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====Byzantine alliance==== [[File:SvatbaAmaury marie.jpg|thumb|Amalric's marriage with Maria Komnene was a token of his alliance with Emperor Manuel.]] King Amalric returned to his kingdom on 21 August 1167. His envoys to Emperor Manuel arrived with his new bride, the emperor's grandniece [[Maria Komnene, Queen of Jerusalem|Maria Komnene]]. On 29 August, in the {{ill|Cathedral of Saint Mark, Tyre|lt=Cathedral of Tyre|it|Cattedrale_Crociata_di_Tiro}}, Patriarch Amalric celebrated the king's second marriage.{{sfn|Barber|2012|p=246}} The new queen received Nablus as her [[dower]].{{sfn|Runciman|1952|p=391}} The same year Queen Theodora, niece of Emperor Manuel and widow of Amalric's brother, eloped with the emperor's cousin Andronikos. The lovers fled to Damascus, where they were received by Nur ad-Din.{{sfn|Runciman|1952|p=378}} The scandalous conduct of his kin enraged the emperor, but Amalric was glad to take Acre, his sister-in-law's rich dower, back into the royal domain;{{sfn|Runciman|1952|pp=378-379}} Beirut also reverted to Amalric.{{sfn|Hamilton|2000|p=92}} Maria's arrival was shortly followed by that of two envoys from the emperor, [[Alexander of Gravina]] and Michael Hydruntius of Otranto. The envoys were immediately met by the king. They stated that the king and the emperor ought to conquer Egypt together lest the weakened country should fall in the hands of another. William of Tyre believed that the idea came from Amalric; Barber sees a link between his Byzantine marriage and the arrival of the envoys. A treaty was drawn up and taken by William to the emperor for ratification.{{sfn|Barber|2012|p=246}} In this period the king was depicted on his seal wearing a sash in the [[Byzantine fashion]], and the two rulers cooperated in the extensive [[mosaic]] program undertaken in the [[Bethlehem]]'s [[Church of the Nativity]].{{sfn|Barber|2012|pp=246-247}} Amalric was even willing to concede to Manuel on theological issues, such as the exclusion of the ''[[filioque]]'' clause from the Bethlehem church's mosaic inscriptions and the admission of Greek clergy into the Church of the Holy Sepulchre, in order to secure military assistance.{{sfn|Barber|2012|pp=247-248}}
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