Memoirs of Extraordinary Popular Delusions — Volume 2

by Charles Mackay

The first ebullition of their gladness having subsided, the army marched forward, and invested the city on all sides. The assault was almost immediately begun; but after the Christians had lost some of their bravest knights, that mode of attack was abandoned, and the army commenced its preparations for a regular siege. Mangonels, moveable towers, and battering rams, together with a machine called a sow, made of wood, and covered with raw hides, inside of which miners worked to undermine the walls, were forthwith constructed; and to restore the courage and discipline of the army, which had suffered from the unworthy dissensions of the chiefs, the latter held out the hand of friendship to each other, and Tancred and the Count of Toulouse embraced in sight of the whole camp. The clergy aided the cause with their powerful voice, and preached union and goodwill to the highest and the lowest. A solemn procession was also ordered round the city, in which the entire army joined, prayers being offered up at every spot which gospel records had taught them to consider as peculiarly sacred.

The Saracens upon the ramparts beheld all these manifestations without alarm. To incense the Christians, whom they despised, they constructed rude crosses, and fixed them upon the walls, and spat upon and pelted them with dirt and stones. This insult to the symbol of their faith raised the wrath of the crusaders to that height that bravery became ferocity and enthusiasm madness. When all the engines of war were completed the attack was recommenced, and every soldier of the Christian army fought with a vigour which the sense of private wrong invariably inspires. Every man had been personally outraged, and the knights worked at the battering-rams with as much readiness as the meanest soldiers. The Saracen arrows and balls of fire fell thick and fast among them, but the tremendous rams still heaved against the walls, while the best marksmen of the host were busily employed in the several floors of the moveable towers in dealing death among the Turks upon the battlements. Godfrey, Raymond, Tancred, and Robert of Normandy, each upon his tower, fought for hours with unwearied energy, often repulsed, but ever ready to renew the struggle. The Turks, no longer despising the enemy, defended themselves with the utmost skill and bravery till darkness brought a cessation of hostilities. Short was the sleep that night in the Christian camp. The priests offered up solemn prayers in the midst of the attentive soldiery for the triumph of the Cross in this last great struggle, and as soon as morning dawned every one was in readiness for the affray. The women and children lent their aid, the latter running unconcerned to and fro while the arrows fell fast around them, bearing water to the thirsty combatants. The saints were believed to be aiding their efforts, and the army, impressed with this idea, surmounted difficulties under which a force thrice as numerous, but without their faith, would have quailed and been defeated. Raymond of Toulouse at last forced his way into the city by escalade, while at the very same moment Tancred and Robert of Normandy succeeded in bursting open one of the gates. The Turks flew to repair the mischief, and Godfrey of Bouillon, seeing the battlements comparatively deserted, let down the drawbridge of his moveable tower, and sprang forward, followed by all the knights of his train. In an instant after, the banner of the Cross floated upon the walls of Jerusalem. The crusaders, raising once more their redoubtable war-cry, rushed on from every side, and the city was taken. The battle raged in the streets for several hours, and the Christians, remembering their insulted faith, gave no quarter to young or old, male or female, sick or strong. Not one of the leaders thought himself at liberty to issue orders for staying the carnage, and if he had, he would not have been obeyed. The Saracens fled in great numbers to the mosque of Soliman, but they had not time to fortify themselves within it ere the Christians were upon them. Ten thousand persons are said to have perished in that building alone.

Peter the Hermit, who had remained so long under the veil of neglect, was repaid that day for all his zeal and all his sufferings. As soon as the battle was over, the Christians of Jerusalem issued forth from their hiding-places to welcome their deliverers. They instantly recognized the Hermit as the pilgrim who, years before, had spoken to them so eloquently of the wrongs and insults they had endured, and promised to stir up the princes and people of Europe in their behalf. They clung to the skirts of his garments in the fervour of their gratitude, and vowed to remember him for ever in their prayers. Many of them shed tears about his neck, and attributed the deliverance of Jerusalem solely to his courage and perseverance. Peter afterwards held some ecclesiastical office in the Holy City, but what it was, or what was his ultimate fate, history has forgotten to inform us. Some say that he returned to France and founded a monastery, but the story does not rest upon sufficient authority.

