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

Guibert de Nogent, who did not write from hearsay, but from actual observation, says the enthusiasm was so contagious, that when any one heard the orders of the Pontiff, he went instantly to solicit his neighbours and friends to join with him in “the way of God,” for so they called the proposed expedition. The Counts Palatine were full of the desire to undertake the journey, and all the inferior knights were animated with the same zeal. Even the poor caught the flame so ardently, that no one paused to think of the inadequacy of his means, or to consider whether he ought to yield up his farm, his vineyard, or his fields. Each one set about selling his property at as low a price as if he had been held in some horrible captivity, and sought to pay his ransom without loss of time. Those who had not determined upon the journey joked and laughed at those who were thus disposing of their goods at such ruinous prices, prophesying that the expedition would be miserable and their return worse. But they held this language only for a day; the next they were suddenly seized with the same frenzy as the rest. Those who had been loudest in their jeers gave up all their property for a few crowns, and set out with those they had so laughed at a few hours before. In most cases the laugh was turned against them; for when it became known that a man was hesitating, his more zealous neighbours sent him a present of a knitting-needle or a distaff, to shew their contempt of him. There was no resisting this; so that the fear of ridicule contributed its fair contingent to the armies of the Lord.

Another effect of the Crusade was, the religious obedience with which it inspired the people and the nobility for that singular institution “The Truce of God.” At the commencement of the eleventh century, the clergy of France, sympathising for the woes of the people, but unable to diminish them, by repressing the rapacity and insolence of the feudal chiefs, endeavoured to promote universal good-will by the promulgation of the famous “Peace of God.” All who conformed to it bound themselves by oath not to take revenge for any injury, not to enjoy the fruits of property usurped from others, nor to use deadly weapons; in reward of which they would receive remission of all their sins. However benevolent the intention of this “Peace,” it led to nothing but perjury, and violence reigned as uncontrolled as before. In the year 1041, another attempt was made to soften the angry passions of the semi-barbarous chiefs, and the “Truce of God” was solemnly proclaimed. The truce lasted from the Wednesday evening to the Monday morning of every week, in which interval it was strictly forbidden to recur to violence on any pretext, or to seek revenge for any injury. It was impossible to civilise men by these means. Few even promised to become peaceable for so unconscionable a period as five days a-week; or if they did, they made ample amends on the two days left open to them. The truce was afterwards shortened from the Saturday evening to the Monday morning; but little or no diminution of violence and bloodshed was the consequence. At the Council of Clermont, Urban II. again solemnly proclaimed the truce. So strong was the religious feeling, that every one hastened to obey. All minor passions disappeared before the grand passion of crusading. The feudal chief ceased to oppress, the robber to plunder, the people to complain; but one idea was in all hearts, and there seemed to be no room for any other.

The encampments of these heterogeneous multitudes offered a singular aspect. Those vassals who ranged themselves under the banners of their lord erected tents around his castle; while those who undertook the war on their own account constructed booths and huts in the neighbourhood of the towns or villages, preparatory to their joining some popular leader of the expedition. The meadows of France were covered with tents. As the belligerents were to have remission of all their sins on their arrival in Palestine, hundreds of them gave themselves up to the most unbounded licentiousness. The courtesan, with the red cross upon her shoulders, plied her shameless trade with sensual pilgrims without scruple on either side; the lover of good cheer gave loose rein to his appetite, and drunkenness and debauchery flourished. Their zeal in the service of the Lord was to wipe out all faults and follies, and they had the same surety of salvation as the rigid anchorite. This reasoning had charms for the ignorant, and the sounds of lewd revelry and the voice of prayer rose at the same instant from the camp.

