No More Learning

In the next line they are called 'blue eyed', referring either to an ethnic characteristic or to its traditionally evil significance.
The lunar years of the hijra, from 492/1099 to 583/1187.
The heavenly charger on whose back Muhammad left the Rock on his ascent (mi'ra? j) and his miraculous voyage beyond the tomb. In this panegyric of Jerusalem eloquent hints come through even 'Ima? d ad-Din's rhetoric of the reasons why the place was, and is, so sacred to the pious and warlike zeal of Isla? m. See also the letter from Saladin to Richard for a more sober development of the same theme.
Bab ar-Rahma, now the Golden Gate, one of the gates of the temple precinct.
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dwell eternally in Paradise. Within it are the Seat of Solomon and the Oratory of David, and the Fountain of Aloes, which represents for those who go down to drink it the (heavenly) river Kauthar. Jerusalem is the first of the two qibla, the second of the two Houses of God, the third of the Sacred Zones. 3 It is one of the three places of prayer of which the Prophet says in his sayings that horsemen face in their direction to mount, and ally their hopes to them. And who knows that God will not, by means of us, restore her to her former beauty, as He honours her by mentioning her among His most noble creations at the beginning of the sura4 in which He says: 'Praise Him who took His servant on a journey by night from the Sacred Mosque (at Mecca) to the Remote Mosque (in Jerusalem). ' She has prayers and virtues innumerable; the holy journey by night took place to and from her, over her heaven was opened wide, she is referred to in the accounts of the prophets, the thanksgiving of the saints, the tombs of the martyrs, the miracles of the bountiful, the symbols of the scholars. Here is the home of pious acts and the theatre of joys. Her lofty Rock is the first qibla, from which the Prophet's foot ascended, bringing eternal benediction. Beside it our Prophet prayed with the prophets, accompanied by the faithful Spirit, and from it he ascended. Here is the oratory of Mary, of whom God says: 'Each time that Zacharias entered the room to her. . . . '1 Jerusalem is the city that David founded and advised Solomon to build, and in her honour God revealed the verse: 'Praise be. . . . ' She it was that al-Faru? q2 conquered and with which a sura of the Revelation begins. How illustrious and great is she, how noble and proud, high and gleaming, lofty and glorious! O blessed are her benedictions and blessed her auspices, noble her states and sweet her beauties! God has made manifest her nobility and position in the words of the Qur'a? n: 'Whose precinct we have blessed. '3 O how many miracles God has shown to the Prophet here, and now He has set before our eyes her virtues that formerly we had only heard of! '
Thus the Sultan described her distinctions and beauty, which, as he undertook and swore, he would bring back to the brilliance they used to have, and he took an oath not to depart until he had honoured his word and raised his standard on her highest point, and had visited with his own feet the place where the Prophet had set foot, and heard the call from the Rock, for he longed to light up the faces of his family4 with the joyful news. So he advanced, certain of absolute victory and of the end of all difficulties, while the anguish of the Franks was clear to see. He reached the western side of Jerusalem on Sunday 15 rajab/ 20 September. The hearts of the unbelievers thudded, the faction of polytheists was in a confusion of breathless anguish, destiny performed the miracle. There were in Jerusalem at the time 70,000 Frankish troops, both swordsmen and archers, and champions of error armed
The qibla is the direction of prayer, originally ordained by Muhammad to be the direction of Jerusalem before he changed it definitely to Mecca. Jerusalem is God's second house after the Ka'ba at Mecca, and the third sacred precinct after Mecca and Medina.
Qur'a? n XVII, 1, the verse referring to the Prophet's nocturnal journey from Mecca to Jerusalem and from there to heaven.
Qur'a? n III, 32.
Honorific surname of 'Umar, see p. 146 n. Qur'a? n XVII,
I. e. the Ayyubid house.
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with lances, their pliant points quivering, ready to defend the city. They challenged (us) to combat and barred the pass, they came down into the lists like enemies, they slaughtered and drew blood, they blazed with fury and defended the city, they fumed and burned with wrath, they drove us back and defended themselves, they became inflamed and caused us harm, groaned and incited, called for help in a foreign tongue, entrenched themselves and acted like men enraged with thirst, whirled about and crossed, advanced and retreated, rolled about and grieved, cried out and yelled in the conflict, immolated themselves in their tragedy and flung themselves on death. They fought grimly and struggled with all their energy, descending to the fray with absolute resolution, they wielded the sockets of their spears to give their thirsty points the water of the spirit to drink; they dealt with those that had lost their nerve, and passed round the goblets of death; they hurled themselves into battle to cut off limbs, they blazed and set fire to things, they clustered together and obstinately stood their ground, they made themselves a target for arrows and called on death to stand by them. They said: 'Each of us is worth twenty, and every ten is worth a hundred! We shall bring about the end of the world in defence of the Church of the Resurrection, we shall despise our own safety in desire for her survival. ' So the battle continued and the slaughter with spear and sword went on.