The grand object for which the popular swarms of Europe had forsaken their homes was now accomplished. The Moslem mosques of Jerusalem were converted into churches for a purer faith, and the mount of Calvary and the sepulchre of Christ were profaned no longer by the presence or the power of the infidel. Popular frenzy had fulfilled its mission, and, as a natural consequence, it began to subside from that time forth. The news of the capture of Jerusalem brought numbers of pilgrims from Europe, and, among others, Stephen Count of Chartres and Hugh of Vermandois, to atone for their desertion; but nothing like the former enthusiasm existed among the nations.

Thus then ends the history of the first Crusade. For the better understanding of the second, it will be necessary to describe the interval between them, and to enter into a slight sketch of the history of Jerusalem under its Latin kings, the long and fruitless wars they continued to wage with the unvanquished Saracens, and the poor and miserable results which sprang from so vast an expenditure of zeal, and so deplorable a waste of human life.

The necessity of having some recognized chief was soon felt by the crusaders, and Godfrey de Bouillon, less ambitious than Bohemund, or Raymond of Toulouse, gave his cold consent to wield a sceptre which the latter chiefs would have clutched with eagerness. He was hardly invested with the royal mantle before the Saracens menaced his capital. With much vigour and judgment he exerted himself to follow up the advantages he had gained, and marching out to meet the enemy before they had time to besiege him in Jerusalem, he gave them battle at Ascalon, and defeated them with great loss. He did not, however, live long to enjoy his new dignity, being seized with a fatal illness when he had only reigned nine months. To him succeeded his brother, Baldwin of Edessa. The latter monarch did much to improve the condition of Jerusalem and to extend its territory, but was not able to make a firm footing for his successors. For fifty years, in which the history of Jerusalem is full of interest to the historical student, the crusaders were exposed to fierce and constant hostilities, often gaining battles and territory, and as often losing them, but becoming every day weaker and more divided, while the Saracens became stronger and more united to harass and root them out. The battles of this period were of the most chivalrous character, and deeds of heroism were done by the handful of brave knights that remained in Syria, which have hardly their parallel in the annals of war. In the course of time, however, the Christians could not avoid feeling some respect for the courage, and admiration for the polished manners and advanced civilization of the Saracens, so much superior to the rudeness and semi-barbarism of Europe at that day. Difference of faith did not prevent them from forming alliances with the dark-eyed maidens of the East. One of the first to set the example of taking a Paynim spouse was King Baldwin himself, and these connexions in time became, not only frequent, but almost universal, among such of the knights as had resolved to spend their lives in Palestine. These Eastern ladies were obliged, however, to submit to the ceremony of baptism before they could be received to the arms of a Christian lord. These, and their offspring, naturally looked upon the Saracens with less hatred than did the zealots who conquered Jerusalem, and who thought it a sin deserving the wrath of God to spare an unbeliever. We find, in consequence, that the most obstinate battles waged during the reigns of the later Kings of Jerusalem were fought by the new and raw levies who from time to time arrived from Europe, lured by the hope of glory, or spurred by fanaticism. The latter broke without scruple the truces established between the original settlers and the Saracens, and drew down severe retaliation upon many thousands of their brethren in the faith, whose prudence was stronger than their zeal, and whose chief desire was to live in peace.

