faithful to prayer; the pomp of ceremonies was interdicted, and religion appeared but as a desolate widow. The caliph ordered a mosque to be erected on the spot whereon the temple of Solomon had been built. The aspect of this edifice, consecrated to the worship of the infidels, still further increased the affliction of the Christians. History relates that the patriarch Sophronius was unable to support the sight of so many profanations, and died in despair, deploring the misfortunes and captivity of the holy city.
In the mean time, the presence of Omar, of whose moderation the East boasts, restrained the jealous fanaticism of the Mussulmans. After his death the faithful had much more to suffer; they were driven from their houses, insulted in their churches; the tribute which they had to pay to the new masters of Palestine was increased, and they were forbidden to carry arms or to mount on horseback. A leathern girdle, which they were never allowed to be without, was the badge of their servitude; the conquerors would not permit the Christians to speak the Arab tongue, sacred to the disciples of the Koran; and the people who remained faithful to Jesus Christ had not liberty even to pronounce the name of the patriarch of Jerusalem without the permission of the Saracens.
All these persecutions could not stop the crowd of Christians who repaired to Jerusalem; the sight of the holy city sustaining their courage as it heightened their devotion. There were no evils, no outrages, that they could not support with resignation, when they remembered that Christ had been loaded with chains, and had died upon the cross in the places they were about to visit. Among the faithful of the West who arrived in Asia in the midst of the early conquests of the Mussulmans, history has preserved the names of St. Arculphus and St. Antoninus of Plaisance.[7] The latter had borne arms with distinction, when he determined to follow the pilgrims who were setting out for Jerusalem. He traversed Syria, Palestine, and Egypt. On his arrival on the banks of the Jordan, Judea had not yet fallen into the hands of the infidels; but the fame of their victories already filled the East, and their armies were threatening the holy city. Several years after the pilgrimage of St. Antoninus, Arculphus, accompanied by Peter, a French hermit, set out from the coast of England in a vessel bound for Syria. He remained nine months at Jerusalem, then under the dominion of the enemies of Christ. On his return to Europe, he related what he had seen in Palestine, and in all the sacred spots visited by the pilgrims of the West. The account of his pilgrimage was drawn up by a holy monk of the Hebrides, for the information and edification of the faithful.
The Christians of Palestine, however, enjoyed some short intervals of security during the civil wars of the Mussulmans.[8] If they were not freed from their bondage, they could at least weep in peace upon the tomb of Christ. The dynasty of the Ommiades, which had established the seat of the Mussulman empire at Damascus, was always odious to the ever-formidable party of the Alides, and employed itself less in persecuting the Christians than in preserving its own precarious power. Merwan II., the last caliph of this house, was the most cruel towards the disciples of Christ; and when he, with all his family, sunk under the power of his enemies, the Christians and the infidels united in thanks to heaven for having delivered the East from his tyranny.
The Abassides, established in the city of Bagdad, which they had founded, persecuted and tolerated the Christians by turns. The Christians, always living between the fear of persecution and the hope of a transient security, saw at last the prospect of happier days dawn upon them with the reign of Haroun al Raschid, the greatest caliph of the race of Abbas. Under this reign the glory of Charlemagne, which had reached Asia, protected the churches of the East.[9] His pious liberality relieved the indigence of the Christians of Alexandria, of Carthage, and Jerusalem. The two greatest princes of their age testified their mutual esteem by frequent embassies: they sent each other magnificent presents; and, in the friendly intercourse of two powerful monarchs, the East and the West exchanged the richest productions of their soil and their industry. The presents of Haroun created a lively surprise in the court of Charlemagne, and gave a high idea of the arts and riches of Asia. The monarch of the Franks took pleasure in showing to the envoys of the caliph the magnificence of the religious ceremonies of the Christians. Witnesses, at Aix-la-Chapelle, of several processions, in which the clergy had exhibited all their most precious ornaments, the ambassadors, on their return to Bagdad, reported that they had seen men of gold.
There was no doubt policy in the marks of esteem which Haroun lavished upon the most powerful of the princes of the West. He was making war against the emperors of Constantinople, and might justly fear that they would interest the bravest among Christian people in their cause. The popular traditions of Byzantium foretold that the Latins would some day be the liberators of Greece; and in one of the first sieges of Constantinople by the Saracens, the report only of the arrival of the Franks had reanimated the courage of the besieged, and carried terror into the ranks of the Mussulmans. In the time of Haroun, the name of Jerusalem already exercised so powerful an influence over the Christians of the West, that it was sufficient to rouse their warlike enthusiasm, and raise armies to serve against the infidels. To take from the Franks every pretext for a religious war, which might make them embrace the cause of the Greeks, and draw them into Asia, the caliph neglected no opportunity of obtaining the friendship of Charlemagne; and caused the keys of the holy city and of the holy sepulchre[10] to be presented to him. This homage, rendered to the greatest of the Christian monarchs, was celebrated with enthusiasm in contemporary legends, which afterwards caused it to be believed that this prince had made the voyage and completed the conquest of Jerusalem.[11]
Haroun treated the Christians of the Latin Church as his own subjects; and the children of the caliph imitated his moderation. Under their sway, Bagdad was the abode of the sciences and the arts. The caliph Almamon, says an Arabian historian, was not ignorant that they who labour in the advancement of reason are the elect of God. Intelligence polished the manners of the chiefs of Islamism, and inspired them with a toleration till that time unknown to Mussulmans. Whilst the Arabians of Africa were pursuing their conquests towards the West, whilst they took possession of Sicily, and Rome itself saw its suburbs and its churches of St. Peter and St. Paul invaded and pillaged by infidels, the servants of Jesus Christ prayed in peace within the walls of Jerusalem.[12] The pilgrims of the West, who arrived there without danger, were received in an hospital, the foundation of which was attributed to Charlemagne. According to the report of the monk Bernard,[13] who himself performed the pilgrimage to the Holy Land, about the middle of the ninth century, the hospital for the pilgrims of the Latin Church was composed of twelve houses or hostelries. To this pious establishment were attached fields, vineyards, and a garden, situated in the Valley of Jehoshaphat. This hospital, like those which the emperor of the West founded in the north of Europe, had a library always open to Christians and travellers. From the tenth century there existed in the neighbourhood of the Fountain of Siloë, a cemetery, in which were interred the pilgrims who died at Jerusalem. Among the tombs of the faithful dwelt the servants of God. This place, says the relation of St. Antoninus, covered with fruit-trees, dotted with sepulchres and humble cells, brings together the dead and the living, and presents at once a cheerful and a melancholy picture.
To the desire of visiting the tomb of Jerusalem was joined the earnest wish to procure relics, which were then sought for with eagerness by the devotion of the faithful. All who returned from the East made it their glory to bring back to their country some precious remains of Christian antiquity, and above all the bones of holy martyrs, which constituted the ornament and the riches of their churches, and upon which princes and kings swore to respect truth and justice. The productions of Asia likewise attracted the attention of the people of Europe. We read in[14] Gregory of Tours, that the wine of Gaza was celebrated in France in the reign of Gontran;[15] that the silk and precious stones of the East added to the splendour of the dresses of the great and the noble; and that St. Eloi, at the court of Dagobert, did not disdain to clothe
