Peter the Hermit Part 1

Peter the Hermit.

by Daniel A. Goodsell.

PREFACE

Original material for a biography of Peter the Hermit either does not exist in this country, or, if here, does not yield itself readily to knowledge and use. The "Life of Peter the Hermit," by D'Outremant, and another by Andre Thevet, on which Michaud draws heavily, seem beyond reach, as are also the histories of the Crusades, by von Raumer and Maunbourg.

On examining a number of English and American "Histories of the Crusades," I found them to be largely abridgments or paraphrases of Michaud's monumental work.

It is, then, from Michaud and Milman chiefly that the writer has drawn the facts herein recorded, having often found it necessary to chasten the too p.r.o.nounced Roman sympathies of Michaud by the equally p.r.o.nounced Protestantism of Milman. To these authors I am so much indebted as to call for the fullest acknowledgment. The Rev. Dr. J. A. Faulkner, Professor in Drew Theological Seminary, has put me under great obligations by permitting me to use Hagenmeyer's "Life of Peter,"

especially valuable to the early and late parts of Peter's life.

BROOKLINE, _June, 1906_.

Peter the Hermit

CHAPTER I.

PETER THE HERMIT.

THE FOREGROUND.

The great movements called the Crusades followed the leading of universal religious instincts.

[Sidenote: _The Cause of Pilgrimages_]

[Sidenote: _Belong to all Religions_]

[Sidenote: _The Impulse of To-day._]

[Sidenote: _Pilgrimages and Historic Memory_]

Wherever a great leader has been born, has taught, has suffered, died, or been buried, the feet of his followers have been glad to stand. At such spots religious emotions are revived, holy influences are believed to be absorbed, and a sense of nearness to the prophets of G.o.d acquired.

Whatever the teacher wore, used, or even looked upon, became a treasure through its relation to him. In India pilgrimages to holy shrines, rivers, and cities have been works of merit, even from prehistoric times. The same is true of China as to temples, tombs, springs, and mountain summits. Devotees of later religions, like that of Mahomet, have their Meccas, as the Roman Church has her Loretto and her Lourdes.

The murder of Thomas a Becket was followed by the Canterbury pilgrimages, immortalized by Chaucer. "From the lowest Fetichism up to Christianity itself this general and unconquerable propensity has either been sanctioned by religion or sprung up out of it."[1] Humanity leans more readily on the Incarnate Savior than on Him who was "before the world was." To-day the devout Christian feels the impulse to walk where the Master walked, to behold the sea which He stilled, to sit by the well where He preached, to pray in the garden of His agony, and to stand on the summit above which He shone. And if his faith can be a.s.sured as to the site of Calvary, the great tragedy loses all historical dimness and is made real, visible, and present, though its story be read through penitent tears. The place suggests the man; the man suggests the Divine Man; He seems nearer when we worship where an apostle said, "My Lord and my G.o.d."

[Sidenote: _The East the Fountain of Religions_]

[Sidenote: _Influence of Magna Graecia_]

The East has always been the fountain of religions to the European mind.

To the westward flowed the stream of doctrines which sprang up in the Orient. We are beginning to see that Greece came to many of her G.o.ds through instruction from the Asiatic continent, and that her originality in religion lay chiefly in her refinement of nature worship and in the beautiful marble forms in which Greek genius enshrined her divinities.

From Greece the stream reached Italy in Magna Graecia, and later by the adoption through Roman a.s.similation of the G.o.ds of the Greek Pantheon.

The worship of Isis and Osiris came from Egypt to Rome, and became an influential cult there, as witness the abounding symbols of that worship still preserved in the Capitoline Museum.

[Sidenote: _The Charm of Judea to Christians_]

To the Christian no land could be so full of religious suggestions, remembrances, and a.s.sociations as Judea. France, Spain, Italy, Britain were no sooner Christianized in any degree than pilgrims began to set out for the Jordan, for Bethlehem, for Jerusalem with its Gethsemane, its Calvary, and its Holy Sepulcher. Those who were taught that blessing came "by the work wrought," especially when the years prophesied a brief s.p.a.ce of life left, eagerly sought to wash sin away in Jordan or to die near the hill of the atonement.

