not conspicuous for missionary zeal. What Goldziher says of the champions of Islam in general, that they were not concerned so much with the conversion as with the subjugation of unbelievers, applies especially to them. True, the populations of the provinces were subjected to much hardship under Omayyad governors. The tribute demanded from conquered territories could, as already pointed out, be increased, and most governors made their offices a source of personal enrichment.¹ But that can hardly be called persecution of Christians as such. It did, however, help to accentuate the situation which we shall see was the main motive for the conversion of these populations.

There may have been cases of real conversion. There were keen missionaries of Islam as a religion even in these days. Discussion and arguments between members of the two religions seem to have been fairly frequent. The fact that John of Damascus and other Christian writers composed dialogues, which are, in a sort, handbooks of guidance to Christians as to how to meet the arguments of their opponents, shows that the appeals of Moslems to reason and argument were not without effect.

But if we consider the position of these Christians (and members of other faiths) under Moslem rule, and the social and monetary advantages of adopting Islam, we will not require much further explanation of the fact that, as time went on, Islam increased and Christianity decreased. Islam was in the position of the ruling faith.

Though at first Christians, Jews, and others found employment pretty freely in the Government service, yet the tendency to dispense with them soon began to show itself. In any case, they could only occupy subordinate positions. Career was open only to Moslems, and in fact under the Omayyads, only to Arabs, or to those who, adopting Islam, managed to secure the patronage of some powerful Arab. The social pressure to adopt the new faith must have been very strong, even although not consciously exerted. Aspiring spirits among the subject peoples would naturally desire to have some share in the dazzling wealth and brilliant careers which the progress of conquest was setting before the eyes of their Arab and Moslem neighbours.

Even for others, the quiet cultivators of the soil, the monetary advantages of adopting Islam
were very great. As Christians they were subject to the payment of the tribute (Jizya), from
which as Moslems they might hope to become free. For, according to the Qur'an and Moslem
law, the Jizya was only payable by non-Moslems. So these people, groaning under the exactions of the Omayyad Moslem governors, came over to Islam in crowds.

In Egypt the revenue from the tribute fell from 12 million dinars in the time of 'Amr the
conqueror, and 14 millions under his tyrannical successor, to 5 millions in the time of Mu'awiya,
4 millions in the time of Harun ar-Rashid, and ultimately to 3 millions.¹ In 'Iraq the revenue
fell from 100 millions in the reign of Omar to