The Crusades: The Authoritative History of the War for the Holy Land (58 page)

News of this disaster caused real alarm in Jerusalem. Not only had Saladin lost a plethora of much-needed supplies–all of which would now profit the enemy–he also recognised that the Latins could use the influx of pack animals to ferry further resources inland from Jaffa. When the crusaders’ expeditionary force returned to Beit Nuba on 29 June, the sultan began ‘to prepare the means to withstand a siege’. Baha al-Din, who was then present in the Holy City, recorded that his master ‘started poisoning the water sources outside Jerusalem, destroying the pits and the cisterns, so that around Jerusalem there remained no drinking water at all’, adding that the sultan also ‘sent to muster his troops from all quarters and lands’.
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The choice

By the first days of July 1192 there seems to have been no question in Saladin’s mind that the Franks were about to initiate their final drive towards Jerusalem. The moment of decisive confrontation–the crisis that he had hoped to avoid–was upon him. On Thursday 2 July the sultan assembled his most trusted emirs to discuss a plan of action. The meeting proved to be a grim-faced, earnest affair, as Saladin sat surrounded by the commanders and counsellors who had served him through long years of war and conquest. Abu’l Haija the Fat was there, although his legendary corpulence had now reached such a stage that he had trouble walking and needed ‘a stool to sit on while in the presence of the sultan’.

Baha al-Din was also in attendance, and according to his account, Saladin set out to instil a sense of steadfast determination among his lieutenants by repeatedly reminding them of their duties and responsibilities: ‘Know today that you are the army of Islam and its bulwark…There are no Muslims who can face the enemy but you [and] the Muslims in all lands depend on you.’ In response, the emirs affirmed their willingness to fight to the death for Saladin, their lord and patron, and the sultan’s heart was said to have been ‘greatly cheered’.

Later that same day, however, after the meeting had broken up, Saladin received a private missive from Abu’l Haija warning that beneath the veneer of loyalty and unity insurrection was brewing. Many within the army were opposed to ‘prepar[ing] for a siege’, fearful that the catastrophe at Acre might be repeated. There was also a real danger that the long-standing resentment between the Kurds and Turks in Saladin’s army might spill into open conflict. Abu’l Haija’s advice was that the sultan should lead the bulk of his armies out of the Holy City while he still had the chance, leaving behind only a token garrison.

That evening the sultan summoned Baha al-Din and revealed the contents of Abu’l Haija’s message. Baha al-Din recalled that ‘Saladin felt a concern for Jerusalem that could move mountains and he was distressed by this communication. I remained in attendance upon him that night, a night wholly spent on the concerns of the holy war.’ As dawn drew near, Saladin finally decided, with a heavy heart, to leave Jerusalem–‘he had been tempted to remain himself, but then his better sense rejected that because of the risk to Islam it involved’. The choice had been made; in the morning, on Friday 3 July, preparations for the exodus began. Saladin took the chance to visit the
Haram as-Sharif
, and there led a last Friday prayer in the sacred Aqsa mosque, where some four years earlier he had overseen the installation of Nur al-Din’s glorious triumphal pulpit. Baha al-Din wrote: ‘I saw [the sultan] prostrate himself and say some words, while his tears were falling on to his prayer rug.’

But then, as evening drew in, astonishing unforeseen news arrived–news that overturned Saladin’s plans and reshaped the entire war for the Holy Land. Jurdik, the Syrian emir in command of the Ayyubid advance guard, reported that the Franks were in an evident state of confusion. His message described how that day ‘the enemy all mounted up, stood in the field on horseback and then returned to their tents’ and added that ‘we have sent spies to discover what they are up to’. The very next morning, on 4 July 1192, five years to the day since the Battle of Hattin, the armies of the Third Crusade struck camp, turned their backs on Jerusalem and began to retreat towards Ramla. Amid great ‘delight and rejoicing’ it became clear that the Holy City had been saved.
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Frankish failure

The crusaders’ departure left the Muslims in a state of gleeful disbelief. What had caused this sudden reversal? Jurdik’s agents were able to piece together only a garbled version of events, reporting a dispute between Richard and the French. In fact, the seeds of the Frankish retreat had already been sown at Ascalon, when Richard lost his grip over the crusade and acceded to popular demands for a second inland advance. Once the expedition reached Beit Nuba on 10 June it rapidly became obvious that the Lionheart had no real intention of besieging Jerusalem, even though the French were determined that an attack should be attempted. On 17 June the crusade leaders met to debate the matter. Even two eyewitness Christian sources that were most biased in Richard I’s favour freely admitted that the king was fiercely opposed to any further advance.

