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Просматривая записи Светозара Чернова, кстати. И вот нашлось чудесное:

Детская писательница

В старой доброй Англии жила-была знаменитая детская писательница, миссис Мортимер. Она писала для детей познавательные книжки. Дети очень любили книги миссис Мортимер. Одна из них - The Peep of Day; or, a Series of the Earliest Religious Instructions the Infant Mind is Capable of Receiving - выходит до сих пор.

Вот из неё отрывок:

"Бог покрыл твои кости плотью. Твоя плоть мягкая и тёплая.

В твоей плоти течёт кровь. Бог поместил кожу снаружи, и она одевает твою плоть и кровь, как одежда... Как добр Бог, что дал тебе тело! Я надеюсь, что твоё тело не пострадает... Могут ли твои кости сломаться? Да, конечно, если ты упадешь с высоты, или если через них переедет телега...

Как легко было бы поранить твоё бедное маленькое тельце!

Если бы оно упало в огонь, оно бы обгорело. Если бы его проткнуть насквозь большим ножом, потекла бы кровь. Если бы тебе на голову упал большой ящик, он раздавил бы твою голову. Если бы ты выпал из окна, то сломал бы шею. Если бы ты несколько дней подряд ничего не ел, твое маленькое тело стало бы очень больным, дыхание бы прекратилось, ты бы похолодел и очень скоро был бы мёртв."

Но больше всего миссис Мортимер любила писать про разные страны и народы, населяющие Землю. Несколько поколений английских детей узнавали начала географии по её книгам. И о каждой стране, обо всяком народе она находила, что сказать хорошего. Вот, например, американцы:

"The children are brought up in a very unwholesome manner. At the dinner table of the boarding house they see all kinds of dainties, and they are allowed to eat hot cakes and rich preserves at breakfast, and ices and oysters at supper, when they ought to be satisfied with their basin of porridge, or their milk and water and bread and butter. The consequence is that many children die, and others are pale and sickly.

NEW ORLEANS - This is the gayest city in America, and also the most ungodly. There are few churches, but there are amusements of all kinds. It may be called a city of strangers, for people come from all parts of America to pass the winter here... But the river is the bane of the city. The banks are so low, that the damps from the water render the city unwholesome. Yellow fever frequently comes and carries away thousands. New Orleans is a dangerous place to live in, both for the body and the soul.

WASHINGTON - is one of the most desolate cities in the world: not because she is in ruins, but for the opposite reason - because she is unfinished. There are places marked out where houses ought to be, but where no houses seem ever likely to be...

...There are terrible snakes in the forests, especially the Rattle-Snake... There are many harmless inhabitants in the forest. There are the Pigeons. The foresters are glad at their arrival, for they knock them down and take them home to make into pies.

CHARACTER - The people in the Northern States are very industrious. As there are not many servants to be had, they wait upon themselves. The children are useful to their parents. They can be trusted to go on messages, and to make purchases, and even to go to dentist's by themselves.

The Americans are benevolent. They love to do good, and among other things they have asylums for the blind, and hospitals for the sick, and refuges for the destitute; and they make even their prisoners comfortable - perhaps too comfortable."

Россия

" ...The favourite drink is called "kwas." This is a wholesome drink, but you would not like it at all... The Russians live in very miserable dwellings made of trees cut down and laid along the ground, one on top of the other... The children (of rich people) are allowed to play so much, that they grow up very ignorant. The Russians are fond of music and dancing, and the children are very quick in learning to dance and sing; but dancing and singing will not make them wise...

Coachmen are sent to Siberia, if they run over a person in the street. This makes them very careful, but it makes the people very troublesome. Instead of getting out of the way, they will look up at the coachman, and say, "Mind Siberia."

There are some very strange things to be seen in the market. Look at those white hares, that appear to be running along the ground, and those cows which never move, and their calves beside them; and those quiet pigs with their little ones. They are all dead, but they are frozen, and therefore they are stiff, and stand upright."

Швеция

"Almost every one can read. In every little town there is a bookseller's shop, and sometimes there are more booksellers than butchers. It is never so in America, as you will see if you observe.

You are ready to think the Swedes are a wise and good people. Not so. There is no country in Europe where so many people are put in prison.
I do not mean to say that there are as many robbers in Sweden as in Sicily; there the robbers are seldom punished at all: in Sweden they are punished; but yet the rest of the people go on stealing. Travellers think the Swedes honest, because they do not steal their trunks; but I suppose they know they should be found out if they did, for the king has a great number of men watching to take up thieves. The Swedes swear also in a dreadful manner, the gentlemen as well as the poor people. They get drunk also very often.
The great people in Sweden set a bad example to the poor. There are many lords and ladies who spend all their time in dressing, and dancing, and singing foolish songs. The shopkeepers also neglect their business and waste their time.
The Swedes are very polite. Even the beggars will show their gratitude by kissing your sleeve or the skirt of your coat. But what is politeness compared to truth and honesty!

The Swedes do not care as much for comfort, as for ornaments. They have fine looking-glasses, and sofas, and chandeliers, and pictures, but they often go without basins, jugs, chests of drawers, curtains and other useful furniture. Nothing useful is well done in Sweden. The carpenters and blacksmiths are very clumsy in their work, but the musicians play beautifully, and the sculptors make fine statues"

Очень рекомендую сайт seminarist.livejournal.com/profile

@темы: Англия

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Первый Крестовый: свидетельство очевидца - осада Иерусалима

Известно, что там всё было плохо, но меня потрясло, насколько плохо. Это же не армия была, а какой-то кочующий разбойничий табор. И, очевидно, единственным методом навести среди этого сборища порядок, был именно тем, который избрал епископ Адемар.

Duke Godfrey and the Count of Flanders and the Count of Normandy besieged the city from the north side, that is from the church of St. Stephen, located in the center of the city, southward to the angular tower next to the tower of David. Count Raymond and his army, however, settled down on the West and besieged Jerusalem from the camp of the Duke to the foot of Mount Zion. But since his men could not come close to besiege the wall because of a gully which intervened, the Count wished to move his camp and change his position.

One day, while he was reconnoitering, he came to Mount Zion and saw the church which is located on the Mount. When he heard of the miracles that God had performed there, he said to his leaders and companions, 'If we neglect to take this sacred offering, which the Lord has so graciously offered us, and the Saracens there occupy this place what will become of us? What if through hatred of us they should destroy and pollute these sacred things? Who knows that God may not be giving us this opportunity to test our regard for Him? I know this one thing for certain: unless we carefully protect this sacred spot, the Lord will not give us the others within the city."

And so Count Raymond, against the wishes of the leaders of his army, ordered his tents to be moved to that spot. As a result of this he incurred such great hatred from his men that they were neither willing to encamp with him nor to do guard duty during the night; each stayed where be bad first pitched his tent, with the exception of a few who accompanied the Count. However, by great rewards the Count daily induced knights and footmen to guard his camp. There are in that church these sacred treasures - the tombs of the kings, David and Solomon, as well as that of the first martyr, St. Stephen. There the Blessed Mary departed from this world; the Lord supped there and, after rising from the dead, appeared there to His disciples and to Thomas, On this spot, also, the disciples were filled with the Holy Spirit.

Thereupon, when the siege had been set, it happened one day that some of the leaders of the army met a hermit on the mount of Olives, who said to them, 'If you will attack the city tomorrow till the ninth hour, the Lord will deliver it into your hands." They replied, "But we do not have the necessary machinery for storming the walls." The hermit replied: "God is all powerful. If he wills, He will storm the walls even with one ladder. The Lord aids those who labor for the Truth." So, with such machinery as could be constructed during the night an attack was made on the city in the early morning, and it lasted till the third hour. The Saracens were compelled to retreat behind the inner walls, for the outer, wall was broken down by our men, some of whom even climbed to the top of the inner walls. Now when the city was about to be captured, in the confusion of desire and fear the attack was interrupted, and we then lost many men. On the next day no attack was attempted.

After this, the whole army scattered throughout the surrounding country to collect provisions, and nothing was even said of the necessity of preparing the machines that were needed to capture the city. Each man was serving his mouth and stomach; what was worse, they did not even ask the Lord to free them from such great and manifold evils, and they were afflicted even unto death.

Just before our arrival, the Saracens bad filled up the springs, destroyed the cisterns, and dammed up the brooks from the springs. And the Lord Himself had turned rivers into wilderness and water springs into thirsty ground for the wickedness of them that dwell therein. Therefore water was obtained with great difficulty. There is a fountain at the foot of Mount Zion, which is called the Pool of Siloam. Indeed, it is a large spring, but the water flows forth only once in three days, and the natives say that formerly it emptied itself only on Saturdays; the rest of the week it remained stagnant. We do not know how to explain this, except that the Lord willed it to be so.

But when, as we have said, the water did flow forth on the third day, it was consumed with such great crowding and haste that the men pushed one another into it, and many baggage animals and cattle perished in it. And so when the pool was filled with the crowd and with the bodies of dead animals, the stronger, even at the price of death, forced their way to the very opening in the rocks through which the water flowed, while the weak got only the water which bad already been contaminated. Many sick people fell down by the fountain, with tongues so parched that they were unable to utter a word; with open mouths they stretched forth their hands toward those who had water.

In the field were many horses, mules, cattle, and sheep, Most of the animals without strength enough to move. And when they had become parched and died because of extreme thirst, they rotted where they had long stood, and there was a most sickening stench throughout the camp. Because of such affliction it was necessary to fetch water a distance of two or three leagues, also to drive the cattle to distant watering places.

When the Saracens noticed that our people were going unarmed to the watering places through the dangerous passes in the hills, they lay in wait for them in ambush. They killed many of them and drove away the flocks and herds. The situation was so bad that when anyone brought foul water to camp in vessels, he was able to get any price that be cared to ask, and if any one wished to get clear water, for five or six nummi he could not obtain enough to satisfy his thirst for a single day. Wine, moreover, was never, or very rarely, even mentioned. In addition, the heat, the dust, and the wind increased their thirst, as though this was not bad enough in itself. But why say so much about these troubles? None, or few, were mindful of the Lord, or of such work as was needed to capture the city; nor did they take heed to beseech the Lord's favor. And thus we not recognize God in the midst of our affliction, nor did He show favor to the ungrateful.

Meanwhile, messengers came to camp, announcing that our ships had arrived at Joppa and that the sailors demanded that a guard be sent to hold the tower of Joppa and to give them protection at the port; for the town of Joppa had been destroyed except the castle, and that was nearly in ruins, with the exception of one tower. However, there is a harbor there, and it is the one nearest to Jerusalem, being about one day's journey distant. All of our people rejoiced when they heard the news of the ships, and they sent out Count Galdemar, surnamed Carpinellus, accompanid by twenty knights and about fifty footmen. Later, they sent Raymond Piletus with fifty knights and William of Sabran with his followers.

As Galdemar and his contingent approached the plains that on this side of Ramlah, they encountered a force of four hundred chosen Arabs and about two hundred Turks. Galdemar, because of the small number of his men, arranged his knights and bowmen in the front ranks and, trusting in the Lord, advanced upon the enemy without hesitation. The enemy, however, thought that they would be able to crush this band, and, rushing upon them and shooting arrows, they encircled them. Three or four of Galdemar's knights were killed, including Achard of Montemerle, a noble youth and renowned knight; others were wounded, and all our bowmen fell. However, many of the enemy were also killed. Nevertheless, the attack of the enemy did not slacken on account of all this, nor did the courage of our knights, nay God's knights" falter; though oppressed by wounds and death itself, they stood up to their enemies all the more fiercely, the more they suffered from them.

But when our leaders, rather from weariness than from fear, were about to withdraw, a cloud of dust was seen approaching. Raymond Piletus was rushing headlong into the fight with his men. Moreover, his men raised so much dust that the enemy thought there were very many knights with him. Thus, by the grace of God, our men were delivered. The enemy scattered and fled, about two hundred of them were killed, and much plunder was taken. It is the custom of this people, when they flee and are hard pressed by the enemy, first to throw away their arms, then their clothes, and lastly their saddle bags. Thus it happened in this fight that our few knights continued killing the enemy until they were worn out, and they kept the spoils obtained from the rest, even of those whom they did not kill.

After the pursuit was over our men assembled, divided the spoils, and then marched to Joppa. The sailors received them with great joy and felt so secure after their arrival that they forgot their ships and neglected to place watches on the sea, but entertained the crusaders with a feast of bread, wine, and fish from their ships. The sailors, careless of their security, failed to post lookouts for the night, and in the darkness they were suddenly surrounded by enemies from the sea. When dawn came, they realized that the enemy was too strong to be resisted, and they abandoned their ships, carrying only the spoils.

Thus our knights returned to Jerusalem after winning one battle and losing another. However, one of our ships which had gone on a plundering expedition was not captured. It was returning to port with the greatest plunder when it saw the rest of our ships surrounded by so great a fleet of the enemy. By the use of oars and sail it made its escape to Laodicaea and told our friends and companions at that port what had been happening at Jerusalem. We knew that we had deserved this misfortune, for we had refused to place faith in the words sent to us by the Lord. Despairing of God's mercy, the men went to the plain of the river Jordan, collected palms, and were baptized in its waters. They did so chiefly with the intention of abandoning the siege, having seen Jerusalem, and of going to Joppa, thence to return home by whatever means they could. But the Lord looked after the ships for His unfaithful.

About this time a public assembly was held, for the leaders of the army were quarreling with each other. There was dissatisfaction because Tancred had occupied Bethlehem and had placed his standard over the church of the Nativity, as though it was an ordinary house.

An effort was also made to elect one of the princes king to have custody of the city, lest what had been achieved in common should be destroyed in common for want of anyone to take care of the city, if God should give it to us. The bishops and clergy replied (to this suggestion), "You ought not to choose a king where the Lord suffered and was crowned. For if a David, degenerate in faith and virtue, should say in his heart, 'I sit upon the throne of David and hold his kingdom,' the Lord would probably destroy him and be angry with place and people. Besides, the prophet proclaims, saying, 'When the Holy of Holies shall come, unction shall cease, because it will be manifest to all peoples that He has come.' But there should be an advocate to guard the city and divide the tributes and rents of the region among the guardians of the city."

For this and many other reasons the election was stopped and put off until the eighth day after the capture of Jerusalem. Not in this matter alone, but in other ways, our affairs did not prosper, and the troubles of the people increased every day. Nevertheless, the merciful and propitious Lord , both for His name's sake and lest our enemies should insult His law and say, "Where is their God?" sent word to us through the Bishop of Puy, Lord Adhemar, how we could placate His anger and obtain His mercy. We, however, preached that this be done without mentioning the command of God, lest if the people transgressed this command of the Lord, they should be especially afflicted, as they would then be the more culpable. For the Lord was so kind to us that He bad sent His messengers to us often, but because they were our brothers we bad not heeded them.

The Bishop (Adhemar) appeared before Peter Desiderius, saying: "Speak to the princes and all the people, and say to them: 'You who have come from distant lands to worship God and the Lord of hosts, purge yourselves of your uncleanliness, and let each one turn from his evil ways. Then with bare feet march around Jerusalem invoking God, and you must also fast. If you do this and then make a great attack on the city on the ninth day, it will be captured. if you do not, all the evils that you have suffered will be multiplied by the Lord."'

