- For a sympathetic portrayal of al-ʽAdil by a late 12th-century Western chronicler, see Marianne J. Ailes, “The Admirable Enemy? Saladin and Saphadin in Ambroise’s Estoire de la guerre sainte,” in Knighthoods of Christ, ed. Norman Housley (Aldershot, 2007), 51–64, at 59–63.
- Sultan al-ʽAdil (1145–1218), called Saphadin, is the central historical figure of LTS. For biographical sketches, see al-Makin ibn al-’Amid, Chronique des Ayyoubides, trans. Anne-Marie Eddé and Françoise Micheau (Paris, 1994), 26–28; al-Maqrizi, A History of the Ayyūbid Sultans of Egypt, trans. R. J. C. Broadhurst (Boston, MA, 1980), 170–71; Nikita Elisséeff, L’Orient musulman au Moyen Âge, 622–1260 (Paris, 1977), 290–92; and H. A. R. Gibb, “Al-Malik al-ʽĀdil abū Bakr Muḥammad b. Ayyūb,” The Encyclopaedia of Islam, 11 vols. (Leiden, 1960–2009), 1:197–98.
- See Tony Hunt, “Haymarus’s Relatio tripartita in Anglo-Norman,” Medieval Encounters 4 (1998): 119–29; Benjamin Z. Kedar, “The Tractatus de locis et statu sancte terre ierosolimitane,” in Crusade Sources, 111–33; and Jean Richard, “Pouvoir royal et patriarcat au temps de la Cinquième Croisade,” Crusades 2 (2003): 109–19. See also Ruth J. Dean with Maureen B. M. Boulton, Anglo-Norman Literature (London, 1999), §332. The dates and folio references shown below generally follow Dean and Boulton, q.v. for brief descriptions of most manuscripts. Thirteenth-century compilers and editors considered the Tractatus as a relevant extension of the Relatio, and it frequently appears as a “trailer” to the Relatio in their works. See Itinera ierosolymitana Crucesignatorum, ed. S. de Sandoli, 4 vols. (Jerusalem, 1978–84), 3:163–93. Kedar, “The Tractatus,” reviews “130 years of discontinuous research” (119) and prints the treatise following London, British Library, Royal MS 14. C. X. Professor Richard, “Pouvoir royal et patriarcat,” 110–11, also discusses the Tractatus, which he calls De statu Terrae Sanctae. Denys Pringle, Pilgrimage to Jerusalem and the Holy Land, 1187–1291, Crusade Texts in Translation 23 (Farnham, 2012), 394, states that chaps. 1–7 represent the Tractatus, while 8–13 are based on Bede’s De locis sanctis and other texts. See also Andrew Jotischky, “The Mendicants as Missionaries and Travellers in the Near East in the Thirteenth and Fourteenth Centuries,” in Eastward Bound, ed. Rosamund Allen (Manchester, 2004), 88–106, at 97.
- Pope Innocent III (1198–1216) launched two major crusades to recover the Holy Land. The Relatio was probably compiled at Acre, seat of the patriarchate after Saladin reclaimed Jerusalem in 1187. For general histories, see Steven Runciman, A History of the Crusades, 3 vols. (Cambridge, 1951–54); Jean Richard, The Latin Kingdom of Jerusalem, trans. Janet Shirley, 2 vols. (Amsterdam, 1979); idem, The Crusades, c.1071–c.1291, trans. Jean Birrell (Cambridge, 1999); and Jonathan Riley-Smith, The Crusades: A History, 2nd ed. (New Haven, 2005). For the Fifth Crusade, Palmer A. Throop, Criticism of the Crusade (Amsterdam, 1940); Thomas C. Van Cleve, “The Fifth Crusade,” in Setton, Crusades, 2:377–428; Joseph P. Donovan, Pelagius and the Fifth Crusade (Philadelphia, 1950; repr. New York, 1978); Joshua Prawer, Histoire du royaume latin de Jérusalem, trans. G. Nahon, 2 vols. (Paris, 1969–70), 2:127–74; and James M. Powell, Anatomy of a Crusade, 1213–1221 (Philadelphia, 1986).
- Burchard’s De statu Egypti vel Babylonie (hereafter DsE) is inserted in book VII of Arnold of Lübeck’s Chronica Slavorum in MGH SS 21, ed. G. H. Pertz (Hanover, 1868), 244–77, in a passage dated 1175. See also Jules de Saint-Génois, Voyages faits en Terre Sainte par Thetmar en 1217 et par Burchard de Strasbourg en 1175, 1189 ou 1225 (Brussels, 1851), 58–61. Histoire orientale de Jacques de Vitry, ed. and trans. Marie-Geneviève Grossel (Paris, 2005), 27, dates DsE from c.1165, but Kedar, “The Tractatus,” 120, and most other scholars place the work c.1175. For the Relatio’s extensive borrowings from Burchard, see Grossel, Histoire orientale, 27–30.
- These include the Chronica of Richard de San Germano; book III of Jacques de Vitry’s Historia orientalis (1219–21); Roger of Wendover (d. 1237), Flores historiarum; Albericus Trium Fontium, Chronicon (c.1241); Vincent de Beauvais, Speculum historiale (c.1240–1259/60); Matthew Paris, Chronica majora; the Rothelin continuation of William of Tyre; Guillaume de Nangis (d. 1300), Chronique française; Jean de Vignay’s Miroir historial (c.1330); and a work called the Relatio Ierosolimitani patriarche. For full references, see Brent A. Pitts, “La Terre des Sarazins: The Summary Version,” Medium Ævum 84.2 (2015): 297–325, at 314–15.
