The city was reinforced with this arsenal and its
defences
made secure.
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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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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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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,
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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.
Leaving Acre, Saladin reached Tyre on 9 ramada? n/13 November 1187 and stopped beside a stream within sight of the city, waiting for the rest of his army to catch up with him. On 22 ramada? n he marched on and encamped on a hill close to the walls of Tyre so that he could follow the fighting. He ordered that battalion whose turn it was for action to make ready and arranged that each detachment should be on duty in turn so that the defenders would be under continuous attack. But the area from which they fought was small and only a small band of those within the walls was necessary to defend it, the more so because of the trenches running from sea to sea so that not even a bird, so to speak, could fly over the city. Tyre was like a hand stretched out into the sea, with an arm joining it to the mainland but with sea all around it. The attackers could only advance along that arm of land. The Muslims mounted an attack with catapults, ballistas and siege-engines. Saladin's own family took their turn in the battle: his son al-Afdal, his other son az-Za? hir Ghazi, his brother al-'Adil ibn Ayyu? b, his nephew Taqi ad-Din; and so did the rest of the ami? rs. The Franks had galleys and fire-ships with which they held the sea on either side of the isthmus along which the Muslims were attacking the city. They attacked the Muslim flanks with ballistas, which was a grave disadvantage to our armies, who were being attacked in front by the citizens and on either side by the soldiers posted on the galleys. The isthmus was so narrow that their arrows crossed from one side to the other. Many Muslims were wounded and killed, but they failed to gain the fort.
Saladin ordered the ten Egyptian galleys lying at Acre to sail to Tyre with their crews and soldiers and all their equipment. These prevented the Tyrian ships from coming out to attack the Muslims, who were then able to come up under the fort and attack it by land and sea. Victory was within their grasp. But destiny decreed that an accident should befall them. Five Muslim galleys were guarding the port one night, to cut off the enemy's lines of communication; they were commanded by 'Abd as-Sala? m al-Ma? ghribi, a brave and expe-
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rienced man. After spending the night on the watch they felt that the dawn brought safety, and slept. Suddenly Frankish galleys bore down on them, attacked them and killed as many as they wanted, taking the rest prisoner in their ships and towing them into the port of Tyre under the eyes of the Muslims watching from the land. Some Muslims cast themselves into the sea from the captured galleys, some surviving and some drowning. Saladin ordered the rest of the galleys to Beiru? t, for so small a number was not safe. The eager Franks pursued them. When the Muslims saw the entire Frankish fleet behind them they drove their ships on to the shore and escaped, leaving them there. Saladin had the ships seized and destroyed, and returned to attacking Tyre by land only, which was almost useless because of the lack of space to manoeuvre. One day the Franks made a sortie and attacked the Muslims from behind their trenches. The battle raged until sunset from the early afternoon. A great and famous knight of theirs was captured after a frenzied and murderous attack on him when he fell from his horse. He was taken and killed. The situation continued for several days. Finally Saladin realized that it was going to take a long time to conquer Tyre, and withdrew. It was a habit of his to tire of a siege when a town put up a firm resistance, and to move on. Throughout the whole of this year he had never stopped for long to attack a city, but had taken them all, as we have remarked, within a few days without any trouble or difficulty. Thus when he and his advisers saw that Tyre was a problem of a different order they grew bored and decided to leave. The sole responsibility for Tyre's resistance lies with Saladin, who had sent all the Frankish forces rushing off there and reinforced them with men and money from Acre, Ascalon, Jerusalem and elsewhere, as has been described above, for he allowed them all to depart freely and sent them to Tyre, where as a result there was a concentration of Frankish knights from Palestine with their money as well as the wealth of the merchants and the others. All these defended the city and wrote to the Franks abroad asking their help. This they were promised, and were ordered to hold on to Tyre as a focus of foreign aid and a place of rescue and protection. This impressed on them all the more the need to hold firm and defend the fort. Later, God willing, we shall tell the end of the story, to show that a king should not abandon forceful action even when fate seems to be on his side. Failure accompanied by firm conduct is preferable to success acquired with feeble- ness and lassitude, and makes the King less to blame in men's judgment. 1
When Saladin was deciding to leave he called a council of his ami? rs, whose advice was confused. Some said that departure was advisable, given their heavy losses, dead and wounded, and that the troops were tired and the provisions exhausted:' Winter is com- ing,' they said, 'and the goal is far from being within our reach. Let us go away and rest throughout the cold weather, and in spring let us take up the fight again against this and the enemy's other strongholds. ' This was the advice given by the ami? rs, as if they were afraid that Saladin would extort the taxes they owed him to finance the army if they stayed there, for the exchequer and treasury were empty, because Saladin spent everything that came into it. The other faction wanted to stay and take the city by storm. This fort was vital to
This is only one of the passages in which an ill-disguised hostility to Saladin can be seen in the Mesopotamian historian's writings, caused by his preference for the Zangid dynasty supplanted by Saladin. We shall never know what basis there was for his criticisms of Saladin's conduct of the war; Ibn al-Athi? r reveals himself as a very subtle man, and one who is capable of recognizing, even perhaps in spite of himself, the greatness of Isla? m's champion.
