In Spain, as in Sicily, the influence of the Holy See disappeared with the advent of Moslem supremacy. The clergy of the khalifate became independent of the Papacy, and did not even recognize the authority of the Asturian priesthood, whose members held councils and promulgated canons, with a nominal allegiance to Rome. In the abeyance of Papal representation, the Metropolitan of Toledo was the supreme head of the Spanish hierarchy. The Christians of Sicily acknowledged the jurisdiction of the Patriarch of Constantinople. During the Moorish occupation of Southern France, the existing religion was scarcely interfered with. No counts were appointed to govern or oppress the conquered. No unworthy prelates were assigned to rich sees as the result of intrigue or corruption. Few churches were transformed into mosques. The only attempt to restrain the Christian tributaries was shown by a disposition to isolate, as far as possible, the clergy of the provincial settlements from those of the larger towns. The tolerance of Mussulman rule is disclosed by the great preponderance of the subject race existing at Narbonne, which was always rather a Christian than a Moslem capital. The long independence of the Spanish Church exerted no inconsiderable influence upon its subsequent history. Its isolation enabled it to preserve uncontaminated the ancient forms and discipline transmitted by ecclesiastical tradition from apostolic times. The authority of its councils or the validity of their canons was never questioned by the most exacting dignitaries of the Roman hierarchy after it had again acknowledged the jurisdiction of the Papal See. Its orthodoxy was never impeached. While Europe was distracted by heresy, no daring religious innovator threatened the integrity or disputed the power of the ecclesiastical government of the Peninsula. Its policy was inimical to change in organization, in ceremonial, in doctrine. Of all the religious ceremonials in Christendom its liturgy showed the least alteration, not even excepting that used in St. Peter’s at Rome. When in 1067 King Alfonso of Leon submitted the rival claims of the Gothic and Roman rituals first to the wager of battle and then to the ordeal of fire, the Christians of Arabian Spain resolutely adhered to the ancient and time-honored formulary. The only schisms recorded were those which sprang from the conflicting ambition of rival prelates. Under the iron rule of the khalifs no irregular councils assembled to disturb the harmony or excite the doubts of the Faithful. The principal abuse that existed was the fraudulent manufacture of charters, and the multitude of these pious forgeries whose spurious character has been exposed indicate at once the ease with which such documents could be issued, as well as the profit that must have attended their fabrication. The generally undisturbed condition of the Mozarabes under the sway of the House of Ommeyah is the best evidence of their