakhtanassar then reproved them, and asked: ‘Why have you not informed me of this matter? I might have prevented the people from dealing with you in this opprobrious fashion.’ They replied: ‘[We forebore to do so] that thy people may become aware of the omnipotence of God— w. n. b. e.—who is the Creator of the world, and who watches over His friends.’ Bakhtanassar having been warned by this event, augmented his civility and kindness towards those men.

It is related that afterwards Bakhtanassar again had a terrible dream, and that on awakening from sleep he convoked all who pretended to be soothsayers and inter­preters, and that he said to them: ‘I have had a frightful dream, but I forget it. I want you to explain it.’ The interpreters replied: ‘Thou associatest with the chief of sorcerers; thou allowest him to sleep near thee, and when thy sensitive organs are in a state of lethargy, he causes thee to see terrible visions and frightens thee, and for their interpretation thou rewardest him with distinctions and favours. This assertion of ours is confirmed by the fact of thy never having had any visions like these before thy intimacy with Dâniâl.’ Bakhtanassar answered: ‘Have you no other reply to my words than this?’ They said: ‘No.’ Bakhtanassar then became angry with them, dis­missed them from the assembly, and called for Dâniâl, whom he informed about his dream and the forgetting of it, and requested him to interpret it. Dâniâl asked for a little respite, retired to a private apartment, prostrated himself on his knees, and craved for a revelation of the knowledge of the dream, with the interpretation thereof. After the Eternal Lord, who never speaks, had inspired him with the neces­sary information, he hastened back to the presence of Bakhtanassar and said: ‘The Creator of the world has deigned to reveal thy dream, which is as follows: When thou wast asleep thou hast seen a great tree, which had stretched its top towards the sky; birds perched thereon, whilst wild beasts and rapacious animals reposed in the shade thereof. When thou wast contemplating that tree, thou wast astonished at its beauty, and at the assembly of birds and animals. Then an angel came with an axe in his hand, intending to fell the tree; suddenly, however, another cherub exclaimed: “It is the will of the Almighty Nourisher, that thou shouldst not altogether demolish this verdure by the roots, but that thou lop off some of it, and leave some of it.” Thou hast perceived that when the angel was cutting off some of the branches of that tree, the animals and birds dispersed, the trunk of the tree remained, and a complete change hath taken place in its beauty and its freshness.’ Bakhtanassar said: ‘Thou hast correctly explained the vision. Inform me now of the interpreta­tion thereof.’ Dâniâl replied: ‘Thou art the tree, the birds are thy family, children, army, and adherents. The animals and wild beasts that reposed in the shade of that tree are thy subjects who live under the shadow [i.e., pro­tection] of thy government. Thou hast incurred the divine wrath, for having permitted the grandees of thy kingdom to erect an idol. Therefore God—w. n. b. e.— has commanded an angel to destroy thee, and so respite some of thy progeny for a season.’ Bakhtanassar asked: ‘What will the Lord Almighty do to me?’ Dâniâl rejoined: ‘That thou mayest obtain an idea of the perfection of divine omnipotence, thou wilt, by the command of the Almighty Inscrutable One, during seven years be trans­formed into the figures of all sorts of creatures for a warn­ing; and after the expiration of that time thou wilt again assume the human form.’* Bakhtanassar asked: ‘Would repentance or eleemosynary works be of use in this case?’ Dâniâl said: ‘No! Because the eternal decree of predestination has gone forth!’ After hearing these words, Bakhtanassar abdicated the royal dignity in favour of his son, retired from power, wept and moaned in the corner of exclusion. After a week had elapsed in this manner, he ascended to the roof of the house to enjoy the breeze, whereon, by the power of God, suddenly wings and a beak, as well as claws, began to grow on his body. Having thus been transmuted into an eagle, he attacked and vanquished all the birds, whereon the news spread in the country that such a beast had been created. Bakhtanassar was then gradually changed into the forms of various birds and animals during a period of seven years. Let it not remain concealed that, although this event may appear incomprehensible to the human under­standing, it is not impossible to divine omnipotence.

During the just-mentioned time, Dâniâl acted as the viceroy of Bakhtanassar’s son, governed the subjects and the army of the realm, and restrained them from commit­ting illicit acts. He also informed them of Bakhtanassar’s speedy return, and of his again shedding the rays of his vision upon the administration of their affairs.

Wuhub Bin Muniah relates that Bakhtanassar at last returned to his house in the form of a gnat. When the Omnipotent Inscrutable One again transmuted him to his first form, he washed himself, and issued from his private apartments with a drawn sword, assembled the office-bearers, grandees, chiefs, subjects, and servants of the king­dom, and addressed them as follows: ‘Ere this we have worshipped an inanimate mass, unable to help or to injure us. Now I trust in divine omnipotence, and believe in the God of the children of Esrâil. Whoever of this people will follow my example in this matter will be my friend, or else I shall punish him with the sword. I give you one day and night to consider, that you and your friends may come to me with sincerity as believers and monotheists.’ After these words he returned to his private apartments, and during the same night surrendered his life to the grasper of souls. As, however, the biography of Bakhtanassar is not related in the principal historical works with these details and wonderful events, the tongue of the writing-reed was under no apprehension of [being accused of] prolixity.