When the priest had said this to William Hugo, the brother of the Bishop, to his lord, Count Ysoard, and to certain of the clergy, they assembled the princes and the people and addressed them "Brothers, you know why we undertook this expedition, and what we have suffered, and that we are acting negligently in that we are not constructing the machines that are needed to capture the city Likewise, we are not careful to reconcile tie Lord to us, for we offend Him in many ways and through our evil deeds have driven Him from us. Now, if it seems right to you let each one become reconciled to his brother whom he has offended, and let brother graciously forgive brother.

After this, let us humble ourselves be fore God; let us march around Jerusalem in bare feet and, through the patronage of the saints, invoke the mercy of the Lord, so that Almighty God, who for us, His servants, laid aside the form of His Godhead, assumed the flesh, and humbly rode into the city on an ass to suffer death on the Cross for our sins, may come to our aid. If we make this procession around the walls, for the honor and glory of His name, He will open the city to us and give us judgment upon His enemies and ours, who now with unjust possession contaminate the place of His suffering and burial, the enemy who seek to deny us the great blessing of the place of God's humiliation and our redemption."

These words were pleasing to both princes and people, and it was publicly commanded that on the next Friday the clergy should lead the procession with crosses and relics of the saints, while the knights and all able-bodied men, with trumpets, standards, and arms, should follow them, barefooted. All this we did according to the commands of God and the princes. When we reached the spot on the Mount of Olives whence the Lord had ascended into heaven after the resurrection, the following exhortation was made to the people: "Now that we are on the wry spot from which the Lord made His ascension and we can do nothing more to purify ourselves, let each one of us forgive his brother whom he has injured, that the Lord may forgive us." What more? All were reconciled to each other, and with generous offerings we besought the mercy of God, that he should not now desert His people, whom He had led so gloriously and miraculously to this goal. Thus the mercy of God was obtained, since every thing that had been against us was now favorable.

Although we have passed over many matters, this one we ought to record. While we marched around the city in Saracens and Turks made the circuit on the walls, procession, the ridiculing us in many ways. They placed many crosses on the walls in yokes and mocked them with blows and insulting deeds. We, in turn, hoping to obtain the aid of God in storming the city by means of these signs, pressed the work of the siege day and night.

@темы: Крестоносцы

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Отношение к переменам

Там всего один вопрос, но, в моем случае, ответ правильный, так я себя и веду. Правда, первая реакция на неприятные перемены у меня обычно довольно агрессивна.


Щелкните по картинке или пойдите по ссылке: uborshizzza.narod.ru/tk/01v3.html
Пойти пройти японский кокологический тест про разноцветную птичку: uborshizzza.livejournal.com/860694.html

Объяснение моего результата

Птичка, залетевшая в твое жилище, является символом перемен. Когда неожиданно изменился цвет ее оперения, у тебя возник страх от мысли о том, что счастливый период в твоей жизни закончился. Твое восприятие этой ситуации указывает на то, как ты реагируешь на трудности и периоды неопределенности в жизни.

Если ты думаешь, что птичка приобретет белый цвет, то ты являешься уравновешенным и спокойным человеком, умеющим принимать верные решения в ситуациях, когда находишься под гнетом обстоятельств. Ты не теряешь время на пустые переживания и бесплодные метания в поисках выхода из сложившегося положения, даже когда складывается критическая ситуация. Если проблема оказывается слишком сложной, ты решаешь, что лучше поступить так, как ведет себя огонь: для достижения своей цели пойти другим путем вместо того, чтобы предаваться бесполезным, непродуктивным переживаниям. В результате подобного подхода к преодолению возникающих трудностей обстоятельства складываются благоприятно для тебя как будто естественным путем.

@темы: "нетягостная бредь"

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Se li maus c'amours envoie

Adam de la Halle occupies a unique position astride two trends in music history.

On the one hand, he was the "last of the Trouvères," bringing to a close the brilliant early flowering of Old French lyric poetry; the large body of his facile and conventional courtly chansons stand perfectly in line with the traditions fostered by Eleanor of Aquitane; Thibault de Champagne, King of Navarre; and the eloquent Gace Brulé.

On the other hand, Adam mingled this traditional monophonic composition with the more esoteric form of the thirteenth century motet, and performed the first experiments in polyphonic secular song. In this respect, he placed himself squarely in the middle of stylistic trends that would come to greatest fruition in the next century, with the Ars Nova of Philippe de Vitry and preeminently in the figure of Guillaume de Machaut.

Sadly, for a poet and musician of such versatility and prowess, not a single piece of datable documentation for his life survives. The form of his name (and later manuscript attributions) tell of his birth in the city of Arras -- a positive hotbed of literary culture -- 80 miles north of Paris. (Another form of his name, "le Boscu," suggests a handicap or even a hunchback, but Adam in a late poem denies this disability!) His father Henri was well educated, and probably a cleric and civic employee who died in 1290; Adam's wife, named Maroie, may have died in Arras in 1287. Adam himself is often described as "Maistre," indicating his completion of some advanced studies; these took place either at Vauchelles Abbey, or more likely, in Paris. Adam also certainly participated in the lively activities of Arras' literary societies, the Confrérie des jongleurs (Guild of Artesian Jongleurs) and the renowned Puy d'Arras. This latter association chose a king who would judge poetic competitions among the members; God Himself was rumored to attend the festivities to hear their poetry.

In 1282, Adam apparently traveled as poet and musician in the retinue of Robert II, Count of Artois, on a campaign to Naples to aid his uncle Charles d'Anjou after the massacre of the Sicilian Vespers. Adam died in Italy, sometime between 1285 (the death of Charles and the occasion for his poem Le roi de Secile) and 1289. As noted above, Adam de la Halle produced a remarkably versatile body of works. And unlike the majority of the Trouvère poets, whose songs survive in large anthologies, several manuscripts attempt to collect music only of his; one manuscript in Paris even presages Machaut by sorting Adam's "collected works" by genre.

He composed 36 chansons in the Trouvère tradition -- a comparatively prolific number. Seventeen jeux-partis (stanzaic dialogues between two poets) contain his wittily phrased (if conventional) contributions on the subject of courtly love. His longer works include an epic Chanson de geste about the King of Sicily, a satiric drama (Le jeu de la Feuillée), and a pastoral drama with music -- Le jeu de Robin et de Marion -- which is often dubbed the "first comic opera." In addition, he completed at least five essays in the genre of the polytextual French motet, and a set of 16 dance-based refrain songs of various forms called Rondeaux. This last set, called Le Rondel Adam in a manuscript copy of his works, contains probably the first polyphonic settings of vernacular song in Europe. ( www.encyclopedia.com/video/rLobQBGzQDg-adam-de-... )

@темы: "музыка"

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Первый Крестовый - свидетельства очевидцев: путь на Иерусалим

Поскольку византийцев и близко не было с войском крестоносцев на пути к Иерусалиму и во время его осады, всю эпопею Анна Комнина описывает лаконично:
«По дороге они захватили много приморских городков; те же, которые были лучше укреплены и требовали более длительной осады, они, спеша к Иерусалиму, пока не трогали. Окружив его стены и приступив к осаде, они после месяца непрерывных штурмов взяли город и убили много жителей — сарацин и евреев. Когда же все покорились и уже никто не оказывал сопротивления, они вручили всю власть Готфриду и назвали его королем».

Так что посмотрим, что писал о развитии событий хронист Раймунда Тулузского, Raymond d'Aguiliers. У меня такое впечатление, что он несколько запутался с Петром Отшельником/Пустынником и Питером Бартольмью.

Meanwhile the Count and the other princes inquired of the inhabitants of that region how the march to Jerusalem might be better and more easily made.

For there are the mountains of Lebanon, in which almost sixty thousand Christian men dwell. The Christians who are near the city of Tyre (now commonly called Sur, whence they are called Surians) have possessed that land and mountains for a long time. But when the Saracens and Turks arose through the judgment of God, those Surians were in such great oppression for four hundred and more years that many of them were forced to abandon their fatherland and the Christian law. If, however, any of them through the grace of God refused, they were compelled to give up their beautiful children to be circumcised, or converted to Mohammedanism; or they were snatched from the lap of their mothers, after the father had been killed and the mother mocked.

Forsooth, that race of men were inflamed to such malice that they overturned the churches of God and His saints, or destroyed the images; and they tore out the eyes of those images which, for lack of time, they could not destroy, and shot them with arrows; all the altars, too, they undermined. Moreover, they made mosques of the great churches.

But if any of those distressed Christians wished to have an image God or any saint at his home, he either redeemed it month by month, or, year by year, or it was thrown down into the dirt and broken be, fore his eyes. In addition, too harsh to relate, they placed youths in brothels, and, to do yet more vilely, exchanged their sisters for wine. And their mothers dared not weep openly at these or other sorrows.

Why do we say much about them? Surely that people had conspired against the Holy of Holies and His inheritance! Except by the command and direction of God, the people of the Franks would have encountered these ills, had not God straightway armed brute animals against their enemies, as He did once in our presence. And so much for this.

When those Surians who, as we said above, came to the Count, were asked about the better route, they replied: "The way through: Damascus is level and full of vituals; but you will not find water for two days. The other way through the mountains of Lebanon is safe enough and well watered, but it is very bard for the pack animals and camels. There is another way along the sea, where there are so many and such narrow passes that if fifty or a hundred, Saracens want to hold them, they can do so against all mankind. And yet it is contained in the Gospel of St. Peter, which we have, that if you are the people who are to take Jerusalem, you will pass, along the seacoast, though because of the difficulty it seems impossible to us. Moreover, there is written in that Gospel among us not only what you have done, but also what you ought to do about. this march and many other things."

While some were urging in this and other ways, and others were contradicting, William Hugo of Monteil returned with the Cross of which we spoke above. Moreover, when the friends of the Count likewise beheld this Cross, they became so eager for the march that, except for the counsel of the Count and the other princes, the servants of the Count would have burned their buts and been the first to leave the siege of Arebas. Thereupon, the Count was disturbed to tears and even to hatred of himself and his people. But the Duke of Lorraine especially wished this journey and admonished the people to it. Accordingly, having set forth from that detestable and hateful siege of Archas, we came before Tripoli. Even then Count Raymond with prayers and gifts urged all the nobles to besiege the city of Tripoli, but all opposed him.

At this time, St. Andrew appeared to Peter Desiderius, of whom we have made mention above, and said to him, "Go and speak to the Count, saying: 'Do not molest thyself or others, for unless Jerusalem shall first have been taken, thou shalt have no help. Do not trouble thyself about the unfinished siege of Archas; let it not weigh upon thee that this city, or others which are on the journey, are not taken at present, because a fight will soon come upon thee in which these and many other cities shall be captured. Furthermore, do not trouble thyself or thy men, but distribute freely in His name whatever God shall grant to thee, and be a companion and loyal friend to thy vassals. If thou shalt do this, God will grant thee Jerusalem and Alexandria and Babylon. But if thou dost not do this, thou shalt neither acquire the things promised by God nor have a message, until thou art placed in such straits that thou knowest not how to escape!"' So the Count accepted the words of the priest; he accepted them, truly, in words, but be refused them in deeds. For when he had received great wealth from the King of Tripoli, he was never willing to give anyone any of it, but be even daily afflicted his people with blows and insults. Not only this, however, did that priest tell us, but also many other things, some of which we have added to this work.

For once, when we wanted to set out from Antioch, that priest came to me, Raymond, and said to me that a certain person bad appeared to him in a vision who said to him, "Go into the church of St. Leontius, and thou wilt find there the relics of four saints; take them with thee and carry them to Jerusalem." And be showed him in that vision the relics and locations of the relics, and he taught him the names of the saints. When that priest had awakened, not fully believing in his vision, he began to urge God with prayers and entreaties to make known to him a second time if this vision was from Him. Several days later the same saint stood before him in a vision and threatened him much because he had neglected the command of God, and (said that) unless he had taken those relics away by the fifth day of the week, it would be a great hurt to him and his lord, Count Ysoard. Ysoard, Count of Die, was a man loyal to God as far as he knew, and helpful to all of us for his wisdom and uprightness.

When the priest had narrated this to me, Raymond, I told it to the Bishop of Orange and to the Count of St. Gilles and to some others. We took candles and went to the church of St. Leontius. We offered the candles and vows to God and to the saints of the same church, (praying) that Almighty God, who had sanctified them, might give them to us as companions and helpers; and that those saints might not spurn the company of pilgrims and exiles for God, but, rather, out of charity might join us and link us with God. When it became morning, we went with the priest to the places where the relics were kept, and we found everything just as it had been foretold. Moreover, these are the names of saints: Cyprian, Omechios, Leontius, John Chrysostom . And, furthermore, at the place where the relics were kept we found a little chest filled with relics.

When he asked a priest about these, of which saint they were the relics, he replied that he did not know. But when we inquired of the inhabitants if they knew of which saint these were the relics, some said of St. Mercurius, others, however, of other saints. But the priest wished to take them up and put them with the collection of other relics. To him, I, Raymond, said angrily in the presence of all who were there, "If this saint wishes to come with us to Jerusalem, let him make known his name and wish; otherwise let him remain here. Why should we weight ourselves with unknown bones and carry them along?" Therefore on that day those relics were left behind. But when the priest had collected the other relics and had rolled them up in cloths and a covering, on the night which followed, as he lay awake, there appeared to him a youth of about fifteen years, exceedingly beautiful, who said to him, "Why didst thou this day not take any relics with the rest?"

The priest replied to this "Who art thou?"

"Dost thou not know who is the standard bearer of this army?" he replied.

The priest answered, "I do not, Sire."

When the priest had made the same reply to the same question a second time, the youth threatened the priest terribly, saying, "Tell me the truth."

And then the priest said, "Sire, it is said of St. George that is the standard bearer of this army."

He replied, "Thou hast said well. I am be. Take therefore, relics and put them with the others."

When, however, the priest bad deferred doing this for several days, the same George came to him and commanded the priest sternly, saying, "Do not delay longer than the morning to take up my relics; and near by in a little ampule thou wilt find some of the blood of the virgin and martyr St. Tecla, which likewise take; and after this chant mass." And the priest found all this, and did it.

But before we go on to the remainder, we ought not to pass over these men who did not hesitate, for love of the most holy expedition, to sail through the unknown and very long water of the Mediterranean and the Ocean. For when the Angles beard the name of the Lord's vengeance against those who unworthily occupied the birthplace of Jesus Christ and His apostles, they embarked upon the Anglican Sea. Rounding Spain, crossing the ocean and thus ploughing through the Mediterranean Sea, with great labor they gained the port of Antioch and the city of Laodicaea, before our army came thither by land. (Это о прибытии норманнов с Куртгёзом, очевидно)

Their ships, as well as those of the Genoese were of advantage to us at this time, for during the siege we had trade with the island of Cyprus and the remaining islands because of these ships and the security which they offered. Forsooth, these ships passed daily over the sea, and for this reason the ships of the Greeks were safe, since the Saracens feared to encounter them. But when the Angles saw the army setting forth for Jerusalem, and that the strength of their own ships was impaired by the long wait (for though they had thirty ships in the beginning, they now bad scarcely nine or ten), some abandoned their ships and exposed them; others, however, burned theirs and hastened with us on the journey.

