Md139115

Banned
Build the largest, most intense fortifications humanly possible at the sea coast towns with their own internal sources of food and water.

Deconstruct the Jerusalem holy sites and transport them to safety in Europe.

Launch raid on Mecca, burn the city, deep-six the Kaaba in the Red Sea.

Watch all of Islam kill itself trying to attack your fortifications, helped by the generous application of smallpox and cholera victims being hurled into their siege lines.

Figure out way to eliminate remainder.

Enjoy your de-Islamified Holy Land.

(Not that this is a good idea, especially given that it is a clearly genocidal situation one way or another, but murderous rage against you can be used as a weapon given proper preparation)
 
Build the largest, most intense fortifications humanly possible at the sea coast towns with their own internal sources of food and water.

Deconstruct the Jerusalem holy sites and transport them to safety in Europe.

Launch raid on Mecca, burn the city, deep-six the Kaaba in the Red Sea.

Watch all of Islam kill itself trying to attack your fortifications, helped by the generous application of smallpox and cholera victims being hurled into their siege lines.

Figure out way to eliminate remainder.

Enjoy your de-Islamified Holy Land.

(Not that this is a good idea, especially given that it is a clearly genocidal situation one way or another, but murderous rage against you can be used as a weapon given proper preparation)

...I feel that the Crusader states would go bankrupt trying to set this up, not to mention the leaky sieve of intelligence definitely filtering back to Islamic powers before any of this can come to pass.

On the other hand, those types of absolute fortifications would be useful even to a non-genocidal Jerusalem!
 
...I feel that the Crusader states would go bankrupt trying to set this up, not to mention the leaky sieve of intelligence definitely filtering back to Islamic powers before any of this can come to pass.

On the other hand, those types of absolute fortifications would be useful even to a non-genocidal Jerusalem!
C R U S A D E R C A S T L E S

Seriously though, I want some crusader castle action :)
 

Md139115

Banned
Shoot, now I do too.

Have em develop the star fort centuries early, that kind of thing.

Oh please...


QUADRUPLE CONCENTRIC WALLS 100 FEET THICK SLOPED TO SPRAY BURNING OIL SEVERAL HUNDRED FEET

(And with an elaborate system of counter tunnels too, just because)
 
Lol, you guys discussed a lot of subjects while I was in sleep hours. I'll be sure to not leave anyone without answer


Huh, why would the Crusaders allow a heretical state to come into existence if they could just attack and conquer it instead? Could it be a loose vassal state instead? Like suppose a Coptic uprising happens in Upper Egypt as the Crusaders are invading the Delta, and then in order to secure victory the two groups ally. The Coptic state would be militarily weaker than the Crusader Kingdom of Egypt, but the Crusaders would probably not consider it worth the hassle to invade a Christian state (it’ll need to be a more tolerant guy in charge I guess) so they have them swear fealty instead?

I personally doubt that the Franks will bother with a southern Egyptian Coptic state. They don't gain a really powerful ally like how working with the ERE gives them one and they likely gain more by controlling Upper Egypt anyway. Plus it ensures that any potential state in southern Egypt doesn't turn on them with the crusaders simply ruling it. Also they (Coptic Christians) would be considered heretics by the catholic Europeans for being Miaphysites which would translate to a Crusader into "Deus Vult". Especially as they can easily get away with it against the Coptic Christians. So the Crusaders conquering all of Fatimid Egypt would make more sense I feel.

Yeah, I tend to agree with @Derekc2 here: not even the various Arab/Egyptian dynasties actually bothered with the Coptic fiefdoms in the southern reaches of the Nile, I don't see the Crusaders too preoccupied with them anyway. Nevertheless, I do think that if the Fatimids survive as a rump state in (considering modern borders) southern Egypt, the Crusaders will persecute them and annex all of their territories before the Copts even get a chance to rise to become an independent polity. All of this, of course, depending on the divergences.

So is the Archbishop more powerful than otl?

