The march from Ma’arrat al-Numan to Jerusalem took Raymond and his Provençals the best part of five months, being punctuated by a long, fruitless siege of Arqah (February–May 1099). Gradually all the other leaders except Bohemund joined Raymond: Robert of Normandy almost immediately in January; Godfrey of Bouillon and Robert of Flanders only in mid-March. At Arqah, the final diplomatic breach with the Egyptians occurred. The crusaders now realised that speed was essential if they were to reach Jerusalem before a relief army arrived from Egypt and so avoid a rerun of the trials at Antioch. So each of the main coastal ports was avoided or deals were struck with their rulers. Only when Ramleh was reached in early June did the westerners establish their own garrisons, partly to secure the link with the coast that was to prove vital in the ensuing siege of the Holy City.
Throughout the march, which ended with their arrival before the walls of Jerusalem on 7 June, the crusaders were accompanied by visions and miracles. At Arqah, to face down his critics, Peter Bartholomew underwent an ordeal by fire (8 April) in which, depending on the witness, he suffered mortal burns or survived only to be severely mauled by a hysterical mob of supporters: either way, he died on 20 April, casting further doubt on the authenticity of the Holy Lance. However, other visions and other visionaries stepped into Peter’s place to reassure the Christian host of their providential uniqueness and the close watch kept over them by the saints and by their own deceased comrades now elevated as martyrs to eternal bliss. By the time the siege of Jerusalem began, the crusaders displayed characteristics of a revivalist rally as well as an army on the march. This was no accident. Rather, it formed a vital ingredient in maintaining unity, direction and optimism.
The story is taken up by the Gesta Francorum.
When Raymond saw that he was the cause why none of the other leaders would set out on the way to the Holy Sepulchre, he went out barefoot from Marra on 13 January and reached Kafartab, where he stayed for three days and the count of Normandy joined him. The king of Shayzar [Ali ibn Munqidh] had sent many messengers to Count Raymond while he was at Marra and Kafartab,* because he wanted a treaty of peace, and he swore to pay an indemnity, and to be kind to the Christian pilgrims, so that while they were within his territory they should not suffer the least offence, and he said that he would be glad to sell them horses and food. So our men went out and came to encamp near Shayzar, on the river Orontes. When the king of Shayzar saw the Frankish camp so near to the city he was anxious, and ordered merchandise to be withheld from them unless they moved further off from the city boundary. Next day he sent two Turks, his messengers, to go with them and show them the ford over the river, and to lead them where they could find booty; so they came into a valley guarded by a castle, and seized there more than five thousand animals and plenty of corn and other goods, which were a great refreshment to the whole army of Christ. The garrison of the castle surrendered to the count, and gave him horses and refined gold, and swore on the Koran that they would do no harm to the pilgrims. We stayed there for five days, and when we set out we came rejoicing and took up our quarters in a castle belonging to Arabs, for its lord came out and made an agreement with the count. After leaving this place we reached a city which was very beautiful and full of all kinds of good things; it was called Cepkalia† and stood in a valley. Its inhabitants, on hearing of the approach of the Franks, left the city, and their gardens full of vegetables and houses full of food, and took to flight. On the third day we left this city and crossed a mountain‡ which was very high and broad, and entered the valley of Sem [the al-Buqaiah valley], which was extremely fertile, and there we stayed for nearly fifteen days. Not far off there was a castle, in which a great multitude of pagans had assembled. Our men attacked it, and would have taken it by force if the Saracens had not turned out of the gates an immense number of beasts, so that our men returned to the camp with all the good things which they had captured. At dawn our men struck their tents and came to besiege that castle, proposing to encamp there, but the pagans had fled and left the castle empty. Our men entered and found plenty of corn, wine, oil, flour and whatever they needed, so we celebrated the feast of Candlemas there with great devotion. While we were there messengers came from the city of La Chamelle,* the king of which sent to the count horses and gold, and made an agreement with him that he would not do the Christians the least harm, but that he would be kind to them and respect them. Also the king of Tripoli [Fakhr al-Malik ibn Ammar] sent to the count, proposing to make a faithful treaty of friendship with him, if he agreed, and he sent ten horses and four mules and some gold; but the count said that he would make no treaty at all with him, unless he would be christened.
When we left that valley (which was a very good place) we came on Monday in the second week in February to a castle which is called Arqah and pitched our tents around it.† This castle was full of an immense horde of pagans, Turks, Saracens, Arabs and Paulicians, who had made its fortifications exceedingly strong and defended themselves bravely. While we were there fourteen of our knights rode over to the city of Tripoli, which was quite near, and found about sixty Turks and others who had rounded up men and beasts to the number of more than fifteen hundred. Our men made the sign of the Cross and attacked them, killing six men and capturing six horses, and by God’s help they won a marvellous victory.
Raymond Pilet and Raymond, viscount of Turenne,* left the main army of Count Raymond and came to the city of Tortosa,† which they attacked bravely, for it was garrisoned by many of the pagans. When night fell they withdrew into a corner where they encamped and lit many fires, so that it might appear that the whole host was there. The pagans were terrified and fled secretly in the night, leaving the city full of provisions. (It has also an excellent harbour.) Next morning our men came and attacked it from all sides, but they found it empty, so they entered it and stayed there until the siege of Arqah began. There is another city, called Maraclea, not far from this one; the amir who governed it made a treaty with our men, admitted them to the city, and put up our banner.‡
Meanwhile Duke Godfrey, Bohemund and the count of Flanders came to the city of Laodicea,§ where Bohemund broke away and went back to Antioch. The others came and laid siege to a city called Jabala.¶ But when Raymond, count of St Gilles, heard that an immense force of pagans was speeding towards us, determined to fight, he took counsel with his followers and decided to summon those of our leaders who were besieging Jabala to come to his aid. When they heard this news they made a treaty with the amir at once, and agreed with him on terms of peace, receiving a tribute of horses and gold, and so they left the city and came to our help; but the threatened attack did not come, so the said counts encamped on the other side of the river and took part in the siege of Arqah.
Not long afterwards our men rode against Tripoli, and came upon Turks, Arabs and Saracens outside the city. Our men scared them off and put them to flight, killing many of the leading men of the city. So great were the slaughter of pagans and the bloodshed that even the stream which flowed into the city ran red and stained the water in the citizens’ tanks, for which reason they were full of grief and lamentation, and so frightened that none of them dared to go outside the city gate.
Another day our men rode over beyond Sem and found oxen, sheep, asses and many other beasts, and they also carried off nearly three thousand camels. We went on besieging Arqah for three months, all but one day, and celebrated Easter there on 10 April. While the siege was going on our ships* put into a port near at hand, and they were laden with plenty of provisions, corn, wine, meat, cheese, barley and oil, so that the whole army was very well supplied. Many of our men, including Anselm of Ribemont,† William the Picard and many others whose names I do not know, suffered blessed martyrdom in the course of this siege. The king of Tripoli sent frequent messengers to our leaders, asking them to raise the siege and make a treaty with him. When Duke Godfrey and Raymond, count of St Gilles, and Robert the Norman and the count of Flanders heard this, and saw that the season of harvest was come, for we were eating spring beans in the middle of March and corn in the middle of April, they took counsel together and decided that it would be a very good thing to finish the journey to Jerusalem while the harvest was being gathered in.
