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after the putting down of a popular rising led by Ettaf ben Sufyan. During his last illness, having captured Beshr ibn Leith, brother of the rebel Refia ben Leith, who had established himself in Transoxania, he caused him to be dissected alive by a butcher, whom he summoned for that purpose, and bidding his attendants lay before him the fourteen pieces into which the unfortunate prisoner had been divided, gloated over them till he fell into a swoon. This was the last public act of the “good” Haroun er Reshid, who expired three days later, after having, almost with his latest breath, ordered the execution, upon some trifling occasion of offence, of his physician the Christian Jebril (Gabriel) ibn Bekhtiyeshou. Jebril was however saved from his threatened doom by the death of his ferocious master in the night.
These are some of the enormities committed by the “good” Khalif, and these, although they sink into insignificance compared with the fiendish barbarity and ingratitude of his treatment of the Barmecides (an account of which I reserve for another page), suffice to show that he can lay no claim to the attributes of goodness, generosity and justice with which popular tradition has so persistently credited him, and I confess that, for my own part, I cannot discover any reason why he should be gratified with the name of “Great,” except upon the principle in accordance with which that title is awarded to the contemptible Louis XIV., whose only claim to greatness lay in the fact that great men lived and worked (and often starved) whilst he ate and drank and dallied