The Archbishop has somewhat more soft power owing to a greater political than ecclesiastic presence, but, nonetheless, in Jerusalem even more than in Europe, the military/noble caste will hold the actual power, as they command the armies and do all the job of fighting the Saracens. I suppose we'll in time see the Archbishopric of Jerusalem to become like the Patriarchy of Constantinople and less like the Papacy itself, even if the Archbishops depending on their own interests and inclinations like to portray themselves as the true governors of Jerusalem. Some Archbishops will be less interested in politics, while others will be more, but the overall trend is for them to be relegated to a more formal and submissive role.
 

trajen777

Banned
A very interesting possibility that I actually had failed to consider. My intention would be for the Crusaders to have the whole of Fatimid Egypt, so as to guarantee its survival, but I think that a continued relationship between the Catholic Franks and a neighboring polity of Egyptian Copts presents some fascinating possibilities.

Agree this was always a great opportunity (you need to create some type of doctrinal work of a united Christianity -- however depending on the sultan in Egypt their was always a vindictive / neutral approach to the Copts)

As to the % of Christians in Egypt i have seen form 40% - 65% at about this time --
 
I would be interested in seeing more about how the crusaders manage the non-catholic Christians in their states. If the objective of the timeline is crusader states surviving and flourishing, then perhaps we might see a sort of hierarchy, Catholics on top, then non catholic Christians with Muslims at the bottom. This also has the potential for some interesting niches like Shi'ite being above Sunni in the hierarchy and stuff like that. This would allow the crusaders to reliable leverage the manpower of non catholic Christians in order to keep the Muslims subjugated and to bulk out their armies, without compromising their religious principles. They may even try to copy the Muslim practice of Jizya in order to extract more money from their Muslim populations while providing them with incentive to convert. Perhaps they might also allow certain legal privileges to non catholic Christians over the Muslims as a way of getting them onside as well.

Oh man, this sounds so plausible, but depressingly reminiscient of colonial hierarchies that I just hope it isn’t ever formalized. That sort of thing just leads to long term resentment and rebellion indefinitely.

Colonial hierarchies was exactly what I was thinking of actually, cause while they are immoral to us, they did work. I think that it would actually be better for the crusaders states if they were codified, to make it clear to the non catholic Christians that you are trying to leverage to your advantage onside fast and reliably. But also remember its not quite as bad as it might sound, as you can convert, its not like a racial or ethnic hierarchy. Its not too dissimilar to what happened to Christians under Muslim states at the time, ie: being second class citizens, and the end goal would be the conversion of all non catholic Christians to Catholicism or at least reducing them as a proportion of the population to solidify and strengthen crusader rule.
Edit: Also I've just realized its really easy to justify the hierarchy if you want (as a crusader) just say "they aren't catholic but they recognize the divinity of Christ" this instantly justifies placing Muslims at the bottom and heretic Christians above them. And its not like its a huge leap to make.

I think Ridcully presents a very good point. The comparisons with post-1500 colonial regimes are inevitable, but the fact remained that every society before the advent of democracies was usually stratified, and, in the Near East, the caste system usually orbited around the religious affiliation, as he pointed out. The Jews were ever the oppressed people, even when the Romans were pagans, and continued to be after the Christianization, and the Arabs imposed an institutionalized social discrimination based on religious criteria: the dhimmi could coexist peacefully, but must pay a "tax" (or tribute), the jizzya, while the idolaters must be exterminated.

This social stratification had been established for centuries, thus, in the Near East, since the Arab conquests. The arrival of the Turks did not change this fundamental structure, but simply substituted the Islamic Arabic/Syrian/Persian elites by their own dynasts, and the Fatimid expansionism into Egypt and then into the Levant created another layer in this relationship, because the elite was now Shiite instead of Sunni.

The Crusader regime simply inverted this fundamental social pyramid, by establishing a Roman Catholic (mostly) Latinophone elite instead of a Semitic/Arabic/Turkic one, and, whereas the native Christians (Orthodox, Syriac, Miaphysite, and, later, the Copts) are now "freed" from Islamic domination, they will still be regarded by the lens of "otherness" as "foreigners", and cast as second-class citizens. We have to keep in mind, however, that they will be largely tolerated regardless of the theological distinctions, unlike those effectively declared as heretics, such as the Cathars, and their relationship with the ruling Frankish elite will tend to be better or worse depending on how the rulers see them as stronger or weaker in the power-broking relations that characterized the violent Medieval society. An Orthodox Greek, subject of the powerful Emperor of Constantinople, will not receive the same treatment as a native Maronite Lebanese or Syrian, for example, the last ones lacking any sort of benefactor to look for their well-being, while, on the other hand, a Crusader Egypt would be keen to treat the Copts very well, considering that this Christian group would be the backbone of their regime against the Muslim majority in the rest of the country, and so forth.

