The Deeds of God Through the Franks Part 10

The man replied, "We have seen unusual signs in the comings and goings of the stars, from which we have inferred that men of the Christian belief would come to these regions and would conquer us by means of steady and frequent victories in battle. Whether this should happen in a later time or closer to our own time, is profoundly uncertain. From this astronomical portent, however, it is very clear that these men, whom celestial judgment has permitted to conquer our people, and to drive us from our native sh.o.r.es, will, at later time, be conquered by us, and will be driven by military force from the lands which they usurped. This celestial sign is in accord with a thorough and regular reading of the ancient texts of our faith, which openly state what the celestial brightness has indicated in veiled manner." The words of this n.o.ble man are in harmony with the words of Kherboga's mother, which were given earlier. Nor do we at all doubt that for the same reason that she discouraged her son from fighting against the Christians, those who burned with desire to destroy Jerusalem restrained themselves, lest they oppose what was clearly a fatal decree by entering a battle. If at first they seemed to attack us in many battles, now they fought less eagerly, since they understood that they were not fighting against us, but against G.o.d, who was exerting himself and fighting for us. However, if it seems unbelievable to anyone that someone might be able to learn the future through the art of astrology, this argument seems clear evidence to us: the emperor Heraclius, through this kind of study, foresaw that a circ.u.mcised race would rise up against the Roman empire, but he was unable through this method to foresee that it would not be the Jews, but the Saracens who would do this. Let us also consider the Magi who, when they discerned by a swift inspection of a star that a king would be born, and that he would be both G.o.d and man, also knew over whom he would rule, although they could not have known, by means of the method mentioned, had divine light not pointed the way.

In this new battle of G.o.d against diabolical men, it will be worthwhile considering the many apparent resemblances between what happened and what happened to Gideon[249] Although everyone considered the infinite number of our men sufficient for the undertaking, they were tested by the waters, that is, pleasures and delights. That is, those who loved following G.o.d did not yield to the tortures of hunger and thirst, nor to the fear of various forms of death. But those who placed G.o.d after the interest of their bodies weakly submitted themselves to desires, symbolized by bent knees. Those who drank by bringing their hands to their mouths are those who, like Diogenes, heedless of all pleasures, intent on serving G.o.d, satisfied nature in whatever way was available. Three hundred were proven under Gideon, so that externally and internally they carried the cross, which, by means of the letter Tau, signifies the three hundred who were honored for their perseverance. Why did many of our men depart like wretches from the Lord's army, if not because they were in the grip of great, steady hunger, and because, "Without bread and wine, Venus is cold."[250] Because their bodies were so weak, none of them had the ability to perform s.e.xually, and even if they wanted to, no opportunity presented itself. Therefore those who were found to be wise held trumpets in their hands, because they offered divine speech, the only solace among so many hardships, in their works. They hold vessels because, continually preparing for battle, they restrained themselves from all the foulness of carnality.

Within the vessels they hold lamps, because, in the vessels of the bodies the brilliant treasures of pious intention shine more brightly than any light. That Gideon divided them into three parts may be interpreted in the following ways: Christ draws some of them to the crown when they pour out their own blood; others he brings to guard the sacred city, to preserve the promised land, and through these few men today, he resists the entire empire of the East; still others he permitted to return to their native land as testimony to such a victory, and to urge others to emulate their own pious exile.

Therefore when the vessels are broken the lamps shine forth, because, when their bodies died, the spirits burning with divine love emigrated directly to G.o.d. The frightened enemies were defeated, because they rightly feared those men who, brave with the spirit of eternity, embraced death more dearly than life. As the Apostle says, [251] "For the bodies of those beasts whose blood is brought into the sanctuary by the high priest are burned without the camp." Therefore G.o.d suffered beyond the gate. Thus they went out of the camp to him, that is, beyond the desires of the flesh, by carrying his shame, the mortification of the cross, in the midst of sinful desires.

The value of taking up this great task, along with the emotion of good will can be inferred from considering the one example that we have offered on this topic, which we think clearly demonstrates how much those who devoutly undertook the pilgrimage, after confession and sincere repentance, profitted, if it did such great good for those who were almost without penitence and confession, and if it even struck terror into the heart of the devil.

