In a field already so well explored as that of Normandy and England
in the eleventh and twelfth centuries, there is little need to enter into
a detailed discussion of primary materials. A brief review, however,
of the sources upon which the present volume is based may be a convenience
and serve a useful purpose.
Among the narrative sources for the life of Robert Curthose, the
Historia Ecclesiastica[1] of Ordericus Vitalis is, of course, by far the
most important. One of the greatest historical writers of the twelfth
century, the monk of Saint-Évroul has treated of Robert’s character
and career at great length and with much vivacity and insight. And
while one may admit with Gaston Le Hardy[2] that he was no friend
of the duke, indeed, that as a churchman and as a lover of peace and
of strong and orderly government he was strongly prejudiced against
him and sometimes treated him unfairly, still it must be confessed that
in the main his strictures are confirmed by other evidence and are
presumably justified. Unfortunately, Ordericus Vitalis stands almost
alone among early Norman writers in paying attention to the career
of Robert Curthose. Some assistance, however, has been gained from
William of Poitiers[3] and from the Gesta Normannorum Ducum, a
composite work once solely attributed to William of Jumièges, but
now at last made available in a critical edition which distinguishes the
parts actually written by William of Jumièges, Ordericus Vitalis, Robert
of Torigny, and others.[4] The Roman de Rou of Wace[5] has also
been drawn upon, sometimes rather freely, but it is hoped always with
due caution and discretion, for much picturesque detail concerning
events in western Normandy, about which the author clearly possessed
special information. For Robert’s relations with Maine, the
contemporary Actus Pontificum Cenomannis in Urbe degentium[6] have
been an almost constant guide, often confirming and even supplementing
the more extensive but less precise narrative of Ordericus Vitalis.
Matter of much importance has also from time to time been gleaned
from the works of French and Flemish writers, such as the famous
Vie de Louis le Gros by Abbot Suger of Saint-Denis,[7] the anonymous
Chronique de Morigny,[8] and the Histoire du Meurtre de Charles le Bon
by Galbert of Bruges.[9]
The English writers of the period have naturally proved invaluable.
Of these, William of Malmesbury,[10] as we should expect, possesses the
keenest insight into Robert’s character; but the Anglo-Saxon Chronicle
treats[11] of the events of Robert’s life with greater fulness and in more
coherent and trustworthy chronological order. Florence of Worcester[12]
is in general dependent upon the Chronicle, but occasionally
he presents a different view or supplementary matter of independent
value; and the same may be said of the Historia Regum, which is commonly
attributed to Simeon of Durham,[13] in its relation to Florence of
Worcester. Henry of Huntingdon,[14] who is also largely dependent
upon the Anglo-Saxon Chronicle, professes himself a first-hand authority
from the accession of Robert Curthose and William Rufus to the
ducal and royal thrones in 1087;[15] and his narrative becomes increasingly
valuable as it advances, though he cannot be considered a
really independent writer before 1126, i.e., a score of years after the
close of Duke Robert’s active career at the battle of Tinchebray. For
all the facts bearing upon Robert’s life with which it deals, the Historia
Novorum in Anglia of Eadmer,[16] the companion and confidential
adviser of Archbishop Anselm, is a strictly contemporary narrative of
the highest value, though its specialized character considerably restricts
its usefulness for the purposes of the present study. The brief
chronicle of Hyde abbey,[17] which was compiled during the reign of
Henry I, has often proved helpful, as have also other minor monastic
narratives such as the chronicle of Abingdon[18] and the annals of
Winchester,[19] of Waverley,[20] etc.
The documentary sources for the life of Robert Curthose are very
meagre; but, such as they are, they are now all conveniently accessible.
As a result of prolonged researches in the archives and libraries
of Normandy and in the Bibliothèque Nationale, and after a careful
sifting of all the printed materials, Professor Charles H. Haskins has
been able to give us, in another volume of the Harvard Historical
Studies, a definitive edition of seven hitherto unpublished ducal charters,
together with a complete and annotated list of all the charters of
the reign.[21] The best guides to the remainder of the documentary material
bearing upon Robert’s life are the Regesta Regum Anglo-Normannorum
by H. W. C. Davis[22] and the Calendar of Documents preserved
in France illustrative of the History of Great Britain and Ireland by J.
H. Round.[23] While both these works leave something to be desired,
they have proved invaluable in the preparation of the present study;
and it is earnestly to be hoped that the publication of the second
volume of Davis’s work, containing the charters of Henry I, will not
be long delayed.[24] For the full texts of documents, and for other scattered
materials not calendared by either Round or Davis, it has been
necessary to consult many special collections, e.g., the Livre noir
of Bayeux cathedral,[25] the Chartes de Saint-Julien de Tours,[26] the
Cartulaire de l’abbaye de Saint-Vincent du Mans,[27] the letters of Pascal
II,[28] of Ivo of Chartres,[29] and of St. Anselm,[30] which are too numerous
to be listed here in detail, and which have been fully cited in their
proper places in footnotes.
The Crusade forms a special chapter in the record of Robert’s life
for which it is necessary to draw upon a different group of sources. Of
works by contemporary or early writers on the Crusade, the anonymous
Gesta Francorum[31] is, of course, invaluable for all the facts with
which it deals; but the Historia Hierosolymitana of Fulcher of Chartres[32]
has proved of even greater service in the present study, because
of the author’s close association with Robert Curthose on the Crusade
from the time when the expedition left Normandy until it reached
Marash in Armenia; concerning later events also Fulcher was by no
means ill informed. The Historia Francorum qui ceperunt Iherusalem
of Raymond of Aguilers[33] is also a first-hand narrative by an eyewitness;
and, while the author is at times rather hostile to Duke
Robert and the Normans, he is nevertheless invaluable as representing
the point of view of the Provençaux. Inferior to any of the foregoing,
but still by a writer who was in the East and who was well informed,
the Gesta Tancredi of Ralph of Caen[34] has proved of great assistance,
as has also the voluminous, but less trustworthy, work of Albert of
Aix,[35] which, when it has been possible to check it with other evidence,
has contributed valuable information. Of western writers on the
Crusade who did not actually make the pilgrimage to the Holy Land,
apart from Ordericus Vitalis,[36] who has already been mentioned, Guibert
of Nogent[37] and Baldric, archbishop of Dol,[38] have been most
helpful. The English writers, except William of Malmesbury,[39]—whose
account is based almost wholly upon Fulcher of Chartres, and,
apart from an occasional detail, is of little value—have not treated
the Crusade with any fulness, and are of little service except for the
beginnings of the movement. Of the Greek sources only the Alexiad
of Anna Comnena[40] has been of much assistance. The Oriental writers
are in general too late to be of great importance for the First
Crusade, and they had, of course, no particular interest in Robert
Curthose; but their writings have not been overlooked, and Matthew
of Edessa,[41] Ibn el-Athir,[42] Kemal ed-Din,[43] and Usama ibn Munkidh[44]
have been of service. The contemporary letters bearing upon
the Crusade have been admirably edited, with exhaustive critical
notes, by Heinrich Hagenmeyer.[45] Of charters, or documents in the
strict sense of the word, there are almost none relating to the Crusade;
but such as there are, they have been rendered easily accessible by the
painstaking calendar of documents dealing with the history of the
Latin Kingdom of Jerusalem by Reinhold Röhricht.[46] It would be
going too far afield to describe at this point the scattered materials
from which the attempt has been made to draw up a list of the known
associates and followers of Robert on the Crusade. They are fully
cited in Appendix D.
For the chapter on Robert Curthose in legend, with which the narrative
part of the present volume ends, it has been necessary to depart
from the narrow chronological limits within which the rest of our researches
have been conducted, and to explore a wide range of literature
extending to the close of the Middle Ages. Most of the Robert
legends make their appearance early, and can be traced to a certain
extent in William of Malmesbury and Henry of Huntingdon and in
Robert the Monk and Ralph of Caen. But their elaboration was in
the main the work of chroniclers and romancers of a later period.
Among Norman and English sources, the works of Geoffrey Gaimar,
Wace, William of Newburgh, Ralph de Diceto, and Ralph Niger have
proved most helpful for the twelfth century; of Roger of Wendover,
Matthew Paris, and Robert of Gloucester, together with the anonymous
Flores Historiarum and Livere de reis de Engletere, for the thirteenth;
of Peter Langtoft, Ranulf Higden, and Henry Knighton, together
with the anonymous Eulogium Historiarum, for the fourteenth;
while Thomas Walsingham in the fifteenth century has occasionally
been of service. Much material of a legendary character relating to
Robert’s exploits in the Holy War has also been gleaned from the
various versions of the poetic cycle of the Crusade, the most notable
of which are the Chanson d’Antioche of the late twelfth century, the
Chanson de Jérusalem, which probably dates from the thirteenth century,
and the Chevalier au Cygne et Godefroid de Bouillon, edited by
the Baron de Reiffenberg, which belongs to the fourteenth or fifteenth
century. Such detailed criticism as it has seemed necessary to make
of these widely scattered materials bearing upon Robert Curthose in
legend has been placed in the footnotes of Chapter VIII, where the
editions used have also been fully cited.
The anonymous tract De Iniusta Vexatione Willelmi Episcopi Primi[2]
is worthy of more attention and of a more critical study than it has
yet received.[3] Since it gives the only detailed account which we possess
of the dispute between William Rufus and William of Saint-Calais,
bishop of Durham, and of the trial of the latter before the
curia regis at Salisbury upon a charge of treason in connection with
the rebellion of 1088, final judgment as to the bishop’s guilt or innocence
must in large measure depend upon a just estimate of its value.
Freeman was very reluctant to recognize its high authority as compared
with his favorite ‘southern writers,’ the Anglo-Saxon chronicler,
Florence of Worcester, and William of Malmesbury;[4] but his distrust
appears to be unwarranted.
The tract is manifestly made up of two distinct parts: (1) the main
body of an original libellus, concerned exclusively with the bishop’s
‘vexation,’ and beginning (p. 171), “Rex Willelmus iunior dissaisivit
Dunelmensem episcopum,” and ending (p. 194), “rex permisit episcopo
transitum”; and (2) introductory and concluding chapters,
which contain a brief sketch of the bishop’s career before and after
his unfortunate quarrel with the king and his expulsion from the realm.
The joints at which the separate narratives are pieced together are apparent
upon the most cursory examination. Not only is there a
striking contrast between the detailed and documentary treatment
found in the body of the libellus and the bare summaries which make
up the introductory and concluding paragraphs, but the reader is
actually warned of the transition in the last sentence of the introduction
by the phrase (p. 171), “quam rem sequens libellus manifestat ex
ordine.” The two parts of the tract are evidently derived from different
sources and written at different times by different authors.
