Note 15 — Chapter III · THE SPREAD OF ISLAM AMONG THE CHRISTIAN NATIONS OF WESTERN ASIA.

Further, a theory of the Christian life that found its highest expression in asceticism of the grossest type15 could offer little attraction, in the face of the more human morality of Islam.16 On account of the large numbers of Copts that from time to time have become Muhammadans, they have come to be considered by the followers of the Prophet as much more inclined to the faith of Islam than any other Christian sect, and though they have had to endure the most severe oppression and persecution on many occasions, yet the Copts that have been thus driven to abandon their faith are said to have been few in comparison with those who have changed their religion voluntarily,17 and even in the nineteenth century, when Egypt was said to be the most tolerant of all Muhammadan countries, there were yearly conversions of the Copts to the Muslim faith.18 Still, persecution and oppression have undoubtedly played a very large part in the reduction of the numbers of the Copts, and the story of the sufferings of the Jacobite Church of Egypt,—persecuted alike by their fellow Christians19 and by the followers of the dominant faith, is a very sad one, and many abandoned the religion of their fathers in order to escape from burdensome taxes and unendurable indignities. The vast difference in this respect between their condition and that of the Christians of Syria, Palestine and Spain at the same period finds its explanation in the turbulent character of the Copts themselves. Their long struggle against the civil and theological despotism of Byzantium seems to have welded the zealots into a national party that could as little brook the foreign rule of the Arabs as, before, that of the Greeks. The rising of the Copts against their new masters in 646, when they drove the Arabs for a time out of Alexandria and opened the gates of the city to the Byzantine troops (who, however, treated the unfortunate Copts as enemies, not having yet forgotten the welcome they had before given to the Muhammadan invaders), was the first of a long series of risings and insurrections,20—excited frequently by excessive taxation,—which exposed them to terrible reprisals, and caused the lot of the Jacobite Christians of Egypt to be harder to bear than that of any other Christian sect in this or other countries under Muhammadan rule. But the history of these events belongs rather to a history of Muhammadan persecution and intolerance than to the scope of the present work. It must not, however, be supposed that the condition of the Copts was invariably that of a persecuted sect; on the contrary there were times when they rose to positions of great affluence and importance in the state. They filled the posts of secretaries and scribes in the government offices,21 farmed the taxes,22 and in some cases amassed enormous wealth.23 The annals of their Church furnish us with many instances of ecclesiastics who were held in high favour and consideration by the reigning princes of the country, under the rule of many of whom the Christians enjoyed the utmost tranquillity.24 To such a period of the peace of the Church belongs an incident that led to the absorption of many Christians into the body of the faithful.