Gerold, Patriarch of Jerusalem
Letter to all the Faithfull - (1229)
Translations and Reprints from the Original Sources of European History,
(Philadelphia: Department of History, University of Pennsylvania, 1894) vol. 1, no. 4, 2-5
Hanover Historical Texts Project
Scanned by Linda Xue, May 1998.
Proofread and pages added by Jonathan Perry, March 2001.
--------------------------------------------------------------------------------
Munroe's introduction:
These are the most valuable sources for the crusade Of Frederic II. Each of the contestants tells the story from his own standpoint. We have comparatively little data for controlling their statements and determining their motives. See Rohricht: Reitrage zur Geschichte der Kreuzzuge, Vol. I.
--------------------------------------------------------------------------------
Gerold, patriarch of Jerusalem, to all the faithful--greeting.
If it should be fully known how astonishing, nay, rather deplorable, the conduct of the emperor has been in the eastern lands from beginning to end to the greet detriment of the cause of Jesus Christ and to the great injury of the Christian faith, from the sole of his foot to the top of his head no common sense world be found in him. For he came, excommunicated, without money and followed by scarcely forty knights, and hoped to maintain himself by spoiling the inhabitants of Syria. He first came to and there most discourteously seized that noble man J. [John] of Ibelin and his sons, whom he had invited to his table under pretext of speaking of the affairs of the Holy Land. Next the king, whom he had invited to meet him, he retained almost as a captive. He thus by violence and fraud got procession of the kingdom.
After these achievements he passed over into Syria. Although in the beginning he promised to do marvels and although in the presence of the foolish he boasted loudly, he immediately sent to the sultan of Babylon to demand peace. This conduct rendered him despicable in the eyes of the sultan and his subjects, especially after they discovered that he was not at the head of a numerous army which might have to some extent added weight to his words. Under the pretext of defending Joppa, he marched with the Christian army towards that city, in order to be nearer the sultan and in order to be able more easily to treat of peace or obtain a truce. What more shall I say? After long and mysterious conferences and without having consulted any one who lived in the country, he suddenly announced one day that he had made peace with the sultan. No one saw the text of the peace or truce when the emperor took the oath to observe the articles which were agreed upon. Moreover, you will be able to see clearly how great the malice was and how fraudulent the tenor of certain articles of the truce which we have decided to send to you. The emperor for giving credit to his word wished as a guarantee only the word of the sultan, which he obtained for he said among other things that the holy city was surrendered to him.
He went thither with the Christian army on the eve of the Sunday when "Oculi rnei" is sung [third Sunday in Lent]. The Sunday following, without any fitting ceremony and although excommunicated, in the chapel of the sepulchre of our lord, to the manifest prejudice of his honor and of the imperial dignity, he put the diadem upon his forehead, although the Saracens still held the temple of the lord and Solomon's temple, and although they proclaimed publicly as before the law of Mohammed--to the great confusion and chagrin of the pilgrims.
This same prince, who had previously very often promised to fortify Jerusalem, departed in secrecy from the city at dawn on the following Monday. The Hospitalers and the Templars promised solemnly and earnestly to aid him with all their forces and their advice, if he wanted to fortify the city, as he had promised. But the emperor who did not care to set affairs right, and who saw that there was no certainty in what had been done, and that the city in the state in which it bad been surrendered to him, could be neither defended nor fortified, was content with the name of surrender, and on the same day hastened with his family to Joppa. The pilgrims who had entered Jesusalem with the emperor, witnessing his departure, were unwilling to remain behind.
The following Sunday when "Laetare Jerusalem" is sung [fourth Sunday in lent], he arrived at Acre. There in order to seduce the people and to obtain their favor, he granted them a certain privilege. God knows the motive which made him act thus, and his subsequent conduct will make it known. As, moreover, the passage was near, and as all pilgrims, humble and greet, after having visited the Holy Sepulchre, were preparing to withdraw, as if they had accomplished their pilgrimage, because no truce had been concluded with the sultan of Damascus, we seeing that the holy land was already deserted and abandoned by the pilgrims, in our council formed the plan of retaining soldiers, for the common good, by means of the alms given by the king of France, of holy memory.
When the emperor heard of this, he said to us that he was astonished at this, since he had concluded a truce with the sultan of Babylon. We replied to him that the knife was still in the wound, since there was not a truce or with the sultan of Damascus, nephew of the aforesaid sultan and opposed to him, adding that even if the sultan of Babylon was unwilling, the former could still do us much harm. The emperor replied, saying, that no soldiers ought to be retained in his kingdom without his advice and consent, as he was now king of Jerusalem. We answered to that, that in the matter in question, as well as in all of a similar nature, we were very sorry not to be able, without endangering the salvation of our souls, to obey his wishes, because he was excommunicated. The emperor made no response to us, but on the following day he caused the pilgrims who inhabited the city to be assembled outside by the public crier, and by special messengers he also convoked the prelates and the monks.