The libellus properly so called, i.e., the central portion of the tract,
is a narrative well supplied with documents; it has all the appearance
of being contemporary and by an eyewitness, and is manifestly a
source of the greatest value for the facts with which it deals. Liebermann,
with his unrivalled knowledge of mediaeval English legal materials,
has declared that there is no ground for doubting its authenticity;[5]
and Professor G. B. Adams, who also finds abundant internal
evidence of its genuineness, points out, as an indication that it was
written by an eyewitness in the company of Bishop William, the fact
that no attempt is made to tell what went on within the curia while
the bishop and his supporters were outside; and further, he considers
it more “objective and impartial” than Eadmer’s better known account
of the trial of Anselm before the council of Rockingham.[6] The
author, it may be conjectured, was a monk of Durham who stood in
somewhat the same favored position among the intimates of Bishop
William as that occupied by Eadmer with regard to Anselm; and
while we know nothing of his personality, it is perhaps worth remarking
in passing that he may very well be the ‘certain monk’ (quendam
suum monachum) who acts on at least two occasions as the bishop’s
messenger (pp. 172, 175). The account in the earlier instance is so
intimate and personal as strongly to support this hypothesis: “Ipsum
quoque monachum episcopi, qui de rege redibat, accepit et equum
suum ei occidit; postea peditem abire permisit.”
The introduction and the conclusion of the tract, on the other hand,
are not a first-hand narrative; and fortunately we possess the source
from which they are derived. The introduction (pp. 170 f.), dealing
with the bishop’s career prior to 1088, contains nothing which is not
told with much greater fulness in the opening chapters of the fourth
book of the Historia Dunelmensis Ecclesiae of Simeon of Durham.[7]
It is in fact a mere summary of those chapters; and while the author
is no servile copyist, he evidently had no other source of information.
It seems safe to conclude, therefore, that he was not identical with
the author of the original libellus. Judged by style and method, the
conclusion of the tract (pp. 194 f.) appears to be by the same author
as the introduction. It, too, is clearly an abridgment of certain chapters
of the Historia Dunelmensis Ecclesiae,[8] though with this notable
difference from the introduction, that it contains some matter not to
be found in the Historia, e.g., the statement that the exiled bishop
was intrusted by the duke with the administration of all Normandy,
and the notices of the expedition of William Rufus against King Malcolm
in 1091, and of the presence of the Scottish king at the laying of
the first stones in the foundation of the new cathedral at Durham in
1093. Apparently, for these more recent events, the writer was drawing
upon his own first-hand knowledge. The date at which the introductory
and concluding chapters were appended to the original Durham
libellus cannot be fixed with exactness. The reference to Anselm
as “sanctae memoriae” (p. 195) shows that they were written after
his death in 1109;[9] and since, as will appear below, they in turn were
used in the Historia Regum, which is commonly attributed to Simeon
of Durham, the terminus ad quem cannot be placed much later than
1129.[10]
The relationship between the above mentioned additions to the
Durham libellus and the Historia Regum may be displayed by the following
quotations.
The introduction to the Durham tract closes with the following
sentence (p. 171):
… sed orta inter regem et primates Angliae magna dissensione, episcopus
[i.e., William of Durham] ab invidis circumventus usque ad expulsionem
iram regis pertulit, quam rem sequens libellus manifestat ex ordine;
and the conclusion opens as follows (pp. 194 f.):
Anno sui episcopatus octavo expulsus est ab Anglia, sed a Roberto fratre
regis, comite Normannorum, honorifice susceptus, totius Normanniae curam
suscepit. Tertio autem anno, repacificatus regi, recepit episcopatum suum,
ipso rege cum fratre suo totoque Angliae exercitu, cum Scotiam contra
Malcolmum tenderent, eum in sedem suam restituentibus, ipsa videlicet die
qua inde pulsus fuerat. Tertio Idus Septembris, secundo anno suae reversionis,
ecclesiam veterem, quam Aldunus quondam episcopus construxerat,
a fundamentis destruxit.
The account of the rebellion of 1088 in the Historia Regum—at this
point almost wholly independent of Florence of Worcester—ends
with the expulsion, not of Bishop William of Durham, but of Bishop
Odo of Bayeux:
… et ita episcopus [i.e., Odo] qui fere fuit secundus rex Angliae, honorem
amisit irrecuperabiliter. Sed episcopus veniens Normanniam statim a Rodberto
comite totius provinciae curam suscepit; cuius ordinem causae libellus
in hoc descriptus aperte ostendit. Etiam Dunholmensis episcopus Willelmus,
viii. anno episcopatus, et multi alii, de Anglia exierunt.[11]
And in a later passage the king’s restoration of Bishop William to his
see is thus recorded:
Veniens Dunelmum, episcopum Willelmum restituit in sedem suam, ipso
post annos tres die quo eam reliquit, scilicet iii. idus Septembris.[12]
Thomas Arnold, the editor of Simeon’s Opera, remarks upon the
clause “cuius ordinem causae libellus in hoc descriptus aperte ostendit”
of the Historia Regum, “This ‘libellus,’ describing Odo’s administration
in Normandy, appears to be lost.”[13] Taken by itself
the passage is obscure, and it is perhaps not surprising that the editor
wholly mistook its meaning. But a comparison of it with the clause
“quam rem sequens libellus manifestat ex ordine” of the Durham
tract at once reveals dependence and resolves the difficulty. The
verbal similarities are striking, and the author of course uses the puzzling
“causae” because the source from which he drew was in fact the
account of a causa, viz., the trial of William of Saint-Calais before the
curia regis. It is clear, therefore, that the libellus to which the author
of the Historia Regum refers his readers is not a lost treatise on the
administration of Bishop Odo in Normandy—as Arnold supposed—but
in fact the Durham tract on the ‘unjust vexation’ of Bishop William,
which Arnold had himself already published in the first volume
of Simeon’s works. A further comparison of all the passages which
have been indicated by italics in the foregoing excerpts fully confirms
this conclusion and reveals the extent of the debt of the Historia
Regum to the Durham tract. Not only the verbal agreements but the
close similarities in thought are so marked as to preclude every possibility
of independence.
We are now in a position to see how the author of the Historia
Regum worked. Having before him the chronicle of Florence of Worcester—which
he regularly followed—with its dark picture of Bishop
William’s treason, and the elaborate Durham tract in his defence, he
chose to suppress all reference to the bishop of Durham in connection
with the rebellion, and substituted for him Odo of Bayeux as a scapegoat.
Then at the end of his chapter he added, apparently as an afterthought,
and borrowing directly from the Durham tract, that Bishop
William ‘departed’ from England in the eighth year of his episcopate.
The statement of the Historia Regum, therefore, that Odo of Bayeux
upon his expulsion from England after the fall of Rochester went to
Normandy and had the ‘care’ of the whole duchy committed to his
charge, is valueless. If that honor belongs to any one, it is to William
of Saint-Calais, bishop of Durham, as set forth in the conclusion of the
tract De Iniusta Vexatione.[14]
But the author of the Historia Regum was a clumsy borrower, and
we have not yet reached the end of the confusion which has arisen as
the result of his easy way of juggling with his sources. In a later passage
in which he deals with the return of Bishop William to his see at
the time of the expedition of William Rufus against King Malcolm in
1091, he explains that the restoration of the bishop took place on the
third anniversary of his retirement, “that is, on the 3d before the Ides
of September.” Freeman, relying upon this text, but apparently mistaking
Ides for Nones, states that the arrival of the king in Durham
and the reinstatement of the bishop took place on 3 September.[15]
Comparison with the parallel text of the Durham tract, however,
makes it clear that the author of the Historia Regum has here again
made an unintelligent and altogether misleading use of his source,
copying almost verbatim, but detaching the phrase “iii. idus Septembris”
from the next sentence, where it properly refers to an event of
the year 1093. It is necessary, therefore, to get back to the evidence
of the De Iniusta Vexatione, which not only says that Bishop William
was reinstated on the third anniversary of his expulsion, but fixes that
earlier date with exactness: “Acceperunt ergo Ivo Taillesboci et
Ernesius de Burone castellum Dunelmense in manus regis, et dissaisiverunt
episcopum de ecclesia et de castello, et de omni terra sua
xviii. kal. Decembr.” (p. 192). The bishop’s restoration, accordingly,
should be dated 14 November 1091. If it cause surprise that William
Rufus should have undertaken a campaign in the northern country
so late in the season, it may be noted that he previously had his hands
full with an expedition against the Welsh,[16] and that Florence of Worcester
in describing the campaign makes the significant statement,
“multique de equestri exercitus eius fame et frigore perierunt.”[17]
It remains to raise a question as to the authorship of the Historia
Regum. As is well known, the evidence on which both it and the Historia
Dunelmensis Ecclesiae are attributed to Simeon of Durham is not
contemporary and not conclusive,[18] though a better case can be made
out for the latter than for the former. Without discussing this evidence
anew, and without entering at this time upon the more extended
inquiry as to whether it is credible that two works of such different
character and of such unequal merit can be by a single author, it is still
pertinent here to remark their striking difference in point of view with
regard to the controversy between William Rufus and the bishop of
Durham. The Historia Dunelmensis Ecclesiae speaks of the quarrel
and of the bishop’s expulsion and exile without any reserve; and, moreover,
it contains remarkably full information concerning his fortunes
while in exile.[19] In all this it is freely reproduced in the additions to
the Durham libellus (pp. 171, 194 f.). And they in turn are used by the
author of the Historia Regum.[20] Yet with these additions and the
original libellus and Florence of Worcester all before him, he suppresses
every reference to the alleged treason of Bishop William, persistently
declines to use such words as expulsion and exile in connection with
him, and steadily ignores the quarrel. For him the bishop ‘went out’
of England, although he unconsciously slips into an inconsistency in a
later passage when he notes that the bishop was ‘restored’ to the see
which he had ‘left.’[21] If the Historia Dunelmensis Ecclesiae and the
Historia Regum are by one and the same author, then assuredly he had
a bad memory for what he had himself previously written, and his
point of view had curiously shifted during the intervening years.
