Palm Sunday 551to taxes on persons and on land. The laws of the
UMAYYADS, and ABBASIDS, were fairly tolerant. Christians
were able to buy back their churches, but monasteries
were pillaged, and taxes were periodically raised. Many
Christians converted to ISLAM whether out of conve-
nience or belief. Pilgrimage continued after the Islamic
conquest, although pilgrims, too, were periodically
harassed and taxed.
THE CHRISTIAN PRESENCE AND CONFLICTBy the time of CHARLEMAGNE, tensions had eased. In 801,
the emperor, whom the patriarch of Jerusalem had asked
to defend the Christians of Palestine, sent an embassy.
The Abassid caliph, HARUN AL-RASHID, granted Charle-
magne ownership of the Latin establishments and a right
of protection over the holy places. Charlemagne sent
numerous subsidies and built monasteries. All this pro-
duced an atmosphere considerably more favorable to
pilgrimage and local Christianity. Something like a
Frankish protectorate lasted until the 10th century. In
974, the Byzantines under the emperor John I Tzimiskes
(r. 969–976) seized Tiberias, Nazareth, ACRE, and Cae-
sarea; the conquest led to a Byzantine protectorate over
Palestine. In the 11th century SELJUKTURKStook posses-
sion of it and were less accommodating of Christians.
This new perceived abuse combined with the collapse of
Byzantine power in ANATOLIAand SYRIA, were two factors
that led to the CRUSADES.
In 1099, the crusaders took Jerusalem and created
the Latin Kingdom of Jerusalem. The next 200 years was
occupied with the building of Christian fortresses,
churches, monasteries, and charitable establishments. At
the same time hostilities between the Latins and the
Byzantines, and the Christians and the Muslims,
increased. In 1187, SALADINwon an overwhelming vic-
tory over the Latin forces at the battle of HATTINand
retook Jerusalem. In 1192 RICHARDI LIONHEARTnegoti-
ated a treaty that protected the remaining possessions of
the Latins, a small band of territory between Jaffa and
Tyre. The emperor FREDERICKII obtained, via the treaty
of Jaffa in 1229, safe access for pilgrims to Jerusalem,
Bethlehem, Nazareth, and the roads along the way. In
1244 access to Jerusalem was reduced. Nazareth was
taken in 1264, and then in 1291, Acre, the last possession
of the Latins in Palestine, fell.
INTEGRATION AND THE MAMLUKSThe 13th century saw a great migration of Jews back to
Palestine from Western Europe. In the 14th and 15th
centuries, Palestine was under the rule of the MAMLUKSof
Egypt. They treated Palestine merely as a corridor
between their main interests, Egypt and Syria, and devas-
tated the regions along the coast to prevent the return of
the crusaders. Jerusalem was once again the main city of
the region and numerous Arab families moved there. Jew-
ish and Islamic schools were founded in the city. In the
later Middle Ages, pilgrimages from outside became
much less common, although many Eastern and Ortho-
dox Christians moved into Jerusalem. The OTTOMAN
TURKScontrolled the region from 1516.
Further reading:Michael Avi-Yonah, A History of the
Holy Land,trans. Charles Weiss and Pamela Fitton (New
York: Macmillan, 1969); Alex Carmel, Peter Schäfer, and
Yossi Ben-Artzi, eds., The Jewish Settlement in Palestine,
634–1881(Wiesbaden: L. Reichert, 1990); Moshe Gil, A
History of Palestine, 634–1099,trans. Ethel Broido (Cam-
bridge: Cambridge University Press, 1992); Joshua
Prawer, The crusaders’ Kingdom: European Colonialism in
the Middle Ages (New York: Praeger, 1972); Robert
Schick, The Christian Communities of Palestine from
Byzantine to Islamic Rule: A Historical and Archaeological
Study(Princeton, N.J.: Darwin Press, 1995); Robert L.
Wilken, The Land Called Holy: Palestine in Christian His-
tory and Thought(New Haven, Conn.: Yale University
Press, 1992).pallium The pallium, a papal and imperial insignia
known from the late fifth century, was a long scarf of
white wool, draped around the shoulders, whose two
extremities fell, in front and behind the wearer. The
popes conceded the right to wear the prestigious pallium
to only certain bishops to signify their jurisdictional
authority over other bishops. It appeared in MOSAICSin
ROMEand in RAVENNAin the fifth and sixth centuries. By
the eighth century, it had evolved into a large ring of
cloth around the neck of the wearer with two vertical
bands. It was requested by secular rulers for prominent
ecclesiastical dignitaries of interest to them to signify a
special relationship with the papacy. It was reserved for
special occasions except for the pope, who wore it daily,
in his case to signify the plenitude of papal power and the
union and allegiance of the Roman Church with its head,
the pope. The pope required an oath of loyalty and a fee
for the right of another to wear it. It went out of use dur-
ing the 16th century.
See also INVESTITURE CONTROVERSY OR DISPUTES;
PAPACY.
Further reading:John Albert Eidenschink, The Elec-
tion of Bishops in the Letters of Gregory the Great: With an
Appendix on the Pallium.. .(Washington, D.C.: Catholic
University of America Press, 1945); Janet Mayo, A History
of Ecclesiastical Dress (New York: Holmes & Meier,
1984); Herbert Norris, Church Vestments, Their Origin and
Development(New York: Dutton, 1950).Palm Sunday In the medieval Roman liturgy, Palm
Sunday occurred on the Sunday before EASTER. It marked
the beginning of Christ’s Passion when he entered
Jerusalem on the back of a donkey and was greeted with
joy by the inhabitants who saluted him with palms. It
was commemorated by a procession into a church and