subsequently put to the sword for three consecutive days by a Turkish general sent by the caliph at the head of a band of seven thousand horse and three thousand foot, who also plundered the whole city. The Homs revolt was likewise repressed after vigorous resistance. The leaders were decapitated or flogged to death and then crucified at the city gate ; all churches, with the exception of one which was added to the great mosque, were demolished; all Christians banished from the tumultuous city.
Incredible as it may seem, in 858 al-Mutawakkil trans- ferred the caliphal residence to Damascus, possibly to escape the arrogant domination of his praetorian guard, consisting mostly of turbulent, undisciplined Turks, originally mer- cenaries and slaves taken into the service by his predecessor. The humid climate of the city, its violent wind and abundant fleas drove the capricious caliph out in thirty-eight days.
Thus far Syria seems to have maintained its general Christian character, but now the situation began perceptibly to change. It may be assumed that after al-Mutawakki's enactments many Christian families in Syria emigrated or accepted Islam. The converts were actuated mainly by the desire to escape the humiliating disabilities and tribute and to acquire social prestige or political influence. The theo- logical conquest thus followed the military by over two centuries. No Moslem could embrace Christianity or Judaism without risking his life.
The slowest and last victory — after the political and the religious — was the linguistic. Here the subject peoples of Syria and other lands offered the greatest measure of resistance. They showed themselves more ready to give up political and even religious loyalties than linguistic ones. Literary Arabic won its victory before the spoken did. Syrian scholars under caliphal patronage began to compose in Arabic long before Syrian peasants adopted the new tongue. The oldest dated Christian manuscript in Arabic that has come down to us was composed by abu-Qurrah
