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Showing posts with label Armies of the Kingdom of Jerusalem. Show all posts
Showing posts with label Armies of the Kingdom of Jerusalem. Show all posts

Saturday, May 16, 2026

Defence of the Realm : Mobile Defence

During the first century of Frankish presence in the Holy Land, the field army rather than its castles had been the Frank’s greatest military asset. This was the weapon that had enabled five crusader states to be carved out of hostile territory and spearheaded the expansion of Frankish-controlled territory beyond the Jordan and down to the Red Sea. 

 

 The field army of the crusader states differed significantly and in various ways from the contemporary feudal armies of Europe. In Western Europe, hilly and forested terrain cut by frequent streams and cultivated valleys made the deployment of large military forces difficult, while the fragmented nature of the political landscape made them largely unnecessary. Furthermore, large feudal armies composed of vassals called up for military service were notoriously unwieldy, undisciplined and ineffective. The men in a feudal levy were essentially farmers and farm managers (the knights), whose service could not exceed forty days, making them worthless for sustained warfare. For such a mediocre and temporary host, kings were usually reluctant to disrupt the economy, as happened when a feudal host was mustered.

Instead, Western leaders of the crusader era preferred to employ smaller, professional forces composed of two elements: on the one hand, the personal retinue or household of the king and his closest associates and, on the other, mercenaries. The former was primarily knights, and the latter were sergeants or men-at-arms and archers along with some siege specialists. Mercenaries were notoriously expensive, inhibiting the number of such men who could be engaged at any one time. This reinforced the overall tendency to conduct offensive military operations with small units of mostly mounted men and to withdraw inside stout walls when on the defensive.

Lastly, many conflicts in Europe of this period were subnational, between magnates, barons or local lords. Even bigger conflicts, such as that between the Plantagenets and Capets, were usually conducted in the form of short raids or surgical strikes directed against the enemy’s economic or strategic assets by small troops of professional soldiers. This kind of warfare between small bands of professionals fostered ‘an individualistic ethos which valued bravery and comradeship within the group, rather than discipline’.[i] In close combat, men fought one-on-one and face-to-face. These military factors ultimately led to an important social change: the emergence of the knight as a distinct social class, and with it, the cult of chivalry. The latter reinforced pride in individual prowess and class-consciousness at the expense of the infantry.

Fighting in the Near East looked completely different. The topography of the Near East was more open, flatter and less cultivated. At the same time, the enemies of the Franks were centralised states with vast resources that could deploy forces numbering in the tens of thousands. The Franks, in contrast, could rarely deploy more than a few hundred knights at any one time and needed to develop tactics to compensate for this numerical disadvantage.

Modern calculations of the size of Frankish armies are based primarily on a list of fiefs and their military obligations put together in the mid-thirteenth century by John d’Ibelin, Count of Jaffa. It allegedly catalogued the feudal obligations of vassals pre-Hattin and was presumably based on fragmentary documentation and contemporary memory. While it is a remarkable document, it is incomplete and not entirely consistent. Furthermore, in addition to the knights owing feudal service, most lords would have had household knights who would have mustered and fought with them. The ratio of retained knights to fief knights varied between 1:2 and 3:2. Due to vacancies, illness, injuries and minorities, however, it would never have been possible to field 100 per cent of the fief knights. Altogether, the fief knights of the kingdom numbered roughly 700, and a further 300 retained knights could be postulated. In addition, the County of Tripoli had 100 knights and Antioch another 700. However, the knights of Antioch rarely fought with those of Jerusalem, so the maximum effective force the Kingdom of Jerusalem could field with the support of Tripoli was 1,100 knights.  

Yet, knights were only one component of the armies of the crusader states. Yuvai Harari has demonstrated that mounted archers, on average, made up 50 per cent of the Frankish cavalry and sometimes as much as 80 per cent.[ii] This combat arm, unknown in the West, was recruited primarily from the native Christian elites, notably the Armenian and Maronite landowning class. It was deployed, for example, for reconnaissance, to make lightning raids against supply and relief columns of the enemy and to lend greater weight to a charge.