- See Antony Leopold, How to Recover the Holy Land (Aldershot, 2000); Evelyn Edson, “Reviving the Crusade: Sanudo’s Schemes and Vesconte’s Map,” in Eastward Bound, ed. Allen, 131–55; and Patrick Gautier Dalché, “Cartes, réflexion stratégique et projets de croisade à la fin du XIIIe et au début du XIVe siècle,” Francia 37 (2010): 77–95.
- For Gray’s Inn MS 14 (= MS L), see Alfred J. Horwood, A Catalogue of the Ancient Manuscripts Belonging to the Honourable Society of Gray’s Inn (London, 1869), 12–15. The Relatio is inserted in Article X (fols. 108a-123), which Horwood attributes to Oliver of Cologne [Paderborn] (pp. viii, 14). I am grateful to Julia Schneider and the Medieval Institute Library, University of Notre Dame, for the loan of a microfilm of MS L.
- The Relatio has been printed repeatedly but was without an editor until recently. Christine Gadrat, Université d’Aix-Marseille, is currently preparing a critical edition (email correspondence). I thank Laurent Brun (Ottawa) for bringing Professor Gadrat’s work to my attention. For the Relatio, I have consulted two works attributed to Jacques de Vitry, Gesta Dei per Francos, ed. Jacques Bongars, 2 vols. (Hanau, 1611), 1:1125–29; and Narratio patriarchæ Hierosolymitani, in Thesaurus novus anecdotorum, ed. E. Martène and U. Durand, 5 vols. (Paris, 1717), 3: cols 267–75. Until such time as a full study of the Relatio appears, it is difficult to state which manuscript or printing represents the earliest and best version. For the Continental French version, see Charles Hopf, Chroniques gréco-romanes (Berlin, 1873), 29–34. For Latin manuscripts, Reinhold Röhricht, Bibliotheca geographica Palaestinae (Berlin, 1890), 43, lists ten from the 13th century, nine from the 14th, and six from the 15th.
- Richard, The Latin Kingdom of Jerusalem, 1:207.
- Richard, The Crusades, 296; and especially idem, “Pouvoir royal et patriarcat,” 111–12.
- The standard, summary, and amplified versions of LTS are delineated by Hunt, “Haymarus’s Relatio tripartita.”
- For a catalogue description and a digitized reproduction of R, see www.bl.uk/manuscripts, especially the Catalogue of illuminated manuscripts (www.bl.uk/catalogues/illuminatedmanuscripts), which dates the manuscript c. 1340 (after 1333). R, fols. 162v–165v, contains Jean de Vignay’s French translation of the patriarch’s letter to the pope. See Laurent Brun and Mattia Cavagna, “Pour une édition du Miroir historial de Jean de Vignay,” Romania 124 (2006): 378–428, at 392, nn. 40 and 41. I am grateful to Professor Brun for bringing this article to my attention (email correspondence, 14 Apr. 2012). See also Paul Meyer, “Rapport sur une mission littéraire en Angleterre,” Archives des missions scientifiques et littéraires, 2ème serie, no. 3 (1866): 315–26; D. J. A. Ross, “Methods of Book-Production in a XIVth-Century French Miscellany,” Scriptorium 6 (1952): 63–71; C. W. Dutschke, “The Truth in the Book: The Marco Polo Texts in Royal 19.D.I and Bodley 264,” Scriptorium 52 (1998): 278–300; Maureen Quigley, “Romantic Geography and the Crusades: British Library Royal ms. 19 D I,” Peregrinations 2 (2009): 53–76; and Marianne O’Doherty, The Indies and the Medieval West (Turnhout, 2013), 107–10, 115–16, 120–25. A French de luxe manuscript produced perhaps in the Paris workshop of Richard de Montbaston (Dutschke, “The Truth in the Book,” 287), R is decorated with 164 illuminations by Jeanne de Montbaston, although none occurs in the section containing LTS. On R’s production, see further Richard H. Rouse and Mary A. Rouse, Manuscripts and their Makers, 2 vols. (Turnhout, 2000), 1:244–47; and Brun and Cavagna, “Pour une édition du Miroir historial,” 389, 392, 418, 426.
- For descriptions of B, see Chronicon Galfridi le Baker de Swynebroke, ed. Edward Maunde Thompson (Oxford, 1889), xii–xvi; Paul Meyer, “Notice du ms. Bodley 761 de la bibliothèque Bodléienne (Oxford),” Romania 37 (1908): 509–28, at 527–28; Falconer Madan and H. H. E. Craster, A Summary Catalogue of Western Manuscripts in the Bodleian Library at Oxford (Oxford, 1922), 2/1:413–15; Hunt, “Haymarus’s Relatio tripartita,” 127–29; Dean, Anglo-Norman Literature, § 332; Dutschke, “The Truth in the Book,” 297; and Brun and Cavagna, “Pour une édition du Miroir historial,” 389.
- Hunt, “Haymarus’s Relatio tripartita”; and Pitts, “La Terre des Sarazins: The Summary Version.” I conclude that the summary version of LTS was drawn up after the death of al-ʽAdil in August 1218, and more specifically between November 1219 and August 1221, during the Frankish occupation of Damietta and Tanis (p. 301).
