26. With the retreat of Xerxes, the Athenians returned to their city, finding their temples destroyed, and their homes desolated, but they immediately commenced the work of rebuilding, and, amid rejoicings and renewed hopes, the city arose from its ashes. The clash of arms gave place to the din of industry, and the fighting soldier was replaced by the peaceable citizen.
27. In the mean time, Mardonius went into winter quarters in the northern provinces, and during the winter he endeavored to effect by negotiation and bribery what he had failed to accomplish by arms. He succeeded in exciting the jealousy of several of the cities toward each other, so that it was difficult to bring about concert of action, and he succeeded in detaching Thebes entirely from the confederacy, and arraying it against Athens. The Theban force which joined his army became one of the most formidable foes which the allied Greek had to meet.
28. The negotiations continued through the spring, but as summer approached the army of Mardonius was on the move. Sparta was not ready to meet the invader, and the Athenians once more took refuge on their ships, ten months after their return. Mardonius took possession of the city, and this time effectually destroyed it; but as nothing was to be gained by a further stay, he marched his army to Thebes, which became his headquarters. The Spartans were at length ready to march. They saw their city menaced, and their own safety demanded that the forces of Mardonius should be broken.
29. With the aid of their allies they put into the field an army, the largest that the Greeks ever mustered, variously reported as numbering one hundred thousand to one hundred and ten thousand men. These were under the command of the Spartan king, Pausanias. In September they set out for Thebes, and in a few days came up to the Persian army, which was stationed at Plataea, a short distance from Thebes. Here Mardonius had established a fortified camp to which he might retreat if defeated on the field. For eleven days the two armies confronted each other, neither anxious to strike the first blow. Then the supply of water for the Greek camp gave out, and Pausanias fell back to a better position.
30. This movement threw the Greek army into disorder, and the three main divisions became separated from one another. Perceiving this the next morning, Mardonius hastened with his Persians toward the higher ground, where the Spartan troops might be seen winding along under the hillside, for from the river-banks he could not catch sight of the Athenians, who were hidden among the low hills which rose from the level plain.
31. The last momentous strife had now begun. It was the custom of the Spartans before beginning a battle to offer sacrifice, and to wait for an omen or sign from heaven on the offering. Even now, when the Persians had advanced to within bow-shot and were pouring flights of arrows upon the Spartans, Pausanias offered sacrifice. But the omens were bad, and forbade any action except in self-defence. The Spartans knelt behind their shields, but the arrows pierced them, and the bravest men died sorrowfully, lamenting not for death, but because they died without striking a blow for Sparta. In his distress Pausanias called upon the goddess Hera, and the omens suddenly became favorable, and the Spartans with their Tegean allies threw themselves upon the enemy.
32. But the disparity of forces rendered the attack desperate.
Fifty-three thousand Greeks in all were opposed to the overwhelming numbers of Mardonius. The Athenians were engaged elsewhere and could afford no assistance. The Persians had made a palisade of their wicker shields, behind which they could securely and effectually use their bows and arrows. By the first fierce onset of the Greeks this palisade went down, but the Asiatics, laying aside their bows, fought desperately with javelins and daggers. But they had no metal armor to defend them; and the Spartans, with their lances fixed and their shields touching each other, bore down everything before them.
33. The Persians fought with almost Hellenic heroism. Coming to close quarters, they seized the spears of their enemies and broke off their heads. Rushing forward singly or in small groups, they were borne down in the crush and killed; still they were not dismayed; and the battle raged more fiercely on the spot where Mardonius, on his white horse, fought with the flower of his troops. At length Mardonius was slain, and when his chosen guards had fallen around him, the remainder of the Persians made their way to their fortified camp, and took refuge behind its wooden walls.
34. In the mean time the Athenian army had been confronted by the Persian-Theban allies. Here it was not a conflict between disciplined valor and barbaric hordes, but between Greek and Greek. The battle was long and bloody, but in the end the defenders of Greek liberty were victorious over those who would destroy it. The Theban force was not only defeated but annihilated, and then the Athenians hastened to the support of Pansanias. While the Spartans were the best-drilled soldiery in Greece for the field, they had little skill in siege operations, and the wooden walls of the Persian camp opposed to them an effective barrier.