When our princes were entangled in delay before Tripoli, the Lord sent such great desire of going to Jerusalem that no one could there restrain himself, or another, but, setting out at evening against the decrees of the princes and the custom of our army, we walked along all that night and came on the following day to Beirut. After this, when the narrow passages which are called The Twisted Mouth had been suddenly seized in advance, we came in a few days and without baggage to Acre. The King of Acre, however, afraid that we would besiege his city, and hoping that we Would withdraw, took oath to the Count that if we captured Jerusalem, or were in the region of Judaea for twenty days, and the King of Babylon did not meet us in battle, or if we were able to overcome that king, he would surrender himself and his city to us, but that in the meanwhile he would be our friend.

Setting forth from Acre one day it vespers, we pitched camp by the swamps which are near Caesarea. And while, according to custom, some ran here and there below the camp, as need demanded, and while others were inquiring from acquaintences where their companions were lodged, a dove, mortally wounded by a hawk, fell down in the midst of those running about. When the Bishop of Agde took it up, he found a letter which it was carrying. And the sense of the letter was as follows:

"The King of Acre to the Duke of Caesarea: A canine breed, a foolish and troublesome host without order, passed me. As you love your law, try by yourselves and through others to hurt them: this you can easily do, if you wish. Send this likewise to other cities and fortresses."

In the morning, when we were commanding the army to rest, the letter was shown to the princes and to all the people, and was (it was manifest) how God had been kind to us, so that not even the birds could cross through the air to harm us, and that He likewise disclosed to us the secrets of our foes. Wherefore, we, rendered praise and thanks to Almighty God. And thence setting forth securely and willingly, we went forward, frequently in the front rank of the army, and also at the end.

But when the Saracens who lived in Ramlah heard that we had crossed the river near by, they left their fortifications and arms, and much grain in the fields, and crops, which we gathered. And when we came to it on the next day we found out that God was truly fighting for us. So we offered vows to St. George because he had confessed himself our guide. The leaders and all the people agreed that we should there chose a bishop, since that was the first church which we found in the land of Israel, and, also in order that St. George might entreat God in our behalf, and might lead us faithfully through the land in which He was not worshipped. Moreover, Ramlah is about fifteen miles from Jerusalem. Therefore, we there held a conference.

Some said, "Let us not go to Jerusalem at present, but towards Egypt; we will obtain not only Jerustlem, but likewise Alexandria and Babylon and very many kingdoms. If we go to Jerusalem and, failing of sufficient water, give up the siege, we will accomplish neither this nor the other afterward."

But others said in opposition, "There are scarcely fifteen hundred knights in the army, and the number of armed men is not great; and yet it is now suggested that we go to very distant and unknown regions, where we will be able neither to get help from our people nor to place a garrison in a city, if we capture one; nor, even if it should be necessary, would we be able to return thence. But none of this: let us hold to our way, and let God provide for His servants for the siege, for thirst, for hunger, and for other things!"

Accordingly, after leaving a garrison in the fortress of Ramlah with the new Bishop, we loaded our camels and oxen, and then all our baggage animals and horses, and turned our march to Jerusalem. However, the word which Peter Bartholomew had commanded us - that we should not approach Jerusalem except with bared feet - we forgot and held in low regard, each one, from ambition to occupy castles and villas, wishing to go ahead of the next. For it was a custom among us that if any one came to a castle or villa first and placed his standard there with a guard, it was touched by no one else afterward.

Therefore, because of this ambition they arose at midnight and, without waiting for companions, gained all those mountains and villas which are in the meadows of the Jordan. A few, however, to whom the command of God was more precious, walked with naked feet and sighed heavily for the contempt of the Divine word; and yet no one recalled a companion or friend from that ambitious chase. Moreover, when by such arrogant procedure we had come near Jerusalem, the people of Jerusalem came forth to meet the first of our men and wounded the horses severely. Of those men three or four fell on that day, and many were wounded.

@темы: Крестоносцы

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chaykayf, рада видеть!

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Тонкости терминологии

А вот кто знает, День Страшного Суда и Судный день - это одно и то же? И действительно ли День Страшного Суда связывается с концом света?

@темы: "Этот мир придуман не мной"

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Герцог Ричард становится королем Ричардом III

Халстед приводит много доказательств того, что нелегальность брака Эдварда IV с Элизабет Вудвилл давным давно не была секретом ни для Ричарда, ни для герцога Бэкингема, который был кузеном и леди Элеонор Батлер тоже. Жив был и епископ Бата и Уэллса д-р Стиллингтон, кто тайно венчал Эдварда и Элеонор. От епископа молчания потребовал король, семья Эдварда молчала, собственно, от стыда и из солидарности, а сама леди Элеонора была настолько потрясена случившимся, что полностью отказалась от светской жизни, затем ушла в монастырь и вскоре умерла в 1466 году. Тем не менее, на момент брака Элизабет и Эдварда она монахиней не была, что делало Эдварда двоеженцем.

Тем не менее, Ричард, очевидно, не имел ни малейших претензий на трон, пока не понял, что просто в качестве Лорда Хранителя королевства ему клика Вудвиллов спокойно жить не даст, как доказал только что обезглавленный в буквальном смысле слова заговор. Вполне логично также предположить, что он окончательно разочаровался к 20-м числам июня и в племяннике – тот был Вудвиллом, не Плантагенетом. Наверняка не обошлось и без задушевных убеждений герцога Бэкингема, что, конечно, не снимает ответственность за решение с самого Ричарда.

Халстед обращает внимание, что прокламация прав Ричарда исходила от мэра Лондона, его брата-проповедника и лондонских шерифов, которые совсем недавно клялись в верности Эдуарду V, когда тот въезжал в город. Это, по ее мнению, говорит о том, что новость о незаконности брака родителей некоронованного еще короля имела большой эффект на людей того времени, которые очень серьезно относились к подобным вопросам. Поскольку доказательства исходили от человека, самолично проведшего обряд, они имели определенный вес. Но еще больший вес его показаниям придало то, что сразу после смерти лорда Гастингса была арестована его и Эдварда IV любовница, скандально известная Джейн Шор, живое свидетельство шатких моральных принципов покойного короля.

Конечно, Джейн Шор ухитрилась замешать себя в провалившийся заговор против Ричарда – именно в ее доме собирались недовольные Лордом Протектором. Но Ричард-то распорядился ее арестовать совсем не потому, что она представляла собой какую-то политическую опасность. Ее явная аморальность, вот что ему нужно было показать.

Итак, 22 июня проповедник церви св. Павла д-р Ши (Shaw) процитировал своим слушателям подходящий текст из Книги Мудрости, произнес проповедь о недопустимости беспорядочной жизни, и прямым текстом заявил, что дети покойного короля не являются законными, не могут наследовать престол королевства, и единственным подходящим наследником короны, поэтому, является брат Эдварда IV, нынешний Лорд Протектор королевства, герцог Ричард Глочестер.

Халстед упоминает о том, что впоследствии в работах о Ричарде III утверждалось, что он изначально планировал опубликовать заявление своей матери о том, что Эдвард не был сыном герцога Йорка. Оказывается, это утверждение всерьез отказывались принимать даже многие викторианцы-историки, а уж современники Ричарда и вовсе ни о чем подобном не упоминают. Все сходятся на том, что сплетня пошла от одной ссоры между Эдвардом и Кларенсом, в которой последний обозвал брата выродком, ублюдком. А запустил эту сплетню почтенный Полидор Виргилий, который не был современником Ричарда, как Фабиан или автор Кройдонских хроник, а записывал те слухи, которые слышал при дворе Генриха VII.

Виргилий действовал, конечно, согласно политике Генриха, который недвусмысленно распорядился, чтобы " The statute was abrogated in Parliament, taken off the rolls, and destroyed and those possessed of copies were directed, under the penalty of fine and imprisonment, to deliver them to the chancellor, so that all things said or remembered in the hill and act be for ever out of remembrance and forgotten." See Henry, vol. xii. App. p. 409. ; Carte, vol. ii. p. 824.

И дело было вовсе не в том, что Генрих хотел просто уничтожить память о своем ненавистном предшественнике, и навеки очернить его в глазах будущих поколений. Это всё было только следствием главной цели действий Генриха: запутать момент перехода власти к Ричарду. Ведь его собственная жена, Элизабет, на законности прав которой в значительной мере обосновывал свои права и Генрих, была дочерью Эдварда IV от Элизабет Вудвилл! Акт парламента, ясно говорящий о незаконности детей Эдварда от этого брака, был опасным оружием против будущих Тюдоров. Вот Генрих и вложил в уста преподобного Шу абсурдную версию о том, что почтенная мать одиннадцати детей имела только одного законного сына, Ричарда.

Тем не менее, первоначальный ход событий и содержание проповеди Шу остались и в хронике Фабиана, и в Кройдонских хрониках.

Из этого знаменитого парламентского акта, который 300 лет был скрыт от публики, понятно, что подозрения в отношении леди Сесили в некотором роде идут оттуда, а не от слухов о брани герцога Кларенса. Проблема оказалась, как обычно, в возможной двусмысленности перевода с латыни. Вот как выглядит акт решения трех сословий по поводу передачи короны на английском:

" There was shown then, by way of petition, on a roll of parchment, that King Edward's sons were bastards, alleging that he had entered into a precontract with Dame Alionora Butler, before he married Queen Elizabeth ; and, moreover, that the blood of his other brother, George Duke of Clarence, was attainted, so that no certain and incorrupt lineal blood of Eichard Duke of York could be found but in the person of Richard Duke of Gloucester.
Wherefore it was besought him on behalf of the lords and commons of the realm, that he would take upon him his right."

Выражение «the blood of his other brother, George Duke of Clarence, was attainted, so that no certain and incorrupt lineal blood...», вот что дало возможность Генриху впоследствии запустить сплетню. На латыни это звучало так: «nullus certus et incorruptus sanguis”

А ведь речь-то шла о том, что по линии герцога Кларенса, который был старше Ричарда, и сын которого мог бы считаться более законным претендентом на корону, на крови этой линии лежало официальное клеймо, предание позору из-за приговора герцога к смерти, то есть кровь была именно что corrupt.

Лично у меня создалось впечатление, что Ричард прекрасно о двусмысленности фразы знал, поэтому-то он и принял делегацию парламента не у себя на Кросби Плейс, а у своей матери, в Барнард Кастл.

Самое же забавное, что это событие обсуждения кандидатуры будущего короля и отправка делегации к Ричарду однозначно доказывает, что узурпации-то не было. Король был избран парламентом на вакантный трон, и парламент Англии давным-давно имел право избирать и отстранять от правления короля страны, хоть и нечасто этим правом пользовался. Так что все эти разговоры о том, у кого было больше прав по линии родства, имеют скорее привкус поисков правды «по совести», потому что закон ни по одному пункту нарушен не был.

Максимум, в чем можно обвинить Ричарда Глочестера – это в том, что он, уже зная о том, что его племянник является бастардом по букве закона, промолчал об этом, и поклялся ему в верности, а за ним поклялись и все остальные. С другой стороны, это свидетельствует только о том, что буквоедом Ричард не был. Он знал, что принц Эдуард – сын его брата, и он не знал принца совершенно, чтобы судить, сможет ли тот стать независимым от родни по матери королем. И, что важно, в тот момент существовала явная опасность гражданской войны, если бы такая клятва не была бы принесена. Когда выяснилось, что принц с каждым днем не любит Ричарда все сильнее, было бы со стороны Ричарда глупо не пустить в ход свой убийственный аргумент о незаконности происхождения капризного мальца.

26 июня 1483 года герцог Ричард Глочестер стал королем Ричардом III. Ему было 30 лет и 8 месяцев.

Интересно, что лорд Лайл, родственник королевы, немедленно примкнул к Ричарду, а партия лорда Гастингса стройными рядами отправилась на службу к герцогу Бэкингему. Не менее интересно и то, что ни одного голоса не раздалось в пользу Эдуарда V, некоронованного короля.

Дальше, до официальной коронации, Ричард действовал, как действовали до него все прочие короли: информировал, награждал и миловал. Помилование получил и лорд Стенли, принимавший участие в заговоре Гастингса. Кстати, перед коронацией Ричард со всеми домочадцами переехал в Тауэр, откуда он 5 июля на коронацию и отправился. И опять же, процессия прошла через город в полагающемся порядке, который никак не был нарушен. Собственно, лондонцы вели себя удивительно пристойно. Хотя Халстед и обходит один момент, я о нем упомяну: в тот момент в Лондоне уже находилась армия из северян, преданная лично Ричарду, числом не менее 4 000 человек. Это может объснить спокойствие лондонцев.

Судьба же принца Эдуарда в тот момент никого не волновала, никому до него дела не было.

Как ни удивительно, сохранились все копии принесения присяг и все акты пожалований рыцарства и пэрства, сделанные в те дни, так что можно судить о том, насколько широко знать королевства поддерживала Ричарда. Сохранились эти документы в Heralds' College.
Известно имя каждого лорда и герцога, которые участвовали в процессии, вплоть до порядка, занимаемого в процессии, и символов, который нес каждый из участников, описано даже, кто во что был одет, до мельчайших подробностей. Лорд Лайл (или Лайсли) был в процессии королевы. Участницы и участники процессии королевы тоже подробшейшим образом описаны.

Вот описание, данное гардеробмейстером: «The materials furnished for the ceremony were of the most costly description: velvets, satins, and damasks of every hue; purple, crimson, and scarlet cloths of gold, richly embroidered ; ermine, minever pure, and other costly furs ; mantles trimmed with Venice gold ; stuffs of the most dazzling appearance for canopies, banners, and pennons ; horse furniture wrought in gold and silver, together with every appurtenance of dress ; shoes, vests, kirtles, hose, bonnets, feathers with jewelled stems, cauls (or caps) of gold net, and transparent veils, paved or chequered with gold, all of corresponding magnificence, whether as regards richness of texture, variety of colour, or costliness of material.»

Даже если допустить, что все поголовно участники коронации, разодетые с такой пышностью, были подкуплены и/или запуганы Ричардом, то личность человека, Ричарда короновавшего, сама по себе отметает все подозрения об узурпации. Архиепископ Кентерберийский и кардинал, Thomas Bourchier, сам происходил от Эдуарда III, был ближайшим союзником Эдуарда IV, и тоже в свое время клялся в верности его сыну. На своем посту он находился к тому моменту около сорока лет, и просто-напросто имел гораздо большую власть, чем кто бы то ни было из присутствующих, включая и самого Ричарда.

Во время банкета была выполнена еще одна старинная церемония: перед подачей второй перемены блюд в зал въехал сэр Роберт Димок, избранный чемпионом короля, и трижды вызвал тех, кто считает, что король Ричард III избран незаконно, или кто знает причину, по которой Ричард не может быть королем Англии. После того, как вызова не последовало, геральды числом восемнадцать провозгласили обычное «Бог храни короля Ричарда!».