A man of knightly rank, living on the sh.o.r.e of the sea, lost his brother in the fighting. Hardly able to bear his death, he wore himself out in inconsolable grief, since the man who had killed him seemed so strong that the grieving man's hope of vengeance had been entirely extinguished. Worn out by intolerable grief, his mind dwelling at every moment and in every place upon his brother, the pain of his irreparable loss increased each day; without hope of solace, the poor man was tortured by the inescapable memory, until the difficulty of obtaining vengeance increased his distress so greatly that the devil, whose long experience had made him crafty, shrewder by nature than any mortal, on the lookout everywhere for occasions and motivations, smiled at the opportunity provided by his excessive grief. Therefore, on a certain day, worn out by putrifying internal anguish, gasping with the deepest weariness, he mounted his horse and brought it to drink at a river, where he saw the devil standing on the other side. He appeared in the guise of man with crooked legs, whom he often used to see. He seemed to be a knight, holding a sparrow-hawk in his hand, wearing his usual orange-yellow tunic. After watching him from afar, and remembering the weakness and the look of the man whom he thought he had known, he was struck by the unexpected change, when the evil spirit, mindful of its ancient effrontery, spoke first: "I am not who you think I am: know that I am a Devil, sent to offer a remedy for the torment you undergo every day. My master, who compa.s.sionately deigns to help all those who suffer, if they submit to him, sent me to you. If you obey him, just as I say, your relief will not be delayed. For since he is generous, and possesses an infinite treasure of things to be distributed to those with a desire for riches, he gives lavish and incalculable gifts; to those in need he provides a.s.sistance beyond their wildest hopes. Therefore you, who bitterly bewail an old misfortune that remains ever new, if you have a complaint, share it, certain in the knowledge that you will receive far more than you might dare to ask for. In the case of your dead brother, you can certainly hasten to take vengeance; if you want increased wealth, you will be amazed to see your wish granted. Therefore ask for what you want, and your ability will be equal to your wish." He had been watching this truly unusual creature, stunned that the devil was speaking, both attracted by the alluring offer and frightened by the enormity of the one making the offer. However, finally carried away by his desire for what he was being promissed, he said that he would gratefully accept the Devil's offerings. "However," the Devil said, "if the fruits of my offerings appeal to you, and the freely given benevolence of my prince, who sent me to you, captivates you, when you have truly experienced the results of what I have said, both about avenging your brother and adding to your wealth, then my master requires that you offer him homage, by promising to transfer your allegiance from the Christian faith to cling indivisibly to him, and by abstaining from those things that he forbids. There are certain things that he wishes you to agree never to do: never enter a church, or accept baptism from a sacred font." He also forbad a third thing, which escaped the memory of the person who told me about this. The man replied to him: "I can adhere to these prohibitions easily and without delay, but I ask for a short delay on the subject of offering homage." Since he had the free use of his rational faculty, the man very much abhorred the execrable change of faith that was being demanded of him, but he thought that it was more tolerable to abstain from Christian practices than to lose the foundation of his belief.

Finally, without delay, the opportunity for taking vengeance for his brother, following the suggestions of the Devil, was offered to him, in such a way that the fondest wishes of the man were far surpa.s.sed by his increasing good fortune. In this way, as the remedy grew more effective, the bitterness of his grief gradually diminished, but meanwhile he did not dare violate any of the Devil's prohibitions.

The ancient enemy of mankind continued to appear to him regularly, not only, as he used to do, when he was alone, or in out of the way places, but in the midst of a crowd of people he would suddenly make an unexpected appearance, point out the benefits he had already received, offer him better ones in the future, and insistently urge him to transfer his faith to him. The man, however, extremely grateful for the generosity he had received, promised eternal obedience to the generosity of the prince, but in the matter of the homage which was often demanded of him, he continually begged for delays. Therefore, while he was being pressed insistently by these appearances, even invisible ones in the midst of large crowds, news of the journey to Jerusalem spread, by the will of G.o.d, throughout the Latin world. Whoever felt that he was caught in sin was directed thither, where G.o.d showed a new way to repent. Among them this man chose to set out, although he had not confessed the foul pact he had already almost entirely concluded with the Devil. Thus this man, eager to emulate G.o.d, although not in keeping with doctrine, in that he had not confessed his sins before beginning his good works, was accompanied by such an abundance of the grace of G.o.d on the journey, and his labor was so pleasing to G.o.d, even though his efforts were not performed out of pure piety, that while traveling on this expedition the grim overseer did not dare to hara.s.s him. Moreover, as though he had no memory of the pact he had made, he never in any way appeared to him in a vision. After the capture of Jerusalem, when he was staying in the city with the others, one night, while he was thought to be asleep, along with the other soldiers, he became concerned about the horses that belonged to him and to his companions, who were resting under the sky, as was the custom in that region, and he went to look at them. Seeing the figure of man standing among them, and suspecting that he was a thief, he got up and asked, in a disturbed voice, who he was. In his usual manner, as though pious and humble, he replied to him: "Don't you know me?" And he, as though reminded of his old shame, replied with great severity: "I know you." After this initial exchange, the one offered no further questions, and the other added nothing to his reply. Although this apparition seems to have been idle, we know that it is of no idle significance to us, by G.o.d's dispensation; the Devil had not forgetfully pa.s.sed him by, but had announced, by his appearance, what he wanted, and had indicated, by his silence, what he was unable to ask for. What more should I say? He went home, but on his way home the Devil never showed himself, or made any trouble. But a short time after he arrived home, he who provides wretched men with wicked counsel was aroused, so that the man had very few moments free from admonishments of this kind; men may put some distance between themselves and what they fear, and their rooms and walls may separate them from their anxieties, but neither the presence of other people, nor the locks on doors can protect them from their spiritual crimes, no matter where they go. One day, the man who had undergone excruciating, deadly suffering at the hands of the indivisible thief happened to meet a priest of Christ, distinguished for his learning, gentleness, and pious cheerfulness, whose name was Conon. When he had described, in the little time available (each was concerned with his journey), how much he had endured, the good man gave him whatever comfort he was able to give, extracted the promise that he would return, and sent him on his way. However the cruel beast did not remain silent, but persistently continued to offer enticements. The man soon grew weary of the burdensome and almost daily incursions, and returned to the doctor, made a clean confession, eagerly undertook penitence, and, once he had begun repentance, never again saw his tormentor. By this example we can understand how valuable the pilgrimage must have been for the pure in heart, since it offered so much defense and support for the impure.

It is also significant that for good reasons kings were excluded from partic.i.p.ating in the grace to be earned from this journey, lest the visible royalty seem to arrogate to itself divine operations.[252]

Therefore praise should be offered to the heavenly Lord, and utter silence to the human being. No leader a.s.sembled so many soldiers, or deserved so many triumphs. Regulus deserved praise for beating the Phoenician rebels. Alexander, battling the Eastern kingdoms, worn out with great battles, managed to acquire the name of the Great.

