Lost to the West (35 page)

The decision to appeal to Rome was somewhat surprising in light of the excommunication of forty-one years before, but most of those involved in that unfortunate event were long dead, and tempers had cooled in the ensuing decades. The emperor and the pope might quibble occasionally about theological details, but they were members of the same faith, and it was as a fellow Christian that Alexius wrote Urban. As a gesture of goodwill to get things off on the right foot, the emperor reopened the Latin churches in Constantinople, and when his ambassadors reached Pope Urban II, they found the pontiff to be in a conciliatory mood. The appalling Turkish conquests had profoundly shocked him, and the sad plight of eastern Christians under Muslim rule could no longer be ignored. No record of the conversation that followed has survived, but by the time the pope made his way to France a few months later, a grand new vision had formed in his mind. Islam had declared a jihad to seize the holy places of Christendom and spread its faith into Europe; now it was time for a grand Christian counteroffensive. On November 18, the pope mounted a huge platform just outside the French city of Clermont and delivered one of the most fateful speeches in history.

The Saracens, he proclaimed, had come storming out of the deserts to steal Christian land and defile their churches, murdering Christian pilgrims and oppressing the faith. They had torn down the Church of the Holy Sepulchre in Jerusalem and forced innumerable believers to convert to Islam. The West could no longer in good conscience ignore the suffering—it was the sacred duty of every Christian to march to the aid of their eastern brothers. The Saracens had stolen the city of God and now righteous soldiers were needed to drive them out. All those who marched with a pure heart would have their sins absolved.

The moment the pope finished speaking, the crowd erupted. Medieval Europe was filled with violence, and most of those gathered were painfully aware of how much blood stained their hands. Now, suddenly, they were offered a chance to avoid the eternal damnation that in all likelihood awaited them by wielding their swords in God’s name. A bishop knelt down on the spot and pledged to take the cross, and within moments the papal officials had run out of material for those who wanted to sew crosses on their clothing as a sign of their intentions. France, Italy, and Germany were swept up in crusading fever as Urban traveled spreading the message, and peasants and knights alike flocked to his banner. So many responded that the pope had to begin encouraging some to stay home to take in the harvest and avert the danger of a famine. Not even in his wildest dreams had he imagined such a groundswell.

The sheer scale of the response electrified the pope, but it horrified Alexius. The last thing he needed was a shambling horde of western knights descending on his capital. What he really wanted were some mercenaries who recognized his authority, while the pope had given him what was sure to be an undisciplined rabble that listened little and demanded much.

And there were plenty of other reasons to mistrust the crusaders. Not only had the pope cleverly substituted Jerusalem for Constantinople as the object of the holy war, but he had also neglected to mention Alexius in any of his speeches, putting the Crusade firmly under
his own control, and reinforcing the idea that the pope—not the emperor—was the supreme authority in Christendom. Furthermore, the whole idea of a “holy” war was an alien concept to the Byzantine mind. Killing, as Saint Basil of Caesarea had taught in the fourth century, was sometimes necessary but never praiseworthy, and certainly not grounds for remission of sins. The Eastern Church had held this line tenaciously throughout the centuries, even rejecting the great warrior-emperor Nicephorus Phocas’s attempt to have soldiers who died fighting Muslims declared martyrs. Wars could, of course, be just, but on the whole diplomacy was infinitely preferable. Above all, eastern clergy were not permitted to take up arms, and the strange sight of Norman clerics armed and even leading soldiers disconcerted the watching hosts.

These strange western knights were obviously not to be trusted, and some Byzantines suspected that the true object of the Crusade was not the liberation of Jerusalem at all, but the capture of Constantinople. Anyone who doubted that only needed to look at the nobles who were already on their way, for foremost among the crusading knights was Bohemond—the hated son of Robert Guiscard.