Arnulf of Chocques, who went on the First Crusade with Robert Curthose
and ended his dramatic career in 1118 as patriarch of Jerusalem,
is a character of more than ordinary interest, and his provenance and
early career are worthy of more careful investigation than they have
yet received.[1] The foundation for such a study was laid in 1904,
when, by the publication in a new and scholarly edition of a little-known
text of the early twelfth century, entitled Versus de Viris
Illustribus Diocesis Tarvanensis, the Belgian scholar Charles Moeller
identified Arnulf’s birthplace as the village of Chocques in the diocese
of Thérouanne on the river Clarence, an affluent of the Lys.[2] Thus
Moeller returns to the view of the Flemish annalists Meyer and
Malbrancq,[3] who manifestly knew and used this text; though modern
writers upon the Crusades, overlooking it and relying mainly upon
Albert of Aix,[4] have said that Arnulf was ‘of Rohes, a castle of Flanders,’
which no one has ever been able to identify.[5] If further evidence
were needed to establish the correctness of Moeller’s conclusion, it is
found in a charter of 15 August 1095 by Robert Curthose in favor of
Rouen cathedral, among the witnesses to which appears “Ernulfo de
Cioches capellano meo.”[6] This document is also important as confirming
and supplementing the meagre notices of the chroniclers, on
which one is compelled to rely almost entirely for all that is known
about Arnulf of Chocques before he went on the Crusade and came
into prominence and controversy.
As to Arnulf’s family, practically nothing is known; though one
may safely infer that he was of lowly origin from the speech which his
friend and former pupil, Ralph of Caen, puts into his mouth when he
makes him say to the princely leaders of the Crusade, “You have
promoted me from a humble station, and from one unknown you have
made me famous, and, as it were, one of yourselves.”[7] His enemies
openly charged that he was the son of a priest;[8] and that their accusations
were not without foundation is evidenced by a letter of Pope
Pascal II, replying in 1116 to complaints which had been made against
Arnulf, and reinstating him in the patriarchal office from which he had
been suspended by the papal legate. While clearing him entirely from
two of the charges which had been brought against him, the pope announced
that the third complaint, viz., the general belief as to a stain
upon his birth, was to be overlooked, ‘by apostolic dispensation,’ in
view of Arnulf’s great services and of the needs of the church.[9] The
statement sometimes made that Arnulf had a niece named Emma, or
Emelota,[10] who figures in the charters of the Latin Kingdom,[11] and
who was the wife, first of Eustace Gamier, lord of Caesarea, and then
of Hugh II, count of Jaffa, appears to rest upon the sole authority of
William of Tyre.[12]
Considering the age in which he lived, Arnulf doubtless received an
excellent education,[13] though where it is impossible to say; and while
still a young man he appeared in Normandy as a teacher, presumably
at Caen. Ralph of Caen, who later became the distinguished historian
of the First Crusade, was among his pupils; and upon the completion
of his great work, the Gesta Tancredi, dedicated it in grateful remembrance
to his old master.[14]
Far more important for Arnulf’s future, however, was the connection
which he early established with the Anglo-Norman ruling family
when he was made tutor in grammar and dialectic to the oldest
daughter of William the Conqueror, Cecilia, the pious nun of La
Trinité at Caen, who later became the second abbess of her mother’s
great foundation.[15] It was probably through the friendship thus
established with the royal princess that the Flemish schoolmaster succeeded
in rising to higher things; for Cecilia is said to have obtained
from her indulgent brother, Duke Robert, the promise of episcopal
honors for Arnulf, in case any of the Norman bishoprics should fall
vacant;[16] and while he never gained that preferment, it can hardly
be doubted that it was through her influence that he entered the service
of the duke as chaplain. The charter to which attention has been
called above furnishes proof that Arnulf already held that position in
August 1096 (supra, n. 6). But his official connection with the ducal
court undoubtedly began at least a year earlier, for the contemporary
biographer of Abbot William of Bec states very specifically that on, or
shortly after, 10 August 1094 he went on an important official errand
for the duke in the capacity of ‘chancellor.’[17]
One other fact remains to be noticed as indicating Arnulf’s intimate
relationship with another member of the Conqueror’s family. Although
he was chaplain of the duke before and during the Crusade,
he is said to have set out for the Holy War in the company of Robert’s
uncle, Bishop Odo of Bayeux, who upon his death at Palermo, early
in 1097, left him the greater part of his splendid outfit.[18]
It cannot be said with certainty that every one who appears in the
ensuing list actually went on the First Crusade with Robert Curthose.
Since it was desired to make the list as complete as possible, doubtful
names have been included and marked with an asterisk (*). The evidence
is fully set forth in each case, so that no confusion can arise.
1. Alan, “dapifer sacrae ecclesiae Dolensis archiepiscopi.” Baldric
of Dol, in H. C. Oc., iv, p. 33; Ordericus, iii, p. 507.
2. Alan Fergant, duke of Brittany. His presence is recorded at
the siege of Nicaea (Albert of Aix, in H. C. Oc., iv, p. 316) and at the
siege of Antioch (Baldric of Dol, ibid., p. 50, n. 9, being the variant
from MS. G). His absence from Brittany during the Crusade is indicated
by his disappearance from the charters of the period. The
latest document which I have noted in which he appears before his
departure is dated 27 July 1096. Cartulaire de l’ abbaye de Sainte-Croix
de Quimperlé, ed. Léon Maître and Paul de Berthou, 2d ed.
(Paris, 1904), no. 82, pp. 234-235. He was back again in Brittany
9 October 1101, when he made grants in favor of the abbey of Marmoutier.
P. H. Morice, Mémoires pour servir de preuves à l’histoire
ecclésiastique et civile de Bretagne (Paris, 1742-46), i, cols. 505, 507;
cf. col. 504.
3. Alan, son of Ralph de Gael. He was present with Robert at
Nicaea, and advanced with him from there. Baldric of Dol, in
H. C. Oc., iv, p. 33; Ordericus, iii, p. 507.
4. Alberic of Grandmesnil. Ordericus, iii, p. 484; cf. supra, p.
107, n. 88.
5. Anonymous, engineer of Robert of Bellême: “ingeniosissimum
artificem, … cuius ingeniosa sagacitas ad capiendam Ierusalem
Christianis profecit.” Ordericus, iii, p. 415.
6. *Anonymous, wife of Thurstin, prévôt of Luc. See no. 44 infra.
7. *Anonymous, son of Thurstin, prévôt of Luc. See no. 44 infra.
8. Arnulf of Chocques, chaplain of Robert Curthose. Raymond
of Aguilers, in H. C. Oc., iii, pp. 281, 302. Cf. Appendix C.
9. Arnulf of Hesdin: “Ernulfus de Hednith,” who was accused
of complicity in Robert Mowbray’s conspiracy, and cleared himself
by a judicial duel; but “tanto dolore et ira est commotus, ut abdicatis
omnibus quae regis erant in Anglia, ipso rege invito et contradicente,
discederet; associatus autem Christianorum exercitui, Antiochiam
usque devenit, ibique extremum diem clausit. Cumque ei infirmanti
principes medicorum curam adhibere vellent, respondisse fertur,
‘Vincit Dominus quare medicus me non continget, nisi ille pro cuius
amore hanc peregrinationem suscepi.’” Chronicon, in Liber de Hyda,
pp. 301-302. Arnulf ceases to appear in charters from about the period
of the First Crusade. Cf. Davis, Regesta, nos. 315, 319; Round,
C. D. F., no. 1326.
10. *Aubrée la Grosse. See no. 20 infra.
11. Bernard of Saint-Valery. Baldric of Dol, in H. C. Oc., iv,
p. 33; Ordericus, iii, p. 507. Ralph of Caen credits him with having
been the first to scale the wall of Jerusalem. H. C. Oc., iii, p. 693.
12. Conan de Lamballe, second son of Geoffrey I, called Boterel,
count of Lamballe. He was present with Robert at Nicaea and advanced
with him from there. Baldric of Dol, in H. C. Oc., iv, pp. 28,
33; Albert of Aix, ibid., p. 316; Ordericus, iii, pp. 503, 507. He was
killed by the Turks at Antioch 9 February 1098. Ralph of Caen saw
his tomb there years afterwards. H. C. Oc., iii, p. 648.
13. Edith, wife of Gerard of Gournay and sister of William of
Warenne. Her husband died on the Crusade, and she returned and
became the wife of Dreux de Monchy. Interpolations de Robert de
Torigny, in William of Jumièges, pp. 277-278.
14. Emma, wife of Ralph de Gael and daughter of William Fitz
Osbern. She accompanied her husband on the Crusade. Ordericus,
ii, p. 264; Interpolations de Robert de Torigny, in William of Jumièges,
p. 287.
15. Enguerrand, son of Count Hugh of Saint-Pol. He died at
Marra in Syria. Albert of Aix, in H. C. Oc., iv, pp. 372, 451; Raymond
of Aguilers, ibid., iii, p. 276.
16. *Eustace III, count of Boulogne. It seems impossible to determine
the route taken by Eustace of Boulogne on the First Crusade.
According to the Anglo-Saxon Chronicle (a. 1096), Henry of Huntingdon
(p. 219), and Albert of Aix (H. C. Oc., iv, p. 314), he went with
Robert Curthose; Baldric of Dol (ibid., p. 20), Ordericus Vitalis (iii,
pp. 484-485), and Robert the Monk (H. C. Oc., iii, p. 732), on the
other hand, all say that he went with his brother Godfrey of Bouillon.
Cf. G. F., p. 465, n. 17.
17. Fulcher of Chartres, historian of the Crusade. See the introduction
to Hagenmeyer’s edition of the Historia Hierosolymitana.
18. Geoffrey Chotard, one of the barons (proceres) of Ancenis:
“anno dedicationis Maioris Monast. ab Urbano papa facte statim
post Pascha, cum dominus abbas noster tunc temporis Bernardus
rediret a Nanneto civitate per Ligerim, anno scilicet ordinationis sue
.xiii. venit ad portum Ancenisi,” and Geoffrey Chotard, “post parum
temporis iturus in Ierusalem cum exercitu Christianorum super paganos
euntium,” came to him and granted to Saint-Martin freedom from
customs on the Loire. P. H. Morice, Preuves, i, col. 488.
19. Gerard of Gournay. Ordericus, iii, pp. 484, 507; Albert of
Aix, in H. C. Oc., iv, p. 316; Baldric of Dol, ibid., p. 33. He was accompanied
by his wife Edith, and died on the Crusade. Interpolations
de Robert de Torigny, in William of Jumièges, pp. 277-278. Cf.
no. 13 supra.
20. *Gilbert, an architect (?). “Tunc Gislebertus, quidam laicus,
de Ierusalem Rotomagum venit, et a praefato patre [i.e., Abbot Hilgot
of Saint-Ouen, 1092-1112] ad monachatum susceptus, ecclesiae suae
digniter profecit. Opus enim basilicae, quod iamdudum admiranda
magnitudine intermissum fuerat, assumpsit; ibique pecuniam Alberadae
Grossae, dominae suae, quae, in via Dei moriens, thesaurum ei
suum commendaverat, largiter distraxit, et inde, aliorum quoque
fidelium subsidiis adiutus, insigne opus perficere sategit.” Ordericus,
iii, pp. 432-433.
