Tarikh (al-Tabari) 3393
The Year 252 AH
خِلَافَةِ الْمُعْتَزِّ بِاللَّهِ ابْنِ الْمُتَوَكِّلِ عَلَى اللَّهِ بَعْدَ خَلْعِ الْمُسْتَعِينِ نَفْسَهُ اسْتَهَلَّتْ سَنَةُ ثِنْتَيْنِ وَخَمْسِينَ وَمِائَتَيْنِ وَقَدِ اسْتَقَرَّتِ الْخِلَافَةُ بِاسْمِ أَبِي عَبْدِ اللَّهِ الْمُعْتَزِّ مُحَمَّدِ بْنِ جَعْفَرٍ الْمُتَوَكِّلِ بْنِ مُحَمَّدٍ الْمُعْتَصِمِ بْنِ هَارُونَ الرَّشِيدِ بْنِ مُحَمَّدٍ الْمَهْدِيِّ بْنِ أَبِي جَعْفَرٍ الْمَنْصُورِ، وَقِيلَ: إِنَّ اسْمَ الْمُعْتَزِّ أَحْمَدُ. وَقِيلَ: الزُّبَيْرُ. وَهُوَ الَّذِي عَوَّلَ عَلَيْهِ الْحَافِظُ ابْنُ عَسَاكِرَ وَتَرْجَمَهُ فِي " تَارِيخِهِ ". فَلَمَّا خَلَعَ الْمُسْتَعِينُ - أَحْمَدُ بْنُ مُحَمَّدٍ الْمُعْتَصِمِ - نَفْسَهُ مِنَ الْخِلَافَةِ وَبَايَعَ لِلْمُعْتَزِّ، دَعَا الْخُطَبَاءُ يَوْمَ الْجُمُعَةِ رَابِعَ الْمُحَرَّمِ مِنْ هَذِهِ السَّنَةِ بِجَوَامِعِ بَغْدَادَ عَلَى الْمَنَابِرِ لِلْخَلِيفَةِ الْمُعْتَزِّ بِاللَّهِ. وَانْتَقَلَ الْمُسْتَعِينُ مِنَ الرُّصَافَةِ إِلَى قَصْرِ الْحَسَنِ بْنِ سَهْلٍ هُوَ وَعِيَالُهُ وَوَلَدُهُ وَجَوَارِيهِ، وَوَكَّلَ بِهِمْ سَعِيدَ بْنَ رَجَاءٍ فِي جَمَاعَةٍ مَعَهُ، وَأَخَذَ مِنَ الْمُسْتَعِينِ الْبُرْدَةَ وَالْقَضِيبَ وَالْخَاتَمَ، وَبَعَثَ بِذَلِكَ إِلَى الْمُعْتَزِّ، ثُمَّ أَرْسَلَ إِلَيْهِ الْمُعْتَزُّ يَطْلُبُ مِنْهُ خَاتَمَيْنِ مِنْ جَوْهَرٍ ثَمِينٍ بَقِيَا عِنْدَهُ يُقَالُ لِأَحَدِهِمَا: بُرْجٌ. وَلِلْآخَرِ: جَبَلٌ. فَأَرْسَلَهُمَا. وَطَلَبَ الْمُسْتَعِينُ أَنْ يَسِيرَ إِلَى مَكَّةَ فَلَمْ يُمَكَّنْ، فَطَلَبَ الْبَصْرَةَ فَقِيلَ لَهُ: إِنَّهَا وَبِيئَةٌ. فَقَالَ: إِنَّ تَرْكَ الْخِلَافَةِ أَوْبَأُ مِنْهَا. ثُمَّ أَذِنَ لَهُ فِي الْمَسِيرِ إِلَى وَاسِطَ فَخَرَجَ وَمَعَهُ حَرَسٌ يُوَصِّلُونَهُ إِلَيْهَا نَحْوٌ مَنْ أَرْبَعِمِائَةٍ. وَاسْتَوْزَرَ الْمُعْتَزُّ أَحْمَدَ بْنَ أَبِي إِسْرَائِيلَ، وَخَلَعَ عَلَيْهِ، وَأَلْبَسَهُ تَاجًا عَلَى رَأْسِهِ. وَلَمَّا تَمَهَّدَ أَمْرُ بَغْدَادَ وَاسْتَقَرَّتِ الْبَيْعَةُ لِلْمُعْتَزِّ بِهَا، وَدَانَ لَهُ أَهْلُهَا وَاجْتَمَعَ شَمْلُهَا، وَقَدِمَتْهَا