35. While the Spartan force was engaged in abortive attempts, the Athenians and their allies came up fresh from their victory over the Thebans. Headed by the Tegeans, they burst like a deluge into the encampment, and the Persians, losing all heart, sought wildly to hide themselves like deer flying from lions. Then followed a carnage so fearful that out of two hundred and sixty thousand men not three thousand, it is said, remained alive.
36. Thus ended this formidable invasion, which threatened the very existence of Greece. The great wave of Oriental despotism had spent its force without submerging freedom. Thenceforth the wonderful Greek energy and creative power might be turned away from matters military and expended upon the arts of peace.
37. The Athenians returned to their city and found everything in ruins. Fire and hate had destroyed home and temple alike. All the accumulated wealth of generations was gone. Nothing was left but the indomitable energy which had been tested on so many trying emergencies, and the wonderful skill of eye and hand which came of inherited aptitude and long personal experience. Upon the old site a new city grew in a single generation, marvelous in its splendor of temple and palace, so light and airy, yet so strong and enduring, that after the lapse of twenty-five centuries the marble skeletons, though in ruins, stand, the admiration of all men and of all ages.
CHAPTER II.
CRUSADES AND THE CRUSADERS.
1. After the destruction of Jerusalem by Titus, in the year 70 of the Christian era, Palestine continued for upward of two centuries in the condition of a Roman province, inhabited by a mixed population of pagans, Jews, and Christians. In Jerusalem, temples of Venus and Jupiter were erected on the most sacred spots of Christian history; and heathenism triumphed in the possession of the Holy City of two religions. On the establishment of Christianity in the Roman Empire by Constantine, in the year 321, this state of things was changed; Palestine and Jerusalem became objects of interest to all Christians, and crowds of pilgrims visited the localities celebrated by the evangelists. Splendid churches were erected on the ruins of pagan temples, and every spot pointed out as the scene of the memorable events in the life of Christ and his apostles was marked by a chapel or house of prayer. Jerusalem and the Holy Land became the resort of numerous bodies of clergy, who resided in the churches and monasteries which the piety of the wealthy had founded for them.
2. At the end of the fourth century, the gigantic Roman Empire was broken up into two, the Eastern, the capital of which was Constantinople, and the Western, the capital of which was Rome. It was to the former of these that Syria and Palestine were attached. Before the end of the fifth century the Western Empire had been destroyed by the eruption of the German races, and the beginnings of a new European civilization were rising from its ruins. Meanwhile, the Eastern remained entire, till about the year 630, when the Arabs, burning with the spirit of conquest infused into them by the religion of Mohammed, poured into its provinces. Egypt, Syria, and Palestine were annexed as dependencies to the great Arabic Empire of the caliphs. The religion of Mohammed became dominant in the Holy Land, the temples and chapels were converted into mosques.
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bsp; 3. Numbers of pilgrims still continued each year to visit Palestine.
In return for a certain tribute, the earlier caliphs permitted the Christians of Jerusalem to have a patriarch, and to carry on their own form of worship. Of all the caliphs, the celebrated Haroun al-Rashid, best known to us in the stories of the "Arabian Nights," was the most tolerant, and under him the Christians enjoyed perfect peace.
4. Great cruelties were practised by the Fatimite caliphs, who conquered Syria about the year 980. The pilgrims were robbed, beaten, and sometimes slain on their journey, the Christian residents oppressed by heavy impositions, and their feelings outraged by insults against their religion. These sufferings were slight, however, compared with those which they endured after the invasion and conquest of Palestine by the Turkish hordes in 1065. But recently converted to Moslemism, and therefore more rude and fanatical than the other Mohammedans, these Turks wreaked their vengeance on all alike--Christians, Jews, and even the native Mohammedans.
