Building Westminster Abbey - Part 2

I started this here with the origins of what we now call "Westminster Abbey." A major rebuilding campaign began about 1245 by Henry III (1216-1272), who desired both to enhance the resting place of Edward the Confessor, whom he admired, and to create his own royal burial site. (Like Edward, Henry was buried in Westminster long before the construction was complete. Edward was re-interred in 1269 in a newly completed shrine.)

The task of reconstruction was enormous, and the fact that it took so long had nothing to do with a casual attitude to getting it done. The pace of some stages of work was staggering for the time. We have some of the records involved. Numbers of laborers fluctuated depending on the season and the finances available. There were some financial realities that caused occasional work stoppages. Only two people were paid a continuous wage: the two masters of the works, Master Henry and Master John of Gloucester.

Records for part of 1253 (end of April until early December, when most work would have paused for the winter), list the following workforce:

For wages of 39 white cutters [freestone masons] 14 marblers, 20 layers, 32 carpenters, together with John of St. Albans, 3 painters, 13 polishers, 19 smiths, 14 glaziers and 4 plumbers, £14 12s. For the wages of 150 laborers with Keepers, clerks and the charges of two carts daily £6 16s. [quoted in John Steane, The Archaeology of the Medieval English Monarchy]

The labor would have come from local hires or specialists who traveled from all over England to join the project. What about materials, however? The two Masters of the Works would travel to find suitable materials (we know this because the records showed them being paid double for travel expenses). For convenience, "buying local" would be best, and we know that many suppliers were London-based. For example, Richard of Eastcheap had apparently managed a monopoly on the wood used for scaffolding and ramps. Agnes of London not only was a major source of burnt lime used for concrete, she was responsible for organizing 440 cartloads of sand to the work site. Other references exist for two cartloads of charcoal provided by Roger of Barking, and carved stones from Roger of the Tower. Henry of Bridge supplied ironwork, especially nails. A 1265 record mentions a Richard who submitted a bill for 16.75 hundredweight* of lime. Some of these names re-occur for other building projects, such as the Tower of London.

The materials themselves would have come from all over. Some master masons came from Oxford, and   it is known that the Windsor Castle upgrade used stone quarried in Whately, a mere few miles from Oxford. Much of the material might have come from storage very close by: the southern end of London Bridge was home to a public works yard that maintained large stocks of timber, stone and ironwork to aid in the necessary upkeep of the Bridge.

*A hundredweight in England was approximately 116 pounds.

Building Westminster Abbey - Part 1

Panel from Bayeaux Tapestry; Edward's body carried to Westminster.

The Collegiate Church of St. Peter at Westminster was begun on a site near the Thames where a vision of St. Peter was seen by (appropriately) a fisherman. The fisherman, named Aldrich in the anecdote, may be fictional, but the abbey was fact: we know that a church was there by the early 970s when King Edgar supported St. Dunstan in establishing a community of Benedictine monks. (Edgar was obviously very interested in supporting abbeys: see his other mention here.) The Aldrich story would explain the practice of the Abbey receiving an annual tribute of salmon from Thames fishermen—a tradition that is carried on to this day, with a single salmon being presented to the Abbey annually.*

The Abbey's real prominence came during the reign of Edward the Confessor (1042-1066), who decided it would be suitable for his burial place, but only after some serious upgrading. Edward's building campaign—the first in the Norman Romanesque style to be built in England—resulted in a larger structure whose details are now lost to us, except in the stylized image we find on the Bayeaux Tapestry. Edward died 5 January, 1066 with the Abbey decades away from completion (in 1090), but he made sure it was consecrated while he was still alive, so that he could be buried there right after his death. (The Tapestry even seems to show—in the upper left of the picture above—the work still progressing even while the funeral procession approaches.) The Abbey was used for the coronation of William the Conqueror in late 1066, after that whole Invasion mess. Very little of this era's structure survives now.

Westminster Abbey, as we know it today, was reconstructed during the reign of Henry III. We have more records of materials and workmen surviving from that era, which I will share with you next time.


*At least, some sources report this; however, it is not found anywhere on the Company's website. I'm dubious.

Button, Button

Bronze-Iron Age buttons as ornament. [source]

Although evidence of buttons exists as far back as the classical era, it appears that they were used as ornamentation on clothing rather than a way to fasten clothing,

the earliest known being found at Mohenjo-daro in the Indus Valley [now Pakistan]. It is made of a curved shell and about 5000 years old. [Ian McNeil, An Encyclopedia of the History of Technology]

Rows of buttons as a necessary part of clothing were unknown. Usually a single button—a flat decorated surface with a loop attached to the back—was put on clothing to pin up a single fold of fabric.