- See Meyer, “Notice du ms. Bodley 761,” 526–27, n. 1.
- British Library, Catalogue of Illuminated Manuscripts. For Jean de Vignay, see Christine Knowles, “Jean de Vignay, un traducteur du XIVe siècle,” Romania 75 (1954): 353–83; and Nathalie Bragantini-Maillard and Mattia Cavagna, “La langue de Jean de Vignay dans le Miroir historial,” Revue de linguistique romane 77 (2013): 203–35. Vincent de Beauvais’s Speculum historiale (Douai, Bibliothèque municipale, MS 797), livre XXXII, especially chaps. 54–58, “Epistola patriarchae Iherusalem ad papam Innocentium III,” is available at atilf.atilf.fr/bichard.
- “Directorium ad passagium faciendum,” RHC Darm 2:368–517. For extended discussion of this and other recovery treatises, see Leopold, How to Recover the Holy Land.
- Dutschke, “The Truth in the Book,” 296.
- I follow Leopold, How to Recover the Holy Land, 45.
- Rouse and Rouse, Manuscripts and their Makers, 1:244–47.
- Dean, Anglo-Norman Literature, § 414.
- Ibid., § 411.
- Ibid., § 311.
- Ibid., § 417.
- Chronicon Galfridi le Baker de Swynebroke, ed. Thompson.
- Dean, Anglo-Norman Literature, § 340.
- Hunt prints excerpts of B’s LTS in “Haymarus’s Relatio tripartita,” 127–28.
- Dutschke, “The Truth in the Book,” 297; cf. Thompson, ed., Chronicon Galfridi le Baker, xv. For a brief account of the Bohuns and their books, see Lucy Freeman Sandler, Illuminators and Patrons in Fourteenth-Century England (London and Toronto, 2014), 3–9.
- Brun and Cavagna, “Pour une édition du Miroir historial,” 389.
- See Oliver of Paderborn's description of Chastel Pèlerin in Crusade and Christendom, ed. Jessalynn Bird, Edward Peters, and James M. Powell (Philadelphia, 2013), 163–65. The Franks built Chastel Pèlerin to counter the threat posed by the Ayyubids’ new fortress on Mount Tabor. The bishop of Acre, Jacques de Vitry, visited as the construction of Chastel Pèlerin was underway. See Letters from the East: Crusaders, Pilgrims, and Settlers in the 12th–13th Centuries, trans. Malcolm Barber and Keith Bate, Crusade Texts in Translation 18 (Farnham, 2010), 111.
- In the account of Saphadin and his sons (lines 9–12, 25–69), I count twelve sentences in past tenses and ten in present indicative; another five sentences use both past and present tenses; one more uses the future tense.
- Bernard Hamilton, The Latin Church in the Crusader States: The Secular Church (London, 1980), 254–55. In a later essay, Professor Hamilton relates the influence of a prophecy, the Book of Clement, which appeared in 1221, in the crusaders’ overconfidence following the fall of Damietta and on their fatal decisions afterwards. According to the prophecy, “the fall of Damietta would mark the beginning of the total collapse of Islam.” See Bernard Hamilton, “Continental Drift: Prester John’s Progress through the Indies,” in Prester John: the Mongols and the Ten Lost Tribes, ed. Charles F. Beckingham and Bernard Hamilton (Aldershot, 1996), 237–69, at 246.
- These were Jerusalem, Tyre, Caesarea, Nazareth, Bethlehem, Lydda, Beirut, Sidon, and Acre (Hamilton, The Latin Church, 255 n. 5). LTS’s amplified version omits Lydda and Bethlehem, mentioning Sebaste, Petra, Mount Sinai, Banyas (Caesarea Philippi), and Tiberias instead. Writing in 1217/18, Thietmar names all of the above, plus Hebron, a total of fifteen. See Pringle, Pilgrimage to Jerusalem, 133. Between 1216 and c.1223/1224, the bishop of Acre also includes these fifteen names. See Jacques de Vitry, Histoire orientale (Historia orientalis), ed. and trans. Jean Donnadieu (Turnhout, 2008), p. 20 and chaps. 55–59, pp. 229–40. See also idem, “L’Historia orientalis de Jacques de Vitry. Tradition manuscrite et histoire du texte,” Sacris Erudiri 45 (2006): 379–456. According to Jonathan Riley-Smith, “Latin Titular Bishops in Palestine and Syria, 1137–1291,” The Catholic Historical Review 64.1 (1978): 1–15, at 2, “the sees of Jerusalem, Nazareth, Bethlehem, Lydda, Tiberias, Jabala, and Laodicea were held by the Christians only for short periods of the thirteenth century and from the 1240’s onwards most fell back into Muslim hands.” This explains the absence of Bethlehem and Lydda in the amplified version’s list but does not account for the inclusion of Jerusalem and Nazareth. The dating of crusade-era texts according to their lists of occupancies requires further study. Some scholars question the usefulness of this approach, however, since in some cases the lists reported do not conform to conditions on the ground.
- Powell, Anatomy of a Crusade, 28.
- See n. 15 above.
- Jean Richard, Les récits de voyage et de pèlerinage (Turnhout, 1981), 70–71.
- Dean, Anglo-Norman Literature, §332; and Hunt, “Haymarus’s Relatio tripartita,” 127.