الْمِيرَةُ مِنْ كُلِّ جَانِبٍ، وَاتَّسَعَ النَّاسُ فِي الْأَرْزَاقِ وَالْأَطْعِمَةِ، رَكِبَ أَبُو أَحْمَدَ مِنْهَا فِي يَوْمِ السَّبْتِ لِاثْنَتَيْ عَشْرَةَ لَيْلَةً خَلَتْ مِنَ الْمُحَرَّمِ إِلَى سَامَرَّا، وَشَيَّعَهُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ طَاهِرٍ فِي وُجُوهِ الْقُوَّادِ، فَخَلَعَ أَبُو أَحْمَدَ عَلَى ابْنِ طَاهِرٍ خَمْسَ خِلَعٍ وَسَيْفًا، وَرَدَّهُ مِنَ الرُّوذَبَارِ. وَقَدْ ذَكَرَ ابْنُ جَرِيرٍ مَدَائِحَ الشُّعَرَاءِ فِي الْمُعْتَزِّ وَتَشَفِّيَهُمْ بِخَلْعِ الْمُسْتَعِينِ، فَأَكْثَرَ مِنْ ذَلِكَ جِدًّا. فَمِنْ ذَلِكَ قَوْلُ مُحَمَّدِ بْنِ مَرْوَانَ بْنِ أَبِي الْجَنُوبِ بْنِ مَرْوَانَ فِي مَدْحِ الْمُعْتَزِّ وَذَمِّ الْمُسْتَعِينِ كَمَا جَرَتْ بِهِ عَادَةُ الشُّعَرَاءِ: إِنَّ الْأُمُورَ إِلَى الْمُعْتَزِّ قَدْ رَجَعَتْ وَالْمُسْتَعِينُ إِلَى حَالَاتِهِ رَجَعَا وَكَانَ يَعْلَمُ أَنَّ الْمُلْكَ لَيْسَ لَهُ وَأَنَّهُ لَكَ لَكِنْ نَفْسَهُ خَدَعَا وَمَالِكُ الْمُلْكِ مُؤْتِيهِ وَنَازِعُهُ آتَاكَ مُلْكًا وَمِنْهُ الْمُلْكَ قَدْ نَزَعَا إِنَّ الْخِلَافَةَ كَانَتْ لَا تُلَائِمُهُ كَانَتْ كَذَاتِ حَلِيلٍ زُوِّجَتْ مُتَعَا مَا كَانَ أَقْبَحَ عِنْدَ النَّاسِ بَيْعَتَهُ وَكَانَ أَحْسَنَ قَوْلَ النَّاسِ قَدْ خُلِعَا لَيْتَ السَّفِينَ إِلَى قَافٍ دَفَعْنَ بِهِ نَفْسِي الْفِدَاءُ لِمَلَّاحٍ بِهِ دَفَعَا كَمْ سَاسَ قَبْلَكَ أَمْرَ النَّاسِ مِنْ مَلِكٍ لَوْ كَانَ حُمِّلَ مَا حُمِّلْتَهُ ظَلَعَا أَمَسَى بِكَ النَّاسُ بَعْدَ الضِّيقِ فِي سِعَةٍ وَاللَّهُ يَجْعَلُ بَعْدَ الضِّيقِ مُتَّسَعَا وَاللَّهُ يَدْفَعُ عَنْكَ السُّوءَ مِنْ مَلِكٍ فَإِنَّهُ بِكَ عَنَّا السُّوءَ قَدْ دَفَعَا ومن ذلك قول بَعْضُ الشُّعَرَاءِ فِي خَلْعِ الْمُسْتَعِينِ: خُلِعَ الْخَلِيفَةُ أَحْمَدُ بْنُ مُحَمَّدٍ وَسَيُقْتَلُ التَّالِي لَهُ أَوْ يُخْلَعُ وَيَزُولُ مُلْكُ بَنِي أَبِيهِ وَلَا يُرَى أَحَدٌ تَمَلَّكَ مِنْهُمْ يَسْتَمْتِعُ إِيهًا بَنِي الْعَبَّاسِ إِنَّ سَبِيلَكُمْ فِي قَتْلِ أَعْبُدِكُمْ سَبِيلٌ مَهْيَعُ رَقَّعْتُمُ دُنْيَاكُمْ فَتَمَزَّقَتْ بِكُمُ الْحَيَاةُ تَمَزُّقًا لَا يُرْقَعُ حَالِ وَصِيفٍ وَبُغَا وَكَتَبَ أَمِيرُ الْمُؤْمِنِينَ الْمُعْتَزُّ مِنْ سَامَرَّا إِلَى نَائِبِ بَغْدَادَ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ طَاهِرٍ أَنْ يُسْقِطَ اسْمَ وَصِيِفٍ وَبُغَا وَمَنْ كَانَ فِي رَسْمِهِمَا فِي الدَّوَاوِينِ وَكَانَ مُحَمَّدُ بْنُ أَبِي عَوْنٍ، وَهُوَ أَحَدُ قُوَّادِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ، قَدْ وَعَدَ أَبَا أَحْمَدَ أَنْ يَقْتُلَ بُغَا وَوَصِيفًا، فَعَقَدَ لَهُ الْمُعْتَزُّ عَلَى الْيَمَامَةِ، وَالْبَحْرِينِ، وَالْبَصْرَةِ، فَكَتَبَ قَوْمٌ مِنْ أَصْحَابِ بُغَا وَوَصِيفٍ إِلَيْهِمَا بِذَلِكَ، وَحَذَّرُوهُمَا مُحَمَّدَ بْنَ عَبْدِ اللَّهِ، فَرَكِبَا إِلَى مُحَمَّدٍ، وَعَرَّفَاهُ مَا ضَمِنَهُ ابْنُ أَبِي عَوْنٍ مِنْ قَتْلِهِمَا، وَقَالَ بُغَا، إِنَّ الْقَوْمَ قَدْ غَدَرُوا، وَخَالَفُوا مَا فَارَقُونَا عَلَيْهِ، وَاللَّهِ لَوْ أَرَادُوا أَنْ يَقْتُلُونَا مَا قَدَرُوا عَلَيْهِ. فَكَفَّهُ وَصِيفٌ وَقَالَ: نَحْنُ فِي بُيُوتِنَا حَتَّى يَجِيءَ مَنْ يَقْتُلُنَا ! وَرَجَعَا إِلَى مَنْزِلِهِمَا، وَجَمَعَا جُنْدَهَمَا، وَوَجَّهَ وَصِيفٌ أُخْتَهُ سُعَادَ إِلَى الْمُؤَيَّدِ، وَكَانَ فِي حِجْرِهَا، فَكَلَّمَ الْمُؤَيِّدُ الْمُعْتَزَّ فِي الرِّضَاءِ عَنْهُ، فَرَضِيَ عَنْ وَصِيفٍ، وَكَتَبَ إِلَيْهِ بِذَلِكَ، وَتَكَلَّمَ أَبُو أَحْمَدَ بْنُ الْمُتَوَكِّلِ فِي بُغَا، فَكَتَبَ إِلَيْهِ بِالرِّضَاءِ عَنْهُ، وَهُمَا بِبَغْدَاذَ، ثُمَّ تَكَلَّمَ الْأَتْرَاكُ بِإِحْضَارِهِمَا إِلَى سَامَرَّا، فَكَتَبَ إِلَيْهِمَا بِذَلِكَ، وَكَتَبَ إِلَى مُحَمَّدٍ لِيَمْنَعَهُمَا مِنْ ذَلِكَ، فَأَتَاهُمَا كِتَابُ إِحْضَارِهِمَا، فَأَرْسَلَاهُ إِلَى مُحَمَّدِ بْنِ عَبْدِ اللَّهِ يَسْتَأْذِنَانِهِ، وَخَرَجَ وَصِيفٌ وَبُغَا وَفُرْسَانُهُمَا وَأَوْلَادُهُمَا فِي نَحْوِ أَرْبَعِ مِائَةِ إِنْسَانٍ، وَخَلَّفَا الثِّقْلَ وَالْعِيَالَ، فَوَجَّهَ ابْنُ طَاهِرٍ إِلَى بَابِ الشَّمَّاسِيَّةِ مَنْ يَمْنَعُهُمْ، فَمَضَوْا إِلَى بَابِ خُرَاسَانَ، وَخَرَجُوا مِنْهُ، وَوَصَلَا سَامَرَّا، وَرَجَعَا إِلَى مَنْزِلِهِمَا مِنَ الْخِدْمَةِ، وَخَلَعَ عَلَيْهِمَا، وَعَقَدَ لَهُمَا عَلَى أَعْمَالِهِمَا، وَرَدَّ الْبَرِيدَ إِلَى مُوسَى بْنِ بُغَا الْكَبِيرِ. خَلْعِ الْمُؤَيَّدِ وَمَوْتِهِ وَفِي رَجَبٍ مِنْ هَذِهِ السَّنَةِ خَلَعَ الْمُعْتَزُّ أَخَاهُ إِبْرَاهِيمَ الْمُلَقَّبَ بِالْمُؤَيَّدِ مِنْ وِلَايَةِ الْعَهْدِ وَحَبَسَهُ، وَأَخَاهُ أَبَا أَحْمَدَ، وَكَانَ سَبَبُهُ أَنَّ الْعَلَاءَ بْنَ أَحْمَدَ، عَامِلَ أَرْمِينِيَّةَ، بَعَثَ إِلَى الْمُؤَيَّدِ بِخَمْسَةِ آلَافِ دِينَارٍ لِيُصْلِحَ بِهَا أَمْرَهُ، فَبَعَثَ عِيسَى بْنَ فَرْخَانَشَاهَ إِلَيْهَا، فَأَخَذَهَا، فَأَغْرَى الْمُؤَيَّدُ الْأَتْرَاكَ بِعِيسَى، وَخَافَهُمُ الْمَغَارِبَةُ، فَبَعَثَ الْمُعْتَزُّ إِلَى الْمُؤَيَّدِ وَأَبِي أَحْمَدَ، فَأَخَذَهُمَا وَحَبَسَهُمَا، وَقَيَّدَ الْعَطَاءَ لِلْأَتْرَاكِ وَالْمَغَارِبَةِ. وَقِيلَ: إِنَّهُ ضَرَبَهُ أَرْبَعِينَ مِقْرَعَةً، وَخَلَعَهُ بِسَامَرَّا وَلَمَّا كَانَ يَوْمُ الْجُمُعَةِ سَابِعُهُ خَطَبَ بِخَلْعِهِ، وَأَمْرَهُ أَنْ يَكْتُبَ كِتَابًا عَلَى نَفْسِهِ بِذَلِكَ. وَكَانَتْ وَفَاتُهُ بَعْدَ ذَلِكَ بِخَمْسَةَ عَشَرَ يَوْمًا وَكَانَ سَبَبُ مَوْتِهِ أَنَّ امْرَأَةً مِنْ نِسَاءِ الْأَتْرَاكِ أَعْلَمَتْ مُحَمَّدَ بْنَ رَاشِدٍ أَنَّ الْأَتْرَاكَ يُرِيدُونَ إِخْرَاجَ الْمُؤَيَّدِ مِنَ الْحَبْسِ، فَأَنْهَى ذَلِكَ إِلَى الْمُعْتَزِّ، فَذَكَرَ مُوسَى بْنُ بُغَا عَنْهُ فَقَالَ: مَا أَرَادُوهُ، إِنَّمَا أَرَادُوا أَنْ يُخْرِجُوا أَبَا أَحْمَدَ بْنَ الْمُتَوَكِّلِ لِأُنْسِهِمْ بِهِ وَكَانَ فِي الْحَرْبِ الَّتِي كَانَتْ، فَلَمَّا كَانَ مِنَ الْغَدِ دَعَا بِالْقُضَاةِ وَالْفُقَهَاءِ وَالْوُجُوهِ، فَأَخْرَجَ الْمُؤَيَّدُ إِلَيْهِمْ مَيِّتًا لَا أَثَرَ بِهِ، وَلَا جُرْحَ، وَحُمِلَ إِلَى أُمِّهِ، وَمَعَهُ كَفَنُهُ، وَأُمِرَتْ بِدَفْنِهِ. فَقِيلَ: إِنَّهُ أُدْرِجَ فِي لِحَافِ سَمُّورَ وَمُسِكَ طَرَفَاهُ حَتَّى مَاتَ. وَقِيلَ: إِنَّهُ أُقْعِدَ فِي الثَّلْجِ، وَجُعِلَ عَلَى رَأْسِهِ مِنْهُ كَثِيرٌ، فَجُمِّدَ بَرْدًا. وَلَمَّا مَاتَ الْمُؤَيَّدُ نُقِلَ أَخُوهُ أَبُو أَحْمَدَ إِلَى مَحْبِسِهِ، وَكَانَا لِأَبٍ وَأُمٍّ.
