One day in the citadel at Tyre, being feverish, he summoned the archbishop and for a time they conversed on various subjects. Then he asked whether, beyond the teaching of our Lord, there could be proof of resurrection.
At this Archbishop William felt perturbed, wondering that an orthodox prince should debate fixed doctrine or question it in the depth of his heart. He replied with much agitation that the teaching of our Lord should be sufficient. Plainly, he said, the Gospel teaches future resurrection. Beyond doubt He promised to come and judge the quick and the dead. To the elect will He give a kingdom prepared from the rudiment of the world. To the wicked will He consign everlasting fire. Without doubt the testimony of holy apostles and of ancient patriarchs suffices.
This I firmly believe, said King Amalric. Yet I search for a reason whereby these things might be demonstrated to skeptics.
Imagine yourself a man so afflicted, said William. Then let us peer into the matter.
Having thought about this, King Amalric consented.
Do you acknowledge that our Lord is just? William asked.
Nothing could be more true, said the king.
Do you acknowledge that good shall be met with good, evil with evil?
That is true, said the king.
In this life it does not often happen, said the archbishop. Many good people suffer inordinate distress while the wicked enjoy unlimited happiness.
Again the king said this was so.
Then, said the archbishop, retribution must occur in another life since it is impossible for God to act unscrupulously. If those who merit good shall be rewarded, while those who merit punishment shall be punished, there must be resurrection of the flesh.
This seems good to me beyond expectation, said King Amalric. You have withdrawn all uncertainty from my heart.
Now their discourse turned upon other subjects and King Amalric felt much refreshed, even as Emperor Charlemagne refreshed himself through conversation with the learned Alcuin.
During King Amalric’s sovereignty occurred an iniquitous act that would bring signal harm to the empire and to the Holy Church. In the diocese of Tortosa lived a community of sixty thousand pagans who chose their leader not as Franks do, by hereditary right, but according to his qualities. This leader was called simply the Old Man. And no matter what he commanded them to do, that would they do with utmost fidelity. If some prince, Muslim or Christian, incurred the wrath of this Old Man he would present a dagger to one of his subjects, perhaps to more than one. And they who had been so designated would hasten to murder the offending prince, whence they were called Assassins. These people for at least five centuries adhered to Saracen law with such rigidity that by comparison others seemed heretic. But during Amalric’s time they chose a leader of acute intellect who obtained and valued the books of our holy apostles. While reading these books he attempted as best he could to understand the wondrous precepts of our Lord. And as he pondered the noble doctrine espoused by Christians he could not but reject the false dogma of that despicable seducer Mahomet which he had swallowed along with his mother’s milk. So he came to abominate filthy works. He taught his people what he had learned of the true faith. He dissuaded them from loathsome habits, restored the eating of pork and drinking of wine, destroyed places where they were accustomed to kiss the toes of a noxious prophet, and in other ways sought to rescue his people from the bottomless pit where they had been cast by Mahomet. Next, desirous of advancing toward the infinite mysteries of Christian law, he despatched an emissary by name Boaldelle to King Amalric.
The king greeted Boaldelle courteously and found him to be not only wise but eloquent and sincere, anxious to form some bond. If this might be accomplished, said Boaldelle in the name of his master, Assassins would embrace Jesus Christ as their savior, would receive baptism and from that moment onward behave with brotherly kindness.
To this speech King Amalric listened with delight. And when Boaldelle made ready to go back to his people King Amalric provided an escort. They had gone beyond Tripoli, traveling incautiously since Boaldelle relied on the good faith of Christians, when certain knights of the Temple rushed at him with drawn swords and murdered him. The king was roused to anger since this brought infamy upon himself, imperiling the dignity of his throne, and by an atrocious act would that increase so pleasing to God be lost. Mad with rage he summoned his barons. Such wickedness merited retribution, all agreed. Then two high lords, Seiher de Mamedunc and Godescalous de Turout, went to confront the master of the Temple, Eudes de Saint-Amand. A one-eyed Templar, Walter du Maisnilio, was held responsible. Now the master, Eudes, sent word to King Amalric that he had enjoined penance upon this guilty brother and would remand him to the pope. However this did not satisfy King Amalric who traveled to Sidon and found the culprit, had him dragged forcibly out of the house, dressed with chains and banished to prison at Tyre. Thus, Amalric contrived to exonerate himself in the eyes of the Old Man whose emissary was slain without cause. Yet the death of Boaldelle was but a harbinger of evil to come, as though in the eyes of God this matter stood unresolved.
Between watchful enemies His kingdom on earth lay at risk. To the north, Turks, Saracens, whose masters governed from Aleppo to Damascus. In the south, Egyptians. King Amalric decided to look for some alliance with Egypt that would guarantee safe passage for vessels to and from Europe. Also, Egyptians might then have little stomach for a pact with cousins to the north. He charged Hugh
