Thus it seems possible that the author of the Spanish Eastern Source may have been aware of emerging Islamic traditions reporting Abū Bakr’s leadership at the beginning of the conquests, and his two-stage account of the Islamic conquests could accordingly be understood as an effort to synthesize two divergent traditions that were circulating in his milieu.83 An early tradition of Muhammad’s leadership during the Palestinian campaign has perhaps come into contact here with the traditional Islamic account of Abū Bakr’s leadership during the conquest of the Near East after Muhammad’s death. The author of the Spanish Eastern Source has possibly preserved both traditions and harmonized them by locating Muhammad’s leadership of a campaign against the Roman Near East slightly earlier in time, before the traditional date of his death, and then having Abū Bakr organize and execute the campaign against the Persian Empire only after Muhammad’s death. This solution results in a somewhat inaccurate chronology, in seeming to make the Islamic conquest of the Roman Near East commence somewhat earlier than it actually did, instead of extending the date of Muhammad’s death beyond its traditional date.84 In any case, the Spanish Eastern Source clearly preserves the tradition of Muhammad’s leadership at the beginning of the Islamic conquest of Syro-Palestine.
The same division of the conquest into two stages is also preserved in the Hispanic Chronicle of 754, although this chronicle adopts a considerably different attitude toward Islam, and consequently, its preservation of the Spanish Eastern Source differs in some significant details. In comparison with the Byzantine-Arab Chronicle, the Hispanic Chronicle is rather polemical, occasionally adding derogatory comments and, more frequently, omitting material from the Spanish Eastern Source that portrays Islam too favorably, as can be seen especially by comparing the citations that follow with those above. This chronicle is also considerably longer than the Byzantine-Arab Chronicle, since it includes extensive material on the Visigoths and focuses much more squarely on the Iberian Peninsula, while drawing on the Spanish Eastern Source to set events in Spain within a more global context. Moreover, the Hispanic Chronicle continues its record of eastern events until approximately 750, prompting the suggestion that perhaps the Spanish Eastern Source originally continued to this point, and the Byzantine-Arab Chronicle has for some reason truncated its source in 741.85 Yet it is not at all clear why the author of the Byzantine-Arab Chronicle would have done this, and so it is just as likely that the Hispanic Chronicle has somehow supplemented the Spanish Eastern Source with additional information from another source.
In its basic outline, the Hispanic Chronicle’s account of the rise of Islam and the Islamic conquests of the Near East largely repeats that of the Byzantine-Arab Chronicle, but it clearly has edited the Spanish Eastern Source to reflect much more negatively on Islam.
The Saracens rebelled in 618, the seventh year of the emperor Heraclius, and appropriated for themselves Syria, Arabia, and Mesopotamia, more through trickery than through the power of their leader Muhammad [Siriam, Arabiam et Mesopotamiam furtim magis quam uirtute Mammet eorum ducatore rebellia adortante sibi], and they devastated the neighboring provinces, proceeding not so much by means of open attacks as by secret incursions. Thus by means of cunning and fraud rather than power, they incited all of the frontier cities of the empire and finally rebelled openly, shaking the yoke from their necks. In 618, the seventh year of Heraclius, the warriors invaded the kingdom, which they forcefully appropriated with many and various consequences.86
Like the Byzantine-Arab Chronicle, the Hispanic Chronicle follows with a brief description of the Islamic conquest of Palestine, after which it notes the death of Muhammad and his replacement by Abū Bakr: “When Muhammad had completed his tenth year, Abū Bakr, from his own tribe, succeeded to the throne, and he too launched major attacks against the power of the Romans and the Persians.”87 Excepting the marked difference in tone, this report is remarkably similar to the Byzantine-Arab Chronicle’s description of the same events. Muhammad is clearly identified as the leader of the Muslims at the time of the initial campaign in Palestine, and there seems to be a two-fold structure to the campaign, beginning in Syro-Palestine and then expanding into Persia during the reign of Abū Bakr.
The most significant difference between these two accounts of the Islamic conquests is the Hispanic Chronicle’s indication that Abū Bakr led attacks against both the Romans and the Persians, in contrast to the Byzantine-Arab Chronicle, which describes Abū Bakr’s massive new campaign against the Persians only. Yet this is not a particularly serious discrepancy, and in actuality it does not contradict the two-stage presentation of the Arab conquests found in the Byzantine-Arab Chronicle and, almost certainly, in the Spanish Eastern Source as well. Presumably, the author of the Hispanic Chronicle reflects here the fact that Islamic military operations against the Roman Empire did not cease with the conquest of Syro-Palestine. After taking control of Syria and Palestine, the Arabs continued to make advances against the Byzantines, proceeding to conquer Egypt, North Africa, and eastern Anatolia, and laying siege to Constantinople itself in 674.88 Nonetheless, the Hispanic Chronicle clearly presents the Persian campaign as something begun only in the reign of Abū Bakr, and thus as a second stage in the Islamic conquest of the Near East. More importantly, the Hispanic Chronicle’s adherence to a two-phase description of the conquest is indicated again in its summation of the earliest Islamic conquests, which follows immediately after the notice concerning Abū Bakr. “After the tenth year of Muhammad’s rule had expired in 628, in the seventeenth year of the emperor Heraclius, they chose the aforementioned Abū Bakr, of Muhammad’s own tribe, in his place, and the Arabs fought with sword against Persia, which had been abandoned by the Roman empire. Abū Bakr ruled for almost three years, powerfully waging war.”89 Here the Hispanic Chronicle mentions Persia specifically in connection with Abū Bakr, essentially identifying the beginning of the campaign against Persia with the commencement of his reign. Furthermore, this passage bears a striking similarity to the Byzantine-Arab Chronicle’s description of Abū Bakr’s reign, making it rather probable that this two-stage account of the Islamic conquests was present in the Spanish Eastern Source. Most likely then, this lost Greek chronicle described the initial Islamic assault on Palestine and Syria as occurring under Muhammad’s leadership, while presenting the assault of Persia as a second stage in the conquests that commenced under Abū Bakr. Thus, the Hispanic Chronicle’s attribution of attacks against the Romans to Abū Bakr is best understood as an addition by its author, who no doubt was aware that conflict between the Byzantines and Muslims continued into the first caliph’s reign and beyond.
In conclusion then, the Spanish Eastern Source was most likely a Greek chronicle written in Syria, sometime very close to 741. It is clear that this chronicle described the Islamic conquest of Syro-Palestine under Muhammad’s leadership and then represented the conquest of Persia as a second stage of the conquests that commenced under Abū Bakr. This two-fold conception of the Islamic conquests possibly reflects an effort to reconcile an earlier tradition of Muhammad’s leadership during the assault on Palestine with an emerging Islamic tradition that separated Muhammad from the Near Eastern conquests and identified their beginning with the reign of Abū Bakr. We do not know the source of the Spanish Eastern Source’s information regarding the Islamic conquests and Muhammad’s role therein, but given its later date and its apparent connections with the Eastern chronicle tradition, its report may derive from earlier literary sources.
There is no indication that this account of the rise of Islam has been doctored to suit any grand narrative, and perhaps most remarkably there is no trace of any apology or polemic in the Spanish