On the dry and barren highlands of Anatolia, the Danish Prince Sven had left Constantinople and was marching towards the liberation of the HOLY CITY OF JERUSALEM when he was ambushed by the Turks. After a long and heraldic struggle, he fell under a shower of arrows together with his 1,500 brave nights. His beautiful fiancee, the Burgundian princess Florina, managed to escape with six arrows in her body, but exhausted from loss of blood, she was soon tracked down by the Turks, summarily sentenced to death and executed.

Kurt Villads Jensen, "Denmark and the Crusading Movement: The Integration of the Baltic Region into Medieval Europe" in Ships, Guns, and Bibles in the North Sea and Baltic States, c1350-c1700, ed AI Macinnes, T Riis, and FG Pederson, East Lothian: Tuckwell Press, p. 188.

his 1,500 brave nights.

M. Séguin n'avait jamais eu de bonheur avec ses chèvres.

Il les perdait toutes de la même façon : un beau matin, elles cassaient leur corde, s'en allaient dans la montagne, et là-haut le loup les mangeait. Ni les caresses de leur maître, ni la peur du loup, rien ne les retenait. C'était, paraît-il, des chèvres indépendantes, voulant à tout prix le grand air et la liberté.

Le brave M. Séguin, qui ne comprenait rien au caractère de ses bêtes, était consterné. Il disait :

- C'est fini ; les chèvres s'ennuient chez moi, je n'en garderai pas une.

Cependant, il ne se découragea pas, et, après avoir perdu six chèvres de la même manière, il en acheta une septième ; seulement, cette fois, il eut soin de la prendre toute jeune, pour qu'elle s'habituat à demeurer chez lui.

Ah ! Gringoire, qu'elle était,jolie la petite chèvre de M. Séguin ! qu'elle était,jolie avec ses yeux doux, sa barbiche de sous-officier, ses sabots noirs et luisants, ses cornes zébrées et ses longs poils blancs qui lui faisaient une houppelande ! C'était presque aussi charmant que le cabri d'Esméralda, tu te rappelles, Gringoire ? - et puis, docile, caressante, se laissant traire sans bouger, sans mettre son pied dans l'écuelle. Un amour de petite chèvre...

M. Séguin avait derrière sa maison un clos entouré d'aubépines. C'est là qu'il mit la nouvelle pensionnaire.

Il l'attacha à un pieu, au plus bel endroit du pré, en ayant soin de lui laisser beaucoup de corde, et de temps en temps, il venait voir si elle était bien. La chèvre se trouvait très heureuse et broutait l'herbe de si bon coeur que M. Séguin était ravi.



- Enfin, pensait le pauvre homme, en voilà une qui ne s'ennuiera pas chez moi !



M. Séguin se trompait, sa chèvre s'ennuya.

Un jour, elle se dit en regardant la montagne :



- Comme on doit être bien là-haut ! Quel plaisir de gambader dans la bruyère, sans cette maudite longe qui vous écorche le cou !... C'est bon pour l'âne ou pour le boeuf de brouter dans un clos !... Les chèvres, il leur faut du large. .



À partir de ce moment, l'herbe du clos lui parut fade.

l'ennui lui vint. Elle maigrit, son lait se fit rare. C'était pitié de la voir tirer tout le jour sur sa longe, la tête tournée du côté de la montagne, la narine ouverte, en faisant Mê.!... tristement.

M. Séguin s'apercevait bien que sa chèvre avait quelque chose, mais il ne savait pas ce que c'était... Un matin, comme il achevait de la traire, la chèvre se retourna et lui dit dans son patois :



- Écoutez, monsieur Séguin, je me languis chez vous, laissez-moi aller dans la montagne.

- Ah ! mon Dieu !... Elle aussi ! cria M. Séguin stupéfait, et du coup il laissa tomber son écuelle ; puis, s'asseyant dans l'herbe à côté de sa chèvre :

- Comment, Blanquette, tu veux me quitter !



Et Blanquette répondit :

- Oui, monsieur Séguin.

- Est-ce que l'herbe te manque ici ?

- Oh ! non ! monsieur Séguin.

- Tu es peut-être attachée de trop court, veux-tu que j'allonge la corde ?

- Ce n'est pas la peine, monsieur Séguin.

- Alors, qu'est-ce qu'il te faut ? qu'est-ce que tu veux ?

- Je veux aller dans la montagne, monsieur Séguin.

- Mais, malheureuse, tu ne sais pas qu'il y a le loup dans la montagne... Que feras-tu quand il viendra ?...

- Je lui donnerai des coups de cornes, monsieur Séguin.

- Le loup se moque bien de tes cornes. Il m'a mangé des biques autrement encornées que toi... Tu sais bien, la pauvre vieille Renaude qui était ici l'an dernier ? une maîtresse chèvre, forte et méchante comme un bouc. Elle s'est battue avec le loup toute la nuit... puis, le matin, le loup l'a mangée.

- Pécaïre ! Pauvre Renaude !... Ça ne fait rien, monsieur Séguin, laissez-moi aller dans la montagne.

- Bonté divine !... dit M. Séguin ; mais qu'est-ce qu'on leur fait donc à mes chèvres ? Encore une que le loup va me manger... Eh bien, non... je te sauverai malgré toi, coquine ! et de peur que tu ne rompes ta corde, je vais t'enfermer dans l'étable et tu y resteras toujours.



Là-dessus, M. Séguin emporta la chèvre dans une étable toute noire, dont il ferma la porte à double tour.

Malheureusement, il avait oublié la fenêtre et à peine eut tourné, que la petite s'en alla...Tu ris, Gringoire ? Parbleu ! je crois bien ; tu es du parti des chèvres, toi, contre ce bon M. Séguin... Nous allons voir si tu riras tout à l'heure.

Quand la chèvre blanche arriva dans la montagne, ce fut un ravissement général. Jamais les vieux sapins n'avaient rien vu d'aussi joli. On la reçut comme une petite reine. Les châtaigniers se baissaient jusqu'à terre pour la caresser du bout de leurs branches. Les genêts d'or s'ouvraient sur son passage, et sentaient bon tant qu'ils pouvaient. Toute la montagne lui fit fête.

Tu penses, Gringoire, si notre chèvre était heureuse !

Plus de corde, plus de pieu... rien qui l'empêchât de gambader, de brouter à sa guise... C'est là qu'il y en avait de l'herbe ! jusque par-dessus les cornes, mon cher!... Et quelle herbe! Savoureuse, fine, dentelée, faite de mille plantes... C'était bien autre chose que le gazon du clos. Et les fleurs donc !... De grandes campanules bleues, des digitales de pourpre à longs calices, toute une forêt de fleurs sauvages débordant de sucs capiteux !...

La chèvre blanche, à moitié soûle, se vautrait là-dedans les jambes en l'air et roulait le long des talus, pêle-mêle avec les feuilles tombées et les châtaignes... Puis, tout à coup elle se redressait d'un bond sur ses pattes. Hop ! la voilà partie, la tête en avant, à travers les maquis et les buissières, tantôt sur un pic, tantôt au fond d'un ravin, là haut, en bas, partout... On aurait dit qu'il y avait dix chèvres de M. Séguin dans la montagne.

C'est qu'elle n'avait peur de rien la Blanquette.

Elle franchissait d'un saut de grands torrents qui l'éclaboussaient au passage de poussière humide et d'écume.

Alors, toute ruisselante, elle allait s'étendre sur quelque roche plate et se faisait sécher par le soleil... Une fois, s'avançant au bord d'un plateau, une fleur de cytise aux dents, elle aperçut en bas, tout en bas dans la plaine, la maison de M. Séguin avec le clos derrière. Cela la fit rire aux larmes.

- Que c'est petit ! dit-elle ; comment ai-je pu tenir là dedans ?

Pauvrette ! de se voir si haut perchée, elle se croyait au moins aussi grande que le monde...

En somme, ce fut une bonne journée pour la chèvre de M. Séguin. Vers le milieu du jour, en courant de droite et de gauche, elle tomba dans une troupe de chamois en train de croquer une lambrusque à belles dents. Notre petite coureuse en robe blanche fit sensation. On lui donna la meilleure place à la lambrusque, et tous ces messieurs furent très galants... Il paraît même, - ceci doit rester entre nous, Gringoire, - qu'un jeune chamois à pelage noir, eut la bonne fortune de plaire à Blanquette. Les deux amoureux s'égarèrent parmi le bois une heure ou deux, et si tu veux savoir ce qu'ils se dirent, va le demander aux sources bavardes qui courent invisibles dans la mousse.