Therefore we left the castle and came to Tripoli on Friday, 13 May, and there we stayed for three days. The king of Tripoli finally made an agreement to set free at once more than three hundred pilgrims who had been captured there, and to give us 15,000 bezants and fifteen horses of great value. He also sold us plenty of horses, asses and provisions, so that the whole army of Christ was well supplied. The treaty also stated that if we could defeat the army which the amir of Cairo‡ was preparing against our men, and could take Jerusalem, then the king of Tripoli would be christened and hold his land from our leaders. This was the lawful agreement.
We departed from the city one Monday in the month of May and travelled all that day and night, by a narrow and steep path, until we came to a castle called Batrun, and thence to a city on the coast called Jubayl, where we suffered badly from thirst, so that we were exhausted by the time that we reached the river called Braym [the Nahr Ibrahim]. After this we spent the night and the following day (which was Ascension Day) in crossing a cliff where the path is very narrow, and we expected to find our enemies lying in ambush, but by God’s grace none of them dared to come near us.* Then our knights went on ahead of us, clearing the way, and we reached a city called Beirut which lies on the coast. From thence we came to another city called Sidon and so to another called Tyre, and from Tyre to Acre. From Acre we came to a castle named Haifa, and afterwards we encamped near Caesarea, where we celebrated Whit Sunday on 30 May. Thence we came to the city of Ramleh,† which the Saracens had evacuated for fear of the Franks. Near Ramleh is a church worthy of great reverence, for in it rests the most precious body of St George, who there suffered blessed martyrdom at the hands of the treacherous pagans for the name of Christ. While we were there our leaders took counsel together to choose a bishop‡ who might protect and build up this church, and they paid him tithes and endowed him with gold and silver, horses and other animals, so that he and his household might live in a proper and religious manner.
Raymond of Aguilers’s account contains his usual differing emphases.
Encouraged by their good fortune and the propitious omens of the crosses, the foragers left their booty at Kafartab, four leagues’ journey from Ma’arrat al-Numan, and those who had friends at Ma’arrat al-Numan returned with Raymond. On the appointed day the count, his clerks and the bishop of al-Bara departed and trudged along barefoot, calling out for God’s mercy and the saints’ protection as flames set by the departing Christians mounted the ruins of Ma’arrat al-Numan. In the rear marched Tancred with forty knights and many footmen. News of the resumption of the crusade caused nearby rulers to send Arab nobles to Raymond with prayers and many offerings and promises of future submission as well as free and saleable goods.*
We continued our march in security following their oaths and their surrender of hostages as security. But we think our guides, sent to us by the ruler of Shayzar,† led us poorly on the first day, because we lacked everything but water at the camping site; but on the next day the same guides inadvertently led us into a valley where the cattle of the ruler and of all of the vicinity had been herded on account of the fear which we had inspired. Long aware of our proposed march, the ruler of Shayzar had ordered the Saracens to flee; however, if he had commanded the entire region to block our march, it would not have been done, because we too were informed. Raymond of the Isle‡ and a comrade on this day captured the king’s courier with letters urging all the natives to flee. Upon news of the capture of his messenger, the king said, ‘My men, in place of hastily fleeing before the faces of the Franks as I ordered, come to them; and since God chose this race, I shall not stand in the way of their wishes.’ Then the ruler blessed God, the provider of life’s necessities for those who fear him.
The sight and capture of this unexpected large herd of cattle caused our knights and more affluent people to go to Shayzar and Camela [Hims] with their money to buy Arabian horses with the excuse, ‘Since God took care of our nourishment, let us take care of the poor and the army’; and so we had almost one thousand of the best war horses. Day by day the poor regained health, the knights became stronger, the army seemed to multiply; and the further we marched the greater were God’s benefits. Although adequately provisioned, certain men tried to persuade Raymond to turn from the route for a short time to take Jabala, a sea-coast town. But Tancred and other brave and good men blocked the move, arguing: ‘God visited the poor and us; therefore must we turn from the journey? Are not the past hardships of battle at Antioch, cold, starvation and all human wretchedness sufficient? Why should we alone fight the whole world? Shall we kill all mankind? Think a bit; of one hundred thousand knights hardly less than one thousand remain, and of two hundred thousand armed footmen less than five thousand are left to fight. Shall we dilly-dally until all of us are liquidated? Will Christians from the west come if they hear of the fall of Antioch, Gibellum [Jabala] and other Islamic towns? No, but let us march to Jerusalem, the city of our quest, and surely God will deliver it to us; and only then will cities on our route, Gibellum, Tripoli, Tyre and Acre be evacuated by their inhabitants out of fear of the new wave of crusaders from Christendom.’
In the mean time along our march Turks and Arabs lurked in the rear, killing and robbing the infirm and straggling poor; and following two such incidents the count lay in ambush as the crusaders marched by. On the other hand the infidels with impunity and hopeful of booty pushed behind our army as in the past; but now as they rode past the ambush, Raymond and his knights rushed upon them, threw them into disorder, confused and killed them, and happily returned to the main body with their horses. Following this experience, Raymond and a large number of armed horsemen rode in the rearguard, and as a result the enemy ceased to prey upon the poor. Added to this precaution other armed knights along with the count of Normandy, Tancred and the bishop of al-Bara rode in the vanguard so that the enemy could not rout us from the front or the rear.
It is to be noted that the bishop of al-Bara left a garrison of seven knights and thirty footmen commanded by William, son of Peter of Cuniliacum, at al-Bara and on the advice of the count, who wished to increase the number of knights who marched from Ma’arrat al-Numan to Jerusalem, joined the crusading army. William, a devout and faithful man, in a short time with God’s help caused the bishop’s interest to grow tenfold; and in place of thirty footmen he had seventy and also sixty or more knights.
We agreed in council to abandon the route to Damascus and to march to the sea coast because we could trade with Cyprus and other islands if our ships from Antioch rejoined us. When we followed this course, we found that the natives abandoned their cities, fortifications and well-stocked farms. Then we arrived in a very fertile valley after circling great mountains only to find some peasants haughty because of their number and an impregnable castle.* So they showed neither peaceful intentions nor indications of abandoning their fort. On the contrary, from their hilltop they rushed down upon armed squires and footmen who were foraging helter-skelter in fields, killed a few and carried the spoils to their fort. Our enraged men moved to the foot of the mountain upon which the castle was built, but the natives would not come down to meet us. As a result of a council of war, our knights and footmen formed ranks, climbed the mountain on three sides and routed the peasants. Thirty thousand Saracens occupied the fort, a fact which with its location gave them a chance to run into the fortification or on up the higher slopes. As a result they held us back for a time.
But when we yelled our battle-cry, ‘God help us! God help us!’ almost one hundred of the terror-stricken infidels fell dead either from fright or the press of their comrades at the castle gates; and, of course, outside the wall where we fought there was great plunder in cattle, horses and sheep. While the count and his knights pressed the fight, our low-born ones became satiated with the booty; and first our poor, one by one, then our poor footmen and finally our poor knights left the scene to return to their tents some ten miles away.
