salem. He replied," some people think that the design has been inspired by God himself; others, that the action springs entirely from the levity of the French character; and the misfortunes in Hungary and Bulgaria are judgments on them for their want of piety. For my part, I cannot decide between the conflicting sentiments." The pilgrim rejoined," this expedition does not spring from the levity of the French people, but it has God for its author. The names of those are recorded in heaven as martyrs, who banish themselves from Europe in the name of Christ, and who lead a sober and religious life." The presbyter demanded the family and fortunes of the man who spoke with so much decision. "Know then," he replied, "I am Ambrose, bishop of Milan, servant of Christ and in three years the soldiers of the Lord, after having conquered various nations of barbarians and suffered many labours, shall enter Jerusalem in triumph." The story of the Lombard clerk was received with credulity, both by the chiefs and by the ignorant populace, and served better than a philosophical treatise on resignation, to preserve their patience.* Before the effects of this tale had worn away, another priest swore on the gospels, that while he was at prayers, Jesus Christ, accompanied by his mother and St. Peter, appeared to him, and said, " Knowest thou me?" The priest answered, "No." A cross was then displayed on the head of the Saviour, and the astonished priest acknowledged his Lord. The son of man exclaimed, "I made you masters of Nice, I opened to you the gates of Antioch: and in return for these benefits you have lost your religious name in infamous debaucheries with Pagan women." At these words the holy virgin and St. Peter threw themselves at the feet of Jesus, and besought him to have mercy on his votaries. He then said to Peter, "Go, ⚫ Albert, 252. 66 + Strange morality, indeed, as Mr. Ellis observes, is ascribed to the Supreme Being, who declares himself offended, not by the unnecessary cruelties of the crusaders, not by the general profligacy of their manners, so much as by the reflection, that Paynim women were partners of their amours. Specimens of the Early English Poets, i. 99. tell my people, that if they will return to me, I will turn to them; and in five days will give them the help which they want." The presbyter offered to verify his story by a fiery ordeal; but as the merit of faith rises in proportion to the weakness of testimony, the bishop of Puy required merely a simple oath. Bohemond, Raymond, Godfrey, Hugh, and the two Roberts, swore that they would never desert each other, or fly from the sacred cause; and Tancred showed his fanaticism or courage in the expressions that he would not abandon the siege of the citadel, or the journey to Jerusalem, so long as sixty soldiers were in his train.* The succours of heaven were not withheld from any want of devotion in the people. The temples were crowded, and the streets resounded with psalms and hymns. A priest and a secular man were arrested in their flight; the one by his brother's ghost, the other by Jesus Christ himself. Heavenly promises were mixed with reproaches, and the spectre of the mortal man declared, that the disembodied souls of the slain Christians would assist their friends in the day of battle. When superstition was at its height, a Provençal, or Lombard clerk, named Peter Barthelemy, assured the chiefs that St. Andrew had appeared to him in a vision, had carried him through the air to the church of St. Peter, and had shown him the very lance which had pierced the side of Christ. The saint commanded him to tell the army, that that weapon would ward off all attacks of the enemy; and that the count of Tholouse should support it. He had not at first obeyed the commands of the saint, for he dreaded the charges of fraud and imposture: but at last the threats of heavenly vengeance had overcome his modesty, and he resolved to communicate the important secret. Expressions of joy and thankfulness from the chiefs rewarded the holy man, and superstition or policy bowed conviction to the tale.t * Robert, 60. Guibert, 516, 617. † Fulcher, 392, 3. Baldric, 119. Gesta, 568. As the count of Tholouse was the foremost in the affair of the lance, to him must be ascribed the honour of inventing the tale. His chaplain narrates it with the same air of conviction as he details historical truths. The Raymond, his chaplain, and ten other men, were appointed to fetch the precious relic from its repository. After two days' devotion to holy exercises, all the Croises marched in religious order to the church of St. Peter, and the chosen twelve entered the walls. During a whole day, the people waited with awful anxiety for the production of their sacred defence. The workmen dug in vain, their places were relieved by fresh and ardent labourers, and, like their predecessors, they gave up the cause. When, however, the night came on, and the obscurity of nature was favourable to mysteriousness, Peter Barthelemy descended into the pit, and after searching a decent time, he cried aloud that the lance was found. The chaplain of Raymond seized and embraced the relic: the people rushed into the church: incredulity was banished, and the astonished multitude blamed each other for the previous weakness of their faith.* In a moment twenty-six days of misery were forgotten. Hope succeeded to despair, courage to cowardice. Fanaticism renewed its dominion, and it was resolved that the sacred lance should pierce the hearts of their enemies, if the Turks would not depart in peace.