In a sense, the old pagans were right. It was not by chance that the altar of the basilica stood over the spot where Baal had reigned, but rather by the sensible logic that pervaded all religions: the Jews had borrowed from the Canaanites, and the Christians had borrowed from the Jews. Now there was approaching from the desert a newer religion that had borrowed even more extensively from both Jew and Christian, but all went back to those primitive urgings which had found expression in Baal, and before him in the primogenitive divinity of all, the mysterious and self-effacing El.
But harsh judgment was at hand for the pagans. Muhammad had differentiated sharply between “the people of the Book,” which included Jews and Christians, and those who knew no Book, the pagans. The former would always have an honorable place in the Arab religion; the latter were to be offered either conversion or extirpation, and word of this final choice had filtered through to Makor, so that the pagans knew that when the Arabs came clattering down the road a moment of decision was upon them.
In the hours of waiting the citizens of Makor made their various decisions. The orthodox priests of Byzantium wanted to defend the town, but the schismatic Christians, whom they had abused for so long, let it be known that they would refuse to fight; indeed, they welcomed the coming of Muhammad, for they suspected that under the Arabs they would know greater toleration than they had under the Byzantines. The Jews looked forward to another dispersion; where they would go this time they did not know—perhaps overland to the newly forming countries of Europe. In the meantime their community was divided between those who held that the widow Shimrith should be forced to marry her brother-in-law Aaron, and those who felt that in view of that man’s rape and probable murder she should be exempt. To the warring Jews the advent of the Arabs was merely another incident which they hoped they could survive. But to the pagans the new religion represented the end of the road, and they waited in terror.
In this demoralized condition the little town of Makor prepared to confront the Arabs, who came united as no preceding conqueror had ever come, unified by one religious ideal as none had been unified before. It was a most curious chance of history that the Arabs arrived when they were strongest, in the throbbing flush of self-discovery and unification, and that they reached Makor when it was at its worst and weakest. In nearly six hundred years no one had thought to rebuild the town walls or to dig out the well.
Why had such sterile days befallen a civilization once capable of producing men like Tarphon the gymnasiarch, Timon Myrmex the architect, Bishop Eusebius and the young Jew Menahem ben Yohanan, honored in church history as St. Mark of Antioch? The only logical explanation was that the Greek concept of life had simply run out of inspiration. After nearly a thousand years of control its polity had become rigid, its art moribund and its military capacity deficient. Even its marvelous new religion, Christianity, which Greeks had molded upon the divine presence of Christ and the theological statesmanship of Paul, had grown formalized and sterile, bringing to its Palestinian followers neither security nor inspiration. Christians inclining toward the more liberal policies of Rome were tyrannized; those who clung to Egypt were persecuted; while the poor Nestorians were periodically tortured, one emperor after another convincing himself that if he could only punish the Nestorians enough he could stamp out their abominable heresy. It was in this faltering and pathetic posture that Hellenism was required to confront the rising power of the Arabs. The consequence was bound to be humiliating and perhaps in the interests of world history it was proper that it should be so.
Now Abd Umar, the servant of Muhammad, brought his squadron out of the swamp and ordered all to remount camels for a gallop to the Damascus road, where he had barely time to notice that the wintry sky had cleared and was flecked with clouds, when scouts reported that the olive grove of Makor lay ahead and the town must be close at hand. The tall slave ordered his camel to kneel, and when the beast had done so, dismounted and ordered forty of his best men to do the same. The swift and rested horses were brought forward, and swords were unsheathed while the unnecessary camels were led to a grazing area off the road. Abd Umar, adjusting his striped and many-colored robe and tightening the cords of his headdress, sat easily upon his small sand-colored horse, his long legs looking awkward as his feet fitted themselves to the basketlike stirrups, and in this position of battle he surveyed his men, knowing that he had no need to address them in words of courage. He gave only one battle command, “Kill no one,” after which he wheeled his horse, spun in a tight circle and started galloping down the road; but at the bend where he first saw the unprotected town, he also saw, to the left of the road, a sight which distracted his attention and reminded him of the confusions he was encountering on this cold, damp afternoon. At the edge of the olive grove stood an ordinary farmhouse: the owners tilled a small plot of land, raising grain which they sold to the groats maker, and such farms had always constituted the backbone of Jewish Palestine, and Roman as well; but to the hard-riding Arab the little establishment was an affront. Like most men from the desert he held in contempt any man who would tie himself to a piece of land instead of remaining free to roam wherever trade or battle took him. Farmers were the despised creatures of this world, the cowards, the conservatives, the shameless ones who knew nothing of sword or camel, and for Abd Umar suddenly to find that the town he was about to invade was the center of such farmers was repellent. Even more than the trees and the swamp, this farmhouse unsettled him … made him ill at ease in ways he could not have described.
