[186] Comes Raymundus, avaritiâ corruptus, Sarracenos milites quos in turrim David elapsos obsederat, acceptâ ingenti pecuniâ, illæsos abire permisit.—Alb. Aq. lib. vi. cap. 28
[187] Robert the Monk expresses himself thus: “Flebant et extrahebant.”
[188] Properly speaking, this was a kind of lustre which the Arabians call tradour. The Mussulmans have them of so large a size that it is necessary to enlarge the doors of the mosques by a breach, in order to admit them.
[189] See, for this deliberation and this speech, the History of Accolti lib. iv., and that of Yves Duchat.
[190] The English historian Brompton expresses himself thus whilst relating the misfortunes that Robert afterwards experienced:—Sic reddidit Dominus vicem pro vice duci Roberto, quia cum gloriosum in actibus Jerosolimitantis eum Dominus redderet, regnum Jerosolimitantum sibi oblatum renuit, magis eligens quieti et desidiæ in Normania deservire quam regi regum in sanctâ civitate militare. Damnavit igitur eum Deus desidiâ perenni et carcere sempiterno.—See the Historiæ Anglicæ Scriptores, tom. i. p. 1002.
[191] See Abbot Guibert, lib. vii. cap. 12.
[192] Albert d’Aix, who relates these two visions at length, terminates thus:—Horum somniorum præsignatione ex Dei ordinatione, populi Christiani benevolentiâ, Godefrido in solio regni Jerusalem exaltato.
[193] We may see in Raoul de Caen the debates which arose on this subject, and particularly the accusation directed against Tancred by Arnold de Rohés, in the name of the Latin clergy.
[194] We here give the translation of some passages of an elegy of the poet Modhaffer Abyverdy upon the taking of Jerusalem by the Crusaders, inserted by Aboul-Feda in his Annales, tom. iii. p. 319. This translation is by M. Jourdain.
“Our blood is mingled with our tears, and no part of our being remains to us that can be the object of the blows of our enemies.