† two archbishops, Baldric and William, appear to have had no suspicion of fraud. Ralph of Caen (p. 316, 317) affirms that Bohemond, the two Roberts, Tancred, and Arnold, the duke of Normandy's chaplain, discovered the trick, and that the prince of Tarentum delivered their opinions to the council, and put some searching questions to Raymond, on the history of the lance from the days of Pilate to that time. Fulcher's statement in Du Chesne, p. 828. exonerates the bishop of Puy from all share in the imposition: it appears he told Raymond it could not be the true lance. Yet Fulcher goes on to say, that when the lance was found, the heretics were convinced. Fuller's remark on the subject of the lance is an excellent one, "But let us know that heaven hath a pillory whereon Fraus Pia herself shall be punished; and rather let us leave religion to her native plainness, than hang her ears with counterfeit pearls." Peter the Hermit, accompanied by an interpreter, was sent on this expedition of mercy. The sultan received him with all the splendour of oriental magnificence, but the fanatic was undaunted, and indeed so contemptuous was his demeanor, that his character of ambassador alone preserved his life. His language was as haughty as his manner. The Turks must immediately quit a country, which, by the beneficence of St. Peter, belonged to the faithful. God befriended the Croises, and he would punish those who infringed the rights of his people. If the Moslems would acknowledge the divine will, they might retire to their country with their baggage and goods; and if they would abjure their false religion, they might become the brethren of the Christians by baptism, and even Antioch and its territory should be theirs. But if they persisted in their iniquity and infidelity, the swords of the Franks would convince them on whose side justice and heaven stood. Astonishment at the effrontery of Peter possessed all the auditors, and a storm of rage broke from the Persian general. "We despise and abhor the idolatry of your religion. But if you will acknowledge that there is only one God, and that Muhammed is his prophet, we will feed and clothe your wretched bodies. If, however, you dare to propose conditions to conquerors, we will with our swords humble the pride of your nation. Slavery and death is the appointed lot of those who dispute the right of the Turks to a land which they had taken from the effeminate Greeks." The companion of the Hermit continued the discourse, and still further inflamed the mind of Kerboga. The ministers of the Croises were contemptuously dismissed, and the menacing fierceness of their foe urged them to make a speedy return to the camp.† The soldiers as well as the chiefs crowded around Peter when he rejoined them, and anxiously inquired whether their fate were peace or war. Raimond, * Baldric, 119. Albert, 254. 150, 1. Fulcher, 391. William of Tyre, 721. † Anna, confounding Christian names, makes Peter the Hermit the finder of the relic and, fancying that the lance was at Constantinople, she supposes that the thing which was found was one of the nails which pierced the - Saviour on the cross. Alexiad, 258, 259. Du Cange's notes. The Hermit told his tale, and began to be eloquent in his description of the pride and power of the Persians: but the * Malmsbury says (345) that Kerboga was playing at chess, and did not let the game stop. Robert, 62. Baldric, 118. Guibert, 520. Archb. of Tyre, 721, 722. Tudebodus, 800, prudent Godfrey, dreading the contagion of the terrors of the ambassador, drew him to his tent, and heard the details in private. Indignation at the contumely of the Moslems spread through the city, and the soldiers prepared to chastise the enemies of God. They polished their shields and sharpened their swords. What few provisions they had left, they freely gave to each other; and their horses (only two hundred) were allowed a double portion of provender. Temporal cares did not possess them wholly. They sung hymns, then prayed, made religious processions, confessed one to another, and, in receiving the sacrament of the holy supper, they felt their anger kindled against the impious despisers of the efficacy of the death of Christ. The clergy were seen in every church, and among each band of soldiers, promising forgiveness of sins to those who fought bravely. The leaders of the army, the bishops, and particularly the pious Adhemar, poured not their blessings only, but largeness of money and provisions; and now the people who had seemed just before pale, wan, and spirit-broken, appeared with a bold and martial front, anticipating nothing but victory. Religion had changed all. Every one felt that he was the man of God, and that, assisted by the lance of his Saviour, he should discomfit his foes.