Notes
Notes Introduction 1. The only copy of the letter is found in the account of Fulcher of Chartres [Fulcherius Carnotensis], Historia Hierosolymitana, ed. Heinrich Hagenmeyer, p. 264; trans. Frances Rita Ryan in Fulcher of Chartres, A History of the Expedition to Jerusalem, 1095–1127, p. 111 (hereafter Fulcher, Historia; Ryan, History). Fulcher included the letter only in the first version of his chronicle, which may have been intended to stir support for Bohemund’s planned crusade against Byzantium. A papal letter to the clergy and people of Lucca suggests that Urban may have been planning to travel east, perhaps in response to the letter. Heinrich Hagenmeyer, Epistulae et chartae ad historiam primi belli sacri spectantes, #17, p. 167. 2. Matt‘eos Urhayets‘i (Matthew of Edessa), Zhamanakagrut‘iwn, p. 282; trans. Ara Edmond Dostourian in Matthew of Edessa, Armenia and the Crusades: Tenth to Twelfth Centuries: The Chronicle of Matthew of Edessa, p. 184 (hereafter Matt‘eos Urhayets‘i, Zhamanakagrut‘iwn; Matthew of Edessa, Chronicle). 3. Matt‘eos Urhayets‘i, Zhamanakagrut‘iwn, pp. 234–35; Matthew of Edessa, Chronicle , p. 153. 4. Matt‘eos Urhayets‘i, Zhamanagrut‘iwn, p. 263; Matthew of Edessa, Chronicle, p. 170. 5. This of course is just a vague approximation of what the Franks controlled. Any solely geographical description is necessarily inaccurate; see Ronnie Ellenblum, “Were There Borders and Borderlines in the Middle Ages? The Example of the Latin Kingdom of Jerusalem,” in Medieval Frontiers: Concepts and Practices, ed. David Abulafia and Nora Berend, pp. 105–19. 6. Claude Cahen, La Syrie du Nord à l’époque des croisades, p. 473. 7. Patrick Gray,“Theological Discourse in the Seventh Century: The Heritage from the Sixth Century,” Byzantinische Forschungen 26 (2000): 219–28. 8. “Miaphysite” has become the preferred term to describe theology dependent on Cyril of Alexandria, for both historiographic and modern ecumenical reasons. “Monophysite” is now used for the theology of Eutyches, with its greater emphasis on the oneness of Christ’s nature, rather than its unity, emphasized in miaphysitism. 9. For a clear discussion of the emergence of miaphysite communities in the sixth century, see Lucas Van Rompay, “Society and Community in the Christian East,” in The Cambridge Companion to the Age of Justinian, ed. Michael Maas, pp. 239–66. 10. Willelmus Tyrensis, Chronicon, ed. R. B. C. Huygens, 22: 9, p. 1018; trans. in William of Tyre, A History of Deeds Done Beyond the Sea, trans. Emily Atwater Babcock and A. C. Krey, 2: 458–59. For further discussion of William of Tyre’s depiction of the Maronites, see Chapter 4. 11. William Baum and Dietmar Winkler, The Church of the East: A Concise History. Sebastian Brock argues persuasively that the title “Nestorian” for the Church of the East is inaccurate and misleading, but unhelpfully does not give a useful alternative. “The ‘Nestorian’ Church: A Lamentable Misnomer,” Bulletin of the John Rylands University Library of Manchester 78, 3 (1996): 23–35. 12. Peregrinationes Tres: Saewulf, John of Würzburg, Theodericus, ed. R. B. C. Huygens , Corpus Christianorum: Continuatio Mediaevalis 139, p. 152; E. van Donzel, “Were There Ethiopians in Jerusalem at the Time of Saladin’s Conquest in 1187?” in East and West in the Crusader States II, ed. Krijnie Ciggaar and Herman Teule, pp. 125–30. 13. Johannes Pahlitzsch, “Georgians and Greeks in Jerusalem (1099–1310),” in East and West in the Crusader States III, ed. Krijnie Ciggaar and Herman Teule, pp. 35–51. 14. William of Tyre did not know the origin of the word “assassin,” but claimed that they had formerly been the strictest of Muslims. Chronicon, 20:29, pp. 953–54; trans. Babcock and Krey, History, 2: 391. 15. Marshall G. S. Hodgson, The Venture of Islam, 3 vols. 16. Marina Rustow, Heresy and the Politics of Community: The Jews of the Fatimid Caliphate. 17. Benjamin attests to Samaritan communities in Caesarea (pop. 200), Mt. Gerezim (pop. 1000), and Ascalon (pop. 300). The Itinerary of Benjamin of Tudela. See also Benjamin Kedar, “The Frankish Period” in The Samaritans, ed. A. D. Crown, pp. 82–94. 18. See Etan Kohlberg and B. Z. Kedar, “A Melkite Physician in Frankish Jerusalem and Ayyubid Damascus: Muwaffaq al-Din Ya‘qub b. Siqlab,” Asian and African Studies 22 (1988): 113–26. 19. Only two other chronicles existed written in the eastern Mediterranean under Frankish rule: the now-lost chronicle of Hamdan b. ‘Abd al-Rahim, a resident of alAtharib ; see Carole Hillenbrand, The Crusades: Islamic Perspectives, p. 258; and Leontios Makhairas, writing in...
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