Memoirs of Extraordinary Popular Delusions and the Madness of Crowds by Charles Mackay (whitelam books txt) 📕

But this was not the greatest of their difficulties. On their arrival in Jerusalem they found that a sterner race had obtained possession of the Holy Land. The caliphs of Bagdad had been succeeded by the harsh Turks of the race of Seljook, who looked upon the pilgrims with contempt and aversion. The Turks of the eleventh century were more ferocious and less scrupulous than the Saracens of the tenth. They were annoyed at the immense number of pilgrims who overran the country, and still more so because they shewed no intention of quitting it. The hourly expectation of the last judgment kept them waiting; and the Turks, apprehensive of being at last driven from the soil by the swarms that were still arriving, heaped up difficulties in their way. Persecution of every kind awaited them. They were plundered, and beaten with stripes, and kept in suspense for months at the gates of Jerusalem, unable to pay the golden bezant that was to procure them admission.

When the first epidemic terror of the day of judgment began to subside, a few pilgrims ventured to return to Europe, their hearts big with indignation at the insults they had suffered. Every where as they passed they related to a sympathising auditory the wrongs of Christendom. Strange to say, even these recitals increased the mania for pilgrimage. The greater the dangers of the way, the fairer chance that sins of deep dye would be atoned for. Difficulty and suffering only heightened the merit, and fresh hordes issued from every town and village, to win favour in the sight of heaven by a visit to the holy sepulchre. Thus did things continue during the whole of the eleventh century.

The train that was to explode so fearfully was now laid, and there wanted but the hand to apply the torch. At last the man appeared upon the scene. Like all who have ever achieved so great an end, Peter the Hermit was exactly suited to the age; neither behind it nor in advance of it; but acute enough to penetrate its mystery ere it was discovered by any other. Enthusiastic, chivalrous, bigoted, and, if not insane, not far removed from insanity, he was the very prototype of the time. True enthusiasm is always persevering and always eloquent, and these two qualities were united in no common degree in the person of this extraordinary preacher. He was a monk of Amiens, and ere he assumed the hood had served as a soldier. He is represented as having been ill favoured and low in stature, but with an eye of surpassing brightness and intelligence. Having been seized with the mania of the age, he visited Jerusalem, and remained there till his blood boiled to see the cruel persecution heaped upon the devotees. On his return home he shook the world by the eloquent story of their wrongs.

Before entering into any further details of the marvellous results of his preaching, it will be advisable to cast a glance at the state of the mind of Europe, that we may understand all the better the causes of his success. First of all, there was the priesthood, which, exercising as it did the most conspicuous influence upon the fortunes of society, claims the largest share of attention. Religion was the ruling idea of that day, and the only civiliser capable of taming such wolves as then constituted the flock of the faithful. The clergy were all in all; and though they kept the popular mind in the most slavish subjection with regard to religious matters, they furnished it with the means of defence against all other oppression except their own. In the ecclesiastical ranks were concentrated all the true piety, all the learning, all the wisdom of the time; and, as a natural consequence, a great portion of power, which their very wisdom perpetually incited them to extend. The people knew nothing of kings and nobles, except in the way of injuries inflicted. The first ruled for, or more properly speaking against, the barons, and the barons only existed to brave the power of the kings, or to trample with their iron heels upon the neck of prostrate democracy. The latter had no friend but the clergy, and these, though they necessarily instilled the superstition from which they themselves were not exempt, yet taught the cheering doctrine that all men were equal in the sight of heaven. Thus, while Feudalism told them they had no rights in this world, Religion told them they had every right in the next. With this consolation they were for the time content, for political ideas had as yet taken no root. When the clergy, for other reasons, recommended the Crusade, the people joined in it with enthusiasm. The subject of Palestine filled all minds; the pilgrims’ tales of two centuries warmed every imagination; and when their friends, their guides, and their instructors preached a war so much in accordance with their own prejudices and modes of thinking, the enthusiasm rose into a frenzy.