* The next day was the day of battle, and the religious courage of the army was animated by the circumstance that it was the festival of the church of St. Peter and St. Paul. All the troops, except the count of Tholouse, and a few of his Provençals, who were left to watch the citadel, quitted Antioch, and formed in battle array on the plain before the city. The van was preceded by the priests and monks with crucifixes in their hands, praying aloud for the protection of heaven, and exclaiming in the language of the Psalmist, "Be thou a tower of defence to those who put their trust in thee." Every event was turned into a favourable omen, and even the morning dew scented with the perfume of roses was supposed to be a special favour from heaven. The army marched in twelve divisions, in honour of the Guibert, 321. Archb. of Tyre, 722, 3. Albert, 255. twelve apostles. To Hugh count of Vermandois, as the bearer of the papal standard, was assigned the distinction of leading the van. Robert of Flanders commanded the second division; Robert of Normandy, and his noble kinsman, Stephen, earl of Albemarle, the third. The bishop of Puy led the fourth, and this division was the most honourable of the twelve, for it carried the head of the sacred lance. The fifth, sixth, ninth, tenth, and eleventh divisions were conducted by brave and celebrated generals; the seventh and eighth were led by Godfrey and Tancred; and the division of reserve was under the command of Bohemond. The bishop of Puy, clothed in armour, and bearing the lance in his right hand, advanced from the ranks, and exhorted the champions of the cross to fight that day as brothers in Christ, as the sons of God. "Heaven," he continued, "has pardoned you for your sins, and no misfortune can happen to you. He who dies here will live hereafter, because he seeks eternal glory. Be brave of heart, for the Lord will send to you legions of saints. Go then against your enemies, who are more prepared for flight than for combat; go in the name of the Lord Jesus Christ to battle, and the Lord God Almighty will be with you." The army shouted their approbation and assent. They then pressed forwards to the plain on the other side of the Orontes. Two thousand Turks, the guardians of the iron bridge, were annihilated by the three first divisions, and the whole army formed in two lines between the mountains and the river. Hugh was at the right of the line, and Godfrey on the left. Kerboga had expected the Christians as suppliants, and he learned only by the destruction of his corps of observation, that they marched as warriors. His movements were directed by skill; he bent his attacks against a part only of the enemy, the divisions of Godfrey and Hugh; and the sultan of Nice, after having made a circuitous route, fell upon the rear of Bohemond. The Christians opposed no stratagem to the manœuvre of the Turks, but the battle was fought man to man, lance to lance. Tancred hung the event in suspense by rescuing the prince of Tarentum; but at last the Franks contended for safety, not for victory, and the Saracenian cavalry was mowing away their ranks. In this perilous moment some human figures, clad in white armour, and riding on white horses, appeared on the summit of the neighbouring hills, and the people distinguished the martyrs St. George, Maurice, and Theodore.* The superstitious, or politic Adhemar ran through the ranks, exclaiming, "Behold, soldiers, the succour which God has promised you." The men answered with the cry, "Deus id vult !" Their martial energies revived at this animating shout, and, not waiting for the bright squadron of their celestial allies, they closed their battalions, and bore down upon the Saracens; who, terrified at this unexpected vigour, threw away their arms and fled. So closely did the Christians pursue the steps of Kerboga, that the valiant emir could not rally the troops, or save the Turkish women and children from murder, or his camp from spoliation. The booty was so great, that every one of the conquerors became in a moment far richer than when he assumed the cross; and there fell to the share of Bohemond the splendid tent of Kerboga, which, like the one sent by Harun al Raschid to Charlemagne, could (it is said!) contain two thousand men, was divided into streets like a town, and fortified with towers. * As the Crusaders were in their own estimation the soldiers of God, they looked for a portion of that supernatural aid which had often in days of old embraced the nerves of the Jews. The idea mentioned in the text appears to have been taken from the case of the Maccabees-" And then it happened that through the city, for the space of almost forty days, there were seen horsemen riding in the air, in cloth of gold, and armed with lances like a band of soldiers, and troops of horsemen in array, encountering and running one against another, with shaking of shields, and multitudes of pikes, and drawing of swords, and casting of darts, and glittering of golden ornaments, and harness of all sorts. Wherefore every man prayed that that apparition might turn to good."-Maccabees, book ii., ch. 5, v. 2–4. As when, to warn proud cities, war appears Till thickest legions close; with feats of arms One thousand five hundred camels were found in the camp, and the cavalry mounted themselves on Arabian horses. The citadel of Antioch followed the fate of the covering army, and surrendered: the chief and three hundred of the garrison embraced Christianity, and remained in the town; the more faithful Moslems were conducted with their armns and equipage into the next Muselman territories. The ambition of the count of Tholouse was the only interruption to the general rejoicing. His banner floated on the walls, when the army re-entered the city in religious procession; but the other chiefs, indignant at his selfishness, supported the prince of Tarentum, in his rights to the full and free possession of his prize.