21. Gilbert, bishop of Évreux. He was present at the council of
Clermont as legatus of his fellow bishops. Ordericus, iii, p. 470. He
was with Bishop Odo of Bayeux at the time of the latter’s death at
Palermo early in 1097. Ibid., iv, pp. 17-18; iii, p. 266. Cf. no. 29
infra. If Gilbert completed the Crusade, he must have returned from
Jerusalem far more quickly than most of his comrades, for he was
back in Normandy by the middle of November 1099. Ordericus, iv,
p. 65; cf. v, pp. 159, 195-196.
22. *Guy, eldest son of Gerard le Duc. He received five solidi from
Saint-Vincent of Le Mans “cum pergeret ad Ierusalem cum Pagano
de Monte Dublelli.” Cartulaire de S.-Vincent, no. 666. The editors,
without good reason, date the document “circa 1096.” Cf. no. 30
infra.
23. *Guy de Sarcé, a knight of Saint-Vincent of Le Mans. He
surrendered his fief to the abbot and monks of Saint-Vincent, and received
from them 20 livres manceaux and 300 solidi. This was done in
the chapter on 22 June 1096, “eo videlicet anno quo Urbanus papa
adventu suo occiduas illustravit partes, quoque etiam innumerabiles
turbas populorum admonitione sua, immo vero Dei suffragante
auxilio, Ierosolimitanum iter super paganos adire monuit.” It is not
improbable that Guy’s brothers, Nicholas and Pain, accompanied him
on the Crusade. Cartulaire de S.-Vincent, no. 317. This charter was
witnessed, among others, by William de Braitel, who is no. 47 of our
list infra.
24. *Hamo de Huna. He made a grant to Saint-Vincent of Le
Mans on 29 July 1096; and “post non multum vero temporis …
antequam Ierusalem iret quo tendere volebat,” he added another gift,
and received from the monks 20 solidi. “Hoc actum fuit in domo
monachorum apud Bazogers, in adventu Domini iv die ante natale
Domini.” Cartulaire de S.-Vincent, no. 460. This was 22 December,
presumably of the year 1096. Hamo, therefore, did not accompany
the other crusaders in the autumn, but he may very well have overtaken
them in Italy the following spring.
25. Hervé, son of Dodeman. He is named among those who advanced
with Robert after the capture of Nicaea. Baldric of Dol, in
H. C. Oc., iv, p. 33; Ordericus, iii, p. 507; cf. n. 6, ibid., where Le
Prévost remarks that ‘Breton chronicles’ name Hervé, son of Guyomark,
count of Léon, in place of Hervé, son of Dodeman.
26. Hugh II, count of Saint-Pol. He set out from Normandy with
Robert in 1096. Ordericus, iii, p. 484. He was present at the siege of
Nicaea, and advanced with Robert from there. Ibid., pp. 502-503,
507; Baldric of Dol, in H. C. Oc., iv, pp. 28, 33. He was present at
the siege of Antioch. Albert of Aix, ibid., p. 372.
27. *Ingelbaudus: “Ego Ingelbaudus illud Sepulchrum volo petere.”
In view of the proposed journey he made various grants to
Saint-Vincent of Le Mans. Cartulaire de S.-Vincent, no. 101. The
editors date the document “circa 1096,” but there are no chronological
data. Most of the documents among which this appears are of the
late eleventh century.
28. Ivo of Grandmesnil. Ordericus, iii, p. 484. Cf. supra, p. 107,
n. 88.
29. Odo, bishop of Bayeux. He was present at the council of
Clermont as legatus of his fellow bishops. Ordericus, iii, p. 470. He
was in touch with Abbot Gerento of Saint-Bénigne of Dijon, the Pope’s
special agent, who was promoting the Crusade in Normandy during
the summer of 1096. Haskins, pp. 75-76. But it seems probable that
he undertook the Crusade rather to escape the wrath of William Rufus
than from any religious zeal. Ordericus, iv, pp. 16-17. He died at
Palermo, in February 1097 according to Ordericus Vitalis (ibid.),
though his obit was celebrated in Bayeux cathedral on Epiphany (6
January). Ulysse Chevalier, Ordinaire et coutumier de l’église cathédrale
de Bayeux (Paris, 1902), p. 410. He was buried by his fellow
bishop, Gilbert of Évreux, in the cathedral church of St. Mary at
Palermo, and Count Roger reared a splendid monument over his
grave. Ordericus, iv, pp. 17-18; iii, p. 266; cf. Guibert of Nogent,
in H. C. Oc., iv, p. 233. Odo’s epitaph is published, from a late
seventeenth century MS., by V. Bourrienne, in Revue catholique de
Normandie, x, p. 276.
30. *Pain de Mondoubleau. See the quotation from Cartulaire de
S.-Vincent, no. 666, in no. 22 supra. The editors accept this as convincing
evidence that Pain de Mondoubleau went on the First Crusade,
but in the absence of any definite date there is no proof. And
indeed it seems hardly likely that we have to do here with the First
Crusade, since in 1098, according to Ordericus Vitalis—who, however,
is a very untrustworthy guide in matters of chronology—Pain
was in Maine and handed over the castle of Ballon to William Rufus.
Ordericus, iv, p. 47; cf. Latouche, Maine, p. 47; Auguste de Trémault,
“Recherches sur les premiers seigneurs de Mondoubleau,” in
Bulletin de la Société archéologique du Vendômois, xxv (1886), pp. 301-302.
The latter mentions no evidence of Pain’s having gone on any
crusade.
31. Pain Peverel. The distinguished Norman knight who acted
as Robert’s standard-bearer on the Crusade, and who upon his return
was granted a barony in England by Henry I, and became the patron
of Barnwell priory. He is described as “egregio militi, armis insigni,
milicia pollenti, viribus potenti, et super omnes regni proceres bellico
usu laudabili.” He endowed the church of Barnwell with notable
relics which he brought back from the Holy Land: “reliquias verissimas
super aurum et topazion preciosas, quas in expedicione Antiochena
adquisierat cum Roberto Curthose, dum signiferi vicem gereret,
necnon quas a patriarcha et rege et magnatibus illius terre impetraverat.”
Liber Memorandorum Ecclesie de Barnewelle, ed. J. W. Clark
(Cambridge, 1907), pp. 54, 55, 41, 46. According to the editor this
anonymous work was written in its present form in 1295-96; the
author had access to documents, and probably based his narrative on
the work of an earlier writer (introduction, pp. ix-x, xiv). The part
dealing with our period contains notable chronological inaccuracies,
but for the fundamental facts of the life of Pain Peverel it may probably
be relied upon.
32. Philip of Bellême, called the Clerk, fifth son of Roger of
Montgomery. He set out with Robert from Normandy in 1096, and
died at Antioch. Ordericus, iii, pp. 483, 426.
33. *Rainerius de Pomera. “Ista quae narravimus [i.e., the details
of a miracle wrought by St. Nicholas of Bari] a quodam bono et
fideli homine, nomine Rainerio, de villa quae dicitur Pomera, didicimus,
qui haec vidit et audivit et iis omnibus praesens affuit, dum
rediret de itinere Ierusalem.” Miracula S. Nicolai conscripta a
Monacho Beccensi, in Catalogus Codicum Hagiographicorum Latinorum
in Bibliotheca Nationali Parisiensi, ed. the Bollandists (Brussels,
1889-93), ii, p. 427.
34. Ralph de Gael. Baldric of Dol, in H. C. Oc., iv, pp. 28, 38;
Ordericus, iii, pp. 484, 503, 507; Interpolations de Robert de Torigny,
in William of Jumièges, p. 287. Emma, his wife, and Alan, his son,
went with him. Cf. nos. 14 and 3 supra.
35. Richard, son of Fulk, of Aunou-le-Faucon: “quidam miles,
genere Normannicus, vocabulo Ricardus, filius Fulconis senioris de
Alnou.” After the capture of Jerusalem he was saved from shipwreck
off the Syrian coast through the miraculous interposition of St. Nicholas
of Bari; and upon his return to Normandy he became a monk of
Bec. Miracula S. Nicolai conscripta a Monacho Beccensi, in Catalogus
Codicum Hagiographicorum Latinorum in Bibliotheca Nationali Parisiensi,
ed. the Bollandists, ii, p. 429. On Fulk of Aunou, see Ordericus,
ii, p. 75.
36. Riou de Lohéac. He died while on the Crusade, but sent back
to Lohéac a casket of precious relics, among them a portion of the
true Cross and a fragment of the Sepulchre: “Notum sit … quod
Waulterius, Iudicaelis filius de Lohoac, quidam miles nobilissimus et
illius castri princeps et dominus… Sancto Salvatori suisque monachis
quoddam venerandum et honorabile sanctuarium, quod frater
suus, videlicet Riocus, dum iret Hierosolyman, adquisierat, et post
mortem suam, nam in itinere ipso obiit, per manum Simonis de Ludron
sibi transmiserat, scilicet quandam particulam Dominicę; Crucis et de
Sepulchro Domini et de cęteris Domini sanctuariis, cum maximis
donariis quę subter scribentur, honorificę dedit et in perpetuum
habere concessit.” These relics were placed in the church of Saint-Sauveur
at Lohéac in the presence of a great concourse of clergy and
people, among them being the famous Robert of Arbrissel, “quidam
sanctissimus homo.” The document was attested, among others, by
Walter and William, Riou’s brothers, and by Geoffrey his son, Gonnor
his wife, and Simon de Ludron. “Hoc factum est in castello de Lohoac,
iuxta ipsam aecclesiam monachorum, .iii. kal. Iul., in natali apostolorum
Petri et Pauli, anno ab incarnatione Domini millesimo centesimo
.i., luna .xxix., epacte .xviii., Alano comite existente, Iudicahele episcopatum
Sancti Maclovii obtinente, et hoc donum cum suo archidiacono
Rivallono annuente, data .vi. non. Iulii.” Cartulaire de
l’abbaye de Redon, ed. Aurélien de Courson (Paris, 1863: Documents
inédits), nos. 366, 367. Baldric of Dol names him among those who
advanced with Robert from Nicaea. H. C. Oc., iv, p. 33.
37. Robert of Jerusalem, count of Flanders. One of the well
known leaders, who was closely associated with Robert Curthose during
most of the Crusade and who returned with him at least as far as
southern Italy. See Chapter IV, passim.