However, Count Stephen, who had been granted the leadership of the holy army, like a man who had recklessly usurped those things that properly belong to G.o.d alone, was rejected as though charged with cowardice. And Hugh the Great, in effect, a man of royal name, was put aside. Therefore, when the "shades of a great name"[253] were rejected, and the power which had supported them was removed, the little people remained, relying now on G.o.d's aid only. And when things were decided, not according to birth, but according to G.o.d's choice, the unexpected one wore the crown.[254] G.o.d, who makes miracles, did not want the glory of his name given to another, for he was the sole leader, he was the king, the chastiser, who brought things from their beginnings to their conclusions, who extended his kingdoms this far. Therefore he gathered into His, not their arms, the lambs whom he had made out of wolves, raised them, children filled with the joy of pious hope, to the protection of his bosom, and he carried them to what they had longed to see.

As we were about to put an end to the body of the present history, we discovered, with the aid of the author of the world, that a certain Fulker, a priest of Chartres, who had for a long time been the chaplain for Baldwin at Edessa, had spread word, in a manner different from ours, about a few other things that were unknown to us, and these were erroneous and in rough language. We decided to include some, though certainly not all, of this material in these pages. Since this same man produces swollen, foot-and-a-half-long words,[255] and pours forth the blaring colors of vapid rhetorical schemes, I prefer to s.n.a.t.c.h the bare limbs of the deeds themselves, with whatever sack-cloth of eloquence I have, rather than cover them with learned weavings. Unless I am in error, at the beginning of his little work he says that some of those who set out on the journey to Jerusalem arranged for boats and sailed across the sea that separates Apulia and Epirus, and, whether because they committed themselves to a sea that was unknown to them, or because the ships sank because overloaded, it is reported that the ship carrying nearly 600 men was dashed to pieces. After they were drowned in the roaring sea during storm, and quickly washed up on sh.o.r.e by the force of the waves, signs of the cross which they all wore on their cloaks, tunics, and mantles were found on the skin of their shoulders. No one, that is, of the faithful, doubted that the sacred stigma could have been imprinted on their skin by G.o.d, to make their faith manifest, but the man who wrote it, if he is still alive, had to think carefully about whether it actually happened. For when the beginning of this journey was announced everywhere among the Christian people, and it was proclaimed throughout the Roman Empire in accordance with G.o.d's will, men of the lowest social cla.s.s, and even worthless women, laid claim to this miracle in every way, in every part of their bodies. One man scratched his cheeks, drew a cross with the flowing blood, and showed it to everyone. Another showed the spot in his eye, by means of which he had been blinded, as a sign that a heavenly announcement had urged him to undertake the journey. Another, either by using the juices of fresh fruits, or some other kind of dye, painted on some little piece of his body the shape of a cross. As they used to paint the area below the eyes with antimony, so they now painted themselves green or red, so that, by means of this fraudulent and deceitful exhibition, they might claim that G.o.d had showed himself in them.

The reader will remember the abbot of whom I spoke above, who cut his forehead with iron, and who I said was made the bishop of Caesarea in Palestine. I swear by G.o.d that I saw, when I was living in Beauvais, in the middle of the day, clouds approach each other somewhat obliquely, so that they scarcely seemed to form anything other then the shape of a crane or a stork, when suddenly many voices from everywhere in the city cried out that a cross had been sent to them in the sky. What I am about to say is ridiculous, but has been testified to by authors who are not ridiculous. A poor woman set out on the journey, when a goose, filled with I do not know what instructions, clearly exceeding the laws of her own dull nature, followed her. Lo, rumor, flying on Pegasean wings, filled the castles and cities with the news that even geese had been sent by G.o.d to liberate Jerusalem. Not only did they deny that this wretched woman was leading the goose, but they said that the goose led her.

At Cambrai they a.s.sert that, with people standing on all sides, the woman walked through the middle of the church to the altar, and the goose followed behind, in her footsteps, with no one urging it on.

Soon after, we have learned, the goose died in Lorraine; she certainly would have gone more directly to Jerusalem if, the day before she set out, she had made of herself a holiday meal for her mistress. We have attached this incident to the true history so that men may know that they have been warned against permitting Christian seriousness to be trivialized by belief in vulgar fables.

Finally, the same author claims that G.o.d appeared to Pyrrus, the man who betrayed Antioch, and commanded him in vision to betray the city.

This was easy to do for him who made himself audible to Cain and Hagar, and made an angel visible to an a.s.s. Certainly all those who returned after the capture of the sacred city, and who sent to us letters about the things that happened, particularly Anselm of Ribemont, said no such thing. Anselm makes no mention of Pyrrus, but reveals that it was betrayed by three men. According to the letter, before the three leaders engaged in serious discussions about handing over the city, they offered us a false peace, promising that they would soon thereafter give up the city. The mutual confidence that resulted was so great that they sometimes welcomed Franks within the walls of the city, and their men often mingled with ours. But when our army became less watchful and too comfortable, the Turks set ambushes and killed some Franks, and themselves suffered losses.