Translation
✧ The Caliphate of al-Muʿtazz bi-Llāh, son of al-Mutawakkil ʿalā Llāh, after al-Mustaʿīn abdicated The year two hundred and fifty-two began with the caliphate settled in the name of Abū ʿAbd Allāh al-Muʿtazz Muḥammad b. Jaʿfar al-Mutawakkil b. Muḥammad al-Muʿtaṣim b. Hārūn al-Rashīd b. Muḥammad al-Mahdī b. Abī Jaʿfar al-Manṣūr. It is said that al-Muʿtazz's name was Aḥmad. It is also said it was al-Zubayr, which is what al-Ḥāfiẓ Ibn ʿAsākir relied upon and under which he entered him in his History. When al-Mustaʿīn—Aḥmad b. Muḥammad al-Muʿtaṣim—abdicated the caliphate and swore allegiance to al-Muʿtazz, the preachers on Friday, the fourth of al-Muḥarram of this year, invoked in the congregational mosques of Baghdad from the pulpits for the Caliph al-Muʿtazz bi-Llāh. Al-Mustaʿīn moved from al-Ruṣāfa to the palace of al-Ḥasan b. Sahl, he and his family, his children, and his slave women. Saʿīd b. Rajāʾ was placed in charge of them with a group of men. The mantle, the staff, and the seal were taken from al-Mustaʿīn and sent to al-Muʿtazz. Then al-Muʿtazz sent to him requesting two precious jeweled rings that remained with him, one called Burj and the other Jabal, and he sent them. Al-Mustaʿīn requested to travel to Makkah but was not permitted. He requested al-Baṣra, and it was said to him that it was pestilential. He said, "Abandoning the caliphate is more pestilential than it." Then he was permitted to travel to Wāsiṭ, and he departed with a guard of about four hundred to escort him there. Al-Muʿtazz appointed Aḥmad b. Abī Isrāʾīl as vizier and bestowed a robe of honor upon him and placed a crown on his head. When the affairs of Baghdad were settled, the oath of allegiance to al-Muʿtazz was established there, its people submitted to him, its unity was gathered, provisions arrived from every direction, and the people enjoyed ample sustenance and food, Abū Aḥmad rode from it on Saturday, twelve nights having passed of al-Muḥarram, to Sāmarrāʾ. Muḥammad b. ʿAbd Allāh b. Ṭāhir, along with prominent commanders, accompanied him. Abū Aḥmad bestowed upon Ibn Ṭāhir five robes of honor and a sword and sent him back from al-Rūdhbār. Ibn Jarīr mentioned the panegyrics of the poets in praise of al-Muʿtazz and their gloating over the deposition of al-Mustaʿīn, and he cited a great many. Among them is the saying of Muḥammad b. Marwān b. Abī al-Janūb b. Marwān in praise of al-Muʿtazz and dispraise of al-Mustaʿīn, as is the poets' custom: Indeed affairs have returned to al-Muʿtazz, and al-Mustaʿīn has returned to his former state. He knew that sovereignty was not his and that it was yours, but he deceived himself. The Owner of sovereignty gives it and takes it away; He gave you sovereignty and from him He stripped sovereignty. Indeed the caliphate did not suit him; it was like a married woman wed to one who cannot consummate. How ugly was his oath of allegiance in people's eyes, and how fine was people's saying when he was deposed. Would that the ships had borne him to Qāf; may I be ransom for a sailor who bore him away. How many a king before you governed the people's affairs who, had he borne what you have borne, would have limped. Through you the people have entered after straitness into ease, and God makes after straitness ample room. May God ward off evil from you, O king, for through you He has warded off evil from us. Among that is the saying of one of the poets concerning the deposition of al-Mustaʿīn: The Caliph Aḥmad b. Muḥammad has been deposed, and the next after him will be killed or deposed. The dominion of his father's sons will pass away, and no one of them will be seen ruling and enjoying it. Hearken, O sons of al-ʿAbbās: your way in killing your servants is a clear, smooth path. You patched your world, and it was torn; life is rent for you with a rent that cannot