Tout à coup le vent fraîchit. La montagne devint violette ; c'était le soir.



- Déjà ! dit la petite chèvre ; et elle s'arrêta fort étonnée.



En bas, les champs étaient noyés de brume. Le clos de

M. Séguin disparaissait dans le brouillard, et de la maisonnette on ne voyait plus que le toit avec un peu de fumée. Elle écouta les clochettes d'un troupeau qu'on ramenait, et se sentit l'âme toute triste... Un gerfaut, qui rentrait, la frôla de ses ailes en passant. Elle tressaillit...

Puis ce fut un hurlement dans la montagne :

- Hou ! hou !

Elle pensa au loup ; de tout le jour la folle n'y avait pas pensé... Au même moment une trompe sonna bien loin dans la vallée. C'était ce bon M. Séguin qui tentait un dernier effort.

- Hou ! hou !... faisait le loup.



- Reviens ! reviens !... criait la trompe.

Blanquette eut envie de revenir ; mais en se rappelant le pieu, la corde, la haie du clos, elle pensa que maintenant elle ne pouvait plus se faire à cette vie, et qu'il valait mieux rester.

La trompe ne sonnait plus...

La chèvre entendit derrière elle un bruit de feuilles.

Elle se retourna et vit dans l'ombre deux oreilles courtes, toutes droites, avec deux yeux qui reluisaient...

C'était le loup.

Énorme, immobile, assis sur son train de derrière, il était là regardant la petite chèvre blanche et la dégustant par avance. Comme il savait bien qu'il la mangerait, le loup ne se pressait pas ; seulement, quand elle se retourna, il se mit à rire méchamment.

- Ah ! ha ! la petite chèvre de M. Séguin ! et il passa sa grosse langue rouge sur ses babines d'amadou.



Blanquette se sentit perdue... Un moment, en se rappelant l'histoire de la vieille Renaude, qui s'était battue toute la nuit pour être mangée le matin, elle se dit qu'il vaudrait peut-être mieux se laisser manger tout de suite; puis, s'étant ravisée, elle tomba en garde, la tête basse et la corne en avant, comme une brave chèvre de M. Séguin qu'elle était... Non pas qu'elle eût l'espoir de tuer le loup, les chèvres ne tuent pas le loup, - mais seulement pour voir si elle pourrait tenir aussi longtemps que la Renaude...

Alors le monstre s'avança, et les petites cornes entrèrent en danse.

Ah ! la brave chevrette, comme elle y allait de bon coeur! Plus de dix fois, je ne mens pas, Gringoire, elle força le loup à reculer pour reprendre haleine. Pendant ces trêves d'une minute, la gourmande cueillait en hâte encore un brin de sa chère herbe ; puis elle retournait au combat, la bouche pleine... Cela dura toute la nuit. De temps en temps la chèvre de M. Séguin regardait les étoiles danser dans le ciel clair et elle se disait :



- Oh ! pourvu que je tienne jusqu'à l'aube...

L'une après l'autre, les étoiles s'éteignirent. Blanquette redoubla de coups de cornes, le loup de coups de dents...

Une lueur pâle parut dans l'horizon... Le chant du coq enroué monta d'une métairie.

- Enfin ! dit la pauvre bête, qui n'attendait plus que le jour pour mourir ; et elle s'allongea par terre dans sa belle fourrure blanche toute tachée de sang...

Alors le loup se jeta sur la petite chèvre et la mangea.

in which crusade did the french surrender an army to Egypt?

The very martial king Christian IV (1588-1648) looked to his Medieval predecessors for role models, and in 1647, he commissioned his court painter Karel van Mander to depict the heroic death of Svend in a huge historical tableau that still survive stoday.


*When Christian IV lost an eye in the Battle of Kolgerger Heide in 1644, he found much consolation in comparing himself to King Valdemar the Victorious (1202-1241), who during a decisive battle lost and eye. Christian IV could not know that the Medieval Chronicle's "oculum amisit" was a misreading for "victoriam amisit." Christian IV og Europa: Den 19. Europaradsudstilling Danmark 1988, ed. Steffen Heiberg Copenhagen 1988, 76 and 102-103.

LIES! ALL LIES!

The crusades were racist wars against peaceful muslims, meant to spread chritianity to everyone on earth who didn't believe that Jesus as the mac daddy, and to kill everyone who resisted.

Napoleon got mired down in Egypt. He could not escape with the Brits having decimated his fleet. Those soldiers had to make their way back through the Levant. There are some more interesting paintings of them there as they died en masse from every sort of disease. Are you insinuating that Napoleon was a Crusader? Ok, it is time to go back to our regularly scheduled program of the Crusades and the Middle Ages. One of the reasons for this post and I did not say it directly was the fact that the topic of the crusades and Denmark has been ignored for about one hundred and fifty years.

In 1806 during the early age of national romanticism , the famous Danish poet Jens Baggesen described the death of Prince Sven in heroic verse.



*Jens Beggesen, 'De Danskes Priis, af Tasso, eller Svends Dod' [Praise of the Danes, from Tasso, or the Svend's death] in Skandinaviske Litteratur Selskabs Skrifter 1, 1806, 438-457; repr. in Nye Blandede Digte, Copenhagen 1807, 19-48.

The Crusaders did almost as good a job as slaughtering Jews and non-Roman Catholics. The Roman Catholic Church sold the Orthodox Church down the river. Charlemagne even entered into talks with the Caliph to ally against Byzantium.

That is a gross oversimplification akin to the most French nihilist variety. By the way, the Crusades began centuries after the time of Charlemagne. Urban II tied spiritual rewards to the fight against the Infidels in 1094/1095 in response to the Byzantine plea for help to reconquer Anatolia. You have managed to digest all of the most notable cliches without any indepth reading. Recent research has diminished the motives of crusaders looking principally for land and enrichment. It used to be thought that only younger sons went to make their fortune as they would not gain the older sibling's large inheritance. That has been disproven by a simple overview of primary sources such as William of Tyre's Chronicle, in which many first son's participate in the crusades. Also, from more groundbreaking research from nonetheless easily accessable primary sources that crusaders came back home impoverished with their only treasures being relics most times. Their motivations were much more spiritual than pessimistic nitwits contend.


Charlemagne


Personalities

Source
Charlemagne, Emperor

Born: 2 April 742
Birthplace: ?
Died: 28 January 814
Best Known As: Emperor known as "a light in the Dark Ages"
Charlemagne was a Frankish king who conquered most of Europe and was crowned Holy Roman Emperor by Pope Leo III in the year 800. Charlemagne was probably born somewhere in what is now France or Germany, the eldest son of Pepin the Short. Charlemagne and his brother, Carloman, divided the kingdom after Pepin's death in 768; a few years later Carloman died and Charlemagne annexed his portion. During his 43-year reign from his court at Aachen, Charlemagne proved himself a brilliant military strategist and administrator, promoting art and education while waging war from Saxony to the Mediterranean. Among his many campaigns were: The Lombard War (773-775); the Spanish War (778-801); the conquest of Bavaria (787-788); the conquest of the Avars (791-801); the Byzantine War (802-812); and a thirty-year effort to subdue the Saxons and convert them to Christianity. Known for his piety as well as his brutality (he once beheaded more than 4,000 Saxons in one day), Charlemagne united most of Europe and created a period of relative order during the otherwise tumultuous Middle Ages.

Charlemagne is also known as Karl der Grosse and Carolus Magnus.

FOUR GOOD LINKS

Charlemagne's Biography
Glowing account of his rule, by Will Durant
Einhard: The Life of Charlemagne
Text of a biography by a member of Charlemagne's court
The Carolingian Empire
Several brief chapters recount his history
Charlemagne
The story from the Catholic Encyclopedia





Dictionary
Char·le·magne (shär'lə-mân') , (Also called Charles I or “Charles the Great.”) 742?–814.

King of the Franks (768–814) and founder of the first empire in western Europe after the fall of Rome. His court at Aix-la-Chapelle became the center of the Carolingian Renaissance.