38. *Robert the Vicar (vicarius). Before he went to Jerusalem
(priusquam Ierusalem pergeret) he made donations to Saint-Vincent
of Le Mans—his wife, son, and brothers consenting—and received
from Abbot Ranulf and the monks four livres manceaux. Cartulaire
de S.-Vincent, no. 522. The document is undated, but the mention
of Abbot Ranulf places it between 1080 and 1106. The editors date
it “circa 1096.”
39. Roger of Barneville. G. F., p. 185; Ordericus, iii, p. 503.
He was captured and beheaded by the Turks at Antioch early in June
1098; and was buried amid great sorrow by his fellow crusaders in the
church of St. Peter. Kreuzzugsbriefe, p. 159; Raymond of Aguilers,
in H. C. Oc., iii, p. 252; Ordericus, iii, pp. 549, 538; Robert the Monk,
in H. C. Oc., iii, pp. 808-809; Albert of Aix, ibid., iv, pp. 407-408.
40. Rotrou of Mortagne II, son of Geoffrey II, count of Perche.
His father died during his absence, having made provision for Rotrou
to succeed him in the countship upon his return from the Crusade.
Ordericus, iii, p. 483; v, p. 1.
41. Simon de Ludron. It was he who brought back the relics
which had been obtained by Riou de Lohéac while on the Crusade.
See the extract from the Redon cartulary quoted in no. 36 supra.
42. Stephen, count of Aumale. He was one of the Norman rebels
who had previously sided with William Rufus against Robert Curthose.
Ordericus, iii, p. 475. But he was on friendly terms with the
duke by 14 July 1096—doubtless as a result of the pacification which
had been brought about by the Pope—since Robert attested a
charter by Stephen on that date. Gallia Christiana, xi, instr., col. 20;
cf. Haskins, p. 67, no. 5. Stephen also attested a charter by the duke
in 1096. Archives de la Seine-Inférieure, G 4069 (Inventaire sommaire,
iii, p. 255). Albert of Aix records his presence at Nicaea; and
Ralph of Caen names him among those who at Antioch were obligated
to Robert Curthose by gifts or homage. H. C. Oc., iv, p. 316; iii, p.
642.
43. Stephen, count of Blois and Chartres. One of the well known
leaders of the Crusade. He was closely associated with Robert Curthose
at least as far as Nicaea. He became faint-hearted and turned
back home after the expedition had reached Antioch. See Chapter IV,
passim.
44. *Thurstin, son of Turgis, prévot of Luc-sur-Mer. In 1096 he
pledged his allod (alodium) of forty acres at Luc for four marks and
a mount (equitatura): “si ipse Turstinus aut uxor eius vel filius post
vi annos rediret, redderet Sancto Stephano ad finem vi annorum iiiiᵒʳ
argenti marcas.” Probably the Crusade was in contemplation,
though it is not specifically mentioned. R. Génestal, Rôle des monastères
comme établissements de crédit (Paris, 1901), p. 215; cf. pp. 29-30.
45. Walter of Saint-Valery. Ordericus, iii, pp. 483, 507;
Baldric of Dol, in H. C. Oc., iv, p. 33.
46. Wigo de Marra, a crusader from Perche. “Rediens a Ierosolimitano
itinere, tempore profectionis communis Aquilonensium et
Occidentalium,” he passed through Tours; and while he rested there
with the monks of Saint-Julien, he gave them his church at Bellou-sur-Huîne,
a gift which he afterwards confirmed upon reaching home.
Chartes de S.-Julien de Tours, no. 51. The document is dated 1099,
“regnante Willelmo rege Anglorum et duce Normannorum,” and is
of special interest as indicating the early date at which some of the
crusaders got back to western Europe.
47. *William de Braitel (en Lombron), son of Geoffrey the
vicomte. With the consent of his brothers he made a donation to
Saint-Vincent of Le Mans in 1096, “eo videlicet anno quo papa
Urbanus occidentales partes presentia sua illustravit.” Cartulaire de
S.-Vincent, no. 738. The similarity of dating between this charter and
no. 317 of the same cartulary (cf. no. 23 supra), as well as the fact that
many of the witnesses are identical in both, makes it seem not improbable
that they were drawn up on the same occasion. If William
actually went on the First Crusade, his return appears to have been
delayed until 1116. In that year a precious relic which he brought
back from Jerusalem for Adam, a Manceau who had become a canon
of the church of the Holy Sepulchre, was presented to the cathedral
church of Le Mans. Actus Pontificum, p. 407. Cf. Samuel Menjot
d’Elbenne, Les sires de Braitel au Maine du XIᵉ au XIIIᵉ siècle
(Mamers, 1876), p. 38.
48. William, son of Ranulf de Briquessart, vicomte of Bayeux. He
is named among those who advanced with Robert from Nicaea.
Baldric of Dol, in H. C. Oc., iv, p. 33; Ordericus, iii, p. 507.
49. *William de Colombières. On 7 June 1103 Henry de Colombières
granted to Saint-Martin of Troarn “all that his father William
had given and granted before he went on crusade (Ierosolimam pergeret).”
Round, C. D. F., no. 471.
50. William de Ferrières. He is named among those who advanced
with Robert from Nicaea. Baldric of Dol, in H. C. Oc., iv,
p. 33; Ordericus, iii, p. 507.
51. William de Percy, benefactor of Whitby abbey. He died
while on the Crusade. “Denique nobilissimus Willielmus de Perci
Ierosolimam petens, apud locum qui vocatur Mons Gaudii, qui est in
provincia Ierosolimitana, migravit ad Dominum, ibique honorifice
sepultus est.” Cartularium Abbathiae de Whiteby, ed. J. C. Atkinson
(Durham, 1879-81), i, p. 2. The quotation is from the “Memorial of
Benefactions,” which, according to the editor, was written in the second
half of the twelfth century, certainly before 1180. It is probably only
a legend that William’s heart was brought back and buried at Whitby
abbey. His son had evidently succeeded him by 6 January 1100.
Davis, Regesta, no. 427.
52. William du Vast. On 9 September 1096, “vadens in Ierusalem,”
he pledged his land to the abbey of Fécamp for a loan of three
marks until his return. Léopold Delisle, Littérature latine et histoire
du moyen âge (Paris, 1890), pp. 28-29.
Laodicea, as a commodious port on the Syrian coast directly opposite
the fertile island of Cyprus, was a maritime base of the utmost importance
to the crusaders, and it has a special interest for the life of
Robert Curthose. Its history during the period of the First Crusade
is obscure, and it may be admitted at the outset that it will not be
possible to elucidate it entirely from such meagre and contradictory
materials as have survived. Nevertheless, the problems are by no
means hopeless; and the sources, such as they are, are worthy of a
more careful and critical examination than they have yet received.[1]
From the oriental sources it seems reasonably certain that during
the period immediately preceding the arrival of the crusaders in Syria
Laodicea was in the hands of the Turks. Previous to 1086 it had belonged
to the Munkidhites of Shaizar;[2] but it passed from their
hands into the possession of Malik-Shah when in that year he established
himself at Aleppo.[3] Malik-Shah granted it to Kasim ed-daula
Aksonkor, who held it until his death in 1094.[4] There is no evidence
that it passed out of Turkish control between this date and the arrival
of the crusaders and their associates from the West in 1097; and, in
view of the precarious situation of the Eastern Empire and the preoccupation
of the Greek Emperor with other problems during this
period, there seems to be no ground for such a supposition. According
to Kemal ed-Din—who wrote towards the middle of the thirteenth
century, and whose statement would perhaps deserve little consideration
were it not so specific—a fleet of twenty-two ships came from
Cyprus on the 8th of the month of Ramadan in the year 490 of the
Hegira (19 August 1097), entered the port of Laodicea, pillaged the
town, and carried off all the merchandise.[5]
The western sources dealing with Laodicea in 1097-98 are numerous;
but at some points they are contradictory, and at best they yield
but scanty information. It will be well to analyze them separately
with some care:—
(1) The letter of Anselm de Ribemont to Archbishop Manasses of
Rheims, written from Antioch near the end of November 1097, states
definitely that Laodicea had been taken—evidently by some one
acting in the interest of the crusaders, and pretty clearly before the
arrival of the land forces at Antioch on 21 October 1097.[6]
This statement is confirmed by the anonymous Florinensis Brevis
Narratio Belli Sacri,[7] as it is also by the account of Raymond of
Aguilers.
(2) Raymond of Aguilers, who, because of his actual presence in
Syria and his close association with the count of Toulouse, is by all
odds the best and most reliable chronicler dealing with the events now
under consideration, seems to have received but little attention from
modern scholars in this connection. According to his account, which
is quite full, English mariners, who were fired with enthusiasm for the
Crusade, sailed via Gibraltar to the eastern Mediterranean, and with
much labor obtained possession of the port of Antioch (evidently Port
St. Simeon is meant) and of Laodicea before the arrival of the land
forces. And during the siege of Antioch, together with the Genoese,
they rendered important services to the crusaders by means of their
fleet, keeping open commercial intercourse with Cyprus and other
islands, and in particular protecting the ships of the Greeks from attack
by the Saracens. Finally, when the crusaders were about to
advance from Syria upon Jerusalem, the English, finding that their
ships had been reduced by wear and tear from thirty to nine or ten,
abandoned them or burned them, and joined the land forces on the
southward march.[8]
Now, of the actual presence of English mariners on the Syrian coast
acting in coöperation with the crusaders, there can be no doubt. Apart
from the foregoing narrative, the fact is proved beyond question
(a) by the well known letter of the clergy and people of Lucca in
which they state that their citizen Bruno had journeyed from Italy
to Antioch “with English ships,” had taken part in the siege, and
had stayed on for three weeks after the victory;[9] and (b) by the letter
of Patriarch Dagobert, written from Jerusalem in the spring of 1100,
which mentions the presence of English ships, apparently at Jaffa.[10]
While the English ships referred to in these letters are not necessarily,
or even probably, identical with those mentioned by Raymond of
Aguilers, the letters are still of great importance as demonstrating the
general fact of the presence and activity of English mariners at this
period in these distant waters.
As will appear below, Raymond’s account receives some further
confirmation from Ordericus Vitalis and from Ralph of Caen.
(3) The narrative of Ordericus differs widely from that of Raymond
of Aguilers. According to him, at the time when the Christians were
themselves being besieged at Antioch (6-28 June 1098), a great number
of pilgrims from England and other islands of the ocean landed at
Laodicea and were joyfully welcomed by the inhabitants, who accepted
their protection against the Turks. The chief among these
pilgrims was Edgar Atheling.[11] Taking Laodicea under his protection,
Edgar afterwards handed it over to Robert Curthose, whom he loved
as a brother. Thus Robert gained possession of Laodicea, and came
and dwelt there for some time with Normans, English, and Bretons.