The first group of crusaders to arrive before the gates of the city didn’t improve Alexius’s opinion of them. After the pope had returned to Italy, other men had taken up the task of preaching the Crusade, fanning out to spread the word. One of them, a rather unpleasant monk named Peter the Hermit, traveled through northern France and Germany, preaching to the poor and offering the destitute peasants a chance to escape their crushing lives. After attracting a following of forty thousand men, women, and children who were too impatient to wait for the official start date, Peter led his shambling horde to Constantinople. When they reached Hungary, it became apparent that many had joined the Crusade for less than noble reasons, and neither Peter nor anyone else could control them. Looting their way through the countryside, they set fire to Belgrade and stormed the citadel of any town that didn’t turn over its supplies. At the city of Nish, the exasperated Byzantine governor sent out his troops to bring
them into line, and in the skirmish ten thousand crusaders were killed. By the time Peter and his “People’s Crusade” reached Constantinople, they were looking less like an army than a rabble of hungry, tired brigands. Knowing that they wouldn’t stand a chance against the Turks, Alexius advised them to turn back, but they had come too far by now and were firmly convinced of their invulnerability. They were already becoming a headache—taking whatever they pleased and looting the suburbs of Constantinople—so with a final warning Alexius ferried them across to Asia Minor.

The People’s Crusade came to a predictably bad end. The crusaders spent most of the next three months committing atrocities against the local Greek population—apparently without noticing that they were fellow Christians—before blundering into a Turkish ambush. Peter the Hermit managed to survive and make his miserable way back to Constantinople, but the rest of his “army” wasn’t so lucky. The youngest and best-looking children were saved for the Turkish slave markets and the rest were wiped out.

The main crusading armies that arrived over the next nine months bore no resemblance to the pathetic rabble that Peter had led. Headed by the most powerful knights in western Europe, they were disciplined and strong, easily doubling the size of any army Alexius could muster. The logistics of feeding and handling such an enormous group were a nightmare, made especially difficult by the fact that neither they nor Alexius trusted the other an inch. Obviously, the emperor had to handle the situation with extreme care. Since these westerners valued oaths so highly, they must all be made to swear their allegiance to him, but it had to be done quickly. Arriving separately, they were small enough to be overawed by the majesty of the capital, but if they were allowed to join together, they would undoubtedly get it into their heads to attack the city. Constantinople had been a temptation to generations of would-be conquerors before them; why would crusaders prove any different?

The emperor was right to be alarmed. Constantinople was unlike any other city in the world, more splendid and intoxicating than
any the westerners had ever seen. To a poor knight, the city was impossibly strange, dripping in gold and home to a population nearly twenty times that of Paris or London. The churches were filled with mysterious rites that seemed shockingly heretical, and the babble of dozens of exotic languages could be heard on streets choked with merchants and nobles dressed in bright silks and brilliant garments. The public monuments were impossibly large, the palaces unbearably magnificent, and the markets excessively expensive. Inevitably, there was a severe culture clash. The Byzantines the crusaders met treated them like barely civilized barbarians, resenting the swarms of “allies” who had looted their cities and stolen their crops, while the crusaders in response despised the “effeminate” Greeks arrayed in their flowing robes and surrounded by perfumed eunuchs who needed westerners to do their fighting for them. Annoyed by the cloying ceremony of the Byzantine court, most of the crusading princes at first treated the emperor with barely concealed contempt—one knight even went so far as to lounge impudently on the imperial throne when Alexius entered to meet with him. The emperor, however, was quite capable of holding his own. With a shrewd mixture of vague threats and luxurious gifts, he managed to procure an oath from each of them. Few arrived eager to pledge their loyalty, although some were compliant enough (Bohemond in particular was a little too willing to swear), but in the end virtually every leader agreed to return any conquered city to the empire. Only the distinguished Raymond of Toulouse stubbornly refused the exact wording, substituting instead the rather nebulous promise to “respect” the life and property of the emperor.

By the early months of 1097, the ordeal was over and the last of the crusaders had been ferried across the Bosporus and settled on the Asian shore. For Alexius, the feeling was one of extreme relief. The armies that had descended on his empire had been more of a threat than a help, and even if they were successful in Anatolia, they would most likely prove more dangerous than the currently disunited Turks. In any case, all that he could do now was wait and see what developed.