5. The news of the atrocities perpetrated by the Turks produced a deep sensation over the whole of Christendom, as well among the Latin Christians as among the Greek Christians, the name given to the population of what remained of the old Byzantine Empire. The latter had reason to dread that, if the Turks were not checked, Constantinople, their capital, would soon share the same fate as Jerusalem. Accordingly, about the year 1073, the Greek Emperor, Manuel VII, sent to supplicate the assistance of the great Pope Gregory VII against the Turks. Till now there had prevailed a spirit of antagonism between the Greek and Latin churches, the former refusing to yield obedience to the pope of the West as the universal head of the Church.
Gregory, therefore, eagerly received the application of the Greek Emperor, seeing the promise of the final subjection of the Greek to the Latin Church. He resolved to give the enterprise his countenance, and to march himself at the head of an army to rescue the Holy Sepulchre.
6. Gregory was prevented from ever carrying out his design, and the idea of a crusade gradually died away. Meanwhile, the Turks extended their victories at the expense of the Greek Empire. Before the accession of the celebrated Alexius Comnenus to the throne in 1081, the whole of Asia Minor was in the possession of the Turks, and broken up into a number of kingdoms, the sultans of which soon began to quarrel among themselves. The disturbed state of Asia Minor greatly increased the sufferings of the pilgrims; not one out of three returned to recount the story of his hardships.
7. Among those who undertook the pilgrimage to Jerusalem, when the dangers attending it were the greatest, was a native of Amiens in France, named Peter, who had become a monk and an ascetic, being called from his solitary manner of life, Peter the Hermit. He arrived safely at Jerusalem, and visited all the scenes sacred to a Christian's eyes. As he walked along the streets, looking at this and that holy spot, insolent and contemptuous Turks looked on and mocked him, and his spirit grew bitter within him, and his hand clutched itself convulsively as if longing for a sword.
8. Burning with a sense of injuries sustained by the Christians, and the desecration of the sacred places, he sought the counsel of Simeon, the Greek patriarch of Jerusalem. In reply to Peter's questions, he explained that nothing was to be expected from the Greek Empire in behalf of the Holy Land, the court of Constantinople was so dissolute and corrupt, and that the only hope was that the Latin princes might be persuaded to form a league for the grand purpose entertained by Gregory VII. "Write," Peter said to the patriarch, "to the pope and to all Latin Christians, and seal your letters with the signet of your office as patriarch of Jerusalem. As a penance for my sins, I will travel over Europe, I will describe everywhere the desolate condition of the Holy City, and exhort princes and people to wrest it from the profane hands of the infidels."
[Illustration: Mosque of Achmet, Constantinople]
9. The letters were accordingly written, and the hermit set sail with them from Joppa. Arriving in Italy he presented the documents to the pope, Urban II, a pupil and protégé of Gregory VII, urging his holiness to use his authority, as the head of Christendom, to set in motion a scheme for regaining the birthplace of Christ. Enthusiasm is contagious, and the pope appears to have caught it instantly from one whose zeal was so unbounded. Giving the Hermit full powers, he sent him abroad to preach the holy war. Peter departed, going from town to town, and from village to village, and, in the language of the chroniclers, "traversing the whole of Europe in less than a year's time." His strange and wild aspect, his glittering eye, his shrill and unearthly eloquence, the grandeur of his theme, his pathetic descriptions of Jerusalem and the Christians there, produced everywhere the most extraordinary sensations. "He set out," says a contemporary historian, "from whence I know not, nor with what purpose; but we saw him passing through the towns and villages, everywhere preaching, and the people flocking round him, loading him with gifts, and praising his sanctity with such eulogiums, that I never remember having seen so great honors paid to any other man. The people reverenced him so that they plucked the hairs from the mane of his mule, and kept them afterward as relics. Out of doors he generally wore a woolen tunic, with a brown mantle, which descended to his heels. His arms and feet were bare, he ate little or no bread, but lived on fish and wine."
