Volume 1 / Book 8 — FOOTNOTES:
William Robson translation
A Latin chronicle, entitled “Gesta. Consulum Andegav. Spicilegium,” tom. x. p. 465, relates the same fact, with more brevity and some circumstantial differences:—
Dixerunt, nullo modo ad sepulcrum optatum pervenire posset nisi super illud et crucem Dominicam mingeret; quod vir prudens licet invitus annuit. Quæsitâ igitur arietis vesicâ, purgatâ atque mundatâ, et optimo vino repletâ, quæ etiam aptè inter ejus femora posita est, et comes discalciatus ad sepulcrum Domini accessit, vinumque super sepulcrum fudit, et sic ad libitum cum sociis omnibus intravit, et fusis multis lacrymis peroravit.
The reader may keep his attention fixed upon this, as the source of most of their disasters; and in all the history of the Crusaders there is no miracle greater than that an army so constituted could achieve anything.
(a) See Arrowsmith’s Map of Constantinople and its environs.
O Deus verus, trinus et unus, quam ob rem hæc fieri permisisti? cur populum sequentem te in manibus inimicorum incidere permisisti? et viam tui itineris, tuique sancti sepulchri liberantem tarn citò mori concessisti? Profectò, si hoc verum est, quod nos ab istis nequissimis audivimus, nobis referentibus, nos et alii Christiani derelinquemus te, nec te amplius remorabimur, et unus ex nobis non audebit ulteriùs nomen tuum invocare. Et fuit is sermo mœstissimus valor in totâ militiâ; ita quòd nullus nostrorum audebat, neque archiepiscopus, neque episcopus, neque abbas, neque presbyter, neque clericus, neque quisque laicus Christi invocare nomen per plures dies. Nemo poterat consolari Guidonem.—De Hierosolymitano itinere, Duchéne’s Collection, tom. iv. p. 799.
The following is the speech which Robert the Monk puts into the mouth of Guy, the brother of Bohemond:—
O Deus omnipotens, ubi est virtus tua? Si omnipotens es, cur hæc fieri consensisti? Nonne erant milites tui et peregrini? Quis unquam rex aut imperator aut potens dominus familiam suam ita permisit occidi, si ullo modo potuit adjuvare? Quis erit unquam miles tuus aut peregrinus? &c. &c.—Robert. Monach. lib. v.
Missæ per ecclesias celebratæ sunt; omnesque sanctâ dominici corporis communione communicati sunt.—Robert. Mon. lib. vii.
The same fact is related by le Père Maimbourg, who adds to his recital this singular reflection. “Strange instruction of nature, which casts shame upon men by giving them, as she has done more than once, lions for masters.”
“Our blood is mingled with our tears, and no part of our being remains to us that can be the object of the blows of our enemies.
“O misfortune! if tears take the place of true arms, when the fires of war break forth!
“How can the eye close its lids, when catastrophes such as ours would awaken even those who slept in the most profound repose!
“Your brethren have no other resting-places in Syria but the backs of their camels and the entrails of vultures!
“The Franks treat them like vile slaves, whilst you allow yourselves to be drawn carelessly along by the skirt of the robe of effeminacy, as people would do in perfect security!
“What blood has not flowed! how many women have been forced by modesty to conceal their beauty with their bracelets!
“Will the chiefs of the Arabs, the heroes of the Persians, submit to such degradation?
“Ah! at least, if they do not defend themselves, from attachment to their religion, let them be animated on account of their own honour, and by the love of all that is dear to them!”
Tu as fait triompher par ton épée la religion du Messie, Dieu nous preserve d’un homme tel que Saint Gilles! Jamais les hommes n’avaient entendu rien de pareil à ce qu’il a fait; Il a mis dans la plus honteuse fuite Afdhul.
We quote this quatrain less for any idea that it contains, than to show that Raymond enjoyed great fame among the Mussulmans.
Among the Arabian historians from whom the learned D. Bertheraud has made extracts, we have consulted—1. The Mussulman Annals of Aboulfeda. 2. The History of Tabari, or rather the continuation of that historian, who is called the Livy of the Arabians. 3. The History of Jerusalem, by Moudgireddin. 4. The History of Aleppo, by Kemaleddin. 5. The History of the Attabecs, by Ben Latir. These historians and some others have furnished us with some points of comparison, and some document frequently incomplete, generally useless. The Oriental historians only become an abundant source of information at the epoch of the reigns of Noureddin and Saladin.
It will be said perhaps that I have borrowed from these different historians too many details; but I could not resist the desire I had to impart to my readers things that have never hitherto been related in the French language. It is surprising that, notwithstanding Jerusalem was almost always governed and defended by the Franks, no writer of our nation has spoken of it.
They put the ring on his finger, as signifying faith; then they girded on the sword, which means he must defend justice, faith, and the holy church; next the crown, which denotes dignity; after that the sceptre, with which he is both to punish and defend; and at last the apple or globe, which signifies the kingdom of the earth.
Regi invicto ab oriente reduci, Frementes lætitia cives.
In another medal the Meander is represented, and a trophy raised upon its banks, with this inscription—
Turcis ad ripas Mæandri cæsis fugatis.
Barones constituunt uno prorsùs ore Ut dentur cibaria precio minore. Sed error novissimus pejor fit priore Dùm non audent vendere consueto more. Non enim tùm cibaria inveniuntur Per forum venalia; sed effodiuntur Pavimenta, domini recluduntur. Sic inops et locuples famem patiuntur.
Milites aspiceres super muros stantes Turcos, sanctam manibus crucem elevantes Cum flagellis asperis eam verberantes, Et cum impropriis nobis minitantes.