THE PLOT FOR THE DIVERSION OF THE CRUSADE—CAPTURE OF ZARA.
The grand departure of the crusaders from Venice had been fixed for
June, 1202. At that time but a part of the leaders appeared. Some had
taken ship from Bari, Genoa, and even the ports on the Northern Ocean,
as served their convenience or as they were able to make better terms
than with the Venetians. Of four thousand expected knights, but one
thousand had arrived; of one hundred thousand men, less than sixty
thousand; of the eighty-five thousand marks pledged for passage, but
thirty-four thousand were in hand. Dandolo protested against this as
breach of faith with him, and pointed to his fleet, waiting, manned and
provisioned, in the harbor. He demanded the immediate payment of the
entire sum. In vain had the crusaders sent what they could to the ducal
palace—money, vessels of silver and gold, jewels, and securities on
their lands. The doge declared, according to Robert de Clari, who was in
this army, “If you do not pay, understand well that you will not move
from this spot, nor will you find any one who will furnish you with meat
and drink.” The crusading army thus found itself a crowd of starving
prisoners on a fever-fraught island near Venice. In the heat of the
summer many sickened and died; others managed to escape. Those who
remained communicated with friends in France and induced a few more
knights and nobles to join them. But with this assistance, and though
the richest of them had stripped themselves of possessions until nothing
but horses and armor were left, the debt was unpaid.
Having gotten from them all that was possible, Dandolo assumed the rôle
of friendship and proposed to forgive the remainder of their obligation
upon condition of first receiving their help as soldiers in an
expedition against Zara, which he had in contemplation. The city of Zara
was Christian, the capital of Dalmatia, a province of Hungary, and just
across the Adriatic from Venice. It was rapidly rising into the position
of a competitor for the commerce of those waters, and thus excited the
greed of the doge.
But a richer prize than Zara was before the ambition of the Venetian
ruler. From the beginning of his negotiations with the crusaders he
doubtless contemplated the diversion of these forces, though collected
in the name of religion, to the conquest of the Greek empire. Documents
that have recently come to light make it clear that Dandolo had no
purpose of assisting in war against Egypt and Palestine, but, in
collusion with Boniface and Philip of Swabia, planned and executed one
of the most marvellous schemes of perfidy that history portrays.
As the basis of this severe judgment we must be content to give the
dates of certain events.
February 1, 1201, commissioners of the crusaders arrive in Venice,
asking Dandolo’s assistance with the fleet.
Autumn, 1201, Dandolo sends agents to Malek-Ahdel, of Egypt, proposing a
settled peace with him.
May 13, 1202, Dandolo concludes secret treaty with Malek-Ahdel, in
accordance with which the Venetians are to have favored quarters in
Alexandria for trade, and all pilgrims to Jerusalem who come under
Venetian patronage are to be forwarded with safety.
June 24, 1202, crusaders arrive in Venice, and Dandolo refuses to
provide them ships.
July, 1202, treaty between Dandolo and Malek-Ahdel formally ratified.
With these layers of the foundation we may understand the superstructure
of after events. The proposal to attack Zara thus appears as the first
movement in realizing the plot to divert the Christian forces from
Egypt. Vainly did the noblest of the crusaders protest against this
sacrilegious use of arms which had been consecrated only to the service
of the cross. In vain did Pope Innocent denounce it with his divine
authority. Dandolo relentlessly pursued his advantage, and with such
consummate tact that the cardinal legate of the Pope, Peter Capuano,
expressed himself convinced that it would be less of a sin to take part
in the capture of Zara, and then pursue the original object of the
crusade, than to return home having done nothing. Dandolo completed the
delusion he was practising upon the people by allowing himself to be led
up the pulpit of St. Mark’s (August 25th), where he thus addressed the
Venetians: “I am old and infirm; as you see, I have need of rest; yet I
know of no one more capable of taking command of your undertaking than
myself. If you desire it, I will myself take the cross and go with you
and the pilgrims for life and death.” The assembly cried, “Come with us
for God’s sake!” Dandolo was then led to the altar, and, while his
agents were signing the compact with the Infidel, knelt amid the tears
and huzzas of his people to have the cross fastened upon his ducal
bonnet. The papal legate indeed protested against any one posing as the
head of the armies summoned by the Pope who did not acknowledge the
pontiff’s leadership through his representative, but Dandolo read him a
lesson on the duty of ecclesiastics to content themselves with preaching
the gospel and setting a godly example to the flock.
Villehardouin narrates at this point “a great wonder, an unhoped-for
circumstance, the strangest that ever was heard of.” This event was the
arrival in Venice of the ambassadors of young Alexius, asking in the
name of justice and humanity the aid of the Venetians in the liberation
of his father and the restoration of his own princely rights at
Constantinople. It is evident that Villehardouin’s surprise was not
shared by either Dandolo or Boniface of Montferrat.