Then, leaving his own garrison in the fortresses, Robert pursued his
way to Jerusalem. But meanwhile Ravendinos, protospatharius of
Emperor Alexius, and other Greek officers came with an expedition by
sea, and laid siege to Laodicea; and the citizens, sympathizing with
the Greeks, their compatriots, expelled the men from beyond the
Alps and admitted imperial governors.[12]
William of Malmesbury is the only other writer who mentions a
journey of Edgar Atheling to the Holy Land, and his account is very
different from that of Ordericus Vitalis. He makes no mention of
English mariners, and he places Edgar’s arrival in the East, in company
with a certain Robert, son of Godwin, at the time of the siege of
Ramleh by the Saracens (May 1102).[13]
(4) Raymond of Aguilers is authority for the statement that Robert
was absent from Antioch in the third month of the siege, apparently
about Christmas 1097.[14]
A fuller explanation of this absence seems to be supplied by Ralph
of Caen, who says that Robert, disgusted with the tedium of the siege,
withdrew to Laodicea in the hope of ruling there; for the English at
that time were holding it for the Emperor, and being menaced by a
wandering band, had called in Robert as their protector. Robert accordingly
went to Laodicea and gave himself up to idleness and sleep.
Yet he was not altogether useless, for, having come upon opulence,
he shared it generously with his needy comrades at the siege. Laodicea
was then the only city on the Syrian coast which was Christian
and which obeyed the Emperor; and Cyprus had filled it with an
abundance of wine, grain, and cattle. Robert was very loath to turn
his back upon such ease and plenty; and it was only after he had been
thrice summoned, and even threatened with excommunication, that
he reluctantly yielded to the entreaties of his comrades and returned
to the hardships of the siege.[15]
From the place which this incident occupies in Ralph’s general narrative
one would judge that it belongs to the spring of 1098; but he
does not date it exactly, and his chronology at best is confused and by
no means trustworthy. It may be conjectured that this account is to
be connected with the above mentioned briefer but more trustworthy
statement of Raymond of Aguilers, thus placing the episode in the
winter of 1097-98. Ralph’s chronology is not to be regarded as impossible,
however, since there is no record of Robert’s presence at
Antioch between 9 February and the end of May, or even the first of
June, and he may very well have enjoyed more than one sojourn in
Laodicea.
Further evidence of the duke’s connection with Laodicea is found
in a curious statement of Guibert of Nogent that Robert had once held
it, but that when the citizens were unable to bear his excessive exactions,
they drove his garrison from the fortresses and threw off his
domination, and out of hatred abjured the use of the money of Rouen.[16]
Finally, the twelfth-century poet Gilo remarks that English victors
gave Laodicea to the Norman count.[17]
(5) The problem of Laodicea in its relation to the First Crusade is
still further complicated by a statement of Anna Comnena that the
Emperor wrote—she gives no date—to Raymond of Toulouse, directing
him to hand over the city to Andronicus Tzintzilucas, and
that Raymond obeyed.[18] Both Riant[19] and Chalandon[20] accept this
statement and assign the Emperor’s letter to the first half of 1099.
Their reason for so doing appears to be found in the strange narrative
of Albert of Aix, which is unique among the sources.
(6) According to Albert of Aix, while Baldwin and Tancred were
at Tarsus on the way to Antioch (circa September 1097) a strange fleet
approached the Cilician coast. It proved to be made up of ‘Christian
pirates’ from “Flanders, Antwerp, Frisia, and other parts of Gaul
[sic],” who under their commander, a certain Guinemer of Boulogne,
had been pursuing their calling for the past eight years. But when
they learned of the Crusade, they concluded a treaty with Baldwin,
and, landing, joined forces with him and advanced as far as Mamistra.
But here they turned back, and, reëmbarking, sailed away to Laodicea,
which they besieged and took. Then resting there in the enjoyment
of ease and plenty, they sent no aid to their Christian brothers at
Antioch. But presently they were attacked and cut to pieces by
‘Turcopoles’[21] and men of the Emperor, who recovered the citadel and
threw Guinemer into prison, Godfrey and the other chiefs at Antioch
being ignorant of the whole affair. Later Guinemer was released at
the request of Godfrey.[22]
Elsewhere Albert sets forth another version of these curious events.
Guinemer and his pirates, he tells us, had assembled their fleet in conjunction
with the Provençaux of the land of Saint-Gilles under the
dominion of Count Raymond.[23] Then, sailing to Laodicea, they had
taken it and driven out the Turks and Saracens whom they found
there. Then, after the siege of Antioch, they had handed their prize
over to Count Raymond. Still later, Guinemer, the master of the
pirates, had been captured by the Greeks, and after long imprisonment
had been released through the intervention of Duke Godfrey.
Then, when the advance to Jerusalem had been decided upon, Raymond
had restored Laodicea to the Emperor, and so kept his faith
inviolably.[24]
Thus, if we could rely upon Albert of Aix, Laodicea came into
the hands of the count of Toulouse after the siege of Antioch, and
Alexius might naturally be expected to write him demanding its restoration
to the Empire, as Riant and Chalandon suppose in accepting
the above mentioned statement of Anna Comnena regarding the Emperor’s
letter. It should be noted, however, that from Albert’s statement
that Raymond handed over Laodicea to Alexius when the advance
to Jerusalem had been decided upon,[25] it follows that the transfer
could not have taken place later than 16 January 1099, the date on
which Raymond moved southward from Kafartab;[26] whereas Chalandon
has shown that the letter of which Anna speaks cannot be
earlier than March 1099.[27] Albert of Aix and Anna Comnena, therefore,
are not mutually confirmatory.
(7) Finally, note should be taken of the statement of Cafaro of
Genoa—who passed the winter of 1100-01 at Laodicea, but who
wrote as an old man years afterwards—that, at the time of the capture
of Antioch by the crusaders, Laodicea with its fortresses was held
by the Emperor, and was under the immediate command of Eumathios
Philocales, duke of Cyprus.[28]
So much for an analysis of the sources. It remains to consider what
conclusions may reasonably be drawn from them. And since the efforts
which have been made to accept them all as of equal validity and
to bring them into reconciliation have plainly not been successful, it
will be well to begin with a consideration of some things which must
probably be eliminated.
And first, it seems clear that the account of Ordericus Vitalis, which
represents Edgar Atheling as landing at Laodicea between 6 and 28
June 1098 at the head of a great body of English pilgrims, cannot be
accepted without serious modification; for we know from reliable
English sources that towards the end of 1097 Edgar was engaged in
Scotland, assisting his kinsman, another Edgar,[29] to obtain the Scottish
throne;[30] and it would, it seems, have been impossible for him to
have made the necessary preparations for a crusade and to have
journeyed from Scotland to Laodicea within the limitations of time
which our sources impose. It is perhaps conceivable that he should
have made a hurried trip to Italy in the winter of 1097-98 with a
small band of attendants, and sailing from there, have reached the
Syrian coast by June. But according to Ordericus he arrived at the
head of “almost 20,000 pilgrims … from England and other islands
of the ocean.” Further, if the account of Ordericus were to be brought
into chronological accord with the other sources which deal with
Robert’s sojourn at Laodicea, the arrival of Edgar Atheling would
probably have to be placed several months earlier, indeed, in the
early winter of 1097-98, almost at the very time he is known to have
been in Scotland. The chronology of Ordericus, therefore—which
in general is notoriously unreliable—seems at this point unacceptable;
and William of Malmesbury, who places Edgar’s arrival in the
East in May 1102, appears to give the necessary correction. In view
of the testimony of both Ordericus Vitalis and William of Malmesbury,
it can hardly be doubted that Edgar Atheling actually went to
the Holy Land; but that he reached Laodicea in time to have anything
to do with the calling in of Robert Curthose seems highly improbable,
if not impossible.
The tale of Guinemer of Boulogne and his fleet of Christian pirates,
as told by Albert of Aix, must also meet with rougher handling than
it has yet received, and for the following reasons: (1) The description
of this fleet with its “masts of wondrous height, covered with purest
gold, and refulgent in the sunlight”[31] is not such as to inspire confidence,
particularly in such a writer as Albert of Aix, where one expects
at any time to meet with the use of untrustworthy poetical materials.
(2) As the narrative proceeds it becomes self-contradictory. At one
point we are told that Guinemer was captured by the Greeks during
the siege of Antioch, whereas at another he seems to have held Laodicea
throughout the siege—since he turned it over to Count Raymond
after the siege—; and his capture and imprisonment by the
Greeks are placed still later. (3) Albert of Aix is in direct contradiction
with Raymond of Aguilers, the best of all our authorities, who
tells us that the English held Laodicea during the whole of the siege
of Antioch and rendered important services to the crusaders; whereas,
according to Albert’s account, Guinemer and his pirates held it and
refused to aid the crusaders. (4) Not a scrap of evidence concerning
Guinemer and his pirates has come to light in any source except Albert
of Aix—unless perchance their fleet is to be identified with the
ships which, according to Kemal ed-Din, came from Cyprus 19 August
1097, pillaged Laodicea, and sailed away;[32] and this seems unlikely.
(5) In any case, outside the pages of Albert of Aix, evidence is lacking
that such a piratical fleet held Laodicea for any considerable period;
and apparently the only reason why Riant and Chalandon have accepted
this fantastical tale of Guinemer and the Christian pirates is
the fancied possibility of connecting it with the letter which, according
to Anna Comnena, the Emperor wrote at an undetermined date
to Raymond of Toulouse, directing him to hand over Laodicea to
Andronicus Tzintzilucas. But Riant and Chalandon have somewhat
arbitrarily assigned this letter to the first half of 1099. If Raymond
was directed to hand Laodicea over, he must have possessed it. Therefore,
so the argument seems to run, the Guinemer episode should be
accepted as explaining how Raymond came into possession of Laodicea.
But, as has already been pointed out, this explanation involves
a serious chronological inconsistency. Further, the evidence
is not conclusive that the letter ever existed—it rests upon the sole
statement of Anna Comnena—and, if it did exist, it may with more
reason, and with less violence to Anna’s chronology, be assigned to the
period between September 1099 and June 1100, when Raymond is
known to have been in possession of Laodicea and on terms of close
understanding with the Emperor.[33]
The foregoing considerations are not, it may be conceded, sufficient
to prove that there is no shadow of truth in the tale of Guinemer and
the pirates; but they do constitute a strong case against the narrative
as it stands, and suggest the probability that it is one of the strange
pieces of fiction occasionally to be met with in the pages of Albert of
Aix.
