Page 146

 146 A HISTORY OF THE CRUSADES I 
 The assistance which Tughrul as a last resort obtained from the Sons of
Chagri-Beg saved him. The Turkoman revolt was stifled, Ibrãhim tnal
strangled, Iraq retaken, al-BasãsIri hunted down and killed, and the
caliph restored. All the Mesopotamian chieftains, especially the ' Uqailid
of Mosul, now hurried to make their peace with the omnipotent victor. By
1059, and this time definitively, Tughrul-Beg was master of Mesopotamia as
far as the Byzantine and Syrian frontiers. 
 Obviously thereafter, in Iraq as elsewhere, it was Tughrul who exercised
the real power, but not in exactly the way the Buwaihid had; and the caliph
was the beneficiary of the change. He was indeed sometimes made to feel that
his domains had been left to him as a favor and that his government was subject
to the agreement of Tughrul, as when in io6o he tried to refuse his daughter's
hand to the sultan. It was nevertheless noteworthy that he did have a civil
government which, with the Turkish garrison, ruled Baghdad, and that he did
hold domains commensurate with his rank. Above all, Tughrul, whether sincere
or merely aware of the moral authority he derived from him, showed a real
respect for the caliph. It was he who, as master, tried to avoid offense
by not leaving too many Turks in Baghdad; he who, ill at ease amid the welter
of Arab intrigues, preferred not to visit Baghdad often; and he who, above
all, fought for the faith and for orthodoxy, and to whom for that reason
the caliph gave his sincere support. 
 The tjtle of sultan (Arabic, su4ãn) which the caliph conferred on
him — long since a part of the current vocabulary, though Tughrul seems
to have been the first to bear it officially — meant that he exercised
all material power, on behalf of Islam in the service of the caliph, who
was the supreme religious leader. It was a somewhat novel situation. The
ninth-century caliphs had actually ruled; those of the tenth century were
not even recognized as their religious superiors by the Buwaihids; and the
principalities where they were so recognized, like the Samanids', were so
distant that they were forgotten there. Now there was a true symbiosis which
might suggest that which had existed in western Christendom between Charlemagne
and the papacy.8 
 The two long reigns which followed that of Tughrul-Beg, those of Alp Arslan
(1063—1072) and Malik- Shah (1072—1092), witnessed 
 8 W. Barthold, "Khalif' i sultan," Mir islama, I (5952), 34.5—400,
in Russian (analyzed by C. H. Becker in Der islam, VI [1916], 350-412); J.
H. Kramers, "Les Noms musulmans composes avec Din," Acta Orientalia, V (1927),
53—67; A. H. Siddiqi, "Caliphate and Kingship in Medieval Persia,"
islamic Culture, IX (i~~), 56o—579; X (5936), 97—126, 260—279,
390—408; XI ~ 37—59.