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the Franks, and once it had gone the Franks abroad would no longer lust after this our land, and would surrender the other territories they held without bloodshed. Saladin wavered between staying and going, and when the retreating faction saw his uncertainty they sabo- taged the jobs assigned to them, in battle or with the artillery, and excused themselves by saying that their troops were discontented, that some had been sent to find provisions, forage for the animals and food for themselves, and other similar excuses, until in the end they were sitting idle and doing no fighting. So Saladin was forced to go, and left at the end of shawwa? l/end of December. By the beginning of January he was at Acre, where he gave the whole army permission to return home and rest for the winter and told them to meet him there in the spring. The contingents from the East, Mosul, Syria and Egypt went home, while Saladin's bodyguard stayed in Acre. He lived in the citadel and entrusted the com- mand of the city to 'Izz ad-Din Jurdi? k, one of Nur ad-Din's great mamlu? ks, an honourable man whose piety was as great as his courage.
CHAPTER FOUR
The loss of Jerusalem, and the Marquis of Montferrat's courageous defence of Tyre, set in motion the Third Crusade. But the most important event of the Crusade, the long siege of Acre, began long before the arrival of Philip II Augustus and Richard of England, who simply provided the final impetus that reaped the harvest of three hard years' blockade of this Palestinian port, taken by Saladin in 1187. Note the double siege of the city, first by the Franks, and then by Saladin, from outside, of the besieging Franks. Logistic difficulties prevented Saladin from maintaining the contact he had established with the beleaguered Muslims and forced him to stand by, almost impotently, throughout the city's long agony. The accounts of the siege and the attempts to break it are full of unusual and graphic incidents, examples of which have been taken from Baha? ' ad-Din, 'Ima? d ad-Din and Ibn al-Athi? r.
THE FRANKS MARCH ON ACRE AND BESIEGE IT (IBN AL-ATHI? R, XII, 20-6)
We have already spoken of the great concentration of Frankish troops at Tyre. The cause of this was that Saladin allowed them to depart freely from every city and fort that he took and sent them to Tyre with their possessions, women and children. This created an enor- mous concourse of Franks and an inexhaustable supply of money, in spite of the very heavy expenses of the siege. Here monks and priests and a crowd of Frankish knights and nobles dressed themselves in black and expressed great grief at the loss of Jerusalem. The Patri- arch of Jerusalem took them with him on a journey through the Frankish domains calling on the people to help, invoking their aid and inciting them to avenge the loss of Jerusalem. Among other things, they made a picture showing the Messiah, and an Arab striking Him, show-ing blood on the face of Christ--blessings on Him! --and they said to the crowds: 'This is the Messiah, struck by Mahomet the prophet of the Muslims, who has wounded and killed Him. ' This made a deep impression on the Franks and they flocked to the Patri- arch, even the women. There were in fact in the army at Acre a certain number of women, who challenged their enemy's warriors to single combat, as we shall describe later; a man who could not himself fight put a substitute into the field or gave money to the limit of his capacity. In this way they collected immense quantities of troops and money.