- Bragantini-Maillaird and Cavagna, “La langue de Jean de Vignay,” 205. The authors focus on J1 [= Paris, BN, fr. 316], dated 1333 and considered to be the dedication copy for Jeanne of Burgundy (ibid., 203). Offering examples from manuscripts of the Miroir historial like forciblement, “avec force,” londe, “bocage,” and pileice, “orge concassé,” the authors conclude, “Orientant vers l’Ouest, voire plus précisément vers la Normandie, dont Jean de Vignay était natif, ces régionalismes de J1 sont attribuables, sans trop d’incertitude, au traducteur. Ils côtoient en outre des régionalismes graphico-phonétiques et morphologiques de l’Ouest, qui, dans ces conditions, ont chance d’avoir été introduits par le traducteur” (ibid., 205).
- Ian Short, Manual of Anglo-Norman (= MAN), 2nd ed. (Oxford, 2013), §§ 24.2**, 27.1, 28.2. In this section, adj. is adjective, adv. adverb, art. article, cond. conditional, dem.adj. demonstrative adjective, dir.obj. direct object, dir.obj.pron. direct object pronoun, fem. feminine, fut. future, impf. imperfect, indef.pron. indefinite pronoun, indir.obj.pron. indirect object pronoun, masc. masculine, pl. plural, pl.art. plural article, poss.adj. possessive adjective, p.p. past participle, pres.indic. present indicative, pret. preterite, pron. pronoun, sing. singular, and subst. substantive.
- Short, MAN, § 24.2**.
- Short, MAN, § 22.13; cf. angele in La Vie de Saint Clement, ed. Daron Burrows, 3 vols. (London, 2009), 3, lines 1455, 2257, 2265, etc.
- Short, MAN, §§ 16.1, 21.1, 21.2.
- Short, MAN, § 20.4.
- Short, MAN, §§ 16.1*, 21.1, 21.2.
- Short, MAN, § 19.3.
- Short, MAN, § 19.5*.
- Short, MAN, § 13.4.
- Short, MAN, § 22.4.
- Short, MAN, § 30.1.
- Short, MAN, §§ 19.10, 23.8, 30.1; Mildred K. Pope, From Latin to Modern French, revised repr. (Manchester, 1966), § 1137.
- Short, MAN, § 20.2.
- Short, MAN, § 32.2*.
- Short, MAN, § 1.6, who associates this trait with 13th-century texts, especially after c.1250; Pope, From Latin to Modern French, § 1152.
- Short, MAN, § 1.6*.
- Short, MAN, § 8.1**, who dates this development to the middle of the 13th century.
- Short, MAN, § 19.13.
- Short, MAN, 45.
- Bragantini-Maillard and Cavagna, “La langue de Jean de Vignay,” 211.
- Short, MAN, § 8.8.
- Short, MAN, § 30.2.
- Short, MAN, § 3.5.
- Short, MAN, § 23.8.
- Short, MAN, §§ 23.8, 33.
- Short, MAN, § 1.8.
- Short, MAN, 45.
- Short, MAN, § 5.2, 34.6.
- Short, MAN, § 19.6.
- Short, MAN, § 31.3. The older, synthetic form of the possessive “survives throughout the 13th century and beyond,” according to Short, even after the case system undergirding it has largely disintegrated.
- Agarins, “Muslims” or “Saracens,” refers to the descendents of Hagar, mother of Ishmael (Gen. 21). The Anglo-Norman Dictionary shows Agariens, Agareis, “Arabs (?),” in two passages of Le Livre de Sibille (c. 1141). Meanwhile, the Dictionary of Medieval Latin from British Sources, ed. R. E. Latham, D. R. Howlett, and R. K. Ashdowne (London, 1975–2013) lists several uses of Agarenus from as early as the 8th century. It is worthwhile to recall here the full title of LTS’s ancestor-text, Relatio tripartita ad Innocentium III de viribus Agarenorum.
- Note that flun is used only to designate the River Jordan. See Bragantini-Maillard and Cavagna, “La langue de Jean de Vignay,” 225.
- Anglo-Norman Dictionary, Aberystwyth and Swansea, www.anglo-norman.net; Französisches Etymologisches Wörterbuch, Analyse et Traitement Informatique de la Langue Française (atilf), Nancy, apps.atilf.fr/lecteurFEW/index.php/page/view; and Dictionnaire Étymologique de l’Ancien Français (DEAF), Heidelberg, www.deaf-page.de/index.ph
- For modern spellings of place-names, I have used chiefly Pringle, Pilgrimage to Jerusalem; also, Herbert G. May, ed., Oxford Bible Atlas, 3rd ed. (Oxford, 1974); Denis Baly, Geographical Companion to the Bible (New York, 1963); and A Concise Bible Dictionary (Cambridge, 1903). For modern English Bibles, I have relied on the New International Version (UK) and the New Revised Standard Version available at www.biblegateway.com. The principal modern edition of the Latin Vulgate consulted here is Biblia Sacra iuxta vulgatam versionem, ed. R. Gryson, R. Weber, et al., 5th ed. (Stuttgart, 2007); also, www.latinvulgate.com.
- Richard, The Crusades, discusses the report which “must date from 1217” (296). See the discussion of date above, pp. 133, 135, 137–39.