Банкет определенно удался, но одна деталь была необычной: Ричард не привел на церемонию своего сына, как это было бы в обычае. Халстед относит отсутствие мальчика (и теперь наследника престола) на счет деликатности Ричарда, но могло быть и так, что этот стратег просто не желал, чтобы присутствие одного ребенка на торжествах напоминало бы о другом, о принце Эдуарде.
Хотя наградили и за службу принцу. Есть распоряжение Ричарда " for the payment of 52L. and 20d,resting due to divers persons for their services done to his dearest brother the late king, and to Edward bastard, late called Edward Y."

После коронации Ричард отправился по главным городам королевства, по пути восстановив во всех гражданских и имущественных правах жену казненного лорда Гастингса. И снова Ричарда повсюду встречают торжествами и праздниками, не отмечено никаких выражений недовольства. Конечно, Ричард во время этой поездки не только пировал и танцевал, но еще и разбирал завязшие на период смены власти петиции и спорные вопросы.

@темы: Richard III

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Главное - это трава подходящая

Пойти узнать, какие травы нумерологически подходят Вашей точке мандалы: uborshizzza.livejournal.com/856564.html

@темы: "нетягостная бредь"

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Первый Крестовый: свидетельства очевидцев о взятии Антиохии - 2

Теперь очередь летописца Раймунда Тулузского, и того, как изнутри войска виделась осада Антиохии. Вот этому-то хронисту много чего есть сказать:

And since already in the third month of the siege food was bought too dearly, Bohemund and the Count of Flanders were chosen to lead an army into Hispania for food, the Count and the Bishop of Puy being left as a guard in the camp. For the Count of Normandy was away at the time, and the Duke was very ill.

However, when the enemy learned this, they repeated their customary assaults. The Count, moreover, was compelled to attack them in his usual manner, and, after forming the ranks of the foot soldiers, he, with some knights, pursued the assailants. He captured and killed two of them on the slope of the little mountain and forced all the enemy to enter by the bridge. As our foot soldiers saw this, they left their posts and their standards and ran in a mob up to their bridges. And when there, as if already in safety, they cast stones and weapons upon those who were defending the bridge.

The Turks, after forming a line, began to rush against our men by the bridge and by a path which was lower down. Meanwhile, our knights chased toward our bridge a certain horse whose master they had overthrown. When our people saw this, thinking our knights in flight, they showed their backs to the attack of the enemy without delay. Then the Turks killed without ceasing those who fled.

Even if the knights of the Franks wished to resist and fight for their people, they were caught by the crowd of fleeing footmen, by their arms, and by the manes and tails of the horses, and were either thrown from their horses, or, out of compassion and regard for the safety of their people, were brought to flight. The enemy, indeed, without delay, without pity, slaughtered and pursued the living and despoiled the bodies of the dead.

Moreover, it was not enough for our men to leave their arms, take flight, despise shame, but they rushed into the river to be overwhelmed with stones or arrows of the enemy, or to remain under water.

If skill and strength in swimming bore anyone across the river, he reached the camp of his companions. However, our flight extended from their bridge to our bridge. They there killed about fifteen of our knights and about twenty foot soldiers. The standard bearer of the Bishop was killed there, and his standard was captured. A certain very noble youth, Bernard Raymond of Beziers, died there.

Let the servants of God neither complain nor be angry with us, if our men bequeathed such open shame to the memory of our army; since God, who in this way desired to drive to penance the minds of adulterers and robbers, at the same time gladdened our army in Hispania. For a rumor, going forth from our camp, announced to Bohemund and his fellows that all was prosperous, and that the Count had gained a most noble victory. Moreover, this report aroused their spirits no little.

After Bohemund had besieged a certain village, be heard some of his peasants suddenly fleeing and shouting, and when he had sent knights to meet them, they saw an army of Turks and Arabs close at hand. Moreover, among those who had set out to determine the cause of the flight and outcry was the Count of Flanders, and with him certain Provençals. For all from Burgundy, Auvergne, Gascony, and all Goths are called Provçencals, while the others are called of the Frankish race: that is, in the army; among the enemy, however, all are spoken of as Frankish.

This Count of Flanders, as we have said, however, thinking it a disgrace to report about the enemy before attacking them, rushed impetuously against the phalanxes of the Turks. The Turks, indeed, unaccustomed to conduct battles with swords, took to flight for refuge. Nor did the Count sheathe his sword until he had removed a hundred of the enemy from life. When he was now returning to Bohemund as victor, he saw twelve thousand Turks coming behind him, and rising up on the nearest hill toward the left he saw a countless multitude of foot soldiers.

Then, after communicating his plan to the rest of the army, be took a number of men back with him and violently attacked the Turks. Bohemund, indeed, followed at a distance with the rest and guarded the rear lines. For the Turks have this custom in fighting: even though they are fewer in number, they always strive to encircle their enemy. This they attempted to do in this battle also, but by the foresight of Bohemund the wiles of the enemy were prevented.

When, however, the Turks, and the Arabs, coming against the Count of Flanders, saw that the affair was not to be conducted at a distance with arrows, but at close quarters with swords, they turned in flight. The Count followed them for two miles, and in this space be saw the bodies of the killed lying like bundles of grain reaped in the field.

The ambushes which Bohemund had encountered were scattered and put to flight in the same way. But the countless horde of foot soldiers, of which we spoke above, slipped away in flight through places impassable to horses. I would dare, I say, were it not arrogant to judge, to place this battle ahead of the fights of the Maccabees, since if Maccabaeus with three thousand felled forty-eight thousand of the enemy, more than sixty thousand of the enemy were here turned in flight by a force of forty knights. I do not, indeed, belittle the valor of the Maccabees, nor exalt the valor of our knights, but I say that God, then marvelous in Maccabaeus, was now more marvelous in our troops.

A (strange) result of this achievement was that after the enemy had been put to flight the courage of our men decreased, so that they did not dare to pursue those whom they saw headlong in flight. Accordingly, when the army returned victorious and empty-handed, there was such famine in the camp that two solidi were scarcely enough to keep one man in bread for a day, nor were other things to be obtained less dearly.

And so the poor began to leave, and many rich who feared poverty. If any for love of valor remained in camp, they suffered their horses to waste away by daily hunger. Indeed, straw did not abound; and fodder was so dear that seven or eight solidi were not sufficient to buy one night's food for a horse. Another calamity also befell the army, for Bohemund, who had become most distinguished in Hispania said that be would leave; that be bad come for honor, and (now) beheld his men and horses perishing for want; and he (further) said that he was not a rich man, I whose private resources would suffice for so long a siege.

We found out afterwards that he had said this for the reason that he was ambitiously longing to become head of the city of Antioch.

Meanwhile, there was a great earthquake on the third day before the Kalends of January, and we beheld a very marvelous sign in the sky. For in the first watch of the night the sky was so red in the north that it seemed as if dawn had arisen to announce the day. And though in this way God chastised His army, so that we were intent upon the light which was rising in the darkness, yet the minds of some were so blind and abandoned that they were recalled neither from luxury nor robbery. At this time the Bishop prescribed a fast of three days and urged prayers and alms, together with a procession, upon the people; moreover, he commanded the priests to devote themselves to masses and prayers, the clerics to psalms.

Thereupon, the merciful Lord, remembering His compassion, put off the punishment of His children, lest the arrogance of their adversaries increase.

There was, besides, in our army a certain member of the Emperor's household whom he had given to us in his place, Tatius by name, mangled in nose and all virtue. I had almost forgotten him, since be deserved to be abandoned to oblivion forever. This man, however, was daily whispering in the ears of the princes that they should scatter to the neighboring camp, and then assail the people of Antioch by frequent assaults and ambush. However, as all this was made clear to the Count (for he had been sick since the day when he was forced to flee at the bridge), be called his princes and the Bishop of Puy together.

After holding a council, he gave them fifty marks of silver on this condition, truly, that if any of his knights lost a horse, it should be restored to him out of those fifty marks and other (resources) which had been given to the brotherhood. Moreover, this kind of cooperation was of great profit at that time, since the poor of our army, who wanted to cross the river to gather herbs, feared the frequent assaults of the enemy, and since very rarely did any care to go against the enemy, because their horses were starved and weak, and, in addition, so few that scarcely one hundred could be found in the whole army of the Count and Bishop.

A similar lot bad befallen Bohemund and the other princes. Accordingly, for this reason our knights were not afraid to meet the enemy, especially those who had had or weak horses, since they knew that if they lost their horses they would obtain better ones. Moreover, something else occurred, namely that all the princes except the Count promised the city to Bohemund, provided it was taken. So Bohemund and the other princes swore to this agreement, that they would not withdraw from the siege of Antioch for seven years, unless the city was taken.

While these matters were happening in the camp, rumor also announced that the army of the Emperor was coming. It was reported to have been assembled from many peoples; namely, Slavs and Patzinaks and Cumans and Turcopoles. For they are called Turcopoles who either were reared among the Turks, or were born of a Turkish father and a Christian mother. These peoples, moreover, because they had hurt us on the march confessed that they were afraid to meet us. All this, however, that mangled Tatius had made up, and he had made such comments in order to be able to get away.

This man, after heaping up not only (these) statements, but even the very greatest insults, betrayal of his companions, and perjury, slipped away in flight, after having granted to Bohemund two or three cities, Turso, Mamistra, Adana. Accordingly, after acquiring everlasting shame for himself and his people in this way, be feigned a journey to the army of the Emperor, and, leaving his tents and his servants, he set out with the curse of God.

It was announced to us at this time that the chief of the Caliph was coming to the help of Antioch with a large army, which he was leading from Chorosan. On this account, after a council had been held in the house of the Bishop, it was decided that the foot soldiers should guard the camp and the knights should go out of the camp against the enemy; for they said that if the many unwarlike and fearful in our army saw a multitude of Turks, they would afford examples of fright, rather than of boldness. Our men, therefore, set forth at night, lest those in the city should notice (their departure) and report it to those who were coming to aid them, and hid themselves among the little mountains about two leagues distant from our camp.

However, when it became morning, the enemy appeared with the sun. Let them hearken, let them hearken, I beg, who have at one time and another tried to hurt the army, so that, when they recognize that God enlarges His compassion among us, they may hasten to make restitution by lamenations of penance. Accordingly, after the knights had been formed in six squadrons, God multiplied them so much that they who had scarcely seemed to number seventy before the formation, after it were sworn to number more than two thousand in each squadron.

What, indeed, shall I say of their boldness, when the knights even sang the military songs so festively that they regarded the coming battle as if it were a game? Moreover, the battle happened to be fought in this place where the swamp and river are a mile apart. This, however, prevented the enemy from spreading out, so that they could not encircle us in their usual manner. For God, who had given us other things, afforded us six successive valleys for advancing to battle.

In one hour after going forth the field was taken, and while the sun shone brightly, the battle was committed to arms and shields. Our men, moreover, at first advanced a little, while the Turks, though they scattered to shoot with their bows, yet made a move to retreat. But our men suffered very much until the first ranks of the Turks were pushed into the rear, for as we learned from their deserters, there were said to be not less than twenty-eight thousand horsemen in this battle. And when the first line of the Turks was sufficiently mixed up with the following lines, the Franks called upon the Lord and charged. Nor was there delay; the Lord, strong and mighty in battle, was present. He protected His children, and hurled down the enemy. So the Franks pursued them even to their very strongly fortified camp, which was about ten miles from the place of battle. But the custodians of the camp, upon seeing this, set fire to it and fled. We were, however, so rejoiced and exultant at this, that we hailed as a second victory the burning of the camp.

And thus on that same day the light in the camp was so great that there was no place toward the city where fighting was not going on. For the enemy had arranged that, while we were most fiercely engaged by the besieged, we should be overwhelmed by their unexpected aid from the rear. But God, who granted victory to our knights, fought among our foot soldiers (also). And on that day we obtained no less a triumph over the besieged than our knights reported over the helpers. Accordingly, after the victory and the spoils had been won, the several heads of the dead were brought to the camp. And that we might cause fear among the enemy by the evidence of the (fate of) their scattered allies, the heads that had been brought along were suspended on stakes. This we believed later to have been done by the disposition of God. For when the standard of the Blessed Mary had been captured, they put it point downward in the ground, as if to shame us. And thus it happened hat they were restrained from taunting us by the sight of the uplifted heads of their men.

At this time there were in our camp envoys from the King of Babylon, who, upon seeing the wonders which God was working through His servents, glorified Jesus, the son of the Virgin Mary, who through His poor had ground to dust their mightiest tyrants. These envoys, moreover, promised us favor and good will with their king; besides, they told of very many good deeds of their king toward the Egyptian Christians and our pilgrims. Thereupon, our envoys were sent back with them to enter upon a treaty and friendship with the King.

Meanwhile, messengers began to come very frequently, saying that aid was coming to the enemy. Moreover, this report came to us not only from the Armenians and the Greeks, but was also announced to us by those who were in the city. When the Turks had obtained Antioch fourteen years before, they had converted Armenians and Greek youths, as if for want of servants, and had given them wives. When such men as these had a chance to escape, they came to us with horses and arms. And when this report became frequent, many of our men and the Armenian merchants began to flee in terror. Meanwhile, good knights who were scattered among the fortresses came and brought arms, fitted, and repaired them. And when the gradually lessening swelling (of pride) had flowed from our army, and courage, ever ready to undergo dangers with brothers and for brothers, had come (in its place), one of the converted who was in the city sent word to our princes through Bohemund that be would surrender the city to us. (То есть, Боэмонд вовсе не скрыл этот факт от остальных, как утверждала Анна)

Accordingly, when the plan had been communicated, the princes sent Bohemund and the Duke of Lorraine and the Count of Flanders to try it out. And when they had come to the hill of the city at midnight, an intermediary sent back by him who was surrendering the city said, "Wait until the light passes." For three or four men went along the walls of the city with lamps all night, arousing and admonishing the watchers. After this, however, our men approached the wall, raised a ladder, and began to ascend it.

A certain Frank, Fulger by name, brother of Budellus of Chartres, was the first boldly to ascend the wall; the Count of Flanders, following, sent word to Bohemund and the Duke to ascend; and since all hurried, each to go ahead of the other, the ladder was broken. But those who had climbed up went down into the city and opened a certain little postern. Thus our men went in, and they did not take captive any of those whom they found. When the dawn of day appeared, they shouted out. The whole city was disturbed at this shout, and the women and small children began to weep. Those who were in the castle of the Count, aroused at this outcry since they were nearer (it), began to say to one another, "Their aid has come!" Others, however, replied, "That does not sound like the voice of joyful people." And when the day whitened, our standards appeared on the southern hill of the city.

When the disturbed citizens saw our men on the mountain above them, some fled through the gate, others hurled themselves headlong. No one resisted; in truth, the Lord had confounded them. Then after a long time, a joyful spectacle was made for us, in that those who had so long defended Antioch against us were now unable to flee from Antioch. Even if some of them had dared to take flight, yet they could not escape death. A certain incident occurred there, joyful and delightful enough for us. For when some Turks strove to flee among the cliffs which divide the bill in two from the north, they encountered some of our men, and when the Turks were forced to go back, the repulsed fugitives went with such rapidity that they all fell over the precipice together. Our joy over the fallen enemy was great, but we grieved over the more than thirty horses who had their necks broken there.