A Muslim living at Hisn al-Akra? d told me the following story--he was one of the gar- rison that had handed the fort over to the Franks a long time ago, and who then repented of having given the Franks help in attacking Muslim territory and having fought and battled at their side--this man told me that he had gone with a group of Franks from Hisn al-Akra? d in four galleys to the Frankish and Greek lands beyond the sea to seek help (for the Crusade). 'Our trip', he said, 'took us at length to Rome, that great city, which we left with our galleys full of silver. ' And a Frankish prisoner told me that he was his mother's only son, and their
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house was their sole possession, but she had sold it and used the money obtained from it to equip him to go and free Jerusalem. There he had been taken prisoner. Such were the reli- gious and personal motives that drove the Franks on. They flocked to battle by any means they could, by land and sea, from all directions. If God had not shown his grace to Isla? m in the death of the German King on his way to attack Syria, as will appear later, it would have been said one day that Syria and Egypt had once been Muslim lands.
So their troops mustered at Tyre, which was flooded with the multitudes and their great wealth, and received constant naval reinforcements of food, arms and men from the Frank- ish lands, so that Tyre, within and without the walls, could no longer hold them all. At first they wanted to attack Sidon, but we have already described what happened,1 and so they returned and agreed to move on Acre and besiege it tenaciously. They marched all their troops there, clinging as far as possible to the coast, through easy and impassable terrain, broad or narrow, while their ships, loaded with arms and ammunition, moved parallel to them by sea to support them. If they had met an insuperable obstacle they could have embarked and returned home. They left on 8 rajab (585/22 August 1189) and reached Acre at the end of the month, harassed on the way by Muslim bands attacking them and captur- ing stragglers.
News of their departure was brought to Saladin, who marched off to meet them. As the two armies approached one another, he consulted with his ami? rs about whether they should take them by the heel and attack them on the march, or meet them face to face by taking a different route from theirs. The ami? rs said: 'There is no need for us to take the trouble to follow them by their route, for the road is difficult and narrow and we could not easily take them as we want. It is better to proceed by the broader road and attack them from the rear as they approach Acre, where we will disperse them and cut their army to pieces. ' Saladin realized that they preferred the easy way, and he finally acquiesced, although he was him- self in favour of accompanying the Franks on their march and attacking them on route: 'If the Franks reach their destination,' he said, 'and get a firm hold of the territory, it will not be easy for us to dislodge and overcome them. It is better to attack before they reach Acre. ' But they opposed him and in the end he followed their advice and took the road by Kafar Kanna? , and the Franks arrived (at Acre) before them. Now Saladin had detailed a group of ami? rs to contact the Franks, with instructions to accompany them on their march and harass them. The Franks dared not turn upon them, however few they were, and thus if the army had followed Saladin's advice to follow the enemy and attack before they reached and invested Acre his aim would have been achieved and the Franks prevented from reaching the city. But when God wills something He disposes its determinant causes in conformity (with his will).
When Saladin arrived at Acre he saw that the Franks were deployed from sea to sea before the city, leaving the Muslims no way of access to it. So they took up their position facing the Franks and pitched Saladin's tent on the Tall Kaisa? n. His left wing extended as far as the Tall al-'Ayadiyya, his right wing to the river. The baggage was at Saffuriyya. The Sultan sent messengers to the various provinces asking for troops, which arrived from Mosul, Diya? r Bakr, Sinja? r and other regions of Mesopotamia. His nephew Taqi ad-Din
1
They had been driven back by Saladin in an earlier encounter.
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arrived, and so did Muzaffar ad-Din ibn Zain ad-Din, Prince of Harra? n and Edessa. Rein- forcements reached the Muslims by land and the Franks by sea. During the time of the siege a number of encounters, great and small, took place between the two sides; pitched battles and lesser affrays occurred, apart from small skirmishes of which no record is necessary. When Saladin arrived he could not make contact with Acre until the end of rajab. He fought there until the beginning of sha'ba? n/half-way through September without achieving his object. The troops passed the night drawn up for battle and on the next day Saladin attacked with all his forces, completely encircling the Franks on all sides, from dawn to midday. Both sides showed an amazing obduracy. At midday Taqi ad-Din led a terrible charge against the enemy facing him on the right wing and dislodged them from their position.