It is also related by Wuhub Bin Muniah that, when the son of Bakhtanassar ascended the throne after the demise of his father, he considered rebellion and arrogance to be his duties. He began to cook pork in, and to drink wine from, the vessels of the Holy House, which the Satans had built by order of the prophet Sulimân (u. w. b., etc.). He not only refused to be warned by Dâniâl, but expelled him from his society. His mother said: ‘Thy father was wiser than thou; he, nevertheless, consulted Dâniâl in all matters, and I think it would be proper for thee to do so likewise, and to profit by his foresighted sagacity.’ The son replied: ‘Leave off these words, for I hate no man on the face of the earth more than him.’ About this time the son of Bakhtanassar was, on a festive occasion, sitting in a banquet with the grandees of his realm, when all of a sudden a hand made its appearance,* and immediately disappeared again, but on that hand three words were written. No one present knew what the writing meant; therefore the son of Bakhtanassar and his grandees were under great fear and apprehension, and some of the latter said to him: ‘If thou wishest to be relieved of thy pain and grief, call for Dâniâl, implore his pardon, and propose this question to his penetrating mind that we may see what he will reveal.’ The prince approved of the opinion of his ministers, and, after conciliating Dâniâl, proffered his request for the solution of that important difficulty. Dâniâl replied: On that hand the following three words [or, rather, sentences] were written: Wazana fakhaffa; wa wa’da fanjaza; wa jama’ fafarraqa [He weighed and found it light; He promised and fulfilled it; He collected and dispersed].’ The son of Bakhtanassar having asked for the meaning of these words, Dâniâl replied: ‘Their signification is, that God—w. n. b. e.—has weighed thy works, and found them light; He has promised to give thee dominion, and fulfilled His promise; He has collected the cause of thy pomp and greatness, and He has scattered them.’* The king again queried: ‘When will this disper­sion take place?’ Dâniâl said: ‘After three days more thou wilt be killed, and thy dominion will be transferred to another.’ When the son of Bakhtanassar heard these words, he retired to his palace, and ordered one of his most confidential servants to cut off any person’s head attempting to enter. During the fourth night after the prediction of Dâniâl, the son of Bakhtanassar came out from the palace, and the watchman, who had awoke from sleep, attacked him with a sword. He shouted: ‘I am thy bene­factor and king!’ The watchman, however, replied: ‘Thou art a liar!’ and despatched him, after repeatedly striking and wounding him, to the city of non-existence—or, rather, to the abyss of hell. After the murder of Bakhtanassar’s son, another individual took the bride of dominion into his arms, consulted wise men concerning the captivity of the children of Esrâil, and received the following answer: ‘The afflictions that befell our country took place because we have injured and despised these people. Now, the best for thee will be to allow the children of Esrâil to depart to their country.’ Therefore the king ordered the children of Esrâil to depart to their own land, under the guidance of Dâniâl, with all the ornaments and decorations which Bakhtanassar had conveyed from the Holy House to the capital of his kingdom. In the book entitled Maghâzi it is, however, related that when Abu Mûsa Asha’ri was, during the Khalifate of O’mar, the Commander of the Faithful—u. w. b., etc.—appointed governor of the city of Sûs, he happened, during the opening of the doors of the treasuries which had belonged to the viceroy of that place, to reach a locked door, and he ordered it to be opened. The inhabitants of Sûs, however, said: ‘There are no worldly goods in this apartment.’ Abu Mûsa asked: ‘Then what is in it?’ They replied: ‘Here is a thing which thou hast no need of.’ Abu Mûsa would, however, not rest until they had opened the door, whereon he per­ceived a large sarcophagus of stone, containing the body of a tall and corpulent man, whose nose appeared to be one span long. Abu Mûsa inquired who this individual was, and elicited the information that he was Dâniâl. After further questioning the people how he had come there, they replied: ‘Once there was a great dearth in our country, and the king requested the sovereign of Babel to send Dâniâl, that by the blessing of his advent and the efficacy of his prayers the inhabitants might be delivered of the miseries of famine. The request of our king having been granted, Dâniâl arrived, and by his orisons he pro­cured abundant showers of rain, plenty of provisions, and cheapness of food. Our king would not allow Dâniâl to leave this county, and when he died he was buried in this spot. Whenever we are afflicted by any calamity, we assemble in this place, and pray to the Lord and Granter of requests till he removes the evil from us.’ Abu Mûsa reported this case to the Farûq aa’zim [i.e., to O’mar], and O’mar sent a message to Abu Mûsa to take the corpse of Dâniâl out of the house, to dress it in a new shroud, and to bury it in conformity with the ordinances of the religion, which was accordingly done.