Having now somewhat cleared the ground, it is possible to set forth
the probable course of events at Laodicea on the basis of the more
reliable sources.
There can be little doubt that Laodicea had already been taken from
the Turks when the crusaders arrived at Antioch, 21 October 1097;[34]
and we may accept without question the statement of Raymond of
Aguilers—which Riant and Chalandon appear to ignore without
reason—that it was taken by the English, who had come by sea, and
who held it during the siege of Antioch and assisted the land forces by
protecting commerce and keeping communications open with Cyprus
and the other islands. These English mariners were unquestionably
acting in coöperation with the Emperor,[35] who at this time, as Chalandon
has shown, was supporting the crusaders in accordance with his
treaty obligations.[36]
At some time during the siege of Antioch by the Christians Robert
Curthose was called to Laodicea by the English—probably because of
dangers on the landward side which made their situation there precarious—and
he remained there for a time, in the enjoyment of ease
and plenty, until he was obliged by repeated summonses and by a
threat of ecclesiastical censure to return to Antioch.[37] The date of
Robert’s sojourn at Laodicea cannot be determined with certainty,
but it may probably be assigned to December-January 1097-98,[38]
8 February being the extreme limit for his return to the siege.[39] Yet
there is no record of his presence at Antioch between 9 February and
the beginning of June, or between the end of June and 11 September;
and the possibility of his having paid more than one visit to Laodicea
must be recognized. The accounts of Ralph of Caen and of Ordericus
Vitalis, interpreted strictly, point to sojourns in the spring and in the
summer of 1098; but the chronology of these authors is not trustworthy,
and it is not unlikely that they have fallen into inaccuracies
here, and that they really refer to Robert’s earlier sojourn at Laodicea,
for which we have the indirect but more reliable evidence of Raymond
of Aguilers.
The arrangements which were made at Laodicea upon Robert’s
final departure before his advance to Jerusalem must remain a matter
of doubt. According to Ordericus Vitalis and Guibert of Nogent he
left a garrison, which was later driven out by the citizens. Guibert
is curiously circumstantial. He says that the citizens, unable to bear
the duke’s excessive exactions, drove his men from the citadel, threw
off his domination, and abjured the use of the money of Rouen. But
this incident is confirmed by none of the early writers who were in the
East; and in the absence of any other evidence of Robert’s having
attempted to secure for himself a private possession in Syria, we may
well wonder whether Guibert and Ordericus have not blundered
through a misunderstanding of the actual situation in the East and
of the spirit in which Robert undertook the Crusade.
Finally, what is to be said of the statement of Cafaro of Genoa that,
at the time of the capture of Antioch by the crusaders, Laodicea was
under the rule of Eumathios Philocales, duke of Cyprus? It would
not be surprising if Cafaro, writing long after the event, should be
mistaken on a point of this kind; yet he is by no means to be ignored,
and on the whole his account does not seem inconsistent with established
facts. The sojourn of Robert Curthose at Laodicea was apparently
a passing episode rather than a lasting occupation. But
throughout the period under consideration the Syrian port was clearly
in the hands of crusaders, mainly English mariners, who were acting
in coöperation with the Greeks. Under existing treaty obligations the
place might fairly be regarded as a Greek possession from the moment
the Turks were expelled[40]—unless there were a Bohemond or some
other like-minded chief to seize and hold it in defiance of imperial
rights. And the Emperor would most naturally delegate authority
over Laodicea to the head of his administration in Cyprus. From the
Greek standpoint, therefore, it might well be regarded as subject to
Eumathios Philocales, though actually held by the Emperor’s allies,
the crusaders.
Between the departure of the crusaders from northern Syria early
in 1099 and their return in September after the capture of Jerusalem,
Laodicea seems to have become definitely a Greek possession; but
whether there was any violent expulsion of the garrison of a crusading
chief, as Ordericus and Guibert suppose, or any formal transfer,[41]
must remain uncertain. When the crusaders moved southward from
northern Syria to Jerusalem, their influence at Laodicea must, it
seems, inevitably have declined, while that of the Greeks increased;
and without any formal transfer it is conceivable that the place might
gradually and almost imperceptibly have passed under full Greek
control.
But for this later period there are some further scattered notices in
the chronicles of Albert of Aix and of Raymond of Aguilers and in the
anonymous Gesta Francorum, which must now be considered, and
which make it clear that at this time Laodicea was still in Christian
hands and served as a most important base for the further prosecution
of the Crusade.
Albert of Aix, who is the fullest and most specific, explains that the
crusaders still remaining in Syria gathered in council at Antioch on
2 February 1099, and, determining upon an advance to Jerusalem,
fixed 1 March as the date for a general rendezvous of all the forces at
Laodicea, a city which was then under Christian dominion.[42] Pursuant
to this decision, Godfrey, Robert of Flanders, and Bohemond
assembled their forces at Laodicea on the appointed day. And from
Laodicea Godfrey and Robert moved on southward to the siege of
Jebeleh; but Bohemond, ever suspicious and anxious lest through
some fraud he should lose a city which was ‘impregnable by human
strength,’ returned to Antioch.[43] This very specific account of Albert
of Aix is confirmed by the much briefer statements of the Gesta
Francorum, which record the meeting of the leaders at Laodicea, the
advance of Godfrey and the count of Flanders to the siege of Jebeleh,
and the return of Bohemond to Antioch.[44] It is also clear from Raymond
of Aguilers that in the spring and summer of 1099—at least
until June—the port of Laodicea was open to the ships of the Greeks,
Venetians, and Genoese who were engaged in provisioning the crusaders
at Arka and at Jerusalem.[45]
There can be little doubt, therefore, that until June 1099, Laodicea
was held in the interest of the crusaders, and that its harbor was open
to the ships of Greeks and Italians without distinction. Albert of Aix
nowhere explains what he means when he says that Laodicea was
“under Christian dominion”; but, in the absence of valid evidence
of its retention by any of the crusading chiefs, or by the fleet of any
Italian city, the most reasonable hypothesis appears to be that it was
held by the Greeks in the interest of the common enterprise.
We get our next information concerning Laodicea when, in September
1099, Robert Curthose, Robert of Flanders, and Raymond of
Toulouse, upon their return from Jerusalem, found the place undergoing
a prolonged siege at the hands of Bohemond, who was assisted
in his nefarious enterprise by a fleet of Pisans and Genoese.[46] Since
the early summer, when ships of Genoese, Venetians, and Greeks had
all enjoyed free entry to the port, a complete change had come over
the situation at Laodicea.[47] What had happened to produce this?
As is well known, it was the fixed policy of the Emperor to turn the
Crusade to his own advantage, and to utilize the efforts of the Franks
for the recovery of the lost provinces which had formerly belonged to
the Greek Empire in Asia. To this end, he had been on the whole successful
in coöperating with the crusaders. But in Bohemond of Taranto
he had encountered opposition from the beginning; and, since
the capture of Antioch by the crusaders, it had been the little disguised
policy of this crafty and ambitious leader to hold it for himself,
and to make it the capital and centre around which he hoped to build
up a Norman state in Syria. It was, of course, inevitable that the
Emperor should set himself to thwart such plans by every means at
his disposal; and when the departure of the main body of the crusaders
for Jerusalem left Bohemond with a free hand in the north, open hostilities
became imminent. Undoubtedly foreseeing what was to come,
Bohemond had separated from Godfrey and Robert of Flanders at
Laodicea in March, and had returned to Antioch to mature his plans.[48]
A few weeks later, ambassadors from the Emperor arrived in the
crusaders’ camp at Arka and lodged a complaint against Bohemond.[49]
But the Emperor was in no position to take vigorous measures at
that time. Such a course might even have endangered his friendly
relations with the other leaders. But neither was Bohemond in a
position to resort to an overt act against Laodicea so long as he was
powerless to meet the imperial fleet at sea. In the late summer of
1099, however, all this was changed by the arrival of a Pisan fleet
under the command of Dagobert, archbishop of Pisa; for Bohemond,
with true Norman adaptability and shrewdness, came to an understanding
with the Pisans and secured their aid for an attack upon
Laodicea.[50] And with this, the slight naval supremacy which the
Greek Emperor had been vainly striving to maintain in the eastern
Mediterranean came to an end.[51]
Such was the situation at Laodicea when in September 1099 Robert
Curthose and the counts of Flanders and Toulouse arrived at Jebeleh
on their way home from the Crusade. The siege had already been going
on for some time and was making progress. The place seemed to
be on the point of falling.[52] But never were the plans of Bohemond to
end in more egregious failure. His unprovoked attack upon a friendly
city which had rendered important services to the crusaders roused
the indignation and jealousy of the returning leaders. The archbishop
of Pisa suddenly discovered that he had been led into a false
position by the crafty Norman, and, deserting Bohemond, he threw
his powerful influence on the side of Raymond, Robert Curthose, and
Robert of Flanders. The Greeks too, who, though hard pressed, were
still holding out, well understood that Bohemond was their real enemy
and that it behooved them to make terms quickly with the leaders who
had kept faith with the Emperor. Accordingly, an agreement was
promptly reached among the Pisans, the Laodiceans, and the returning
leaders. An ultimatum was despatched to Bohemond demanding that
he withdraw forthwith; and thus suddenly confronted with superior
force, he had no choice but to yield. Wrathfully he retired under the
cover of darkness; and next morning Robert Curthose and the counts
of Flanders and Toulouse entered Laodicea with their forces, and were
enthusiastically welcomed by the inhabitants.[53]
Count Raymond placed a strong garrison in the citadel, and raising
his banner over the highest tower, took possession of the city[54]—in
the Emperor’s name, it may be supposed, since by this time he clearly
had an understanding with Alexius.[55] A few days later he met Bohemond
outside the city and concluded peace.[56]
After a fortnight’s sojourn at Laodicea the two Roberts and a large
number of humbler crusaders took ship and proceeded on their homeward
way. But Raymond, still suspicious of the prince of Antioch,
remained to keep a close guard upon Laodicea and Tortosa until the
following summer, when he went to Constantinople and entered the
Emperor’s service.[57]
The tactics of the battle of Tinchebray have been the subject of much
discussion among recent writers, including the specialists in military
history. There is general agreement as to the strategical stroke by
which the victory was won, viz., a surprise attack upon the flank of
the ducal forces by a band of mounted knights from Maine and Brittany.
But as to the disposition of the troops in the two main armies,
widely different views are held upon two points.
(1) Oman thinks that the battle formation on each side was an extended
line made up of a right, centre, and left.[2] Ramsay, on the other
hand, holds that the opposing forces were “marshalled in column, in
successive divisions”;[3] and this view is accepted by Drummond,[4]
by Delbrück,[5] and by Davis,[6] the two latter conjecturing a formation
in échelon. Ramsay’s view is pretty clearly supported by the sources.