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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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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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,
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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.
Leaving Acre, Saladin reached Tyre on 9 ramada? n/13 November 1187 and stopped beside a stream within sight of the city, waiting for the rest of his army to catch up with him. On 22 ramada? n he marched on and encamped on a hill close to the walls of Tyre so that he could follow the fighting. He ordered that battalion whose turn it was for action to make ready and arranged that each detachment should be on duty in turn so that the defenders would be under continuous attack. But the area from which they fought was small and only a small band of those within the walls was necessary to defend it, the more so because of the trenches running from sea to sea so that not even a bird, so to speak, could fly over the city. Tyre was like a hand stretched out into the sea, with an arm joining it to the mainland but with sea all around it. The attackers could only advance along that arm of land. The Muslims mounted an attack with catapults, ballistas and siege-engines. Saladin's own family took their turn in the battle: his son al-Afdal, his other son az-Za? hir Ghazi, his brother al-'Adil ibn Ayyu? b, his nephew Taqi ad-Din; and so did the rest of the ami? rs. The Franks had galleys and fire-ships with which they held the sea on either side of the isthmus along which the Muslims were attacking the city. They attacked the Muslim flanks with ballistas, which was a grave disadvantage to our armies, who were being attacked in front by the citizens and on either side by the soldiers posted on the galleys. The isthmus was so narrow that their arrows crossed from one side to the other. Many Muslims were wounded and killed, but they failed to gain the fort.
Saladin ordered the ten Egyptian galleys lying at Acre to sail to Tyre with their crews and soldiers and all their equipment. These prevented the Tyrian ships from coming out to attack the Muslims, who were then able to come up under the fort and attack it by land and sea. Victory was within their grasp. But destiny decreed that an accident should befall them. Five Muslim galleys were guarding the port one night, to cut off the enemy's lines of communication; they were commanded by 'Abd as-Sala? m al-Ma? ghribi, a brave and expe-
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rienced man. After spending the night on the watch they felt that the dawn brought safety, and slept. Suddenly Frankish galleys bore down on them, attacked them and killed as many as they wanted, taking the rest prisoner in their ships and towing them into the port of Tyre under the eyes of the Muslims watching from the land. Some Muslims cast themselves into the sea from the captured galleys, some surviving and some drowning. Saladin ordered the rest of the galleys to Beiru? t, for so small a number was not safe. The eager Franks pursued them. When the Muslims saw the entire Frankish fleet behind them they drove their ships on to the shore and escaped, leaving them there. Saladin had the ships seized and destroyed, and returned to attacking Tyre by land only, which was almost useless because of the lack of space to manoeuvre. One day the Franks made a sortie and attacked the Muslims from behind their trenches. The battle raged until sunset from the early afternoon. A great and famous knight of theirs was captured after a frenzied and murderous attack on him when he fell from his horse. He was taken and killed. The situation continued for several days. Finally Saladin realized that it was going to take a long time to conquer Tyre, and withdrew. It was a habit of his to tire of a siege when a town put up a firm resistance, and to move on. Throughout the whole of this year he had never stopped for long to attack a city, but had taken them all, as we have remarked, within a few days without any trouble or difficulty. Thus when he and his advisers saw that Tyre was a problem of a different order they grew bored and decided to leave. The sole responsibility for Tyre's resistance lies with Saladin, who had sent all the Frankish forces rushing off there and reinforced them with men and money from Acre, Ascalon, Jerusalem and elsewhere, as has been described above, for he allowed them all to depart freely and sent them to Tyre, where as a result there was a concentration of Frankish knights from Palestine with their money as well as the wealth of the merchants and the others. All these defended the city and wrote to the Franks abroad asking their help. This they were promised, and were ordered to hold on to Tyre as a focus of foreign aid and a place of rescue and protection. This impressed on them all the more the need to hold firm and defend the fort. Later, God willing, we shall tell the end of the story, to show that a king should not abandon forceful action even when fate seems to be on his side. Failure accompanied by firm conduct is preferable to success acquired with feeble- ness and lassitude, and makes the King less to blame in men's judgment. 1
When Saladin was deciding to leave he called a council of his ami? rs, whose advice was confused. Some said that departure was advisable, given their heavy losses, dead and wounded, and that the troops were tired and the provisions exhausted:' Winter is com- ing,' they said, 'and the goal is far from being within our reach. Let us go away and rest throughout the cold weather, and in spring let us take up the fight again against this and the enemy's other strongholds. ' This was the advice given by the ami? rs, as if they were afraid that Saladin would extort the taxes they owed him to finance the army if they stayed there, for the exchequer and treasury were empty, because Saladin spent everything that came into it. The other faction wanted to stay and take the city by storm. This fort was vital to
This is only one of the passages in which an ill-disguised hostility to Saladin can be seen in the Mesopotamian historian's writings, caused by his preference for the Zangid dynasty supplanted by Saladin. We shall never know what basis there was for his criticisms of Saladin's conduct of the war; Ibn al-Athi? r reveals himself as a very subtle man, and one who is capable of recognizing, even perhaps in spite of himself, the greatness of Isla? m's champion.