How great were the spoils captured in Antioch it is impossible for us to say, except that you may believe as much as you wish, and then add to it. Moreover, we cannot say how many Turks and Saracens then perished; it is, furthermore, cruel to explain by what diverse and various deaths they died. When those foes who guarded the castle on the middle hill saw the destruction of their men and that our men were refraining from besieging them, they kept their castle. Gracianus, however, who had gone out by a certain postern, was captured and beheaded by some Armenian peasants, and his head was brought to us. This, I believe, was done by the ineffable disposition of God, that he who had caused many men of this same race to be beheaded should be deprived of his head by them. The city of Antioch was captured on the third day before the Nones of June; it had been besie ed, however, since about the eleventh day before the Kalends of November.

And so, as we said, when our men were in a panic and while they were on the verge of despair, divine mercy was at hand for them; and that mercy which had corrected the children when they were wanton, consoled them when they were very sad, in the following way. Thus, when the city of Antioch had been captured, the Lord, employing His power and kindness, chose a certain poor peasant (Питер Бартоломью, монах), Provençal by race, through whom He comforted us; and He sent these words to the Count and Bishop of Puy:

"Andrew, apostle of God and of our Lord Jesus Christ, has recently admonished me a fourth time and has commanded me to come to you and to give back to you, after the city was captured, the Lance which opened the side of the Saviour. Today, moreover, when I had set out from the city with the rest to battle, and when, caught between two horsemen, I was almost suffocated on the retreat, I sat down sadly upon a certain rock, almost lifeless. When I was reeling like a woebegone from fear and grief, St. Andrew came to me with a companion, and he threatened me much unless I returned the Lance to you quickly."

And when the Count and Bishop asked him to tell in order the apostolic revelation and command, he replied: "At the first earthquake which occurred at Antioch when the army of the Franks was besieging it, such fear assailed me that I could say nothing except 'God help me.' For it was night, and I was lying down; nor was there anyone else in my hut to sustain me by his presence. When, moreover, the shaking of the earth had lasted a long time, and my fear had ever increased, two men stood before me in the brightest raiment. The one was older, with red and white hair, black eyes, and kindly face, his beard, indeed, white, wide, and thick, and his stature medium; the other was younger and taller, handsome in form beyond the children of men. And the older said to me 'What doest thou?' and I was very greatly frightened because I knew that there was no one present. And I answered, 'Who art thou?'

"He replied, 'Rise, and fear not; and heed what I say to thee. I am Andrew the Apostle. Bring together the Bishop of Puy and the Count of St. Gilles and Peter Raymond of Hautpoul, and say these words to them: "Why has the Bishop neglected to preach and admonish and daily to sign his people with the cross which he bears before them, for it would profit them much?"' And be added, 'Come and I will show thee the Lance of our father, Jesus Christ, which thou shalt give to the Count. For God has granted it to him ever since he was born.'

"I arose, therefore, and followed him into the city, dressed in nothing except a shirt. And he led me into the church of the apostle of St. Peter through the north gate, before which the Saracens had built a mosque. In the church, indeed, were two lamps, which there gave as much light as if the sun had illuminated it. And he said to me, 'Wait here.' And be commanded me to sit upon a column, which was closest to the stars by which one ascends to the altar from the south; but his companion stood at a distance before the altar steps. Then St. Andrew, going under ground, brought forth the Lance and gave it into my hands.
"And he said to me 'Behold the Lance which opened His side, whence the salvation of the whole world has come.'
"While I held it in my bands, weeping for joy, I said to him, 'Lord, if it is Thy will, I will take it and give it to the Count!'
"And be said to me 'Not now, for it will happen that the city will be taken. Then come with twelve men and seek it here whence I drew it forth and where I hide it,' And he hid it.

"After these things had been so done, he led me back over the wall to my home; and so they left me. Then I thought to myself of the condition of my poverty and your greatness, and I feared to approach you. After this, when I had set forth for food to a certain fortress which is near Edessa, on the first day of Lent at cockcrow, St. Andrew appeared to me in the same garb and with the same companion with whom he had come before, and a great brightness filled the house. And St. Andrew said 'Art thou awake?'
"Thus aroused, I replied 'No, Lord; my Lord, I am not asleep?
"And be said to me 'Hast thou told those things which I bade thee tell some time ago?'
"And I answered 'Lord, have I not prayed thee to send some one else to them, for, fearful of my poverty, I hesitated to go before them?'
"And be said 'Dost thou not know why the Lord led you hither, and how much He loves you and why He chose you especially? He made you come hither (to rebuke) contempt of Him and to avenge His people. He loves you so dearly that the saints already at rest, foreknowing the grace of Divine arrangements, wished that they were in the flesh and struggling along with you. God has chosen you from all peoples, as grains of wheat are gathered from the oats. For you excel in favor and rewards all who may come before or after you, just as gold excels silver in value.'

"After this they withdrew, and such illness oppressed me that I was about to lose the light of my eyes, and I was arranging to dispose of my very meagre belongings. Then I began to meditate that these things bad justly befallen me because of my neglect of the apostolic command. Thus, comforted, I returned to the siege. Thinking again of the handicap of my poverty, I began to fear that if I went to you, you would say that I was a serf and was telling this for the sake of food; therefore, I was silent instead. And thus in the course of time, when at the Port of St. Simeon on Palm Sunday I wa lying down in the tent with my lord, William Peter , St. Andrew appeared with a companion.

Clad in the same habit in which he had come before, be spoke thus to me, 'Why hast thou not told the Count and Bishop and the others what I commanded thee,
"And I answered 'Lord, have I not prayed thee to send another in my place who would be wiser and to whom they would listen? Besides the Turks are along the way and they kill those who come and go.'
"And St. Andrew said 'Fear not that they will harm thee. Say also to the Count not to dip in the river Jordan when he comes there, but to cross in a boat; moreover when he has crossed, dressed in a linen shirt and breeches, let him be sprinkled from the river. And after his garments are dry, let him lay them away and keep them with the Lance of the Lord.' And this my lord, William Peter, heard, though he did not see, the apostle.

"Thus comforted, I returned to the army. And when I wanted to tell you this, Icould not bring you together. And so I set out to the port of Mamistra. There, indeed, when I was about to sail to the island of Cyprus for food, St. Andrew threatened me much if I did not quickly return to you and tell you what had been commanded me. And when I thought to myself how I would return to camp, for that port was three days distant from the camp, I began to weep most bitterly, since I could find no way of returning. At length, admonished by my lord and my companions, we entered the ship and began to row to Cyprus. And although we were borne along all day by oar and favoring winds up to sunset, a storm then suddenly arose, and in the space of one or two hours we returned to the port which we had left. And thus checked from crossing a second and a third time, we returned to the island at the Port of St. Simeon. There I fell seriously ill. However, when the city was taken, I came to you. And now, if it please you, test what I say."

The Bishop, however, thought it nothing except words; but the Count believed it and handed over the man that had said this to his chaplain, Raymond, to guard.

Our Lord Jesus Christ appeared on the very night which followed to a certain priest named Stephen, who was weeping for the death of himself and his companions, which he expected there. For some who came down from the fortress frightened him, saying that the Turks were already descending from the mountain into the city, and that our men were fleeing and had been defeated. For this reason the priest, wishing to have God witness of his death; went into the church of the Blessed Mary in the garb of confession and, after obtaining pardon, began to sing psalms with some companions. While the rest were sleeping, and while he watched alone, after having said, "Lord, who shall dwell in tabernacle, or who shall rest in Thy holy hill?" a certain man stood before him, beautiful beyond all, and said to him, "Man, who are, these people that have entered the city?"

And the priest answered "Christians."
"Christians of what kind?"
"Christians who believe that Christ was born of a Virgin and suffered on the Cross, died, and was buried, and that He arose on the third day and ascended into heaven."
And that man said "And if they are Christians, why do they fear the multitude of pagans?" And he added, "Dost thou not know me?"
The priest replied "I do not know thee, but I see that thou art most beautiful of all."
And the man said, "Look at me closely."
And when the priest intently scrutinized him, he saw a kind of cross much brighter than the sun proceeding from his head. And the priest said to the man who was questioning him, "Lord, we say that they are images of Jesus Christ which present a form like thine."
The Lord said to him, "Thou hast said well, since I am He. Is it not written of me that I am the Lord, strong and mighty in battle? And who is the Lord in the army?"

"Lord," replied the priest, 1here never was in the army but one Lord, for rather do they put trust in the Bishop."
And the Lord said, "Say this to the Bishop, that these people have put me afar from them by evil doing, and then let him speak to them as follows: 'The Lord says this: "Return to me, and I will return to you. And when they enter battle, let them say this 'Our enemy are assembled and glory in their own bravery; destroy their might, O Lord, and scatter them, so that they may know that there is no other who will fight for us except Thee, 0 Lord,' And say this also to them 'If ye do whatever I command you, even for five days, I will have mercy upon you!"'

I moreover, while He was saying this, a woman of countenance radiant beyond measure approached and, gazing upon the Lord, said to him, "Lord, what art thou saying to this man?'
And the Lord said to her, "I am asking him about these people who have entered the city, who they are."
Then the Lady replied, "O , my Lord, these are the people for whom I entreat thee so much."
And when the priest shook his companion who was sleeping near him, so that he might have a witness of so great a vision, they had disappeared from his eyes.

However, when morning came the priest climbed the bill opposite the castle of the Turks, where our princes were staying, all except the Duke, who was guarding the castle on the north hill. And thus, after assembling a gathering, he told these words to our princes, and, in order to show that it was true, be swore upon the Cross. Moreover, wishing to satisfy the incredulous, he was willing to pass through fire, or to jump from the top of the tower. Then the princes swore that they would neither flee from Antioch nor go out, except with the common consent of all; for the people at this time thought that the princes wanted to flee to the fort.

And thus many were comforted, since in the past night there were few who stood steadfast in the faith and did not wish to flee. And bad not the Bishop and Bohemund shut the gates of the city, very few would have remained. Nevertheless, William of Grandmesnil fled, and his brother, and many others, cleric and lay. It befell many, however, that when they had escaped from the city with the greatest danger, they faced the greater danger of death at the hands of the Turks.
At this time very many things were revealed to us through our brethren; and we beheld a marvelous sign in the sky, For during the night there stood over the city a very large star, which, after a short time, divided into three parts and fell in the camp of the Turks.

Our men, somewhat comforted, accordingly, awaited the fifth day which. the priest had mentioned. On that day, moreover, after the necessary preparations, and after every one had been sent out of the Church of St. Peter, twelve men, together with that man who had spoken of the Lance, began to dig. There were, moreover among those twelve men the Bishop of Orange, and Raymond, chaplain of the Count, who has written this, and the Count himself, and Pontius of Balazun, and Feraldus of Thouars. And after we had dug from morning to evening, some began to despair of finding the Lance.

The Count left, because he had to guard the castle; but in place of him and the rest who were tired out from digging, we induced others, who were fresh to continue the work sturdily. The youth who had spoken of the Lance, however, upon seeing us worn out, disrobed and, taking off his shoes, descended into the pit in his shirt, earnestly entreating us to pray to God give us His Lance for the comfort and victory of His people. At length, the Lord was minded through the grace of His mercy to show us His Lance. And I, who have written this, kissed it when the point alone had as yet appeared above ground. What great joy and exultation then filled the city I cannot describe. Moreover the Lance, was found on the eighteenth day before the Kalends of July.
On the second night, St. Andrew appeared to the youth through whom he had given the Lance to us and said to him "Behold, God has given to the Count that which he never wished to give to anyone and has made him standard-bearer of this army, as long he shall continue in His love."

When the youth asked mercy from him for the people, St. Andrew replied to him that verily would the Lord show mercy to His people. And, again, when he asked the same saint about his companion, who it was he had so often seen with him, St. Andrew answered, "Draw near and kiss His foot."

And so, when he was about to draw near, he saw a wound on His foot as fresh and bloody as if it had just been made. When, however, he hesitated to draw near because of the wound and blood, St. Andrew said to him:

"Behold, the Father who was wounded on the Cross for us, whence this wound. The Lord likewise commands that you celebrate that day on which He gave you His Lance. And since it was found at vespers, and that day cannot be celebrated, celebrate the solemn festival on the eighth day in the following week , and then each year on the day of the finding of the Lance. Say, also, to them that they conduct themselves as is taught in the Epistle of my brother, Peter, which is read today." (And the Epistle was this: "Humble yourselves under the mighty band of God.") "Let the clerics sing this hymn before the Lance: Lustra sex qui jam peracta tempus inplens corporis. And when they shall have said, Agnus in cruce levatus immolandus stipite, let them finish the hymn on bended knees."

When, however, the Bishop of Orange and I, after this, asked Peter Bartholomew if he knew letters, he replied, "I do not," thinking that if he were to say I do , we would not believe him. He did know a little; but at that hour be was so ignorant that he neither knew letters nor had any remembrance of the things be had learned from letters, except the Paternoster, Credo in Deum, Magnificat, Glory in Excelsis Deo, and Benedictus Dominus Deus Israel. He had lost the others as if he had never heard them, and though he was able afterwards to recover a few, it was with the greatest effort.

@темы: Крестоносцы

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Первый Крестовый: свидетельства очевидцев о взятии Антиохии

О страшной осаде Антиохии Анна Комнина пишет удивительно мало, причем, непонятно, на каком основании, если Татикий бежал от греха подальше задолго до штурма города. Отсюда, наверное и неточности, ведь осада длилась отнюдь не три месяца, это Татикий сбежал через три месяца.

«Латиняне вместе с ромейским войском подошли к Антиохии по так называемому «Быстрому потоку», оставив без внимания окрестные области. Они выкопали ров у городских стен, сложили снаряжение и начали осаду города, продолжавшуюся три месяца. Турки, напуганные нахлынувшим на них бедствием, обратились к султану Хорасана с просьбой прислать им большое войско, чтобы помочь антиохийцам и прогнать латинян, осаждающих город.

На одной из башен некий армянин охранял часть стены, доставшуюся Боэмунду. Он часто выглядывал из-за стены; Боэмунд умаслил его и, прельстив множеством обещаний, уговорил предать город. Армянин сказал: «Когда пожелаешь, дай мне знак, и я сразу же передам тебе эту башню. Будь же со своими людьми наготове и имей при себе лестницы. Не только сам будь наготове, а пусть все войско вооружится, чтобы турки, видя, как вы с боевыми кличами взбираетесь на стены, испугались и обратились в бегство».

Этот план Боэмунд до поры до времени хранил в тайне. Пока он его обдумывал, явился вестник с сообщением, что уже приближается из Хорасана огромное множество агарян под командованием военачальника Кербоги. Боэмунд не хотел отдавать город Татикию во исполнение клятвы императору, он сам домогался Антиохии, а узнав об агарянах, задумал дурную думу: волей или неволей принудить Татикия отступить от города.

