Crusades

"It is he that saith not ‘Kismet’; it is he that knows not Fate; It is Richard, it is Raymond, it is Godfrey in the gate!"

"Through most of the heyday of chivalry the crusade had been regarded as the formal epitome of chivalrous activity."

"The current fascination among Muslims with the history of the Crusades, the vast literature on the subject, both academic and popular, and the repeated inferences drawn from the final extinction of the Crusading principalities throw some light on attitudes in this matter. Islam from its inception is a religion of power, and in the Muslim world view it is right and proper that power should be wielded by Muslims and Muslims alone. Others may receive the tolerance, even the benevolence, of the Muslim state, provided that they clearly recognize Muslim supremacy. That Muslims should rule over non-Muslims is right and normal. That non-Muslims should rule over Muslims is an offense against the laws of God and nature, and this is true whether in Kashmir, Palestine, Lebanon, or Cyprus. Here again, it must be recalled that Islam is not conceived as a religion in the limited Western sense but as a community, a loyalty, and a way of life—and that the Islamic community is still recovering from the traumatic era when Muslim governments and empires were overthrown and Muslim peoples forcibly subjected to alien, infidel rule."

"Religion, and it can merge into nationalism as orthodoxy does with the Serbs and the Russians, offers both a cause worth dying for and the promise of eternal life. The crusaders did not leave their homes all over Europe and make the long and dangerous journey to the Holy Land just to acquire loot and land. There was more and better to be had much closer to home. They were driven by what they thought was a divine mission, to retrieve the land where Christ had once lived for Christendom. Many crusaders – kings such as Richard I of England, the Lionheart, and Philip II of France and great landed magnates – left behind properties, position and families and many never returned. Egged on by religious leaders such as Pope Gregory VII, who reminded the faithful of the passage from the Book of Jeremiah ‘Cursed be he that keepeth back his sword from blood’, they killed indiscriminately those they thought of as infidels. In the massacres in Jerusalem in 1099 the streets were said to have run with blood, in some places up to the knees of the crusaders’ horses. ‘None of them were left alive; neither women nor children were spared,’ said a contemporary account."

"In the heyday of the Byzantine Empire its rulers tried to manage affairs from Constantinople, either bringing foreign rulers to their court or conducting negotiations by letters and by envoys who acted as the self-styled “voice of kings.” In 1096 and 1097 the emperor Alexis Comnenos made a point of meeting the leaders of the First Crusade in his own palace, as did Manuel Comnenos when the Second Crusade arrived in 1147. But when Byzantium spiralled into decline in the fourteenth century, its emperors became as mobile as those of the late Roman Empire, and much less potent. Emperor Manuel II was reduced to touring the courts of Italy, France, Germany and England for help against the Ottoman Turks, handing out precious books and pieces of the supposed tunic of Christ as inducements. This was the diplomacy of desperation: Byzantium fell to the Turks in 1453, less than thirty years after Manuel’s death."

"In the light of the evidence it is hard to believe that most crusaders were motivated by crude materialism. Given their knowledge and expectations and the economic climate in which they lived, the disposal of assets to invest in the fairly remote possibility of settlement in the East would have been a stupid gamble. It makes much more sense to suppose, in so far as one can generalize about them, that they were moved by an idealism which must have inspired not only them but their families. Parents, brothers and sisters, wives and children had to face a long absence and must have worried about them: in 1098 Countess Ida of Boulogne made an endowment to the abbey of St Bertin 'for the safety of her sons, Godfrey and Baldwin, who have gone to Jerusalem'. And they and more distant relatives – cousins, uncles and nephews – were prepared to endow them out of the patrimonial lands. I have already stressed that no one can treat the phenomenal growth of monasticism in this period without taking into account not only those who entered the communities to be professed, but also the lay men and women who were prepared to endow new religious houses with lands and rents. The same is true of the crusading movement. Behind many crusaders stood a large body of men and women who were prepared to sacrifice interest to help them go. It is hard to avoid concluding that they were fired by the opportunity presented to a relative not only of making a penitential pilgrimage to Jerusalem but also of fighting in a holy cause. For almost a century great lords, castellans and knights had been subjected to abuse by the Church. Wilting under the torrent of invective and responding to the attempts of churchmen to reform their way of life in terms they could understand, they had become perceptibly more pious. Now they were presented by a pope who knew them intimately with the chance of performing a meritorious act which exactly fitted their upbringing and devotional needs and they seized it eagerly.But they responded, of course, in their own way. They were not theologians and were bound to react in ways consonant with their own ideas of right and wrong, ideas that did not always respond to those of senior churchmen. The emphasis that Urban had put on charity – love of Christian brothers under the heel of Islam, love of Christ whose land was subject to the Muslim yoke – could not but arouse in their minds analogies with their own kin and their own lords' patrimonies, and remind them of their obligations to avenge injuries to their relatives and lords. And that put the crusade on the level of a vendetta. Their leaders, writing to Urban in September 1098, informed him that 'The Turks, who inflicted much dishonour on Our Lord Jesus Christ, have been taken and killed and we Jerusalemites have avenged the injury to the supreme God Jesus Christ.'"

"I will a tale to thee rehearse, a tale of import mighty; And if attention you do lend, I hope the tale will please you. 'Tis how the Frank by arms did gain the realm of fair Morea."