- Nur al-Din, atabeg of Aleppo, was not Saladin’s son but his overlord whose suzerainty Saladin resisted. Nur al-Din inherited Aleppo in 1146 at the death of his father, Zengi, and he ruled there until his own death in 1174. The author’s chronology and genealogy are, therefore, confused. Saladin’s son, al-Zahir Ghazi, ruled Aleppo from 1186 to 1216. See Riley-Smith, The Crusades: A History, 105, 106.
- The sultan of Iconium from 1210–19 was ‘Izz-al-Din Kaikawus. See Crusade and Christendom, ed. Bird, Peters, and Powell, 190 n.
- Cor(r)adin (Coradinus) was the name given by the crusaders to Malik al-Mu’azzam, son of Malik al-’Adil (Saphadin) and sultan of Damascus. See Lettres de Jacques de Vitry, 1160/1170–1240, évêque de Saint-Jean-d’Acre, ed. R. B. C. Huygens (Leiden, 1960), 118, lines 159–63.
- BR have mil cc lxvij, undoubtedly a scribal slip. The vanguard of the Fifth Crusade arrived in Acre in 1217, upon the expiration of the truce; in any case, al-Mu’azzam, here called Coradin, was dead by 1227. See above, p. 138.
- totam terram que Gemella dicitu Sh.
- regnum Sarco ubi occisus est Abel Sh.
- Sydoine: “drap mortuaire, suaire” (Französisches Etymologisches Wörterbuch); syndone (Sh). The summary version has samit, “samite,” a heavy silk fabric.
- A conventional expression of the preeminence of Damietta. Oliver of Paderborn also calls Damietta, “the key to all Egypt.” See: Oliver of Paderborn, The Capture of Damietta, trans. John J. Gavigan (Philadelphia, 1948), 47.
- The crusaders captured the Chain Tower, or Burj al-Silsilah, on 24–25 August 1218, and Jacques de Vitry wrote his description of the engagement shortly after the event. See Letters from the East, trans. Barber and Bate, 113–14; and Lettres de Jacques de Vitry, ed. Huygens, 105–7, lines 112–59; also, Roger of Wendover, Flowers of History, trans. J. A. Giles (London, 1849), 406–10. The attacks on Burj al-Silsilah are twice depicted in Matthew Paris’s Chronica Majora (Cambridge, Corpus Christi College, MS 16, fol. 55v), as is the death of al-’Adil, which occurred mere days after the defeat (fol. 53v). See Suzanne Lewis, The Art of Matthew Paris in the “Chronica Majora” (Berkeley, 1987), 273–75, 500 n. 75.
- Sh speaks rather of balm-vines, vinea balsami.
- According to Coptic tradition, the garden of balsam trees was planted by the child Jesus during the Holy Family’s sojourn in Matariyah (al-Matariyya), Egypt. See Otto F. A. Meinardus, The Holy Family in Egypt (Cairo, 1986), 36–39.
- Burchard of Strasbourg tells of Christian and Muslim bathers at the well or fountain near which the Holy Family had stayed and where Mary had washed Jesus’s clothes. See Benjamin Z. Kedar, “Convergences of Oriental Christian, Muslim, and Frankish Worshippers: The Case of Saydnaya,” in De Sion exibit lex et verbum domini de Hierusalem, ed. Yitzhak Hen (Turnhout, 2001), 59–69, at 59–60.
- For the Miracle of the Fruit Tree, see The Old French “Evangile de l’Enfance”, ed. Maureen B. M. Boulton (Toronto, 1984), 8, 32–36, a passage based on the Gospel of Pseudo-Matthew, chaps. 20–21. Boulton dates the work from the late 13th century or earlier (16). A manuscript of the AN version contains a series of five illustrations of the Miracle of the Fruit Tree. See Les Enfaunces de Jesu Crist, ed. Maureen Boulton (London, 1985), 4. An account of Our Lady’s date-palm is also found in the “Continuation de Guillaume de Tyr dite du manuscrit de Rothelin,” in RHC Oc 2:514–15, in a section dated 1229. Matthew Paris alludes to the Tree of Obedience in his Itinéraire de Londres à Jérusalem (c.1244); see Itinéraires à Jérusalem et descriptions de la Terre sainte, ed. Henri Michelant and Gaston Raynaud (1882; repr. Osnabrück, 1966), 133–34.
- Burchard of Strasbourg states (c.1175) that the Saracens, after trying to cut down the date-palm, came to revere it, lighting candles there each night (Kedar, “Convergences,” 60). In his Liber secretorum fidelium crucis (c.1306–1321), Marino Sanudo reports seeing the cut-marks on the palm tree (Meinardus, The Holy Family in Egypt, 39). The text is edited by Bongars in Dei Gesta per Francos, 2:260 (“& apparent incisiones adhuc”); see also Marino Sanudo Torsello, The Book of the Secrets of the Faithful of the Cross, trans. Peter Lock, Crusade Texts in Translation 21 (Farnham, 2011), 414 (“The cuts are still visible”).
- “Sciendum est tres esse Babylonias, unam scilicet super fluvium Chobar, ubi regnabat Nabuchodonosor, in qua fuit turris Babel,” writes Burchard of Strasbourg, De statu Egypti vel Babylonie (DsE), in Arnold of Lübeck’s Chronica slavorum, MGH SS 21: 268; Chobar Sh.