The Lionheart apparently offered three convincing arguments as to why a siege was unrealistic: the vulnerability of the Latin supply line back to the coast; the sheer scale of the Holy City’s defences; and Saladin’s access to detailed intelligence regarding the Christians’ strength and movements. The king also bluntly indicated that he was absolutely unwilling to lead the crusade in such a ‘rash enterprise’ because it would lead to ‘terrible disgrace’ for which he would be ‘forever blamed, shamed and less loved’. This notable admission suggests that Richard was not simply considering the crusade’s best interests, but was moved primarily by concerns about his own reputation. The king had obviously formulated this view while still in Ascalon, because he now lobbied for a switch of strategy, recommending that the Latins immediately commit to an Egyptian campaign–conveniently, he already had a fleet waiting at Acre to portage supplies to the Nile, and he pledged to pay for 700 knights and 2,000 men-at-arms of his own, and to offer financial support to any other participants. This was the scheme that Richard might have promoted at Ascalon had he not been dogged by hesitation and doubt.

However, the Lionheart had now allowed the crusader host to march, for a second time, to within a few hours of Jerusalem. In this position, any attempt to promote military realism over pious dedication would be fraught with difficulty. Even so, he tried to force through his plan, instituting what amounted to a rigged jury, which, unsurprisingly, concluded ‘that the greatest good of the land would be to conquer [Egypt]’. When Hugh of Burgundy and the French rejected this pronouncement, declaring that ‘they would not move on anywhere except to besiege Jerusalem’, an impasse was reached.
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Having allowed the Third Crusade to reach this dreadful deadlock, the Lionheart’s response was shockingly ineffectual. In an act of feeble petulance, he simply resigned as commander-in-chief, stating that he would stay with the expedition but no longer lead. Perhaps this was brinksmanship, designed to stun and silence dissenting voices, but if so it failed. In many respects, by abjuring his responsibilities at this critical juncture, Richard was merely acknowledging a crushing reality–the great Angevin king now possessed neither the power, nor the vision, to control the crusade.

On 20 June, intelligence of the Ayyubid caravan from Egypt sparked action and a brief respite from discord, but once the expeditionary force returned to Beit Nuba on 29 June the wrangling resumed. Latin eyewitnesses described how the ‘people [were] wailing and complaining’, ‘grieving’ because of the continued failure to march on the Holy City. By early July the continued turmoil had effectively immobilised the crusade. The French seem to have made a last-ditch attempt to initiate an advance on 3 July, but without Richard’s support this collapsed. With no way forward, the Christian host finally accepted the inevitable and began a dispirited retreat. According to Ambroise, when news spread through the army that ‘they would not worship at the Holy Sepulchre which was four leagues away, their hearts were filled with sorrow and they turned back so disheartened and miserable that you never saw a chosen people so depressed and dismayed’.
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This reversal marked the nadir of Richard’s crusading career. That summer he was guilty of a calamitous failure of leadership. His error was not the decision to step back from besieging Jerusalem–just as in January 1192, he rightly adhered to the dictates of military science and deemed the risks involved in an attack on the Holy City to be unacceptable. The fault lay in not manifesting this knowledge while still at Ascalon, in neglecting to assume firm control of the expedition, and in then allowing the Latin armies once again to be brought to within one day of the Holy City. The Third Crusade’s prospects for success had already been severely impaired by Richard’s mismanagement of the first abortive march on Jerusalem in late 1191. Now, in July 1192, this second reversal had a disastrous effect on Frankish morale and inflicted a lethal blow to Christendom’s fortunes in the war for the Holy Land.