Encyclopedia
Charlemagne (Charles the Great or Charles I) (shär'ləmân) [O.Fr.,=Charles the great], 742?–814, emperor of the West (800–814), Carolingian king of the Franks (768–814).
King of the Franks

Elder son of Pepin the Short and a grandson of Charles Martel, Charlemagne shared with his brother Carloman in the succession to his father's kingdom. At Carloman's death (771), young Charlemagne annexed his brother's lands, disinheriting Carloman's two young sons, who fled with their mother to the court of Desiderius, king of the Lombards. When Desiderius conquered part of the papal lands and attempted to force Pope Adrian I to recognize Carloman's sons, Charlemagne intervened (773) on the side of the pope and defeated the Lombards. At Rome, Charlemagne was received by Adrian as patrician of the Romans (a title he had received with his father in 754), and he confirmed his father's donation to the Holy See. Shortly afterward he took Pavia, the Lombard capital, and assumed the iron crown of the Lombard kings of Italy.

In 778 he invaded Spain, hoping to take advantage of civil war among the Muslim rulers of that kingdom, but was repulsed at Zaragoza. In later campaigns conducted by local counts, Barcelona was captured (801) and a frontier established beyond the Pyrenees. Charlemagne's struggle with the pagan Saxons, whose greatest leader was Widukind, lasted from 772 until 804. By dint of forced conversions, wholesale massacres, and the transportation of thousands of Saxons to the interior of the Frankish kingdom, Charlemagne made his domination over Saxony complete. In 788 he annexed the semi-independent duchy of Bavaria, after deposing its duke, Tassilo. He also warred successfully against the Avars and the Slavs, establishing a frontier south of the Danube.

Emperor of the West

In 799 the new pope, Leo III, threatened with deposition by the Romans, appealed to Charlemagne. Charlemagne hastened to Rome to support Leo, and on Christmas Day, 800, was crowned emperor by the pope. His coronation legitimized Charlemagne's rule over the former Roman empire in W Europe and finalized the split between the Byzantine and Roman empires. After years of negotiation and war, Charlemagne received recognition from the Byzantine emperor Michael I in 812; in return Charlemagne renounced his claims to Istria, Venice, and Dalmatia, which he had held briefly. The end of Charlemagne's reign was troubled by the raids of Norse and Danes (see Norsemen), so Charlemagne took vigorous measures for the construction of a fleet, which his successors neglected. His land frontiers he had already protected by the creation of marches. In 813, Charlemagne designated his son Louis I as co-emperor and his successor and crowned him at Aachen.

Achievements of His Reign

In his government Charlemagne continued and systematized the administrative machinery of his predecessors. He permitted conquered peoples to retain their own laws, which he codified when possible, and he issued many capitularies (gathered in the Monumenta Germaniae historica). A noteworthy achievement was the creation of a system by which he could supervise his administrators in even the most distant lands; his missi dominici were personal representatives with wide powers who regularly inspected their assigned districts. He strove to educate the clergy and exercised more direct control over the appointment of bishops and he acted as arbiter in theological disputes by summoning councils, notably that at Frankfurt (794), where adoptionism was rejected and some of the decrees of the Second Council of Nicaea (see Nicaea, Second Council of) were condemned. He stimulated foreign trade and entertained friendly relations with England and with Harun al-Rashid. In 813, Charlemagne designated his son Louis I as co-emperor and his successor and crowned him at Aachen.

Charlemagne's court at Aachen was the center of an intellectual renaissance. The palace school, under the leadership of Alcuin, became famous; numerous schools for children of all classes were also established throughout the empire during Charlemagne's reign. The preservation of classical literature was aided by his initiatives. Prominent figures of the Carolingian renaissance included Paul the Deacon and Einhard.

Character and Influence

In his daily life Charlemagne affected the simple manners of his Frankish forebears, wore Frankish clothes, and led a frugal existence. He was beatified after his death and in some churches has been honored as a saint. Surrounded by his legendary 12 paladins, he became the central figure of a cycle of romance. At first, legend pictured him as the champion of Christendom; later he appeared as a vacillating old man, almost a comic figure. His characterization in the Chanson de Roland (see Roland) has impressed itself indelibly on the imagination of the Western world. The vogue of the Charlemagne epic ebbed somewhat after the Renaissance but was revived again in the 19th cent. by Victor Hugo and other members of the Romantic school. Charlemagne's creation (or re-creation) of an empire was the basis of the theory of the Holy Roman Empire; it was his example that Napoleon I had in mind when he tried to assume his succession in 1804.

Bibliography

Einhard wrote a contemporary biography of Charlemagne. See also H. Fichtenau, The Carolingian Empire (1949, tr. 1957); D. Bullough, The Age of Charlemagne (1966); J. Boussard, The Civilization of Charlemagne (tr. 1968). For the literary aspect, see J. L. Weston, The Romance Cycle of Charlemagne and His Peers (1901).



History
Charlemagne (shahr-luh-mayn)

The first emperor of the Holy Roman Empire; his name means “Charles the Great.” Charlemagne was king of France in the late eighth and early ninth centuries and was crowned emperor in 800. He is especially remembered for his encouragement of education.


Throughout the Middle Ages, Charlemagne was considered a model for Christian rulers.




WordNet
Note: click on a word meaning below to see its connections and related words.
The noun Charlemagne has one meaning:

Meaning #1: king of the Franks and Holy Roman Emperor; conqueror of the Lombards and Saxons (742-814)
Synonyms: Charles I, Charles the Great


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Wikipedia
Charlemagne

A Frankish king, like Charlemagne, (center) depicted in the Sacramentary of Charles the Bald (about 870)Charlemagne (c. 742 or 747 – January 28, 814) (or Charles the Great, in German Karl der Große, in Latin Carolus Magnus, giving rise to the adjective form "Carolingian"), was king of the Franks from 771 to 814, nominally King of the Lombards, and Holy Roman Emperor — Imperator and Augustus.


Date of birth
Charlemagne's birthday was believed to be April 1, 742, but several factors led to reconsideration of this traditional date. First, the year 742 was calculated from his age given at death, rather than attested with primary sources. Second, 742 precedes the marriage of his parents (in 744), yet there is no indication that Charlemagne was born out of wedlock, and he inherited from his parents. Another date is given in the Annales Petarienses, the April 2, 747. In that year, April 1 is Easter. The birth of an Emperor on Easter is a coincidence likely to provoke comment, but there is no such comment documented in 747, leading some to suspect the Easter birthday was a pious fiction concocted as a way of honoring the Emperor. Other commentators weighing the primary records have suggested that the birth was one year later, 748. So at present, it is impossible to be certain of the date of the birth of Charlemagne. The best guesses include April 1, 747, after April 15, 747, or April 1, 748.


Life
Arguably the founder of the Frankish Empire in Western Europe, Charlemagne was the elder son of Pepin the Short (714 – September 24, 768, reigned 751 – 768) and his wife Bertrada of Laon (720 – July 12, 783); he was the brother of the Lady Bertha mother of Roland.


Charles, eldest Son of King Pepin, receives the News of the Death of his Father and the Great Feudalists offer him the Crown.--Costumes of the Court of Burgundy in the Fifteenth Century.--Fac-simile of a Miniature of the "History of the Emperors" (Library of the Arsenal).On the death of Pepin the kingdom was divided between Charlemagne and his brother Carloman (Carloman ruled Austrasia). Carloman died on the 5th of December, 771, leaving Charlemagne the leader of a reunified Frankish kingdom. Charlemagne was engaged in almost constant battle throughout his reign. He conquered Saxony in the 8th century, a goal that had been the unattainable dream of Augustus. It took Charlemagne more than 18 battles to win this victory. He proceeded to force Catholicism on the conquered, slaughtering those who refused to convert. He dreamed of the reconquest of Spain, but never fully succeeded in this goal.

In 797 (801?) the caliph of Baghdad, Harun al-Rashid, gave Emperor Charlemagne the first historically recorded elephant in northern Europe, named Abul-Abbas, an Asian elephant. (See History of elephants in Europe.)

In 800, at Mass on Christmas day in Rome, Pope Leo III crowned Charlemagne Imperator Romanorum (Emperor of the Romans), a title that had been out of use in the West since the abdication of Romulus Augustulus in 476. While this title helped to make western Europe independent of Constantinople, Charlemagne did not use the title until much later, as he feared it would create dependence on the Pope. Even then, he never referred to himself as Imperator Romanorum but rather as Imperator Romanum gubernans Imperium (Emperor ruling the Roman Empire).