At the same time Raymond commanded his knights and people to take quarters; but the Saracens, who descended from the mountain-top along with those in the castle, saw the depleted ranks of the crusaders and began to organise their broken ranks for consolidation. Raymond, neglectful of this new strategy, almost lost contact with his knights on a very steep and rocky path on which horses went single file. Confronted by this danger, he faked an advance with his men as if to attack those descending from the mountain-top. In the split second of the Saracens’ hesitation, the crusaders wheeled and turned to the apparent security of the valley. Foiled by this trick, the two contingents of the enemy, those on the mountain and those in the castle, upon seeing our descent joined forces and rushed the count’s men. In the press of the attack some of the crusaders dismounted while others rode headlong over steep places and thus perilously missed death, but some died heroically.
Certainly, Raymond never had been in such danger of loss of his life. As a result he was so provoked with himself and his troops that upon his return to the army he accused his knights in council of unauthorised abandonment of the battle and imperilment of his life. Then all vowed to continue the siege until by God’s grace the castle was razed. But God, the guide and protector of Christians from all disasters, so terrorised the defenders that in their precipitate haste they left their dead unburied. In the morning only spoils of war and a ghost castle awaited us.
The legates of the amir of Camela [Hims] and the king of Tripoli, in camp at this time, were so impressed by the sight of our courage and strength that they begged Raymond to permit them to leave upon a promise of speedy return. Shortly after their departure along with our envoys, they returned with rich gifts and many horses. This resulted from fear which seized the whole area after our capture of the hitherto impregnable castle. In addition, inhabitants of the region sent word to Raymond along with gifts and supplications, and prayed to him to send his standards and seals until he could receive their cities and castles. I mention that it was a custom in our army to respect the standard of any Frank and to refrain from an attack thereafter. Consequently, the king of Tripoli placed the count’s standard on his castles.
As a result of this turn of fortune, the fame of the count of Toulouse seemed to be excelled by no leader of the past. On their journey to Tripoli as envoys, our knights were impressed by the royal wealth, the rich dominion and the populous city. Therefore, they persuaded Raymond that the king of Tripoli would in four or five days give him gold and silver to his heart’s content if he laid siege to Arqah, a strongly defended place, one unconquerable by human force. On account of their wishes we invested Arqah and thereby caused courageous men to suffer unknown troubles. Sad to say, we bore heavy losses, including many illustrious knights. One of these, Pons of Balazun, lost his life from a rock hurled by a petrary, and it was because of his prayers that I have carried on this work which I have taken the trouble to write for all of the Orthodox, especially those across the Alps and for you, revered head of Viviers.*
I shall take care with the inspiration of God, the real author of these events, to complete the remainder of my report with the same love with which I began, and pray and beseech that all who shall hear these things shall believe in their truth. May God burden me with the horrors of hell and blot me from the book of life if I, out of zeal or hatred of anyone, add anything to this book except that which I believed or saw. Although ignorant of many things, I know that since my advancement to the priesthood on God’s crusade, it is my duty to obey God and so relate the truth rather than fabricate lies. I wish to carry on with the same charity in my history as is exhorted by the apostle when he observed, ‘Charity never fails.’ May God aid me.
During the protracted siege our ships from Antioch and Latakiah, along with Venetian and Greek vessels, anchored with grain, wine, barley, pork and other marketable goods. However, the sailors soon sailed back to the ports of Latakiah and Tortosa in view of the fact that Arqah lay a mile from the sea, and the ships had no place to dock.† The Saracens had abandoned before the siege of Arqah Tortosa, a city well fortified by inner and outer walls and well provisioned. They left it on account of the fear which God had instilled in the Saracens and Arabs of the area, a fear which caused them to believe that we were all-powerful and bent on ruthless devastation of their lands.
Yet God, unwilling to forward a siege which we undertook more for unjust interests than for him, showered us with all kinds of misfortune. Strangely enough, the Christians, who had been eager and prepared for former battles, now were indisposed or ineffectual, and the inspired soldiers of Christ who did attempt anything were either wounded or found their efforts fruitless.
At the siege of Arqah Anselm of Ribemont died gloriously.* Arising one morning, he summoned priests to him, confessed his omissions and sins, invoked God’s mercy and told them of the imminence of his death. While they stood shocked by the news since they saw Anselm hale and hearty, he explained: ‘Don’t be astonished; listen to me. Last night I saw Lord Engelrand of St Paul, who lost his life at Ma’arrat al-Numan, and I, fully conscious enquired, “What goes here? You were dead, and behold now you are alive.”†
‘Lord Engelrand replied, “Those who die in Christ’s service never die.”
‘Again I interrogated him, this time concerning the source of his exceptional beauty, and he answered, “It is not astonishing since I live in a beautiful home.”
‘Immediately, he showed me a home in heaven so beautiful that I could conceive of nothing to equal it. While I stood shocked at the sight, Lord Engelrand said, “A much more beautiful one is in preparation for you tomorrow,” and thereupon he ascended.’
Following this widely publicised narration, Anselm on this same day advanced to combat some Saracens who had stealthily sneaked out of their fort, hoping to steal something or inflict injury upon someone. In the ensuing mêlée Anselm fought courageously, but was hit on the head by a rock from a catapult. So he left this world to dwell in his heavenly home prepared for him by God.
After this a legate of the king of Babylon [Egypt], along with our released envoys who had been captives for one year, came to Arqah.* This king was still undecided on his choice of us or the Turks, and so we offered his legate these terms. If he would aid us in Jerusalem or return Jerusalem and its belongings to us, we would turn over, as we seized them, all his former cities wrested from him by the Turks. Moreover, we would divide with him all other Turkish cities not in his domain but captured with his aid. Rumour had it that the Turks promised that, if the king of Babylon would ally with them against us, they would worship Ali, kinsman of Muhammad whom he worshipped,† would accept his money, pay some tribute, and agree to other concessions unknown to us.
The king of Babylon, because of letters from Alexius with information concerning us which we found in his tents after the battle of Ascalon,‡ knew that our army was small and that the emperor plotted our destruction. He had as a result of these and other things held our envoys for a year in Babylon. But now when reports came of our entry into his lands and its attendant destruction of villages and fields and all else, he informed us that two or three hundred of us at a time and unarmed could go to Jerusalem, and return after worshipping the Lord. Confident of God’s mercy, we scoffed at the offer and let him know that if he did not return Jerusalem unreservedly we would move against Babylon.§
I remind you that the amir occupied Jerusalem at this time, because upon receipt of the news of the Turkish disaster at Antioch he laid siege to Jerusalem in the knowledge that the often defeated and routed Turks would not battle against him. He received Jerusalem following the handing over of great gifts to the defenders, and then made offerings of candles and incense at the Sepulchre of the Lord on Mount Calvary.
But let us turn back to the siege of Arqah, for as we have reported, in the midst of our army’s toil there, news came that the pope of the Turks and great hordes, who followed him since he was of Muhammad’s stock, were on their way to fight us. The army was alerted for battle-readiness and the bishop of al-Bara was despatched to Godfrey and the count of Flanders at Jabala,* a fortification overlooking the sea, midway between Arqah and Antioch and about two days’ journey from each. Following reception of our distress call, the duke and the count of Flanders abandoned the siege and rushed to our aid; but in the interim we learned that it was a false rumour circulated by the Saracens to frighten us and thereby gain respite from the siege. After the union of the armies, the count’s entourage boasted of their Arabian horses and riches, bestowed upon them by God in Saracen lands because they faced death for his sake. However, there were some who claimed that they were poverty-stricken.
