In the time of the Roman Emperor Heraclius,1 according to ancient histories and Oriental tradition, the pernicious doctrines of Muhammad had gained a Firm foothold in the Orient.
This first-born son of
Satan falsely declared that he was a prophet sent from God and thereby
led astray the lands of the East, especially Arabia, The poisonous seed which he sowed so permeated the provinces that his successors-employed sword and violence, instead of preaching and exhortation, to compel the people, however reluctant, to embrace the erroneous tenets
of the prophet.
When Heraclius returned in triumph from Persia, he brought back
with him the Cross of the Lord. He remained for a time in Syria and,
while there, ordained the venerable Modestus bishop of Jerusalem.
The churches in the Holy City had been overthrown by Chosroes, the
wicked satrap of the Persians. Heraclius authorized Modestus to restore these and himself arranged for the necessary expenditure, At this time, Omar,3 son of Khattab, the third in succession from Muhammad and the heir both of his kingdom and his false doctrine, had already seized Gaza, a famous city of Palestine, with a countless
force of Arabs. With his own legions and a vast horde whom he drew along with him, he then invaded the territory of the Damascenes and seized Damascus. Heraclius himself was at this time in Cilicia awaiting the turn of events.
When the emperor was informed that the Arabs, swollen with presumptuous pride because of their vast numbers, were invading Roman territory and not hesitating to claim the cities thereof as their own, he realized that his strength was not sufficient to encounter such a host and to curb their insolence. He preferred, therefore, to retire in
safety to his own land rather than to trust the uncertain vicissitudes of
war with unequal forces. But the alicted citizens had looked to him for
their only protection, and, on his departure, the violence of the Arabs
increased to such an extent that in a short time they had seized all the
country from Laodicea in Syria to Egypt.
Certain circumstances had made easy this conquest of the Orient. A few years before it took place the Chosroes just mentioned invaded Syria by force of arms. Chosroes destroyed cities and burned the surrounding places} he wrecked churches and imprisoned the people. Then he took the Holy City, put to the sword thirty-six thousand of its citizens, and carried away with him to Persia the Cross of the Lord.
Hence, when the Arabs entered the land, they found it abandoned
and immediately took advantage of the unexpected opportunity to
bring it under their power. They visited the same fate upon Jerusalem,
the city beloved of God, but they spared the few inhabitants who still
remained there, in order that these might serve them by paying heavy
tribute. They allowed the conquered people, however, to restore the
ruined churches, to have their own bishop, and to follow the Christian
religion without restraint
Thus the Holy City, beloved of God, was subjected to the domination
of unbelieving enemies, because of our sins. During the four hundred and
ninety years it endured the yoke of undeserved bondage and continual hardship, though the conditions of that servitude varied. With the frequent shifting of events, it often changed masters, and, according to the character of each prince, it experienced both bright and cloudy intervals. Its condition, like that of a sick man, grew better or worse in accordance with the exigencies of the times, yet full recovery was
impossible while it was oppressed by the despotic power of infidel
princes and of a nation without God.
The Origin Of Turkish Race
We shall often have occasion to say a great deal about the Turks in
this work to tell of their prowess against our people and also to relate
the splendid deeds of valor which we, in our turn, frequently wrought
against them. Since even to the present day they persist in ruthlessly
attacking us, it does not seem inconsistent with the present work to insert some account of the rise and early history of this race and to
tell of their progress toward that stage of excellence which, according
to accounts, they have for many years maintained. The race of Turks or Turkomans (for they are of the same stock) originating from the north, were nomadic and always searching for pastures. They had no permanent settlements and relied on a chief for decisions, carrying all their possessions, including livestock and servants, with them.
They ignored agriculture and bartered for necessities. When they found a suitable area, they sought permission to stay, offering tribute to the local ruler. A large group eventually settled in Persia, paying tribute and growing in number. Their increasing presence worried the Persians, who considered expelling them but instead increased demands, hoping they would leave. After enduring hardships, the Turks decided to leave.
Upon crossing the Cobar River, they recognized their strength and numbers, realizing they could rival the Persians. The lack of a king was their only limitation. They chose a king through a selection process involving distinguished families, ultimately selecting a leader from the Saljuqs. This leader was given authority, and they pledged allegiance to him. He commanded them to reclaim Persia and secure neighboring lands to avoid future subjugation by other nations.