On Friday 20 rajab/25 September the Sultan moved to the northern side and pitched his tent there, cutting the Frankish lines and opening up the way to death. He mounted catapults, and by this means milked the udders of slaughter, making the Rock groan under the impact of missiles; his reward was the hosts of evil behind the wall. They could no longer put a head outside the gates without meeting death and the day of disaster, and casting their souls into perdition. The Templars clamoured, the barons leapt to their destruction in Hell, the Hospitallers went to damnation, the 'Brethren' found no escape from death. No band of soldiers cast itself between the stones from the catapults and their objective; in every heart on either side burned the fire of longing, faces were exposed to the blade's kiss, hearts were tormented with longing for combat, hands cleaved to the hilts of their bloody swords, minds were intent upon finding those whose spirit was slow to devote itself fully to the cause. The bases of the walls and the teeth of their battlements were battered and broken down by stones from the catapults' slings; they seemed like madmen throwing stones at random, impregnable gallant knights, mountains crossed with ropes, living beings aided by others, mothers of disaster and death, pregnant with calamity. Their missiles were invincible, all precautions against them were useless. Their darts vibrated with. menace, their flight nourished on the bile of perceptive men. 1 How many boulders came down out of heaven upon them, how many blocks of sandstone plunged into the earth, how many blazing firebrands bespattered them! The damage caused by the catapults, the extraordinary extent of their devastation, the effects of their concentration, the whistling wind of their flight, the extent of their range were beyond compare. The attack from their catapults never ceased, the battery of their mangonels, the drawing of water with their ropes, the parading in their halters, the attacking and defending, prostrating and slashing open, shaking their buckets,
This seems to mean: they induced terror, devouring bile ducts, in those who understood their lethal power. But as in all these metaphors meaning is subservient to the puns and plays on the sound that are almost all lost in translation.
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becoming downcast at their misfortunes, dissolving the composure of strong men with the boulders that they shot one after another, smashing the huddles of buildings, breaking them down into ruins, demolishing their foundations, breaking up their joints by hauling them within their ropes, exhausting the wells by drinking from them with their own cups, until they reduced the walls to a single line of bricks and drove their defenders away. The enemy's ordnance was smashed and broken, the moat crossed and the attack sustained. The victory of Isla? m was clear, and so was the death of Unbelief. The breach was taken, the problem resolved. Every onslaught was energetic and achieved its object, the goal was reached, the enemy wounded, hindrances blown away, the work completed, the target set up for them achieved and surpassed, the task accomplished. The enemy feared that it would be crushed, and its strong morale gave way to distress. The city became Muslim and the infidel belt around it was cut. Ibn Barza? n came out to secure a treaty with the Sultan, and asked for an amnesty for his people. But the Sultan refused and upheld his claims, saying: 'Neither amnesty nor mercy for you! Our only desire is to inflict perpetual subjection upon you; tomorrow will make us your masters by main force. We shall kill and capture you wholesale, spill men's blood and reduce the poor and the women to slavery. ' He absolutely refused to grant them an amnesty, and their response was without bravura; they feared the consequences of a sudden decision, and communicated their fear. They said: 'If we must despair of your mercy and fear your power and lose all hope of your magnanimity, and if we are sure that there is no escape or way out, no peace or safety, no grace or generosity, then we shall seek death, and shall fight like men who sell their lives dearly. We shall face life with death, and advance like men going with bowed heads to perdition; we shall hurl ourselves like men who rush into the attack expecting instant death, we shall cast ourselves into the fire, but we shall not bring about our ruin and dishonour at our own hand. No one will be wounded before he has first wounded ten men himself, no one will shake hands with death before he has been seen to stave off destruction with open hands. We shall burn the houses and pull down the Dome, and leave to you the shame of reducing us to slavery. We shall tear up the Rock and leave you to enjoy the grief of losing it; we shall kill every Muslim prisoner in our hands, and we have thousands, since it is well known that each one of us spurns dishonour and honours his reputation. As for our possessions, we shall destroy them rather than hand them over, and as for our sons, we shall be quick to slay them; you shall not find us slow to do it. What advantage do you gain from this ungenerous spirit of negation, you who would only lose everything by such a gain? What delusions are born of the hope of success, when only peace will repair the evil! How many men, forced to make a journey in the dark, have wandered from the path in the gloom of night before the dawn appeared! '
Then the Sultan called a council meeting and sent for the leaders of his victorious hosts, consulting with them on the question, discussing with them in secret and in the open. He begged them to reveal to him their innermost thoughts and to display their hidden opinions; he wanted to light the spark in them, he asked to know their minds, he beguiled them into pronouncing the best solution and conferred with them on the most profitable peace treaty. 'We have been offered a chance,' he said, 'of which we should take the best advantage. The result that we begged God to secure for us is ours. If we let it go it will not return; if it slips away we shall never be able to seize it again. ' And they said: 'God has reserved good for- tune for you, and has elected you to this (His) worship. Your counsel is just, your judgment
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pursues the victory we have been looking for. Your commanding power brings together the scattered advantages and the means by which we might achieve success. The advice of every one of us to you in this situation is to pluck the fruits of victory. ' So after repeated requests and consultations and messages and importunings and intercessions an amount was fixed that satisfied us and would act as a weighty caution, for which they were to ran- som themselves and their possessions and save their men, women and children. Under the treaty, at the end of forty days whoever was unable to pay what he owed or refused to pay it was to become our slave by right and come into our possession. The tax was ten dinar for each man, five for a woman and two for a boy or girl. Ibn Barza? n and the Patriarch and the Grand Masters of the Temple and the Hospital stood guarantee, and Ibn Barza? n gave 30,000 dinar for the poor, fulfilling his word faithfully and without default. Every man who paid left his house in safety, never to return to live there again.
Once the tax had been fixed they surrendered the city on Friday 27 rajab/2 October, sur- rendering it under duress like ill-gotten gains rather than a legitimate deposit. There were more than 100,000 persons in the city, men, women and children. The gates were closed upon them all, and representatives appointed to make a census and demand the sum due. An ami? r or representative was appointed to each gate, to keep count of those coming and going; those who paid, went out, while those who did not settle their debt remained prison- ers within. If this money had been kept in the proper way the public treasury would have received a large share of it, but there was great negligence and widespread peculation, and anyone who paid a bribe was allowed to get out, for the officials strayed from the path of honesty to accept bribes. Some people were let down from the walls on ropes, some car- ried out hidden in luggage, some changed their clothes and went out dressed as (Muslim) soldiers, and some had the benefit of exemption, from an authority whom no one could disobey.
There was in Jerusalem a Greek princess who became a nun and sought the consolations of Christian worship. Her ardour therein comforted her in her misfortunes and she clung tenaciously to her faith. Her tearful sighs rose up on high and her tears fell like rain from a cloud. She held an exalted position and had wealth, possessions, servants, furnishings and a train of followers. The Sultan allowed her and hers to go free and to carry off all her wealth in bags and boxes. She went cheerfully, even though her heart wept for sadness.
Again, the wife of an imprisoned King, the daughter of King Amalric1 lived near Jeru- salem with all her serving women, domestics and handmaidens. She too left unhindered, with all her band of followers and all she needed to support the whole company. Also the Princess, daughter of Philip and mother of Humphrey,2 was exempted from payment, and her wealth and treasure left untouched. The ruler of al-Bira begged to be allowed to free about 500 Armenians who, he said, came from his country and had come to Jerusalem for religious reasons. Muzaffar ad-Din ibn 'Ali Kuchu? k claimed about 1,000 on the ground that they came from Edessa, and the Sultan granted their release as he desired.
The Sultan had set up a certain number of offices, each manned by a certain number of Egyptian and Syrian officials. Anyone who received a receipt for a completed payment
Queen Sibylla.
Stephanie, daughter of Philip of Milly, widow of Reynald of Cha^tillon and mother of Humphrey of Toron.
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from one of these officials could go free with those who were ransomed on exhibition of his receipt to the officials and employees at the gate. A person whose word I do not doubt said that he was in one of those offices and saw how things were done; often they would write a receipt for someone whose money went into their own pockets, and their deceit went undiscovered. They were conspirators, not real employees of the public treasury, which they defrauded of the wealth and profits that should have come to it; ill-gotten gains! In spite of all this the State treasury gained 100,000 dinar, and the rest of the population remained as prisoners in servitude, awaiting the time when the prescribed period expired and they would still be unable to pay the required sum.
THE DAY OF CONQUEST, 17 RAJAB
By a striking coincidence the date of the conquest of Jerusalem was the anniversary of the Prophet's ascension to heaven. Great joy reigned for the brilliant victory won, and words of prayer and invocation to God were on every tongue. The Sultan gave an audience to receive congratulations, and received the great ami? rs and dignitaries, sufis and scholars. His manner was at once humble and majestic as he sat among the lawyers and scholars, his pious courtiers. His face shone with joy, his door was wide open, his benevolence spread far and wide. There was free access to him, his words were heard, his actions prospered, his carpet was kissed, his face glowed, his perfume was sweet, his affection all-embracing, his authority intimidating. His city radiated light, his person emanated sweetness, his hand was employed in pouring out the waters of liberality and opening the lips of gifts; the back of his hand was the qibla of kisses1 and the palm of his hand the Ka'ba of hope.
Sweet was it for him to be victorious; his throne seemed as if surrounded by a lunar halo. Qur'anic reciters sat there reciting and admonishing in the orthodox tradition. Poets stood up to declaim and to demand, banners advanced to be displayed, pens scribbled to spread the joyful news, eyes wept with great joy, hearts felt too small to contain their joy at the victory, tongues humbled themselves in invocations to God. The secretaries prepared long and ornate dispatches; eloquent stylists, both prolix and concise, tightened up or opened out their style. I could not compare my pen to anything but the collector of the honey of good news,2 nor liken my words to anything other than the messengers of the divine graces, nor make my pen run except to apply itself to letters, to accompany virtue, divulge ben- efits, give widespread accounts and lengthy divulgence of superiority; for its arguments are long, even if its length is short, its words make it powerful although in itself its power to alarm is small, it reveals its master as well-fed although it itself is thin, it makes the army's weight felt, although it is light itself, by making clear the brilliance of the white star in the darkness of inky night, by revealing the splendour of light from the path of the shadow, by sending out decrees of death or reward, commands to bind or loose, by opposing or yield- ing, enslaving or freeing, promising and holding to it, enriching and impoverishing, break- ing and mending, wounding and healing. It is indeed the pen that brings armies together,
The direction of worship, see p. 152, n. 3.
Here begins an auto-panegyric of the pen-virtuoso, the secretary who faithfully transmits his sovereign's will.
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elevates thrones, alarms the confident and gives confidence to the discouraged, raises up the stumbler and causes the upright to stumble, sets the army against the enemy for the benefit of friends. Thus with my quills I gave good news to the four quarters of the earth, and with the prodigies of my pen I expressed the marvels of memorable events; I filled the towers with stars1 and the caskets with pearls. This joyful news spread far and wide, bring- ing perfume to Rayy and to the evening conversation at Samarkand;2 it was welcomed with enthusiasm and its sweetness surpassed candied fruits and sugar. The world of Isla? m was ready and adorned for a festival to celebrate the fall of Jerusalem. Her merits were illus- trated and described and the duty to visit her explained and specified to everyone.