The first evidence of "functional buttons"—used to attach clothing so that it fit snugly about the body—is found in art. Statuary on the Adamspforte ("Adam's gate") at Bamberg Cathedral (carved c.1235) in Germany shows a button holding clothing together.

By the late 1300s, buttons were being applied to all sorts of clothing in order to make it fit more closely to the body. One of the modifications that made buttons work well was the addition of reinforced button holes to clothing, which spread in the later 1200s.

A late medieval button from England [source]

Besides a change in fashion, was the addition of buttons and buttonholes significant? Well, one theory (shared by James Burke of Connections fame and Lynn White, author of several essays and books on the history of technology) is that the spread of better-fitting clothing made people warmer in cold weather and therefore increased their health...or, at least, decreased susceptibility to any illnesses that were exacerbated by cold temperatures.

This seems odd to the modern age, because we take form-fitting clothing for granted. Didn't they have looms and weaving? Of course. But much form-fitting fabric in the Middle Ages didn't appear until the development of knitting.

But that's a story for another day.

Hildegard of Bingen

Hildegard of Bingen shown with a psaltery.

One of the oldest known composers of liturgical music—and perhaps the earliest medieval dramatist—was a nun who lived in Germany in the 12th century known as Hildegard of Bingen (c.1098-1179).

What little we know of her early years tells us that she was the youngest of several children born to a lower-class family in Sponheim, Germany. Whether because she was sickly, or because she was very young and not likely to be able to inherit much, or because she was said to have mystic visions at an early age, she was given to the church while still very young (between the age of eight and 14).

Although cloistered, she was exposed to some education, learning enough rhetoric to be a forceful and compelling speaker and enough music to play the psaltery (a dulcimer-like instrument, shown above). She used a Latin in her writing that was very simple (she devised her own letters and made words up). There is some debate regarding whether this was due to a lack of formal education or the deliberate need to create her own form of expressing herself. Her writings on theological matters and on her visions led to attempts to canonize her. The canonization process stretched over centuries, until two recent popes (John Paul II and Benedict XVI) started referring to her as a saint; Benedict XVI declared her officially a saint in 2012. Her feast day is 17 September.

Outside of the church, she is mostly known for her music. Sixty-nine musical compositions are known to have been produced by Hildegard, and many modern recordings of them are available. They are monophonic, possessing a single melody, and are often closely related to the text with which she accompanies each musical piece. Because she does not use musical notation as we know it today, there is much room for interpretation of her work.

Here is a sample:

Harald Tangle Hair

Praise the northern tribes of Europe and their tendency to give descriptive names to significant people, so that we can remember them in our history lessons!

Harald (already showing unkempt hair in this depiction)
receiving the kingdom from his father.

When Halfdan the Black (so-called because of his hair color, not for any defect of character) died c.860, he left to his son, Harald, a very small territory called Vestfold, mostly on the southern coast of what is now Norway. Norway at the time was divided into several small areas, each ruled over by different tribes. Harald, with the help of his uncle Guthorm, established firm rule over Vestfold. With this, he may have been content, but then...

According to the Heimskringla,* Harald proposed marriage to Gyda, the princess of a neighboring kingdom, Hordaland. Although Hordaland was no larger than Vestfold, Gyda thought it fitting to demand that she marry no less than the king of all Norway. The fact that there had never been a "King of all Norway" did not deter her ambitions—or Harald's. He took a vow never to cut or comb his hair until he achieved the title "King of Norway." This, of course, immediately gave him a new title anyway, and he was called "Harald Tangle Hair" or "Harald Shockhead" in the following years.

He fought a large battle c.900 in which he defeated two of his most prominent rivals in Norway, after which there was so little resistance to his goal of conquest that he could rightly be called King of Norway.

The tangle of his hair was matched, however, by the untamed nature of his lust. He is believed to have fathered many children with different mothers (he never married Gyda, that we know of), including between 10 and 20 sons, many of whom wanted to rule the kingdom (or, at least, part of it) after his death or even before. Rule of Norway passed to his youngest son, Hakon the Good (called so because of his Christian faith), but another son, Erik Bloodaxe (called so because of his Norse faith) spent 15 years trying unsuccessfully to take the crown away.