There our men lost an excellent young man, who had been the constable for the king of the Franks, and his name was Gualo.[256]

Fulcher denies the discovery of the Lord's Lance, claiming that the man who discovered it was exposed as false, and punished by death in the trial by fire which he undertook. Not only do recent testimonies contradict him on this event, but the most pious ancient writers stipulate that long ago, when they visited the Holy Places, before the Turks invaded the kingdoms of the East and of Syria, they used to worship and kiss this same lance in that city. Will the cleverness of the priest Fulcher, who, while our men were suffering from starvation at Antioch, was feasting at ease in Edessa, prevail over the inspired work of the wise men who died at the time that it was found? Baldwin, who ruled this Edessa after the previous Baldwin, in his letter to Archbishop Mana.s.sa said that it was found by means of the revelation of Saint Andrew, and that it instilled bravery and faithful confidence in our men to battle the attacking Turks. Was the worthy bishop of Puy so foolish as to have carried a lance of questionable authenticity with such reverence when he went out to fight Kherboga? A certain memorable event occurred there: when Kherboga ordered the gra.s.s to be burned, the bishop saw that the dense smoke was pouring into the faces and eyes of the Franks as they rushed into battle, and he held the holy Lance in front of him, while, with his pious right hand, he made the image of the cross in the face of the rising smoke, tearfully imploring the aid of all-powerful Jesus; then, swifter than speech, his piety sent the round ma.s.s of foul smoke right back at those who had sent it. In addition, to speak about the death of the man who found the Lance, who is said to have died few days after undergoing the trial by fire, I shall say how he died, although no one is certain whether he was harmed by the flames, if they tell me why he who had received the gift of tongues according to Gregory destroyed his limbs with his own teeth.

Furthermore, if I am not mistaken, he adds that, while they were maintaining the siege of Antioch, a brilliant red light, like a fire, shone in the night above the army, and it also unmistakably took the form of a cross. Some of the wise men there related the fire to future battles, and said that the appearance of a cross was a sign of certain salvation and victory to come. We do not call this an error, for many witnesses confirm this testimony. About this, I say, leaky Parmeno should be able to keep silent.[257] Something like this occurred at the beginning of the journey, which I happened to pa.s.s over earlier[258] when I spoke of the movements of the eclipses and shooting stars which were seen. One day during the summer, towards evening, such a great fire appeared in the Northern sky that many people rushed from their homes to find out who was the enemy destroying their lands with such flames. All these events we firmly believe to have been portents of the wars which were to come. And now, having put aside the things that we thought might be treated separately, let us return to the order of the narrative.

No one can express how courageously Jerusalem was defended by its inhabitants during the siege. You would have seen how they had learned to hurl stones at the ballistic machines, how to cover their walls with timber and mats, and how to hurl what they called Greek fire at the machines, since they knew that the greatest difficulty for the besiegers was the lack of material. But the Franks, known for their cleverness, quenched the raging fire by sprinkling vinegar on it; in addition, they struck with sharp scythes anything found hanging over the walls. The Saracens added iron hooks to their long spears, with which they struck our men who, dressed in cuira.s.ses, were fighting from the tops of machines; drawing their swords, our men made sticks out of their spears. But what best showed the vehement commitment of the Saracens was the fact that when one of them was struck by one of our men, the shield of the man who had been struck was s.n.a.t.c.hed up, quicker than speech, by another man, who took up the place from which the first had fallen, so that none of our men could have known that his blows had wounded any of them.

When the city was fortunately captured, Bohemund, who had won the right to rule, by means of the hunger, cold, and loss of blood suffered by the Franks, preferred to remain there, rather to go on to trouble about liberating the tomb of Jesus Christ. And while he was inappropriately fighting to win a house and small tower, he lost the fruit and joy of all of his previous labor. What good would it have done him to run, when he was unwilling to understand in which direction to go? However, since he had until this time performed so well for the army of the Lord, both in arms and in counsel, it is not inappropriate to weave a few words into the text at this point, to indicate how it came about that he went. When he sent a messenger to Baldwin at Edessa, asking him also to come with him to look at the tomb of the Savior, Baldwin held back from rushing off to besiege the city, not because he was greedy, but because he had to look after his own city. The city was filled with Christians, and often endured the attacks of the surrounding Gentiles. After the man had promised to go on the journey, both men gathered large numbers of knights and foot-soldiers, since they feared not only those, but nearly everyone in the surrounding territory, and they set off for Jerusalem. After they had pitched their tents together, and nearly 20,000 men had a.s.sembled, a terrible lack of food began to a.s.sail them, so that they had nothing to put on their bread, and no bread on which to put anything. The supplies of the provinces, drained by the constant, various sieges, and the extended and lengthy expeditions that had pa.s.sed through them, were in no way sufficient to maintain so many animals and men. Therefore the mult.i.tude, driven by the wretched lack of food, again resorted to their earlier strategy of eating the flesh of a.s.ses and horses, and they not desist from this practice until they reached the longed-for city of Tiberias, famous for having fed 5000 men under the Lord's guidance. There for a little while their mad hunger was relieved by a plentiful supply of food, and then they went on at last to Jerusalem, where they found a huge number of stinking bodies, hacked to pieces, so that they could not breathe without the stench penetrating their noses and mouths. They were welcomed joyfully by king G.o.dfrey, and they remained there because Christmas was approaching. They celebrated Christmas at Bethlehem, as the judgement of reason would dictate, not only because they had come together there with a mutual purpose, but also because of the unexpected victory granted in their own time, which aroused unbelievable celebration among the Franks. After they left, each for his own territory, Bohemund was attacked by a large Turkish force as he was entering a certain city, and led away as a captive to a distant region of Persia. When news of this event reached the ill.u.s.trious Tancred, he hurried as quickly as he could to occupy Antioch, and to fortify Laodicia, since both were under Bohemund's control. Robert, the count of Normandy, held Laodicea first, but when the city's inhabitants could no longer bear the taxes levied by this prodigal man, they drove the guards from the citadel, freed themselves from his authority, and, out of hatred for him, abjured the use of the coinage of Rouen. After some years in prison, Bohemund's release was finally obtained by a treaty and a ransom.