THE CONDITION OF THE FRANKS ON THEIR DEPARTURE FROM JERUSALEM
The Franks began selling their possessions and taking their precious things out of safe- keeping to sell them for nothing in the market of abjection. People made bargains with them and bought the goods at very low prices. They sold things worth more than ten dinar for less than one and were forced to put together all that they could find of their scattered possessions. So they scavenged in their own churches, stripped them of their ornaments and carried off candelabra and vases of gold and silver, gold and silken curtains and drap- eries. They broke open and emptied the boxes in the churches1 and took from the storage chests the treasures they contained. The Grand Patriarch gathered up all that stood above the Sepulchre, the gold plating and gold and silver artifacts, and collected together the contents of the Church of the Resurrection, precious things of both metals and of the two sorts of fabric. Then I said to the Sultan: 'These are great riches, their value is quite clearly 200,000 dinar; free exit is permitted to personal property but not to that of churches and convents; do not allow these rascals to keep this in their grasp. ' But he replied: 'If we interpret the treaty to their disadvantage they will accuse us of breaking faith and of being ignorant of the true essence of the thing. I prefer to make them obey the letter of the treaty, so that they are then unable to accuse the Believers of breaking their word, but will tell others of the benefits we have bestowed upon them. ' So they left the heavy objects and car- ried away the most precious and the lightest, and shook from their hands the dust of their heritage and the sweepings of their 'dung-heap'. 2
Most of them went to Tyre, to swell shadow with shadow. About 15,000 were unable to pay the tax, and slavery was their lot; there were about 7,000 men who had to accustom themselves to an unaccustomed humiliation, and whom slavery split up and dispersed as their buyers scattered through the hills and valleys. Women and children together came to 8,000 and were quickly divided up among us, bringing a smile to Muslim faces at their lam- entations. How many well-guarded women were profaned, how many queens were ruled,
A pun on the meanings of burj: 'tower, fortress' and 'sign of the Zodiac'.
Here too there is an untranslatable play on the sound and meaning of the words: the sense is that the news cheered even the Persian and Central Asian Muslims.
The 'boxes' appear in the Arabic only for the sake of alliteration; the author is not referring explicitly to poor-boxes and the like.
The Holy Sepulchre, see p. 148, n. 1.
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and nubile girls married, and noble women given away, and miserly women forced to yield themselves, and women who had been kept hidden stripped of their modesty, and serious women made ridiculous, and women kept in private now set in public, and free women occupied, and precious ones used for hard work, and pretty things put to the test, and virgins dishonoured and proud women deflowered, and lovely women's red lips kissed, and dark women prostrated, and untamed ones tamed, and happy ones made to weep! How many noblemen took them as concubines, how many ardent men blazed for one of them, and celi- bates were satisfied by them, and thirsty men sated by them, and turbulent men able to give vent to their passion. How many lovely women were the exclusive property of one man, how many great ladies were sold at low prices, and close ones set at a distance, and lofty ones abased, and savage ones captured, and those accustomed to thrones dragged down!
When Jerusalem was purified of the filth of the hellish Franks and had stripped off her vile garments to put on the robe of honour, the Christians, after paying their tax, refused to leave, and asked to be allowed to stay on in safety, and gave prodigious service and worked for us with all their might, carrying out every task with discipline and cheerful- ness. They paid 'the tax for protection permitted to them, humbly'. 1 They stood ready to accept whatever might be inflicted on them, and their affliction grew as they stood waiting for it. Thus they became in effect tribute-payers, reliant upon (Muslim) protection; they were used and employed in menial tasks and in their position they accepted these tasks as if they were gifts.
SALADIN'S GOOD WORKS IN JERUSALEM, AND THE EVIL WORKS THAT HE EFFACED
When Saladin accepted the surrender of Jerusalem he ordered the mihra? b1 to be uncovered, and issued a decisive command to that effect. The Templars had built a wall before it, reducing it to a granary and, it was said, a latrine, in their evil-minded hostility. East of the qibla they had built a big house and another church. Saladin had the two structures removed and unveiled the bridal face of the mihra? b. Then he had the wall in front of it taken down and the courtyards around it cleared so that the people coming on Friday should have plenty of room. The pulpit was erected, the cleaned mihra? b exposed to the light of day again and the structures between the columns demolished. The spaces created were car- peted with deep carpets instead of matting, candelabra were hung, readings of the revealed text given, and thus truth triumphed and error was cancelled out. The Qur'a? n was raised to the throne and the Testaments cast down. Prayer-mats were laid out and the religious cer- emonies performed in their purity; the canonic prayers were heard and pious orations given continually; benedictions were scattered and sorrow was dispersed. The mists dissolved, the true directions came into view, the sacred verses were read, the standards raised, the adha? n spoken and the clappers silenced,2 the muezzins were there and not the priests, cor-
Qur'a? n IX, 29, according to F. Rosenthal's interpretation.
The mihra?
b (niche marking the direction of prayer) of the Masjid al-Aqsa, to which the whole of this description applies. Compare Ibn al-Athi? r.
The adha? n is the Muslim call to prayer, and the wooden clapper was the eastern Christians' equivalent of a bell.
