The Easter miracle of the Holy Fire served this year to revive the enthusiasm which was beginning to flag. To the astonishment and horror of the people it did not come as usual. For three days they waited. Tears, prayers, and lamentations were uttered. Then a solemn procession was enjoined, and king, clergy, and people marched barefooted round the church, weeping and praying. Suddenly a bright light filled the church. The flame had lit one of the lamps, it flew from lamp to lamp, and when in the evening Baldwin sat at dinner in the “Temple of Solomon,” _i.e._, the Jamí el Aksa, two lamps were miraculously kindled there also. We can have very little doubt, inasmuch as this impudent imposture is carried on to the present day, avowedly as an imposture, that Baldwin and the clergy devised the scheme as a means to arouse the flagging zeal of the pilgrims, and especially of certain Genoese and Pisans, who had a large fleet with them, the assistance of which he greatly desired. To bring about this fraud, a reconciliation had been effected between Baldwin and the unworthy patriarch, Dagobert. For it was not long after the return of Baldwin from his first expedition when he discovered how Dagobert had endeavoured, by any means in his power, to prevent his accession. Doubtless he was informed by Arnold,[56] the late chaplain to the Duke Robert of Normandy. Arnold, a priest of great ambition, was the heir to Bishop Odo of Bayeux, William the Conqueror’s half-brother, who had left him great wealth. The object dearest to his heart was the acquisition of the post of patriarch. After the siege he performed the duties temporarily, as a sort of vicar, but had been displaced on Dagobert’s appointment. His morals, we are told by William of Tyre, were so notoriously bad as to be the theme of rough verses among the soldiers. But William of Tyre, whose favourite name for him is “that first-born of Satan,” writes from the side of the Church as represented by Dagobert. The morals of the patriarch himself, too, appear to have been at least doubtful, even before his accession to his new dignity, as he is roundly accused of appropriating to his own purposes moneys and presents destined for the pope. But churchmen, when they talk of morality, always mean chastity and nothing else. As soon as Baldwin was informed of Dagobert’s opposition, he wrote a letter to Rome, accusing the patriarch not only of opposing the election of the lawful and hereditary king, but also of trying to procure his death on the road, and of exciting discord among the chiefs of the Crusade. The pope sent his own brother, Cardinal Maurice, to Jerusalem as his legate, with authority to suspend the patriarch until he should be able to purge himself of the charges brought against him. Maurice called a court composed of bishops and abbots directly he arrived in the city, and summoned the king to prove, and the patriarch to disprove, his accusations. Baldwin had, meanwhile, found another