Since much has been said earlier, my praise of G.o.dfrey's great knightly prowess can be brought to a conclusion by using the words of the Baldwin whom I just mentioned, the son of count Hugo of Rethel[259] When king Baldwin came to the throne he was put in charge of Edessa, but, alas, a band of Turks attacked him[260] and he was imprisoned by the pagans, and if he is alive, he is still there.

This is what he said, although clothed in my words, about G.o.dfrey: "It happened on the holiday of Saint-Denis. The king was returning from a city called Morocoria, and 120 Turks lay in ambush, while he was accompanied by only twenty knights. Fearlessly we awaited their attack, gripping our arms, while they, because they had attacked suddenly, thought that we would flee because we were so few. But we, made more audacious by the aid we had continually experienced from G.o.d, upon whom we relied spiritually, attacked the barbarians, and wreaked such havoc upon them, that we killed eighty men and captured ninety horses." Then he remembered, with a mocking smile, those who had fled from Antioch, and those who, after they had carried out their mission in Constantinople, had put off returning, and, to inspire the Franks who had remained in France, he added the following about his own fortune: "We have a vast fortune, and, not counting the treasures that belong to others, ten castles that belong to me alone, and an abbey pay me annually total of 1500 marks. And if G.o.d favors my taking Aleppo, I shall soon have 100 castles under my command. Do not believe those who have retreated, claiming that we grow weary with hunger, but rather trust in my words."

When this king left his n.o.ble life for a more blessed future life, the inhabitants of Jerusalem, mindful of his temperance and mildness, and afraid of losing his n.o.bility of lineage, sent amba.s.sadors to his brother, the duke of Edessa, to take control of the kingdom. He lived in splendor in his realm; whenever he went out he had a gold shield carried before him, which bore the image of an eagle, in the Greek manner. Like the pagans, he went about in a toga, let his beard grow, accepted bows from his worshippers, and ate on rugs laid on the ground. If he entered one of his towns or cities, two knights blew two trumpets before his chariot. Baldwin then yielded to the amba.s.sadors and set off for Jerusalem. But when the neighboring pagans heard what he proposed to do, and saw him depart, they embarked in their ships, with a favoring wind, although in vain, since the duke was hurrying along the sandy banks of the sea, accompanied by a small group of men, while they rowed furiously, their prows plowing the waves, striving to intercept him, hurrying to bring their ship to the sh.o.r.e. But the duke, with all of his mortal strength gone,[261] in his great anguish called upon the Most High, promising that he would always obey Him and that he would rule the kingdom in accordance with Christian faith. And lo, the ships which had been moving as though they had wings now stood still as though stuck in mud, and the more each man struggled to sweep the sea with his oars, the more the hope was ridiculed by the steady backward movement of their boats. Thus the efforts of the unjust were confounded, and the duke remained deservedly free, seeing in this auspicious event a sign that heaven favored his a.s.suming the purple.

I have omitted mentioning the fact that Daimbert, the bishop of Pisa, had already set out for Jerusalem, together with group of his people, accompanied by the bishop of Apulia, by Bohemund, and by this very Duke.

After he accepted the kingdom, it is said that his first expeditions were undertaken against the Arabs. When he reached the slopes of Mount Sinai, he found a barbaric group of people, who resembled the Ethiopeans. He spared their lives because of their untamed behavior and ugliness. There, in the church which is called Saint Aaron, where G.o.d had given his oracles to our fathers, he prayed, and the army drank from the fountain of refutation, where, because Moses had drawn a distinction with his lips, and did not sanctify the Lord in the presence of the sons of Israel,[262] the Lord kept him from the promised land. Here the opinion of my priest has faltered, for it is is known that not Sinai, but the mountain Or, which forms the border of the ancient city of Petra in Arabia, was the place where Aaron lost his life, and water emerged from the depths of the rock which he struck.

In that holy city of Jerusalem, an ancient miracle renewed itself, and I call it ancient because the Latin world does not know when it begun. Our conjecture is that it began when, after the city had begun to be trampled by pagans, before our times, the Lord granted it both to those who lived there, and to those who happened to be there at that time. Every year, on the Sabbath of Easter, the lamp of the Lord's tomb seemed to be kindled by divine power; it was the custom in that city that the pagans went through everyone's house, extinguishing every fire, leaving only ashes in the hearths; the pagans made such a search, because they thought that the miracle was the product of the fraud, and not of the faith of the faithful. When Vulcan had been turned out by this means from the city, at the hour at which our religion's law has determined that the Catholic people are to be present at the service of the solemn resurrection and baptism, you would have seen pagans moving throughout the basilica with their swords drawn, threatening to kill our people. You would also have seen those natives who worshipped our faith entrusting their profound grief to G.o.d, both those whose prayers had drawn them from the furthest reaches of the world, and those who had come because of the miracle, all to pray singlemindedly for the gift of light. Nor was there any unsuitable delay, but the pa.s.sionate request was granted swiftly. I have heard from some old men who went there that the papyrus or wick (I don't know which of them was used) was once removed by a pagan's trick, and the metal remained empty, but, by means of a miracle from heaven, when light shone from the metal, he who wanted to defraud the heavenly powers learned that natural forces fight even against their own natures for their G.o.d.