So because of the great number of poor and infirm, the public was urged to give a tenth of all spoils of war. The authorised division went as follows: one-fourth to the priests who administered their masses, one-fourth to the bishop, and one-half to Peter the Hermit, the authorised custodian of the poor, the clergy and the people. In turn, of this sum Peter gave equally to the clergy and the people. Consequently, God so multiplied the number of horses and camels, as well as other necessities for the army, that wonder and astonishment grew among the crusaders. This sudden prosperity brought such contention and haughtiness to the leaders that God’s most devout Christians longed for poverty and dreadful conflict to threaten us.
The king of Tripoli offered us 15,000 gold pieces of Saracen money plus horses, she-mules, many garments, and even more of such rewards in succeeding years. To give this offer meaning, one gold piece was equivalent to 8 or 9 solidi. Our money in circulation included Pictavani [Poitou], Cartensis [Chartres], Manses [Mans], Luccenses [Lucca], Valanzani [Valence], Melgorienses [Melgueil], and Pogesi [Puy], the last named being two for one of the others. In addition, the lord of Gibellum [Jabala], fearful of another siege, sent our leaders tribute of 5,000 gold pieces, horses, she-mules and an abundant supply of wine.
Now we were well provisioned because many gifts from castles and cities other than Gibellum were sent to us. Moreover, some of the Saracens, prompted by fear or because of zeal for our way of life, anathematised Muhammad and all of his progeny and were baptised. Because of this new-found wealth each of our princes despatched messengers with letters to Saracen cities stating that he was the lord of the crusaders. Such was the ill conduct of our princes at this time, and Tancred was the greatest of the agitators. You will recall that Tancred had accepted 5,000 solidi and two thoroughbred Arabian horses from Raymond for his services on the journey to Jerusalem; but now he wished to join the forces of Godfrey. So he and Raymond quarrelled, and finally Tancred wickedly deserted the count.
Many visions, sent to us by God, were announced now; and I, author of this book, relate the following revelation under the name of the one who witnessed it.
‘In the year of the Incarnation of our Lord, 1099, in the seventh indiction, twenty-sixth epact, in the fifth concurrence, on the fifth of April, at night when I, Peter Bartholomew, rested in the count’s chapel during the siege of Arqah, I thought of the priest to whom the Lord revealed himself with the Cross at the time of Kerboga’s siege; and as I wondered why he had never revealed himself to me on the Cross, lo and behold, I saw the Lord, the apostles Peter and Andrew, and a large, heavy, dark-complexioned, big-eyed and almost bald stranger coming into the chapel.
‘The Lord then asked, “What are you doing?”
‘I replied, “I am standing here.”
‘The Lord continued, “You were almost overwhelmed by sin like the others, but what are your thoughts now?”
‘I answered, “Lord, Father, I was reflecting upon the priest and your apparition on the Cross to him.”
‘The Lord said, “I am aware of it”; and he went on to say, “Believe I am the Lord for whom you have gone crusading and that I underwent the Passion on the Cross at Jerusalem for your sins, and if you so believe you shall see.”
‘Then I saw a Cross made of two pieces of black, round, unpolished, rough, ill-fitted wood with the exception of notched and supporting middle joints.
‘The Lord commanded, “Look upon the Cross which you are seeking,” and there upon the Cross the Lord was stretched and crucified just as in the Passion. Peter, on the right, supported him with his head, Andrew on the left held his shoulders, and the stranger to the rear sustained him with his hands.
‘The Lord continued his instructions: “Report to my people this vision. Do you see my five wounds? Like these the crusaders stand in five ranks. Those of the first rank fear not spears, swords or any kind of torment, and they resemble me who went to Jerusalem, fearing not swords, lances, clubs, sticks and last, even the Cross. They die for me as I died for them, and together we reside spiritually, one in the other. Upon their death they are seated on God’s right, the place where I sat after my Resurrection and Ascension. Those of the second rank are auxiliaries of the first, a rearguard as well as a shelter in case of flight. This rank, I may say, resembles the apostles, who followed and partook of food with me. Those of the third rank act as a service of supplies, furnishing such things as stones and spears to those who fight, and they remind me of those who smote their breasts and cried out against the injustice as I was hanging on the Cross and suffering my Passion. Those of the fourth rank shut themselves up in their houses and tend to their own business when war arises, because they believe that victory lies not in my strength but in human wisdom. They are like my crucifiers who said, he deserves death; to the Cross with him because he claims to be a king, the Son of God. Those of the fifth rank, hearing the noise of battle, view it at a distance, seek its cause, display cowardice rather than bravery, and take no risks for me or their brothers. In fact, under the guise of caution they invite those wishing to join the fray or at least to furnish arms to sit on the sidelines; and so they are similar to the betrayers, Judas and the judge, Pontius Pilate.”
‘The Lord was hanging naked on the Cross with the exception of a linen loincloth of a neutral shade of black and red, bordered by white, red and green bands; and the cloth hung from his loins to his knees. After this the Cross disappeared, and the Lord remained in his former garb. Then I said to him, “Lord, God, if I report this, they will not believe me.”
‘The Lord replied, “Would you like to know the doubters?”
‘I added, “Indeed, I would.”
‘Then Christ commanded: “Have the count call the leaders and the people together, and have them line up as if for battle or a siege, and at the proper time let the best-known herald give the battle-cry, God help us, three times, and have him try to complete the military array. Then, as I said to you, you shall see the ranks, and along with the other believers recognise the unbelievers.”
‘Then I asked, “What shall we do with the doubters?”
‘The Lord answered: “Show them no mercy, kill them; they are my betrayers, brothers of Judas Iscariot. Give their worldly goods to the first rank proportionate to their need; and by this act you will find the right way which you so far have circumvented. Just as other revelations came to pass as predicted, so shall these. By the way, do you know what race I especially esteem?”
‘I replied, “The Jewish race.”
‘The Lord said: “I entertain hatred against them as unbelievers and rank them the lowest of all races.* Therefore, be sure you are not unbelievers, or else you will be with the Jews, and I shall choose other people and carry to fulfilment for them my promises which I made to you.”
‘The Lord further commanded that I relate the following to the crusaders. “Why do you fear to bring to pass justice? Let me ask you, what excels justice? I wish them to follow this procedure – appoint judges by families and relatives. If one commits an offence against another, let the plaintiff ask, Brother, would you like to be treated this way? If the aggressor continues, let the plaintiff charge him in accordance with his legal right. Thereupon, let the judge feel free to take all of the possessions of the defendant, giving one-half to the plaintiff and one-half to the authorities. If for any cause the judge equivocates, go to him and tell him that if he doesn’t set this right, he shall not be absolved even to the end of the world unless you free him. Do you know how burdensome an interdict can be? I commanded Adam not to touch the tree of knowledge, namely good and evil. He broke my command, so he and his descendants were in miserable bondage until I came as a mortal and redeemed them by my crucifixion. Of tithes, I shall say, some are to be commended because they gave as commanded, and I shall reward them and make them outstanding.”
‘Following the Lord’s statement, I requested him out of the goodness of his heart that he return to me the knowledge of the services recently taken from me at Antioch. The Lord then asked me, “Is your knowledge not sufficient for relating what you know? Yet you wish to know much more.”