Pursuing his father's reforms, Charlemagne did away with the monetary system based on the gold sou. Both he and King Offa of Mercia took up the system set in place by Pepin. He set up a new standard, the livre (i.e. pound)— both monetary and unit of weight— which was worth 20 sous (like the solidus, and later the shilling) or 240 deniers (like the denari, and eventually the penny). During this period, the livre and the sou were counting units, only the denier was a coin of the realm.

Charlemagne applied the system to much of the European Continent, and Offa's standard was voluntarily adopted by much of England.


Autograph of CharlemagneCharlemagne organized his empire into 350 counties, each led by an appointed count. Counts served as judges, administrators, and enforced capitularies. To enforce loyalty, he set up the system of Missi Dominici, meaning 'Envoys of the Lord.' In this system, one representative of the church and one representative of the emperor would head to the different counties and every year report back to Charlemagne on their status.


Europe at the death of Charles The Great 814. -"A School Atlas of English History" ed. by Samuel Rawson Gardiner, M.A. LL.D.When Charlemagne died in 814, he was buried in his own Cathedral at Aachen. He was succeeded by his only son to survive him, Louis the Pious, after whose reign the empire was divided between his three surviving sons according to Frankish tradition. These three kingdoms would be the foundations of later France and the Holy Roman Empire.

After Charlemagne's death, continental coinage degraded and most of Europe resorted to using the continued high quality English coin until about 1100.

It is difficult to understand Charlemagne's attitude toward his daughters. None of them contracted a sacramental marriage. This may have been an attempt to control the number of potential alliances. After his death the surviving daughters entered or were forced to enter monasteries. At least one of them, Bertha, had a recognized relationship, if not a marriage, with Angilbert, a member of Charlemagne's court circle.

Charlemagne's mother tongue was the Old High German dialect called Frankish. He also spoke Latin and understood some Greek.


Cultural significance

Statue of Charlemagne in Frankfurt, a Romantic interpretation of his appearance from the 19th centuryCharlemagne's reign is often referred to as the Carolingian Renaissance because of the flowering of scholarship, literature, art and architecture. Most of the surviving works of classical Latin were copied and preserved by Carolingian scholars. The pan-European nature of Charlemagne's influence is indicated by the origins of many of the men who worked for him: Alcuin, an Anglo-Saxon; Theodulf, a Visigoth; Paul the Deacon, a Lombard; and Angilbert and Einhard, Franks. Charlemagne enjoyed an important afterlife in European culture. One of the great medieval literature cycles, the Charlemagne cycle or Matter of France, centres around the deeds of Charlemagne's historical commander of the Breton border, Roland, and the paladins who served as a counterpart to the knights of the Round Table; their tales were first told in the chansons de geste. Charlemagne himself was accorded sainthood inside the Holy Roman Empire after the 12th Century. His canonization by Antipope Paschal III was never recognized by the Holy See. He was a model knight as one of the Nine Worthies.

It is frequently claimed by genealogists that all people with European ancestry alive today are probably descended from Charlemagne. However, only a small percentage can actually prove descent from him. Charlemagne's marriage and relationship politics and ethics did, however, result in a fairly large number of descendants, all of whom had far better life expectancies than is usually the case for children in that time period. They were married into houses of nobility and as a result of intermarriages many people of noble descent can indeed trace their ancestry back to Charlemagne.

Another interesting note about Charlemagne was that he took a serious effort in his and others' scholarship and had learned to read in his adulthood, although he never quite learned how to write. This was quite an achievement for kings at this time, of whom most were illiterate.


Charlemagne's portraits
Missing image
Dürer_karl_der_grosse.jpg
Charlemagne, portrait by Albrecht DürerThe Roman tradition of realistic personal portraiture was in complete eclipse at the time of Charlemagne, where individual traits were submerged in iconic typecastings. Charlemagne, as an ideal ruler, ought to be portrayed in the corresponding fashion, any contemporary would have assumed. The images of enthroned Charlemagne, God's representative on Earth, bear more connections to the icons of Christ in Majesty than to modern (or Antique) conceptions of portraiture. Even the verbal portrait by Einhard suppresses details that would have been indecorous in this context. Charlemagne in later imagery (illustration above) is often portrayed with flowing blond hair, due to a misunderstanding of Einhart's Vita caroli Magni (chapter 22) where Charlemagne in his age had canitie pulchra "beautiful white hair" which has been rendered as blond or fair in many translations. The Latin word for blond is "flavus", and "rutilo", meaning 'golden-red' or 'auburn', is the word Tacitus uses for the Germans' hair.


Portrait of Charlemagne, whom the Song of Roland names the King with the Grizzly Beard.--Fac-simile of an Engraving of the End of the 16th Century.
Wives
Himiltrude
Ermengarda or Desiderata
Hildegard of Savoy (married Abt 771) (758–783)
Fastrada (married 784) (d. 794)
Luitgard (married 794) (d. 800)

Children
Pippin the Hunchback (d. 813)
Charles, King of Neustria (d. 811)
Pippin, King of Italy (ruled 781–810)
Louis I The Pious, King of Aquitaine, Emperor (ruled 814–840)
Lothar (d. 780)
Six Daughters (Hildegarde?, Gisele?, Adelheid?, Bertha?, Lothaire?, Rotrud?)
Aupais ?



Preceded by:
Pippin the Short Frankish King
Also Holy Roman Emperor Succeeded by:
Louis I





Further reading
Alessandro Barbero: Charlemagne, father of a continent. Berkeley, CA: University of California Press, 2004 ISBN 0-520-23943-1

Related articles
Franks (main history of Frankish kingdoms)
List of Frankish Kings
Carolingians
Heribert Illig
Nine Worthies

External links
A reconstructed portrait of Charlemagne by Marco Bakker: Reportret: Charlemagne (www.reportret.info . . .).
House of Pepin / Dynasty of Charlemagne by Ed Stephan: Genealogy of Charlemagne (www.ac.wwu.edu . . .).






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Mentioned In
Charlemagne is mentioned in the following topics:
Charles I Luitgard
Leo III, Saint (Pope) Baligant
Charlemagne, Quebec Widukind (Saxon leader)
Einhard Bertrada (German queen)
Notker Balbulus (German theologian & scholar) Thionville (city, France)
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You may say what you want, but these illiterate nobles and European nobility in general, preserved the cultural heritage of the West to make us what we are today. Repugnant but true.

Medieval Sourcebook:
Urban II (1088-1099):
Speech at Council of Clermont, 1095,
Five versions of the Speech

----

In 1094 or 1095, Alexios I Komnenos, the Byzantine emperor, sent to the pope, Urban II, and asked for aid from the west against the Seljuq Turks, who taken nearly all of Asia Minor from him. At the council of Clermont Urban addressed a great crowd and urged all to go to the aid of the Greeks and to recover Palestine from the rule of the Muslims. The acts of the council have not been preserved, but we have five accounts of the speech of Urban which were written by men who were present and heard him.

Versions by:

Fulcher of Chartres: Gesta Francorum Jerusalem Expugnantium
Robert the Monk: Historia Hierosolymitana
Gesta Francorum [The Deeds of the Franks]
Balderic of Dol
Guibert de Nogent: Historia quae dicitur Gesta Dei per Francos
Urban II: Letter of Instruction, December 1095


----

1. Fulcher of Chartres

[adapted from Thatcher] Here is the one by the chronicler Fulcher of Chartres. Note how the traditions of the peace and truce of God - aimed at bringing about peace in Christendom - ties in directly with the call for a Crusade. Does this amount to the export of violence?