In the year that Baldwin accepted the sceptre from his predecessor, it is said that the miracle was obtained with such difficulty that night was almost upon them before their prayers and tears were answered. The priest mentioned above delivered a sermon to the people, asking for sinners to confess; the king and the priest urged them to make peace among themselves, and they promised to remedy whatever was contrary to faith and to virtue. Meanwhile, because of the urgency of the matter, so many hideous crimes were confessed that day, that if penitence did not follow, it would have seemed correct for the sacred light to have been removed without delay; however, soon after the reproof, the lamp was lit. The next year, when the time came for the celestial flame to make the tomb glorious, all men lifted up their prayers from deep within. Greeks and Syrians, Armenians and Latins, each in his own language, called upon G.o.d and his saints. The king, the leaders, and the people, with penance and grief in their hearts, marched behind the priests; all men were racked with pain, because, since the day that the city was won by the Christians, things had happened there that they had never heard of happening under the pagans. Fulker of Charters, however, taking with him the chaplain of the patriarch Daimbert, went to the Mount of Olives, where the lamp of G.o.d used to appear when it did not come to Jerusalem. When they returned, bringing nothing to please the ears of the expectant Church, many sermons were delivered to the people, which gave no solace to those who were suffering, but rather cause for anguish. That day, when the miracle did not happen, everyone returned home; there was a double night, with bitter sadness tormenting their b.r.e.a.s.t.s. The next day they decided to make a procession, with appropriate mourning, to the Temple of the Lord.

They went, without the joy of Easter, dressed no differently from the day before, when suddenly, behind them, the keepers of the temple proclaimed that the lamp of the sacred monument was lit. Why do I delay? On that day such grace shone, augmented abundantly by the delay, that the brilliance of G.o.d illuminated, although not simulataneously, but sequentially, approximately fifty lamps. Not only during the sacred mysteries, but even when the king, after services were over, ate in the palace, messengers came frequently to summon him to leave the table to see the lights newly lit. One cannot describe how much grief was changed to relief when, on that day, he agreed to what he never had consented to before, to be crowned king in that city, in the house of the Lord, in acknowledgement of the Lord's gift.

Then the Franks, who had redeemed the city with their blood, eager to see their parents, sons, and wives, and perhaps confident in their number and bravery, decided to return to their own sweet home by the same land route they had taken when they came. Although they thought that they would be able to pa.s.s freely through the land surrounding Nicea, which they had seized earlier, the Turks, who had been placed there by the emperor once the city had been turned over to him to impede the Franks when the occasion arose, put up strenuous resistance to them. Unless I am mistaken, my priest[263] says that they cut to pieces 100,000 men, but I fear that the man is wrong in offering such a number, because it is the case that he is eager to offer such guesses elsewhere. For example, he dares to estimate that those who set out for Jerusalem numbered 6,000,000.[264] I would be surprised if all the land this side of the Alps, indeed if all the kingdoms of the West, could supply so many men, since we know for a fact that at the first battle before the walls of Nicea scarcely 100, 000 fully-equipped knights are reported to have been present. And if he was concerned with including all those who had gone on the journey, but who died, on land and on the sea, of sickness or hunger, in the various regions through which they pa.s.sed, they still would not amount to such a great number of men. After the Franks, then, had suffered hideous carnage, most of those who had survived returned to Jerusalem, having lost what they owned. The generous king genuinely commiserated with them, gave them many gifts, and persuaded them to return to their homeland by sea.

But the prince of Babylon, less concerned with the loss of Jerusalem than with the proximity of the Frankish settlement, set out to launch a heavy offensive against the new king, often striving to attack the port city of Acre. Count Robert of Normandy had besieged Acre when the army of the Lord was advancing to besiege Jerusalem, but duke G.o.dfrey had brought him away, in expectation of a more successful undertaking. The Babylonian then gathered a vast army and challenged the Christian king to battle. He gathered his small band, to whom the Lord said, "Fear not,"[265] and, setting his troops in order as well as he could, he attacked the impious ones. Killing them swiftly, like brute beasts, he scattered them, like a hurricane driving dust.

A second time he sent his 9000 knights forward, supported by 20,000 Ethiopean common foot-soldiers. The pious king a.s.sembled against him scarcely 1000 knights and foot-soldiers, forming seven battalions out of them, and he sent them with great confidence directly at the thickest ranks of the enemy. When the prince saw far off a pagan knight, he rushed at him with such force that he drove his spear, together with its standard, into the man's breast, and when he pulled the spear from the wound, the standard remained in the man's breast.

Frightened by the courage of the prince and his men, the enemy retreated at first, but their courage returned, because of the strength of their numbers, and they united to attack our men, compelling them to think of fleeing. They said that this misfortune had happened to them because, in their foolishness, they had not brought the cross of the Lord to this battle. They said that, guided by a Syrian or some Armenian, they found this cross, which, like the Lance, had lain buried somewhere. They drew a lesson from this incident, which was more blemish of a victory in the process of being won than defeat, and when the army of the Babylonian prince, as strong as the previous one, came forward to fight for the third time, the splendid king, together with what forces he could gather, deriving his confidence from G.o.d, went up against them. After he had drawn up his troops as well as he could, the clash of men was so great that, although the armies were unequal, both sides suffered severe losses, as 6000 pagan soldiers, and 100 Christians, lay dead.