As soon as they landed, the crusaders headed for Nicaea, the ancient city that had witnessed the first great council of the church nearly eight centuries before. The Turkish sultan who had wiped out the People’s Crusade was more annoyed than alarmed, assuming that these recent arrivals were of the same caliber. Instead, he found an army of hardened knights mounted on their powerful horses, encased in thick armor that rendered them completely impervious to arrows. The Turkish army shattered before the first charge of the crusader heavy cavalry, and the stunned sultan hastily retreated.

The only thing that marred the victory for the crusaders was the fact that the garrison of Nicaea chose to surrender to the Byzantine commander—who promptly shut the gates and refused to let them enjoy the customary pillaging. Such behavior by the Byzantines was perfectly understandable since the population of Nicaea was predominantly Byzantine Christian, but to the crusaders it smacked of treachery. They began to wonder if the emperor might not be confused between his allies and his enemies—especially when the captured Turks were offered a choice between service under the imperial standards or safe conduct home. For the moment, the crusaders muted their criticism, but their suspicions didn’t bode well for future relations with Byzantium.

Alexius was more than happy to ignore western knighthood’s injured pride, because he was fairly certain that they stood no chance against the innumerable Muslim enemies arrayed against them. Against all expectations in Constantinople, however, the First Crusade turned out to be a rousing success. The Turkish sultan tried again to stop the crusaders, but after two crushing defeats, he ordered their path stripped of supplies and left them unmolested. After a horrendous march across the arid, burning heart of Asia Minor, the crusaders reached Antioch and managed to batter their way inside. No sooner had they captured the city, however, than a massive army under the Turkisn governor of Mosul appeared, and the crusaders—now desperately short of water—were forced to kill most of their horses for food. Alexius gathered his army to march to their defense but was met
halfway by a fleeing crusader, who informed him that all hope was lost and that the city had most likely already fallen. Realizing that there was nothing to gain by sacrificing his army, Alexius turned around and returned to Constantinople.

The crusaders, however, hadn’t surrendered. Inspired by the miraculous discovery of a holy relic, they had flung themselves into a last-ditch offensive and managed to put the huge army to flight. Continuing their advance, they reached Jerusalem in midsummer, and on July 15, 1099, successfully stormed the Holy City. Many crusaders wept upon seeing the city that they had suffered so much to reach, but their entry into it unleashed all the pent-up frustrations of the last four years. Few of the inhabitants were spared—neither Orthodox, nor Muslims, nor Jews—and the hideously un-Christian bloodbath continued until early the next morning.

It was the work of several weeks to cleanse the city of the stench of rotting bodies, and by that time the crusaders had chosen a king. By the oaths they had all taken, they should have returned the city—along with everything else they had conquered—to the Byzantine Empire, but there was no longer any chance of that. As far as they were concerned, when Alexius had failed to relieve them in Antioch, he had revealed himself to be treacherous, releasing them from their vows. Bohemond had already seized Antioch, setting himself up as prince, and the rest of their conquests were now broken up into various crusader kingdoms. If the emperor wanted to press his claims to their lands, then he could do so in person with an army at his back.

Alexius was more than happy to let Palestine go. A few Christian buffer states in lands that had been lost for centuries might even be a good thing. But having his enemy Bohemond installed in Antioch was more than he could swallow. Long regarded as the second city of the empire and site of one of the great patriarchates of the church, Antioch had been lost to the Turks only fifteen years before. Its population was thoroughly Orthodox, its language was Greek, and its culture was Byzantine through and through. But even when Bohemond added insult to injury by tossing out the Greek patriarch and replacing him
with a Latin one, there was little Alexius could do. The emperor had used the distraction of the Crusade to recover most of northwestern Asia Minor—including the cities of Ephesus, Sardis, and Philadelphia—but his armies were stretched out, and there was no hope of extending his reach into Syria.