It is likely that you have never heard of "Harald Tangle Hair" before—at least, not by that name. It took much of his life to unite Norway and be proclaimed king, but he did achieve his goal, and therefore he could reverse his earlier vow. When he started cutting and combing his hair again, he was rewarded with the epithet "Fair hair" (Norse harfagr). "Harald Fairhair" is how we call him these days, forgetting his youthful vow.


*Heimskringla is the best known of the Old Norse kings' sagas. It was written in Old Norse in Iceland by the poet and historian Snorri Sturluson (1178/79–1241) ca. 1230. The name Heimskringla was first used in the 17th century, derived from the first two words of one of the manuscripts (kringla heimsins - the circle of the world). [Wikipedia]

Diplomat, Traitor, Victim?

Edward I receiving homage;
Lord Borchard de Herle is on the far right

Does a diplomat owe his loyalty to his monarch or his mission? Can they be different things? Would a career diplomat throw his future away by taking the other side of an issue? It happened at least once in history.

In Cornwall on 17 June, 1268, Borin and Helena de Herle had a son, Borchard. He had a difficult youth: there is a claim that his father was abusive to his sons; typhoid fever killed his father when Borchard was 12, and crippled his mother; at 17 he killed his brother (Leofric, who was 16) in a duel over their inheritance. At 18, Borchard left home to study law at Cambridge. The university education made him attractive to the crown, and at the age of 20 he became a diplomat under Edward I.

The role of a diplomat then was much the same as now: to represent your country in difficult dealings with other countries. He was sufficiently active in France that a book on the 13th century in France features him heavily. Closer to home, however, he made a political mis-step that would cost him his head.

In the century of Borchard's birth, conflicts between Scotland and England were numerous. Many wealthy Englishmen became landowners in Scotland, and treated the local Scottish workers poorly. Revolts of Scottish workers were common, and to one such revolt—in which English were taken hostage by the Scots—Borchard was sent to settle things. Arriving on 17 February, 1305, with authority to use force to end the problem, Borchard decided to take a different approach.

He negotiated with the captors to release the English hostages. Unfortunately for him, something motivated him to go further. He helped the Scottish peasants plan another rebellion that would result in the death of 10 English landowners; it was staged to look like they had gone against Borchard's advice and absolve him of responsibility.

Why did he do it? Did he promise them something else, like victory over the English in exchange for rewards to Borchard? Did they offer him some of the land? Did he "snap" because of an abusive father? We cannot know.

Returning to England on 29 March, his fortunes quickly went downhill. Another member of the diplomatic  mission, Henry de Bohun, reported Borchard's suspicious behavior to the king. These suspicions, and the second rebellion and deaths of Englishmen, gave Edward cause to declare Borchard a traitor. He was beheaded shortly after his return.

The Prayer Rope

When your religion is centered on a holy text, and a majority of the population cannot read, how do you bridge the gap between a devotional spirit and the obligation to  certain prayers? A prayer rope.

The creation of the prayer rope, the use of which arose with monasticism in Egypt in the 3rd or 4th century CE, is attributed to St. Pachomius. Considered a precursor to the Christian Rosary, it gave early monks a mnemonic device for achieving their daily prayer goals.

The prayer rope was a circle of knots, intended to be fingered as one went through the daily devotions. Carrying it by itself was a reminder to pray, but the knots would remind one of the specific number of prayers needed to meet a daily obligation. Prayer ropes have been found with as few as 10 knots (and wearable on a finger) and as many as 500. Some numbers can be assumed for a reason: 33 for the years of Jesus' life, for instance, or 150 for the Psalms. Beads are sometimes present at intervals along the rope.

Construction of a prayer rope was not a random act. They were usually made from wool, to represent Jesus' flock. A cross was attached to the place where the two ends of the rope were joined, with sometimes a tassel added. Although traditionally a black rope to represent our sinful state, the tassel often had red in it, to represent Jesus' blood. When weaving and knotting one, the maker should be praying the entire time.

Not to be worn as a necklace or dangling from one's clothing, the rope is carried wrapped around the left wrist. When in use, the left hand holds the rope, counting the knots between thumb and forefinger. The right hand is left free to make the Sign of the Cross.

The prayer rope is still in use in many parts of the world.

The Other Peasants' Revolts

The Peasants' Revolt of 1381 was mentioned last year over a five-day span, but the events in London weren't the only expression of lower class unrest that month. Word of the rebellion in London sparked similar group actions elsewhere in the kingdom. Revolts took place in Bury St. Edmunds, Cambridgeshire, Ipswich, St. Albans, Thetford, and numerous other locales. At a time when 90% of the population was agrarian and existing in a system in which they could feel controlled and oppressed, it was easy to get large crowds stirred up. The ruling minority, on the other hand, took a little longer to muster an armed resistance capable of suppressing the rioting.