In addition, some fiefs were ‘sergeantries’, and cities and monasteries often owed sergeant service in specified numbers. Based on the list of John of Jaffa, the total number of sergeants that could be called up was 5,025. These men were well-trained, well-disciplined and well-equipped. Sergeants were deployed as mounted troops and as infantry. They were not serfs, but invariably free men, drawn from the Latin and Orthodox Christian yeomanry in rural areas and tradesmen and craftsmen in urban areas. Arab sources testify to the fact that, like the knights, they could withstand substantial quantities of enemy fire without sustaining injury, much less casualties, which demonstrates they had effective armour. They were also capable of carrying out complicated maneuvers while under fire, including fighting while walking backwards, and opening ranks simultaneously to permit the knights of the army to charge.

In an emergency, the king could also issue the ‘arrière ban’, a form of ‘levee en masse’, which drafted every able-bodied man into the army. Such troops, like the peasants of Western feudal armies, were generally of limited military value. Similarly, armed pilgrims, who arrived from the West in unpredictable numbers and remained for uncertain periods, often participated in military campaigns. They swelled the numbers but given their unfamiliarity with the enemy’s tactics, the terrain and climate, their value would have been uneven at best.

Naturally, the Frankish kings could also hire mercenaries; these were often crossbowmen from the Italian mercantile states. Yet, they could also be knights. Henry II deposited 30,000 silver marks with both the Templars and Hospitallers to support a future crusade, and the Templar portion was used to hire ’English knights’. Finally, as will be discussed in more detail below, the Franks could count on the support of the militant orders. 

Altogether, at the large, confrontational battles during the height of Jerusalem’s power, such as Le Forbelet and Hattin, the Franks fielded an estimated 3,000 cavalry and 15,000 infantry. However, in most engagements, from the early battles at Ramla to Montgisard, the numbers of knights involved were closer to 300, 400 and 500. Almost always, the Saracens outnumbered the Franks by two or three — and sometimes ten — to one.

Survival as the outnumbered force required sophisticated tactics. Rather than fighting as they had in the West, the Franks adopted two tactical innovations that contributed to their success: the fighting box and mounted archers. The fighting box was a formation in which the most vulnerable components of an army (baggage train, sick and wounded) were placed in the centre, surrounded by mounted knights, who were in turn surrounded by infantry with shields, pikes and bows. All of whom was protected by a screen of mounted archers. The main advantage of the fighting box was that it could defend stationary positions or move as a square across long distances in either advance or retreat. In a retreat, the Franks would take the dead, giving the enemy the impression there were no casualties at all. When holding firm positions, fighting strength could be maintained by rotating the front-line units, giving men a chance to rest and quench their thirst. There are also examples of fighting boxes being used to evacuate civilians from vulnerable territory.

However, the fighting box was not exclusively a defensive tactic. It was also the platform from which the Franks launched their greatest offensive weapon. The primary purpose of the fighting box was to protect the knights’ horses from attrition and thus enable them to be used in a cavalry charge at the appropriate time. When the commander judged that a charge could be effective, the infantry opened gaps through which the cavalry charged the enemy.

A charge of Frankish cavalry could destroy the enemy — but only if it was well-timed, well-led and coordinated. Given the enemy’s numerical advantage, small charges were worthless and a dangerous waste of precious resources. Only a massive charge had a chance of unbalancing, shattering or scattering the enemy. Critically, like a modern missile, a charge could only be used once. Once released, the knights became embroiled in close combat, dispersed, cut off from command structures and practically uncontrollable.

 The salient feature of this tactic is that it required discipline from all participants. Marching and fighting simultaneously are not easy. To be effective, the fighting box had to work as a single unit. Gaps between the ranks had to be prevented and progress maintained without tiring the infantry. It was important for the infantry to keep their shields locked together — more like a Spartan phalanx than anything common in medieval Europe. The fact that armies of the crusader states repeatedly used the fighting box throughout their history testifies to the remarkable discipline of these armies. The tactic both contributed to and reflected respect for infantry and the burgesses that comprised it. However, when the discipline necessary for effective use of this tactic broke down due to poor leadership, the result was utter obliteration — as at the Battle of Hattin. 