И вот Боэмунд пришел к нему и сказал: «Заботясь о твоей безопасности, я хочу открыть тебе тайну. До графов дошел слух, который смутил их души. Говорят, что войско из Хорасана султан послал против нас по просьбе императора. Графы поверили и покушаются на твою жизнь. Я исполнил свой долг и известил тебя об опасности. Теперь твое дело позаботиться о спасении своего войска». Татикий, видя, что начался сильный голод (бычья голова продавалась за три золотых статира), отчаялся взять Антиохию, снялся с лагеря, погрузил войско на ромейские корабли, стоявшие в порту Суди, и переправился на Кипр.

После его ухода Боэмунд, все еще державший в тайне обещание армянина и питавший сладкие надежды обеспечить себе власть над Антиохией, сказал графам: «Смотрите, сколько уже времени мы здесь бедствуем и не только ничего не достигли, но и вот-вот падем жертвой голода, если чего-нибудь не придумаем для своего спасения». На вопрос, что именно он имеет в виду, Боэмунд ответил: «Не все победы бог дает одержать нам, полководцам, оружием, и не всегда они добываются в сражении. То, что не дает бон, нередко дарит слово, и лучшие трофеи воздвигает приветливое и дружеское обхождение. Поэтому не будем понапрасну терять время, а лучше до прихода Кербоги разумными и мужественными действиями обеспечим себе спасение. Пусть каждый на своем участке постарается уговорить стража-варвара. А тот, кому первому удастся это, если хотите, станет командовать в городе до тех пор, пока не придет человек от самодержца и не примет от нас Антиохию. Но, возможно, мы сумеем добиться успеха как-нибудь иначе».
Так сказал хитрый Боэмунд, который жаждал власти не ради латинян и общего блага, а ради собственного честолюбия. Его замыслы, речи и обман не остались безрезультатными, но об этом я скажу ниже.

Все графы дали свое согласие и приступили к делу. На рассвете Боэмунд подошел к башне, и армянин согласно уговору открыл ворота. Боэмунд со своими воинами сразу же, быстрей, чем слово сказывается, взобрался наверх; стоя на башне на виду у осажденных и осаждающих, он приказал подать трубой сигнал к бою. Это было необычайное зрелище: охваченные страхом турки тотчас бросились бежать через противоположные ворота, и лишь немногие смельчаки остались защищать акрополь; кельты же, следуя по пятам Боэмунда, взбирались по лестницам и быстро захватили город Антиоха. Танкред сразу же во главе большого отряда кельтов стал преследовать бегущих; многие были убиты, многие ранены.

Между тем Кербога с многотысячным войском прибыл на помощь Антиохии и, обнаружив, что она уже взята, разбил лагерь, выкопал ров и, сложив свое снаряжение, решил осаждать город. Но едва он приступил к делу, как на неги напали вышедшие из города кельты и завязалась большая битва. Победу одержали турки; латиняне оказались запертыми за воротами, и им пришлось сражаться на два фронта: с защитниками акрополя (его удерживали варвары) и с турками, расположившимися за стеной. Боэмунд, человек ловкий, желая присвоить себе власть в Антиохии, вновь обратился к графам и сказал под видом совета: «Не следует нам одновременно сражаться на два фронта — с теми, кто внутри и кто снаружи. Разделимся на две неравные части в соответствии с числом врагов и так будем вести бой с ними. Если вы согласны, я буду сражаться с защитниками акрополя, остальные схватятся в жестоком бою с врагами, наступающими извне».

Все согласились с Боэмундом. Он сразу же приступил к делу и быстро соорудил напротив акрополя поперечную стену, отделившую его от всей Антиохии, — надежнейший оплот на случай, если бы война затянулась. Он сам стал неусыпным стражем этой стены и при малейшей возможности храбро вступал в бой. Другие графы тоже прилагали большие усилия, и каждый на своем участке неустанно охранял город, следил за предстенными укреплениями и зубцами, чтобы варвары не взобрались как-нибудь ночью по лестницам и не захватили Антиохию и чтобы кто-нибудь из жителей не поднялся тайком на стену и, договорившись с варварами, не предал город.»

Император Алексис в это время делал политику в свете недавно полученной Никеи, хотя, по словам Анны, «очень хотел» помочь «кельтам», но всё было недосуг. Вместо того, чтобы ударить Кебоге в спину, он начал эвакуацию из окрестностей на случай, если Кербога победит. Что ж, приходится признать, что Алексис действовал, как хороший император, но союзник из него был такой, что и врага не надо с таким союзником.

Анна снова брезгливо удивляется особенностям менталитета «латинян»:

«наряду с другими свойствами племя кельтов отличается своеволием и нежеланием слушать советы; оно никогда не придерживается ни дисциплины, ни военной науки. Во время боя гнев рычит в них, и все они — рядовые воины и предводители — делаются неукротимыми, врываясь во вражескую фалангу. Они неудержимы, если только их противник хоть немного дрогнет, но если неприятель устроит засады но правилам военной науки и искусно будет с ними бороться, их отвага переходит в другую крайность. В общем первый натиск кельтов неудержим, но затем их очень легко одолеть из-за их тяжелого оружия и бешеного, безрассудного нрава».

Тут, по счастью, нашлось знаменитое Святое Копьё (Анна почему-то именует его гвоздем), и крестоносцы обрели второе дыхание:

«Этот свято чтимый гвоздь они доверили с тех нор носить в сражениях Исангелу (Раймунду Тулузскому) как чистейшему из всех. На следующий день через потайные ворота они выступили против турок. При этом граф Фландрский просил остальных уступить ему в единственной просьбе — позволить первому, всего с тремя воинами, напасть на турок. Его просьба была удовлетворена.

В то время как фаланги, выстроившись поотрядно, стояли друг против друга и готовились начать сражение, граф Фландрский сошел с коня и, трижды простершись на земле, воззвал к богу о помощи; Все воскликнули: «С нами бог!», а он во весь опор устремился на самого Кербогу, стоявшего на холме. Быстро метнув копья, они повергли наземь встретившихся с ними лицом к лицу турок. Устрашенные турки, вместо того чтобы вступить в бой, видя, что божья сила помогает христианам, обратились в бегство. Во время бегства большая часть варваров была подхвачена водоворотами рек и утонула, а их тела образовали как бы мост для бежавших позади.

После длительного преследования кельты повернули назад и заняли турецкий лагерь, где нашли все снаряжение варваров. Они хотели тут же забрать с собой всю собранную турками добычу, но она была столь велика, что лишь в течение тридцати дней ее с трудом удалось перенести в Антиохию. Здесь кельты ненадолго задержались, чтобы передохнуть от тягот войны; в то же время они, беспокоясь об Антиохии, искали человека для охраны города. Им оказался не кто иной, как Боэмунд, домогавшийся этого еще тогда, когда город не был взят. Предоставив ему всю власть в городе, они сами отправились в Иерусалим»

@темы: Крестоносцы

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Как такое может быть?

Светозар Чернов умер... На его ЖЖ инфа, что "последствия инсульта", и о похоронах. Не могу поверить, он ведь 66-го года рождения, какой инсульт? Почему?

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Крестоносцы и Грузия (XII-XIII вв.)

04.04.2010 в 05:14

Пишет medieviste:

Крестоносцы и Грузия (XII-XIII вв.)
Интернет-проект "История ордена Храма" (ИПИОХ) рад представить новую публикацию.

Сегодня мы предлагаем вам ознакомиться со статьей Ованнеса Казаряна "Крестоносцы и Грузия (XII-XIII вв.)".

Крестовый монастырь (Иерусалим)

До сегодняшнего дня, взаимоотношения крестоносцев с грузинским государством по праву можно отнести к разряду малоизученных тем мировой медиевистики. То немногое, что было уже написано по этой теме, большей частью было создано в прошлом столетии грузинскими учеными, и, к нашему сожалению, многие работы несут на себе отпечаток больших преувеличений.

В своей статье "Крестоносцы и Грузия (XII-XIII вв.)" О. Казарян провел исследование, основанное на сведениях из грузинских и иностранных летописей, хроник и других письменных источников, и выстроил картину отношений между крестоносцами и Грузией по сохранившимся и дошедшим до нас источникам.

Об отношениях крестоносцев с грузинским государством читайте на сайте ИПИОХ (WWW.TEMPLIERS.INFO).

@темы: "Чтиво"

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Первый Крестовый: свидетельства очевидцев о взятии Никеи

Анна Комнина:

«Самодержец тоже, конечно, хотел выступить вместе с кельтами против варваров, но опасался их неисчислимого множества. Поэтому он решил отправиться в Пелекан (историки не понимают, что это за город), чтобы, находясь вблизи Никеи, знать как идут дела у кельтов, и вместе с тем следить за вылазками турок и за положением в самой Никее. Он считал для себя позором не отличиться каким-нибудь воинским подвигом и решил, если представится удобный случай, самому захватить Никею, а не получать ее от кельтов во исполнение клятвы.

Но этот замысел он от них скрывал. Обо всех своих приготовлениях и о том, для чего они нужны, знал он один, свой план он доверил одному лишь Вутумиту. Его Алексей отправил с поручением привлечь на свою сторону варваров в Никее, обещав им всякие блага и полное прощение и в то же время пригрозив, что их ждут всяческие беды и что они станут жертвой мечей, если их захватят кельты. Император давно знал надежность и предприимчивость Вутумита в подобных делах. Так начались и так развивались эти события.

«Боэмунд и все другие графы, соединившись с Готфридом в том месте, откуда им предстояло отплыть в Кивот, ожидали Исангела (Раймунда Тулузского). Но латинян было бесчисленное множество, продовольствия не хватало, и поэтому они не могли там задерживаться. И вот, несмотря на свое решение дождаться императора и Исангела (латиняне намеревались принести клятву Алексею и затем отправиться к Никее), они разделились на две части и двинулись к Никее — одни через Вифинию и Никомидию, другие — через Кивотский пролив.

Так они подошли к Никее. Распределив между собой башни и соединявшие их стены, они решили штурмовать их в определенном боевом порядке, дабы, соревнуясь друг с другом, сделать осаду еще более ожесточенной; ту часть, что пришлась на долю Исангелу, они оставили незанятой в ожидании его прибытия. В то же время самодержец прибыл в Пелекан; в мыслях у него, как сказано выше, была Никея»

«Варвары, находившиеся в Никее, много раз обращались к султану за помощью. Пока он медлил, осада города продолжалась уже много дней от восхода до заката. Видя свое тяжелое положение, варвары отказались от прежних намерений и предпочли лучше обратиться к императору, чем попасть в руки кельтов. Поэтому они позвали к себе Вутумита, который во многих посланиях обещал им всяческие блага от самодержца, если они сдадут ему Никею.

Тот совершенно недвусмысленно сообщил им о дружелюбии императора, показал письменные обещания на случай, если они сдадут ему крепость, и был с радостью принят турками, которые отказались уже от мысли противостоять такому множеству врагов и решили, что лучше добровольно отдать город императору и получить взамен деньги и титулы, чем стать жертвой мечей.»

«Император тщательно все обдумал и пришел к выводу, что латиняне, несмотря на их невероятное множество, ни в коем случае не смогут взять Никею. Поэтому он велел соорудить разного рода гелеполы, причем большую часть не так, как обычно эти машины сооружают, а по своему собственному замыслу (этим он вызвал всеобщее восхищение) и послал их графам.

Самодержец хотел выступить вместе с латинянами против безбожников-турок. Но понимая, что неисчислимое войско франков нельзя даже сравнить с отрядом ромеев, и зная непостоянство латинян, он, взвесив все обстоятельства, отказался от своего намерения.

Да и не только поэтому: он наперед видел, насколько латиняне ненадежны, не верны слову, как Еврип, устремляются от одной крайности к другой и из корыстолюбия готовы продать за обол своих жен и детей. Вот из каких соображений самодержец воздержался в то время от исполнения своего намерения. Он решил не идти вместе с кельтами, а помогать им так, как если бы он был с ними»

«они (защитники Никеи), ободренные обещаниями, позволили Вутумиту войти в город. Он немедленно известил Татикия письмом: «Добыча уже в наших руках, нужно готовиться к штурму стен, пусть и кельты делают то же самое, но не доверяй им ничего, кроме круговой атаки стен; скажи им, что с восходом солнца нужно окружить стены и начинать штурм».

К этой хитрости Вутумит прибег для того, чтобы кельтам казалось, будто город взят им с боя, и чтобы задуманный самодержцем план передачи города остался в тайне. Император не хотел, чтобы кельты узнали о действиях Вутумита. На другой день с двух сторон раздались боевые крики: кельты с жаром кинулись на приступ на суше, а Вутумит, взобравшись на предстенное укрепление, утвердил там скипетр и знамена и приветствовал самодержца звуками горнов и труб. Так все ромейское войско вступило в Никею»

«Кельты обратились к Вутумиту, которого самодержец назначил дукой Никеи, с просьбой впустить их в город, чтобы посетить в нем храмы и поклониться им. Но он, как уже было сказано, хорошо знал нрав кельтов и не согласился впустить их всех скопом, а разрешил входить по десять человек в открытые ворота».

«Самодержец, все еще находясь под Пелеканом и желая получить клятву от графов, которые не поклялись ему, написал Вутумиту, чтобы тот посоветовал всем графам не трогаться в путь на Антиохию, не вступив в договор с императором...
Однако племянник Боэмунда, Танкред, отличавшийся независимостью характера, твердил о том, что он обязан верностью только одному Боэмунду и намерен хранить ее до самой смерти. Все окружающие, и даже родственники императора, принялись убеждать его, а он с притворным равнодушием взглянул на палатку, в которой сидел самодержец (подобной по величине никто никогда не видел), и сказал: «Если ты дашь ее мне, полную золота, и к тому же все, что ты дал остальным графам, то и я принесу клятву».

«Когда все латиняне принесли клятвы, император дал им Татикия, в то время великого примикирия, с войском, чтобы он во всем помогал латинянам, делил с ними опасности и принимал, если бог это пошлет, взятые города. И вот кельты снова переправились через пролив и на следующий день выступили по дороге на Антиохию».

О том же хронист Раймунда Тулузского:

«Thereupon, we crossed the sea and went up to Nicaea. For the Duke, Bohemund, and the other princes had preceded the Count and were engaged in the labors of the siege.

The city of Nicaea is very strongly fortified by nature, as well as by art. It has on the west a very large lake flowing up to the wall; on the remaining three sides is a moat filled with the overflow of certain little streams; in addition, it is encircled by walls so high that neither the assaults of men nor the attacks of any machine are feared. Indeed, the ballistae of the neighboring towers are so turned with reference to one another that no one can approach without danger; however, if anyone wants to approach nearer, he is easily overwhelmed from the top of the towers without being able to retaliate.

Accordingly, this city, such as we have described, was besieged by Bohemund from the north, by the Duke and the Alemanni from the east, by the Count and Bishop of Puy from the middle, for the Count of Normandy was not yet with us.