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the Franks, and once it had gone the Franks abroad would no longer lust after this our land, and would surrender the other territories they held without bloodshed. Saladin wavered between staying and going, and when the retreating faction saw his uncertainty they sabo- taged the jobs assigned to them, in battle or with the artillery, and excused themselves by saying that their troops were discontented, that some had been sent to find provisions, forage for the animals and food for themselves, and other similar excuses, until in the end they were sitting idle and doing no fighting. So Saladin was forced to go, and left at the end of shawwa? l/end of December. By the beginning of January he was at Acre, where he gave the whole army permission to return home and rest for the winter and told them to meet him there in the spring. The contingents from the East, Mosul, Syria and Egypt went home, while Saladin's bodyguard stayed in Acre. He lived in the citadel and entrusted the com- mand of the city to 'Izz ad-Din Jurdi? k, one of Nur ad-Din's great mamlu? ks, an honourable man whose piety was as great as his courage.
CHAPTER FOUR
The loss of Jerusalem, and the Marquis of Montferrat's courageous defence of Tyre, set in motion the Third Crusade. But the most important event of the Crusade, the long siege of Acre, began long before the arrival of Philip II Augustus and Richard of England, who simply provided the final impetus that reaped the harvest of three hard years' blockade of this Palestinian port, taken by Saladin in 1187. Note the double siege of the city, first by the Franks, and then by Saladin, from outside, of the besieging Franks. Logistic difficulties prevented Saladin from maintaining the contact he had established with the beleaguered Muslims and forced him to stand by, almost impotently, throughout the city's long agony. The accounts of the siege and the attempts to break it are full of unusual and graphic incidents, examples of which have been taken from Baha? ' ad-Din, 'Ima? d ad-Din and Ibn al-Athi? r.
THE FRANKS MARCH ON ACRE AND BESIEGE IT (IBN AL-ATHI? R, XII, 20-6)
We have already spoken of the great concentration of Frankish troops at Tyre. The cause of this was that Saladin allowed them to depart freely from every city and fort that he took and sent them to Tyre with their possessions, women and children. This created an enor- mous concourse of Franks and an inexhaustable supply of money, in spite of the very heavy expenses of the siege. Here monks and priests and a crowd of Frankish knights and nobles dressed themselves in black and expressed great grief at the loss of Jerusalem. The Patri- arch of Jerusalem took them with him on a journey through the Frankish domains calling on the people to help, invoking their aid and inciting them to avenge the loss of Jerusalem. Among other things, they made a picture showing the Messiah, and an Arab striking Him, show-ing blood on the face of Christ--blessings on Him! --and they said to the crowds: 'This is the Messiah, struck by Mahomet the prophet of the Muslims, who has wounded and killed Him. ' This made a deep impression on the Franks and they flocked to the Patri- arch, even the women. There were in fact in the army at Acre a certain number of women, who challenged their enemy's warriors to single combat, as we shall describe later; a man who could not himself fight put a substitute into the field or gave money to the limit of his capacity. In this way they collected immense quantities of troops and money.
