Ближний Восток и его соседи

g 82 h Vassilios Christides other sources. 83 Thus, according to Ta’rīkh Baṭariqat al-Kanīsah al-Miṣriyyah , partly attributed to Severus b. al-Muqaffa‘, the Andalusians arrived in Alexan- dria at the time of the Copt patriarch of Alexandria Mark II (799–819). 84 Since they were expelled from Cordoba in the spring of 818, we can assume that it could have taken them almost a year to arrive inAlexandria in ca 819. However, since a whole year of a normal voyage from Almería to Alexandria is too long, we can suppose that either the Andalusians left Spain immediately after the revolution of Rabaḍ in the spring of 818, wandering mainly around the ports of North Africa which belonged to the dār al-Islām area, or they started their journey a few months later after the revolution of Rabaḍ. The advent of the Andalusians in Alexandria, in which great disorder pre- vailed, was unopposed, but as al-Maqrīzi and al-Ya‘qūbi vividly describe, they were left outside the walls of the city, “ fī al-raml ” (on the sand). 85 After an unknown time of isolation, the Andalusians managed to penetrate Alexandria and subdue it, taking profit from the rivalry between the Lakhm and Judhan Berber tribes of in Alexandria and the Delta area. 86 In order to accommodate their families, which had accompanied them during their long journey to Ale- xandria, the Andalusians confiscated many houses of the Christian residents of Alexandria. While these events are rather casually reported by al-Ya‘qūbi, 87 the Arab Christian author Michael the Elder bitterly complains about the Andalu- sians’ awful behavior. According to him, the rebels of Rabaḍ who had dared to defy Ḥakam’s tyrannical rule demonstrated a cruel and behavior towards the Christians and Jews of Alexandria. 88 83 For Michael the Elder, see the article by J. J. van Ginkel, “Michael the Syrian and his Sources: Reflections on the Methodology of Michael the Great as a Historiographer and its Implications for Modern Historians”, Journal of the Canadian Society for Syriac Studies 6 (2006), 53–60, in which the author emphasizes the weak points of Michael the Elder’s work without denying the valid historical element which we can see in his work. See also Christides, “The Literary Sources of the Battle of Dhāt al-Ṣawāri”, in Greece. Rome, Byzantium and Africa , 153–175. 84 Severus (Sawīrus) b. al-Muqaffa‘, partly author of Ta’rīkh Baṭariqat al-kanīsah al-miṣriyyah, ed. and trans. B. Evetts under the title History of the Patriarchs of the Coptic Church of Alexan- dria. IV. Mennas I to Joseph 767–849), in Patrologia Orientalis, X, no. 5, Paris 1915, 429. For the authorship of this work see J. Den Heijer, “Sawīrus Ibn al-Muqaffa‘, Mawhūb Ibn Manṣūr Ibn Mufarriğ et la genèse de l’Histoire des Patriarches d’Alexandrie”, BiblOr 41 (1984), 336–347; idem, Mawhûb Ibn Mansûr Ibn Mufarrij et l’historiographie copto-arabe. Études sur la compo- sition del’Histoire des patriarches d’Alexandrie, Corpus Scriptorum Christianorum Orientalium, 513, subsidia, 81, Louvain 1989. 85 al-Maqrīzi , Khiṭaṭ , I, 322; al-Ya‘qūbi, Ta’rīkh , II, 446: “ ‘alā sāḥil al-baḥr (on the seashore)”. 86 B. Evetts, History of the Patriarchs of the Coptic Church of Alexandria , 429. 87 Al-Ya‘qūbi, Ta’rīkh , II, 446. 88 Chronique de Michel le Syrien patriarche jacobite d’Antioche (1166–1199) , 4 vols., ed. and French trans. J. B. Chabot, Paris 1899–1924; vol. III, Paris 1905, repr. Brussels 1963, 60 .