The whole army, commanded by the kings of Jerusalem, Cyprus, and Hungary, encamped on the banks of the torrent of Cison. The patriarch of the holy city, in order to strike the imagination of the Crusaders, and prevent their forgetting the object of their enterprise, repaired to the camp, bringing with him a portion of the wood of the true cross, which he pretended to have been saved at the battle of Tiberias. The kings and princes came out, barefooted, to meet him, and received with respect the sign of redemption. This ceremony rekindled the zeal and enthusiasm of the Crusaders, whose ardent desire now was to fight for Christ. The army crossed the torrent, and advanced towards the valley of Jesraël, between Mount Hermon and Mount Gelboé, without meeting an enemy. The leaders and soldiers bathed in the Jordan, and passed over the plain of Jericho, and along the shores of the great lake of Genesareth. The Christian army marched singing spiritual songs; religion and its remembrances had restored discipline and peace among them. Every object and place they beheld around them filled them with a pious veneration for the Holy Land. In this campaign, which was a true pilgrimage, they made a great number of prisoners without fighting a battle, and returned to Ptolemaïs loaded with booty.
At the period of this crusade, Malek-Adel no longer reigned over either Syria or Egypt. After having mounted the throne of Saladin by injustice and violence, he had descended from it voluntarily; the conqueror of all obstacles, and having no longer a wish to form, he became sensible of the emptiness of human grandeur, and gave up the reins of an empire that nobody had the power to dispute with him. Melik Kamel, the eldest of his sons, was sultan of Cairo; and Corradin[200] was sultan of Damascus. His other sons had received, as their shares of the empire, the principalities of Bosra, Baalbec, Mesopotamia, &c. Malek-Adel, relieved from the cares of government, visited his children by turns, and preserved peace among them. All he had reserved of his past power was the ascendancy of a great renown, and of a glory acquired by numberless heroic exploits; but this ascendancy held princes, people, and army in subjection. In moments of peril, his counsels became laws: the soldiers still considered him as their leader; his sons as their sovereign arbiter; and all Mussulmans as their defender and support.
The new crusade had spread terror among the infidels, but Malek-Adel calmed their fears by assuring them that the Christians would soon be divided amongst themselves, and by telling them that this formidable expedition resembled the storms which howl over Mount Libanus, and which disperse of themselves: neither the armies of Egypt, nor the armies of Syria, made their appearance in Judæa; and the Crusaders assembled at Ptolemaïs were astonished at meeting no enemy to contend with. The leaders of the Christian army had resolved to direct their march towards the banks of the Nile; but winter, which was about to commence, would not permit them to undertake so distant an enterprise. To employ the soldiers, whom idleness always seduced into license, it was determined to make an attack upon Mount Tabor, where the Mussulmans had fortified themselves.
Mount Tabor, so celebrated in the Old and New Testament, arises like a superb dome amidst the vast plain of Galilee. The declivity of the mountain is covered with flowers and odoriferous plants; from the summit of Tabor, which forms a level of a league in extent, may be seen, travellers say, all the banks of the Jordan, the Lake of Tiberias, the Sea of Syria, and most of the places in which Christ performed his miracles.
A church, the erection of which was due to the piety of St. Helena, stood on the very spot where the transfiguration of Christ took place in presence of his disciples, and for a length of time attracted crowds of pilgrims. Two monasteries, built at the summit of Tabor, recalled for centuries the memory of Moses and Elias, whose names they bore; but, from the reign of Saladin, the standard of Mahomet had floated over this holy mountain; the church of St. Helena and the monasteries of Moses and Elias had been demolished, and upon their ruins was raised a fortress, from which the Mussulmans constantly threatened the territories of Ptolemaïs.
It was impossible to ascend Mount Tabor without encountering a thousand dangers; but nothing intimidated the Christian warriors: the patriarch of Jerusalem, who marched at their head, showed them the true cross, and animated them by his example and his eloquent words. Enormous stones rolled from the heights occupied by the infidels, who poured down an endless shower of javelins and arrows upon all the roads which led to the top of the mountain. The valour of the soldiers of the cross braved all the efforts of the Saracens; the king of Jerusalem distinguished himself by prodigies of bravery, and killed two emirs with his own hand. The summit of the mountain being attained, the Crusaders dispersed the Mussulmans, and pursued them to the gates of their fortress: nothing could resist their arms. But all at once several of the leaders began to entertain suspicions regarding the intentions of the sultan of Damascus; and the fear of a surprise acted the more strongly on their minds from no one having foreseen it. Whilst the Mussulmans retired filled with terror behind their ramparts, a sudden panic seized the conquerors: the Crusaders renounced the attack of the fortress, and the whole Christian army retreated without effecting anything; as if it had only ascended Mount Tabor to contemplate the spot rendered sacred by the transfiguration of the Saviour.
We could scarcely yield faith to the account of this precipitate flight, without the evidence of contemporary historians;[201] the ancient chronicles, according to their custom, do not fail to attribute to treachery an event they cannot comprehend; it appears to us, however, much more natural to suppose that the retreat of the Crusaders was produced by the discord and want of foresight which prevailed in all their undertakings.[202]
This retreat had most fatal results; whilst the leaders reproached each other with the disgrace of the army and the egregious error they had committed, the knights and soldiers sank into a state of discouragement. The patriarch of Jerusalem refused from that time to bear the wood of the true cross in the van of the Crusaders, as he found the sight of it could neither revive their piety nor reanimate their courage. The kings and princes who directed the crusade, wishing to retrieve so shameful a reverse before they returned to Palestine, led the army towards Phœnicia. In this new campaign no exploit signalized their arms being winter, a great number of the soldiers, overcome by cold, remained abandoned on the roads, whilst others fell into the hands of the Bedouin Arabs. On Christmas eve, the Crusaders, who were encamped between Tyre and Sarphat, were surprised by a violent tempest; wind, rain, hail, whirlwinds, incessant peals of thunder killed their horses, carried away their tents, and scattered their baggage. This disaster completed their despondency, and created a belief that Heaven refused them its support.
As they were in serious want of provisions, and the whole army could not subsist in one place, they resolved to divide themselves into four different bodies till the end of winter. This separation, which was made amidst mutual complaints, appeared to be the work of discord much more than of necessity. The king of Jerusalem, the duke of Austria, and the grand master of St. John encamped in the plains of Cæsarea; the king of Hungary, the king of Cyprus, and Raymond, son of the prince of Antioch, retired to Tripoli;[203] the grand masters of the Templars and the Teutonic knights, and Andrew d’Avesnes, with the Flemish Crusaders, went to fortify a castle built at the foot of Mount Carmel; the other Crusaders retired to Ptolemaïs with the intention of going back to Europe.
The king of Cyprus fell ill and died just as he was upon the point of embarking for his own kingdom. The king of Hungary was discouraged, and began to despair of the success of a war so unfortunately commenced. This prince, after a sojourn of three months in Palestine, thought his vow accomplished, and resolved, all at once, to return to his dominions.