Most beloved brethren: Urged by necessity, I, Urban, by the permission of God chief bishop and prelate over the whole world, have come into these parts as an ambassador with a divine admonition to you, the servants of God. I hoped to find you as faithful and as zealous in the service of God as I had supposed you to be. But if there is in you any deformity or crookedness contrary to God's law, with divine help I will do my best to remove it. For God has put you as stewards over his family to minister to it. Happy indeed will you be if he finds you faithful in your stewardship. You are called shepherds; see that you do not act as hirelings. But be true shepherds, with your crooks always in your hands. Do not go to sleep, but guard on all sides the flock committed to you. For if through your carelessness or negligence a wolf carries away one of your sheep, you will surely lose the reward laid up for you with God. And after you have been bitterly scourged with remorse for your faults-, you will be fiercely overwhelmed in hell, the abode of death. For according to the gospel you are the salt of the earth [Matt. 5:13]. But if you fall short in your duty, how, it may be asked, can it be salted? O how great the need of salting! It is indeed necessary for you to correct with the salt of wisdom this foolish people which is so devoted to the pleasures of this -world, lest the Lord, when He may wish to speak to them, find them putrefied by their sins unsalted and stinking. For if He, shall find worms, that is, sins, In them, because you have been negligent in your duty, He will command them as worthless to be thrown into the abyss of unclean things. And because you cannot restore to Him His great loss, He will surely condemn you and drive you from His loving presence. But the man who applies this salt should be prudent, provident, modest, learned, peaceable, watchful, pious, just, equitable, and pure. For how can the ignorant teach others? How can the licentious make others modest? And how can the impure make others pure? If anyone hates peace, how can he make others peaceable ? Or if anyone has soiled his hands with baseness, how can he cleanse the impurities of another? We read also that if the blind lead the blind, both will fall into the ditch [Matt. 15:14]. But first correct yourselves, in order that, free from blame , you may be able to correct those who are subject to you. If you wish to be the friends of God, gladly do the things which you know will please Him. You must especially let all matters that pertain to the church be controlled by the law of the church. And be careful that simony does not take root among you, lest both those who buy and those who sell [church offices] be beaten with the scourges of the Lord through narrow streets and driven into the place of destruction and confusion. Keep the church and the clergy in all its grades entirely free from the secular power. See that the tithes that belong to God are faithfully paid from all the produce of the land; let them not be sold or withheld. If anyone seizes a bishop let him be treated as an outlaw. If anyone seizes or robs monks, or clergymen, or nuns, or their servants, or pilgrims, or merchants, let him be anathema [that is, cursed]. Let robbers and incendiaries and all their accomplices be expelled from the church and anthematized. If a man who does not give a part of his goods as alms is punished with the damnation of hell, how should he be punished who robs another of his goods? For thus it happened to the rich man in the gospel [Luke 16:19]; he was not punished because he had stolen the goods of another, but because he had not used well the things which were his.

"You have seen for a long time the great disorder in the world caused by these crimes. It is so bad in some of your provinces, I am told, and you are so weak in the administration of justice, that one can hardly go along the road by day or night without being attacked by robbers; and whether at home or abroad one is in danger of being despoiled either by force or fraud. Therefore it is necessary to reenact the truce, as it is commonly called, which was proclaimed a long time ago by our holy fathers. I exhort and demand that you, each, try hard to have the truce kept in your diocese. And if anyone shall be led by his cupidity or arrogance to break this truce, by the authority of God and with the sanction of this council he shall be anathematized."

After these and various other matters had been attended to, all who were present, clergy and people, gave thanks to God and agreed to the pope's proposition. They all faithfully promised to keep the decrees. Then the pope said that in another part of the world Christianity was suffering from a state of affairs that was worse than the one just mentioned. He continued:

"Although, O sons of God, you have promised more firmly than ever to keep the peace among yourselves and to preserve the rights of the church, there remains still an important work for you to do. Freshly quickened by the divine correction, you must apply the strength of your righteousness to another matter which concerns you as well as God. For your brethren who live in the east are in urgent need of your help, and you must hasten to give them the aid which has often been promised them. For, as the most of you have heard, the Turks and Arabs have attacked them and have conquered the territory of Romania [the Greek empire] as far west as the shore of the Mediterranean and the Hellespont, which is called the Arm of St. George. They have occupied more and more of the lands of those Christians, and have overcome them in seven battles. They have killed and captured many, and have destroyed the churches and devastated the empire. If you permit them to continue thus for awhile with impurity, the faithful of God will be much more widely attacked by them. On this account I, or rather the Lord, beseech you as Christ's heralds to publish this everywhere and to persuade all people of whatever rank, foot-soldiers and knights, poor and rich, to carry aid promptly to those Christians and to destroy that vile race from the lands of our friends. I say this to those who are present, it meant also for those who are absent. Moreover, Christ commands it.

"All who die by the way, whether by land or by sea, or in battle against the pagans, shall have immediate remission of sins. This I grant them through the power of God with which I am invested. O what a disgrace if such a despised and base race, which worships demons, should conquer a people which has the faith of omnipotent God and is made glorious with the name of Christ! With what reproaches will the Lord overwhelm us if you do not aid those who, with us, profess the Christian religion! Let those who have been accustomed unjustly to wage private warfare against the faithful now go against the infidels and end with victory this war which should have been begun long ago. Let those who for a long time, have been robbers, now become knights. Let those who have been fighting against their brothers and relatives now fight in a proper way against the barbarians. Let those who have been serving as mercenaries for small pay now obtain the eternal reward. Let those who have been wearing themselves out in both body and soul now work for a double honor. Behold! on this side will be the sorrowful and poor, on that, the rich; on this side, the enemies of the Lord, on that, his friends. Let those who go not put off the journey, but rent their lands and collect money for their expenses; and as soon as winter is over and spring comes, let hem eagerly set out on the way with God as their guide."


Source:

Bongars, Gesta Dei per Francos, 1, pp. 382 f., trans in Oliver J. Thatcher, and Edgar Holmes McNeal, eds., A Source Book for Medieval History, (New York: Scribners, 1905), 513-17


2. Robert the Monk

Robert perhaps 25 years after the speech, but he may have been present at the counicl. He used the Gesta version (see below, number 3).

Oh, race of Franks, race from across the mountains, race chosen and beloved by Godas shines forth in very many of your works set apart from all nations by the situation of your country, as well as by your catholic faith and the honor of the holy church! To you our discourse is addressed and for you our exhortation is intended. We wish you to know what a grievous cause has led us to Your country, what peril threatening you and all the faithful has brought us.

From the confines of Jerusalem and the city of Constantinople a horrible tale has gone forth and very frequently has been brought to our ears, namely, that a race from the kingdom of the Persians, an accursed race, a race utterly alienated from God, a generation forsooth which has not directed its heart and has not entrusted its spirit to God, has invaded the lands of those Christians and has depopulated them by the sword, pillage and fire; it has led away a part of the captives into its own country, and a part it has destroyed by cruel tortures; it has either entirely destroyed the churches of God or appropriated them for the rites of its own religion. They destroy the altars, after having defiled them with their uncleanness. They circumcise the Christians, and the blood of the circumcision they either spread upon the altars or pour into the vases of the baptismal font. When they wish to torture people by a base death, they perforate their navels, and dragging forth the extremity of the intestines, bind it to a stake; then with flogging they lead the victim around until the viscera having gushed forth the victim falls prostrate upon the ground. Others they bind to a post and pierce with arrows. Others they compel to extend their necks and then, attacking them with naked swords, attempt to cut through the neck with a single blow. What shall I say of the abominable rape of the women? To speak of it is worse than to be silent. The kingdom of the Greeks is now dismembered by them and deprived of territory so vast in extent that it can not be traversed in a march of two months. On whom therefore is the labor of avenging these wrongs and of recovering this territory incumbent, if not upon you? You, upon whom above other nations God has conferred remarkable glory in arms, great courage, bodily activity, and strength to humble the hairy scalp of those who resist you.

Let the deeds of your ancestors move you and incite your minds to manly achievements; the glory and greatness of king Charles the Great, and of his son Louis, and of your other kings, who have destroyed the kingdoms of the pagans, and have extended in these lands the territory of the holy church. Let the holy sepulchre of the Lord our Saviour, which is possessed by unclean nations, especially incite you, and the holy places which are now treated with ignominy and irreverently polluted with their filthiness. Oh, most valiant soldiers and descendants of invincible ancestors, be not degenerate, but recall the valor of your progenitors.