Within a few years they had conquered, not only the land of Persia,
but all the oriental kingdoms and had subdued the power of Arabia
and those other nations which were holding the supremacy. It was
thus that this lowly and abject people suddenly rose to such a height
that they possessed the entire Orient. This occurred barely thirty or
forty years before our Western princes entered upon the pilgrimage of
which this work treats.
After they had conquered all the kingdoms of the Orient, they
desired to invade the powerful realm of Egypt also. They went down
into Syria, subjugated Jerusalem by force, and took several other
cities near by. They greatly increased the burdens of the faithful who
dwelt there and drove them to the point of exhaustion with manifold
services.
It was not in the Orient alone that the faithful were thus oppressed
by the wicked. In the West too, and in nearly all the circle of the
earth, belief had failed, especially among those who were called
the faithful, and the fear of the Lord no longer prevailed among men.
Justice had perished from the world, and, since equity had been
vanquished, violence held sway among the nations. Fraud, treachery,
and chicanery overshadowed all things. All virtue had departed and
had ceased to exist as useless. Evil reigned in its stead. Verily the
world seemed to be declining toward eventide, and the second coming
of the Son of Man appeared to be drawing near. For the charity of
many had grown cold, and faith was no longer to be found on the
earth.
For four hundred and ninety years this devoted people of God endured cruel bondage with pious long-suffering. With tearful groans and sighs, ever constant in prayer, they cried to God, begging that He would spare them now that their sins were corrected and that, in His great mercy, He would turn away from them
the scourge of His wrath.
For they had descended into the abyss of
evil, whence, “deep calleth unto deep” the depth of misery to the depth of pity, they deserved to be heard by Him, who is the God of all consolation.
Finally, the Lord looked with pity upon them from His seat of glory, and, desiring to end such tribulation, determined with fatherly care to comfort them as they desired. In the present work, it is our intention to set down, as a perpetual memorial to the faithful in Christ, the method and ordering of this divine plan by which He purposed to relieve the long-continued affliction of His people
Peter The Hermit
At the very time when that city beloved of God was undergoing the troubles which we have been describing, there was among the many who journeyed to the venerated places for the sake of devotion and prayer, a certain priest, Peter, from the bishopric of Amiens in the kingdom of the Franks. He was known, both in fact and in name,
as the Hermit, and he was drawn to Jerusalem by this same fervor of spirit. As regards the outer man, he was small of stature and insignificant in person j but, “In that small body, a greater valor reigned.” He was of vivacious disposition and keen and pleasing eye, and he was not lacking in spontaneous eloquence.
After he had paid the tribute which, by common custom, was imposed on all Christians who wished to enter the city, he was received as a guest by a certain believer who was himself among the number of Christ’s confessors. Peter was a diligent man, and he asked many questions of his host about the condition of the Christians. From him he learned full details, not only about the dangers of the present time, but also about the persecution which their forbears had endured for many
years previous. Whatever information was lacking by word of mouth
he afterwards supplied by the faithful observation of his own eyes.
As he went about to the churches during his stay in the city, his own investigations showed him plainly the truth of that which he had heard from others. Hearing that the patriarch of the city was a devout and Godfearing man, he desired to confer with him about the conditions then existing in Jerusalem, and he hoped also to obtain more complete information on certain other matters. Accordingly, he went to see him
and was admitted to his presence. Through the voices of a faithful interpreter, the two men enjoyed an agreeable conversation. Simeon the patriarch perceived from Peter’s words that he was a discreet man of varied experience in many matters and of convincing power both in word and deed. He began to explain to him intimately the many woes which were so cruelly afflicting the people of God who dwelt at Jerusalem. Peter’s brotherly sympathy was so deeply moved by this recital that he could not restrain his tears.
Peters Vision
Truly, Thou art great, O God our Lord, and Thy mercy is without
limit. Verily, kind Jesus, those that trust in Thee shall never be dismayed. For whence came such confidence to a needy and helpless pilgrim, lacking all the qualities that make for influence and far away from his native land, that he dared to take upon himself a mission far beyond his strength, confident that his desire would be successfully accomplished?
The only explanation is that he had directed his thoughts
toward Thee, his Protector that, glowing with ardent love, sympathizing with his brethren, and loving his neighbor as himself, he so acted as to fulfil the law. His own strength was not sufficient, yet charity persuaded him.
