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240 Saladin made Egypt return to the Sunni faith and the obedience of the Abbasid Khalif (Al-Mustaẓī, 1170-1180). But by now the Abbasids were mere figure-heads politically. They kept their spiritual authority; in the mosques prayers were said for them as Khalifs, successors of Mohammed, vicegerents of God on earth. But practically their once vast state was breaking up into separate kingdoms, ruled by chiefs, who merely went through the formality of securing a commission as Wazīr or Sultan from the Khalif. So Saladin, though acknowledging the spiritual authority of the Abbasid Khalif, in temporal matters was really independent. He founded a dynasty of Sultans of Egypt (the Aiyubids), which reigned nearly a century (till 1252).

Although Saladin was so chivalrous and sent such polite messages to his noble enemy, King Richard Lion-heart, he treated his own Christian subjects harshly. From the beginning of Moslem rule in Egypt the conquerors had been obliged to employ the better-educated Copts as writers, secretaries, financiers, doctors, architects, and so on. Throughout their oppression we find Copts holding high places in the Government (p. 227). Saladin tried to stop this. He forbade Christians (and Jews) to hold any public office. He renewed laws against their use of bells or of crosses which could be seen outside. He forbade public processions of Christians, ordered all churches to be painted black, and even tried to stop church singing.

The Patriarch Gabriel II (1131-1146) drew up thirty canons, which are part of Coptic canon law. Under John V (1146-1164) began a controversy which troubled the Coptic Church for some time. This is the controversy about Confession and Incense.