October 8th the fleet sailed from the lagoons. It consisted of four
hundred and eighty ships. It was a gala-day: palaces and storehouses
were covered with brilliant banners and streamers; the guilds rivalled
one another in the gorgeousness of their flags, floats, and various
insignia. The ships were arrayed in responsive glory as one by one they
glided out to sea. About the bulwarks of each vessel were hung the
polished shields of the knights it carried. The doge’s galley was
vermilion-hued, the color of royalty. The sound of silver trumpets
echoed the lapping of the waves as the fleet moved out upon the
Adriatic, while the ancient hymn, “Veni, Creator Spiritus,” was chanted
by priests and monks from the crosstrees of the ships.
Pausing at Trieste, the fleet on November 11th entered and captured the
harbor of Zara. The citizens at first proposed to surrender if their
lives should be spared; but later, learning of the Pope’s mandate
forbidding the crusaders to attack their fellow-Christians, and assuming
that it would suffice for their protection, they withdrew the offer.
Dandolo ordered an assault. Many of the crusaders refused to obey his
order. At a council in the tent of the doge, the Abbot of Vaux
exclaimed, “I forbid you, in the name of the Pope, to attack this city.
It is a city of Christian men, and you are soldiers of the cross.” This
bold speech nearly cost him his life. Dandolo braved the threat of
excommunication and assailed the walls. In five days (November 24, 1202)
Zara fell. The people were pillaged, many were banished, some beheaded,
and others mercifully allowed to flee, leaving their houses and goods to
the captors. Dandolo proposed to divide the city as common spoil and to
enjoy its comforts for the winter. His purpose was too evident; it was
to take time to effectually establish the Venetian control on the
eastern shore of the Adriatic.
The crusaders were made aware that they had been used as cat’s-paws for
the doge’s chestnuts. To disappointment succeeded remorse. They began to
meditate upon the papal excommunication they had so foolishly provoked.
The Venetians, meanwhile, managed to get the larger part of the spoil,
and the soldiers were often suffering while their allies were feasting.
This led to continual fighting in the streets, where more fell than had
been slain during the siege. The more valiant longed for service against
the Infidel, not against Christians; the commoner souls longed for home.
Desertions took place in bands of hundreds and even thousands. The
French leaders humbly petitioned the Pope’s forgiveness. It was granted
on condition of their setting out for Syria, “without turning to the
right or left.” The Holy Father pledged them his care if they
immediately obeyed, and promised, “In order that you may not want for
provisions, we will write to the Emperor of Constantinople to furnish
them; if that be refused it will not be unjust if, after the example of
many holy persons, you take provisions wherever you may find them.” This
permission to pillage the Pope extenuates by adding, “Provided it be
with the fear of God, without doing harm to any person, and with a
resolution to make restitution.” At the same time he argues for the
righteousness of taking other’s goods without their permission: “For it
will be known that you are devoted to the cause of Christ, to whom all
the world belongs.”
This papal intervention jeopardized the schemes of the Venetians; but,
very opportunely for those opposed to the Pope’s counsel, there arrived
at Zara ambassadors from Philip of Swabia, the brother-in-law of young
Alexius. In their address they said: “We do not come for the purpose of
turning you aside from your holy enterprise, but to offer you an easy
and sure means of accomplishing your noble designs.... We propose to you
to turn your victorious arms towards the capital of Greece, which groans
under the rod of a usurper, and to assure yourselves forever of the
conquest of Jerusalem by that of Constantinople.... We will not tell you
how easy a matter it would be to wrest the empire from the hands of a
tyrant hated by his subjects; nor will we spread before your eyes the
riches of Byzantium and Greece.... If you overturn the power of the
usurper in order that the legitimate sovereign may reign, the son of
Isaac [young Alexius] promises, under the faith of oaths the most
inviolable, to maintain during a year both your fleet and your army, and
to pay you two hundred thousand silver marks towards the expenses of the
holy war. He will accompany you in person in the conquest of Syria or
Egypt, and will furnish ten thousand men, and maintain during his whole
life five hundred knights in the Holy Land.” Then followed a clause
which was supposed to catch the consciences of the most pious: “Alexius
is willing to swear on the holy Gospels that he will put an end to the
heresy which now defiles the Empire of the East, and will subject the
Greek Church to the Church of Rome.”
The proposal did not carry to all conviction of its wisdom and justice.
The Franks had reason to suspect the good faith of the Greeks. Blind
Isaac, whom they were called upon to restore to his throne, had been
himself a usurper, as unjust to his predecessor as his successor had
been to him, and, moreover, had done everything in his power to defeat
the previous crusades. But the Venetian influence prevailed.