This is not to mean that the Muslims, now relegated to what would be the third-class of social hierarchy, will be actively persecuted or suffer pogroms. Even when they are not numerical majorities, they tend to be numerous minorities, and the Latin rulers are more interested in having them paying their usual taxes instead of being exterminated and risking uprisings or foreign invasions. The Franks are foreigners, but all it takes are one, two or three generations for them to be "acclimatized" to the status quo and reality of the Near East, and this includes a measure of tolerance towards the non-Christian subjects. IOTL, it became common for Muslims to be employed in some positions of influence due to the technical expertise that the Franks lacked, such as doctors, administrators and engineers. ITTL will be all of the same. Another example of this trend is the fact that forced conversions were relatively rare (the Arabs did not do it during the Caliphate, and neither will the Latin-Levantines), unlike what happened in Spain and Portugal.

The Jews, without any foreign support or benefactors, will tend to be the most persecuted and discriminated minority, much like OTL.
 
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And regarding the possible attack against Mecca and the destruction of the Kaaba, while its true that Raynald of Châtillon threatened to burn the Islamic holy city, we must remember that he was a nutjob even by the standards of crazy Medieval adventurers. His endeavors never actually held the permission of King Baldwin (so much that he was punished by the king after he attacked a caravan of pilgrims going to Mecca), and, ITTL, no sensible ruler would ever attempt this too.

In any case, I can anticipate that the Crusaders won't go as far as Arabia, at least not without securing Syria and Egypt first, as it would leave the center of their dominion unprocteted while they ventured deep into hostile territory with a difficult terrain.

For all of the Crusaders' reputation for fanaticism and barbarity, I have my doubts that they would go as far as torching or destroying the Kaaba if for a miracle they got there in one piece, even so if it happens decades or even a century after the First Crusade, when its leaders are entirely adapted to the customs and way of life of the Outremer. IOTL, it was not usual for the Christian conquerors to simply destroy sacred Muslim sites, but rather to repurpose and refurnish them. This happened in Spain and in Sicily, and also in the Crusader States themselves (granted, the same places the Muslims regarded as important were seen as holy by the Christians), but my interpretation, considering the broad trends, considers that if the KOJ becomes more solidified than IOTL, it paves the way for a some sort of "Convivencia" (coexistence) with the local Islamic polities, with frequent periods of hostility and violence in the middle not unlike what happened in Iberia and in India (between Muslims and Hindus), for example.
 
All the talk of a divided Egypt reminded me of another timeline, Taking the Cross, where Egypt was eventually taken by the crusaders, while Upper Egypt was essentially conquered by the Makurians. In that TL, the peace held for a reasonable length of time, where the Egyptian-Crusaders consolidated their realm, but eventually began pushing south, cataract by cataract, when the Makurians were distracted by other concerns from Alodia and Blemmeyes.

At the very least, A crusader conquest of Egypt might allow for the Nubian states to survive for a longer period of time.
 
TBH, the Copts were not powerful or numerous enough by this point to have their own polity; IMO the most probable outcome in the event of a Catholic Egypt is for a marginalization of the Copts from the holy sites and and a major effort to convert the Copts much like the Portuguese did to the Nestorians in India. If the Copts do convert -- or if they are brought in with a separate liturgy a la the Uniate Ukrainians -- then that radically changes the structure of Egyptian society, insofar as you now have a native scribe/government/business class to complement European merchants and more importantly the feudal caste.

The other interesting thing about Egypt will be the Nile -- it encourages a different sort of feudal control, and I could absolutely see European colonization to shore up the nomes.
 