‘Suddenly, I grew confident of my wisdom, and I sought nothing more. Then, the Lord enquired, “Is your present knowledge sufficient?”
‘I replied, “It is enough!”
‘Then the Lord continued, “What did I tell you? Respond.”
‘Now I was blank, and when he pressed me for repetition of his words, I confessed, “Lord, I know nothing.”
‘The Lord replied, “Go and relate what you know, and that will be adequate.” ’
When we related these things to the brethren, some said they would never believe that God carried on a conversation with such a man, overlooking princes and bishops in showing himself to an illiterate yokel; and they went so far as to cast doubts on the Holy Lance. Consequently, we called together those to whom the lance had formerly been revealed; and then we summoned Arnulf, chaplain of the count of Normandy, and chief, as it were, of the unbelievers although a highly respected man because of his erudition.* We then questioned him concerning his doubts.
He replied that he was sceptical because Bishop Adhemar had questioned the authenticity of the lance. Thereupon, a priest, Peter Desiderius, responded; ‘After the death of Adhemar, I saw him and the blessed Nicholas and finally he told me: “I now reside in the heavenly hosts of St Nicholas,† but because I hesitated to believe in the Lord’s lance, when I, of all people, should have accepted it, I was led into hell. The hairs on the right side of my head and one-half of my beard were singed; and although I am not now chastised, I cannot see the Lord clearly until the full growth of my hair and beard returns.” ’ Peter Desiderius told this and many other revelations which came to pass later, but we shall relate these in due course.
Ebrard, a priest, came forward and reported: ‘I went to Tripoli shortly before Antioch’s capture, and was there keeping body and soul together when I heard of Kerboga’s siege of the crusaders.‡ Upon receipt of this news, I learned that entrance and exit to Antioch was openly impossible, and I also heard of many real misfortunes as well as imaginary ones spread by Saracen lies. So in the fear of death I took refuge in a church and fell down before the statue of the Virgin Mary. For several days, tearfully and prayerfully, I implored through her intercession God’s mercy, all the time fasting and beseeching her: “O most kind Lady these are pilgrims, who abandoned their children, wives and worldly goods in the name of Christ, and for you, and now they have journeyed here from faraway places, and now battle for your son. Have compassion on them and think, O Lady, of the opinion of your Son and you, also, in their lands if you deliver them to the Turks.”
‘Muttering and groaning I went over and over these and like things when a Christian Syrian came and said to me, “Be of good cheer and stop crying”; and he continued: “A little while ago I stood before the portals of the church of the blessed Mary, Christ’s mother, and a clerk in white vestments appeared. When I asked his name and home he answered, I am Mark, the evangelist, recently of Alexandria, and I detoured here because of the church of the blessed Mary.”
‘I further enquired concerning his destination, and Mark answered: “Christ now resides in Antioch and commands his disciples to join him and aid in the battle which the Franks must wage with the Turks,” and then he departed.
‘When I was still doubtful, sad and tearful, the same Syrian reassured me: “You must understand that it is recorded in the Gospel of the blessed Peter that the Christian people who are destined to capture Jerusalem shall first be besieged in Antioch and cannot break out until they find the Holy Lance.” ’
Ebrard then testified: ‘If anyone is sceptical, light an ordeal fire, and in God’s name and in testimony to this I shall cross it.’
Another priest, Stephen of Valence, a respectable and good person, approached and added to this testimony. ‘In the most trying ordeals at Antioch, the Lord Jesus talked to me, and in the presence of his most blessed mother, the Virgin Mary, promised that on the following fifth day he would be compassionate and end the Christians’ toil if they returned to him whole-heartedly. I believe the Lord was true to his word, because the lance was uncovered on the fifth day. Now, if you don’t believe me, I say that immediately after this vision, I offered Adhemar as testimony to undergo the ordeal by fire in the presence of the crowd or at his request to jump from the highest tower, and I now offer the same to you.’
The bishop of Apt, adding to our growing list of witnesses, came forward and testified: ‘Only God knows whether I saw this in a dream or not, because certainly I do not.* Anyhow, a man in white clothes stood in front of me, held in his hands the Lord’s lance, this lance, I say, and asked me, “Do you believe this is the lance of the Lord?”
‘I responded, “Surely, O Lord.” But because I sounded unconvinced, he harshly demanded two more responses from me and I repeated, “I believe this is the lance of my Lord, Jesus Christ,” and immediately he disappeared.’
Then I, author of this book, before the brotherhood and the bishop, added to the evidence. ‘I was there in the church of St Peter when the lance was unearthed, and I kissed its point before it was completely uncovered, and there are in the army many other witnesses along with me.’ I continued: ‘There is a priest, Bertrand of Le Puy, a member of Adhemar’s household during his lifetime, who was deathly ill at Antioch. At this time Adhemar and his standard-bearer, Heraclius, who had been hit in the face with an arrow and killed when he had courageously attacked the Turks in the most furious battle at Antioch, appeared to Bertrand.
‘Adhemar then asked, “What are you doing, Bertrand?”
‘Heraclius answered, “Lord, he is sick.”
‘The bishop responded, “He is sick because he is a doubter.”
‘Bertrand then whispered, “Lord, do I not believe in the lance of the Lord as I do in the Lord’s Passion?”
‘Adhemar admonished him, “This is not enough; you should believe in more.” ’
Although extraneous, because it is notable, I shall jot down the ensuing for the benefit of the worthy. ‘When the ill and wobbly Bertrand had to sit down before Adhemar and his lord, Heraclius, he saw, as he sat there, the jagged arrow wound which ended the worldly cares of Heraclius. Bertrand then questioned, “Lord, we thought that your wound had healed, but what is this?”
‘Heraclius replied: “That is a good question. Upon coming to the Lord, Jesus Christ, I prayed him to leave my wound unclosed, because it brought my life to an end and so, by the Lord’s will, it remains unhealed.” Adhemar and Heraclius not only reported this to Bertrand, but they added other things not pertinent to this account.’
Arnulf credited the lance and confessed after hearing these and other revelations. He further promised the bishop of al-Bara to do public penance because of his scepticism; but when he came on an appointed day to a council, he stated that he fully believed in the lance; yet he equivocated by saying that he would do penance only after consultation with his lord.
The news of Arnulf’s stand caused Peter Bartholomew to become righteously indignant like a guileless but truthful man, and he blurted out: ‘I not only wish, but I beg that you set ablaze a fire, and I shall take the ordeal of fire with the Holy Lance in my hands; and if it is really the Lord’s lance, I shall emerge unsinged. But if it is a false lance, I shall be consumed by fire. I offer to do this because I see that no one believes in revelations or witnesses.’
This satisfied the crowd, and we set the occasion for the ordeal by fire on the day of the Lord’s Passion on the Cross for our salvation; and we ordered Peter Bartholomew to fast. Four days later on Good Friday as day broke, the pile of wood was started and was completed after midday.* Some sixty thousand noblemen and people crowded there along with barefooted churchmen in sacerdotal garments. Dry olive branches were stacked in two piles, four feet in height, about one foot apart, and thirteen feet in length.
As the fire was started and flames shot into the air, I, Raymond, in the presence of the crowd declared: ‘If Omnipotent God talked to this man in person, and St Andrew revealed the Holy Lance to him at vigils, let him walk through the fire unharmed; but if this is a lie, let Peter Bartholomew and the lance he carries be consumed by fire.’ As they knelt the crowd responded, ‘Amen.’ The searing heat rose 30 cubits into the air and no one could come close to it.