But while religion inspired the masses, another agent was at work upon the nobility. These were fierce and lawless; tainted with every vice, endowed with no virtue, and redeemed by one good quality alone, that of courage. The only religion they felt was the religion of fear. That and their overboiling turbulence alike combined to guide them to the Holy Land. Most of them had sins enough to answer for. They lived with their hand against every man, and with no law but their own passions. They set at defiance the secular power of the clergy; but their hearts quailed at the awful denunciations of the pulpit with regard to the life to come. War was the business and the delight of their existence; and when they were promised remission of all their sins upon the easy condition of following their favourite bent, it is not to be wondered at that they rushed with enthusiasm to the onslaught, and became as zealous in the service of the cross as the great majority of the people, who were swayed by more purely religious motives. Fanaticism and the love of battle alike impelled them to the war, while the kings and princes of Europe had still another motive for encouraging their zeal. Policy opened their eyes to the great advantages which would accrue to themselves by the absence of so many restless, intriguing, and bloodthirsty men, whose insolence it required more than the small power of royalty to restrain within due bounds. Thus every motive was favourable to the Crusades. Every class of society was alike incited to join or encourage the war: kings and the clergy by policy, the nobles by turbulence and the love of dominion, and the people by religious zeal and the concentrated enthusiasm of two centuries, skilfully directed by their only instructors.

It was in Palestine itself that Peter the Hermit first conceived the grand idea of rousing the powers of Christendom to rescue the Christians of the East from the thraldom of the Mussulmans, and the sepulchre of Jesus from the rude hands of the infidel. The subject engrossed his whole mind. Even in the visions of the night he was full of it. One dream made such an impression upon him, that he devoutly believed the Saviour of the world himself appeared before him, and promised him aid and protection in his holy undertaking. If his zeal had ever wavered before, this was sufficient to fix it for ever.

Peter, after he had performed all the penances and duties of his pilgrimage, demanded an interview with Simeon, the Patriarch of the Greek Church at Jerusalem. Though the latter was a heretic in Peter’s eyes, yet he was still a Christian, and felt as acutely as himself for the persecutions heaped by the Turks upon the followers of Jesus. The good prelate entered fully into his views, and, at his suggestion, wrote letters to the Pope, and to the most influential monarchs of Christendom, detailing the sorrows of the faithful, and urging them to take up arms in their defence. Peter was not a laggard in the work. Taking an affectionate farewell of the Patriarch, he returned in all haste to Italy. Pope Urban II. occupied the apostolic chair. It was at that time far from being an easy seat. His predecessor Gregory had bequeathed him a host of disputes with the Emperor Henry IV. of Germany, and he had converted Philip I. of France into an enemy by his strenuous opposition to an adulterous connexion formed by that monarch. So many dangers encompassed him, that the Vatican was no secure abode, and he had taken refuge in Apulia, under the protection of the renowned Robert Guiscard. Thither Peter appears to have followed him, though in what spot their meeting took place is not stated with any precision by ancient chroniclers or modern historians. Urban received him most kindly; read, with tears in his eyes, the epistle from the Patriarch Simeon, and listened to the eloquent story of the Hermit with an attention which shewed how deeply he sympathised with the woes of the Christian Church. Enthusiasm is contagious; and the Pope appears to have caught it instantly from one whose zeal was so unbounded. Giving the Hermit full powers, he sent him abroad to preach the holy war to all the nations and potentates of Christendom. The Hermit preached, and countless thousands answered to his call. France, Germany, and Italy started at his voice, and prepared for the deliverance of Zion. One of the early historians of the Crusade, who was himself an eye-witness of the rapture of Europe,1 describes the personal appearance of the Hermit at this time. He says, that there appeared to be something of divine in every thing which he said or did. The people so highly reverenced him, that they plucked hairs from the mane of his mule that they might keep them as relics. While preaching, he wore in general a woollen tunic, with a dark-coloured mantle, which fell down to his heels. His arms and feet were bare; and he ate neither flesh nor bread, supporting himself chiefly upon fish and wine. “He set out,” says the chronicler, “from whence I know not; but we saw him passing through the towns and villages, preaching every where, and the people surrounding him in crowds, loading him with offerings, and celebrating his sanctity with such great praises, that I never remember to have seen such honours bestowed upon any one.” Thus he went on, untired, inflexible, and full of devotion, communicating his own madness to his hearers, until Europe was stirred from its very depths.

While the Hermit was appealing with such signal success to the people, the Pope appealed with as much success to those who were to become the chiefs and leaders of the expedition. His first step was to call a council at Placentia, in the autumn of the year 1095. Here, in the assembly of the clergy, the Pope debated the grand scheme, and gave audience to emissaries who had been sent from Constantinople by the Emperor of the East, to detail the progress made by the Turks in their design of establishing themselves in Europe. The clergy were of course unanimous in support of the Crusade; and the council separated, each individual member of it being empowered to preach it to his people.

But Italy could not be expected to furnish all the aid required; and the Pope crossed