All the talk of a divided Egypt reminded me of another timeline, Taking the Cross, where Egypt was eventually taken by the crusaders, while Upper Egypt was essentially conquered by the Makurians. In that TL, the peace held for a reasonable length of time, where the Egyptian-Crusaders consolidated their realm, but eventually began pushing south, cataract by cataract, when the Makurians were distracted by other concerns from Alodia and Blemmeyes. At the very least, A crusader conquest of Egypt might allow for the Nubian states to survive for a longer period of time.

Hum, I didn't know about this TL, I'll search it and give it a look. I suppose that this would be a natural pattern: the more populous Lower Egypt, enriched and well-populated by the Nile valley, pushes further south against the Makurians. I don't think they would go much farther than the Fatimids (or the Mamluks, for the record) themselves went IOTL, perhaps they stop even before, as it takes a lot of resources and dedicated campaigns to secure control of such an extensive (even if thin) stretch of fluvial civilization, even more if they suffer the continuous raids by the desert peoples from modern Sudan (Funj comes to mind, even if much later), but it would be interesting to have a Crusader Egypt initiating diplomatic contacts with Ethiopia, perhaps forming an alliance of convenience against Yemen, thus ceasing Ethiopia's centuries-old "isolation" among its Islamic neighbors.

TBH, the Copts were not powerful or numerous enough by this point to have their own polity; IMO the most probable outcome in the event of a Catholic Egypt is for a marginalization of the Copts from the holy sites and and a major effort to convert the Copts much like the Portuguese did to the Nestorians in India. If the Copts do convert -- or if they are brought in with a separate liturgy a la the Uniate Ukrainians -- then that radically changes the structure of Egyptian society, insofar as you now have a native scribe/government/business class to complement European merchants and more importantly the feudal caste. The other interesting thing about Egypt will be the Nile -- it encourages a different sort of feudal control, and I could absolutely see European colonization to shore up the nomes.

I agree. The Copts in a Crusader Egypt would be much likely second-class citizens, they won't be necessarily persecuted like the Jews in Europe, but they will never be able to attain positions of power and influence beyond local level. Even so, I believe that more conscientious Franco-Egyptian monarchs will make an effort to give some degree of privilege towards the Copts to balance the interests and dissent of the Islamic (now) minority. I can see the Copts be granted some autonomy in the quasi-frontier Upper Egypt regions, and indeed there will be serious efforts to obtain a reasonable settlement with the Coptic Church (I can envision a very universalist-enthusiastic Pope convening a synod in an attempt of reconciliating the Catholic and Coptic branches, bizarre as it might be), especially as they might be a very valuable asset in asserting this foreign domination. In fact, I imagine that through the years the Egyptian Kings will go as far as giving patronage to the Coptic monasteries at the same time they sponsor the Catholic ones on Alexandria and Damietta, for example.

I didn't know about the Uniate Ruthenian Church, I'll read more to have a bigger idea. I'll certainly incorporate your point about the Copts employed a native bureaucratic class in Egypt. Indeed, the geography of Egypt will make it impossible to import a pure Franco-Germanic-like feudal regime. Much like it will gradually happen in Jerusalem, the aristocratic caste will be much more urbanized (similar to what happened in Italy) and their wealth will likely come not in kind like in the manorial regime, but rather in percentage of revenues. I'll inevitably have to draw some parallelism in a Crusader Egypt with the Mamluk regime.

BTW, my friend @St. Just, what has become of your "Surfing the Web" TL? Don't abandon it!!

As an aside the percentage of the population which is Copt or was Copt during the crusades might have been up wards of 40 % however in the attached chat it was between 15 - 22 %
https://www.arabwestreport.info/sites/default/files/pdfs/AWRpapers/paper52.pdf

Thanks for the info and for the link, @trajen777! This sort of statistic data is fascinating and very hard to come by. Even if we take the lowest point being 15%, the Copts are still a substantial minority, but we can never forget that, due to the Shiite Fatimid overtaking of a majoritarily Sunni population, the Islamic majority itself can never be regarded as a "monolithic" bloc of Muslims. Even the Crusaders with their western-biased perspective will immediately realize the internal division between the Islamic subjects, and will likely try to exploit it in their own benefit.
 