Then Peter Bartholomew, clad in a simple tunic, on bended knees before the bishop of al-Bara took God as a witness that he had once seen Christ in person on the Cross, had received from him the above revelations as well as those from St Peter and St Andrew, and that reports in the name of St Peter, St Andrew or Christ were not his fabrications. He further added that, if he had lied, he would never make it through the burning pile. He prayed that God would forgive him for his transgressions against God and his neighbours, and likewise the same to the bishop, the priests and the viewers of this ordeal. Forthwith the bishop handed him the lance, and Peter genuflected, made the sign of the Cross, walked into the flaming pile bravely and undaunted, briefly lingered in its midst, and finally by God’s grace emerged from the flames.
To this day some of the observers there claim that they saw this sign; namely, a bird, flying over Peter’s head before he emerged from the fiery grave, circled and plunged into the fire. Both Ebrard, formerly mentioned and later a resident in Jerusalem for God’s sake, and William Bonofilius, a respectable and excellent knight of Arles, testified to the above. William Malus Puer, a respected knight from Béziers, reported that a man, dressed in priestly garments with a chasuble drawn over his head, entered the flames before Peter did so.* William stated that he began to cry when he failed to see the man walk out of the fire, because he had mistaken him for Peter Bartholomew and believed that Peter had been consumed by the flames.
In the huge crowd many things were not seen, but many revelations and acts we certainly know but shall not report for fear of boring the reader; and besides, three capable witnesses are sufficient for all judgements. But this we cannot omit. After Peter crossed through the fire, the frenzied crowd grabbed burning sticks and glowing coals so that shortly after only the blackened ground remained. Later through these relics, in which the people had faith, the Lord performed many worthy acts.
Peter walked through the fire, and his tunic and the Holy Lance which was wrapped in the most exquisite cloth, were left unsinged. As he emerged Peter waved to the crowd, raised the lance, and screamed out, ‘God help us.’ Whereupon the crowd seized him, seized him, I say, and pulled him along the ground. Almost everyone from the mob pushed and shoved, thinking Peter was near by and hoping to touch him or snatch a piece of his clothing. The mob made three or four gashes on his legs in the tussle, and cracked his backbone. We think that Peter would have died there if Raymond Pilet, a renowned and courageous knight, had not with the aid of numerous comrades charged the milling mob, and at the risk of death snatched him from them. But we cannot write more because of our anxiety and distress.*
After Peter’s wounds were bound up, he rested where Raymond Pilet had carried him. We enquired what caused him to pause in the fire. He answered: ‘The Lord met me in the flames, held my hand, and said: “Because of your doubts of the uncovering of the Holy Lance at the time of St Andrew’s revelation, you shall not cross without wounds; but you shall not see hell.” Following these words the Lord disappeared.’ Peter continued, ‘Do you wish to see my burns?’ His wounds were severe, but the burns on his legs were trivial.
Then we assembled the sceptics so that they could examine his face, head, hair and other parts of his body and so ascertain the truth of Peter’s revelations for which he had undergone the ordeal of fire. Many, upon examining his face and body, praised God with these words: ‘God, who freed this man from such searing flames, flames so hot we believed not an arrow could cross unscorched, most certainly can be our protector in the midst of pagan swords.’
Peter afterwards called Raymond of Aguilers, the count’s chaplain, and demanded: ‘Why did you want me to submit to the ordeal of fire in proof of my revelations of the Holy Lance and God’s instructions? Certainly, I know your wishy-washy thoughts,’ and he revealed Raymond’s thoughts.
When Raymond denied these thoughts, Peter pinned him down: ‘This absolute proof you cannot deny because I found out the other night from the Virgin Mary and Adhemar the truth. I was very astonished to learn that although you entertained no doubts concerning the words of the Lord and his apostles, you wished me at my peril to hold this proof of these same revelations.’
Upon Peter’s detection of his lies and his guilt before God, Raymond of Aguilers cried in anguish; and thereupon Peter consoled him: ‘I do not wish you to be despondent because the most blessed Virgin Mary and the blessed Andrew will gain pardon for you before God if you pray earnestly to them.’
In the mean time quarrels split the army, but God, our guide and Lord, patched up these differences so that his benefactions would not be lost. The ruler of Tripoli, a city close to our camp, upon learning of the quarrels scoffed at the demands for tribute made by our envoys: ‘Who are the Franks? What about their knights? How powerful are they? Think about it; the Frankish army has laid siege to Arqah for three months, and although only four leagues away I have neither experienced an attack nor seen a single armed man. Franks, come to Tripoli, be seen, and let us test your knights. Why should I pay tribute to unseen faces and unknown might?’*
This report caused public questioning: ‘Behold, how have we profited from disputes and hard feelings? God is reviled and we are held in contempt.’
These sentiments unified the princes, who ordered the bishop of al-Bara and some of the army to protect the camp while they, along with footmen and knights in customary formation, would attack the ramparts of Tripoli. On the date set when our army marched in such order, the Tripolitans, confident in their tumultuous crowds, came against us in battle array. A very solid and high wall of an aqueduct leading to Tripoli formed a narrow trail between the city and the sea, which surrounds Tripoli on three sides.
As a result the Saracens fortified the above-mentioned wall of the aqueduct so that in case of reverses they could pass back and forth as if from fort to fort. Upon the sight of the Tripolitans, confident in their battle site and arms, the crusaders, footmen and knights, prayed to God, brandished their spears and crowded together. Their advance upon the ranks of the enemy was more of a procession, in that if you watched the march you would have thought and reported that they went forth as friends rather than foes. The Lord paralysed the Tripolitans with fear, and hardly anyone fled after the first clash of arms. Now the land stank with Moorish blood, and the aqueduct was choked with their corpses. It was a delightful sight as the swirling waters of the aqueduct tumbled the headless bodies of nobles and rabble into Tripoli. We lost one or two men, but the Turks are reported to have had seven hundred killed.
After the victory our leaders returned to Arqah with the booty and announced: ‘Today the king of Tripoli saw us, and we in turn saw approaches to Tripoli, and we studied means of assault. If you now agree we will let the king of Tripoli test the mettle of our knights tomorrow.’ Thereupon on our return the following day not a soul ventured outside Tripoli. Thereafter the king of Tripoli proposed to our commanders that he would give them 15,000 gold pieces, horses, mules, clothing, provisions and an open public market. He would, in addition, turn over all Christian captives if we would abandon the siege of Arqah.
Emissaries from the emperor Alexius arrived in camp at this time protesting at Bohemund’s possession of Antioch in contradiction of oaths made to the basileus. I break my narrative by stating that Bohemund now held Antioch, for he violently chased out Raymond’s men from the towers they guarded when he heard that the count had set out from Ma’arrat al-Numan into Syria. The Byzantine envoy further stated that Alexius would give large sums of gold and silver, and that crusaders should await him until the feast of St John so that he could journey with them to Jerusalem. It is well to mention that it was now near Easter.*
Many, among whom was the count of St Gilles, argued: ‘Let us delay our march for the arrival of Alexius. We shall have his gifts. His presence will assure trade by land and sea, and we shall be united under his leadership. All cities will lay down their arms, and Alexius may possess or destroy them as he wishes. There is a chance also that crusaders, broken by long and constant adversities, would, if they reached Jerusalem, prefer to return to their homes as soon as they had seen its walls. Weigh carefully the number and extent of perils confronting those who are anxious to complete their vows. Let us step up the siege of Arqah so that in a month the garrison will capitulate or be forcibly seized. On the other hand if we decide the siege is hopeless, and news of our abandonment of it spreads afar, we, an army known for successful termination of its projects, will be mocked.’