* After the defeat of the Turks, the Christians were not so much occupied by the exultation of success, or the enjoy ment of the plunder, as to fail in their care of religion. Superstition had saved the cause of fanaticism; and the priests neglected not their interest or their duty in the moment of victory. The churches were restored to their pristine dignity, and clergy were appointed for the decorous solemnization of religious rites. Those temples, which had been turned into mosques, or, by deeper contempt, into stables, were cleansed of their pollutions. The public spoil furnished gold and silver, materials for crosses, candelabras, and other ornaments of the church. The Greek patriarch was reinstated in Tudebodus, 801, 802. Gesta, 21, 22. Robert, 63, 66. Baldric, 120, 122. Albert, 255, 258. Raimond, 154-5. Guibert, 521, 523. Archb. of Tyre, 723, 726. Malmsbury, a writer not remarkable for superstitious credulity, is totally silent on the subject of the lance, but says that in this battle it is not to be denied that the martyrs assisted the Christians, as the angels in old times did the Maccabees. Malms, p. 435. In one of the Crusader's circular letters to the princes and people of Europe, the loss of the Turks at the battle of Antioch is fixed at sixty-nine thousand men; and that of the Christians at ten thousand. Not a word is expressive of the deaths by famine and disease; but strong applications are made for men and provisions, Martenne, Vet. Scrip. Amp. Coll. i. 568. But in another circular letter, preserved in the Thes. Nov. of Martenne (vol. i., p. 281), the princes gloss over the misfortunes at Antioch, by saying that the Christians had only two hundred horses left. The distresses subsequent to the capture are mentioned at length. his honours; and the Latin clergy professed they would rather serve under him than elect a new superior, and by that means act contrary to the canons of the church, and the example of the saints and fathers.* CHAPTER VI. THE REDEMPTION OF THE HOLY SEPUL- bourhood of Nice, the count of Hainault fell into Turkish snares; and his friend alone reached Constantinople. Alexius rejoiced at the defeat of the Turks, for they were enemies of all classes of Christians. He heard the narrative of the misery of the Crusaders with equal joy; for in their weakness he contemplated his own security. He derided their threatenings as the ravings of impotence; and their denunciations of heavenly wrath were scorned by an unprincipled usurper. The count of Vermandois had not the firm and unyielding courage of the duke of Lorraine; he shrunk from the dangers of repassing Asia Minor; and, as if to justify the Grecian opinion of the versatility and perfidious levity of the Latins, he abandoned his holy cause, and followed the Embassy to Alexius.-Desertion of the count Vermandois.-Delay of the Croises at Antioch.-Vices of the Croises.-A pestilence. Death of Adhemar.-Letter to the Pope. Politics of the chiefs.-Further delays of the chiefs.-Cannibalism of the Crusaders.-The soldiers, but not the leaders, anxious to pro-route of the count of Chartres, to France.* ceed.-The Croises march.-Treachery of the count of Tholouse.-Discovery of the fraud of the lance.-Politics of the Croises with Alexius and the caliph.-The Crusaders' first view of Jerusalem.--Retrospect.-State of the Holy City.-Invested by the Croises.-Horrid drought in the Latin camp.-Manners of the Franks.-Procession round Jerusalem.-The city stormed, and taken.-First Massacre. Cruelty of Godfrey.-His piety.-Second Massacre. When the ambassadors quitted Antioch, the victorious people were clamorous to proceed immediately to Jerusalem and accomplish their vow: but the chiefs resolved that popular impatience should be restrained till the month of November. The wounded soldiers required restora tion to health, the army repose from its fatigues before fresh dangers could be encountered. A Syrian summer had already dried most of the springs and fountains round Antioch, and the new deserts which they were to pass could not be anticipated without dread. Three months' tranquillity were therefore considered necessary; and the chiefs and their soldiers quartered themselves in the city and its neighbourhood.† Bohemond descended into Cilicia, and received the submission of Tharsus, Adana, Mamistra, and Anzarba. The emir of a neighbouring fortress, called Ezaz, implored the succour of the Crusaders against Redouan, sultan of Aleppo. Since the arrival of the Franks, many Christian women had been captured by this emir; and he bestowed one of them upon a favourite general, * This yielding of power to decorum did not territories of the Turkish lord. But the who promised in return to ravage the last long, for in two years the Greek patriarch was obliged to retire to Constantinople; and the forty thousand soldiers of the sultan scatLatin priests made Bernard, a chaplain of the tered his feeble bands, and besieged him bishop of Puy, their patriarch. Archbishop of in his castle. By the counsel of his Tyre, 727, &c. Demster says, that the Scotch friend's wife, the emir implored the alannals declare this Bernard to have been aliance and succour of Godfrey. The WHILE the clergy were reviving Christianity in Antioch, the princes of the Crusade deliberated on the temporal affairs of their cause. Their indignation against the cowardice of the emperor Alexius was yet alive; and they resolved that Hugh, count of Vermandois, and Baldwin, count of Hainault, should in the name of all the holy warriors, censure him for his impiety against God, and his treachery to man. His desultory, wavering conduct, and his shrinking from all zealous co-operation with them, had dissolved a connexion, of which reciprocal aid formed the basis. The ambassadors directed their course through Asia Minor; but in the neigh Scotchman, who, after the council of Clermont, had preached the Crusade in Scotland, and led his recruits to Antioch. Accolti, p. 175. |