Things remained in this unsatisfactory state till the close of the year 1145, when Edessa, the strong frontier town of the Christian kingdom, fell into the bauds of the Saracens. The latter were commanded by Zenghi, a powerful and enterprising monarch, and, after his death, by his son Nourheddin, as powerful and enterprising as his father. An unsuccessful attempt was made by the Count of Edessa to regain the fortress, but Nourheddin, with a large army, came to the rescue, and after defeating the Count with great slaughter, marched into Edessa and caused its fortifications to be rased to the ground, that the town might never more be a bulwark of defence for the kingdom of Jerusalem. The road to the capital was now open, and consternation seized the hearts of the Christians. Nourheddin, it was known, was only waiting for a favourable opportunity to advance upon Jerusalem, and the armies of the Cross, weakened and divided, were not in a condition to make any available resistance. The clergy were filled with grief and alarm, and wrote repeated letters to the Pope and the sovereigns of Europe, urging the expediency of a new Crusade for the relief of Jerusalem. By far the greater number of the priests of Palestine were natives of France, and these naturally looked first to their own country. The solicitations they sent to Louis the Seventh were urgent and oft repeated, and the chivalry of France began to talk once more of arming in the defence of the birthplace of Jesus. The kings of Europe, whose interest it had not been to take any part in the first Crusade, began to bestir themselves in this; and a man appeared, eloquent as Peter the Hermit, to arouse the people as he had done.

We find, however, that the enthusiasm of the second did not equal that of the first Crusade: in fact, the mania had reached its climax in the time of Peter the Hermit, and decreased regularly from that period. The third Crusade was less general than the second, and the fourth than the third, and so on, until the public enthusiasm was quite extinct, and Jerusalem returned at last to the dominion of its old masters without a convulsion in Christendom. Various reasons have been assigned for this; and one very generally put forward is, that Europe was wearied with continued struggles, and had become sick of "precipitating itself upon Asia." M. Guizot, in his admirable lectures upon European civilization, successfully combats this opinion, and offers one of his own, which is far more satisfactory. He says, in his eighth lecture, "It has been often repeated, that Europe was tired of continually invading Asia. This expression appears to me exceedingly incorrect. It is not possible that human beings can be wearied with what they have not done—that the labours of their forefathers can fatigue them. Weariness is a personal, not an inherited feeling. The men of the thirteenth century were not fatigued by the Crusades of the twelfth. They were influenced by another cause. A great change had taken place in ideas, sentiments, and social conditions. The same desires and the same wants were no longer felt. The same things were no longer believed. The people refused to believe what their ancestors were persuaded of."

This is, in fact, the secret of the change; and its truth becomes more apparent as we advance in the history of the Crusades, and compare the state of the public mind at the different periods when Godfrey of Bouillon, Louis VII. and Richard I. were chiefs and leaders of the movement. The Crusades themselves were the means of operating a great change in national ideas, and advancing the civilization of Europe. In the time of Godfrey, the nobles were all-powerful and all-oppressive, and equally obnoxious to kings and people. During their absence along with that portion of the community the deepest sunk in ignorance and superstition, both kings and people fortified themselves against the renewal of aristocratic tyranny, and in proportion as they became free, became civilized. It was during this period that in France, the grand centre of the crusading madness, the communes began to acquire strength, and the monarch to possess a tangible and not a merely theoretic authority. Order and comfort began to take root, and, when the second Crusade was preached, men were in consequence much less willing to abandon their homes than they had been during the first. Such pilgrims as had returned from the Holy Land came back with minds more liberal and expanded than when they set out. They had come in contact with a people more civilized than themselves; they had seen something more of the world, and had lost some portion, however small, of the prejudice and bigotry of ignorance. The institution of chivalry had also exercised its humanizing influence, and coming bright and fresh through the ordeal of the Crusades, had softened the character and improved the hearts of the aristocratic order. The Trouveres and Troubadours, singing of love and war in strains pleasing to every class of society, helped to root out the gloomy superstitions which, at the first Crusade, filled the minds of all those who were able to think. Men became in consequence less exclusively under the mental thraldom of the priesthood, and lost much of the credulity which formerly distinguished them.

The Crusades appear never to have excited so much attention in England as on the continent of Europe; not because the people were less fanatical than their neighbours, but because they were occupied in matters of graver interest. The English were suffering too severely from the recent successful invasion of their soil, to have much sympathy to bestow upon the distresses of people so far away as the Christians of Palestine; and we find that they took no part in the first Crusade, and very little in the second. Even then those who engaged in it were chiefly Norman knights and their vassals, and not the Saxon franklins and population, who no doubt thought, in their sorrow, as many wise men have thought since, that charity should begin at home.