And because they had no prideful concern for banners with eagles and dragons, they raised aloft the sign of the humiliating Crucifixion, the Cross, and as praiseworthy conquerors drove their enemies to flight.

When they had been driven off, as was right, he a.s.sembled as much of a larger army as he could, and surrounded the extraordinary city of Palestinian Caesarea, with no concern for the number of men, but instead for their might. Siege engines were quickly built, many ballistic machines were drawn up around the walls, and a beam with a metal front, which was called a battering ram, was put in place.

Towers were prepared and moved forward at different times, whose armed men not only rained down torrents of various kinds of missiles on the Saracens who were standing on the battlements of the walls, but who also struck and slew them with their swords. There you would have seen catapults with huge rocks not only striking the external walls, but delivering the weight of harsh blows to the city's lofty palaces. As they smashed the building and walls, they also used sling-shots to scatter sticks burning with liquid lead, to set the town on fire. Meanwhile the battering-ram crashed against the walls; as it began to open a hole in the lower part of the wall, all the surrounding structures began to crack. Then, while the Franks struggled to enter, and eagerness to attack drove the Saracens to come forth, blood was shed on both sides. When one of our machines fell, killing many of our men, both sides became more courageous, for the Saracens, who do not like fighting in open combat, were remarkably competent when on the defensive. On the twentieth day of the siege, the king, supported by the best of his young knights, attacked the inhabitants fiercely, suddenly leaping from an a.s.sault tower, with one knight behind him, onto the wall, and driving the enemy into flight. The Franks swiftly followed the king, annihilating mult.i.tudes throughout the city, sparing no one, except the young women who could become slaves. Treasure was sought everywhere; they cut open not only chests, but the throats of the silent Saracens. When they were struck by a fist, their jaws yielded the besants that had been poured into them. They found pieces of gold in the wombs of the women who had used these areas for purposes other than the ones for which they were intended. A contingent of Franks was promptly left to guard the captive city, and shortly thereafter the king marched to Acre, wore it down with daily attacks, until it submitted to his authority. He is known to have captured many other cities, but since they were located in the middle of the insane pagans, he could not be sure that our colonists would be safe there. The series of battles and victories made the Saracens increasingly contemptible to the Christians; For example, here is something that we learned happened last year.

A certain knight,[266] whom the king had made prefect of the city of Tiberias, behaved insolently towards the king. Angry at the man's insolence, the king ordered him to leave the land he had been given.

He hastened to leave, taking with him as his retinue two armed knights, and soon encountered a large troop of pagans. Putting his trust not in the number of his own men, but in G.o.d, he tore his shirt, which they call an undertunic, placed it as a banner on his spear, and commanded his companions to do the same. They did so, cried out loudly, spurred their horses forward, and charged headlong at their enemies. Frightened by the sudden attack, and thinking that a large army was following these men, they fled, leaving themselves mortally vulnerable to these three men. Many were killed, and more booty was taken than they could carry. Returning after this event, grateful to G.o.d, he was moved to prostrate himself before the king and he promised that he would faithfully obey him from that point on.

Once, when the king was suffering from a great lack of money, and did not have enough to pay the monthly stipend to his knights, divine mercy suddenly and miraculously granted aid. Things had become so difficult that the servants and knights were thinking of leaving, when the young men of Joppa, washing themselves, or rather enjoying a swim in the sea, on a certain day found in the swirling sand and water sacks filled with large amounts of gold, which the Venetians had lost here in a shipwreck. Brought to the king, they offered solace to everyone, an amazing miracle, both to the king, who had been close to despair, and to the new Christian community.

But since the charge has been spread about that the king repudiated his wife, here is what is said about it. His wife was descended from the finest pagans in the land, and in obedience to him, she followed her husband to Jerusalem, arriving by ship at the port of Saint-Simeon. There she was transferred to a faster ship, in an attempt to make the trip more quickly, but she was brought by unfavorable winds to certain island inhabited by Barbars. The islanders seized her, killed a bishop of her retinue, together with some other officials, and, after holding her captive for some time, finally released her. When she reached her husband, the king, suspicious, and not unreasonably, of the Barbars' s.e.xual incontinence, banished her from his bed, changed her mode of dress, and sent her to live with other nuns in the monastery of Anne, the blessed mother of the virgin mother of G.o.d. He himself was glad to live the celibate life, because, "his struggle was not against the flesh and blood, but against the rulers of the world"[267]

Around the time of Easter last year, the knight I mentioned earlier, whom we called the prefect of Tiberiad, and who had been victorious in that battle, was involved in another encounter, less fortunate for our men, in which he was captured, and brought alive by the pagans to a city belonging to them. During I don't know which one of their sacrilegious celebrations, they brought this knight out and urged him to renounce and to abjure his own belief. Splendidly obdurate, he rejected such criminal behavior, and was horrified even to hear such a suggestion. This praiseworthy man was immediately seized, tied, as they say, to a tree that stood in the middle of a field, and was torn by a hail of arrows from all sides. The crown was then sawed from his head, and the rest was made into the form of a cup, as though to hold drinks for the king of Damascus, by whose orders these acts had been done, to frighten our men. By dying to preserve the confession of his faith, this knight made himself a martyr who would be known for ages to come. His name was Gervais, of n.o.ble blood, from the castle of Basilcas[268] in Soissons.

