This revolution is especially perceptible in the feeling with which the two classes mention the Mohammedans. To the first chroniclers, and consequently to the first crusaders, of whom they are but the expression, Mohammedans are objects only of hatred; it is evident that those who speak of them do not know them or judge them upon proof, but consider them only with the blindness of the religious hostility which exists between them: we discover no trace of any mutual social relation; they hate and they fight them, nothing more. William of Tyre, James of Vitry, and Bernard the Treasurer, speak of the Mussulmans quite differently; although engaged in combating them, it is clear that they look upon them no longer as monsters, that they have to a certain extent entered into their ideas, that they have lived with them, and that relations, and even a sort of sympathy, have been established between them. William of Tyre passes a fine eulogium upon Noureddin, and Bernard the Treasurer upon Saladin. They even sometimes go so far as to place the manners and conduct of the Mussulmans in opposition to the manners and conduct of the Christians, and they praise the Mohammedans, in order to satirise the Christians, as Tacitus painted the manners of the Germans as a contrast to those of Rome. Now, the change must have been immense which was accomplished between the two epochs, since we find in the last a freedom and impartiality of spirit in regard to the very enemies of the Christians, those against whom the crusades themselves were directed, which would have filled the first crusaders with astonishment and rage.