- The Pharos at Alexandria was one of the seven wonders of the ancient world, its construction having begun c.290 BC. Al-Balawi left a detailed description of the lighthouse from about 1165. See S. Labib, R. Guest, and C. Edmund Bosworth, “Alexandria,” in Historic Cities of the Islamic World, ed. C. Edmund Bosworth (Leiden, 2007), 13–22, at 13.
- “In eadem urbe sunt plures ecclesie christianorum,” Burchard of Strasbourg, DsE, 267.
- “Vidi etiam capellam, in qua idem euangelista ewangelium conscripsit et ubi martyrium excepit et locum sepulture sue, unde a Venetis furatus fuit” (Burchard of Strasbourg, DsE, 267). For an account of the translatio sancti Marci from Alexandria to Venice c.827, see Patrick J. Geary, Furta Sacra (Princeton, 1990), 88–94.
- “In illa ecclesia patriarcha eligitur, consecratur et mortuus sepelitur” (Burchard of Strasbourg, DsE, 267). The Coptic see of Alexandria was vacant from 1216 to 1235 (Hamilton, The Latin Church, 350).
- “Omne genus leguminis a festo sancti Martini usque ad Martium recens colligitur, similiter et fructus hortorum et herbarum” (Burchard of Strasbourg, DsE, 268).
- Or Cariath-Arba, former name of Hebron (Josh. 14.15, 15.13). The author errs when he considers this name as “Saracen”; it is actually biblical Hebrew (Qiryat Arba).
- The discovery of Hebron’s spelunca dupplici was reported during excavations at Hebron in 1119. The shrine drew Christian, Jewish, and Muslim pilgrims. See Hamilton, The Latin Church, 50 n. 3, 67–68, 77; Meinardus, The Holy Family in Egypt, 23; Pringle, Pilgrimage to Jerusalem, 232–33; Kedar, “Convergences,” 62; and R. B. C. Huygens, “Inventio Patriarcharum,” Crusades 4 (2005): 131–55.
- Gen 13.18. Gen 18.2 speaks rather of three men whom Abraham “adoravit in terra.”
- See La Vie de Saint Eustace, ed. Jessie Murray (Paris, 1929). The Roman commander Placidus took the name Eustace after his conversion. For Eustace’s river-crossing with his sons, see 17–18.
- Port St. Symeon, Suwaydiyya. The second Tournai map of Palestine (late 12th century) locates Simeon’ p[ortu]s near Antioch, at the mouth of the Orontes. See P. D. A. Harvey, Medieval Maps of the Holy Land (London, 2012), 46–47.
- Mt 3.13–17; Mk 1.9–11.
- desertum Pharan Sh.
- Suyte or Suetha is not a city but a region (Terre de Suethe, al-Sawad) where the tomb of Job is located. See Pringle, Pilgrimage to Jerusalem, 255 n.
- Jn 1.44 names only Peter, Andrew and Philip as natives of Bethsaida.
- Mt 14.14–21; Mk 6.34–44; Lk 9.12–17. Denys Pringle, Secular Buildings in the Crusader Kingdom of Jerusalem (Cambridge, 1997), 97, describes a crusader-era tower at this place, also called Mensa Domini or Tabula Domini.
- Jn 21.9.
- Mt 14.31.
- See 1 Kings 9.11–12 for Solomon’s gift of twenty cities to Hiram, king of Tyre.
- Gen 19.18–23.
- Al-Zuwara or Zoar; Balezona Sh. See Pringle, Pilgrimage to Jerusalem, 118.
- Ex 16.35, 17.5–6.
- At Elim, Moses and the Israelites found twelve fountains and seventy palm trees. See Ex 15.27.
- Ex 24.12, 18.
- This fortress in Transjordan SSE of the Dead Sea was founded in 1115 by Baldwin I (Pringle, Secular Buildings, 75–76.)
- For Jesus’s ministry in Tyre, see Mt 15.21–28, Mk 7.24–30. An anonymous pilgrim text of 1131–43 had recorded, in similar terms, the existence of this stone near Tyre on which Jesus sat to rest or to preach, adding that the erection of a chapel over the stone had been begun by about 1130. See Pringle, Churches, 4:220–27. In the corresponding translation, “Beite” is changed to “Berytus,” for clarity and consistency.
- Elijah, not Jonas, resurrects the widow’s son in 1 Kgs 17.17–24.
- For a similar description of Beirut’s image of Our Lord, see “Continuation de Guillaume de Tyr dite du manuscrit de Rothelin,” 514.
- Flavius Josephus, The Antiquities of the Jews, trans. William Whiston, 2 vols. (Philadelphia, 1858), 1:48, states that Uz, son of Aram, founded Damascus (see also Gen 10.23). Eleazar the priest was the son of Aaron (Ex 28.1).
- Acts 22.6–8.
- Or Ornan the Jebuzite. See I Chron 21.16–26.
- Acts 1.18–19. Les chemins et les pèlerinages de la Terre Sainte (before 1265) relates that near the pool of Siloam in Jerusalem is a field called Akeldama, “the place that was purchased for thirty pennies [‘deniers’] for the burial of outsiders.” See Itinéraires à Jérusalem, ed. Michelant and Raynaud, 195.
- This place was later identified with a church called St. Peter of the Cock-crow, located on the site of the house of Caiaphas. Several medieval authors carefully distinguish this place, as here, from the cave called Gallicantu, where St. Peter fled and wept bitterly. See Pringle, Churches, 3:346–49, at 346.