10. Such being the success of the Hermit's mission, the pope showed his approbation of the project by summoning in the year 1095 two councils. The first of these was held at Placentia in March; ambassadors from the Greek Emperor appeared to petition for aid against the Turks, and the members of the council were unanimous in their support of the crusade. The second, the famous Council of Clermont, was held at the town of that name in Auvergne in the month of November. It was in the midst of an extremely cold winter, and the ground was covered with snow. During seven days the council sat with closed doors, while immense crowds from all parts of France flocked into the town, in the expectation that the pope himself would address the people.
11. All the neighborhood presented the appearance of a vast camp.
Issuing from the church in his full canonicals, surrounded by his cardinals and bishops in all the splendor of ecclesiastical costume, the pope stood before the populace on a high scaffolding, erected for the occasion, and covered with scarlet cloth. A brilliant array of bishops and cardinals surrounded him, and among them, humbler in rank but more important in the world's eye, the Hermit Peter, dressed in his simple woolen gown. The pope's eloquent words touched every heart.
He was interrupted by the united voice of the people shouting "God wills it! God wills it!" Hushing the joyous tumult with a wave of his hand, the pontiff continued "Be they then your war-cry in the combat, for those words came from God. Let the army of the Lord, when it rushes upon its enemies, shout but that one cry, 'God wills it! God wills it!' Let whoever is inclined to devote himself to this holy cause wear on his breast or back the sign of the holy cross." From this time the red cross was the sacred emblem of the crusaders.
THE FIRST CRUSADE.
12. Following the Council of Clermont, preparations for invading the Holy Land began in almost every country of Europe. The clanging of the smith's hammer, making or repairing armor, was heard in every village.
All who had property of any description rushed to the mart to change it for hard cash. The nobles mortgaged their estates, the farmer endeavored to sell his plow, and the artisan his tools to purchase a sword for the deliverance of Jerusalem. Women disposed of their trinkets for the same purpose. During the spring and summer of 1096 the roads teemed with crusaders, all hastening to the towns and villages appointed as the rendevous of the district. Very few knew where Jerusalem was. Some thought it fifty thousand miles away, and others imagined it but a month's journey; while at the sight of every tower or castle the children exclaimed "Is that Jerusalem?" Little attempt at any organization was made, though the multitude had three leaders. It is said that the first band, consisting of twenty thousand foot, with only eight horsemen, were led by a Burgundian gentleman, called Walter the Penniless. They w
ere followed by a rabble of forty thousand men, women, and children, led by Peter the Hermit, a medley of all nations and languages. Next followed a band of fifteen thousand men, mostly Germans, under a priest named Gottschalk. These three multitudes led the way in the crusades, pursuing the same route, that, namely, which leads through Hungary and Bulgaria toward Asia Minor.
13. Like their nominal leader, each of the followers of Walter the Penniless was poor to penury, and trusted for subsistence to the chances of the road. In Hungary they met with loud resistance from the people, whose houses they attacked and plundered, but in Bulgaria the natives declared war against the hungry horde; they were dispersed and almost exterminated. Some of the survivors retraced their steps; the rest, among whom was Walter, reached Constantinople, where they awaited the arrival of Peter and his companions. The Hermit, who had the same difficulties to contend with in marching through Hungary and Bulgaria, reached Constantinople with his army greatly reduced, and in a most deplorable condition. Here he and Walter joined forces, the Hermit assuming the superior command. They were hospitably received by the emperor, but their riotous conduct soon wearied out his patience, and he was glad to listen to a proposal of the Hermit to furnish them with the means of passing at once into Asia. The rabble accordingly crossed the Bosphorus, and took up their quarters in Bethynia. Here they became perfectly ungovernable, ravaging the country around, and committing incredible excesses; at length Peter, utterly disgusted and despairing, left them to their own guidance and returned to Constantinople. The bravest of them were annihilated in a battle fought near Nice, Walter the Penniless falling with seven mortal wounds. Between two and three thousand alone escaped, brought back to Constantinople by the troops of Alexius, who rescued them from the Turks. The emperor dismissed them, with orders to return home, and thus ended the disastrous expedition of Walter the Penniless and Peter the Hermit.
Ten Great Events in History by James Johonnot Page 2