ENDGAME

By summer 1192 Saladin and Richard had fought one another to a standstill. The sultan had survived the crusaders’ second inland advance and remained in possession of Jerusalem, but his Muslim armies were utterly exhausted and the Ayyubid Empire practically at the point of collapse. The Third Crusade, meanwhile, had suffered no deadly defeat, but its martial energy had been squandered through irresolute leadership. Frankish unity–so recently buoyed by Henry of Champagne’s election as titular king of Latin Palestine–was now shattered irrevocably and the Latin coalition forces dispersed (with Hugh of Burgundy and the French congregating in Caesarea). Deprived of the requisite manpower and resources, the Lionheart’s plan to open a new front in Egypt was eventually abandoned. At the same time, anxiety over events in Europe continued to figure heavily in Richard’s thinking. With the forces of neither Christendom nor Islam able to win the Palestinian war, all that really remained was to settle upon a path to peace.

Much of that summer was given over to protracted negotiation as each side jockeyed for the most favourable terms, ever watchful for opportunities to gain diplomatic leverage. One such opening came in late July 1192, when Saladin sought to capitalise on Richard’s temporary absence in Acre by leading a strike force on Jaffa. The sultan came within hours of conquering the port, but the Lionheart arrived by ship (having been alerted to the attack) to relieve the Frankish garrison. Wading ashore, the king spearheaded a fearless counter-attack, beating back the Muslim assault. Richard established a camp outside Jaffa and, in the days that followed, brazenly saw off all attempts to overrun his position, despite being heavily outnumbered. Attended by a small party of loyal supporters–including Henry of Champagne, Robert of Leicester, Andrew of Chauvigny and William of L’Estang–the king was said to have ‘brandished his sword with rapid strokes, slicing through the charging enemy, cutting them down in two as he met them, first on this side, then on that’. Whatever his recent failings as a crusade commander, the Lionheart remained a warrior of unquestioned skill and fearsome repute. According to Muslim testimony, around 4 August Richard even rode out alone, lance in hand, before the Ayyubid lines, in an act of sheer defiance, ‘but no one came out against him’. Soon after, Saladin ordered the retreat, utterly incensed by his troops’ deepening reluctance to confront this force of nature despite his exhortations to attack.

In truth, the sultan’s anger–and the uncharacteristic recalcitrance of his soldiers outside Jaffa–can be at least partially explained by the fact that Richard had resorted to more devious tactics in the war of diplomacy. To Saladin’s annoyance, his Angevin rival was making relentless, and increasingly successful, attempts to establish friendships with leading Ayyubid emirs. Already in 1191 the Lionheart had shown an interest in exploiting the potential for rivalry and suspicion between the sultan and his brother al-Adil. Now, in the second half of 1192, as the pace and intensity of negotiation quickened, Richard extended this ploy–re-establishing lines of communication with al-Adil, but also forging contacts with a number of other Muslim potentates drawn from Saladin’s inner circle. The men he targeted were not necessarily openly disloyal to the sultan, but, like everyone else, they could sense that the crusade was drawing to a close. As such, they recognised that their role in any future settlement might be markedly improved if they served as mediators and peace brokers.

Richard deliberately conducted much of this contact in public–seemingly intent upon demonstrating to Saladin that his emirs’ appetite for hard-bitten conflict was waning. Even outside Jaffa on 1 August, Richard invited a group of high-ranking Ayyubid commanders to visit his camp during a lull in the fighting. He spent the evening entertaining and joking with them, speaking of things both ‘serious and light-hearted’. Unfortunately for Richard, the advantage accrued through this scheming was largely squandered when he fell gravely ill in mid-August. Up to this point he had stubbornly insisted that Ascalon–painstakingly rebuilt through his own efforts just months earlier–must remain in Christian hands, always adding that he had every intention of staying in the Levant until Easter 1193. By late August, however, with the Lionheart debilitated by fever, the haggling ceased.
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Through lengthy and convoluted diplomatic dialogue the terms of a three-year truce were eventually settled on Wednesday 2 September 1192. Saladin was to retain control of Jerusalem, but agreed to allow Christian pilgrims unfettered access to the Holy Sepulchre. The Franks were to hold on to the narrow coastal strip between Jaffa and Tyre conquered during the crusade, but Ascalon’s fortifications were once again to be demolished. Strangely, no discussion over the fate of the Jerusalemite True Cross seems to have taken place–in any case, the revered Christian relic remained in Ayyubid hands.