Jerusalem, the City of Herod and Saladin

by Walter Besant; Edward Henry Palmer

The most ridiculous laws and ordinances were now promulgated: all persons were forbidden to show themselves in the streets after sunset; strict search was made for vessels containing wine, and wherever found they were broken to pieces, and their contents poured into the road; all the dogs in Cairo were slaughtered, because a cur had barked at the caliph’s horse.

In the year 1007—probably inspired by a revolt which had, at one time, threatened the total extinction of his power—he began to display some slight signs of moderation, and, amongst other things, caused the anathemas against the enemies of ‘Alí to be defaced from the mosques, and otherwise sought to conciliate his Sunni subjects. The Christians, however, in no way profited by the change, and a more rigorous persecution than ever was instituted against them. Three years later, Hakem gave the order for the destruction of the Church of the Holy Sepulchre at Jerusalem. The excuse alleged by the Mohammedan authorities for this outrage was the caliph’s pious horror at the disgraceful orgies and juggling imposture attending the so-called descent of the Holy Fire at the Easter celebration: “on which occasion,” as the Arab historian naïvely remarks, “the most frightful and blasphemous enormities are committed before the very eyes of the faithful. The Christians positively make a parade of their misbelief, reading and reciting their books aloud, in a manner too horrible to speak of, while they raise their crucifixes over their heads till one’s hair absolutely stands on end!”

The real cause, however, appears to have been the machinations of a certain monk named John. This man had in vain endeavoured to induce his patriarch (Zacharias) to consecrate him to the office of bishop, but his superior had persistently refused to accede to his repeated request. Impelled by ambition and revenge, John came to Egypt, presented himself before Hakem at Jebel Mokattem (where the caliph was in the habit of resorting to practise his superstitious and profane ceremonies), and addressed to him a petition filled with the grossest calumnies against the patriarch. “Thou art the king of the country,” so the document ran; “but the Christians have a king more powerful than thee, owing to the immense riches which he has amassed,—one who sells bishoprics for gold, and conducts himself in a manner highly displeasing to God.” Hakem, on reading these words, at once commanded that all the churches throughout the kingdom should be closed, and the patriarch himself arrested, and wrote to the governor of Jerusalem in the following terms: “The Imam, the Commander of the Faithful, orders you so to destroy the Church of El Camámah,[^[39]] that its earth shall become its heaven, and its length its breadth.” The order was immediately put into execution; the church was razed to the ground, and an attempt made—though fortunately without success—to destroy the rock-hewn tomb itself, which had been for so many years the special object of devotion to myriads of Christian pilgrims.

[39]. See p. 71.

In 1012 Hakem renewed the greater part of his absurd police regulations. He forbade women to take any part in funeral ceremonies, or to visit the tombs of their deceased relatives; the edicts against wine and forbidden fruits were more rigidly enforced; all the vines were destroyed, and their cultivation for the future prohibited; immense quantities of raisins were burnt, and the merchants forbidden to expose the fruit for sale; the same course was taken with regard to honey and dates, and no compensation whatever was allowed to the owners.

In 1014 he ordered all the women of Cairo to confine themselves rigorously to their houses, and forbade them even to appear at the doors or windows, and shoemakers were forbidden to make shoes for them. This state of constraint they were compelled to endure until his death,—that is, for more than seven years and a half.

It is related that, passing one day by certain baths, he heard a noise inside, and on being informed that some women were there, in contravention of his law, he ordered the doors and other approaches to be walled up, and the entire number perished of starvation.

But it would be tedious to detail the numerous acts of fanaticism and folly of which he was guilty. Suffice it to say, that he committed every extravagance which could shock the prejudices or offend the scruples of his subjects.

At last his folly reached its height, and he gave himself out to be the Deity incarnate, and called upon all men to render him divine honours. In these preposterous pretensions he was supported (perhaps instigated in the first place) by certain Persian Da‘ís, or emissaries of the Batení sect, of whom the principal were Mohammed ibn Ismail ed Darazí and Hamza ibn Alí ibn Ahmed el Hadí. These persons endeavoured to spread their doctrines in Cairo itself; but although a certain number of persons, impelled either by fear or love of gain, did acknowledge the divinity of the caliph and abjure the Mussulman religion—yet the greater part of the populace shrank from the profession of such impiety, and Hamza and Ed Darazí were compelled to seek safety in flight. They chose Syria for the next scene of their operations, and found ready believers in the mountaineers of Lebanon and Hermon—men who still clung in secret to the idolatrous sun-worship of their forefathers.

Thus was the sect of the Druzes established in Syria: they take their name from Ed Darazí, but they regard Hamza as the true founder of their religion. And for eight hundred years a hardy and intelligent race have acknowledged for their god one of the maddest monsters that the world has ever produced!