Neither was Jerusalem free from discord. Baldwin could not pay his soldiers, and demanded money of the patriarch, who was the depositary of the alms of the faithful. Daimbert at first refused to assist the king, who resolved to employ force to compel him: “Yes,” said he to the patriarch, in a transport of anger, “I will bear away the treasures of the church and the holy sepulchre; I wish to save Jerusalem and the Christian people; when I have accomplished that noble project, I will restore the riches of the all-powerful God.” Daimbert, intimidated by the menaces of Baldwin, consented to give up a part of his treasures; but as fast as the king of Jerusalem experienced new wants, he made fresh demands, to which the pontiff responded by an insulting refusal. He accused the king of profaning and plundering the sanctuary; whilst the king, on his part, accused Daimbert of betraying the cause of the Christians, and of dissipating in pleasures and festivities the treasures of Jesus Christ. The quarrels of Baldwin and the patriarch were renewed every year; both, in the end, often conveyed their complaints to the Holy See, which pronounced no decision likely to conciliate the angry parties. The death of Daimbert could alone put an end to these discussions, which spread scandal through the church of Christ, and by weakening the authority of the king, were likely to lead to the ruin of the kingdom.
Whilst the patriarch was unceasingly making complaints against Baldwin, the king seldom made any other reply than gaining new victories over the infidels; nothing being able to divert him from his purpose of every day aggrandizing his dominions. The prosperity and the safety of Jerusalem appeared closely connected with the conquest of the maritime cities of Syria and Palestine; it being by them alone that it could receive succour, or establish prompt and easy communications with the West. The maritime nations of Europe were interested in seconding, in this instance, the enterprises of the king of Jerusalem. The navigation of the Mediterranean, and the transporting of pilgrims to the Holy Land, were to them an inexhaustible source of riches; the ports of Syria would offer to them a commodious asylum for their vessels, and a safe entrepôt for their commerce.
From the period of the first crusades the Pisans and the Genoese had constantly sent vessels to the seas of the East; and their fleets had aided the Christians in several expeditions against the Mussulmans. A Genoese fleet had just arrived in the seas of Syria when Baldwin undertook the siege of Ptolemaïs. The Genoese were invited to assist in this conquest; but as religion was not the principle to bring them into action, they required, in return for their assistance and their labour, that they should have a third of the booty; they likewise stipulated to have a separate church for themselves, and a national factory and tribunal in the conquered city. Ptolemaïs was besieged by land and sea, and after a bloody resistance of twenty days, the inhabitants and the garrison proposed to surrender, and implored the clemency of the conquerors. The city opened its gates to the Christians, and the inhabitants prepared to depart, taking with them whatever they deemed most valuable; but the Genoese, at the sight of such a rich booty, paid no respect to the capitulation, and massacred without pity a disarmed and defenceless people. This barbarous conduct, which Baldwin could neither repress nor punish, excited the Mussulmans more than ever against the Christians.
At each fresh conquest of Baldwin’s, a new army came from the banks of the Nile to impede the course of his victories; but the Egyptians had for a long time been accustomed to fly before the Franks, and they were never seconded in their expeditions by the Mussulmans of Syria, who were jealous of their appearance in their territories. A small number of Christian warriors, who could never have been taken for an army if they had not performed prodigies, were sufficient to put to the rout a multitude of soldiers who made a sortie from the walls of Ascalon. In consequence of this victory, several places which the Egyptians still held on the coasts of Syria, fell into the hands of the Christians.
Bertrand, son of Raymond de St. Gilles, arrived from Europe with the purpose of attacking the city of Tripoli. This city, taken at first by the Egyptians before the first crusade, and fallen again under the power of a Turkish commander, had, in order to defend itself against the Christians, once more recognised the authority of the caliph of Egypt. But this caliph thought more about punishing the rebellion of Tripoli than of providing for its defence. He had put the principal inhabitants in irons, had levied heavy tributes, and when the people implored his assistance against the enemies of Islamism, the caliph sent a vessel to demand a beautiful slave who was in the city, and whom he destined for his seraglio. The irritated people, instead of giving up the slave he demanded, sent him a piece of wood, saying, “That he might make something out of that to amuse himself with.”[237] The inhabitants of Tripoli, then being without hope, surrendered to the Christians.
Raymond, count de St. Gilles and of Thoulouse, one of the companions of Godfrey, after having wandered for a long time about Asia, had died before this place, of which he had commenced the siege. In memory of his exploits in the first crusade, the rich territory of Tripoli was created a county, and became the inheritance of his family.
This territory was celebrated for its productions. Limpid streams, rushing with impetuosity between the rocks of Libanus, flowed in many channels to water the numerous gardens of Tripoli. In the plains, and on the hills adjacent to the sea, grew in abundance wheat, the vine, the olive, and the white mulberry, whose leaves nourish the silkworm, which had been introduced by Justinian into the richest provinces of his empire. The city of Tripoli contained more than four thousand workmen, skilful in the manufactures of woollen stuffs, of silk, and of linen. A great part of these advantages was, no doubt, lost for the conquerors, who, during the siege ravaged the country round, and on taking the city, carried fire and sword throughout the whole of it.
Tripoli contained other riches for which the Franks showed no less disdain than they had evinced for the productions of industry. A library established in this city, and celebrated through all the East, contained the monuments[238] of the ancient literature of the Persians, the Arabians, the Egyptians, and the Greeks. A hundred copyists were there constantly employed in transcribing manuscripts. The cadi sent into all countries men authorized to purchase rare and precious books. After the taking of the city, a priest, attached to Count Bernard de St. Gilles,[239] entered the room in which were collected a vast number of copies of the Koran, and as he declared the library of Tripoli contained only the impious books of Mahomet, it was given up to the flames. Some eastern authors have bitterly deplored this irreparable loss; but not one of our contemporary chronicles has spoken of it, and their silence plainly shows the profound indifference with which the Frank soldiers were witnesses of a fire which consumed a hundred thousand volumes.
Biblies, situated on the smiling and fertile shores of Phœnicia; Sarepta, where St. Jerome saw still in his day the tower of Isaiah; and Berytus, famous in the early ages of the Church for its school of eloquence, shared the fate of Tripoli, and became baronies bestowed upon Christian knights. After these conquests the Pisans, the Genoese, and several warriors who had followed Baldwin in his expeditions, returned into Europe; and the king of Jerusalem, abandoned by these useful allies, was obliged to employ the forces which remained in repulsing the invasions of the Saracens, who penetrated into Palestine, and even displayed their standards on Mount Sion. He had given up the idea of subduing the maritime cities which still belonged to the Egyptians, when Sigur, son of Magnus, king of Norway, arrived in the port of Jaffa. Sigur was accompanied by ten thousand Norwegians, who, three years before, had quitted the north of Europe for the purpose of visiting the Holy Land. Baldwin went to meet the prince of Norway, and conjured him to join with him in fighting for the safety and aggrandizement of the kingdom of Jesus Christ.