In the north of England, for instance, word of rebellion in London reached John of Gaunt on June 17 in Berwick-on-Tweed on the border of Scotland. He was too far from London to do anything about the events there, but he sent messengers to his castles in Yorkshire and Wales to be alert. By this time, Wat Tyler had been killed in London a few days before, and the Revolt there was being dispersed, but John did not know that.

Also on the 17th, word of the revolt came to York, inspiring the lower classes to attack the estates held by Dominicans and Franciscans. York and Scarborough were in upheaval for months until the established authorities were able to re-assert control with the help of armed men.

The Oldest Political Alliance

King John I of Portugal weds Philippa of Lancaster, 1386
(Chronique de France et d'Angleterre, Jean Wavrin, 15th c.)

When Edward III is mentioned in this blog, it is often in connection with the Hundred Years War between England and France. Expanding his "little island's" authority was an important feature of his long reign. So it might come as a surprise to learn that he was responsible for a non-aggression treaty with another European power—a treaty that has been in effect for almost 600 years!

It didn't hurt Edward to have a friend on the continent. It gave him a potential place to land ships if he needed to march through (or against) Spain for any reason. The alliance helped Portugal as well. During political troubles in the 1380s, John the Good (called João in Portugese) defeated his rivals; England recognized him as the rightful king of Portugal right away. Spain would not recognize his right to rule until decades later. England reinforced the 1373 treaty in 1386 with the Treaty of Windsor, as a result of which King John I of Portugal married Philippa of Lancaster, daughter of John of Gaunt, Edward III's 4th son.

Does the treaty have any real significance in the modern world, considering the United Nations, NATO, etc.? Well, it is said that during World War II, Portugal refused to join the Axis powers in order to stay loyal to a 550-year-old document!

In the first paragraph, I said the treaty had been in place for "almost" 600 years, but wouldn't the date of 1373 mean it was in place for 640 years? Or, given that the treaty wasn't ratified until 1386, couldn't I have said "over" or "more than" 600 years? Well, I must be honest: the treaty wasn't always in effect during that time. From 1580-1640, due to marriages between the royal families of Spain and Portugal, Portugal was obligated to drop the treaty with England, Spain's enemy at the time.

The Liberal Alcuin of York

Tiffany window of Charlemagne and Alcuin
at LaFayette College (1898)

Alcuin of York has been mentioned before, primarily in his relationship to intellectual puzzles. This does a disservice to a man who was revered as a scholar and saint, and is one of the primary movers behind the Carolingian Renascence.

We know little about the early life of Alcuin (c.735-804). He came to the cathedral school of York under Archbishop Ecgbert (died 766), who took a great interest in Alcuin's schooling. It was here that Alcuin blossomed into a scholar of liberal studies, helping to develop the curriculum of the York cathedral school to embrace the Trivium (Grammar, Rhetoric, and Logic) and Quadrivium (Arithmetic, Music, Geometry, and Astronomy). Alcuin himself wrote a textbook on the former, leaving the latter to his student, our old friend Hrabanus Maurus (previously mentioned here).

Sometime after Ecgbert died, Alcuin became the head of the school.* In 781, on his way home from a trip to Rome to see the pope (his mission was to petition the pope to confirm York as an archbishopric, the second in England after Canterbury), he met, for the second time, Charlemagne, who convinced him to stay and help promote learning in Charlemagne's kingdom.

Alcuin settled in the palace school at Aachen in 782, working alongside several of the intellectual lights of the 8th century, such as Peter of Pisa, a grammarian brought there to teach Latin, and Paulinus of Aquileia, a theologian and grammarian who became a good friend of Alcuin's, maintaining a relationship through letters even after Paulinus left the court to take up the position of Patriarch of Aquileia.

The other way that Alcuin was "liberal" is in his attitude toward pagans. Charlemagne followed the not-uncommon Christian royal practice of outlawing paganism, offering conquered pagan peoples the choice of conversion or death. Alcuin objected to this, and made his reasons clear to Charlemagne:

"Faith is a free act of the will, not a forced act. We must appeal to the conscience, not compel it by violence. You can force people to be baptized, but you cannot force them to believe."

Charlemagne eventually abolished the death penalty for paganism.

Alcuin died on the 19th of May 804.