Addressing them in person, he began to complain bitterly of us, by heaping up false accusations. Then turning his remarks to the venerable mater of the Templars, he publicly attempted to severely tarnish the reputation of the latter, by various vain speeches, seeking thus to throw upon others the responsibility for his own faults which were now manifest and adding at last, that we were maintaining troops with the purpose of injuring him. After that he ordered all foreign soldiers, of if they valued their lives and property, not to remain in the land from that day on, and ordered count Thomas, whom he intended to leave as bailiff of the country, to punish with stripes any one who was found lingering, in order that the punishment of one might serve as an example to many. After doing all this he withdrew, and would listen to no excuses or answers to the charges which he had so shamefully made. He determined immediately to post some cross-bowmen at the gates of the city, ordering them to allow the Templars to go out but not to return. Next he fortified with cross-bows the churches and other elevated positions, and especially those which commanded the communications between the Templars and ourselves. And you may he sure that he never showed as much animosity and hatred against Saracens.
For our part, seeing his manifest wickedness, we assembled all the prelates and all the pilgrims, and menaced with excommunication all those who should aid the emperor with their advice or their services against the church, the Templars, the other monks of the holy land, or the pilgrims.
The emperor realizing that his wickedness could have no success, was unwilling to remain any longer in the country. And, as if he would have liked to ruin everything, he ordered the cross-bows and engines of war, which for a long time had been kept at Acre for the defense of the Holy Land, to be secretly carried onto his vessels. He also sent away several of them to the sultan of Babylon, as his dear friend. He sent a troop of soldiers to Cyprus to levy heavy contributions of money there and, what appeared to us more astonishing, he destroyed the galleys which he was not able to take with him. Having learned this, we resolved to reproach him with it, but shunning the remonstrance and the correction, he entered a galley secretly, by an obscure way, on the day of the Apostles, St. Philip and St. James, and hastened to reach the island of Cyprus, without saying adieu to any one, leaving Joppa destitute; and may he never return.
Very soon the bailiffs of the above-mentioned sultan shut off all departure from Jerusalem for the Christian poor and the Syrians, and many pilgrims died thus on the read.
This is what the emperor did, to the detriment of the Holy Lend and of his own soul, as well as many other things which are known and which we leave to others to relate. May the merciful God deign to soften the results! Farewell.
(Philadelphia: Department of History, University of Pennsylvania, 1894) vol. 1, no. 4, 2-5
Hanover Historical Texts Project
Scanned by Linda Xue, May 1998.
Proofread and pages added by Jonathan Perry, March 2001.
--------------------------------------------------------------------------------
Munroe's introduction:
These are the most valuable sources for the crusade Of Frederic II. Each of the contestants tells the story from his own standpoint. We have comparatively little data for controlling their statements and determining their motives. See Rohricht: Reitrage zur Geschichte der Kreuzzuge, Vol. I.
--------------------------------------------------------------------------------
Gerold, patriarch of Jerusalem, to all the faithful--greeting.
If it should be fully known how astonishing, nay, rather deplorable, the conduct of the emperor has been in the eastern lands from beginning to end to the greet detriment of the cause of Jesus Christ and to the great injury of the Christian faith, from the sole of his foot to the top of his head no common sense world be found in him. For he came, excommunicated, without money and followed by scarcely forty knights, and hoped to maintain himself by spoiling the inhabitants of Syria. He first came to and there most discourteously seized that noble man J. [John] of Ibelin and his sons, whom he had invited to his table under pretext of speaking of the affairs of the Holy Land. Next the king, whom he had invited to meet him, he retained almost as a captive. He thus by violence and fraud got procession of the kingdom.
After these achievements he passed over into Syria. Although in the beginning he promised to do marvels and although in the presence of the foolish he boasted loudly, he immediately sent to the sultan of Babylon to demand peace. This conduct rendered him despicable in the eyes of the sultan and his subjects, especially after they discovered that he was not at the head of a numerous army which might have to some extent added weight to his words. Under the pretext of defending Joppa, he marched with the Christian army towards that city, in order to be nearer the sultan and in order to be able more easily to treat of peace or obtain a truce. What more shall I say? After long and mysterious conferences and without having consulted any one who lived in the country, he suddenly announced one day that he had made peace with the sultan. No one saw the text of the peace or truce when the emperor took the oath to observe the articles which were agreed upon. Moreover, you will be able to see clearly how great the malice was and how fraudulent the tenor of certain articles of the truce which we have decided to send to you. The emperor for giving credit to his word wished as a guarantee only the word of the sultan, which he obtained for he said among other things that the holy city was surrendered to him.