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trajen777

Banned
Hum, I didn't know about this TL, I'll search it and give it a look. I suppose that this would be a natural pattern: the more populous Lower Egypt, enriched and well-populated by the Nile valley, pushes further south against the Makurians. I don't think they would go much farther than the Fatimids (or the Mamluks, for the record) themselves went IOTL, perhaps they stop even before, as it takes a lot of resources and dedicated campaigns to secure control of such an extensive (even if thin) stretch of fluvial civilization, even more if they suffer the continuous raids by the desert peoples from modern Sudan (Funj comes to mind, even if much later), but it would be interesting to have a Crusader Egypt initiating diplomatic contacts with Ethiopia, perhaps forming an alliance of convenience against Yemen, thus ceasing Ethiopia's centuries-old "isolation" among its Islamic neighbors.



I agree. The Copts in a Crusader Egypt would be much likely second-class citizens, they won't be necessarily persecuted like the Jews in Europe, but they will never be able to attain positions of power and influence beyond local level. Even so, I believe that more conscientious Franco-Egyptian monarchs will make an effort to give some degree of privilege towards the Copts to balance the interests and dissent of the Islamic (now) minority. I can see the Copts be granted some autonomy in the quasi-frontier Upper Egypt regions, and indeed there will be serious efforts to obtain a reasonable settlement with the Coptic Church (I can envision a very universalist-enthusiastic Pope convening a synod in an attempt of reconciliating the Catholic and Coptic branches, bizarre as it might be), especially as they might be a very valuable asset in asserting this foreign domination. In fact, I imagine that through the years the Egyptian Kings will go as far as giving patronage to the Coptic monasteries at the same time they sponsor the Catholic ones on Alexandria and Damietta, for example.

I didn't know about the Uniate Ruthenian Church, I'll read more to have a bigger idea. I'll certainly incorporate your point about the Copts employed a native bureaucratic class in Egypt. Indeed, the geography of Egypt will make it impossible to import a pure Franco-Germanic-like feudal regime. Much like it will gradually happen in Jerusalem, the aristocratic caste will be much more urbanized (similar to what happened in Italy) and their wealth will likely come not in kind like in the manorial regime, but rather in percentage of revenues. I'll inevitably have to draw some parallelism in a Crusader Egypt with the Mamluk regime.

BTW, my friend @St. Just, what has become of your "Surfing the Web" TL? Don't abandon it!!





Thanks for the info and for the link, @trajen777! This sort of statistic data is fascinating and very hard to come by. Even if we take the lowest point being 15%, the Copts are still a substantial minority, but we can never forget that, due to the Shiite Fatimid overtaking of a majoritarily Sunni population, the Islamic majority itself can never be regarded as a "monolithic" bloc of Muslims. Even the Crusaders with their western-biased perspective will immediately realize the internal division between the Islamic subjects, and will likely try to exploit it in their own benefit.


One of my business partners is a Pakistani / GB Muslim married to a Buddhist living in Singapore (that was interesting to write Ha Ha) -- anyway he is (according to him)part of one of over 300 various sects of Muslim's. So one of the other ways to look at Egypt is to help with this fragmentation of various religions, Catholic, Orthodox, Muslim sects, and Copts, but using the Muslim tax structure against the more anti crusader position. So for example a tax of 10% on Catholics, 11% on Orthodox, 12% on Copts, 20% on more supportive Muslim sects, and 33% on more anti- Catholic Muslim sects. Over the years you would see a shifting up the ladder towards the religion of choice to the Crusader benefit (they had created a surtax on Christians)

As to governance i would suggest 6 - 10 dukes loyal to the KOJ (if Byz involved have 2-3 of these (Alexandria ) under Byz control), so that it is strong but still under KOJ control.
 
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One of my business partners is a Pakistani / GB Muslim married to a Buddhist living in Singapore (that was interesting to write Ha Ha) -- anyway he is (according to him) one of over 300 various sects of Muslim's. So one of the other ways to look at Egypt is to help with this fragmentation of various religions, Catholic, Orthodox, Muslim sects, and Copts, but using the Muslim tax structure against the more anti crusader position. So for example a tax of 10% on Catholics, 11% on Orthodox, 12% on Copts, 20% on more supportive Muslim sects, and 33% on more anti Muslim sects. Over the years you would see a shifting up the ladder towards the religion of choice to the Crusader benefits. As to governance i would suggest 6 - 10 dukes loyal to the KOJ (if Byz involved have 2-3 of these (Alexandria ) under Byz control), so that it is strong but still under KOJ control.