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ruption and shame ceased, and men's minds and breaths became calm again. The propi- tious stars rose and the unpropitious set, faith made a stranger's return to her natural home, virtue was to be found once more at its natural centre. The Qur'anic readers arrived, the official prayers were read, the ascetics and pious men congregated, with the great saints and the 'pillars'. 1 The Unique One was adored and the adorers proclaimed his unity. They joined in groups to pray and prostrate themselves, humbling themselves and beating their breasts, dignitaries and ascetics, judges and witnesses, zealots and combatants in the Holy War, standing and sitting, keeping vigil and committed to prayer by night, visitors and ambassadors. The pulpit raised its voice, the preacher expounded his truths; the crowd met and surged in, the resurrection and the supreme unity was celebrated. The traditionists recited, the holy orators comforted men's souls, the scholars disputed, the lawyers dis- cussed, the narrators narrated, the traditionists transmitted canonic traditions. The spiritual guides performed pious exercises, the pious ascetics acted as guides, the worshippers adored God with devotion, the sincere devotees lifted their prayers to heaven. The dispens- ers of indulgences(? ) were zealously prodigal, the commentators epitomized, the epitomiz- ers commented, the virtuous assembled, the preachers stood before the throng. There were many candidates to lead the ritual prayer, successful men, famous for eloquence, distin- guished for their seriousness; all were men who aspired to this grade and had given courses in preaching; authors of amazing perception and stylists of splendid eloquence, well-suited to the tasks of producing well-shaped discourses, reciters of original and superior flights of eloquence. There were some among them who offered me their sermons2 and asked me to nominate them, each desiring his worth to be the most valued and to succeed in his under- taking, so that his desire might be fulfilled before he died. Each one stretched out his neck to get what he wanted and sweated with ardour to achieve it; they were all prepared and on the alert, they solicited supporters and recommendations, sought audience and begged, searched out intercessions and put them into motion. Each had put on his dignity and made his clothing worthy of the occasion; each tried to play the game astutely and raised his eyes to that supreme position. But the Sultan still made neither appointments nor explanations, neither nominated nor promulgated. Some said: 'If I could preach the sermon on the first Friday, I should obtain the greatest favour! If I had the luck to achieve that, I should not care who came after me. . . . ' When Friday 4 sha'ba? n arrived, people began to ask the Sultan to appoint a preacher; the Great Mosque filled with people, the meetingplaces were crowded, eyes and ears were alerted, men wept with the strength of their emotions, stupen- dous marvels appeared to adorn this ceremony and the splendour of its beauty, voices were raised in deepest joy, as men clothed themselves in the mantle of delight. The courts were packed with the people gathered there, eyes fixed, thoughts ranging. People said: 'This is a noble day, a universal blessing, a high solemnity, a day in which prayers are heard, bene- dictions are profuse, tears are poured out and failings are pardoned, the negligent rouse
Strictly 'tent-pegs' or 'tent-poles': a title of one of the grades in the hierarchy of Muslim mystics and saints. In the same way we have translated al-Abda? l, literally 'the substitutes', as 'the great saints'.
I. e. 'they offered themselves to me as preacher', asking the Sultan's secretary for his influential support and intercession. This whole episode of anxious rivalry and competition for the post is full of lively wit in spite of the literary affectations with which the author has clothed it.
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themselves and the diligent permit themselves to give advice. Blessed is the man who has lived long enough to see this day on which Isla? m has arisen and taken wing! Beautiful is this crowd here present, this pure company, this victorious community, noble this victory of an-Nasir, this stock of Isla? m, this profession of Abbasid loyalty,1 this Ayyubid kingdom, Saladin's dynasty! Is there anywhere in Isla? m an assembly more noble than this that God, by His help, has done the honour of allowing to obey Him in this way? ' They discussed who would preach the sermon and who would be appointed to the office and to whom it should be entrusted, and discussed it openly and by allusion. Standards were raised high, the pulpit was draped with gorgeous cloths, voices were lifted, groups assembled, throngs crowded together, waves beat upon one another, the devotees made the uproar that 'pil- grims at 'A? rafa' make,1 until the hour arrived at which the sun began to set, the midday equilibrium failed and the call to prayer rang out, and the people thronged together. Then the Sultan with his rescript named the preacher, making his choice known after mature consideration. He ordered the Qadi Muhyi ad-Din Abu l-Ma'ali Muhammad ibn Zaki ad- Din Ali al-Qu? rashi to ascend the pulpit steps, causing by his choice the foreheads of the other candidates to break out into sweat. I myself presented him with a black robe of hon- our, the Caliph's honorific gift, so that he had, in perfection, the honour of the grace bestowed on him and gained by him. He mounted the staircase as he was told, and was well received. The sides of the pulpit shook, and the assembly rose from height to height of enthusiasm. He addressed them and they listened, he spoke and they were silent, he was eloquent and expressive, fluent and ornate, unsurpassed and marvellous, concise and dif- fuse; he exhorted in his double sermon and preached in his double address. He explained the significance of Jerusalem and its holiness, of the Masjid al-Aqsa from its foundation, of its purification after profanation, of having reduced their clappers to silence and expelled their priests. He prayed for the Caliph and the Sultan and concluded with the words of God: 'God commands good and the doing of good. ' Then he came down and prayed at the mihra? b, and began the 'In the name of God' that begins the first sura of the Qur'a? n,2 leading the whole community in prayer. Thus perfect mercy fell from heaven and absolute grace was given. When prayers were over the people dispersed in conspicuous cor-diality; the general consensus was established and the analogical reasoning began. 1 A seat for homilies was set before the qibla in order that some distinguished person could inaugurate it. There sat Zain ad-Din Abu l-Hasan 'Ali ibn Naja and advised those who feared and those who hoped, the fortunate and the distressed, those destined for damnation and those on the way to salvation. He intimidated those endowed with reason with apt arguments and dispatched the doubters' gloom with the light of his pious exhortation, brought every pious warning to bear on the sleepers to waken them, to incite wrath for the wicked, tenderness for friends
Saladin, strictly orthodox, maintained his theoretical subjection to the Abbasid Caliphate, and destroyed the heretical Fatimid Caliphate in Egypt.