"Well, at the time that I am telling you about, in those days the lord of Vlachia and of all Hellas, of Arta and Yannina and of all the Despotate, was a man named Kyr Ioannes, Vatatses was his surname [sic. And when he heard and learned and was informed that the Franks had seized the rule of the City, and had crowned an emperor, had taken the castles and had distributed the towns of all Romania; quickly, in haste he sent word into Cumania; ten thousand came, all choice Cumans with choice Turkomans, all on horse. They had good weapons, they carried jerids; some held lances and others, clubs. He also mustered the troops of all his dominion, he amassed large and courageous armies, and he launched a vigorous attack to open war on the Franks; but not to fight in the field, face to face, but with cunning, as is the custom of the Turks. Now, when the one season passed, the other returned; with cunning, he sent out his spies so that he might be informed at all times of what the Franks were doing. And when he learned of the whereabouts of Boniface, king of Salonika, thus they called him, he marched by night until he reached there. He hid his troops in ambush in suitable places; and as soon as it was dawn and day was breaking, he directed two hundred of his light horse to rush in and pillage around his castle; they collected booty, took it and fled. Seeing this, the Lombards who were with the king quickly took up their arms and sprang into their saddles; the king, himself, went out together with them, like men inexperienced in the warfare of the Romans. Around fifty men rode back and forth; and those who had pillaged fled with the booty in order to bring them into the ambuscades. Thereupon, those who were lying in hiding leaped out of ambush on all sides and began to shoot arrows at the Lombards; the Cumans, who had pretended to be fleeing, rode around behind them and shot arrows at the chargers. And when the Lombards and Boniface, their lord, the king of Salonika, saw that they had encircled them and were shooting arrows at them, gathered themselves all together, to live and to die. But the Cumans and the Romans did not come close to them; they shot at them with their arrows from afar and in this way they killed them and did them to death. From that time on, as I am telling you, with deceit and guile, as is their way, the Romans fought battles with the Franks, taking and losing them, as is the way of battles and campaigns everywhere, until three years had passed."

"A certain priest named Peter, from the kingdom of the Franks and the bishopric of Amiens, a hermit both in deed and name, I by the same ardor, arrived at Jerusalem. He was small in stature and his external appearance contemptible, but greater valor ruled in his slight frame. For be was sharp witted, his glance was bright and captivating, and be spoke with ease and eloquence. Having paid the tax which was exacted from all Christians who wished to enter, he went into the city and was entertained by a trusty man who was also a confessor of Christ. He diligently questioned his host, as he was a zealous man, and learned more fully from him not only the existing perils, but also the persecutions which their ancestors had suffered long before. And if in what he heard any details were lacking, he completed the account from the witness of his own eyes. For remaining in the city and visiting the churches he learned more fully the truth of what had been told to him by others.Hearing also that the Patriarch of the city was a devout and God-fearing man, he wished to confer with him and to learn more fully from him the truth concerning some matters. Accordingly he went to him, and having been presented by a trustworthy man, both be and the Patriarch mutually enjoyed their conferences.The name of the Patriarch was Simeon. As he learned from Peter's conversation that the latter was prudent, able and eloquent, and a man of great experience, be began to disclose to him more confidentially all the evils which the people of God had suffered while dwelling in Jerusalem.To whom Peter replied: "You may be assured, holy father, that if the Roman church and the princes of the West should learn from a zealous and a reliable witness the calamities which you suffer, there is not the slightest doubt that they would hasten to remedy the evil, both by words and deeds. Write them zealously both to the lord Pope and the Roman church and to the kings and princes of the West, and confirm your letter by the authority of your seal. I, truly, for the sake of the salvation of my soul, do not hesitate to undertake this task. And I am prepared under God's guidance to visit them all, to exhort them all, zealously to inform them of the greatness of your sufferings and to urge them to hasten to your relief."Of a truth, Thou art great, O Lord our God, and to thy mercy there is no end! Of a truth, blessed Jesus, those who trust in Thee shall not be brought to confusion! How did this poor pilgrim, destitute of all resources and far from his native land, have so great confidence that he dared to undertake an enterprise so much beyond his strength and to hope to accomplish his vow, unless it was that he turned all his thoughts to Thee, his protector, and filled with charity, pitying the misfortunes of his brethren, loving, his neighbor as himself, he was content to fulfill the law? Strength is a vain thing, but charity overcometh. What his brethren prescribed might appear difficult and even impossible, but the love of God and of his neighbor rendered it easy for him, for love is strong as death. Faith which worketh by love availeth with Thee, and the good deeds near Thee do not remain without fruit. Accordingly Thou didst not permit Thy servant long to remain in doubt. Thou didst manifest Thyself to him. Thou didst fortify, him by Thy revelation that he might not hesitate, and breathing into him Thy hidden spirit, Thou madest him arise with greater strength to accomplish the work of charity.Therefore, after performing the usual prayers, taking leave of the lord Patriarch and receiving his blessing, he went to the seacoast. There he found a vessel belonging to some merchants who were preparing to cross to Apulia. He went on board, and after a successful journey arrived at Bari. Thence he proceeded to Rome, and found the lord Pope Urban in the vicinity. He presented the letters of the Patriarch and of the Christians who dwelt at Jerusalem, and showed their misery and the abominations which the unclean races wrought in the holy places. Thus faithfully and prudently he performed the commission entrusted to him."