And although the task which his brethren had imposed
upon him seemed difficult and well-nigh impossible, nevertheless, love
toward God and toward his neighbor made it easy, because “love is
strong as death.“ It is “faith which, working through love,“ which availed in you, and the services which you have rendered are not in vain. Thou didst not permit Thy servant to hesitate long but didst manifest Thyself to him and encouraged him by a vision of Thyself, that he might not waver but might rise strengthened to accomplish the work of love.
It happened one day that this servant of the Lord of whom I am
speaking was unusually troubled in mind at the thought of returning
to his own land and assuming the responsibility of this mission. He
accordingly entered the church of the Resurrection of the Lord and
turned with deep devotion to the fount of mercy. He passed the night
in prayers and vigils and, finally, overcome by the stress of emotion,
sank upon the pavement and gave way to the sleep which overpowered
him. Deep slumber came upon him, as it is wont to do, and he seemed to see our Lord Jesus Christ standing before him, as in a vision, saying,
“Rise, Peter, make haste and do without fear the tasks which have been entrusted to you, for I shall be with you. It is time that the holy places were purged and my servants aided.”
Peter awoke, comforted in the Lord by the vision which he had had and rendered more inclined to obedience. In response to the divine admonition, he delayed no longer but at once energetically prepared to return. After offering the usual prayers, he took leave of the lord patriarch, who gave him his blessing, and then went down to the sea. There he found a merchant ship which was about to sail across to Apulia.
He embarked, and after a prosperous voyage arrived at Bari. As he was about to set out thence for Rome, he learned that Pope Urban was in those parts. Accordingly, he presented to him the letter of the patriarch and the Christians at Jerusalem. He described their sufferings and the abominations committed by the unclean people in the holy places and executed with diligence and wisdom the commission entrusted to him.
Pope Urban II
Years earlier, a conflict arose over the ring and staff of deceased bishops between Henry, king of the Germans and emperor of the Romans, and Pope Gregory VII, predecessor of Pope Urban II. In the empire, it became common for the emperor to receive the ring and staff of deceased church prelates. The emperor would then appoint someone from his circle to the vacant church, bypassing the clergy’s election, and invest them as pastor. Pope Gregory VII opposed this, viewing it as unjust, and warned the emperor thrice to stop. When ignored, Gregory excommunicated him.
Enraged, the emperor persecuted the Roman church and supported Guibert, archbishop of Ravenna, against Pope Gregory. Guibert, relying on his wealth and the emperor’s power, expelled Gregory and seized the apostolic seat, falsely believing himself pope. The schism worsened the world’s moral state, leading to bishops being imprisoned and their goods confiscated if they opposed the emperor. Gregory fled to Apulia, where Lord Robert Guiscard helped him escape the emperor. Gregory eventually died in Salerno.
He was succeeded by Pope Victor, who held the see only two months, and who, in turn, was succeeded by Pope Urban, whom we have already mentioned. To avoid the wrath of Henry, successor of the Henry named above, who likewise obstinately persisted in the same wickedness, this pope took refuge in the castles of his loyal nobles, but he was never entirely safe. Although in adversity himself, he received Peter kindly. The venerable man had now returned from Jerusalem and was engaged in trying to carry out the task laid upon him. Urban promised on the word of Him whose servant he was that as opportunity offered he would assist him in the mission on which he had come.
Kindled with enthusiasm from on high, Peter traversed all Italy,
crossed the Alps, and went about to each of the princes of the West,
insisting, rebuking, and censuring. His warning words, aided by divine
grace, persuaded some not to delay going to the aid of their brethren
who were in such adversity, not to allow the holy places which the Lord
had deigned to glorify with His own presence to be profaned longer by
the filth of the infidels. Nor was he satisfied to sow this seed among
princes alone, but he longed to inspire the common people and men of
the lower classes by his pious exhortations to undertake the same duty.
As he made his way slowly through kingdoms and nations, devoutly
solicitous, he preached the same message to the poorest and most lowly
in the faithful execution of his mission. The Lord looked upon his
faithful service and granted him such favor that rarely did he call the
people together without results. His preaching made him very necessary to the pope, who had decided to follow him beyond the mountains without delay. For in his role of forerunner, he prepared the hearts of his hearers to obey, so that the pope, who wished to persuade them to the same course of action, had less difficulty in attaining his purpose and was able to influence them more readily.
In The Year of Our Lord 1095, Urban observed that human wickedness was rampant, with society leaning towards evil. A council in Piacenza sought to address these issues. Afterward, Pope Urban left Italy to escape the emperor’s wrath, crossed the Alps, and entered France, confirming the dire reports. Divine warnings were ignored, Gospel teachings scorned, and virtues endangered, while darkness spread widely.