[Sidenote: _Greater Number of Pilgrims_]

[Sidenote: _Buildings by Constantine and Helena_]

When Christianity became imperial by alliance with the State, and corrupt by the ascendency of Constantine in its Councils, the number of pilgrims greatly increased. Ambitions as well as devotions drew men to Palestine. Constantine had evoked Jerusalem again as a name and as a city from the ruins of the preceding three centuries. The liberality of Constantine and Helena had identified the holy places sufficiently for the credulous faith of the time, and has decorated them with churches and colonnades. Michaud says: "An obscure cavern had become a marble temple paved with precious stones. To the east of the Holy Sepulcher appeared the Church of the Resurrection, where the riches of Asia mingled with the arts of Greece and Rome."[2]

[Sidenote: _Security in Pilgrimages_]

The attraction of such buildings, however, was not so great a stimulus to pilgrimages as the security which the pilgrim might have, both on his journey and after his arrival, through the extended and effective authority of the Roman emperor. The pilgrim could now journey without fighting his way, could be housed without secrecy after his arrival, and could worship without stripes at any one of the many shrines which attracted his piety.

[Sidenote: _Dangers of the Earlier Journeys_]

It is doubtful if any pilgrims traveled so far at first in such numbers through unsympathetic and unfriendly people as those who went as palmers before the settlement of the roads by Constantine or just before the Crusades. During the stay of St. Jerome at Bethlehem, in the fourth century, the pilgrims were so numerous that he speaks of them as coming in crowds, and says that the praises of G.o.d could be heard there in many languages.

[Sidenote: _Early Fathers and their Cautions_]

[Sidenote: _Warnings of St. Jerome_]

Some of the great leaders of the Church, Jerome himself with varying note, were wise enough to point out the evils of these pilgrimages, and to remind the faithful that the Christ might be honored by good deeds at home. Gregory of Nyssa wrote: "The Lord has not said, 'Go to the Orient and seek justice.' Travel even to the west and you shall receive pardon." St. Augustine said in the first sermon on the words of the Apostle Peter: "I am unwilling to consider a long journey. Where you believe, there you arrive."[3] Jerome from Bethlehem itself writes, "Heaven is equally open to Britain and Jerusalem." He could not have advised against pilgrimages more strenuously if he had wished to keep Bethlehem for himself and for the Roman ladies drawn thither by his example.

[Sidenote: _Good Roads and Travelers' Homes_]

For several centuries the pa.s.sion for the pilgrimage increased steadily.

Roads were indicated, resting places pointed out, and wealth sought to buy salvation by building hospitals and providing for doles of bread and wine to those who made the sacred journey. Charlemagne made their case a tax on his subjects through whose bounds they pa.s.sed. "Even in our entire kingdom neither rich nor poor shall dare to deny hospitality to the pilgrims.... On account of the love of G.o.d and the salvation of our souls, no one shall deny them shelter, fire, or water."

[Sidenote: _Shelters in Jerusalem_]

In Jerusalem vast caravanseries were built for them, Gregory the Great building there one of the largest of all shelters.

[Sidenote: _Washing Sins Away_]

The signs of the pilgrim--the staff, the wallet, and the scallop-sh.e.l.l--were blessed by priest or bishop before departure, and took on added sanct.i.ty, and even miracle-working power, if they had reached actual use in the Holy Land. It was not long before an indulgent Church guaranteed that bathing in Jordan should wash away all sin. And, as the Holy Land must be rich in the bones of martyrs and in the relics of Christ and His apostles, it was within the ambition of the pilgrims to possess a hair of the Virgin, a thread from the seamless coat, a nail which had pierced His hand, a splinter from the cross, or a thorn which had torn His brow. All these were believed to possess powers of healing, and their possession permanently increased the dignity of families and the wealth of Churches.

[Sidenote: _Relics and Miracles_]

The demand for such relics from the Christian world was great and the supply was greater. Traffic in these was enriched by the purchase of the silks, spices, and other treasures of the East, and commercial greed came to move men under the cover of the cross.

[Sidenote: _Chosroes Conquers Syria_]

The stream of pilgrimage was full until the reign of Heraclius. Then the Persian king, Chosroes, carried his arms through Syria and Palestine to Egypt. The fire-worshipers defiled the holy city by their authority and their worship. They tainted and robbed the churches, and carried off what was believed to be the cross of the crucifixion, which had been guarded by the Church of the Resurrection.

[Sidenote: _Return of the Cross_]