The Christians were so thoroughly persuaded they should shortly be masters of Damascus, that it became a question among the leaders, to whom the sovereignty of the city should be given. The greater part of the barons and lords who were in the Christian army, courted the favour of the king of France and the emperor of Germany, and all at once forgot the siege of the city in their earnest endeavours to obtain the government of it. Thierri of Alsace, count of Flanders, who had been twice in Palestine before the crusade, and who had given up to his family all his possessions in Europe, solicited the principality more warmly than the others, and prevailed over his opponents and rivals. This preference gave birth to jealousy, and infused discouragement in the army; as long as the city they were about to conquer remained a bait for their ambition, the leaders showed themselves full of ardour and courage, but when they were without hope, some remained inactive, whilst others, no longer regarding the Christian glory as their own cause, sought every means to insure the failure of an enterprise from which they should reap no personal advantage.
The leaders of the besieged took advantage of these feelings to open negotiations with the Crusaders. Their threats, their promises and presents, succeeded in destroying what remained of the zeal and enthusiasm of the Christians. They addressed themselves particularly to the barons of Syria, and exhorted them to be on their guard against warriors come, as they said, from the West, to take possession of the Christian cities of Asia. They threatened to deliver up Damascus to the new master of the East, Noureddin, whom nothing could resist, and who would soon take possession of the kingdom of Jerusalem. The barons of Syria, whether deceived by these speeches, or that, in their hearts, they dreaded the successes of the Franks who had come to succour them, employed themselves only in retarding the operations of a siege they had themselves prosecuted with ardour; and, abusing the confidence of the Crusaders, they proposed a plan, which, being adopted too lightly, completed the ruin of all the hopes that had been built on this crusade.
In a council, the barons of Syria proposed to the leaders to change the mode of attack; the closeness of the gardens and the river, said they, prevented the placing of the machines of war in an advantageous manner; and the Christian army, in the position it occupied, might be surprised, and ran the risk of being surrounded by the enemy without the power of defending itself. It appeared to them, therefore, much more certain and safe to assault the city on the south and east sides.
Most of the chiefs possessed more valour than prudence, and the confidence which victory inspired made them think everything possible; besides, how could they mistrust the Christians of the East, for whom they had taken up arms, and who were their brothers? In addition to this, the fear of dragging out the siege to a great length made them adopt the advice of the barons of Syria. After having changed their points of attack, the Christian army, instead of finding easy access to the place, saw nothing before them but towers and impregnable ramparts. Scarcely had the Christians seated themselves in their new camp when the city of Damascus received within its walls a troop of twenty thousand Curds and Turcomans, determined to defend it. The besieged, whose courage was raised by the arrival of these auxiliaries, put on, says an Arabian historian, the buckler of victory, and made several sorties, in which they gained the advantage over the Christians. The Crusaders, on their part, made several assaults upon the city, and were always repulsed. Encamped upon an arid plain, they were destitute of water; all the adjacent country had been devastated by the infidels, and the corn that had escaped the ravages of war was concealed in caves and subterranean hiding-places, which they could not discover. The Christian army wanted provisions; then discord revived among them; nothing was spoken of in the camp but perfidy and treason; the Christians of Syria no longer united with the Christians of Europe in their attacks upon the city; they were soon informed that the sultans of Aleppo and Mossoul were coming with a numerous army; then they despaired of taking the city, and raised the siege. Thus the Christians, without having exercised their constancy, or tested their courage, abandoned, at the end of a few days, an enterprise, the preparations for which had cost so much to Europe, and raised such expectations in Asia. One of the circumstances of this siege the most worthy of remark is, that Ayoub, chief of the dynasty of the Ayoubites, commanded the troops of Damascus, and that he had with him his son, the young Saladin, who was destined one day to be so formidable to the Christians, and render himself master of Jerusalem. The eldest son of Ayoub having been killed in a sortie, the inhabitants of Damascus raised a tomb of marble to his memory, which was to be seen under the ramparts of the city many centuries after. An old Mussulman priest, who had passed more than forty years in a neighbouring cavern, was obliged to quit his retreat, and came into the city which the Christians were besieging. He regretted his solitude troubled by the din of war, and became ambitious of gathering the palm of martyrdom. In spite of the representations of his disciples, he advanced, unarmed, in the front of the Crusaders, found on the field of battle the death he desired, and was honoured as a saint by the people of Damascus.
If we may believe the Arabian historians, the Christian ecclesiastics who followed the army neglected no means of rekindling the enthusiasm of the soldiers of the cross. During a conflict under the walls of the city, a grey-headed Christian priest, mounted on a mule, and carrying a cross in his hands, advanced between the two armies, exhorting the Crusaders to redouble their bravery and ardour, and promising them, in the name of Jesus Christ, the conquest of Damascus. The Mussulmans directed all their arrows at him; the Christians pressed around to defend him; the combat became fierce and bloody; the priest fell at length pierced with many wounds, upon a heap of slain, and the Crusaders abandoned the field of battle.
The greater part of both Arabian and Latin authors[286] describe the siege of Damascus in a contradictory manner, but all agree in attributing the retreat of the Christians to treachery. A Mussulman historian asserts that the king of Jerusalem received considerable sums from the inhabitants of Damascus, and that he was deceived by the besieged, who gave him pieces of lead covered with a thin coating of gold.[287] Some Latin authors attribute the shameful raising of the siege to the covetousness of the Templars; others to Raymond of Antioch, who burned to revenge himself on the king of France. William of Tyre, whose opinion ought to have great weight, accuses the barons of Syria;[288] but surely all must blame the ignorance and incapacity of the other chiefs of the crusade, who followed advice without examining it, and proved themselves incapable of remedying an evil they had not foreseen.
After so unfortunate an attempt, it was natural to despair of the success of this war. In the council of leaders the siege of Ascalon was proposed, but men’s minds were soured, and their courage was depressed. The king of France and the emperor of Germany thought of returning into Europe, bearing back no other glory than that of having, the one defended his own life against some soldiers on a rock in Pamphylia, and the other of having cleft a giant in two under the walls of Damascus. “From that day,” says William of Tyre, “the condition and state of the Oriental Latins began continually to proceed from bad to worse.” The Mussulmans learnt no longer to dread the warriors and princes of the West. Full of confidence in their arms, they who had only thought of defending themselves, formed the project of attacking the Franks, and were excited to their enterprise by the hopes of sharing the spoils of an enemy who had invaded several of their provinces. Whilst the infidels thus regained their daring and their pride, and united against their enemies, discouragement took possession of the Christians, and the division which prevailed so fatally among them weakened every day their spirit and their power. “The Franks who returned into Europe” ’we leave William of Tyre to speak) “could not forget the perfidies of the Oriental princes, and not only showed themselves more careless and tardy concerning the affairs of the kingdom of Jerusalem, but discouraged all those equally who had not been the voyage with them, so that they who heard speak of this crusade never after undertook the road of this peregrination with so much good-will or so much fervour.”
This crusade was much more unfortunate than the first; no kind of glory mitigated or set off the reverses of the Christians. The leaders committed the same faults that Godfrey and his companions had committed; they neglected, as they had done, to found a colony in