A Muslim living at Hisn al-Akra? d told me the following story--he was one of the gar- rison that had handed the fort over to the Franks a long time ago, and who then repented of having given the Franks help in attacking Muslim territory and having fought and battled at their side--this man told me that he had gone with a group of Franks from Hisn al-Akra? d in four galleys to the Frankish and Greek lands beyond the sea to seek help (for the Crusade). 'Our trip', he said, 'took us at length to Rome, that great city, which we left with our galleys full of silver. ' And a Frankish prisoner told me that he was his mother's only son, and their
Part Two: Saladin and the Third Crusade 109
house was their sole possession, but she had sold it and used the money obtained from it to equip him to go and free Jerusalem. There he had been taken prisoner. Such were the reli- gious and personal motives that drove the Franks on. They flocked to battle by any means they could, by land and sea, from all directions. If God had not shown his grace to Isla? m in the death of the German King on his way to attack Syria, as will appear later, it would have been said one day that Syria and Egypt had once been Muslim lands.
So their troops mustered at Tyre, which was flooded with the multitudes and their great wealth, and received constant naval reinforcements of food, arms and men from the Frank- ish lands, so that Tyre, within and without the walls, could no longer hold them all. At first they wanted to attack Sidon, but we have already described what happened,1 and so they returned and agreed to move on Acre and besiege it tenaciously. They marched all their troops there, clinging as far as possible to the coast, through easy and impassable terrain, broad or narrow, while their ships, loaded with arms and ammunition, moved parallel to them by sea to support them. If they had met an insuperable obstacle they could have embarked and returned home. They left on 8 rajab (585/22 August 1189) and reached Acre at the end of the month, harassed on the way by Muslim bands attacking them and captur- ing stragglers.
News of their departure was brought to Saladin, who marched off to meet them. As the two armies approached one another, he consulted with his ami? rs about whether they should take them by the heel and attack them on the march, or meet them face to face by taking a different route from theirs. The ami? rs said: 'There is no need for us to take the trouble to follow them by their route, for the road is difficult and narrow and we could not easily take them as we want. It is better to proceed by the broader road and attack them from the rear as they approach Acre, where we will disperse them and cut their army to pieces. ' Saladin realized that they preferred the easy way, and he finally acquiesced, although he was him- self in favour of accompanying the Franks on their march and attacking them on route: 'If the Franks reach their destination,' he said, 'and get a firm hold of the territory, it will not be easy for us to dislodge and overcome them. It is better to attack before they reach Acre. ' But they opposed him and in the end he followed their advice and took the road by Kafar Kanna? , and the Franks arrived (at Acre) before them. Now Saladin had detailed a group of ami? rs to contact the Franks, with instructions to accompany them on their march and harass them. The Franks dared not turn upon them, however few they were, and thus if the army had followed Saladin's advice to follow the enemy and attack before they reached and invested Acre his aim would have been achieved and the Franks prevented from reaching the city. But when God wills something He disposes its determinant causes in conformity (with his will).
When Saladin arrived at Acre he saw that the Franks were deployed from sea to sea before the city, leaving the Muslims no way of access to it. So they took up their position facing the Franks and pitched Saladin's tent on the Tall Kaisa? n. His left wing extended as far as the Tall al-'Ayadiyya, his right wing to the river. The baggage was at Saffuriyya. The Sultan sent messengers to the various provinces asking for troops, which arrived from Mosul, Diya? r Bakr, Sinja? r and other regions of Mesopotamia. His nephew Taqi ad-Din
1
They had been driven back by Saladin in an earlier encounter.
110 Arab Historians of the Crusades
arrived, and so did Muzaffar ad-Din ibn Zain ad-Din, Prince of Harra? n and Edessa. Rein- forcements reached the Muslims by land and the Franks by sea. During the time of the siege a number of encounters, great and small, took place between the two sides; pitched battles and lesser affrays occurred, apart from small skirmishes of which no record is necessary. When Saladin arrived he could not make contact with Acre until the end of rajab. He fought there until the beginning of sha'ba? n/half-way through September without achieving his object. The troops passed the night drawn up for battle and on the next day Saladin attacked with all his forces, completely encircling the Franks on all sides, from dawn to midday. Both sides showed an amazing obduracy. At midday Taqi ad-Din led a terrible charge against the enemy facing him on the right wing and dislodged them from their position.