be mended. The affair of Waṣīf and Bughā. The Commander of the Faithful al-Muʿtazz wrote from Sāmarrāʾ to his deputy in Baghdad, Muḥammad b. ʿAbd Allāh b. Ṭāhir, ordering him to strike the names of Waṣīf and Bughā and whoever was in their service from the registers. Muḥammad b. Abī ʿAwn, one of the commanders of Muḥammad b. ʿAbd Allāh, had promised Abū Aḥmad to kill Bughā and Waṣīf, so al-Muʿtazz appointed him over al-Yamāma, al-Baḥrayn, and al-Baṣra. Some companions of Bughā and Waṣīf wrote to them about that and warned them against Muḥammad b. ʿAbd Allāh. They rode to Muḥammad and informed him of what Ibn Abī ʿAwn had undertaken to kill them. Bughā said, "The people have acted treacherously and have gone against what they parted with us upon. By God, if they wanted to kill us, they would not be able." Waṣīf restrained him and said, "We shall remain in our houses until someone comes to kill us!" They returned to their residence and gathered their troops. Waṣīf sent his sister Suʿād to al-Muʾayyad, in whose care she had been. Al-Muʾayyad spoke to al-Muʿtazz about being pleased with him, so he was pleased with Waṣīf and wrote to him to that effect. Abū Aḥmad b. al-Mutawakkil spoke on behalf of Bughā, and he wrote to him with approval of him. They were in Baghdad. Then the Turks spoke about bringing the two of them to Sāmarrāʾ, and he wrote to them to that effect, and he wrote to Muḥammad to prevent them from that. The summons came to them, and they sent it to Muḥammad b. ʿAbd Allāh asking his permission. Waṣīf and Bughā set out with their horsemen and their sons, about four hundred persons, leaving behind their baggage and families. Ibn Ṭāhir sent men to Bāb al-Shammāsiyya to bar them, so they went to Bāb Khurāsān and exited through it. They reached Sāmarrāʾ and returned to their residence from the service. He bestowed robes of honor upon them and appointed them to their offices, and he returned the postal service to Mūsā b. Bughā al-Kabīr. The deposition of al-Muʾayyad and his death. In Rajab of this year al-Muʿtazz deposed his brother Ibrāhīm, titled al-Muʾayyad, from the succession and imprisoned him, along with his brother Abū Aḥmad. The reason was that al-ʿAlāʾ b. Aḥmad, the governor of Armenia, sent al-Muʾayyad five thousand dinars to set his affair aright. ʿĪsā b. Farkhānshāh was sent to receive it and took it. Al-Muʾayyad incited the Turks against ʿĪsā, and the Maghāriba feared them. Al-Muʿtazz sent for al-Muʾayyad and Abū Aḥmad, seized them, and imprisoned them, and he suspended the stipends of the Turks and the Maghāriba. It is said that he struck him forty lashes and deposed him in Sāmarrāʾ. On Friday, the seventh, the sermon was delivered announcing his deposition, and he was ordered to write a document against himself to that effect. His death occurred fifteen days after that. The cause of his death was that one of the women of the Turks informed Muḥammad b. Rāshid that the Turks intended to bring al-Muʾayyad out of prison. He reported that to al-Muʿtazz. Mūsā b. Bughā mentioned it, and he said, "They did not intend that; they only intended to bring out Abū Aḥmad b. al-Mutawakkil because of their intimacy with him, for he had been in the war that had taken place." The next day he summoned the judges, the jurists, and the notables, and al-Muʾayyad was brought out to them dead, with no mark on him and no wound. He was carried to his mother with his shroud, and she was ordered to bury him. It is said that he was wrapped in a sable quilt and its ends were held until he died. It is also said that he was seated in snow and much of it was placed on his head, and he was frozen with cold. When al-Muʾayyad died, his brother Abū Aḥmad was transferred to his prison. They were full brothers, from the same father and mother.
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