These are the things that, by the grace of G.o.d, we have found out from entirely reliable men up to this day. If, in following the opinions of other men, we have said anything false, we have not done so with the intention of deceiving anyone. We are grateful to G.o.d, the Redeemer of this holy City, through the efforts of our people.

For when the siege of the city began, He himself revealed, to an anchorite living in Bethania, as the story has been reliably told to us, that the city would be besieged furiously, but that it would be entered on Easter day, at the hour at which Christ was brought to the cross, to demonstrate that He again redeemed it from its afflictions by the suffering of his own limbs. This anchorite then called together some of our leaders, and told them these things, which were all proven true by the manner in which the city was actually captured.

We thank G.o.d for having composed these deeds with his own spirit, through our mouth. For the rest, if anyone thinks that we have not laid things out as diligently as Julius Caesar and Hirtius Pansa[269]

did in the history of the Gauls, Spaniards, Pharsalians, Alexandrians, and Numidians, he should carefully consider the fact that the same people who waged the wars wrote them down. As a result, nothing general or particular that happened is omitted from their accounts.

They tell how many thousands of men there were, how many from each region, who the princes were, to whom power was delegated, who the leaders and princes were on the other side, what the cavalry, what the lightly armed troops did, how many shields were pierced by javelins, and, if I may use their own words, "after the consuls and their officers had sounded the retreat," how many men were missing and wounded at the end of the battle. Since another profession detains us who write this history, and our confidence is not strengthened by what we saw, we have decided, in reporting what we have heard, to exercise restraint. Observing the discipline of the Julian Quirites,[270] the officers of the legions, the troops of cavalry, the common soldiers, and the cohorts were compelled to rally around their banners, and if the locations were favorable, and in suitable places they set up their encampments, as though they were towns or cities, with moats and towers. Before they set up battle lines, they occupied the neighboring mountains, taking into account the irregularities of the terrain, and they had large numbers of servants, workers, and expensive baggage. Since almost nothing like these arrangements and activities existed among our men, their deeds were due, I shall not say to Frankish courage, but rather to their strength and their aroused faith. Let those who wish say that I have omitted more than I have written: I prefer being less to being more.

If anyone knows other things that were done, let him write what he please. We thank G.o.d and such victors, who, when they had no grain, learned to feed upon roots that they dug up. If anyone is in doubt about the name of the Parthians, whom we have called Turks, or of the Caucasus, let him read Solin on Wonders, Trogus-Pompeius on the origin of the Parthians, and Jorda.n.u.s the Goth on the Getae. May G.o.d stand watch as this pious work comes to an end.--

Endnotes

[1] A translation into French was done more than 170 years ago by F.

Guizot, in v. 9 of his *Collection des memoires relatifs a l'histoire de France*, Paris, 1825.

[2] John Benton, *Self and Society in Medieval France*, New York, 1970; Guibert de Nogent, *Autobiographie*, edited and translated by Edmond-Rene Labande, Paris, 1981; Paul J. Archambault, *A Monk's Confessions*, University Park, 1995. The *Monodiae*, however, was also not popular in its own time. No medieval writer mentions the work, and no ma.n.u.script has survived. See Labande's edition, pp. xxiii-xxviii, for a discussion of the editorial problems that stem from being compelled to work from BN. f.l. Baluze 42. For recent discussion of Guibert, see M.D. Coupe, "The personality of Guibert de Nogent reconsidered," *Journal of Medieval History* IX, no. 4 [Dec. 1983], pp. 317-329, which supplies summary and judgement of the work of J. Kantor, Benton, and others. See also Jacques Charaud, "La conception de l'histoire de Guibert de Nogent,"

*Cahiers de civilisation medievale* VIII (1965), pp.

381-395, and Klaus Schreiner, "Discrimen veri ac falsi," *Archive fur Kulturgeschicht* XLVIII (1966), pp. 1-51. Both Charaud and Schreiner are concerned to demonstrate the degree to which Guibert's vision of history is ruled by theology, and tropology in particular; both articles can be read as respectful corrections of Bernard Monod, "De la methode historique chez Guibert de Nogent," *Revue historique* 84 (1904), pp. 51-70. Unfortunately, Laet.i.tia Boehm's thesis, *Studien zur Geschichtschreibung des ersten Kreuzzuges Guibert von Nogent*, Munich, 1954, has remained unpublished. Georg Misch also makes an attempt to characterize Guibert, for the most part on the basis of Book One of the *Monodiae*, in *Geschichte der Autobiographie*, vol. 3, part two, first half, Frankfurt, 1959, pp. 108-162

[3] Early in the *Memoirs* Guibert says that his father died eight months after his own birth; later he gives the time between his birth and his father's death as scarcely six months; in both instances he neglects to give the year.

[4] Characteristics at work also in his other writings; see Guibert's *De pignoribus sanctorum* (Migne PL 156.607-684) for an extended attack on those who believe in the wrong relics.

[5] *Journal of Medieval History* 2 (1976), p. 299 (of pp.

281-303).

[6] See Louis Brehier's edition and translation, *Histoire anonyme de la premiere croisade*, Paris, 1924; for a later edition, see Rosalind Hill, *Gesta Francorum*, London, New York, 1962.

[7] Baldric of Dole and Robert the Monk also insistently added to the story of the First Crusade what Riley-Smith (pp. 135-153) calls "theological refinement."

[8] Brehier 119-125.

[9] Brehier 155.

[10] Brehier 133-135.

[11] For a preliminary study of Guibert's diction, see Eitan Burstein, "Quelques remarques a propos du vocabulaire de Guibert de Nogent,"