*This school still exists today as St. Peter's.

Bishop in Hiding

Speaking of the monastic life...

Today (13 May) is the feast day of John the Silent (452-558), who took living a private life to an extraordinary degree. When he was still a young man, his parents died, leaving him fairly well-off. He built a monastery in Nicopolis, Armenia (his home town) and moved in with several others, quickly gaining a sterling reputation.

After nine years, tired of the responsibilities of leadership and wishing to live a more contemplative life, he moved to Jerusalem to live in solitude. While there, he had a vision during prayer one night, telling him to follow a light. The light in his vision indicated Laura, a monastery of 150 monks run by St. Sabas. John went to Laura* and requested the opportunity to live a life of solitary prayer. We are told that John fasted and prayed during the week, leaving his cell only for mass on Saturday and Sunday.

When he had been at Laura for four years (he was at this time about 42), St. Sabas brought the worthy John to the new Patriarch of Jerusalem, Elias, to have him ordained as a priest. John, a man of few words, traveled to Calvary for the ordination; it was there that he spoke up, asking to be able to speak privately with Elias.

John requested of Elias a promise of confidentiality, and then told him the truth: John was already ordained, and a bishop!** He had been made bishop back in Nicopolis, but the rigors of leadership and his awareness of his own shortcomings prompted him to flee to a quieter life; hence the trip to Jerusalem. Patriarch Elias told St. Sabas that he chose not to ordain John, on account of some things he had been told. St. Sabas was concerned that he had been mistaken in John, and that John was guilty of some great crime. We are told, however, that St. Sabas learned the truth through prayer. He confronted John with this revelation, upset that John had withheld the truth from him. John wanted to leave Laura, but St. Sabas convinced him to tay, promising that the secret would go no further. John resumed his silent life of prayer.

In his early 50s, John had reason to leave Laura and go into the wilderness, but returned six years later after St. Sabas convinced him to return. He spent the next 40 years keeping to himself in his cell, speaking only to the monk who brought him his meals.

One day, he was visited by a young man, Cyril of Scythopolis, seeking advice. He advised Cyril to join the Laura. Cyril wrote biographies of seven monks who became saints. From him we learned the story of John the Silent, who so desired a life of contemplation and solitary prayer that he fled the office of bishop and was almost ordained twice. He died on 13 May 558, aged 104.

*From Greek Λαύρα [Laura="alley"].

**I apologize for "burying the lead" as they say in journalism; I should have told you this part back in the second paragraph, but saved it for a punchline.

Pachomius

St. Anthony the Great is credited with being the first monk in that he did not just live an ascetic life, but also he removed himself from civilization and went into the desert. The eremitical (hermit) life appealed to many in the years to follow, but not everyone had the self-discipline to lead that kind of life. This is where Pachomius was needed.

St. Pachomius (c.292-348) was born a pagan. Drafted into military service by the Roman army, he noticed how Christians brought food to the conscripts. When he left the army a few years later, he investigated Christianity and converted in 314. After seven years as a hermit, he traveled to where St. Anthony was living, modeling his life after Anthony's solitary example. Then, however, a vision told him to create a community where others could join him.

Hermits had clustered together in the same area before, but Pachomius created an organized structure for monks who actually lived and worked together, holding their possessions in common and following a similar schedule. This style of monastic tradition is called cenobitic, a Latin word from the Greek words for "common" [κοινός] and "life" [βίος].

He created the first community shortly after this vision; the first person to join him was his brother John. Many more were to follow. Pachomius built nine monasteries, but the trend caught on: by the time of his death there were an estimated 3000 communities in Egypt. Pachomius was referred to as "Abba," [father], from which the terms "abbot" and "abbey" come. He also wrote the Rule of Pachomius, creating guidelines for communities. It is written in the Coptic (Egyptian) language.

Pachomius never was ordained as a priest. St. Athanasius visited him and wanted to ordain him in 333—Pachomius, like Athanasius, had proven to be a vocal opponent of Arianism—but Pachomius did not want ordination. He died on 9 May 348, presumably from plague.

Anthemius of Tralles

Anthemius of Tralles (c.474-c.557) was mentioned as one of the builders (along with Isidore of Miletus) of the new Hagia Sophia. We know much more about him than that, however, both about his talents...and his annoying pranks.

We have an anecdote about how he avenged himself on his neighbor, Zenon, by fashioning leather tubes that he ran to the joists of an upper room of Zenon's house, where Zeno used to entertain guests. We are told that Anthemius would, by running steam through the tube, create loud noises and vibration in he room, frightening the guests into thinking there was an earthquake. Also, he would flash incredibly bright light into Zenon's eyes with a concave mirror.