The other key Frankish innovation was the deployment of mounted archers, something completely unknown in Europe at the time. The crusaders encountered the superb horse-archers of the Turks as soon as they crossed into Asia, and they not only learned to respect them, they imitated them. Neither heavy cavalry nor infantry was suited to conducting reconnaissance, carrying out hit-and-run raids, providing a protective screen for their ‘fighting box’ or carrying urgent messages. Frankish horses, bred to carry fully-armoured knights, could not — one on one — escape the faster, lighter horses of the Turks. Heavy cavalry deployed on reconnaissance was more likely to be ambushed and eliminated than return with the intelligence needed. Light cavalry was also more effective in hit-and-run raids against enemy camps or territory because the faster, native horses carrying lightly-armoured riders armed with bows were more likely to surprise the enemy — and escape again; they were also more likely to succeed as couriers. Lastly, light cavalry wearing similar armour and weapons as the enemy with a fluent/native command of Arabic was invaluable for intelligence gathering.

The first references in the primary sources to Frankish mounted archers date from 1109. From that point forward, they played an increasingly prominent role in the Frankish military, in some cases operating independently, and in other cases in support of the infantry and heavy cavalry. Frankish mounted archers were misleadingly but consistently referred to as ‘turcopoles’ in the primary sources of the period. This designation has led to confusion and a common misconception that they were Muslim troops, Muslim converts or the children of mixed marriages. In his lengthy analysis of Frankish turcopoles, Yuval Harari demonstrates that all three assumptions are false. In the Frankish context, the term ‘turcopole’ simply designated a military arm — mounted archers — without any ethnic connotations. Most turcopoles were native (Orthodox) Christians. This explains why they performed poorly in early engagements before the native Christian elites had developed the necessary skills after centuries of ‘dhimmitude’, but performed highly effectively after several decades of Frankish rule enabled them to develop the required cavalry and archery skills.

 Although primarily deployed in light cavalry functions, turcopoles had two additional functions when accompanying the Frankish army on campaign. During the march/deployment, Frankish armies were almost always harassed by Turkish mounted archers that concentrated on the van and the rear in an attempt to (1) bring the column to a halt, (2) force the rearguard to slow down until a gap developed for exploitation, or (3) provoke an ill-timed charge that could be destroyed. Frankish turcopoles could neutralise Saracen archers by acting as a screen around the fighting box, forcing the Saracens out of bow-shot range. Finally, in a set-piece battle, the turcopoles were folded into the heavy cavalry and provided additional weight and numbers to the charge. 



[i] John France, ‘Warfare in the Mediterranean Region in the Age of the Crusades, 1095-1291: A Clash of Contrasts’ in The Crusades and the Near East: Cultural Histories, ed. Conor Kostick (London: Routledge, 2011), 72.

[ii] Yuval Harari, ‘The Military Role of the Frankish Turcopole: A Reassessment’, in Mediterranean Historical Review (London: Routledge, 1997), 79. See also: Steve Tibble, The Crusader Armies (New Haven: Yale University Press, 2018), 117-124.

 

 

 

The bulk of this entry is an excerpt from Dr. Schrader's comprehensive study of the crusader states.

Dr. Helena P. Schrader is also the author of six books set in the Holy Land in the Era of the Crusades.

                         


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Friday, August 14, 2015

A Forgotten Christian Victory over Saladin: Le Forbelet



In much popular literature, the Sultan Salah ad-Din, more commonly known as Saladin, is portrayed not only as chivalrous but also invincible.  Even his critical biographer, Andrew Ehrenkreutz, attributes Saladin’s failure to defeat the forces of Christianity sooner than 1187 to Saladin’s obsession with crushing his Muslim rivals rather than to any capability on the part of his Christian foes.  While it is undoubtedly true that Saladin spent more time and resources defeating his Muslim rivals, the theory glosses over the fact that Saladin led three full scale invasions of the Kingdom of Jerusalem before his successful campaign of 1187 — and he was defeated each time. Furthermore, in all three instances he commanded significantly more numerous forces and was forced to withdraw by smaller forces of Christians.