That's fascinating stuff! I'm sure the Crusaders could really devise such a plan. In TTL, at least, they will give it a lot of thought!

An off-side note: I studied Tax Law in college, and I think that my teachers would get apoplectic if they saw that phrase of yours. To use taxation to enforce a religious policy in our days seems to very alien and immoral, but, in these times, I seemed to be the norm, which brings us to the debate about the proto-colonial regime that such a system of governance intakes.
 
25. The Kingdom of God Under Siege (1109)
Sem título.jpg


Non-contemporary depiction of the Battle of Tebnine (1109)


In 1109 A.D., with the Europeans in the Outremer suffering with heat and dustbowls that seemed gargantuan sand-demons conjured by the sirocco-like Arabian winds, the Syrian-Turks and the Arabic-Turks led by Radwan of Aleppo, his vassal Toghtekin, and his allies Ilghazi ibn Artuq of Mardin and Sökmen of the Shah-Armens, advanced from Homs and marched southwards directly to Beirut – the city being currently under siege by Duke Raymond’s forces – while a minor infantry army led by Tutush II went from Damascus to cross the upper Jordan and attack northern Palestine, near the Sea of Galilee.

The Phoenician city of Sidon, which had been accepted late Duqaq of Damascus’ suzerainty, had been approached earlier that year by a Fatimid navy and then eagerly (re)welcomed the Egyptian rule, a few days after the Italo-Normans led by Bohemond and the Aquitanians of William IX of Aquitaine put it to siege, with the intent of annexing it to the “Principality of Tyre”. The Franks were surprised by a night attack of the reinforced Lebanese garrison and gave up the siege, having since returned to Tyre.

Bohemond returned to Tyre empty-handed, and contented himself with secretly cursing Raymond, who had recently besieged Beirut, in an evident effort to deny Bohemond any sort of depth to his newly conquered fief. Raymond himself was always eager to prove himself a better and worthier lord than that nouveau riche Norman adventurer.

Now, it seemed that Bohemond’s ill-considerations towards Raymond might have gone even far then he himself desired, as it conjured, as if a trick of dark sorcery, a horde of Turkish cavaliers from beyond the Syrian desert. The vanguard was led by none other than Toghtekin, the warlord whom Bohemond had previously met in battle, during the Crusade of 1101. Narcissistic as he might be, Bohemond knew well that such an invasion needed the whole of the realm to be combated, and was the first to answer to the call of duty, marching from Tyre to meet Raymond and his son Bertrand near the high-grey walls of Beirut. Perhaps, yet again, he might prove himself as the better man in comparison to Raymond, who was undeniable a courageous, even if stubborn and obnoxious, warrior of the faith.

*****​

To Bohemond’s surprise, though, Raymond refused to give battle to the invaders. According to him, his own men were tired and demoralized by the protracted siege of Beirut, and stressed by the exceedingly hot and windy season. Indeed, even Lebanon, a country more temperate and lush than the mostly-arid region of Galilee, was being punished by beige whirlwinds coming from the desert, perhaps even Nature had been announcing the coming of these godforsaken savages.

Since the Crusaders had failed to capture the formidable Qala'at al-Shaqif, nominally under vassalage of Damascus – and thus, loyal to Tutush II – they opted to build a fortress of their own near the provincial town of Nabatia [Nabatia/Nabaṭiyya]. By then, the Castle of St. Eulalia, which was destined to be a formidable Frankish stronghold, was a minor citadel, and a fairly isolated one, since between the Lebanese coast and the Latin-occupied city of Safed there lay a lawless frontier uncontrolled by the Jerusalemites.

Bohemond was simultaneously furious and enthusiastic about Raymond’s decision to “flee”. On one hand, he earnestly believed that the Latins, with God’s help, had the upper hand in the field of battle, if they attacked with violence and straight hearts, against the infidels. One the other hand, he could not shy away of the opportunity of denigrating his rival’s reputation. He did not accuse him openly of cowardice, but such was the vicious rumor disseminated among the rank-and-file that even the Raymond’s Toulousains became unquiet, believing they ought to march back north to face the Turks before they entered the Holy Land proper.

