with. But the Omayyad Caliphs cast envious eyes upon it, no doubt wishing space on which to erect a mosque worthy of their capital city. They offered to buy it, and put up large sums of money, but the Christians refused. Finally Walid (who succeeded to the Caliphate in 86 A.H.) became irritated at one of the consultations that took place, and with his own hand commenced its demolition. The church was then by the Caliph's order (perhaps only partially) demolished. In any case it was included in the great Mosque. This, however, was not the end of the story. The Christians complained, and when Omar b. Abd al-'Aziz came to the throne he heard their complaints. His judgement was that if this was one of the fifteen churches which were included in their agreement no one had any right to touch it. He therefore gave orders that it should be restored to them. To this, however, Moslems now objected. Moslem services had actually been held in it, and their religious feelings were offended that it should become a church again. At length a compromise was arrived at. The Moslems offered and the Christians agreed to accept the churches of the suburbs, in lieu of the Church of St. John. The Caliph confirmed this agreement, and the affair was settled.

This illustrates the tolerably amicable relations which prevailed between the two religions in the first century of Islam. It also corroborates the fact with which we are immediately concerned, that the city of Damascus was surrendered by capitulation, and we may, I think, assume that the part said to have been played by a Christian

bishop (or some such official) is correct. It seems fairly evident that the bulk of the Christian population was not enthusiastic in defence of Roman rule.

The terms given to Damascus seem to have become the model of the arrangements which were made with other places in Palestine and Syria. Damascus had surrendered in the year 14 of the Hijra. In the year 16 Jerusalem was still being besieged by 'Amr b. al-'As when Abu Ubaida arrived to take command. Shortly after the people communicated with him asking to be accepted on the same terms as other cities of Syria, but seeking the further guarantee that the Caliph (Omar) himself should personally accept their capitulation and guarantee the conditions. This also was granted, and Omar came personally to Jerusalem, executed the capitulation and signed it — in the year 17 A.H.¹

If we turn to Mesopotamia we find that much the same thing happened. Edessa, that great centre of Christianity which the Arabs called Raha, and the Turks Urfa, capitulated on the following conditions. Their temple (cathedral) and its surroundings was to remain their property they were not to build any new churches beyond those that they already had, and were to render assistance to the Moslems against their enemies.²

With regard to the town of Raqqa we have a fuller narrative.³ The Moslems raided the country and drove the people within the walls. The town made resistance, and the Moslems,