- For the cave chapel of St. Helena, see Pringle, Churches, 3:44–46; for Helena’s discovery of the Lord’s Cross, ibid. 9, 15, 27.
- Mt 21.45–46.
- Read Bethulia.
- The Mount of Precipitation. The Work on Geography (1128–37) specifies, “A mile south of Nazareth is the place called ‘The Fall.’ It is the summit of a mountain, from which the relatives of Jesus wished to throw him, but he disappeared from them.” See John Wilkinson with Joyce Hill and W. F. Ryan, Jerusalem Pilgrimage 1099–1185 (London, 1988), 193. In Fragments relatifs à la Galilee (c. 1231), Ernoul describes “le Saut” as a cliff from which convicts from nearby Nazareth were cast down to their deaths (Itinéraires à Jerusalem, ed. Michelant and Raynaud, 61).
- As mentioned in Innocent III’s Quia maior, the Saracens’ fortification of Mount Tabor was a key plank in the appeal for a new crusade. Al-’Adil commenced construction in 1211, and his son al-Mu’azzam finished the massive fort in 1215. See Paul E. Chevedden, “Fortifications and the Development of Defensive Planning in the Crusader Period,” in The Circle of War in the Middle Ages, ed. Donald J. Kagay and L. J. Andrew Villalon (Woodbridge, 1999), 33–43, at 39. For John of Brienne’s unsuccessful attacks on the fort in early December 1217, see Oliver of Paderborn, The Capture of Damietta, trans. Gavigan, 15–16; Riley-Smith, The Crusades: A History, 177; and Testimonia minora de quinto bello sacro, ed. Reinhold Röhricht (Geneva, 1882), 292. Al-’Adil had dismantled the new fort by September 1218, when Jacques de Vitry wrote: “This fortress that he had built at enormous expense and effort between Acre and Jerusalem like a nail in our eyes” (Letters from the East, trans. Barber and Bate, 115). See also Lettres de Jacques de Vitry, ed. Huygens, 108, lines 182–85.
- Gen 14.18–19.
- Despite the textual evidence, topography suggests that the copyist means Kishon, not Sydon.
- Lk 7.11–15.
- 2 Kings 9.30–37.
- Read Ahaziah. See 2 Kgs 9.27–28.
- I.e., at the castle of Bal’ama or Balamon.
- Read Thecla. In the Historia scholastica, Saint Thecla is said to have carried the finger of the martyred St. John the Baptist not to Montjoie but into the Alps. See PL 198: cols. 1574–75.
- Read Shechem. See Pringle, Pilgrimage to Jerusalem, 325 n.
- The Christian protomartyr Stephen was stoned to death outside the city (Acts 7.54–60). The place of the execution was ascribed by tradition to the north or Damascus Gate of Jerusalem. See Pringle, Churches, 3:261.
- For the raising of Lazarus, see Jn 11.1–45; for Simon and the woman with the alabaster box of ointment, Mt 26.6–13.
- Read Mattathias.
- Diospolis was the classical name of Lydda.
- I.e., Tekoa.
- Mt 4.1–11; Mk 1.12–13; Lk 4.1–13.
- For Elisius (Elisha) at Jericho, see 2 Kgs 2.19–22.
- Oliver of Paderborn, The Capture of Damietta, trans. Gavigan, 76, also briefly mentions Our Lady’s fountain, as does the “Continuation de Guillaume de Tyr dite du manuscrit de Rothelin,” 514, in a section dated 1229.
- Oliver of Paderborn, The Capture of Damietta, trans. Gavigan, 76, gives a detailed account of the balsam, its harvest, distillation, and sale and distribution.
- Cain’s Mountain or Caymont. See Benjamin Z. Kedar, “The Frankish Period: ‘Cain’s Mountain’,” in idem, Franks, Muslims and Oriental Christians in the Latin Levant (Aldershot, 2006), no. XX, at p. 5.
- Acts 10.
- The Templars’ Chastel Pèlerin was constructed beginning in early 1218 (Pringle, Secular Buildings, 22–24, 47–48). The original fortress was called le Destroit on account of the narrow road leading past there and on towards Jerusalem. For this and a contemporary account (c.1217), see Roger of Wendover, Flowers of History, 387–88; Oliver of Paderborn’s description in The Capture of Damietta, trans. Gavigan, 18–19, 58, 67–69; Jacques de Vitry in Letters from the East, trans. Barber and Bate, 111; and Lettres de Jacques de Vitry, ed. Huygens, 99–100, lines 43–46. See also Vincent of Beauvais’s detailed description in Testimonia minora, ed. Röhricht, 100–01. For a sketch of the site of ‘Atlit and le Destroit, see Pringle, Secular Buildings, 23; see also Hugh Kennedy, Crusader Castles (Cambridge, 1994), 124–27.
- Lines 263–68 resemble the corresponding passage of the Tractatus de locis et statu sancte terre ierosolimitane, a much-copied text dating from 1168–87 in which the patriarch also has four archbishops, specifically, at Caesarea, Tyre, Nazareth, and Petra. See Kedar, “The Tractatus,” 111–33. The number of archbishops varied according to the extent of the territories controlled by Christians. “By the time of Aimery’s death in 1202, the Latin church of Jerusalem had been reconstituted, with a patriarch, three archbishops, in Tyre, Nazareth, and Caesarea, and seven bishops, in Acre, Beirut, Bethelehem, Lydda, Sidon, Sebastia and Tiberias” (Hamilton, The Latin Church, 247). By the end of the Fifth Crusade, some twenty years later, “[t]he number of sees had increased to nine,” namely, Jerusalem, Tyre, Caesarea, Nazareth, Bethlehem, Lydda, Beirut, Sidon, and Acre (ibid., 255).
