Millennium Holland, Tom (read dune .TXT) 📖

the first century of the Islamic Empire, when the Umayyads had ruled as the masters of a unified Caliphate, a mosque and a mighty dome had both been built on the site of the obliterated Jewish Temple: imperious symbols of Muslim dominance. Nevertheless, as a native of the city who frequented them grumbled, ‘Everywhere the Jews and Christians have the upper hand, and the mosques are void of either congregation or assembly of learned men.’ One unhappy consequence of this, so Muslims liked to believe, was the appalling standard of hygiene in the public baths: ‘Nowhere will you find any filthier.’ Another, even more distressing, was the sheer ostentation in Jerusalem of dhimmi rituals. The Jews, for instance, deprived of their ancient sanctuary on the Temple Mount, had relocated their place of public prayer to the Mount of Olives, directly across the valley from the city’s most famous mosque; but even the Jews were less offensively in Muslim faces than were the Christians. Almost seven centuries had passed since the Emperor Constantine, arriving in Jerusalem, had ordered the building of a great basilica over the site of Christ’s tomb; and still it stood there, the Church of the Holy Sepulchre, a place of such awesome and refulgent sacredness that there was nowhere in all Christendom, not even in Rome, that could possibly rival it. To Christians ‘from across the entire face of the world’, in the West as well as the East, it was, quite simply, beyond compare: ‘the heart of the earth’.

But to al-Hakim, it was a standing provocation. Plans for its destruction were first drawn up at the end of 1007[] -- one year after a star of exceptional brightness, blazing suddenly in the constellation of Scorpio, had served to reassure the Caliph that he was indeed touched by the divine. Nevertheless, even with his workmen primed, al-Hakim had no intention of hurrying. Naturally, as befitted a would-be guardian of the end days, he knew that timing was everything. Not until 1009 itself- the Muslim year 400 - were the demolition teams finally set to work. ‘The Church of the Dungheap’, as Muslims derisively termed Constantine’s great basilica, was first stripped of all its treasures and furnishings, and then, right the way down to the bedrock, dismantled brick by brick. The very tomb of Christ was hacked about and ‘assaulted by a prodigious fire’. All the church’s magnificence was methodically demolished and left as dust.

In mosques everywhere, it is said, lengthy prayers of joy were raised, and the praises of the Caliph were of an unparalleled extravagance.

Meanwhile, as reports of what had been done spread beyond the frontiers of the Caliphate, and into the heartlands of Christendom, so the rumours that swept the appalled Christians of the West grew ever more confused and terrifying. Some claimed, rather far- fetchedly, that the entire outrage had been plotted by the Jews of Orleans, who had sent letters to al-Hakim, encouraging him in his act of desecration. Others named the Caliph the King of Babylon, who in ancient times had destroyed King Solomon’s Temple. Others noted how the heavens had broadcast their revulsion at the sacrilege, frowning upon the world, and inflicting upon mankind ‘severe dry spells, very much rain, many plagues, severe famines and numerous failures of the sun and moon’ – and drew their own conclusions.

And as they looked to the skies they hugged their souls and wondered what, in an age marked by such prodigies, sinful humanity should do.

Jesus Wept

By 1010, reports of the destruction of the Holy Sepulchre had reached as far as Aquitaine. As southern France was racked by widespread violence and upheaval, the shock wave broke across the duchy with an especial force. In one town in particular, the news served to induce an almost personal sense of horror: for Limoges, an ancient and flourishing settlement in the heart of France, was the proud possessor of a holy sepulchre all of its own. St Martial, while hardly on a par with apostles such as Peter and James, was nevertheless much cherished by the locals: for, back in the third Christian century, he had first brought the Gospel to Aquitaine. His tomb, deep in the crypt of a monastery that bore his name, was widely reverenced as the reservoir of an awful power. Back in 994, on the occasion of a trail-blazing peace council, the mere process of transporting the saint’s earthly remains to a nearby hill had been sufficient to prompt an earthquake. As an immense crowd moaned and shuddered at the sight of the relics, a terrible pestilence of ‘invisible fire’ had been lifted from Limoges, and the duke and all his lords had together sworn ‘a pact of peace and justice’. Over the succeeding years, miracles had continued to be performed upon St Martial’s tomb. Pilgrims had flocked to it in prodigious numbers. As the new millennium dawned, and the weather turned increasingly freakish, afflicting the region with heatwaves, and violent rainstorms, and strange wonders written in the sky, so the inhabitants of Limoges had begun to imagine themselves a chosen people, appointed by God to serve as witnesses to the fracturing of the times. Indeed – in an excitable display of immodesty – the town had dared to conceive of itself almost as a new Jerusalem. And then had come the baleful tidings from the Holy Land.

Nightmarish news, to be sure - and there must have been many in Limoges, during the course of that strange and menacing summer, who suffered sleepless nights as a consequence. We know for certain, however, of only one: a monk by the name of Ademar, a twenty-year- old of good family who had recently journeyed from his own monastery to study at St Martial. Proud and sensitive, the young scholar appears to have been a natural loner, one who combined a restless intellect with emotional depths so turbulent that he sought, by and large, to conceal their existence. We do not