But much as he despised the farmhouse he could not keep his eyes from it, so as he galloped toward the town that loomed ahead on the foreboding hill, Abd Umar glanced sideways at the menace and swore that if he succeeded this day in capturing Makor, he would destroy every farm within the radius of a day’s journey. He remembered that the Koran mentioned little about farming but spoke at length regarding merchants and warriors; yet even as he rode past the farmhouse he realized that his initial idea of burning such places was ridiculous; he was talking like Abu Zeid and was ashamed of himself. The Arabs had come out of the desert to bring Muhammad to strange lands, and the customs of those lands must be respected, insofar as they did not controvert the teachings of the Prophet. But even this philosophical concession did not erase from Abd Umar’s mind the contempt he held for whatever men lived inside that miserable house. “If this is a town of farmers,” he muttered to himself as he galloped toward Makor, “it’s hardly worth conquering.”
A lieutenant leading a contingent of men sped past, shouting, “Abd Umar, I shall ride into the town first.” The ex-slave understood that his subordinate was trying to protect him from the first flight of arrows, but he held the offer to be humiliating and spurred his sand-colored horse until he was again in his lead position, and in this formation the Arabs galloped up the winding road and into the town. There was no first flight of arrows, nor any, and within a few exhilarating moments the Arab horsemen had stormed unopposed into the heart of the town and were milling about the square before the basilica, wondering what to do next.
The easy conquest had caught Abd Umar by surprise: he had supposed that in the first clash of swords his brain would clear and he would sense what steps to take, but when the citizens refused to fight and merely presented themselves like cattle, he was caught off guard and was as perplexed as his men. Then, as his own horse whinnied in agitation at the sight of so many people, he remembered the instructions of the Koran and he shouted to one of his lieutenants, “Tribute, on the backs of their hands,” and Arabs who could speak Greek dismounted to instruct the Jews and Christians that in accordance with the Koran they were to kneel, bow their heads and offer tribute on the backs of their hands held out parallel to the earth, in the humiliating posture reserved for slaves.
So all four congregations of the Christian church knelt in the dust to offer tribute, and both factions of Jews did the same, Aaron kneeling in one group, Shimrith in the other, so that Arab soldiers could move among them, c
ollecting the submission money. And when it was placed before him Abd Umar—using the Greek he had learned while trading at Damascus—announced to these two groups, “Allah is gratified that we have met in peace, and we shall live that way forever. You are people of the Book, and you may rise and face me honorably.” When all had done so he made the simple offer under which the followers of Muhammad would rule their conquered territories, now that the first savage blood-slaughters had ended: “Surrender your arms. All Greeks and other robbers must leave the country, but others may remain and keep your own religion. Pay a modest tax and we will grant you full protection. Or if you prefer, accept Islam now and become a full member of our community, in which you will have the same rights as we do.” Having said these words, he waited.
At this critical moment a Christian named Nicanor, a follower of Byzantium and the theory that Jesus Christ was of two natures, cried, “Do you accept Jesus Christ?”
“He is revered in our Koran as a mighty prophet,” Abd Umar replied, and the Christian threw himself on the ground, crying, “I accept Islam,” but when he did so, one of the Byzantine priests stepped forward to forestall him. A sword flashed and the priest’s thumb was cut off. It could just as easily have been his head, and all appreciated this act of mercy.
Coldly Abd Umar announced, “At the moment this man said, ‘I accept Islam,’ he became one of us, and it is forbidden for any of you to speak to him against the faith he has chosen. Who else accepts the Prophet?” A large number—truly a surprising number—came forward to accept the conquering faith, but the Egyptians who held that Jesus Christ was of one body only and that Mary was the Mother of God, approached Abd Umar and through their unkempt little priest asked, “Did you speak the truth when you said that if we obey your laws we are free to keep our own religion?” The soldier who had sliced off the thumb of the Byzantine priest was offended by this oblique suspicion of dishonesty and would have struck the Egyptian, but Abd Umar interrupted: “It is difficult to know the truth, and you do well to investigate. But I did speak honestly. You will be free to live as you wish.”
The Egyptian priest bowed his head, then said boldly, “Son of Allah, we of Egypt choose to pay your taxes and to keep our little church.”
“It is done,” Abd Umar announced. Then he addressed the Christians. “You shall live with us in peace, and I shall protect you as I have just done. You may not prevent those of your followers who wish to join us from doing so. Nor may you ride either horses or camels, but donkeys and mules you are allowed. You may have no building, neither church nor home, that is taller than ours, nor may you build any new churches beyond those that you already have.” He stopped. “I see no children,” he said.
“They are hidden,” the Egyptian priest explained.
“Bring them all forward,” Abd Umar announced, and terrified mothers scattered through the town to bring their offspring out of hiding.
When the little ones were assembled, Abd Umar said in Greek, “Now let each child go to his true-born parents and let each father and mother certify that this child was born of his body.” The children scattered to the arms of mothers, who clutched them hungrily, but some fourteen were left standing alone, the orphans of the town.
Abd Umar now dismounted and walked among the fourteen as if they were his sons and daughters. Of each one he asked, “Where is your father,” and when none could reply he said, “These children are from this moment the children of Allah, for Muhammad has said that all children are born in our faith. It is only their parents who lead them astray.” And he kissed the children, one by one, and they were his.