It is now time to speak of the leaders of the expedition. Great multitudes ranged themselves under the command of Peter the Hermit, whom, as the originator, they considered the most appropriate leader of the war. Others joined the banner of a bold adventurer, whom history has dignified with no other name than that of Gautier sans Avoir, or Walter the Pennyless, but who is represented as having been of noble family, and well skilled in the art of war. A third multitude from Germany flocked around the standard of a monk named Gottschalk, of whom nothing is known except that he was a fanatic of the deepest dye. All these bands, which together are said to have amounted to three hundred thousand men, women, and children, were composed of the vilest rascality of Europe. Without discipline, principle, or true courage, they rushed through the nations like a pestilence, spreading terror and death wherever they went. The first multitude that set forth was led by Walter the Pennyless early in the spring of 1096, within a very few months after the Council of Clermont. Each man of that irregular host aspired to be his own master. Like their nominal leader, each was poor to penury, and trusted for subsistence on his journey to the chances of the road. Rolling through Germany like a tide, they entered Hungary, where, at first, they were received with some degree of kindness by the people. The latter had not yet caught sufficient of the fire of enthusiasm to join the Crusade themselves, but were willing enough to forward the cause by aiding those embarked in it. Unfortunately this good understanding did not last long. The swarm were not contented with food for their necessities, but craved for luxuries also. They attacked and plundered the dwellings of the country people, and thought nothing of murder where resistance was offered. On their arrival before Semlin, the outraged Hungarians collected in large numbers, and, attacking the rear of the crusading host, slew a great many of the stragglers, and, taking away their arms and crosses, affixed them as trophies to the walls of the city. Walter appears to have been in no mood or condition to make reprisals; for his army, destructive as a plague of locusts when plunder urged them on, were useless against any regular attack from a determined enemy. Their rear continued to be thus harassed by the wrathful Hungarians until they were fairly out of their territory. On his entrance into Bulgaria, Walter met with no better fate. The cities and towns refused to let him pass; the villages denied him provisions; and the citizens and country people uniting, slaughtered his followers by hundreds. The progress of the army was more like a retreat than an advance; but as it was impossible to stand still, Walter continued his course till he arrived at Constantinople with a force which famine and the sword had diminished to one-third of its original number.

The greater multitude, led by the enthusiastic Hermit, followed close upon his heels, with a bulky train of baggage, and women and children sufficient to form a host of themselves. If it were possible to find a rabble more vile than the army of Walter the Pennyless, it was that led by Peter the Hermit. Being better provided with means, they were not reduced to the necessity of pillage in their progress through Hungary; and had they taken any other route than that which led through Semlin, might perhaps have traversed the country without molestation. On their arrival before that city, their fury was raised at seeing the arms and red crosses of their predecessors hanging as trophies over the gates. Their pent-up ferocity exploded at the sight. The city was tumultuously attacked, and the besiegers entering, not by dint of bravery, but of superior numbers, it was given up to all the horrors which follow when victory, brutality, and licentiousness are linked together. Every evil passion was allowed to revel with impunity, and revenge, lust, and avarice,—each had its hundreds of victims in unhappy Semlin. Any maniac can kindle a conflagration, but it may require many wise men to put it out. Peter the Hermit had blown the popular fury into a flame, but to cool it again was beyond his power. His followers rioted unrestrained, until the fear of retaliation warned them to desist. When the king of Hungary was informed of the disasters of Semlin, he marched with a sufficient force to chastise the Hermit, who, at the news, broke up his camp and retreated towards the Morava, a broad and rapid stream that joins the Danube a few miles to the eastward of Belgrade. Here a party of indignant Bulgarians awaited him, and so harassed him, as to make the passage of the river a task both of difficulty and danger. Great numbers of his infatuated followers perished in the waters, and many fell under the swords of the Bulgarians. The ancient chronicles do not mention the amount of the Hermit’s loss at this passage, but represent it in general terms as very great.

At Nissa, the Duke of Bulgaria fortified himself, in fear of an assault; but Peter, having learned a little wisdom from experience, thought it best to avoid hostilities. He passed three nights in quietness under the walls, and the duke, not wishing to exasperate unnecessarily so fierce and rapacious a host, allowed the townspeople to supply them with provisions. Peter took his departure peaceably on the following morning; but some German vagabonds, falling behind the main body of the army, set fire to the mills and house of a Bulgarian, with whom, it appears, they had had some dispute on the previous evening. The citizens of Nissa, who had throughout mistrusted the Crusaders, and were prepared for the worst, sallied out immediately, and took signal vengeance. The spoilers were cut to pieces, and the townspeople pursuing the Hermit, captured all the women and children who had lagged in the rear, and a great quantity of baggage. Peter hereupon turned round and marched back to Nissa, to demand explanation of the Duke of Bulgaria. The latter fairly stated the provocation given, and the Hermit could urge nothing in palliation of so gross an outrage. A negotiation was entered into, which promised to be successful, and the Bulgarians were about to deliver up the women and children, when a party of undisciplined Crusaders, acting solely upon their own suggestion, endeavoured to scale the walls and seize upon the town. Peter in vain exerted his authority; the confusion became general, and after a short but desperate battle, the Crusaders threw down their arms, and fled in all directions. Their vast host was completely routed, the slaughter being so