Pope Urban, concerned about rising vices and sins, decided to call a general council in Vezelay and then Puy. In November, a holy gathering of bishops and abbots convened in Clermont, Auvergne, with some princes. Together, under divine guidance, they established regulations to improve the church’s state and moral standards. Canons were issued to address faults. Peter the Hermit, who felt due responsibility for the message entrusted to him, suggested that these measures might restore
the peace which seemed to have perished from the world. At length,
Urban turned his attention to his sermon, as follows
Pope Urbans Speech:
You know, dearest brethren, and it is right that you should know, how the Redeemer of the human race, for the salvation of us all, put on leash and lived as a man among men. With His own presence, He made glorious the Land of Promise as He had promised aforetime to the fathers and by the works of dispensation which He accomplished and by repeated miracles as well, He rendered it famous. This the books of both the Old and the New Testament teach in almost every syllable. It is indeed evident that He loved that land with a very special love, since He deigned to call that part of the earth, or rather, that little spot, His heritage, although the whole earth and the fullness thereof was His.
Therefore, He says, by the voice of Isaiah: ‘and Israel mine inheritance‘ and again, ‘For the vineyard of the Lord of hosts is the house of Israel. ‘And although from the beginning He consecrated to Himself the whole land, yet He adopted the Holy City as peculiarly His own, according to the witness of the prophet who says: “The Lord loveth the gates of Zion more than all the dwellings of Jacob.” Concerning this city, glorious things are spoken, because, for sooth, it was there that our Savior, through- His teaching, suffering, and rising again, wrought salvation in the midst of the earth. For this end she was chosen from all eternity that she might be a witness of these things and the peculiar shrine of mysteries.
Chosen, in very truth, for He who Himself chose her testifies, saying: ‘And out of Jerusalem, the city that I have chosen, shall come a Savior for you.‘ But, although because of the sins of her people, God, in His own righteous judgment, permitted her to be delivered again and again into the hands of the wicked, and suffered her to endure for a time the harsh yoke of servitude, it should not be thought that He cast her off as if rejected by Him. For it is written: God ‘scourged every son whom he received.‘ But He stores up wrath against him to whom He says: ‘My jealousy shall depart from thee, and I will be quiet, and will be no more angry.‘ Therefore, He loves her, nor has the fervor of His love toward her grown cold to whom He says: ‘Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken . . . but thou shalt be called [Hephzibah] . . . for the Lord delighted in thee.’ “
The cradle of our faith, the native land of our Lord, and the mother of salvation, is now forcibly held by a people without God, the son of the Egyptian handmaiden1. Upon the captive sons of the free woman he imposes desperate conditions under which he himself, the relations being reversed, should by right have served. But what is written? ‘ Cast out this bondwoman and her son.’
For many years past, the wicked race of Saracens, followers of unclean superstitions, have oppressed with tyrannical violence the holy places where the feet of our Lord rested. The faithful are made subject and condemned to bondage. Dog2s have entered into the holy places, the sanctuary has been profaned, the people, worshippers of God, have been humbled. The chosen race is now enduring undeserved tribulations, the royal priesthood slaves in mud and bricks. The city of God, the chief over provinces, has been rendered tributary. Whose soul is not softened, whose heart does not melt, as these indignities recur to his mind? Who, dearest brethren, can listen to this with dry eyes? The temple of the Lord, whence He, in His zeal, drove those who bought and sold that the house of His Father might not become a den of thieves, has been made the home of demons.
It was this that roused the laudable zeal of Matthias the priest, the great ancestor of the holy Maccabees, as he himself testifies: ‘Her temple is become as a man without honor, ‘ and ‘ her glorious vessels are carried away into captivity.‘” The city of the King of all Kings, which transmitted to others the precepts of an inviolable faith, is forced against her will to be subject to the superstitions of the Gentiles. The church of the Holy Resurrection, the last resting place of the sleeping Lord, endures their rule and is desecrated by the filth of those who have no part in the resurrection, but are destined to burn forever, as straw for everlasting lames. The revered places, consecrated to divine mysteries, places which received the Lord in the flesh as a guest, which saw His signs and felt His benefits, and, in full faith, showed forth in themselves the proofs of all this, have been made sheepfolds and stables for cattle. That most excellent people whom the Lord of Hosts blessed, groans aloud, exhausted beneath the burden of forced services and sordid payments. Its sons, precious pledges of Mother Church, are seized and carried off they are compelled to serve the uncleanness of the Gentiles, to deny the name of the Living God, and to blaspheme with sacrilegious lips. If they shrink back in horror from the impious commands of the infidels, they are slain by the sword like beasts of sacrifice, and thus become companions of the holy martyrs.
