Negara-negara_Tentara_Salib
Penyelenggaraan dan lembaga negara
Historiografi modern sudah menumpukan perhatiannya kepada Kerajaan Yerusalem, kemungkinan besar karena keterkaitannya dengan tujuan Perang Salib I, maupun dengan citra kota Yerusalem sebagai pusat dan kota utama Dunia Kristen pada Abad Pertengahan. Meskipun demikian, penelitian terhadap Kerajaan Yerusalem tidak menghasilkan suatu pola acuan umum yang komprehensif bagi pengembangan permukiman-permukiman Latin lainnya. Penyelenggaraan negara Kerajaan Yerusalem berpusat di kota Yerusalem sampai kota itu direbut Salahuddin, dan selanjutnya berpusat di kota Ako. Penyelenggaraan negara tersebut menampakkan unsur-unsur yang lazim dijumpai di dalam majelis istana Eropa Barat pada umumnya, yaitu rohaniwan kepala kepaniteraan, jagabaya, marsekal, kepala rumah tangga istana, kanselir, seneskal, dan kepala pelayan. Penyelenggaraan pemerintahan daerah di dalam wilayah kedaulatan negara ditangani langsung oleh para bupati muda. Semua barang bukti keberadaan hukum tertulis sudah musnah ketika Yerusalem jatuh ke tangan Muslim pada tahun 1187. Majelis istana Pangeran Antiokhia serupa dengan majelis istana Yerusalem. Majelis istana Antiokhia menghasilkan kitab undang-undang orang Norman-Italia yang kelak diadopsi negara Armenia Kilikia, yakni undang-undang yang dikenal dengan sebutan Amar Putusan Antiokhia. Undang-undang ini terlestarikan lewat naskah-naskah terjemahannya ke dalam bahasa Armenia yang dikerjakan pada abad ke-13. Warga negara Antiokhia yang majemuk (terdiri atas orang Peringgi, Suriah, Yunani, Yahudi, dan Muslim) pada umumnya hidup berdampingan secara rukun dan damai.<!-- The brief existence of the uniquely-landlocked Edessa means it is the least studied, but its history is traceable to Armenian and Syriac chronicles in addition to Latin sources. Like Jerusalem the political institutions appear to have reflected the northern French roots of the founders, although the membership of city councils included indigenous Christians. The population was diverse, including Armenian Orthodox, Greeks known as Melkites, Syrian Orthodox known as Jacobites, and Muslims. In Tripoli, the fourth Frankish state, Raymond of Saint-Gilles and his successors ruled directly over several towns, granting the rest as fiefs to lords originating in Languedoc and Provence, and Gibelet was given to the Genoese in return for naval support. In the 12thcentury this system provided a total of 300 knights, a much smaller army than Antioch or Jerusalem. Architectural and artistic activity in Lebanese churches provide evidence that the indigenous populations prospered under Frankish rule, in part due to its remoteness from the worst impacts of Saladin’s conquests in 1187–1188. These were Arabic-speaking Melkites, Monophysites, Nestorians, Syrians, and large numbers of Syriac-speaking Maronites with their own clerical hierarchies. The Greek Orthodox Church was restricted, as in Jerusalem. There were similar self-governing Muslim communities of Druze and Alawites, including Isma’ili, in the frontier areas to the north. The multi-ethnic structure may well have been more pronounced in Tripoli and in the 12thcentury there may have been a southern French culture, although this characteristic faded over time.