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Updated: June 17, 2025
If poetry has failed in portraying the real spirit of the Crusades, has history been more successful? Never was a nobler theme presented to human ambition. We may see what may be made of it, by the inimitable fragment of its annals which Gibbon has left in his narrative of the storming of Constantinople by the Franks and Venetians.
After a moment's hesitation, I said, in effect, that the family from which I traced my descent had certainly been a great and leading one at the era of the barons' wars, as also in one at least of the crusades; and that I had myself seen many notices of this family, not only in books of heraldry, &c., but in the very earliest of all English books. "And what book was that?"
The passion for the crusades was no less ardently felt by the Spaniards than by other nations of Europe; thousands of the best warriors were preparing to depart for the Holy Land, as if there were more merit in contending with the infidels, in a remote region, for a barren sepulchre, than at home for the dearest interests of man for honor, patriotism, and religion.
This digression may, perhaps, appear long, but we could not dispense with it for the honor of the religious and of the preceding ages; and, besides, it is connected with the life of St. Francis, who certainly approved of the Crusades, although, by a supernatural inspiration, he blamed a particular enterprise of the Crusaders which had the unfortunate issue which he had foretold.
The result was that every stimulus of social exchange between villages was lacking. The broadening influence of the Crusades with their stimulus to thought, their creation of new economic wants, and their contact of races and nationalities, set in motion great changes.
The Crusades, by weakening the Moslem hordes in the very centre of Asia, prevented Europe from falling a prey to the Turks and Arabs; they did more, they saved her from revolutions at home, with which she was threatened; they suspended intestine wars by which she was ever and anon desolated; and, finally, they opened an outlet to that excess of population which sooner or later occasions the ruin of nations.
The Crusades appear never to have excited so much attention in England as on the continent of Europe; not because the people were less fanatical than their neighbours, but because they were occupied in matters of graver interest.
Yet with the individual Moslem he had a sort of natural brotherhood which has never been explained. Had it been shown by a soldier of the Crusades, it would have been called witchcraft. In this, as in many other cases, the advance of a larger enlightenment prevents us from calling it anything.
Lanfranc Cigala, the troubadour of Genoa, excuses the Spaniards at this time for their abstention from the Crusades to Jerusalem on the ground that they were fully occupied in their struggles with the Moors. He was born at Montpelier and was fond of revisiting his birthplace; troubadours whom he there met accompanied him to Spain, joined in his expeditions and enjoyed his generosity.
Considered, however, as the poetic history of the Crusades, as the Iliad of modern times, the Jerusalem Delivered will not bear any comparison with its immortal predecessor. It conveys little idea of the real events; it embodies no traits of nature; it has enshrined no traditions of the past.
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