In contradiction others argued, ‘The emperor has always harmed, deceived and connived against us. Now that he realises he is weak and we are strong through God’s grace, he seeks to turn us from the Holy Sepulchre in fear that word of our success will cause others to follow in our footsteps. Let those he has often offended by words and acts beware of vain trust in him. Let us renew our march to Jerusalem, place our trust in Christ our leader, who has freed us from hopeless peril as well as shielded us from the deeds and deceits of Alexius, and then we shall, by God’s promise, easily gain our dreams. Upon news of the capture of Jerusalem and open commerce, he shall respond with works as well as gifts rather than deceitful words.’
The majority of the people agreed with the latter view, but their wishes and the counsel of the princes encountered difficulties. These difficulties arose because of the large entourage of Count Raymond and because he had without the other leaders braved death with the people and had made numerous large private gifts.
In this impasse we proclaimed fasting, prayers and alms to the people with the hope that Omnipotent God, who had guided us across so many lands, would condescend to communicate his will. So the prayers of the faithful prevailed with God. Bishop Adhemar appeared to Stephen of Valence, of whom we have already written concerning his vision of the Lord on the Cross, and struck him with a rod as he was walking home one night, calling out: ‘Stephen.’
Stephen responded, ‘Lord,’ and upon turning around recognised Adhemar.
Adhemar then demanded: ‘Why have you ignored so many times my commands concerning the Cross of the Lord, as well as those of our mother, the Virgin Mary? I speak of the Cross which was in my front ranks; let it be carried in the army. Tell me, what relic is better than the Cross? Has this Cross not been stoned enough for you? Or has it not guided you to the Holy Lance? Now our Lady, the blessed Virgin Mary, says that without this Cross you will have no wisdom.’
Thereupon Stephen cried, ‘O dearest Lord, where is the blessed Mary?’
Immediately Adhemar revealed Mary, wondrous in form and attire, standing nine or ten cubits from him along with the blessed Agatha and a virgin holding two candles.* Stephen then spoke to Adhemar, who was standing beside Mary: ‘Lord, many are the rumours in the army, among them that your hair and beard were burned in hell and many like uncredited stories. So I earnestly request you to give me one of the candles to carry to the count in testimony of your commands.’
Then Adhemar replied, ‘Look at my face; do you not see it burned?’ Then the bishop walked to the Virgin Mary, learned her will, returned to Stephen, and reported: ‘You cannot get your wish, but the ring on your finger is useless to you, and you should not wear it. Therefore go and present it to Raymond and tell him: “The Virgin, very sainted mother, sends this ring to you; and with each failure call to mind the Lady, donor of this ring, and implore her, and God will help you.” ’
Again Stephen enquired concerning instructions for his brother, and Adhemar answered: ‘Have him persuade the bishop-elect to perform three masses to the Lord for the souls of our relatives. Our mother Mary orders that henceforth the Holy Lance shall not be shown unless carried by a priest clad in sacred vestments and that the Cross precede it in this manner.’ Then Adhemar held the Cross suspended from a spear and a man clad in sacerdotal garments with the Holy Lance in his hands followed as the Bishop gave this response: Gaude Maria Virgo, cunctas hereses sola interemisti.* Hundreds of thousands of countless voices joined in the heavenly choir and the company of saints vanished.
The next morning Stephen first asked whether we had the lance, and upon seeing it broke into tears as he began to relate the above visitation, things heard and seen. Touched by this, the count sent William Hugh of Monteil, brother of the bishop of Le Puy, to Latakiah, where Adhemar’s cross and hood had been left.
In the mean time, Peter Bartholomew, debilitated by illness resulting from his crushing blows and wounds, called the count and other leaders to him and told them: ‘Death comes near, and I am well aware that in the presence of God I shall be judged for all my evil deeds, words or thoughts. In God’s sight and your presence I bear witness to him now that I fabricated nothing concerning all the things I reported to you as coming from God and the apostles. Without doubt, you will see the fulfilment of my words if you faithfully serve God.’ After this Peter, on the hour set by God, died peacefully and was buried on the spot where he crossed through the fire with the Holy Lance.†
At this time Raymond and other crusading chieftains asked natives of the region which was the best and least difficult route to Jerusalem. Consequently, some Syrians came to us, and I shall use their coming to digress a bit. Some sixty thousand Christian inhabitants have been in possession of the Lebanon mountains and its environs for many years. These Christians are addressed as Surians since they are close to Tyre, now commonly called Sur. When the Saracens and the Turks rose to power through God’s will, many of the Surians under their bondage for four hundred years or more were compelled to forsake their country and Christian law.
But if some because of God’s grace defied the pagans, they were forced to hand over their beautiful children to be circumcised and trained in the Koran. Furthermore, fathers were murdered, while mothers were abused and their children snatched from their arms. The flaming evil passions of this race of men incited them to tear down churches of God and the saints, break to pieces images, gouge out the eyes of the more indestructible and use the statues as targets for their arrows. They tumbled altars and made mosques of the great churches. But if some poor tormented Christian soul wanted an image of God or a saint in his home, he had to pay for it month after month, year after year, or else see it trampled and crushed in filth. What I am about to relate is really too disagreeable. They placed youths in brothels and exchanged their sisters for wine for more lewdness.
Mothers were afraid to cry in public over these and other afflictions. But why should I waste so much time on the Syrians? Surely this race plotted against the Holy of Holies and his inheritance. Had not God by his order and initiative armed brutish animals against similar evils as he did once in our presence, the Franks could have met misfortunes like those of the Surians. But this covers the subject sufficiently.
The Surians, whom I have discussed above, in a meeting with Raymond of St Gilles, were questioned upon the route and answered: ‘The Damascus route is flat, well stocked with food, but waterless for two days. The road through the Lebanon mountains is safe, bountiful in necessities, but very tough for camels and pack animals. Still another way, skirting the sea, has many passes so narrow that fifty or a hundred Saracens could hold back all of the human race. Yet it is recorded in our Gospel of the blessed Peter that if you are the destined captors of Jerusalem, you will journey by the sea coast, although its hazards make it appear impossible to us. This Gospel, written among us, contains not only your choice of routes, but many of your past acts and the course of future actions.’*
In the back-and-forth clash of opinions, William Hugh of Monteil returned with the above-mentioned Cross.† The sight of the Cross so agitated the entourage of the count concerning the journey that contrary to the advice of Raymond and other princes they burned their shelters and were the first to leave Arqah.
Raymond broke into tears and began to despise himself and others, but God ignored his feeling in deference to the people’s will. On the other hand Godfrey, very anxious to renew the march, incited the masses. So upon leaving that hateful and abominable siege of Arqah, we arrived at Tripoli where Raymond, against the unanimous opposition of the leaders, tried to persuade them with entreaties and rewards to invest Tripoli.