Saladin’s first invasion ended in a crushing defeat in the Battle of Montgisard. His second invasion was not launched until five years later in the summer of 1182.  Significantly, this invasion occurred after the death of the Byzantine Emperor Manuel I, who had been a staunch supporter of the crusader kingdoms. Under Manuel I, the Christian Kingdoms in Constantinople and Jerusalem had undertaken a number of joint military operations, notably against Egypt, and the Byzantine Empire provided the crusader kingdoms with a degree of protection. However, with Manuel I’s death and the assassination of his wife, daughter and son-in-law, the minor Emperor Alexius II was controlled by a clique completely hostile to the Latin kingdoms.  It was furthermore launched after Saladin had concluded a truce with the Norman Kingdom of Sicily. In short, the Kingdom of Jerusalem was isolated and could expect no short-term support.

Manuel I Comnenus, Emperor of the Eastern (Byzantine) Empire
Saladin’s forces crossed into the Kingdom of Jerusalem on July 13 and immediately laid siege to the castle of Bethsan in southern Galilee on the River Jordan. Due to the nature of medieval warfare, i.e. the slow speed at which large forces can be mustered, Saladin’s intentions had not remained concealed. Far from surprising the King of Jerusalem, Saladin’s invasion was anticipated and the King had already called up his feudal levies and mustered them at the Springs of Sephorie (also written Saffuriya). While the Christians had shorter lines of communication and could probably muster more rapidly than Saladin’s diverse forces drawn from as far away as Cairo, the fact that the Christians had already mustered before Saladin’s army crossed the Jordan nevertheless speaks of considerable competence on two levels. 

On the one hand, the Kingdom of Jerusalem evidently enjoyed excellent intelligence of enemy movements, and on the other the King’s subjects were capable of a rapid response. The extent to which the Christians had reliable intelligence networks inside Saladin’s empire is something almost completely overlooked or neglected in most studies of the crusader kingdoms. Good intelligence is, of course, by its very nature almost invisible. Furthermore, it was only in the second half of the last century that spy thrillers became popular and the importance of intelligence widely recognized. For most of human history, spies have been despised as somewhat unsavory (not to say dishonorable) creatures, whose services were used but not valued. This may explain why no Christian chronicle highlights or even acknowledges the fact that the Christian kingdoms did have access to intelligence from inside the Muslim world. There were two important sources of this intelligence. First and foremost, traders who, we know, did travel across the cultural and religious borders of the age almost irrespective of the state of hostilities. Second, and perhaps even more important, were the large communities of Christians who lived in both Egypt and Syria at this time.

Medieval Caravan on the Silk Road
The second fact, that Baldwin IV could muster his forces rapidly when he summoned them, has also received far too little acknowledgement. For a Kingdom that so many describe as divided by factions and intrigue (see Ehrenkreutz, Bartlett, and others) that is quite remarkable. In fact, the ease and speed with which the feudal levies of Jerusalem mustered undermines the thesis of internal divisions — at least at this point in time.

Just two days after Saladin laid siege to Bethsan, the Christian army under King Baldwin IV confronted Saladin’s army in a bitter, full-scale battle. William of Tyre, who was Chancellor of the Kingdom of Jerusalem at this time and could rely on first-hand accounts of the battle, reports that the older, more experienced Frankish commanders claimed never to have seen a Saracen force of this magnitude before, but there are no reliable estimates of just how large that force actually was. Five years later, however, Saladin mustered roughly 45,000 troops for the campaign that led to his victory at Hattin, including 12,000 cavalry. It is probable that Saladin’s army in 1182 was somewhat less numerous than at Hattin, simply because Saladin had not yet subdued his rivals in Mosul and so could not call on their contingents.  An educated guess might therefore put his army at as little as 35,000 of which 9,000 were horse.  On the Christian side were just 700 knights (compared to 1,600 at Hattin) and unknown numbers of Turcopoles and infantry. Again, using Hattin as a yardstick, and paring the numbers down proportionally, the Christian infantry probably did not number more than 10,000, probably less.