But we believe this one incident should not be passed over - that when the Count was about to encamp there with his men, the Turks, descending from the mountains in two squadrons, attacked our army. Their plan, indeed, was that while one party of the Turks assailed the Duke and the Alemanni who were on the east, the other party, entering the middle gate of the city and passing out through another, would easily drive our men from the camp at a time when they were not expecting such an attack.

But God, who is wont to reverse the plan of the impious, so altered their preparations that, as if it had been arranged, He sent the Count, who was preparing to encamp with his men, upon the squadron of Turks which was now about to enter the city. He put them to flight at the first charge and, after killing several, pursued the rest to the top of the mountain.

The other party of Turks which wanted to attack the Alemanni was put to flight in the same way and destroyed. After this, machines were constructed and the wall attacked in vain, for it was very firm against us and was valiantly defended by arrows and machines. So we fought five weeks with no result. At length, through God's will, some men of the household of the Bishop and the Count dangerously enough approached the comer tower which faced the east, and having made a testudo, they began, after a struggle., to undermine one of the towers and by digging threw it to the ground.

Thus the city would have been taken, had not the shadows of night prevented. However, the wall was rebuilt during the night, and this rendered our former labor vain. At length the city, terrified with fear, was compelled to surrender. One reason was that the ships of the Emperor which had been dragged over the land were let down into the lake. They therefore gave themselves up to the Emperor, since they now expected no further aid and saw the army of the Franks increasing daily, while they were cut off from their forces.

The Count of Normandy had come. Alexius had promised the princes and the people of the Franks that be would give them all the gold, silver, horses, and goods within (the city), and that be would establish there a Latin monastery and hospice for the poor Franks; besides, that be would give to each one of the army so much of his own possessions that they would always want to fight for him. Accordingly, the Franks, placing faith in these promises, approved the surrender.

And so, when Alexius had received the city, be afforded the army such an example of gratitude that as long as they live the people will curse him and proclaim him a traitor.

We recognized, then, that the Emperor had betrayed Peter the Hermit, who had long before come to Constantinople with a great multitude. For he compelled him, ignorant of the locality and of all military matters, to cross the Strait with his men and exposed them to the Turks.

Moreover, when the Turks from Nicea saw that unwarlike multitude, they cut them down without effort and delay to the number of sixty thousand. The rest, indeed, fled to a certain fortified place and escaped the swords of the Turks. The Turks, made bold and haughty by this, sent the arms and the captives which they had taken there to the Saracens and the nobles of their own race, and they wrote to the peoples and cities far off that the Franks were of no account in battle».

Анна называет варварами и турок, и "латинян", именуя последних иногда кельтами, чтобы было понятно, о каких именно варварах идет речь.

@темы: Крестоносцы

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Anchor, приветствую))

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"Художники в тумане"

Классный тест. Один раз ошиблась в последней картинке.


я угадал 5 художников в тумане за 20 кликов и 6 данных вариантов ответа. Сходить убить время: uborshizzza.livejournal.com/854519.html

@темы: "нетягостная бредь"

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Jerwinel, прошу располагаться))

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Первый Крестовый: свидетельства очевидцев о прибытии крестоносцев в Византию

Столкновения между византийцами и крестоносцами начались еще до начала крестового похода. Здесь выдержки из «Алексиады» Анны Комнины, дочери императора и византийки до мозга костей. Я не намереваюсь оспаривать то, что она пишет. Об этом достаточно точно написано во вчерашней публикации. Мне гораздо интереснее, как выглядели крестоносцы в глазах византийцев – да и весь Первый крестовый. А ниже я покажу, как описывал эти же события хронист похода (но эти записи - на английском).

Прибытие крестоносцев.

«Некто Гуго, брат короля Франкии, кичившийся, как Новат, своей знатностью, богатством и силой, собираясь у себя на родине в путь к гробу господню и стремясь заранее обеспечить себе блестящую встречу, велел передать императору такие безумные слова: «Знай, — сказал он, — император, что я — царь царей и самый великий из живущих под небом. Поэтому, когда я прибуду, ты должен встретить меня с подобающей торжественностью и оказать прием, достойный моего происхождения».

«Не прошло и пятнадцати дней, как Боэмунд, о котором часто упоминалось выше, высадился на берег у Кавалиона с многочисленными графами и с войском, ни с чем не сравнимым по величине. Местность эта находится вблизи Виусы (таковы названия мест в тех краях). Пусть не упрекают меня в том, что я пользуюсь варварскими именами, которыми приходится пятнать ткань исторического повествования, — ведь и Гомер не считал зазорным приводить ради исторической точности имена беотийцев и названия разных варварских островов»

«По пятам Боэмунда прибыл к берегам Лонгивардии граф Брабанта. Он тоже решил переплыть пролив и нанял за шесть тысяч золотых статиров пиратский корабль, очень большой, трехмачтовый, с двумястами гребцов и с тремя лодками на буксире. Опасаясь ромейского флота, он отплыл не к Авлону, как все остальные латиняне, а, отчалив, слегка отклонился в сторону, воспользовался попутным ветром и направился прямо к Химаре.

Но, боясь дыма, он попал в огонь, ибо столкнулся не с теми моряками, что непрерывно сторожили в проливе Лонгивардии, а с самим дукой всего ромейского флота Николаем Маврокатакалоном. Дука, уже извещенный об этом пиратском корабле, вышел в море со всеми диерами, триерами своего флота и несколькими дромонами и бросил якорь у Кавалиона, напротив Асона, из которого он отправился и где оставил крупный флот. Так называемого «второго комита» он выслал в море на его собственном корабле, который называется у моряков «экскуссат» и приказал ему зажечь сигнальный огонь, как только гребцы уже упомянутого пиратского корабля отчалят и поплывут по волнам. Комит отплыл и тотчас же выполнил приказ.

Дука Николай, заметив данный ему знак, часть кораблей немедленно окрылил парусами, часть снабдил веслами на манер сороконожек и устремился навстречу переправлявшемуся графу. Он встретил спешившего к Эпидамну графа, когда тот отдалился от суши не больше чем на три стадии; с ним было полторы тысячи вооруженных воинов и восемьдесят отборных коней. Заметив дуку, кормчий корабля сказал графу Брабанта: «Этот флот, что плывет на нас, из Сирии, и нам грозит стать жертвой мечей и сабель». Граф велел тотчас же всем надеть латы и упорно сражаться.

Повествуя об этом, мне хотелось бы сказать несколько слов о подвигах Мариана. Он сразу же попросил у дуки флота, своего отца, самые легкие суда, помчался прямо к пиратскому кораблю и попытался захватить его, ворвавшись на него с носа. Видя Мариана в полном вооружении, к нему тотчас же сбежались люди с оружием в руках. Мариан стал уговаривать латинян на их языке ничего не опасаться и не сражаться с единоверцами. Кто-то из латинян прострелил ему шлем из цангры (имеется в виду арбалет).

И вот стрела, пущенная из цангры, попала в верхушку шлема и пробила его на лету, не задев даже волоска Мариана; провидение не допустило этого. Мариан быстро метнул в графа другую стрелу и ранил его в руку; стрела пробила щит, прошла сквозь чешуйчатый панцирь и задела бок графа. Это увидел один латинский священник, тринадцатый по счету из тех, кто сражался вместе с графом. Стоя на корме, он стал метать в Мариана стрелы. Но Мариан не пал духом и продолжал яростно сражаться, побуждая к тому же и своих воинов, так что раненным и изнуренным соратникам латинского священника пришлось трижды сменяться. Но сам священник, хотя и получил много ран и был весь залит кровью, бестрепетно продолжал битву.

Представление о священнослужителях у нас совсем иное, чем у латинян. Мы руководствуемся канонами, законами и евангельской догмой: «не прикасайся, не кричи, не дотрагивайся, ибо ты священнослужитель». Но варвар-латинянин совершает службу, держа щит в левой руке и потрясая копьем в правой, он причащает телу и крови господней, взирая на убийство, и сам становится «мужем крови», как в псалме Давида. Таковы эти варвары, одинаково преданные и богу и войне. Так и этот, скорее воин, чем священнослужитель, надел священное облачение и, взяв в руки весло, устремился в морской бой, начав битву сразу и с морем и с людьми»

«В это же время граф Готфрид с другими графами и с войском, состоявшим из десяти тысяч всадников и семидесяти тысяч пехотинцев, тоже совершил переправу и, дойдя до столицы, расположил свое войско на берегу Пропонтиды; оно растянулось от моста, находящегося вблизи Космидия, до самого Святого Фоки. Император настаивал на том, чтобы Готфрид переправился через Пропонтиду, тот же откладывал со дня на день и, приводя причину за причиной, оттягивал время. На самом деле он дожидался прибытия Боэмунда и остальных графов. Ибо если Петр (Отшельник) с самого начала предпринял весь этот огромный путь для поклонения гробу господню, то все остальные графы, и особенно Боэмунд, питая старинную вражду к самодержцу, искали только удобного случая отомстить ему за ту блестящую победу, которую он одержал над Боэмундом, сразившись с ним под Лариссой; их объединяла одна цель, и им во сне снилось, как они захватывают столицу (об этом я часто вспоминала выше); лишь для вида они все отправились к Иерусалиму, на деле же хотели лишить самодержца власти и овладеть столицей.»

«Между тем произошло следующее. Император призвал к себе нескольких графов, спутников Готфрида, и посоветовал им убедить Готфрида принести клятву. Этот разговор занял много времени из-за природной болтливости латинян и их любви к долгим речам; по их лагерю пронесся ложный слух, что император велел задержать графов. Тотчас же на Византии двинулись густые фаланги; они сразу же разрушили до основания дворцы у Серебряного озера и начали штурмовать стены Византия без гелепол (их не было у латинян). Полагаясь на свою многочисленность, они настолько обнаглели, что дерзнули поджечь ворота, находящиеся под императорским дворцом, недалеко от храма, сооруженного некогда одним из императоров в честь великого святителя Николая»

В общем, началась самая настоящая битва. Анна много противоречит в ее описании: «Он (император) велел подвергнуть латинян сильному обстрелу, но не целиться, а метить главным образом мимо, чтобы не убивать, а только устрашить латинян множеством стрел. Как я уже сказала выше, он боялся нарушить святость дня и не желал братоубийственной бойни.» И после этого: «Воины с готовностью выполнили приказ императора, открыли ворота и, то устремляясь на латинян во весь опор, то сдерживая коней уздой, убили многих; в тот день были ранены и несколько наших воинов.»

«На другой день Гуго, придя к Готфриду, посоветовал ему подчиниться воле императора и дать клятву хранить незапятнанную верность, если он не хочет вновь испытать на собственном опыте военный опыт самодержца. Но Готфрид сказал ему с порицанием: «Ты вышел из своей страны, как царь, с большими богатствами и войском, и сам низвел себя с такой высоты на положение раба, а теперь, будто совершив великий подвиг, ты приходишь советовать то же самое и мне». Гуго ответил; «Нам надо было оставаться в своей стране и не зариться на чужую; но мы дошли до этих мест и очень нуждаемся в покровительстве императора, нас не ждет ничего хорошего, если мы не подчинимся ему».

Почему Гуго стал таким кротким – понятно: потеряв всё в кораблекрушении, он был обласкан императором, но среди лордов-крестоносцев авторитет потерял. И снова была битва. Годфрид, в конце концов, поклялся Алексису в дружбе, но Анна пишет так: «он дал ту клятву, которую от него требовали: все города и земли, а также крепости, которыми он овладеет и которые прежде принадлежали Ромейской империи, он передаст под начало того, кто будет назначен с этой целью императором».

«Вслед за Готфридом прибыл граф по имени Рауль с пятнадцатью тысячами всадников и пехотинцев; со своими графами он расположился лагерем у Пропонтиды, возле так называемого Патриаршего монастыря, а остальные войска растянул вплоть до самого Сосфения. На уме у Рауля было то же, что и у Готфрида, и он откладывал переправу с намерением дождаться идущих позади графов. Император же, предвидя будущее и опасаясь их прихода, всеми средствами побуждал Рауля к переправе.

Он позвал к себе Опоса (это был человек благородного ума, никому не уступавший в воинском искусстве) и, когда тот явился, велел ему по суше отправиться с другими доблестными воинами к Раулю и заставить его переправиться через пролив. Когда Опос увидел, что Рауль вовсе не подчиняется предписаниям императора, говорит о нем с дерзостью и держит себя надменно, он выстроил своих воинов в боевом порядке, с оружием в руках, чтобы испугать варвара. Он думал, что этим он убедит его переправиться на другой берег. Но Рауль быстрей, чем слово сказывается, выстроил в боевом порядке своих кельтов и, «радостью вспыхнув, как лев, на добычу нежданно набредший», тотчас же завязал с Опосом большое сражение.

В это время с моря подъехал Пигасий, чтобы переправить отряды Рауля на ту сторону. Видя, что на суше идет бой и кельты с яростью нападают на войско ромеев, он высадился на берег и напал на кельтов с тыла. Много кельтов было убито, еще больше было ранено, а оставшиеся стали просить о переправе. Император, человек весьма предусмотрительный, не хотел, чтобы они соединились с Готфридом и настроили его против самодержца, рассказав о случившемся. Поэтому он с радостью согласился на просьбу кельтов и, погрузив их на корабли, отправил морем к гробу спасителя, к чему они и стремились».

«Я охотно привела бы имена их предводителей, но лучше, полагаю, этого не делать. Язык мой немеет, я не в силах произносить нечленораздельные варварские звуки, и меня пугает масса варварских имен. И к чему мне стараться перечислить такое множество имен людей, один вид которых наполняет отвращением окружающих?»
В общем, с отношением византийцев к франкам все понятно.

А вот как описывает те же события хронист Раймунда Тулузского, Raymond d'Aguiliers

«We came to Durazzo. We believed we were in our own country, thinking that the Emperor and his satellites were our brothers and helpmates. They, indeed, raging in the manner of lions, attacked a peaceful people who thought of nothing less than arms. They, butchered them in secret places; they stole what they could by night, in the woods, and in villages remote from the camp. Although they raged thus, their leader promised peace.

But during the intervals of peace, they killed Pontius Reinald and mortally wounded his brother, Peter, and these were most noble princes. However, when an opportunity was presented to us for revenge, we chose to continue the journey, not to avenge our wrongs.

On the way, we had letters from the Emperor about peace, brotherhood, and, as I may also say, about alliance; this, however, was a snare in words. For in front and behind, to right and to left, Turks and Cumans, Uzi, Tanaces, Patzinaks, and Bulgarians were lying in ambush for us.»

«On a certain day, moreover, when we were in the valley of Pelagonia, the Bishop of Puy, who, in order to find a comfortable resting place, had withdrawn a little distance from the camp, was captured by the Patzinaks. They knocked him down from his mule, robbed him, and beat him severely on the head. But since so great a pontiff was still necessary to the people of God, through God's mercy he was saved to life. For one of the Patzinaks, in order to obtain gold from him, protected him from the others. Meanwhile, the noise was heard in the camp; and so, between the delay of the enemy and the attack of his friends, he was rescued.