Possible? Well, he did write a treatise "On burning-glasses"; we don't have the treatise anymore, but enough of it existed in 1777 to be included in a work called Concerning wondrous machines by an L. Dupuy. He apparently studied and wrote on properties of mirrors and lenses, and supposedly described a camera obscura. He explained how to construct an ellipse using string, and he wrote a book on conic sections.

This intellectual excellence ran in the family. His father, Stephanus of Tralles, was a physician with five sons. Two of them followed in their father's footsteps, Dioscorus staying in Tralles and Alexander finding fame in Rome.  The rest pursued different professions. Metrodorus became a grammarian in Constantinople; Olympius became an expert in Roman jurisprudence.

Anthemius' knowledge of conic sections and parabolas would have supported both his work on optics (known to the later "Second Ptolemy" Alhazen ibn al-Haytham) and his architectural aspirations when designing the dome of the new Hagia Sophia. He was able to create what is called a "pendentive": a design that allows a dome to be built onto a square base.

His success with Hagia Sophia led to him being also chosen—probably by Emperor Justinian—to design flood defenses at Dara in northern Mesopotamia.

The Dome of Holy Wisdom

The greatest church in the eastern Mediterranean was the Hagia Sophia [Greek Ἁγία Σοφία - "Holy Wisdom"] in Constantinople. The first church on the site was dedicated in 360 CE, and has served as an Eastern Orthodox Cathedral, as a Roman Catholic Cathedral (from 1204, when the Fourth Crusade captured Constantinople, until 1261), as a mosque (from 1453  until 1931), and as a museum (from 1931 until the present day). It was the largest church in the world until 1520, when the Seville Cathedral was built.

When the original church was burned down during rioting,* Emperor Justinian I ordered construction of the current building in the 530s. He employed the talents of two men—we would call them "architects," although contemporary documents refer to them as "mechanics"—named Isidore of Miletus and Anthemius of Tralles. He insisted that they make a flame-proof building, so they designed it with stone and brick-and-mortar, bound in some places by iron, but with no wood anywhere. There are other dangers than fire, however.

On 7 May 558, the dome of the Hagia Sophia collapsed during an earthquake. It was rebuilt by Isidore the Younger, a nephew of Isidore of Miletus. This time, the design included 40 ribs as support, and a dome that was six meters higher. Unfortunately for the dome, the walls were constructed of less brick and more mortar, and built too quickly—they should have let the mortar cure longer in each layer before adding the next—and were consequently not as strong. The new dome also experienced collapses. The current dome contains a north section of eight ribs and a south section of six ribs from the original.


*Constantinople had two political factions, called the Blues and the Greens; their rivalry frequently became violent, resulting in property damage

Damascus - Some History

Dimashq.
دمشق.
Dimishe'.
al-Shām.
The City of Jasmine.
"Oldest continuously inhabited city in the world."
Damascus.

It was founded in the 3rd millennium BCE and (according to the Unesco World Heritage site) "has some 125 monuments from different periods in its history."

When Imad al-Din Zengi, the Prince of Mosul, laid siege to Damascus in 1138, Damascus resisted by allying with the Crusader Kingdom of Jerusalem (ruled at the time by Fulk V of Anjou [1089-1143]). The admirably tolerant Seljuq-Christian alliance turned back their common enemy. It was this conflict that prompted Raymond of Poitiers, Prince of Antioch, to send Bishop Hugh of Jabala to Pope Eugene III for aid. It was Hugh at the court of Pope Eugene whose mention of a Nestorian priest-king in the East started the legend of Prester John.

Saladin, the noble foe of Richard Lionheart, founded the Ayyubid dynasty, Muslim Kurds who ruled an independent Damascus. Saladin allowed pilgrimages to Jerusalem, with the understanding that the Crusaders would return home after fulfilling their Crusading vows. After Saladin's death in 1193, Damascus was ruled sometimes by Ayyubids from Damascus, sometimes by Ayyubids from Cairo.

By this time, Damascus was one of the western endpoints of the Silk Road. Damascus itself was known for crafts and cloth, and the cloth called damask was a specialty.

Independent Ayyubid rule ended in 1260 with a Mongol Invasion; when the Mongols left, Damascus was reduced to being a provincial capital of the Mamluk Empire of Egypt. A few generations later, the Black Death killed up to 50% of the population.