The battle was fought in such intense heat that a monk died of sunstroke while carrying the reliquary containing what was believed to be a fragment of the cross on which Christ was crucified. The battle was, furthermore, an all-day affair, and the dust churned up on a battlefield in the midst of the summer dry season must have been nearly as unbearable as the heat. What fighting in metal armor under these conditions was like is literally unimaginable to modern man. It is probable that heat stroke and thirst contributed nearly as much as enemy action to the casualties.  

Hollywood's Portrayal of a Frankish Army carrying the True Cross into Battle; "The Kingdom of Heaven"
Unfortunately, there is no detailed account of the sequence of events; Tyre was a churchman, not a soldier, and the Arabs had “nothing to write home about.”  As Professor Bernard Hamilton words it: “Le Forbelet was a Frankish victory: a far larger Muslim army had been forced to retreat with heavy losses by a determined Frankish cavalry force.”

The few facts we do have, however, suggest that Hamilton may be slighting the Christian infantry in his above assessment. While there were practically no casualties among the Christian knights, the losses among the infantry were reportedly much greater. This suggests that the Frankish cavalry remained behind their infantry protection long enough to wear-down their enemy and then — still comparatively fresh — they launched an effective counter attack. These are the tactics that worked so well for Richard the Lionheart during the Third Crusade, and they weren’t new. These were the tactics the Franks had used again and again. It all came down to disciplined infantry that held the line, timing the cavalry charge correctly, and then carrying it out with verve and discipline. From the outcome, it is clear that the Christian forces at Le Forbelet did all three.

That would not have been possible without effective command, and clearly that still lay with Baldwin IV at this time. He was present at the battle, but after being unhorsed at the Battle on the Litani and given the ravages of three more years of leprosy, it is almost certain he did not lead his army from horseback at the front. Rather, as in the following year, he was probably reduced to commanding from a liter at the back of his army. That despite this he could still defeat an army likely three times the size of his and commanded by the tactically astute Saladin suggests on the one hand that he still commanded the respect of his barons and troops, and on the other that he had some very competent field commanders.


The small number of Frankish knights involved is attributable to the fact that the forces of neither Tripoli nor Antioch took part in this battle, both being pinned down elsewhere. So the most probable commanders at Le Forbelet were all from the Kingdom of Jerusalem, first and foremost, the Constable of the Kingdom, Aimery de Lusignan, followed by Reynald de Châtillon, Lord of Oultrejourdain, and Baldwin d’Ibelin, Lord of Ramla and Mirabel. Both of the latter had very strong reputations as battle commanders and fielded large contingents of troops.

Whoever deserves the credit, the victory proved fleeting. Baldwin’s successor, Aimery’s younger brother Guy, failed to follow the tactics that had worked so well at Le Forbelet. He led the Christian army to a devastating defeat just five years later — almost to the day — at Hattin. That was a defeat from which the crusader states never recovered, and so it obscured and turned to insignificance the crusader success at Le Forbelet.

The Battle of Le Forbelet is described in detail in Book II of my three-part biographical novel of Balian d’Ibelin:


A divided kingdom,

                             a united enemy,

                                                       and the struggle for Jerusalem.





Friday, April 18, 2014

Myths about the Kingdom of Jerusalem 2:

The Population in the Crusader Kingdoms was Predominantly Muslim

It is a well-known fact that the crusader states suffered from an almost perpetual shortage of knights necessary for their defense. It has been estimated that at no time could the four crusader states muster more than 2,000 secular knights, i.e. knights that lived in the Holy Land, held fiefs and owed feudal (knights) service to the Kings of Jerusalem, directly or indirectly.  Both the founding of the powerful militant orders, the Knights Hospitaller and Knights Templar, and the series of crusades can be traced back to this simple fact.  To defend the sacred places of Christendom from militant Islam a stream of fighting men from the West was required.  Ten of thousands of fighting men in Western Europe either dedicated their whole lives to the defense of the Latin kingdoms by joining the military orders, or they “took the cross” and came out temporarily on crusade for the same purpose.
The Seal of the Barons of Ibelin shows a Knight wearing the Crusader Cross

This suggests a tiny layer of Christian ruling elite sitting upon an oppressed and alien population; an image projected in almost all popular literature about the crusader kingdoms today.  The picture is, however, a caricature that misrepresents reality. 