To the eye of sacrilege, there is no distinction of place and no respect for persons. Priests and Levites are slain in the sanctuaries} virgins are forced to choose between prostitution and death by torture nor do matrons reap any advantage from their more mature years. ” Woe to us who are now descending into the miseries of the perilous time which faithful King David, the chosen of God, foresaw in spirit and deplored: O God, the heathen are come into thine inheritance} thy holy temple have they defiled’} and again: ‘They break in pieces thy people, O Lord, and elicit thine heritage. ‘ ‘How long, Lord? wilt thou be angry forever? Shall thy wrath burn like ire?’ ‘ Where are thy former loving-kindnesses?’ Is that saying true: ‘ Hath God forgotten to be gracious? hath he in anger shut up his tender mercies?’ ‘Remember, O Lord, what is come upon us; consider, and behold our reproach.’ ‘Woe is me, wherefore was I born to see this misery of my people, and of the Holy City, and to dwell there, and to see it delivered into the hands of strangers.’ ” Therefore, beloved, arm yourselves with the zeal of the Lord. ‘Gird thy sword upon thy thigh, O most Mighty.‘ Gird yourselves and be sons of the Almighty, for it is better to die in battle than to behold the calamities of our race and of the saints.
If anyone feels zeal for God’s law, let him join us. Let us go to the aid of our brethren. ‘Let us break their bands asunder and cast away their cords from us.‘ Go, and God be with you. Turn the weapons which you have stained unlawfully in the slaughter of one another against the enemies of the faith and the name of Christ. Those guilty of thefts, arson, rapine, homicide, and other crimes of similar nature shall not possess the kingdom of God. Render this obedience, well-pleasing to God, that these works of piety and the intercession of the saints may speedily obtain for you pardon for the sins by which you have provoked God to anger. Accordingly, we warn and exhort you in the Lord, and we enjoin upon you, for the remission of your sins, that you endure affliction and hardships with our brethren who dwell in Jerusalem and in the boundaries thereof that, as joint heirs with them of the heavenly kingdom, you restrain with righteous hatred the insolence of the infidels, who are trying to subjugate kingdoms, principalities, and powers; and that you attack with all your strength those who are determined to destroy the Christian name.
Otherwise, it will happen that the Church of God, which is now suffering the yoke of undeserved bondage, will shortly experience loss of faith, and the superstition of the heathen will prevail. Some of you have seen with your own eyes these things of which we are now speaking and know in what tribulation these brethren have been living, and their letter, brought by the hand of Peter, that venerable man who is here with us, sets forth the same message.”
Herewith we, trusting in the mercy of God, and by the authority of the blessed apostles Peter and Paul, do grant to faithful Christians who take up arms against the infidel and assume the burden of this pilgrimage, remission of the penance imposed upon them for their sins. Let not those who in true penitence depart thither doubt that they shall receive indulgence for their sins and the fruit of eternal reward. Meanwhile, we place under the protection of the church and of the blessed Peter and Paul, those who, in the ardor of faith, undertake this task of fighting the infidel, as true sons of obedience.
We decree that they shall be free from all worry regarding their possessions and persons. If, during this time, anyone shall dare rashly to molest them, let him be excommunicated by the bishop of the place and let the sentence be observed by all until the stolen goods be returned and until suitable satisfaction be rendered for the losses suffered. Bishops and priests who do not take a firm stand against such actions shall be punished by suspension from office until they shall obtain mercy from the apostolic see.
Thus he closed his sermon and bade all prelates of churches who
were present to return to their own parishes, there to devote themselves with all due perseverance and energy to the task of persuading their people to undertake the pilgrimage. With this message he ceased speaking, and the synod broke up. Farewells were exchanged, and each returned to his own. Above all, according to the directions of the synod, they labored faithfully to induce all to observe unbroken peace (which in common parlance is called a truce) ,92 that those who intended to go might not be hindered while they were making the necessary preparations for the journey
The Rallying Of The Pilgrimage
Moreover, because of his great service to the faith, God gave to this loyal servant, preaching with great power in lofty and glorious strain, effective eloquence and a message worthy of acceptance in the eyes of all.