He went thither with the Christian army on the eve of the Sunday when "Oculi rnei" is sung [third Sunday in Lent]. The Sunday following, without any fitting ceremony and although excommunicated, in the chapel of the sepulchre of our lord, to the manifest prejudice of his honor and of the imperial dignity, he put the diadem upon his forehead, although the Saracens still held the temple of the lord and Solomon's temple, and although they proclaimed publicly as before the law of Mohammed--to the great confusion and chagrin of the pilgrims.
This same prince, who had previously very often promised to fortify Jerusalem, departed in secrecy from the city at dawn on the following Monday. The Hospitalers and the Templars promised solemnly and earnestly to aid him with all their forces and their advice, if he wanted to fortify the city, as he had promised. But the emperor who did not care to set affairs right, and who saw that there was no certainty in what had been done, and that the city in the state in which it bad been surrendered to him, could be neither defended nor fortified, was content with the name of surrender, and on the same day hastened with his family to Joppa. The pilgrims who had entered Jesusalem with the emperor, witnessing his departure, were unwilling to remain behind.
The following Sunday when "Laetare Jerusalem" is sung [fourth Sunday in lent], he arrived at Acre. There in order to seduce the people and to obtain their favor, he granted them a certain privilege. God knows the motive which made him act thus, and his subsequent conduct will make it known. As, moreover, the passage was near, and as all pilgrims, humble and greet, after having visited the Holy Sepulchre, were preparing to withdraw, as if they had accomplished their pilgrimage, because no truce had been concluded with the sultan of Damascus, we seeing that the holy land was already deserted and abandoned by the pilgrims, in our council formed the plan of retaining soldiers, for the common good, by means of the alms given by the king of France, of holy memory.
When the emperor heard of this, he said to us that he was astonished at this, since he had concluded a truce with the sultan of Babylon. We replied to him that the knife was still in the wound, since there was not a truce or with the sultan of Damascus, nephew of the aforesaid sultan and opposed to him, adding that even if the sultan of Babylon was unwilling, the former could still do us much harm. The emperor replied, saying, that no soldiers ought to be retained in his kingdom without his advice and consent, as he was now king of Jerusalem. We answered to that, that in the matter in question, as well as in all of a similar nature, we were very sorry not to be able, without endangering the salvation of our souls, to obey his wishes, because he was excommunicated. The emperor made no response to us, but on the following day he caused the pilgrims who inhabited the city to be assembled outside by the public crier, and by special messengers he also convoked the prelates and the monks.
Addressing them in person, he began to complain bitterly of us, by heaping up false accusations. Then turning his remarks to the venerable mater of the Templars, he publicly attempted to severely tarnish the reputation of the latter, by various vain speeches, seeking thus to throw upon others the responsibility for his own faults which were now manifest and adding at last, that we were maintaining troops with the purpose of injuring him. After that he ordered all foreign soldiers, of if they valued their lives and property, not to remain in the land from that day on, and ordered count Thomas, whom he intended to leave as bailiff of the country, to punish with stripes any one who was found lingering, in order that the punishment of one might serve as an example to many. After doing all this he withdrew, and would listen to no excuses or answers to the charges which he had so shamefully made. He determined immediately to post some cross-bowmen at the gates of the city, ordering them to allow the Templars to go out but not to return. Next he fortified with cross-bows the churches and other elevated positions, and especially those which commanded the communications between the Templars and ourselves. And you may he sure that he never showed as much animosity and hatred against Saracens.
For our part, seeing his manifest wickedness, we assembled all the prelates and all the pilgrims, and menaced with excommunication all those who should aid the emperor with their advice or their services against the church, the Templars, the other monks of the holy land, or the pilgrims.
The emperor realizing that his wickedness could have no success, was unwilling to remain any longer in the country. And, as if he would have liked to ruin everything, he ordered the cross-bows and engines of war, which for a long time had been kept at Acre for the defense of the Holy Land, to be secretly carried onto his vessels. He also sent away several of them to the sultan of Babylon, as his dear friend. He sent a troop of soldiers to Cyprus to levy heavy contributions of money there and, what appeared to us more astonishing, he destroyed the galleys which he was not able to take with him. Having learned this, we resolved to reproach him with it, but shunning the remonstrance and the correction, he entered a galley secretly, by an obscure way, on the day of the Apostles, St. Philip and St. James, and hastened to reach the island of Cyprus, without saying adieu to any one, leaving Joppa destitute; and may he never return.
Very soon the bailiffs of the above-mentioned sultan shut off all departure from Jerusalem for the Christian poor and the Syrians, and many pilgrims died thus on the read.
This is what the emperor did, to the detriment of the Holy Lend and of his own soul, as well as many other things which are known and which we leave to others to relate. May the merciful God deign to soften the results! Farewell.
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