But if you are hindered by love of children, parents and wives, remember what the Lord says in the Gospel, "He that loveth father or mother more than me, is not worthy of me." "Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake shall receive an hundredfold and shall inherit everlasting life." Let none of your possessions detain you, no solicitude for your family affairs, since this land which you inhabit, shut in on all sides by the seas and surrounded by the mountain peaks, is too narrow for your large population; nor does it abound in wealth; and it furnishes scarcely food enough for its cultivators. Hence it is that you murder one another, that you wage war, and that frequently you perish by mutual wounds. Let therefore hatred depart from among you, let your quarrels end, let wars cease, and let all dissensions and controversies slumber. Enter upon the road to the Holy Sepulchre; wrest that land from the wicked race, and subject it to yourselves. That land which as the Scripture says "floweth with milk and honey," was given by God into the possession of the children of Israel Jerusalem is the navel of the world; the land is fruitful above others, like another paradise of delights. This the Redeemer of the human race has made illustrious by His advent, has beautified by residence, has consecrated by suffering, has redeemed by death, has glorified by burial. This royal city, therefore, situated at the centre of the world, is now held captive by His enemies, and is in subjection to those who do not know God, to the worship of the heathens. She seeks therefore and desires to be liberated, and does not cease to implore you to come to her aid. From you especially she asks succor, because, as we have already said, God has conferred upon you above all nations great glory in arms. Accordingly undertake this journey for the remission of your sins, with the assurance of the imperishable glory of the kingdom of heaven.

When Pope Urban had said these and very many similar things in his urbane discourse, he so influenced to one purpose the desires of all who were present, that they cried out, "It is the will of God! It is the will of God!" When the venerable Roman pontiff heard that, with eyes uplifted to heaven he gave thanks to God and, with his hand commanding silence, said:

Most beloved brethren, today is manifest in you what the Lord says in the Gospel, "Where two or three are gathered together in my name there am I in the midst of them." Unless the Lord God had been present in your spirits, all of you would not have uttered the same cry. For, although the cry issued from numerous mouths, yet the origin of the cry was one. Therefore I say to you that God, who implanted this in your breasts, has drawn it forth from you. Let this then be your war-cry in combats, because this word is given to you by God. When an armed attack is made upon the enemy, let this one cry be raised by all the soldiers of God: It is the will of God! It is the will of God!

And we do not command or advise that the old or feeble, or those unfit for bearing arms, undertake this journey; nor ought women to set out at all, without their husbands or brothers or legal guardians. For such are more of a hindrance than aid, more of a burden than advantage. Let the rich aid the needy; and according to their wealth, let them take with them experienced soldiers. The priests and clerks of any order are not to go without the consent of their bishop; for this journey would profit them nothing if they went without permission of these. Also, it is not fitting that laymen should enter upon the pilgrimage without the blessing of their priests.

Whoever, therefore, shall determine upon this holy pilgrimage and shall make his vow to God to that effect and shall offer himself to Him as a, living sacrifice, holy, acceptable unto God, shall wear the sign of the cross of the Lord on his forehead or on his breast. When,' truly',' having fulfilled his vow be wishes to return, let him place the cross on his back between his shoulders. Such, indeed, by the twofold action will fulfill the precept of the Lord, as He commands in the Gospel, "He that taketh not his cross and followeth after me, is not worthy of me."


Source:

Dana C. Munro, "Urban and the Crusaders", Translations and Reprints from the Original Sources of European History, Vol 1:2, (Philadelphia: University of Pennsylvania, 1895), 5-8

3. The Gesta Version

Circa 1100-1101, an anonymous writer connected with Bohemund of Antioch wrote the Gesta francorum et aliorum Hierosolymytanorum; (The Deeds of the Franks) This text was used by the later writers as a source.

When now that time was at hand which the Lord Jesus daily points out to His faithful, especially in the Gospel, saying, "If any man would come after me, let him deny himself and take up his cross and follow me," a mighty agitation was carried on throughout all the region of Gaul. (Its tenor was) that if anyone desired to follow the Lord zealously, with a pure heart and mind, and wished faithfully to bear the cross after Him, he would no longer hesitate to take up the way to the Holy Sepulchre.

And so Urban, Pope of the Roman see, with his archbishops, bishops, abbots, and priests, set out as quickly as possible beyond the mountains and began to deliver sermons and to preach eloquently, saying: "Whoever wishes to save his soul should not hesitate humbly to take up the way of the Lord, and if he lacks sufficient money, divine mercy will give him enough." Then the apostolic lord continued, "Brethren, we ought to endure much suffering for the name of Christ - misery, poverty, nakedness, persecution, want, illness, hunger, thirst, and other (ills) of this kind, just as the Lord saith to His disciples: 'Ye must suffer much in My name,' and 'Be not ashamed to confess Me before the faces of men; verily I will give you mouth and wisdom,' and finally, 'Great is your reward in Heaven."' And when this speech had already begun to be noised abroad, little by little, through all the regions and countries of Gaul, the Franks, upon hearing such reports, forthwith caused crosses to be sewed on their right shoulders, saying that they followed with one accord the footsteps of Christ, by which they had been redeemed from the hand of hell.


Source:
August. C. Krey, The First Crusade: The Accounts of Eyewitnesses and Participants, (Princeton: 1921), 28-30.
See also Rosalind M. Hill, ed. and trans., Gesta francorum et aliorum Hierosolymitanorum: The Deeds of the Franks (London: 1962), [Latin text with English translation.]

3. Version of Balderic of Dol

Balderic was archbishop of Dol. He wrote in the early twelth century and his main source was the Gesta
. . . "We have beard, most beloved brethren, and you have heard what we cannot recount without deep sorrow how, with great hurt and dire sufferings our Christian brothers, members in Christ, are scourged, oppressed, and injured in Jerusalem, in Antioch, and the other cities of the East. Your own blood brothers, your companions, your associates (for you are sons of the same Christ and the same Church) are either subjected in their inherited homes to other masters, or are driven from them, or they come as beggars among us; or, which is far worse, they are flogged and exiled as slaves for sale in their own land. Christian blood, redeemed by the blood of Christ, has been shed, and Christian flesh, akin to the flesh of Christ, has been subjected to unspeakable degradation and servitude. Everywhere in those cities there is sorrow, everywhere misery, everywhere groaning (I say it with a sigh). The churches in which divine mysteries were celebrated in olden times are now, to our sorrow, used as stables for the animals of these people! Holy men do not possess those cities; nay, base and bastard Turks hold sway over our brothers. The blessed Peter first presided as Bishop at Antioch; behold, in his own church the Gentiles have established their superstitions, and the Christian religion, which they ought rather to cherish, they have basely shut out from the ball dedicated to God! The estates given for the support of the saints and the patrimony of nobles set aside for the sustenance of the poor are subject to pagan tyranny, while cruel masters abuse for their own purposes the returns from these lands. The priesthood of God has been ground down into the dust. The sanctuary of God (unspeakable shamel) is everywhere profaned. Whatever Christians still remain in hiding there are sought out with unheard of tortures.

"Of holy Jerusalem, brethren, we dare not speak, for we are exceedingly afraid and ashamed to speak of it. This very city, in which, as you all know, Christ Himself suffered for us, because our sins demanded it, has been reduced to the pollution of paganism and, I say it to our disgrace, withdrawn from the service of God. Such is the heap of reproach upon us who have so much deserved it! Who now serves the church of the Blessed Mary in the valley of Josaphat, in which church she herself was buried in body? But why do we pass over the Temple of Solomon, nay of the Lord, in which the barbarous nations placed their idols contrary to law, human and divine? Of the Lord's Sepulchre we have refrained from speaking, since some of you with your own eyes have seen to what abominations it has been given over. The Turks violently took from it the offerings which you brought there for alms in such vast amounts, and, in addition, they scoffed much and often 'at Your religion. And yet in that place (I say only what you already know) rested the Lord; there He died for us; there He was buried. How precious would be the longed for, incomparable place of the Lord's burial, even if God failed there to perform the yearly miracle! For in the days of His Passion all the lights in the Sepulchre and round about in the church, which have been extinguished, are relighted by divine command. Whose heart is so stony, brethren, that it is not touched by so great a miracle? Believe me, that man is bestial and senseless whose heart such divinely manifest grace does not move to faith! And yet the Gentiles see this in common with the Christians and are not turned from their ways! They are, indeed, afraid, but they are not converted to the faith; nor is it to be wondered at, for a blindness of mind rules over them. With what afflictions they wronged you who have returned and are now present, you yourselves know too well you who there sacrificed your substance and your blood for God.

