tourist in the Rhineland.[1] He founded a number of cathedrals and monastic schools, did much to encourage the study of classical Latin, and was a distinguished amateur of church music. The possibility of his talking Latin and understanding Greek is open to discussion; probably he talked French-Latin. Frankish, however, was his habitual tongue. He made a collection of old German songs and tales, but these were destroyed by his successor Louis the Pious on account of their paganism.
He corresponded with Haroun-al-Raschid, the Abbasid Caliph at Bagdad, who was not perhaps the less friendly to him on account of his vigorous handling of the Omayyad Arabs in Spain. Gibbon supposes that this "public correspondence was founded on vanity," and that "their remote situation left no room for a competition of interest." But with the Byzantine Empire between them in the East, and the independent caliphate of Spain in the West, and a common danger in the Turks of the great plains, they had three very excellent reasons for cordiality. Haroun-al-Raschid, says Gibbon, sent Charlemagne by his ambassadors a splendid tent, a water clock, an elephant, and the keys of the Holy Sepulchre. The last item suggests that Charlemagne was to some extent regarded by the Saracen monarch as the protector of the Christians and Christian properties in his dominions. Some historians declare explicitly that there was a treaty to that effect.[2]
§ 7
The Empire of Charlemagne did not outlive his son and successor, Louis the Pious. It fell apart into its main constituents. The Latinized Keltic and Frankish population of Gaul begins now to be recognizable as France, though this France was broken up into a number of dukedoms and principalities, often with no more than a nominal unity; the German-speaking peoples between the Rhine and the Slavs to the east similarly begin to develop an even more fragmentary intimation of Germany. When at length a real emperor reappears in Western Europe (962), he is not a
