University of Wisconsin Digital Collections
Link to University of Wisconsin Digital Collections
Link to University of Wisconsin Digital Collections
The History Collection

Page View

Wolff, R. L.; Hazard, H. W. (ed.) / Volume II: The later Crusades, 1189-1311

XII: The Crusade of Frederick II,   pp. 429-462 PDF (20.5 MB)

Page 456

unarmed, while the Christians were permitted to enter it to pray. 100 Jerusalem
presented a peculiarly difficult problem because of the Moslems who, since
1 1 87, had made their homes there. The sultan endeavored to secure for them
a degree of autonomy, safeguarding both their system of justice and their
religious customs. A magis trate (qadi) was to reside in the city to represent
their interests, and non-resident Moslems were to receive protection while
making pilgrimages to the mosques. 
 The other Christian states, Tripoli and Antioch, apparently were to receive
no aid from Frederick in case of war with the Moslems. Indeed, the emperor
seems to have pledged his support to protect the interests of the sultan
against all enemies, including Christians, for the duration of the truce.
Certain strongholds of the Hospitallers, such as Krak des Chevaliers, al-Marqab,
and Chastel Blanc (Burj Safitha), as well as Tortosa, held by the Templars,
were to be left in statu quo, and aid was not to be given them from any source.
101 Finally, prisoners of war, taken either during the Damietta conflict
or more recently, were to be released. The provisions relating to the various
strongholds of the Templars and Hospitallers suggest that Frederick was revenging
himself on them for their long opposition to him. It is less clear why Antioch
and Tripoli, the possessions of Bohemond IV, should have been similarly treated,
though Bohe mond's unwillingness to swear fealty to Frederick may explain
 The German and Sicilian followers of Frederick were satisfied with the treaty,
and Hermann of Saiza in his letter to the pope tried eloquently, though in
vain, to convince Gregory that much had been gained for the Christian cause.
As the crusading poet Freidank put it: "What more could sinners desire than
the Holy Sepulcher and the victorious cross?" 102 Frederick himself
badly wanted a reconciliation with the patriarch, both because he hoped to
be crowned in Jerusalem, in accordance with the honored custom, and because
of the urgent necessity of his immediate return to Italy. He was willing
to make important concessions if only the patriarch would accompany the army
to Jerusalem. Again Hermann of Saiza was entrusted with this delicate mission.
Gerald declined, however, to give an answer until he had been shown a copy
of the treaty. He was then provided, not with the entire treaty, but with
an abstract. The contents of this so stirred his anger that he could no longer
behave rationally. His condemnation of the treaty was as thorough 
100 A1-Maqrizi, "Histoire d'Egypte," ROL, IX, 525. 
101 See the fragment in Huillard-Bréholles, III, 89, par. 6 and par.
9, and Kestner, 
Kreuz. Fried., pp. 53 ff. 
102 Bezzenberger, Freidankes Bescheidenheit, p. 214. lines 7—3 2. 

Go up to Top of Page