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Again, local Christians and the crusaders were acting with different scripts in hand. Other Franks in the Levant married the sisters or daughters of fellow crusaders. Indigenous leaders, wielding only local authority, were thus reluctant to use a discourse of oppression as a way to bolster their own authority, both for fear of becoming targets of Frankish attack themselves, and because they did not want to give up access to sources of support coming from Frankish leadership. Basil embarked on an ambitious program to encourage Armenian princes to ally with imperial interests, rather than with those of Byzantine nobles. When Crusaders and Locals Meet According to the twelfth-century Jacobite chronicler and bishop Basil bar Shumana, his city of Edessa—Urhay in Syriac—was none other than Ur of the Chaldees, founded by Nimrod and birthplace of the biblical patriarch Abraham. Baldwin and his men were much grieved because they were not able to obtain mercy for him. Bagrat was an Armenian who had once been imprisoned by Emperor Alexios in Constantinople, escaped, and joined the crusaders.

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The Armenians, like the Jacobites, did not accept the Council of Chalcedon.

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In that sense, the count of Edessa was little more than the Byzantine doux with a French accent. The emergence of a distinctly Frankish principality presented a number of challenges and opportunities to local communities, particularly to warlords such as Constantine of Gargar. Jacobite monasteries in Mesopotamia, on the other hand, were buoyed by the prosperity of their coreligionists in Melitene and elsewhere on the Byzantine frontiers. Jerusalem was, despite its surpassing holiness for three religions, a minor city. Those that did exist, such as Partaw and Dvin, remained under Arab control long after Armenian lords had reoccupied the fertile valleys and stark hilltops of the Armenian countryside. However, this encounter provides an opportunity to untangle the ways in which Armenians, crusaders, and historians have interpreted encounters between crusaders and indigenous communities. He cut off the noses, hands, or feet of the others and expelled them all from the city, actions that evoked Byzantine punishments rather than those of eleventh-century Boulogne.

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