The last child he embraced was Jewish, with a Jewish name, and Abd Umar asked, “Where are the Jews of this town? What is their decision?”
The fumbling rabbi stepped forward to say that the Jews offered their submission. They would pay the tax but would keep to their faith. At this Abd Umar asked, “Are there none among you to join us?” Silence. “I was raised by a Jew. Ben Hadad of Medina, a merchant. It is a newer and a better faith that I bring you. Will none join?” Again silence, and he said no more, for he had not expected the Jews to convert, but as he was about to remount he thought that one Jewish woman, prettier than the others, had started to make a motion as if she were inclined to join the conquerors. If that was her intention it was forestalled by the rabbi, who looked commandingly at her, so that she said nothing. Had a soldier witnessed this apparent interference he would have killed the rabbi, but Abd Umar, hoping to avoid bloodshed, thought: That problem we can deal with later.
Mounting his horse he uttered a series of short commands directing the various priests to take to themselves all members of their congregations, and the rabbi to do the same with his Jews. When this maneuver was completed he rode to the small body of pagans left standing unclaimed and shouted, “You, each of you. Do you not belong to the people of the Book?” The pagans remained surly, some staring defiance, some looking at the ground. To the first in line Abd Umar rode, asking in a loud voice, “You? Do you in this instant accept Islam?” The man hesitated, trembled, replied that he remained faithful to the fire gods of Persia. Before he had completed his sentence he was killed from behind, a powerful sword slicing through his neck until his head toppled sideways before his body fell.
Ignoring the corpse Abd Umar rode to the next pagan, a tall Negro from Sudan, and allotted him five seconds to determine his future, but this man also held fast to his own god—in this case Serapis—and Arab foot soldiers were about to kill him when Abd Umar interceded. Reining in his horse before the Negro he said, “I am dark like you, and the Prophet found a place for me. Join us.”
The tall Negro, appreciating what must follow, answered, “I am faithful to Serapis,” and Abd Umar looked aside as he was struck down.
But the third pagan he approached was a member of the great Family of Ur, and although this man had clung to Baal through many former vicissitudes, it now required him less than one second to decide in favor of the new religion. “I accept the Prophet!” the man of Ur called out in a clear voice, and the warmth with which he was received by the Arabs encouraged the remaining pagans to accept Islam. As they knelt to do so the man of Ur stood aside at a spot from which he could see both the basilica where Baal lay buried and the top of the mountain where he reigned, and he reassured himself: It won’t be any more difficult under the Arabs than it was under the Byzantines.
That day Abd Umar was required to kill only two pagans, and when the rest had completed their conversion and he realized how simple the conquest of Palestine was to be, he spurred his horse toward the western part of town, from which he looked across the fields to the distant walls of Akka. How dazzling the sea-girt city was that cold afternoon, gleaming in the late sun, its many towers pointing downward to the riches that awaited the conqueror. Abd Umar smiled. Capturing that city would be as easy as taking Makor, for the same savage divisions could be depended upon to paralyze the Christians, while ritual-bound Jews could provide no leadership. “An empire is falling apart!” he cried. “And we ride in to gather up the pieces.”
Now at last he could visualize the specific steps beyond Akka: the voyages across that sea out there, the battles in lands whose names he did not know, his swift rise to general and the extension of his faith until it encompassed half the known world. No man before had ever stood on the mound of Makor faced by such a boundless horizon, not even the young Herod who was to accomplish so much, and the ex-slave breathed deeply of the sea air. His experiment had succeeded; he had taken Makor by compassion, and he whispered to himself, “The killing has ended. The fires have gone out and we have a world to win merely by leading our horses up to the city walls.”
Saluting the waiting gates of Akka, Abd Umar wheeled his horse back toward the center of town, and as he did so he happened to see, standing by the dye vats, the Jewish widow Shimrith, afraid to enter her own home because her brother-in-law lurked there. The Arab captain, recognizing her as the pretty woman whose indecision he
had witnessed, dismounted.
LEVEL
V
Volkmar
Headstone carved from native limestone by guildsmen from Genoa working at St. Jean d’Acre, 1124 C.E., under orders from Count Volkmar II, who thus honored his father. (Here lies Volkmar of Gretz, whose soul rest in peace amen.) Stone put into place at Ma Coeur, December 21, 1124 C.E., nineteen years after the count’s death. Deposited in the ruins May 17, 1291.
Shortly before dawn on Thursday morning, April 24, 1096, the priest Wenzel hurried to his master’s room in the castle of Gretz and banged on the door. Inside, the sleepy count merely growled, but repeated knocking roused him from his sleep and at last he grudgingly threw open the iron-studded door.
“Now what?” he grumbled. He was a stalwart man with thick shoulders, heavy neck and sandy-red hair. Although he was nearing fifty he appeared to be in his early forties, and his nightrobe showed hairy legs and big feet to match his capable hands projecting awkwardly from lace wristlets.
“Sir!” the gray-haired priest cried in joyous excitement. “They’re coming!”