'Arafa, near Mecca, is a stopping place for the Pilgrimage where the pilgrims camp and stand in worship from noon to sunset.
The 'Mother of the Qu'ra? n', called the first sura or fa? tiha (opening), which begins with the eulogy 'In the name of God, the merciful, the forgiving'.
The 'consensus' of scholars and 'analogical reasoning' in establishing a judicial ruling are two of the basic principles of Muslim law.
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and harshness for the enemies of God. The cries of men weeping, the babble of lamenta- tion, rose up far and near; hearts melted and cares were lightened, cries rose up and tears fell down. Sinners repented, the wicked wereconverted, penitents groaned, those who had turned to God lamented for themselves. Brilliant mystic ecstasies and sweet revelations occurred, prayers rose on high, supplications were heard, examples of divine love were collated and many blessings of divine providence were confirmed. The Sultan prayed in the Dome of the Rock amid throngs of believers who occupied the whole extent of the atrium, the whole community supplicating God to continue their victories. To him were turned the faces raised to the qibla; hands were raised to God and prayers went up to heaven for him. Saladin also appointed a preacher to a permanent post in the Masjid al-Aqsa.
A DESCRIPTION OF THE SACRED ROCK--GOD PRESERVE IT!
As for the Rock, the Franks built over it a church and an altar, so that there was no longer any room for the hands that wished to seize the ba? raka2 from it or for the eyes that longed to see it. They had adorned it with images and statues, set up dwellings there for monks and made it the place for the Gospel, which they venerated and exalted to the heights. Over the place of the (Prophet's holy) foot they set an ornamented tabernacle with columns of marble, marking it as the place where the Messiah had set his foot; a holy and exalted place, where flocks of animals, among which I saw species of pig,1 were carved in marble. But the Rock, the object of pilgrimage, was hidden under constructions and submerged in all this sumptuous building. So the Sultan ordered that the veil should be removed, the curtain raised, the concealments taken away, the marble carried off, the stones broken, the structures demolished, the covers broken into. The Rock was to be brought to light again for visitors and revealed to observers, stripped of its covering and brought forward like a young bride. He wanted the pearl extracted from its shell, the full moon brought from behind the clouds, the prison torn down, the condemned ransomed, its beauty revealed, its blessed aspect allowed to shine, its true face made clear, its genuine honour brought to light, its fine state restored, its high honour and standing brought back. Surely it is something whose beauty consists in being unadorned, whose nakedness is clothing and whose clothing is nakedness. It was restored to its former state and the outstanding splendour of its beauty was brought into the open. Before the conquest only a small part of the back of it was exposed, and the Unbelievers had cut it about shamefully; now it appeared in all its beauty, revealed in the loveliest of revelations. Candelabra gleamed upon it, light on light, and over it was placed an iron grille.
Even up to this day concern for its adornment has not come to an end, but still grows. The Sultan appointed an ima? m for the Dome of the Rock; one of the finest readers of the Qur'a? n, a man of the highest eloquence, clarity of voice, reputation for religious piety and knowledge of the seven--no, of the ten Qur'anic readings,1 and one who breathed
The healthful influence flowing from a sacred person or object.
Romanesque animal carvings (on capitals, bas-reliefs? ); the pigs may really have been there, or the author may be referring to the Christians.
Readings of the Sacred Book, handed down in seven or more slightly differing versions.
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Part Two: Saladin and the Third Crusade 101
the sweetest odour of sanctity. He gave him money and satisfaction and the benefit of his favour in the office assigned to him. He gave him a house and a garden as a pious endow- ment to his office, and conferred copious benefits upon him. He had brought to the Dome of the Rock and the mihra? b of al-Aqsa complete copies, portions and venerated sections of the Qur'a? n, now raised up on their lecterns and placed on their shelves in view of the visi- tors. What is more he set up for the Rock in particular and Jerusalem in general custodians to keep it all in good condition. He nominated only men of piety and devotion, dedicated to the worship of God. O the glorious nights there, the crowds assembled, the great candles blooming, conspicuous humility, devoted contrition, the tears of the pious falling fast, the hearts of the devotees glowing in their breasts. Here was every friend of God who vener- ated his Lord and hoped for blessing and bounty from him, and every poor, ill-clad, obscure wretch who, if he swore an oath in God's name, carried it out, everyone who passed the night in prayer and exalted the divine truth and exposed it to view, everyone who held regu- lar, intoned recitals of the Qur'a? n, who drove out the devil and convicted him of falsity, who was well known in the mornings for his religious exercises and familiar by night for his recital of the offices and his prayers. O happy day for this sanctuary, when the angels moved against its invaders and the sun reached it again with its light and its blooms, and hearts brought their secrets to it, and sinners cast down their burden of sin there, and the dawn of every day begged it as a gift to reveal itself! O victorious one who undertook to purify it, O pure one who sought to bring it back into the light!