- Jean Richard, “The Establishment of the Latin Church,” in Setton, Crusades, 5:233–50, at 243, states: “In the patriarchate of Jerusalem [...] were four archbishoprics: Tyre, Caesarea, Nazareth (which had been made an archbishopric in 1128), and ‘Petra’ or Kerak (created in 1168). The archbishop of Caesarea had a suffragan at Sebaste (created about 1145); the archbishop of Tyre had suffragans at Beirut, Sidon, Acre (created about 1130), and Banyas; the archbishop of Nazareth had a suffragan at Tiberias (created about 1130). The bishoprics of Bethlehem, Lydda, and Hebron (created in 1168) fell directly under the patriarch.” See also Hamilton, The Latin Church, 67, 72, 247.
- Beritus was the ancient name for Beirut. See Setton, Crusades, 5:524.
- A medieval equivalent for Banyas (Bāniyās) was Belinas. Belmense is perhaps a scribal slip. See Setton, Crusades, 5:524.
- Petra or Petra Deserti, about 115 miles SSW of Krak (Karak) des Moabites, or Krak of Moab. See Setton, Crusades, 5:242, 243, 535, 543, and Map 1. From 1167, however, the seat of the archbishop of Petra was in Karak, having already moved from Petra to Areopolis (biblical Rabbat Moab, modern Rabbah) in the late 6th century: see Pringle, Pilgrimage to Jerusalem, 139 n. 182, 199, 347.
- The bishop of Mount Sinai was in fact an Orthodox archbishop whose see was the Sinai peninsula. He and the Orthodox monks of Mount Sinai prayed not for the Roman pope or the Latin patriarch of Jerusalem but for the Orthodox patriarch of Constantinople. See Hamilton, The Latin Church, 77, 93, 182, 185, 215, 320.
- The Templum Domini was served by a community of Austin canons until after the Third Crusade, when the canons moved to Acre (Hamilton, The Latin Church, 96, 299).
- Perhaps the most celebrated Western account of Saydnaya is Gautier de Coincy’s “Le Miracle Nostre Dame de Sardenay.” Already a healing-center as early as c.1050, Saydnaya or Sardenay did not gain international renown until the last quarter of the 12th century. See Bernard Hamilton, “Our Lady of Saidnaiya,” in The Holy Land, Holy Lands, and Christian History, ed. R. N. Swanson (Rochester, NY, 2000), 207–15, at 209–210. See also Burchard of Strasbourg, DsE, 240; and Kedar, “Convergences,” 63–64, 65, 66. For a detailed account of the icon, see Roger of Wendover, Flowers of History, 2:209–13. The “Continuation de Guillaume de Tyr dite du manuscrit de Rothelin,” 513–14, gives a description of the icon similar to ours, in a section dated 1229. See also Matthew Paris’s Itinéraire de Londres à Jérusalem (c. 1244) in Itinéraires à Jérusalem, ed. Michelant and Raynaud, 131–32. Gautier de Coinci’s De l’ymage Nostre Dame de Sardanei is edited by V. Frédéric Koenig, Les Miracles de Nostre Dame, 4 vols. (Geneva, 1955–70), 4:378–411.
- Abu al-Makarim’s History of Churches and Monasteries specifies the Feast of the Virgin; a continuation of the chronicle of William of Tyre says “on the Feast of the Virgin in mid-August and in September.” See Kedar, “Convergences,” 66.
- A miniature in R, fol. 70v, shows the Old Man of the Mountain training the Assassins. The “Old Man of the Mountain” mentioned here is likely Rachid-al-Din Sinan, whose career (c.1162–92) coincided very nearly with Saladin’s. The period of Sinan’s rule included the street-killing of Conrad of Montferrat in Tyre in April 1192. See Bernard Lewis, “The Sources for the History of the Syrian Assassins,” Speculum 27 (1952): 475–89, at 486; and Charles E. Nowell, “The Old Man of the Mountain,” Speculum 22 (1947): 497–519. Other notable assassinations targeted Raymond II of Tripoli (1152) and Raymond of Antioch (1213), and there were two attempts on Saladin (Nowell, “The Old Man of the Mountain,” 507). Our text agrees in many respects, and often even in wording, with the chronicle of Arnold of Lübeck (d. 1212). See Dorothee Metlitzki, The Matter of Araby in Medieval England (New Haven, 1977), 222–31. In a letter of 1216 or 1217, Jacques de Vitry claims to have narrowly escaped death at the hands of an Assassin (Letters from the East, trans. Barber and Bate, 106–07; Lettres de Jacques de Vitry, ed. Huygens, 94, lines 366–69). See also Jacques de Vitry’s general description of the Assassins (Letters from the East, trans. Barber and Bate, 107; Lettres de Jacques de Vitry, ed. Huygens, 95–96, lines 405–21). Finally, see Matthew Paris’s Itinéraire de Londres à Jérusalem (c.1244) in Itinéraires à Jérusalem, ed. Michelant and Raynaud, 128–29.