Siege of Acre, Third Crusade. Artwork by Graham Turner
Acre surrenders to Philip and Richard
Even in 1184 Acre was a great port, and it would become
greater still following a shower of new privileges for Italian and other
European merchants from 1190 onwards. These privileges were offered as a reward
for sending naval help during the great emergency that followed the capture of
Jerusalem and of most of the crusader kingdom by Saladin in 1187. The Pisans
were able to move their business from Jaffa, which was too far to the south to
bring them the full benefits of the Levant trade, northwards to Acre, with its easy
links to Damascus and the interior. It was not that Acre possessed a
particularly good harbour. Ships anchored at the entrance to the harbour, which
(as in most Mediterranean ports) could be closed off by a chain, and goods had
to be ferried across from the shore: it ‘cannot take the large ships, which
must anchor outside, small ships only being able to enter’. When the weather
was bad ships would need to be beached. Good harbours were not a prerequisite
when medieval merchants chose their trading station – witness also Barcelona,
Pisa and Messina. Yet ibn Jubayr took the view that ‘in its greatness it
resembles Constantinople’, referring not to the size of Acre but to the way in
which Muslim and Christian merchants converged there, arriving by ship and caravan,
so that ‘its roads and streets are choked by the press of men, and it is hard
to put foot to ground’. As ever, ibn Jubayr was quick to mask his admiration
for what he saw with imprecations: ‘unbelief and unpiousness there burn
fiercely, and pigs and crosses abound’, the pigs being impure Christians as
well as unclean animals. ‘It stinks and is filthy, being full of refuse and
excrement.’ Naturally, he deplored the conversion of mosques into churches by
the crusaders, but he did note that within the former Friday Mosque there was a
corner Muslims were permitted to use.
For the relationship between the Frankish
settlers and the local population was less tense than either the Almohad ibn
Jubayr or newly arrived crusaders may have wished. These new crusaders were
perplexed by the easy attitudes they found. The elderly sheikh of Shayzar in
northern Syria, Usamah ibn Munqidh (1095–1188), left a memoir of his times that
reveals friendly relationships across the Christian–Muslim divide. He came to
know well a Frankish knight of whom he wrote, ‘he was of my intimate fellowship
and kept such constant company with me that he began to call me “my brother” ’.
The Franks of the kingdom of Jerusalem borrowed little from Muslim culture, by
comparison with the extensive cultural contacts taking place at this time in
Spain and Sicily, and yet a practical convivencia was achieved. Ibn Jubayr was
very uneasy at the presence of Muslims in this Christian kingdom. ‘There can,’
he wrote, ‘be no excuse in the eyes of God for a Muslim to stay in any infidel
country save when passing through it, while the way lies clear in Muslim
lands.’
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