The like amazing success marked the progress of the warriors of Islam in Syria and Egypt. In the former country, notwithstanding that they were opposed to disciplined troops, who still retained the tradition of ancient Roman warfare, their fiery valour proved everywhere victorious. The light Arab horsemen recoiled indeed from the serried ranks of the Grecian phalanx; but only to return again and again to the encounter, till their trained antagonists were daunted or wearied out. Whether they fought behind the ramparts of a fortified city or in the open plain, it was the same. Bosra, Damascus, Baalbec, Emesa, after protracted sieges, were compelled to open their gates to the conquerors. At Aizhadin, and on the banks of the Yermouk, military skill and superior numbers were alike of no avail to check the overwhelming tide of conquest.
After allowing themselves a brief repose, the victorious Saracens advanced to besiege Jerusalem, a city regarded by them with a reverence almost as deep as that of the Jews themselves.[76] The reader has already been told how nature and art have combined to render this city almost impregnable to assault. In the present instance its fortifications had been carefully repaired and strengthened, in expectation of a siege; it was well victualled, and garrisoned by a large and disciplined force. Against an enemy so inexperienced in the arts of warfare as the Saracens, it might well have defied even the most persistent blockade. Yet but four months elapsed before an offer of surrender was made and accepted, and the Caliph Omar[77] arrived to arrange the terms. These were, that the lives and property of the inhabitants should be spared, and the free exercise of their religion allowed; but upon conditions to which nothing but the fear of immediate and inevitable death could have induced the Christians to submit. They were to build no new churches; set up no new crosses; were to make no proselytes to their faith; nor hinder any Christian from professing Islamism. They were to wear a peculiar dress, carry no arms, possess no Moslem slaves, and salute every Mussulman as a superior! On the site of the Jewish temple, which had so long lain desolate, a Mahometan mosque was erected: in which, from that day to this, with but a brief intermission, the worship of Islam has been carried on.
If the narratives of the conquests of Persia and Syria appear to us surprising, that of Egypt must be regarded with still greater wonder. The empire of the Pharaohs had indeed greatly deteriorated from its ancient consequence and strength; but it was still a powerful State, capable of bringing numerous armies into the field. Nevertheless, Amru, who was entrusted with the command of an expedition to overrun and subdue it, had but five thousand men assigned him for the purpose. With these he proceeded to invest Farwah, or Pelusium; and having captured this city through the treachery of the governor, marched on to Alexandria. That also, after a siege of fourteen months, was surrendered to them, and the submission of all Egypt followed.
In recording this extraordinary career of conquest, our concern of course is, how it affected the Jews; and everywhere it will be found that—as in the instance of the incursion of the Northern nations—what was ruin and misery to others failed to injure, nay, benefited them. In Persia, Yezdegird had visited them with the most cruel persecutions, had shut up their synagogues and schools, and slain numbers who refused to embrace Magianism. In Palestine they had been subject to harsh laws, unmerited scorn, and exclusion from their ancient capital. In Africa, they had similarly undergone violence at the hands of Arian Vandals and Catholic Christians. All this had now come to an end. Their new masters allowed them equal rights of residence and citizenship, the free exercise of their religion, the secure tenure of their property, equality of imports with their Christian neighbours. Whoever else might have reason to lament the change which had passed over the face of the world, they, at least, had none.
FOOTNOTES:
[71] The Kaaba is said to have been built by Ishmael, aided by his father Abraham, in imitation of the shrine which, according to legend, existed in Paradise, and in which Adam worshipped. In one corner of it stands the sacred stone, believed by the Arabs to be the Guardian Angel of Adam and Eve, changed into that shape, in punishment of the neglect which permitted their fall. It was originally of a dazzling white colour, but the kisses of sinful men have reduced it to its present blackness. To this shrine the Arabs make their pilgrimages, performing seven circuits round it, in memory of the seven circuits which the Angels in Paradise had been wont to practise.
[72] The idolatry of the Arabs was, at this time, of the grossest kind. No less than 360 idols had been set up in the Kaaba—many of them gods of neighbouring nations, or of deceased kings and patriarchs.
[73] The Koran claims to be, not the composition of Mahomet, but a divine revelation, which he had to report with the minutest accuracy. It professes to republish what had been already delivered to Abraham, Moses, and Christ, and now more explicitly, to Mahomet. It teaches I. The Unity of God. II. The Ministrations of Angels and Prophets. III. Absolute Predestination, or Fatalism. IV. The Resurrection and Future Judgment. It rejects the Trinity, and Godhead of our Lord, and insists on the divine mission of Mahomet. In this last particular, and in the respect shown to Christ, it differs from Judaism.
[74] ‘If he is the Messiah,’ she said, ‘the poison cannot hurt him; if he is not, he is an impostor, and deserves death.’
[75] When Chosroes received Mahomet’s letter, inviting him to embrace Islamism, he disdainfully tore it in pieces. When Mahomet heard of this he exclaimed, ‘Even so shall his kingdom be torn.’ Doubtless Abu Beker had this in mind when he sent out the expedition.