One must remember, as well, that by then Raymond was already an old man, and constantly infirm. His chronicler, Raymond of Aguilers, constantly reminds that his namesake liege was, in these years, struggling with chronic pain in the articulations, in some days could not even walk by himself, having to be carried in a litter, a very demoralizing display to his troops. The overall decisions strategic decisions were mostly in the hands of his protégés – his own son Bertrand of Toulouse, and his nephew, William-Jordan of Cerdanya.

Apparently, being so confident in their numbers and in the righteousness of their cause, the invaders had no hurry, and marched slowly across Lebanon, their ranks being daily increased by the arrival of new recruits from the cities of Tripoli, Beirut, Byblos and Sidon, as well as Muslim Syrians from the hill-lands of Zahlé and Baalbek, a city where allegedly ancient ghosts haunted the ruins of the Hellenic pagan temples.

Thus, only in August 1109, the main Crusader force found itself cowered in Nabatia, awaiting for the Turks. Duke Welf of Bavaria had communicated Raymond and Archbishop Gerard about his intention of hurrying north to join the Toulousains, Italo-Normans and Aquitainians against the Turks, but, at the Archbishop’s behest, he decided to remain in southwest Palestine, moving from his fief of Iamnia [Yavne/Jabneh/Ibelin] to join with the Toulousain garrison guarding Ascalon. They were supposed to be the bulwark of the realm against the fast-moving Egyptians, which by then had already crossed the Sinai and approached Gaza.

Now, the Turks attacked the Latins in Nabatia, and, despite the sizes of the armies involved it resulted in but a minor tactical victory to the Muslims. Again due to the cautiousness of Duke Raymond, the Crusaders opted to retreat further south, likely with the intention of mustering all the available forces in Palestine to provide a substantial resistance. In fact, Raymond attempted to negotiate a truce, and was apparently willing to surrender important frontier forts and relinquish his own claims to Lebanon, but the concession enraged the Latin leaders, Count Bohemond and Duke William, and proved to be unsatisfying to the Turks, whose sole purpose was the complete eradication of the Latin realm.

Another engagement happened in that same month not far from Nabatia (captured and razed by the Saracens in barely a week), near the village of Tebnine [Tibnīn], in the plateau of Jabal Amel [Jabal ʿāmil], and this time the invaders ousted the defenders with substantial losses. The rugged terrain was not suitable for the preferred Turkish tactics of horse archery, and Raymond believed that there the cross-bearing faithful would have the advantage. To his surprise, the Turks almost did not employ the cavalry, and, having plenty of heavy infantry from the Lebanese metropolises and from the hardy country of southern Syria and western Mesopotamia, including the infamous Kurdish spearmen, the Muslim coalition proved to be a formidable match. All of this, summed to the poor decision-making on the Frankish side, whose leaders even in the middle of battle were bickering and failed to found common cause, resulted in a disaster for the Christian side. The sheer charisma of William-Jordan prevented an outright rout by the shaken Toulousains, while, in the other side of the field, the combined Norman and Aquitanian host actually pushed the Saracens back, but became too tired and, with the sun striking at their eyes during the afternoon, were also overwhelmed and forced to abandon the field.

To this day, even among the Occitan literary circles, the fiasco is attributed solely to Raymond, with euphemisms disguising the contempt against the alleged cowardice and pusillanimity of one these “Crusader warlords”. An unfair assessment of the circumstances, perhaps, but it is obvious since the pro-Norman revisionism became prevalent: impinging the sole responsibility to a weakened and uncharismatic leader, conveniently ignoring the fact that the whole leadership of Jerusalem remained divided by childish rivalries and cheap vanities. Of course, we cannot forget to analyze the situation from the Muslim point of view, and we can easily conclude that the battle demonstrated a finer military acumen to the Turkish leadership – notably Toghtekin, whose vanguard force broke across the Toulousain infantry like an axe –; something the Crusaders, which had grown overmighty and vainglorious, would hardly acknowledge.

Nevertheless, the fact remains that the first line of defenses of the holy kingdom had been breached, and Jerusalem itself would soon be menaced.