Ordericus Vitalis (iv, p. 229) designates a first, second, and third acies,
or division, on the side of the king, and a first and last (extrema) acies
on the side of the duke; and, according to his account, only the first
acies, i.e., the leading elements, of the two opposing forces engaged in
the fighting. The contemporary letter of a priest of Fécamp, which
is discussed below, is also specific with regard to the royal forces, describing
a first and a second acies.[7]
(2) The larger question in debate between the specialists, however,
turns upon the relative importance of cavalry and infantry in the
battle of Tinchebray. Oman, relying upon a very specific passage in
Henry of Huntingdon (p. 235), and placing a strained interpretation
upon Ordericus Vitalis (iv, p. 229), holds that the battle was almost
wholly an affair of infantry, and therefore almost without precedent
in the tactics of the period.[8] For Ramsay, on the other hand, it was
mainly an engagement of cavalry, the foot soldiers playing but a
minor part.[9] Drummond has gone even further and taken great pains
to demonstrate that it was a “ganze normale Schlacht des XII.
Jahrhunderts,” i.e., a battle between mounted knights, the foot soldiery
that happened to be present being held entirely in reserve;[10]
and Drummond’s conclusions have been accepted without question by
Delbrück.[11]
It is surprising that in none of the discussion above noted has any
account been taken of the most important extant source for the tactics
of Tinchebray, viz., a letter from a priest of Fécamp to a priest of Séez
written a very few days after the engagement, and describing with
exactness certain tactical features of the battle. If not actually by
an eyewitness, the letter is still by one who was in touch with the king
and who was well informed as to the disposition of the royal forces.
It is, therefore, entitled to rank as an authority above any of the accounts
in the chronicles. It was first discovered by Paul Meyer in
an Oxford manuscript,[12] and published in 1872 by Léopold Delisle as
a note in his great edition of the chronicle of Robert of Torigny (i, p.
129). But, strangely overlooked by all the military historians, it remained
unused, and was rediscovered by H. W. C. Davis and published
with extensive comment in 1909 in the English Historical Review
(xxiv, pp. 728-732) as a “new source.” As afterwards turned
out, Davis’s transcription of the letter had been exceedingly faulty—rendering,
indeed, a part of the text which was fundamental for tactics
quite unintelligible—and in a later number of the Review (xxv, p. 296)
it was again published in a corrected text. By a comparison with the
original edition of Delisle[13] it appears that, by an almost unbelievable
coincidence, the same omission of an entire line of the manuscript
was made there as in the edition of Davis. Yet all transcripts have
been made from a single manuscript, viz., Jesus College, Oxford, no.
51, fol. 104. We have, then, at last, a correct edition of this important
source in the English Historical Review, xxv, p. 296.[14]
Davis, in commenting on the tactics of the battle in the light
of this letter, but from his own faulty transcript, maintains that
neither of the extreme views is correct, and suggests “a third interpretation
of the evidence, midway between the two existing theories.”[15]
He holds that infantry played an important part in the action, but
still assigns much prominence to the cavalry. Apropos of the corrected
text of the priest’s letter, however, he remarks: “Taking the omitted
words into consideration, it is clear that the foot soldiers played a
larger part in the battle than I allowed in my article. The second of
Henry’s divisions, like the first, was composite, containing both infantry
and cavalry.”[16] This, indeed, is the correct view. Our conception
of the battle of Tinchebray must be based upon the sources, and
not upon a preconceived theory of the all-importance of the mounted
knight in twelfth-century warfare. Drummond and Delbrück have
quite unjustifiably ignored Henry of Huntingdon in favor of Ordericus
Vitalis. Whatever the theorists may hold, foot soldiers did play an unusually
large part in the battle of Tinchebray. In view of the explicit
statement of Henry of Huntingdon (p. 235) and of the priest of
Fécamp[17] it cannot be denied that, on the king’s side at least, some
knights were dismounted and fought on foot, in order that they might
stand more firmly (ut constantius pugnarent). On the other hand,
Oman, while perfectly justified in pointing out the unusual prominence
given to foot soldiers, certainly exaggerates in representing the
battle as almost wholly an affair of infantry. The large part played by
cavalry is clear both from the explicit statement of the priest of
Fécamp and from the account of Ordericus Vitalis. The battle of
Tinchebray may, therefore, still claim to stand as an important precedent
in the development of mediaeval tactics because of the unusual
combination of infantry and cavalry in the fighting line.
A recent writer has described Suger’s reconstruction of the abbey
church of Saint-Denis as “le fait capital de l’histoire artistique du
XIIᵉ siècle”;[1] and certainly among the most remarkable features of
that great achievement were the stained glass windows, which were
the abbot’s pride, and which he caused to be wrought “by the skilful
hands of many masters from divers nations.”[2] The oldest painted
windows of known date which survived from the Middle Ages,[3] most
of them were destroyed during the French Revolution; and there
would be no occasion to mention them in connection with the life of
Robert Curthose, were it not that a series of ten medallions from one
window, representing scenes from the First Crusade, has been preserved
for us by the venerable Benedictine, Bernard de Montfaucon,
in copperplate engravings of the early eighteenth century.[4] The
eighth scene in the series has given rise to much discussion. It portrays
a Christian knight in the act of unhorsing a pagan warrior with
a mighty thrust of his lance, and bears the inscription: R DVX NORMANNORVM
PARTVM PROSTERNIT.[5] Clearly we have here some spectacular
victory of Robert Curthose over a Saracen; and it is the oldest
graphic representation of the duke now extant. The only problem
is to identify it either with a historic or with a legendary exploit
of Robert on the Crusade. Ferdinand de Mély, assuming that it had
nothing to do with veritable history, has supposed that it represented
Robert’s legendary combat with the emir ‘Red Lion’ during the
great battle of the Franks against Kerboga, as related in the Chanson
d’Antioche;[6] and at Riant’s suggestion he has gone further and proposed
that it may offer a terminus ad quem for determining the date
of composition of that poem.[7] Gaston Paris has very properly rejected
both these hypotheses. But he still holds that the Robert medallion
can only be explained by reference to the Chanson d’Antioche,
and he identifies the scene portrayed with Robert’s legendary victory
over Kerboga himself rather than with that over Red Lion.[8] On the
other hand, Hagenmeyer, who is better qualified to speak upon such
matters, sees not legend at all but sober history in the scene in question.
Indeed, upon comparison of the whole series of Montfaucon’s
engravings with the original narratives of the First Crusade, he finds
all the scenes portrayed to be in remarkably close agreement with
historic facts. “L’artiste qui a fait ces peintures,” he says, “a été,
sans aucun doute, très au courant des événements marquants de la
première croisade… A proprement parler, aucune de ces peintures
ne contient d’épisode légendaire.” And the scene in the Robert
medallion he considers to be no more than a pictorial rendering of a
text from the Gesta Francorum describing the battle of Ascalon:
“Comes autem de Nortmannia cernens ammiravisi stantarum …
ruit vehementer super illum, eumque vulneravit usque ad mortem.”[9]
Although Mély in quoting Hagenmeyer’s opinion does not accept
it,[10] there can be little doubt of its correctness. The scenes from the
Crusade in Suger’s window do not, it is true, agree in every minute
detail with the primary literary sources, but the deviations are certainly
not greater than should be expected from a mediaeval painter
striving to produce an artistic result within the limitations of his
craft. The arrangement and numbering of Montfaucon’s engravings
leave some doubt as to the original sequence of the medallions, but so
far as it is possible to determine, the outstanding events of the Crusade
from the siege of Nicaea to the battle of Ascalon appear to have been
portrayed in chronological order. About the first six scenes, as arranged
by Montfaucon, there can be practically no doubt. And the
great battle against Kerboga is set in its proper place between the
capture of Antioch and the storming of Jerusalem; and there is no
indication that Robert played a special part in it, any more than there
is in the strictly historical literary sources.
The last four medallions as given by Montfaucon present peculiar
difficulties; and it will be well to describe them briefly, preserving his
numbering.
No. 7. The flight of defeated horsemen through a gate into a walled
city. Inscription: ARABES VICTI IN ASCALON FVGIVNT.
No. 8. The Robert medallion which has been described above.
No. 9. A single combat between a Christian and a pagan horseman,
each supported by a band of warriors who fill the background.
Inscription: DVELLVM PARTI EX ROTBERTI FLANDRENSIS COMITIS.
No. 10. A general combat between Christian and pagan warriors
fighting on horseback. Inscription: BELLVM AMITE ASCALONIA IV;
and an unfilled space at the end seems to indicate that it is incomplete.
Evidently this inscription has become corrupt in transmission, and as
it stands it is not wholly intelligible. It seems clear enough, however,
that we have here a representation of the great battle of the Franks
against the Egyptian emir Malik el-Afdhal near Ascalon.
Now if the four medallions in question be taken in the order in
which they have just been described, it is difficult, if not impossible,
to reconcile them with the literary sources as a representation of actual
events in chronological order. But it is very doubtful whether Montfaucon
has placed them in their proper sequence. We have no way
of checking him as to the arrangement of nos. 8 and 9; but a glance at
his engravings reveals the fact that nos. 7 and 10 are not perfectly
circular like the rest, but are considerably cut away, the former in the
upper right hand sector and the latter in the upper left hand sector.[11]
Clearly they were placed side by side at the top of the window in the
restricted space beneath the pointed arch, no. 10 being on the left
and no. 7 on the right. Now the general sequence of the medallions in
the window appears to have been from the bottom to the top; and
in that case nos. 10 and 7 must have been the last two of the series.
If this arrangement be accepted the interpretation of the last four
medallions does not seem to offer greater difficulties than that of the
first six. All four have to do with events centring around Ascalon
and the great contest of the Franks with the Egyptian emir. Nos.
8 and 9 portray the individual feats of arms of Robert Curthose and
Robert of Flanders as set forth in the literary sources.[12] No. 10 (with
the corrupt inscription) probably represents the general engagement in
which the exploits of the two Roberts were such notable features. And
no. 7, properly belonging at the end, represents the flight of the vanquished
pagans through the gate within the protecting walls of Ascalon.
It is true that our best literary sources in describing the pursuit
which followed the battle make no mention of this particular feature.
But we know that the inhabitants of Ascalon closed their gates and
successfully bid defiance to the crusaders;[13] and it certainly does
not seem improbable that some of the fugitive Saracens should have
escaped thither. At any rate, the artist might very well have assumed
that they so escaped.