ad-Din and Saladin. William was especially disappointed in the failure of the joint campaign against Egypt in 1169. The end of the Historia coincides with the massacre of the Latins in Constantinople and the chaos that followed the coup of Andronicus I Comnenus, and in his description of those events, William was certainly not immune to the extreme anti-Greek rhetoric that was often found in Western European sources. As a medieval Christian author William could hardly avoid hostility towards the kingdom's Muslim neighbours, but as an educated man who lived among Muslims in the east, he was rarely polemical or completely dismissive of Islam. He did not think Muslims were pagans, but rather that they belonged to a heretical sect of Christianity and followed the teachings of a false prophet. He often praised the Muslim leaders of his own day, even if he lamented their power over the Christian kingdom; thus Muslim rulers such as Mu'in ad-Din Unur, Nur ad-Din, Shirkuh, and even Jerusalem's ultimate conqueror Saladin are presented as honourable and pious men, characteristics that William did not bestow on many of his own Christian contemporaries. Circulation of the chronicle After William's death the Historia was copied and circulated in the crusader states and was eventually brought to Europe. In the 13th century, James of Vitry had access to a copy while he was bishop of Acre, and it was used by Guy of Bazoches, Matthew Paris, and Roger of Wendover in their own chronicles. However, there are only ten known manuscripts that contain the Latin chronicle, all of which come from France and England, so William's work may not have been very widely read in its original form. In England, however, the Historia was expanded in Latin, with additional information from the Itinerarium Regis Ricardi, and the chronicle of Roger Hoveden; this version was written around 1220. It is unknown what title William himself gave his chronicle, although one group of manuscripts uses Historia rerum in partibus transmarinis gestarum and another uses Historia Ierosolimitana. The Latin text was printed for the first time in Basel in 1549 by Nicholas Brylinger; it was also published in the Gesta Dei per Francos by Jacques Bongars in 1611 and the Recueil des historiens des croisades (RHC) by Auguste-Arthur Beugnot and Auguste Le Prévost in 1844, and Bongars' text was reprinted in the Patrologia Latina by Jacques Paul Migne in 1855. The