"This, beloved brethren, we shall say, that we may have you as witness of our words. More suffering of our brethren and devastation of churches remains than we can speak of one by one, for we are oppressed by tears and groans, sighs and sobs. We weep and wail, brethren, alas, like the Psalmist, in our inmost heart! We are wretched and unhappy, and in us is that prophecy fulfilled: 'God, the nations are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem in heaps; the dead bodies of thy servants have been given to be food for the birds of the heaven, the flesh of thy saints unto the beasts of the earth. Their blood have they shed like water round about Jerusalem, and there was none to bury them.' Woe unto us, brethren! We who have already become a reproach to our neighbors, a scoffing, and derision to them round about us, let us at least with tears condone and have compassion upon our brothers! We who are become the scorn of all peoples, and worse than all, let us bewail the most monstrous devastation of the Holy Land! This land we have deservedly called holy in which there is not even a footstep that the body or spirit of the Saviour did not render glorious and blessed which embraced the holy presence of the mother of God, and the meetings of the apostles, and drank up the blood of the martyrs shed there. How blessed are the stones which crowned you Stephen, the first martyr! How happy, O, John the Baptist, the waters of the Jordan which served you in baptizing the Saviour! The children of Israel, who were led out of Egypt, and who prefigured you in the crossing of the Red Sea, have taken that land, by their arms, with Jesus as leader; they have driven out the Jebusites and other inhabitants and have themselves inhabited earthly Jerusalem, the image of celestial Jerusalem.

"What are we saying? Listen and learn! You, girt about with the badge of knighthood, are arrogant with great pride; you rage against your brothers and cut each other in pieces. This is not the (true) soldiery of Christ which rends asunder the sheepfold of the Redeemer. The Holy Church has reserved a soldiery for herself to help her people, but you debase her wickedly to her hurt. Let us confess the truth, whose heralds we ought to be; truly, you are not holding to the way which leads to life. You, the oppressers of children, plunderers of widows; you, guilty of homicide, of sacrilege, robbers of another's rights; you who await the pay of thieves for the shedding of Christian blood -- as vultures smell fetid corpses, so do you sense battles from afar and rush to them eagerly. Verily, this is the worst way, for it is utterly removed from God! if, forsooth, you wish to be mindful of your souls, either lay down the girdle of such knighthood, or advance boldly, as knights of Christ, and rush as quickly as you can to the defence of the Eastern Church. For she it is from whom the joys of your whole salvation have come forth, who poured into your mouths the milk of divine wisdom, who set before you the holy teachings of the Gospels. We say this, brethren, that you may restrain your murderous hands from the destruction of your brothers, and in behalf of your relatives in the faith oppose yourselves to the Gentiles. Under Jesus Christ, our Leader, may you struggle for your Jerusalem, in Christian battleline, most invincible line, even more successfully than did the sons of Jacob of old - struggle, that you may assail and drive out the Turks, more execrable than the Jebusites, who are in this land, and may you deem it a beautiful thing to die for Christ in that city in which He died for us. But if it befall you to die this side of it, be sure that to have died on the way is of equal value, if Christ shall find you in His army. God pays with the same shilling, whether at the first or eleventh hour. You should shudder, brethren, you should shudder at raising a violent hand against Christians; it is less wicked to brandish your sword against Saracens. It is the only warfare that is righteous, for it is charity to risk your life for your brothers. That you may not be troubled about the concerns of tomorrow, know that those who fear God want nothing, nor those who cherish Him in truth. The possessions of the enemy, too, will be yours, since you will make spoil of their treasures and return victorious to your own; or empurpled with your own blood, you will have gained everlasting glory. For such a Commander you ought to fight, for One who lacks neither might nor wealth with which to reward you.

Short is the way, little the labor, which, nevertheless, will repay you with the crown that fadeth not away. Accordingly, we speak with the authority of the prophet: 'Gird thy sword upon thy thigh O mighty one.' Gird yourselves, everyone of you, I say, and be valiant sons; for it is better for you to die in battle than to behold, the sorrows of your race and of your holy places. Let neither property nor the alluring charms of your wives entice you frol going; nor let the trials that are to be borne so deter you that you remain here."

And turning to the bishops, he said, "You, brothers and fellow bishops; you, fellow priests and sharers with us in Christ, make this same announcement through the churches committed to you, and with your whole soul vigorously preach the journey to Jerusalem. When they have confessed the disgrace of their sins, do you, secure in Christ, grant them speedy pardon. Moreover, you who are to go shall have us praying for you; we shall have you fighting for God's people. It is our duty to pray, yours to fight against the Amalekites. With Moses, we shall extend unwearied hands in prayer to Heaven, while you go forth and brandish the sword, like dauntless warriors, against Amalek."

As those present were thus clearly informed by these and other words of this kind from the apostolic lord, the eyes of some were bathed in tears; some trembled, and yet others discussed the matter. However, in the presence of all at that same council, and as we looked on, the Bishop of Puy, a man of great renown and of highest ability, went to the Pope with joyful countenance and on bended knee sought and entreated blessing and permission to go., Over and above this, he won from the Pope the command that all should obey him, and that he should hold sway over all the army in behalf of the Pope, since all knew him to be a prelate of unusual energy and industry.

Source:

August. C. Krey, The First Crusade: The Accounts of Eyewitnesses and Participants, (Princeton: 1921), 33-36

4. Version of Guibert de Nogent


Guibert, Abbot of Nogent, attended the Council of Clermont. His Historia quae dicitur Gesta Dei per Francos used both his own knowledge and other sources such as the Gesta.

"If among the churches scattered about over the whole world some, because of persons or location, deserve reverence above others (for persons, I say, since greater privileges are accorded to apostolic sees; for places, indeed, since the same dignity which is accorded to persons is also shown to regal cities, such as Constantinople), we owe most to that church from which we received the grace of redemption and the source of all Christianity. If what the Lord saysnamely, 'Salvation is from the Jews,' accords with the truth, and it is true that the Lord has left us Sabaoth as seed, that we may not become like Sodom and Gomorrah, and our seed is Christ, in whom is the salvation and benediction of all peoples, then, indeed, the very land and city in which He dwelt and suffered is, by witnesses of the Scriptures, holy. If this land is spoken of in the sacred writings of the prophets as the inheritance and the holy temple of God before ever the Lord walked about in it, or was revealed, what sanctity, what reverence has it not acquired since God in His majesty was there clothed in the flesh, nourished, grew up, and in bodily form there walked about, or was carried about; and, to compress in fitting brevity all that might be told in a long series of words, since there the blood of the Son of God, more holy than heaven and earth, was poured forth, and His body, its quivering members dead, rested in the tomb. What veneration do we think it deserves? If, when the Lord had but just been crucified and the city was still held by the Jews, it was called holy by the evangelist when he says, 'Many bodies of the saints that had fallen asleep were raised; and coming forth out of the tombs after His resurrection, they entered into the holy city and appeared unto many,' and by the prophet Isaiah when be says, 'It shall be His glorious sepulchre,' then, surely, with this sanctity placed upon it by God the Sanctifier Himself, no evil that may befall it can destroy it, and in the same way glory is indivisibly fixed to His Sepulchre. Most beloved brethren, if you reverence the source of that holiness and I . you cherish these shrines which are the marks of His footprints on earth, if you seek (the way), God leading you, God fighting in your behalf, you should strive with your utmost efforts to cleanse the Holy City and the glory of the Sepulchre, now polluted by the concourse of the Gentiles, as much as is in their power.

"If in olden times the Maccabees attained to the highest praise of piety because they fought for the ceremonies and the Temple, it is also justly granted you, Christian soldiers, to defend their liberty of your country by armed endeavor. If you, likewise, consider that the abode of the holy apostles and any other saints should be striven for with such effort, why do you refuse to rescue the Cross, the Blood, the Tomb? Why do you refuse to visit them, to spend the price of your lives in rescuing them? You have thus far waged unjust wars, at one time and another; you have brandished mad weapons to your mutual destruction, for no other reason than covetousness and pride, as a result of which you have deserved eternal death and sure damnation. We now hold out to you wars which contain the glorious reward of martyrdom, which will retain that title of praise now and forever.

"Let us suppose, for the moment, that Christ was not dead and buried, and had never lived any length of time in Jerusalem. Surely, if all this were lacking, this fact alone ought still to arouse you to go to the aid of the land and city -- the fact that 'Out of Zion shall go forth the law and the word of Jehovah from Jerusalem!' If all that there is of Christian preaching has flowed from the fountain of Jerusalem, its streams, whithersoever spread out over the whole world, encircle the hearts of the Catholic multitude, that they may consider wisely what they owe such a well-watered fountain. If rivers return to the place whence they have issued only to flow forth again, according to the saying of Solomon, it ought to seem glorious to you to be able to apply a new cleansing to this place, whence it is certain that you received the cleansing of baptism and the witness of your faith.

