The Venetians, who for several ages had enjoyed the commerce of the
East, and dreaded breaking useful relations with the Mussulmans
of Asia, had taken but very little part in the first crusade, or
the events which followed it. They awaited the issue of this great
enterprise, to associate themselves without peril with the victories
of the Christians; but at length, jealous of the advantages which
the Genoese and Pisans had obtained in Syria, they became desirous
of likewise sharing the spoils of the Mussulmans, and equipped a
formidable expedition against the infidels. Their fleet, whilst
crossing the Mediterranean, fell in with that of the Genoese returning
from the East, attacked it with fury, and put it to flight in great
disorder. After having stained the sea with the blood of Christians,
the Venetians pursued their route towards the coasts of Palestine,
where they met the fleet of the Saracens, which had come out from the
ports of Egypt. A furious engagement ensued, in which the Egyptian
vessels were dispersed, and covered the waves with their wrecks.
Whilst the Venetians were thus destroying the Mussulman fleet, an
army, sent by the caliph from Cairo, was beaten by the Christians
under the walls of Jaffa. The doge of Venice, who commanded the fleet,
entered the port of Ptolemaïs (Acre), and was conducted in triumph
to Jerusalem. Whilst celebrating the double victory gained over the
infidels, it was determined to turn this important expedition to
advantage. In a council held in presence of the regent of Jerusalem
and the doge of Venice, it was proposed to besiege the city of Tyre,
or that of Ascalon. As opinions were divided, it was determined to
consult God, according to the superstitions of the time, and be guided
by the expression of his will. Two strips of parchment, upon which were
written the names of Tyre and Ascalon, were deposited upon the altar
of the Holy Sepulchre. Amidst an immense crowd of spectators, a young
orphan advanced towards the altar, took one of the two strips, and it
proved to be that of the city of Tyre.
The Venetians, more devoted to the interests of their commerce and
their nation than to those of the Christian kingdom, demanded, before
they laid siege to Tyre, that they should have a church, a street, a
free oven, and a national tribunal in all the cities of Palestine.
They demanded still further advantages; among which was one-third of
the conquered city. The conquest of Tyre seemed so important, that the
regent, the chancellor of the kingdom, and the great vassals of the
crown, accepted without hesitation the conditions of the Venetians; in
an act, which history has preserved, they engaged not to acknowledge
as king of Jerusalem either Baldwin du Bourg, or any other prince who
should refuse to subscribe to it.
When they had thus shared by treaty a city they had not yet conquered,
they commenced their operations for the siege. The Christian army
left Jerusalem, and the Venetian fleet the port of Ptolemaïs, towards
the beginning of spring. The historian of the kingdom of Jerusalem,
William of Tyre, was for a long time archbishop of this celebrated
commercial city, and he pauses here to describe the ancient wonders
of his metropolis. In his recital, at once religious and profane,
he invokes by turns the evidence of Isaiah and Virgil; after
speaking of King Hyram and the tomb of Origen, he does nor disdain
to celebrate the memory of Cadmus and the country of Dido. The good
archbishop particularly vaunts the industry and the commerce of
Tyre, the fertility of its territory, its dyes, so celebrated in all
antiquity; its sand, which changed itself into transparent vases, and
its sugar-canes, which began to be sought for by all regions of the
universe. The city of Tyre, in the time of Baldwin, was no longer
that sumptuous city, whose rich merchants, according to Isaiah, were
princes; but it was still considered as the best-peopled and most
commercial of the cities of Syria. It stood upon a delightful shore,
screened by mountains from the blasts of the north; it had two large
moles, which, like long arms, advanced into the sea, to inclose a port
to which storm or tempest could find no access. The city of Tyre, which
had stood out during more than seven months against the victorious
Alexander, was defended on one side by a stormy sea and steep rocks,
and on the other by a triple wall, surmounted by high towers.
The doge of Venice at once penetrated into the port, and closed up all
issue or access on the side of the sea. The patriarch of Jerusalem,
and Pontius, count of Tripoli, regent of the kingdom, commanded the
land army; the king, Baldwin du Bourg, being at that time a captive to
the Saracens. In the early days of the siege, the Christians and the
Mussulmans fought with obstinate ardour, but with equal success; the
disunion of the infidels, however, soon powerfully assisted the efforts
of the Franks. The caliph of Egypt had yielded half of the place to
the sultan of Damascus, in order to engage him to defend it against
the Christians. The Turks and the Egyptians were divided amongst
themselves, and refused to fight together; the Pranks took advantage of
these divisions, and daily gained a superiority. After a siege of a few
months, the walls crumbled away before the machines of the Christians;
provisions began to be short in the place; the Mussulmans were about
to capitulate, when discord in turn disunited the Christians, and was
on the point of rendering useless the prodigies of valour and all the
labours of a long siege.
The land army loudly complained that it had to support alone both
battles and fatigues; the horse and foot threatened to remain as
motionless under their tents as the Venetians in their ships. To
remove the cause of their complaints, the doge of Venice came into the
Christian camp with his sailors, armed with their oars, and declared
himself ready to mount to the breach. From that time a generous
emulation inflamed the zeal and the courage of both soldiers and
seamen; and the Mussulmans, being without hope of succour, were obliged
to succumb, after a siege of five months and a half. The standards
of the king of Jerusalem and the doge of Venice floated together
over the walls of Tyre; the Christians made their triumphal entrance
into the city; whilst the inhabitants, according to the terms of the
capitulation, with their wives and children, departed from it. On
whichever side our sympathies may be, the end of a great siege is a
melancholy object of contemplation; nothing can convey a sadder idea to
the mind than this compulsory exodus of a people.
The day on which the news of the conquest of Tyre was received at
Jerusalem, was a festival for the inhabitants of the Holy City. _Te
Deum_ and hymns of thanks were chanted, amidst the ringing of bells
and the shouts of the people; flags were flying over the towers and
ramparts of the city; branches of the olive and wreaths of flowers
were hung about the streets and public places; rich stuffs ornamented
the outsides of houses and the doors of churches. The old talked about
the former splendour of the kingdom of Judah, and the young virgins
repeated in chorus the psalms in which the prophets had celebrated the
city of Tyre.
The doge of Venice, on returning to the Holy City, was saluted by the
acclamations of the people and the clergy. The barons and magnates did
all in their power to detain him in Palestine; they even went so far as
to offer him Baldwin’s crown, some believing that that prince was dead,
and others acknowledging no king but at the head of an army and on the
field of battle. The doge declined the crown, and, satisfied with the
title of prince of Jerusalem, led back his victorious fleet to Italy.