The Franks had cut pieces from the Rock, some of which they had carried to Con- stantinople and Sicily and sold, they said, for their weight in gold, making it a source of income. When the Rock reappeared to sight the marks of these cuts were seen and men were incensed to see how it had been mutilated. Now it is on view with the wounds it suffered, preserving its honour for ever, safe for Isla? m, within its protection and its fence. This was all done after the Sultan left and after an ordered pattern of life had been estab- lished. Saladin also had the mihra? b of al-Aqsa lined with marble in a magnificent and splendid manner,1 and the Ayyubid sovereigns vied with each other in the liberality of the good works they performed here, assuring themselves of the love of men's hearts and the gratitude of their tongues. Not one of them but has showered largesse and benefits upon it to the heights of his powers, illuminating and glorifying it, ornamenting and beautifying it, tending and adorning it, enriching and providing for it, perfecting and completing it, preferring and patronizing it. Thus al-Malik al-'Adil Saif ad-Din Abu Bakr2 had works of art executed for it worthy of the deepest gratitude, and increased its resources with copi- ous benefits, gracious and conspicuous concessions and praiseworthy generosity, with the virtuous acts he was well known for and the meritorious service that ensured its success. Al-Malik al-Muzaffar Taqi ad-Din 'Umar3 performed there every deed of universal and widespread munificence, with prohibitions and commands, constructions and restorations. Among his laudable acts and famous deeds of generosity was his appearance one day at the Dome of the Rock with a band of noble princes of his house carrying rose-water and
The commemorative inscription, still in position, records for posterity the great Sultan's names. Saladin's brother (Saphadin), Sultan of Egypt and Syria until 1218.
Saladin's nephew, ruler of Hama? t (1178-91).
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102 Arab Historians of the Crusades
money for charity and public donation. He seized the opportunity to perform this original act of virtue, taking water and sprinkling the courts and colonnades with his own hand, washing them several times with water until they were clean. After the water he sprinkled the place with rose-water, so that the courts were impregnated with the fragrance; thus he washed the walls and cleaned the pavements. Then he called for censers of perfume and perfumed the mosque, and the believers breathed in all this sweetness, entirely against the will of the enemy. Nor did he and his followers cease for the whole of that day purifying that blessed precinct until they were sure that it was purified, that its sweetness was clear and its cleanness pleasing, and that no one could contemplate it without admiring it. Then he distributed the money to the deserving and was proud to surpass even generous men in his expenditure. And al-Malik al-Afdal Nur ad-Din 'Ali1 was the cause of all shining light, pious generosity, glowing liberality, prosperous grace, pure munificence and sweet heady perfume, extraordinary gifts and unimaginable generosity, unusual largesse and conspicu- ous support. Thus he performed deeds that have immortalized his fine face and caused tongues to speak his praise, he poured blessings on this sanctuary and spread deep carpets, guided and gave, gave again, illumined and endowed, poured out generosity and broke the seal of liberality, and emptied his purse to the bottom so that we believed that his money was exhausted and had failed completely.
More will be said later about the wall of Jerusalem built by him and of the moats he dug, but he was already unsurpassable for his amazing acts of generosity and bounty, in which no one could possibly equal him, and in which no one could dominate the lists but he. Finally, al-Malik al-'Azi? z 'Uthma? n;2 his beneficence was a source of strength to the Faith; when he returned to Egypt after having been present at the conquest and the victory he left his whole arsenal of arms to Jerusalem, not thinking to order me to take it away after he returned to Egypt. There were mounds of money, mountains of baggage, ample provisions, defensive weapons, great coats of mail, sharp swords, helmets and casques, lances and javelins, spears and missiles,1 chargers and lances, ballistas and bows, Yemenite, Indian and Yazanite lances, lances from Rudaina and Mashrafite swords,2 stockades and palisades, shields and lances, iron spears and Macedonian sarrisas, ordnance, multiple and flame- throwing ballistas, tubes of naphtha and stonebreakers, equipment for breaching walls and every other form of military gear. The city was reinforced with this arsenal and its defences made secure. In addition, one of the conditions of the surrender was that the Franks should leave us their horses and harnesses, and should leave the city without waiting for the rest to exhaust the time limit for paying the ransom. In this way Jerusalem acquired ample munitions and had no need of help (from outside).
Saladin's son and his successor in Syria (1186-96).
Another of Saladin's sons and his successor in Egypt (1193-98).
Qanabil now means 'bombs', but must then have referred to some other sort of arms or projec- tiles that we cannot identify more closely.
Yazanite lances and those from Rudaina were highly prized by the ancient Arabs, as were Mashrafite swords from the Syrian hinterland.