"And you ought, furthermore, to consider with the utmost deliberation, if by your labors, God working through you, it should occur that the Mother of churches should flourish anew to the worship of Christianity, whether, perchance, He may not wish other regions of the East to be restored to the faith against the approaching time of the Antichrist. For it is clear that Antichrist is to do battle not with the Jews, not with the Gentiles; but, according to the etymology of his name, He will attack Christians. And if Antichrist finds there no Christians (just as at present when scarcely any dwell there), no one will be there to oppose him, or whom he may rightly overcome. According to Daniel and Jerome, the interpreter of Daniel, he is to fix his tents on the Mount of Olives; and it is certain, for the apostle teaches it, that he will sit at Jerusalem in the Temple of the Lord, as though he were God. And according to the same prophet, he will first kill three kings of Egypt, Africa, and Ethiopia, without doubt for their Christian faith: This, indeed, could not at all be done unless Christianity was established where now is paganism. If, therefore, you are zealous in the practice of holy battles, in order that, just as you have received the seed of knowledge of God from Jerusalem, you may in the same way restore the borrowed grace, so that through you the Catholic name may be advanced to oppose the perfidy of the Antichrist and the Antichristians then, who can not conjecture that God, who has exceeded the hope of all, will consume, in the abundance of your courage and through you as the spark, such a thicket of paganism as to include within His law Egypt, Africa, and Ethiopia, which have withdrawn from the communion of our belief? And the man of sin, the son of perdition, will find some to oppose him. Behold, the Gospel cries out, 'Jerusalem shall be trodden down by the Gentiles until the times of the Gentiles be fulfilled.' 'Times of the Gentiles' can be understood in two ways: Either that they have ruled over the Christians at their pleasure, and have gladly frequented the sloughs of all baseness for the satisfaction of their lusts, and in all this have had no obstacle (for they who have everything according to their wish are said to have their time; there is that saying: 'My time is not yet come, but your time is always ready,' whence the lustful are wont to say 'you are having your time'). Or, again, 'the times of the Gentiles' are the fulness of time for those Gentiles who shall have entered secretly before Israel shall be saved. These times, most beloved brothers, will now, forsooth, be fulfilled, provided the might of the pagans be repulsed through You, with the cooperation of God. With the end of the world already near, even though the Gentiles fail to be converted t the Lord (since according to the apostle there must be a withdrawal from the faith), it is first necessary, according to their prophecy, that the Christian sway be renewed in those regions either through you, or others, whom it shall please God to send before the coming of Antichrist, so that the head of all evil, who is to occupy there the throne of the kingdom, shall find some support of the faith to fight against him.

"Consider, therefore, that the Almighty has provided you, perhaps, for this purpose, that through you He may restore Jerusalem from such debasement. Ponder, I beg you, how full of joy and delight our hearts will be when we shall see the Holy City restored with your little help, and the prophet's, nay divine, words fulfilled in our times. Let your memory be moved by what the Lord Himself says to the Church: 'I will bring thy seed from the East and gather thee from the West.' God has already brought our, seed from the East, since in a double way that region of the East has given the first beginnings of the Church to us. But from the West He will also gather it, provided He repairs the wrongs of 1 Jerusalem through those who have begun the witness of the final faith, that is the people of the West. With God's assistance, we think this can be done through you.

"If neither the words of the Scriptures arouse you, nor our admonitions penetrate your minds, at least let the great suffering of those who desired to go to the holy places stir you up. Think of those who made the pilgrimage across the sea! Even if they were more wealthy, consider what taxes, what violence they underwent, since they were forced to make payments and tributes almost every mile, to purchase release at every gate of the city, at the entrance of the churches and temples, at every side journey from place to place: also, if any accusation whatsoever were made against them, they were compelled to purchase their release; but if they refused to pay money, the prefects of the Gentiles, according to their custom, urged them fiercely with blows. What shall we say of those who took up the journey without anything more than trust in their barren poverty, since they seemed to have nothing except their bodies to lose? They not only demanded money of them, which is not an unendurable punishment, but also examined the callouses of their heels, cutting them open and folding the skin back, lest, perchance, they had sewed something there. Their unspeakable cruelty was carried on even to the point of giving them scammony to drink until they vomited, or even burst their bowels, because they thought the wretches had swallowed gold or silver; or, horrible to say, they cut their bowels open with a sword and, spreading out the folds of the intestines, with frightful mutilation disclosed whatever nature held there in secret. Remember, I pray, the thousands who have perished vile deaths, and strive for the holy places from which the beginnings of your faith have come. Before you engage in His battles, believe without question that Christ will be your standard-bearer and inseparable forerunner."

The most excellent man concluded his oration and by the power of the blessed Peter. absolved all who vowed to go and confirmed those acts with apostolic blessing. He instituted a sign well suited t so honorable a profession by making the figure of the Cross, the stigma of the Lord's Passion, the emblem of the soldiery, or rather, of what was to be the soldiery of God. This, made of any kind of cloth, he ordered to be sewed upon the shirts, cloaks, and byrra of those who were about to go. He commanded that if anyone, after receiving this emblem, or after taking openly this vow, should shrink from his good intent through base change of heart, or any affection for his parents, he should be regarded an outlaw forever, unless he repented and again undertook whatever of his pledge he had omitted. Furthermore, the Pope condemned with a fearful anathema all those who dared to molest the wives, children, and possessions of these who were going on this journey for God. . . .


Source:

August. C. Krey, The First Crusade: The Accounts of Eyewitnesses and Participants, (Princeton: 1921), 36-40

5. Urban II: Letter of Instruction to the Crusaders, December 1095

Urban, bishop, servant of the servants of God, to all the faithful, both princes and subjects, waiting in Flanders; greeting, apostolic grace, and blessing.

Your brotherhood, we believe, has long since learned from many accounts that a barbaric fury has deplorably afflicted an laid waste the churches of God in the regions of the Orient. More than this, blasphemous to say, it has even grasped in intolerabe servitude its churches and the Holy City of Christ, glorified b His passion and resurrection. Grieving with pious concern at this calamity, we visited the regions of Gaul and devoted ourselves largely to urging the princes of the land and their subjects to free the churches of the East. We solemnly enjoined upon them at the council of Auvergne (the accomplishment of) such an undertaking, as a preparation for the remission of all their sins. And we have constituted our most beloved son, Adhemar, Bishop of Puy, leader of this expedition and undertaking in our stead, so that those who, perchance, may wish to undertake this journey should comply With his commands, as if they were our own, and submit fully to his loosings or bindings, as far as shall seem to belong to such an office. If, moreover, there are any of your people whom God has inspired to this vow, let them know that he (Adhemar) will set out with the aid of God on the day of the Assumption of the Blessed Mary, and that they can then attach themselves to his following.


Source:

August. C. Krey, The First Crusade: The Accounts of Eyewitnesses and Participants, (Princeton: 1921), 42-43



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Sources for entire file:

Fulcher of Chartres: Gesta Francorum Jerusalem Expugnantium
Bongars, Gesta Dei per Francos, 1, pp. 382 f., trans in Oliver J. Thatcher, and Edgar Holmes McNeal, eds., A Source Book for Medieval History, (New York: Scribners, 1905), 513-17
Robert the Monk: Historia Hierosolymitana. in [RHC, Occ III.]
Dana C. Munro, "Urban and the Crusaders", Translations and Reprints from the Original Sources of European History, Vol 1:2, (Philadelphia: University of Pennsylvania, 1895), 5-8
Gesta Francorum [The Deeds of the Franks]
August. C. Krey, The First Crusade: The Accounts of Eyewitnesses and Participants, (Princeton: 1921), 28-30
Balderic of Dol
August. C. Krey, The First Crusade: The Accounts of Eyewitnesses and Participants, (Princeton: 1921), 23-36
Guibert de Nogent: Historia quae dicitur Gesta Dei per Francos [RHC.Occ. IV]
August. C. Krey, The First Crusade: The Accounts of Eyewitnesses and Participants, (Princeton: 1921), 36-40
Urban II: Letter of Instruction, December 1095
August. C. Krey, The First Crusade: The Accounts of Eyewitnesses and Participants, (Princeton: 1921), 42-43