The number of knights is a poor measure of the number of Christians in the Holy Land for a number of reasons. First, the knightly class is always a minority, even in a Christian country.  In the Kingdom of Jerusalem, no less than in England or France at this time, the army was composed predominantly of foot-soldiers.  Unique to the Holy Land, these foot-soldiers were supplemented by mounted sergeants (i.e. light infantry).  At the decisive battle of Hattin, the Christian forces have been estimated by military historians at 15,000 men and 1,200 knights.

So where did those 15,000 foot and light cavalry come from?  There were three primary sources, settlers and their offspring, pilgrims and crusaders. At any one time, there were able-bodied pilgrims in the Kingdom of Jerusalem willing to take up arms in the defense of the Holy Land. During crusades there were even more.  But by far the more important element in the King of Jerusalem’s defensive forces were the large numbers of Latin Christian settlers, who came out from Western Europe and stayed permanently, like colonists in later centuries. 

There is archeological evidence of entire, new villages, particularly in the southern part of the kingdom as well as settlement in existing cities such as Ceasarea and, of course, Jerusalem itself. These people might be peasants, but were more commonly freemen because serfs had to have the permission of their lords to leave their land.  Most Western settlers, therefore, would have been craftsmen with enough means to finance the expensive pilgrimage to the Holy Land, and the tradition of mobility not found among serfs or landed peasants. Once in the Holy Land, they started families, either with the wives they brought with them (and it was common for married couples to undertake a pilgrimage together and even more common for settlers to come as families), or with native women.  In short, just as in the colonies of the 18th and 19th century, the number of residents descended from the early settlers increased year by year – while continuously being reinforced by new settlers.




Another important source of Christian manpower was the large and growing enclaves of Italian merchants in all the ports of the Holy Land.  Because the crusader states were heavily dependent on supplies from the West and fleets to support campaigns against coastal cities, the Italian city states were granted wide-ranging privileges in all the crusaders states. The trade between Western Europe and the fabled “East,” with its silks, spices, ivory, and perfumes etc – was extremely lucrative, and the various Italian city states vied for dominance, building up large and luxurious outposts in the various cities of the Levant.

But manpower is only half the equation.  For every Christian fighting man in the crusader states there were women, children and clerics.  The clerics are a particularly important factor; the Holy Land naturally attracted exceptional numbers of clerical pilgrims, and the rulers of the Christian states established and endowed Latin churches, monasteries, convents and ecclesiastical institutions of all kinds. It can therefore be assumed that 15,000 fighting men were drawn from a population as a whole of three to four times that many or as many as 60,000 Latin Christians.




But these elements are also only the tip of the iceberg. Forgotten in too many modern depictions of the crusader kingdoms is the fact that the Muslims were themselves invaders, who conquered Christian territories in the mid-seventh century. In the three and half centuries after the Muslim conquest of the Holy Land many inhabitants undoubtedly converted to Islam -- but very many did not. 

In the County of Edessa and the Principality of Antioch, where Muslim rule was significantly shorter than in the territories of the Kingdom of Jerusalem proper, and the population in these northern crusader states was certainly predominantly Christian – Greek Orthodox and Armenian Christian. In the County of Tripoli and the Kingdom of Jerusalem, it is harder to guess what proportion of the population was Muslim, but it is absolutely certain that a large minority – if not a majority – of the inhabitants were still Christian. Since there was also still a significant Jewish population as well, the Muslims were thus almost certainly in the minority, albeit a large minority.

The demographics of the crusader kingdoms were thus much more complex than simply Muslim subjects under Latin rulers. The reality was a complex patchwork of Latin, Orthodox, Armenian, Jacobite, and Maronite Christians, living side-by-side with Jews and Muslims – none of which had a majority.