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CONCERNING THE ORATORY OF DAVID AND OTHER NOBLE SANCTUARIES. THE CHURCHES ARE SUPPRESSED AND 'MADRASAS' INSTITUTED
The Oratory of David outside the Masjid al-Aqsa was in a fortified stronghold near the city gate. It was set up on high in a commanding position, and was used by the governor. The Sultan took charge of its restoration and established there an ima? m, muezzins and guards. It is a centre for the pious, the goal of visitors morning and evening. It was Saladin who gave it new life and beauty and enabled visitors to enjoy it. As well as this, he gave orders for all the mosques to be renovated and all the sanctuaries to be guarded, and for the goals aimed at to be achieved under happy auspices, and for the water to be purified for the benefit of travellers and pilgrims. The place where this fortress was built had been the house of David and Solomon (God's blessing on both of them), where people went to find them. Al-Malik al-'Adil had encamped in the Church of Zion and his troops were at its gates. The Sultan's household, pious scholars and men of virtue, spoke to him about establishing a madrasa for Shafi'ite lawyers1 and a convent for sufis; he set aside for the use of the madrasa the church dedicated to Saint John near the Gate of the Tribes, and for the convent the Patriarch's house near the Church of the Resurrection. He endowed both liberally, thus benefiting both these communities. He also set aside sites for madrasas for the various (other) communi- ties, to add to the benefits they had already received. He had the Church of the Resurrection closed to Christian visitors even as a refuge. Many discussions were held with him about its fate; some advised him to demolish it and abolish all trace of it, making it impossible to visit, removing its statutes, driving away its errors, extinguishing its lights, destroying its Testaments, eliminating its false allurements, declaring its affirmations to be lies. 'When its buildings are destroyed,' they said, 'and it is razed to the ground, and its sepulchre opened and destroyed, and its fires spent and extinguished, and its traces rubbed out and removed, and its soil ploughed up, and the Church scattered far and wide, then the people will cease to visit it, and the longings of those destined to damnation will no longer turn to seeing it, whereas if it is left standing the pilgrimage will go on without end. ' But the majority said: 'Demolishing and destroying it would serve no purpose, nor would it prevent the infidels from visiting it or prevent their having access to it. For it is not the building as it appears to the eyes but the home of the Cross and the Sepulchre that is the object of worship. The vari- ous Christian races would still be making pilgrimages here even if the earth had been dug up and thrown into the sky. And when 'Umar, prince of the believers, conquered Jerusalem in the early days of Isla? m, he confirmed to the Christians the possession of the place, and did not order them to demolish the building on it. '
The madrasa is an advanced school of theology and Islamic law. The first to be established in Jerusalem was the Shafi'ite because this was the chief school of law in Egypt and Syria, but the Sultan also made provision for the others (Malikite, Hanafite and Hanbalite), if this is what is meant by the 'communities' referred to a few lines on.
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CHAPTER THREE
The character of Con rad of Montferrat, saviour of Tyre and moving spirit of the Third Crusade, impressed itself upon the minds of contemporary Muslim historians more deeply than any apart from that of Richard of England. Here Ibn al-Athi? r describes his adventur- ous arrival at Tyre and reproaches Saladin, perhaps justifiably, for not attacking the city with sufficient determination; the survival of Tyre made the Christian military resurgence and the siege of Acre possible.
CONRAD OF MONTFERRAT AT TYRE; SALADIN'S FRUITLESS SIEGE (IBN AL-ATHI? R, XI, 358-9, 366-8)
When Count Raymond, Prince of Tripoli, fled from Hitti? n, he stopped at Tyre, one of the strongest and best defended cities in Syria. When he saw that the Sultan had taken Tibni? n, Sidon and Beiru? t he was afraid that he would decide to march on Tyre, stripped as it was at that moment of troops to defend it, while he was without the means of resisting him, so he left and went to Tripoli. Thus Tyre lay open and undefended from the Muslims, and if Saladin had attacked it first, before Tibni? n and elsewhere, he would have taken it easily. But he thought that its natural defences would make it difficult to capture and wanted first to secure its surrounding territories in order to take it more easily, and this was why it survived unconquered, this being God's will. It happened that a Frank from Outremer called 'the Marquis'--God damn him! --set out by sea with great wealth on a pilgrimage and trading mission, unaware of the disaster that had befallen the Franks. When he entered the harbour at Acre his suspicions were aroused by the absence of the manifestations of joy, ringing of bells and so on, that usually met the arrival in port of a Frankish vessel, and also by the style of dress of the people there. He dropped anchor, uncertain what might have happened. The wind had fallen. Al-Malik al-Afdal for his part sent his men out in a small boat to see who it was and what he wanted. When the boat came alongside the Marquis, not recognizing it as one of their own, asked what had been happening, and the men on board told him of the Frankish defeat, the fall of Acre and other cities, and informed him at the same time that Tyre and Ascalon and certain other towns were still in Frankish hands, giving him the full details. Since the lack of wind prevented his moving the Marquis sent the messenger back with a request for permission to enter the city in safety with his merchandise and money. This was granted, but he sent the messenger back again and again, each time with new requests, to gain time until the wind should rise and he could use it to escape. In the course of these comings and goings the wind began to blow again and he at once set sail for Tyre. Al-Malik al-Afdal sent a galley after him in pursuit but it failed to catch him and he reached Tyre, where a great number of Franks was gathered. For when Saladin took each town, Acre, Beiru? t and the others mentioned above, he had allowed the populations to leave freely, and they had all come to Tyre. So the place was thronged,
Part Two: Saladin and the Third Crusade 105
but it lacked a leader to unite it and a commander to lead it in battle. The people were not warriors, and were talking of making a treaty with Saladin and offering to surrender the town to him when the Marquis arrived and dissuaded them from such an act and gave them new hope by promising to defend the city himself. He distributed the money he had with him on condition that the city and its territory belonged to him and no one else. When they agreed he made them swear to it, and after that took up residence there and governed the city. He was a devil incarnate in his ability to govern and defend a town, and a man of extraordinary courage. His first act was to strengthen the city's defences: he renewed the entrenchments, set the walls in order, and increased the armaments. The citizens agreed to defend the city and to fight for it.
When Saladin had taken Jerusalem he remained outside the city until 25 sha'ba? n, deal- ing with its re-organization, establishing convents and madrasas. He set up the Shafi'ite madrasa in the house of the Hospitallers; a beautiful building. When he had finished his work in Jerusalem he moved on to Tyre, where many Franks had gathered and of which the Marquis had become lord and governor, ruling it very well and reinforcing its defences out of all recognition. Saladin got as far as Acre and stayed there for a few days, and when the Marquis heard of his arrival there he immediately set about repairing the walls of Tyre and deepening the moats, and established a link between the sea on one side of the city and on the other, so that the city was like an island in the midst of the water, inaccessible and impregnable.