*****​

In the south, Duke Welf of Bavaria remained in static position, having made Gaza a trench to resist the advance of the Egyptians, and then saw himself forced to pursue them when the Fatimid hosts simply bypassed the coastal fortress, in June 1109 (a bit earlier before the Turkish advance through Lebanon). This time, they were led not by Al-Afdal Shahanshah (who had been struck with a serious illness in the previous months), but by Shams al-Khilafa, a Berber mercenary captain from Libya.

The Fatimids went directly eastwards after crossing the Sinai, passing through Beersheba [Be'er Sheva] and penetrating into southern Palestine, a mountainous region west of the Sea of Galilee, inhabited by hardy and uncultured Christian and Jewish peoples. As the provincial locals hardly cared about either the Franks or the Egyptians, the invaders advanced without any obstacles until they reached Hebron. The fortified city was put to siege, and finally Welf and his avid German troops arrived to oust them, having chased the Egyptians like dogs behind the fox. The German light-armored vanguard was ambushed by a Sudanese detachment of archers and suffered heavy losses. When Welf himself arrived with the main column (already in July 1109), he was surprised to find that the Egyptians had apparently dispersed through the region in small detachments and mobile parties, tasked with raiding and scorching the land, and was forced to chase them. It took almost a month of exhausting and frustrating skirmishes.

Welf decided to not give them any breathing space, but the Egyptians reassembled and they met to battle in the outskirts of Beersheba, in the very fringe of the Negev desert. The Bavarians at first marched to fight, but in the last hour, Duke Welf wavered and decided to call his men back. The Egyptians mounted a camp and awaited for three days, without any attack, and then left in the third consecutive night, trekking to west to find the littoral.

If the Bavarians had expected that the Fatimids would return to their own cursed desert homeland, they were mistaken. The Egyptians, Berbers and Sudanese were simply looking for a more fertile country to forage, and became content with the southwestern Palestinian Mediterranean coast. Yet again they avoided Gaza, believing that the fort would have been drained of manpower by Welf’s host, and went north until they found the ancient Roman road connecting the port of Jaffa to Jerusalem.

After weeks of a frustrating cat and mouse game, the Bavarian ducal army found the Egyptians awaiting in Bethsames [Beit Shemesh], a parochial village guarding the entrance of the forested hill-lands immediately west of Jerusalem. The Bavarians hesitated, as the invaders had found higher ground, and would certainly have advantage by employing their dreaded archers. Welf decided to await for them to attack, perhaps imagining that the militia from Jerusalem would come to reinforce him. Thus, one can only imagine his surprise when he found out, in one of these mornings in which he was “watching” the enemy host, that their soldiers had vanished during the night, using camp fires as a diversion to deceive the Bavarians, and had advanced directly east to Jerusalem.

When Welf met the Nile’s Saracens again, they were camped in a rather safe spot near the humongous walls of the sacrosanct metropolis, committed to the siege, but awaiting for the Germans to make their own move.

Welf was not an accomplished military commander in an age in which the magnates were expected to command and triumph, and this might explain his excessive caution. Had he attacked soon enough, avoided the disaster that happened in the following week, when the Turco-Syrian army led by the boy-king Tutush II (in fact commanded by Baktash ibn Tutush – Radwan and Duqaq’s younger half-brother) was to arrive to reinforce the Fatimids. He waited too long, however, and the Saracens took the initiative, maneuvering through the difficult terrain and flanking the Bavarian encampment.

To be fair, the Germans fought bravely, but were overwhelmed by sheer numbers and forced to abandon the ground, retreating to Bethsames to mourn the dead, while the Holy City remained surrounded by an infidel army, barely a month after the beginning of the invasion.
 
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Simply: a new Crusade! :)

I don't think it's that simple. An army is not just knights and barons.

You need a warchest of gold to pay for everything.

Money.

You need the means of transporting a host of men to the Holy Land.

Ships and horses.

You need noble commanders, the knights who form the heart of the Frankish shock-cavalry. You need bowmen, infantry, engineers, carpenters, smiths, sailors and shipwrights.

More Money. Time. Lots of it. Food. And all this time, Saracen armies are marauding across the Kingdom of Jerusalem.
 
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