early caliphs was followed by the harsh and cruel tyranny of their degenerate successors. Meanwhile the mischief was done. The empire had lost its provinces; the Church was divided and insuperable barriers were raised against reunion.
Further, when we consider that, while theological rancour ruled among the clergy, relic and image worship was the most popular form of religion among the laity, we can understand how the Mohammedan gained ground by presenting to the world what on the face of it was a purer faith. The wonder is that most of the Christians remained true to their religion. No doubt there was much genuine piety among the people of which history—chiefly concerned with the quarrels of the clergy—does not condescend to take account. That was the saving salt. We come across pleasing instances of friendships between liberal-minded caliphs and Christian scholars. Mohammedanism had its lessons to teach Christendom. Lastly, the iconoclastic controversy, which became the next disturbing movement in Eastern Christendom, can be traced in a measure to the influence of Islam. It was Mohammed's war against idols carried over into the Church.