St Andrew now revealed himself to Peter Desiderius, a person referred to before, and commanded: ‘Go and inform the count: “Stop pestering yourself and others, because you can expect no aid until Jerusalem is first captured. Do not be disturbed over the uncompleted siege of Arqah; and further do not burden yourself if it and other cities on the way do not fall now. Actually, a battle, in which these as well as many other cities will be conquered, is imminent. So stop worrying yourself and your followers, and in his name give generously God’s gifts to you; and further be a comrade and faithful friend to your men. God will give you Jerusalem, Alexandria and Babylon [Cairo] if you do so; but if you do not, you shall neither obtain God’s promised rewards nor shall you henceforth have a legacy until you are in inescapable want.” ’
The count only gave lip-service to these words of the priest, because he ignored them by his acts and denied them by being stingy with the great riches acquired from the king of Tripoli. Moreover, he irritated his followers with chidings and invective. Peter Desiderius related this and many other matters, part of which we report in this book.
Peter Desiderius had come to me, Raymond of Aguilers, long before when we thought of leaving Antioch and told me that he had a vision in which a person came to him and commanded: ‘Go to the church of the blessed Leontius,* where you will find the relics of four saints; pick them up and carry them to Jerusalem.’ The person went on to show Peter the relics and the reliquary, and told him the names of the saints. Yet Peter was sceptical of the vision after waking, and prayed and besought God to assure him a second time that this was his revelation. So in a few days the same saint reappeared to Peter, and threatened him because of neglect of God’s orders. He specified that if the relics were not moved by the fifth day of the week, great harm would come to him and his lord Isoard, count of Die,† a man faithful to God according to his light, and by his judgement and goodness useful to us.
I repeated this story to the bishop of Orange, Raymond of St Gilles and others after Peter told it to me. Soon after we came to the church of St Leontius bearing candles which we offered along with vows to God and to the saints of the same church. We asked God, who made these relics holy, to assign them as our comrades and aids, and these saints, rather than scorning the fellowship of pilgrims and God’s exiles, out of Christian love would be bound to us and in turn would bind us to God.
On the next morning accompanied by Peter Desiderius, we came to the place of the reliquaries of saints, and just as he had related found relics of St Cyprian, St Omechius, St Leontius and St John Chrysostom. Here we also found a chest with relics which the priest could not identify. Upon questioning, the natives were at odds on identification. Some replied that they belonged to St Mercurius, while others gave the names of various saints. Regardless of their obscurity, Peter Desiderius wished to pick them up and place them with the others.
Then I, Raymond, in the presence of all the group strongly urged: ‘If this saint wishes to journey with us to Jerusalem, let him announce his name and wish, or else let him remain in this casket. Shall we add to our burden by carrying these unknown bones?’ As a result of my words the unidentified bones were abandoned at that time.
On the night following the priest’s collection and wrapping of the other relics in cloths and a coverlet, a handsome youth of about fifteen stood before this priest at vigils and asked, ‘Why didn’t you carry my relics today with the others?’
The priest then enquired, ‘Who are you?’
The young man continued his questioning, ‘Don’t you know the name of the standard-bearer of this army?’
Peter admitted, ‘No, sir.’
Upon the priest’s same answer a second time, the young man stormed, ‘You tell me the truth.’
Then Peter replied, ‘Lord, it is said that St George is the standard-bearer of this army.’
The youth then said, ‘Correct you are. I am St George, and I command you to pick up my relics and place them with the others.’*
However, as days passed without the priest’s execution of the command, St George returned and harshly demanded: ‘Don’t let morning pass without picking up my relics. Take also a vial of the blood of the Virgin Mary and the martyr Thecla which you will find close by, and then sing mass.’ This time Peter Desiderius found all of these things and carried out the orders of St George.
Before we continue our story, we must mention those men who dared to sail through the strange and vast surface of the Mediterranean and the ocean out of love of crusading. These English, upon receipt of news of the crusades launched in the name of God’s vengeance against those who desecrated the land of Christ’s nativity and his apostles, set sail on the Anglican sea, and thus rounding the coast of Spain, bearing across the ocean and ploughing through the waves of the Mediterranean, after great trials arrived at Antioch and Latakiah in advance of our army. The English as well as the Genoese assured us commerce from Cyprus and other islands and so proved helpful. Daily these ships sailed to and fro over the sea thereby frightening the Saracens and thus making Greek shipping safe. However, when the English saw us leave for Jerusalem and observed the oak wood of their ships rotting with age to the point that of the thirty original vessels only nine or ten remained, some of them abandoned ship and disembarked while others burned their boats and hastened to join the march to Jerusalem.
Our princes loitered before Tripoli until God instilled such a desire to continue the journey that all restraints were removed. So contrary to our custom and to the orders of the princes, we left at evening, rambled along all night, and arrived at Beirut the next day. Then after sudden capture of a pass, Bucca Torta, by our vanguard, we arrived in Acre unhindered and within a few days.* The king of Acre, fearful of a siege and anxious for us to leave, swore to Raymond as follows: he would yield himself and Acre to the crusaders if we seized Jerusalem or if we remained in the region of Judaea for twenty days without the king of Babylon [Cairo] engaging us in battle, or if we defeated the above king. In the mean time the king of Acre promised friendship. After this we departed from Acre one day at evening time and encamped by nearby swamps.
As is customary at such time, while some ran back and forth below the camp in search of necessities, and others sought the location of their friends’ tents from acquaintances, a hawk soaring over the army dropped a mortally wounded pigeon into the bustling camp. The bishop of Apt upon picking up the bird found a letter which it carried.
The letter ran as follows: ‘Greetings from the king of Acre to the duke of Caesarea. A generation of dogs, a foolish, headstrong, disorderly race has gone through my land. If you value your way of life, you and others of the faith should bring harm to them since you can easily do what you wish. Transmit this message to other cities and strongholds.’ In the morning when the army was ordered at ease, the contents of the letter were made public. Thus God’s kindness was revealed to us, a kindness which prevented birds in flight from harming us and one which caused our enemies’ secrets to be revealed.*
So we extolled and gave thanks to Omnipotent God and then departed fearlessly and briskly, frequently walking back and forth in the ranks. Upon news of our crossing of a nearby river, the Saracen inhabitants of Ramleh abandoned their forts and arms as well as much grain in the field and harvested crops. So when we arrived on the next day, we were certain that God fought for us. Here we made pledges to St George, our avowed leader, and our chieftains and the public decided to select a bishop, because here we found the first church of Israel. We also felt that St George would be our intercessor with God and would be our faithful leader through his dwelling place.†
Since Ramleh is fifteen miles from Jerusalem, we had a conference there. Some argued: ‘Delay the journey now and turn to Egypt and Babylon; if through God’s grace we could conquer the kingdom of Egypt, we would not only acquire Jerusalem, but also Alexandria, Babylon and many kingdoms. On the other hand, if we march to Jerusalem and abandon the siege because of a water shortage, we shall never succeed.’
The other group argued: ‘Despite a force of hardly fifteen hundred knights and a small number of armed footmen, some favour an expedition to strange and remote lands cut off from aid of our people. Consequently, we would have little chance of holding a captured city or possessing a route of escape if necessary. This is no good. Let’s stick to our course, and let God take care of the siege, the thirst, the famine and other things for his servants.’