be allowed to repair their churches, and that Christian slaves might serve among the Arabians without changing their faith.[1] Similar diplomas are said to have been granted by some of the earlier khalifs to different societies of Christians, perhaps under the guidance of a similar policy.[2] The influence of these lenient measures was quickly perceived in the Roman territories. A lieutenant of Syria is recorded to have deserted the service of Heraclius for the religion of the Koran.[3] The invitation of Muhammed to the king of Ghassan, Hareth ibn Abu-Shamar, had been treated with coldness and neglect,[4] but a similar message to Gabala, the last of the Syro-Arabian princes, who was residing at Tadmor, was followed by his conversion, and he continued a strict Mussulman till the khalifate of Omar, when he was accused of resenting with violence an insult which he had received from a Fazarite, whilst he was religiously performing the circuit of the Kaaba. The affair was brought before the khalif, the Arab bore the marks of his injuries, and the offender was condemned to punishment according- to the laws of talion,[5] or publicly to beg the pardon of the man
- ↑ Asseman. tom. ii. p. 418. Maracci, Vit. Moham. p. 28. An Arabic tract is still extant, bearing the title of a copy of this diploma, and has been published in several editions, but its authenticity has been much disputed.
- ↑ Asseman. tom. iii. pars 2. p. xcv.
- ↑ Gagnier, tom. ii. p. 252.
- ↑ Abulfed. p. 96. Gagn. p. 41.
- ↑ Millius, de Mohammedismo ante Mohammed, p. 9, has
