14: Christian and Muslim mentalities during the Third Crusade in Acre, Damascus and Jerusalem, represented in Assassin's Creed

Ricardo Santana, @RafsRicardo, University of Lisbon

Introduction

Assassin's Creed games have always been partially intended to represent a fictionalized version of various religious, political, and multicultural beliefs. The first title in the franchise, 2007's Assassin's Creed, is no different.

In this article, we will briefly analyze the possible perspectives that the Levantine populations had on the Third Crusade through the rhetoric used by some heralds represented in this game, and how their interpretations can mirror or contradict specific historical facts.

Damascus

In every district of the city, generic heralds can be found criticizing the crusade activity of King Richard I of England in the Holy Land and praising the efforts of Saladin and his armies to drive Christian forces away from Jerusalem through the idea of Jihad.

Although the concept of Holy Har was indeed present among the Syrians in this period, as it was instilled by the former emir Nur ad-Din, the Damascenes did not really like Saladin's war efforts: he was often criticized by his people after the occupation of this city in 1174, accusing him of being a mere usurper of his predecessor. The Syrians also likely did not appreciate the sultan's military incursions, mostly due to being known as a weak general. (Graino 2022, 76–84).

In the Middle District, during Memory Block 5, we see a herald spreading the ideology of Jubair al Hakim, the fictitious chief scholar of Damascus, who argued that the sharing of written knowledge in Levantine territory was the main cause of the ongoing war between Christians and Saracens. Because of this, he advocated that all local scriptures should be destroyed (see Figure 14.1).

Fig. 14.1: Assassin’s Creed on PS3 (Ubisoft, 2007): Herald found in the Middle District of Damascus during Memory Block 5 37

This hatred towards local writings can be interpreted as a method of Eastern extremism (Komel 2014, 72–90). It may also be linked to a theory that Saladin ordered the burning of Fatimid scriptures, something that has not been historically confirmed.

Acre

During Altaïr's history, Acre is portrayed several times as a place in constant conflict (Dewi S 2018, 277). However, as the city's general preachers show, there may be a mentality of brief religious hope among the Christian population with the conquest of Acre by Richard I's army in 1191 (Corral 2022, 66–71).

On the other hand, it is equally possible that the Acreans did not trust the local presence of the different Crusader orders. For example, in the Poor District, we observe local distrust regarding the power that the Hospitallers had in this city during this period (Corral 2022, 69), evidenced by the sayings of a herald located during Memory Block 3. This street preacher appears to defend the antithetical experiments performed on some patients by the Order's leader, Garnier de Naplouse/Nablus. However, this attitude would not be historically correct due to this knight's aim to help the sick.

Continuing in the Middle District, there is a strong influence by another Crusader Grand Master, now of the Teutonic Knights, in the port area, as revealed by the messenger present during Memory Block 5, decreeing that Master Sibrand would control all ships. Bearing in mind that the Crusaders established at this location would control most activities between this port and the kingdom of Cyprus (Corral 2022, 68–69). So, some traders may have been frustrated with the Teutonic rule in this space.

Now in the Rich District, as part of Altaïr's mission during Memory Block 4, the Crusaders' role in the Holy Land once again seems to be questioned by local Christians, despite this town being the main Christian Levantine stronghold during this conflict. As the game suggests via a crier, this may be because Richard I's forces failed to recapture the city of Jerusalem until 1192 (Corral 2022, 66–71).

Jerusalem

Is known that this city was historically always a religious melting pot, especially since it was conquered by Christian forces in their first two campaigns. As such, between 1189 and 1192, Crusaders and Saracens saw it as the focal place of their faiths and desired to endure the spirit of the Holy War to protect it from the opposite force (Graiño 2022, 78-81).

But it is noteworthy that Saladin starts to rule this kingdom from 1187 onwards due to a political maneuver to underline his authority in the Holy Land, ceasing to be a Christian State (Graiño 2022, 7881). Therefore, as the local generic preachers represent it, it is natural to deduce that this territory would be under great Islamic influence and power.

On the other hand, as mentioned in the Middle District by a herald preaching during Memory Block 6, both sides tried also to live peacefully between themselves (see Figure 14.2), since some Crusaders used/hired Muslims to cultivate their lands. This mindset also foreshadows the end of the Third Crusade in 1192, with Saladin emerging victorious (Graiño 2022, 78-85).

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Figure 14.2: Assassin’s Creed on PS3 (Ubisoft, 2007): Herald found in the Middle District of Jerusalem during Memory Block 6

Conclusion

Levantine Christians and Muslims shared some views in this period. Crusaders and Saracen armies defended the ongoing spirit of the Holy War, while local citizens wanted peace in this region. But all of them hoped to find a higher purpose in the Holy Land.

Bibliography

• Corral, José Luis. 2022. “Os templários na Terra Santa.” Edição Especial História National

Geographic Portugal: Os Templários, 2022. https://pt.scribd.com/document/576758354/Edicao-Especial-National-Geographic-Portugal-

N%C2%BA-38-2022-2%C2%AA-Edicao-Os-Templarios

• Graiño, Cristina Segura. 2022. “Saladino, o grande inimigo.” Edição Especial História National

Geographic Portugal: Os Templários, 2022. https://pt.scribd.com/document/576758354/Edicao-Especial-National-Geographic-Portugal-

N%C2%BA-38-2022-2%C2%AA-Edicao-Os-Templarios

• Komel, Mirt. 2014. “Orientalism in Assassin’s Creed: self-orientalizing the assassins from forerunners of modern terrorism into occidentalized heroes.” Teorija in Praska 51 (1): 72-90. https://www.dlib.si/details/URN:NBN:SI:doc-M9GMUICP

• S, Nenden Rikma Dewi. 2018. “Third Crusade and “Assassins Creed: Bloodlines” Video Games

Universe.” Advances in Social Science, Education and Humanities Research 225, no. 30 (November): 276-279. https://doi.org/10.2991/icobest-18.2018.60

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