God, but of Satan, a dealer in witchcraft, an adulterer, and a liar.”  He was immediately led off for execution, but before his death prophesied that of the King’s minister, Nazar, within a year of his own.  He was beheaded on April 18, 850.[2] The apologists, on insufficient evidence, describe the death of two Moslems, who were drowned the same day in the river, as a manifest judgement of Heaven for the murder of Perfectus.[3]

    [1] “Dolo circumventum,” says Alvar, “Ind.  Lum.,” sec. 4.

[2] Johannes Vasaeus places this persecution (by a manifest error) in 950, under Abdurrahman iii., stating at the same time that some writers placed it in 850, but, as it appeared to him, wrongly:  “Abdurrahman Halihatan rex Cordobae movit duodecimam persecutionem in Christianos.”

    [3] Eulog., “Mem.  Sanct.” ii., ch. i. sec. 5.

The example set by Perfectus did not bear fruit at once, but no doubt the evidence which it gave of the ease and comparative painlessness, with which a martyr’s crown could be obtained, was not lost upon the brooding and zealous spirits living in solitary retreats and trying by a life of religious devotion to cut themselves off from the seductive pleasures of an active life.

The next victim, a little more than a year later, was a petty tradesman, named John,[1] who does not seem to have courted his own fate.  He had aroused the animosity of his Moslem rivals by a habit which he had contracted of pronouncing the name of the Prophet in his market transactions, taking his name, as they thought, in vain, and with a view to attracting buyers.[2] John, being taxed with this, with ill-timed pleasantry retorted, “Cursed be he who wishes to name your Prophet.”  He was haled before the Kadi, and, after receiving 400 stripes,[3] was thrown into prison.  Subsequently he was taken thence and driven through the city riding backwards on an ass, while a crier was sent before him through the Christian quarters, proclaiming:  “Such shall be the punishment of those, that speak evil of the Prophet of God.”

    [1] Eugolius, “Mem.  Sanct.” i. sec. 9; and Alvar, Ind.  Lum.
    sec. 5.

[2] So Eulogius, 1. 1., and Dozy, ii., 129.  Alvar’s account (1. 1.) is not very intelligible:  “Parvipendens nostrum prophetam, semper eius nomen in derisione frequentas, et mendacium tuum per iuramenta nostrae religionis, ut tibi videtur, falsa auribus te ignorantium Christianum esse semper confirmas.”

    [3] Or, according to Eulogius, 500.

So far we have had cases, where the charge of persecution, brought by the apologists of the martyrs against the Moslems, can be more or less sustained, but the next instance is of a different character.  Isaac,[1] a monk of Tabanos, and descended from noble and wealthy ancestors, was born in 824, and by his knowledge of Arabic, attained in early life to the position of an exceptor, or scribe,[2] but gave up his appointment at the age of twenty, in order to enter the monastery of Tabanos, which his uncle and aunt, Jeremiah and Elizabeth, had founded near Cordova.