His words seemed to proceed from God, and both young and old
eagerly received them as a command from on high, however arduous
and difficult the task might seem. This passionate enthusiasm for the
pilgrimage not only animated those who had listened to his actual
words, but, as his sermon was carried far and wide, it inspired even those
who had not been present with a yearning desire to undertake the same
journey. Bishops showed loyal cooperation, as they had been commanded. They invited their own people to go on the pilgrimage and went about their parishes constantly sowing the word of life among the people. Nor did one grain fall to the ground without fruitage.
Indeed,
it might truly be said that the word of the Lord was being fulfilled:
“I came not to send peace but a sword.”
For husband was separated
from wife, wife from husband; fathers from sons, sons from parents.
No bond of affection was proof against this enthusiasm. From the
cloisters many monks went forth, and recluses likewise left the cells
where they had voluntarily secluded themselves for the love of God. Yet the Lord was not with all in this cause, and discretion, the mother
of virtues, was not always the actuating motive for these vows. Some
joined the others that they might not leave their friends; some that
they might not be regarded as idle; others for frivolous reasons only,
or because by going away they might escape their creditors (to whom
they were bound by a load of debts). Thus, for divers reasons, all were
hastening toward the same goal.
No one in the lands of the West paid
any attention to age or sex, to status or condition. No one could be prevented from undertaking the journey by any words of persuasion, but all, without distinction, lent a hand; all as with one accord took the vow with heart and soul.
It seemed the literal fulfillment of that which is written in the book of Tobit: “Jerusalem, the holy city, many nations shall come from far . . . with gifts in their hands . . . all generations shall praise thee with great joy.” They shall hold your land in consecration, invoking in you a great name.
It had been unanimously agreed and enjoined by order of the pope that all who vowed to undertake this pilgrimage should stamp upon their garments the saving sign of the vivifying cross. Thus they would bear on their shoulders the memory of Him whose place of passion they proposed to visit. This they did in imitation of Him who hastened thither for our redemption; for “the government shall be upon his shoulder.”
To this movement the following passage from Isaiah
seems to refer:
The Lord “shall set up an ensign for the nations, and
shall assemble the outcasts of Israel.“
This command also of the Lord seemed to be fulfilled to the letter:
“If any man will come after me, let him deny himself, and take up his
cross, and follow me.”
The following nobles from the two kingdoms fortified themselves with the sign of the cross, in pledge of the future pilgrimage:
- Lords Hugh the Great, brother of Philip I, king of the Franks;
- Robert, count of Flanders;
- Robert, count of Normandy, son
of William I, king of the Angles; - Stephen, count of Chartres and
Blois, father of the elder Count Theobald; - Adhemar, bishop of Puy;
- William, bishop of Orange;
- Raymond, count of Toulouse and ‘St. Gilles; with many other notable and distinguished men.
- Lord Godfrey, duke of Lorraine, a valiant warrior, also went and, with
him, his brothers, Lords Baldwin and Eustace. - Also among the number were Baldwin, surnamed du Bourg, a kinsman of the three brothers and son of Lord Hugh, count of Rethel;
- Garnier de Grey; Baldwin, count of Hainault;
- Isoard, count of Die;
- Rainbald, count of Orange;
- William, count of Forez;
- Count Stephen d’Aumale;
- Rotrou, count of Perche;
- Count Hugh of St. Pol.
All these, with large forces of military men, were waiting for a favorable time to join the Christian soldiery, ready to devote themselves, for Christ sake, to the hardships of so great a pilgrimage.
Accordingly, when the winter was over and the first intimation of
spring began to appear, when the cold had been driven away and genial
weather returned to the earth, they made ready their horses, prepared
their arms, and collected their baggage. Those who were to set out together communicated with one another and carefully arranged the time when it was necessary to start, the place of meeting, and the route by which they could most easily and rapidly proceed. For, since no one region could supply the necessaries of life for so many thousands, it was carefully arranged that each of the more important leaders should conduct his own forces separately and not proceed by the same road as
the others. The armies were not to meet until they reached the city of Nicaea. For as will be explained later, the duke with his legions went by way of Hungary; the count of Toulouse and the bishop of Puy through Dalmatia; while the other chiefs proceeded through Apulia. Thus all finally came, but at different times, to Constantinople.