When we had come amidst treachery of this fashion to a certain fortress called Bucinat, the Count learned that the Patzinaks intended to attack our army in the passes of a certain mountain. Staying in hiding with some of his knights, he came upon the Patzinaks, and, after killing several of them, he turned the rest to flight. Meanwhile, pacifying letters from the Emperor reached us, (and yet) by his evil design the enemy surrounded us on all sides. When we came to Thessalonica, the Bishop was ill and remained in the city with a few men.

After this, we came to a certain city, Rusa by name, where, since its citizens were plainly disposed to do us evil, our usual patience was somewhat disturbed. So, taking up arms, we destroyed the outer walls, seized great plunder, and forced the city to surrender; then, having taken our standards into the city and shouted "Toulouse!" which was the battle cry of the Count, we departed.»

«We came to another city, called Rodosto. When knights in the pay of the Emperor there sought to carry out his vengeance upon us, many of them were killed and a quantity of plunder taken. There, also, the envoys whom we had sent ahead to the Emperor came to us and, having received money from him, promised that everything boded well for us with the Emperor.

What more? The message (brought) by our envoys and those of the Emperor was that the Count, leaving his army behind, should hasten unarmed and with a few men to the Emperor. For they said that Bohemund, the Duke of Lorraine, the Count of Flanders, and other princes made this prayer: that the Count should hasten to agree with the Emperor about the march to Jerusalem; that the Emperor, having taken the cross, should also become leader in the army of God. In addition to this, they reported that the Emperor had said that he would make all arrangements with the Count, both about themselves and whatever else should be necessary for the journey.

They announced, furthermore, that a battle was imminent, and that without the support of so great a man it would probably be unfavorable; that the Count should therefore go ahead with a few men, so that when his army should arrive, everything would have been arranged with the Emperor, and there would be no delay for anyone. At length, the Count was persuaded to go ahead of his army, in this instance, alone, leaving his guard behind him in the camp. And thus he went unarmed to Constantinople.»

«Although events have lightly accompanied the writer so far with happy and favorable step, they now follow with so great a weight of bitterness and sorrow that it grieves me to have begun what I have vowed to finish. What, indeed; is the most important and first matter that I shall proceed to mention? The most false and detestable deceit of the Emperor's admonition? Or the most base flight and unthinkable desperation of our army? Or shall I leave a monument of perpetual sorrow by enumerating the deaths of such great princes? Let any one who desires to know this, however, seek it rather from others than from me.

This one very memorable event I consider to merit excuse from silence. When our men thought of abandoning the camp, taking flight, deserting their fellows, and leaving everything that they had brought along from such distant regions, they were brought back by the saving deeds of penance and fast to such staunch fortitude that only shame at their former desperate condition and flight most deeply affected them. So much may be said about this.»

«Accordingly, when the Count had been received most honorably by the Emperor and his princes, the Emperor demanded of the Count homage and the oath which the other princes had made to him. The Count replied that he had not come hither to make another his lord or to fight for any other than the One for whom be bad left his country and his possessions. Nevertheless, if the Emperor would go to Jerusalem with the army, he would commit himself and his men and all his goods to him.

But the Emperor excused himself from the journey by saying that he greatly feared lest the Germans, Hungarians, Cumans, and other wild peoples would devastate his empire, if he made the journey with the pilgrims. Meanwhile the Count, upon bearing of the flight and death of his men, believed that he had been betrayed, and through certain of our princes he vehemently charged the Emperor with having committed treason.

But Alexius said that he did not know that our men had devastated his kingdom, and that be and his men had suffered many injuries; that there was nothing of which the Count could complain, except that while the army of the Count in its usual manner was devastating the villages and towns, it took to flight upon seeing his (the Emperor's) army. Nevertheless, he promised that he would give satisfaction to the Count and offered Bohemund as a hostage for the satisfaction. They went to trial; the Count, according to law, was compelled to give up his hostage.»

«Meanwhile, our army came to Constantinople; and after this the Bishop, whom the army had left ill at Durazzo, followed us with his brother. Alexius asked (homage) again and again and promised that he would give much to the Count if he would do him the desired homage as the other princes had done.

The Count, however, was constantly meditating how he might avenge the injury to his men, and drive away from himself and his followers the disgrace of such great infamy. But the Duke of Lorraine, the Count of Flanders, and the other princes deprecated such action , saying that it would be very foolish to fight with Christians when the Turks were threatening. Bohemund, indeed, promised that he would aid the Emperor, if the Count made any attempt against the Emperor, or if he no longer refused homage and oath. Thereupon, the Count took counsel with his men and swore that neither in person nor through another would be sully the life or honor of Alexius. And when asked about homage, he replied that he would not do it at the risk of his head, wherefore the Emperor gave him few gifts.»

Похоже, если бы Алексис с войском присоединился в Первому крестовому, до Никеи не дошел бы никто, византийцы и франки просто истребили бы друг друга.

@темы: Крестоносцы

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Ну очень старые фотографии

Первая в мире гифка, оказывается, датируется 1878 годом!

www.smashinglists.com/top-25-most-ancient-histo...

Отсюда: pay.diary.ru/~oldpostcards/p103248977.htm

@темы: "старые плакаты, старые открытки"

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С праздником!

The choir of the holy monastery of Vatopaidi mount Athos Greece singing the byzantine hymn of the holy easter
The Christ is risen from the dead.The icon of Christ in the video is one of the oldest of the orthodox church 6th century AD,and it depicts Christ Pantokrator.

His left eye is the eye of judgemend that brings fear to the angels, and reminds of the judgement day, that is to come, while his right eye is the eye of mercy and his love for man.

The icon is in the monastery of Sinai. It was a gift to the monastery from Emperor Justinian.

А дальше всяческая информация о символике и обычаях Пасхи. Из сети собранная, конечно.

"В любой национальной традиционной культуре есть мифы, объясняющие происхождение Вселенной и человека.

Один из наиболее древних мировых космогонических мифов повествует о том, что мир или отдельные его части возникли из космического яйца.
Он распространен в древнегреческой, индоиранской, китайской и других традициях.

В древней мифологии яйцо - это и небо, и земля, и подземное царство.

По представлению Иоанна Дамаскина “Небо и земля по своему подобны яйцу - скорлупа аки небо, плево аки облацы, белок аки земля”.

У восточных славян собственные мифы о Вселенной почти не сохранились.
Отдельные русские космогонические представления тесно связаны с доиндоевропейской мифологической традицией, где творцом Вселенной является водоплавающая птица и яйцо.
Большинство же мифов и легенд о происхождении Земли и всего живого на ней в том виде, в каком их помнят в народе, сформировалось достаточно поздно — после того, как с христианской культурной традицией на Русь попало много книг, содержавших не каноническое вероучение, а различные теории, отвергнутые христианством.

Сведения о мировом яйце некоторые исследователи реконструируют на основе русской сказки о трех царствах. Герой, отправляясь на поиски трех царевен в подземный мир, последовательно попадает в медное, серебряное и золотое царства. Каждая царевна дает герою по яйцу, в которые он по очереди сворачивает царства. Выбравшись на свет, он бросает яйца на землю и разворачивает все три царства.
Мотив яйца также звучит в сказках о курочке рябе, Кощее Бессмертном и Змее - Горыныче.
Основой жизни и смерти Кощея Бессмертного является яйцо, находящееся в утке, а утка – в зайце, заяц – в сундуке.

В древней мифологии разных народов, в том числе и европейских, змей - устойчивый образ представителя земли, земной толщи, в недрах которой находится воображаемый подземный мир - преисподняя.
В связи с этим одним из атрибутов старого языческого весеннего празднества, посвященного воскрешению духа произрастания, является змей, обвивающий яйцо.
Он, совместно с богиней плодородия, считается родителем растительности и вообще всего живого в мире.

Христианская Церковь была вынуждена примириться с этим языческим обычаем, тем более что одним из символов воскресения Христа, является яйцо – и с 4 в. она ввела ритуал освящения пасхальных яиц.

Космогонические представления Месопотамии, Индии, Греции, Карелии, Китая, Полинезии говорят о яйце, снесенном змеем, который обитал в первозданном океане. Яйцо раскололось пополам, одна его половина стала землей, другая - небом.

На острове Ниаса, расположенном юго-западнее Суматры, верховный бог "праотец людей" Луо Захо согласно преданиям вылупился из яйца.

В древних вариантах первой руны "Калевалы" говорится о том, как "небесный орел" приносит шесть золотых и одно железное яйцо, из которых выходят предки финнов.

О "железном яйце", которое приносит "небесный орел", рассказывает миф о происхождении якутов.

У древних шаманов Мексики Вселенная состоит из бесконечного количества светящихся нитей с яйцеподобными коконами, испускаемых могучим "Орлом".

Согласно древним иранским преданиям, бог света, праотец людей и учитель добра Ахурамазда также родился из "небесного яйца". Поэтому древние иранцы прославляли яйцо в священных гимнах, держали в храмах металлические изображения яйца.

Племена Новой Зеландии связывают свое происхождение с "небесным яйцом", которое "снесла морская птица".

В Океании на острове Самоа сохранились легенды о Таагароа, который "плавал в начале мироздания в яйцеобразной раковине в темном пространстве"...

Согласно древнекитайскому мифу первопредок людей Паньгу в незапамятные времена заснул в огромном "небесном яйце".

Башкордское представление о Вселенной как о мировом яйце - Кук-ай совпадает с мифологическими представлениями, которые древние арии - корды и белуджи во II тысячелетии до н.э. перенесли с собой в Северную Индию, где это представление трансформировалось в умозрение о Вселенной, возникшей из космического яйца Бь - Рох - Ман (кордск.)

Действительно, в древнесанскритском источнике "Сатапатха Брахмана", повествуя об индийском аналоге Адама, связывает с его появлением небесное "золотое яйцо... из него возник... человек. Это был Праджапати". Равно как и персонаж древнейшего памятника индийской культуры "Ригведы" Висвакарман, который появляется из яйца, "плававшего в мироздании...".

Яйцо в большинстве древних религий и в представлении многих народов также символизировало первозданный Хаос, некий зародыш Вселенной, саму Вселенную, Солнце, Землю (эллипс с представляемым внутри крестом).

Одна из древнеегипетских космогоний во многом совпадает с идеями других древних цивилизаций и культур. По её версии, в начале начал также был Хаос. В нем происходила вселенская борьба созидательных и разрушительных сил, в которой участвовали Боги, олицетворявшие Бесконечность, Ничто, Небытие, Тьму, Воду, Воздух и т.д. Из земли и воды был создан Изначальный Холм - вселенская Мировая гора. На ней космотворящая птица Белый Гусь - Великий Гоготун снес Космическое яйцо, которое, согласно древнеегипетским текстам, было разбито и пробуждено к космической жизни криком Гуся. Сначала из него вылупился Бог Солнца Хепри, и это послужило толчком для появления всего остального мира Богов, стихий, людей и вещей.

Согласно мифологии догонов, Вселенная первоначально представляла собой яйцо, из него вышли все первоэлементы, космические миры, существа и стихии. В догоновской космогонии все структурировано и движется по спирали, в том числе развитие жизни, человека, Космоса.

В Англии Пасху празднуют почти 2 тысячи лет. Считается, что первым апостолом, приехавшим проповедовать евангельскую весть на Британские острова, был святой Аристовул, один из 70 учеников Христа. Приехал он в Британию приблизительно в 35-60 годы.

Начиная со II столетия, в разных городах Англии и Ирландии возникают первые христианские общины, в 209 году пострадал 1-й мученик за веру Св. Алван, в IV столетии открывается 1-й монастырь в Шотландии, а в VI столетии расцветает кельтское монашество. После 1056 года, когда произошло разделение восточной и западной церквей, Англия попала в подчинение к Папе и Риму, а потом королем Генрихом там была основана своя англиканская церковь.

С тех давних пор начали складываться свои традиции празднования Пасхи. Обязательным было дарение яиц, которыми обменивались все, невзирая на сословия. К примеру, по приказу короля Англии Эдуарда I Плантагенета (1239–1307) к Пасхе готовили около 450 вареных яиц, завернутых в золотую фольгу или раскрашенных золотом, которые он вручал членам своего двора.

В Ирландии существовал обычай регламентации количества подаренных яиц, что отразилось в старой поговорке: «Одно яйцо – настоящему землевладельцу, 2 яйца – землевладельцу, 3 яйца – бедняку, 4 яйца – бродяге» ( «One egg for the true gentleman; two eggs for the gentleman; three eggs for the churl; four eggs for the lowest churl»)

Пасхальные яйца были обязательным подарком детям от крестных родителей. До сего времени существуют народные детские песенки, в которых дети выпрашивают в подарок яйцо. Существовали особые детские пасхальные игры. В Великобритании было широко распространено катание яиц ( «egg-pacing»), в которой выигрывал тот, чье яйцо окажется более прочным. В некоторых областях Ирландии была популярна еще одна детская игра: дети делали небольшие гнезда из камешков, в которые собирали гусиные и утиные яйца. Обычно закладывали гнезда в Пальмовое Воскресенье, а на Пасху доставали их и все вместе съедали накопленные яйца.

Но не только дети играли в пасхальные игры. У взрослых была популярна пасхальная игра в мяч, который символизировал солнце, выпрыгивающее пасхальным утром на небо. Перекидывали мяч не только миряне, но и епископы, монахи и священники. Увлекательными были игры в Пасхальную неделю между мужчинами и женщинами. Пасхальный Понедельник считался женским днем, Вторник – мужским. В Великобритании в понедельник женщины имели право бить своих мужей. А на следующий день они менялись местами.

В северных областях Англии был принят такой обычай – мужчины толпой выходили на улицы и, встретив женщину, три раза поднимали ее над землей. Откупиться можно было либо поцелуем, либо серебряным шестипенсовиком. На следующий день подобное обращение ждало уже мужчин. Помимо того, в Ланкашире, Чешире, Стаффордшире, Уорвикшире носили друг друга на руках по улицам, устроив сиденье из скрещенных рук. В Пасхальный Понедельник мужчины носили женщин, а в Пасхальный Вторник женщины – мужчин.

В Пасхальный Понедельник в некоторых местах мужчины требовали себе привилегию снять с женщин туфли, на следующий день женщины проделывали то же самое с мужчинами.

Многие игры уже забыты, а вот традиции праздничного стола живут. На столе обязательным блюдом был и остается (пусть не целый) запеченный фаршированный ягненок, пекут специальные пасхальные кексы, делают пудинги. Еще принято подавать на стол мясные медово-чесночные фрикадельки, запеченную копченую ветчину, весенний салат, сосиски или бекон, глазированные яблоками, картофелем в розмариново-чесночном масле.

Стол украшают пасхальной корзиной с белыми лилиями – символом чистоты, материнства и возвращения Иисуса к жизни, цветными яйцами и фигурками пасхальных зайцев, которые ставят еще и в спальне. Существует поверье, что однажды при выпекании фигурок ягненка (именно ягненок как жертвенное священное животное был символом пасхального стола) уши у одного из них немного заплыли и стали длинными. Так из пасхального ягненка получился пасхальный заяц или кролик. Торжественно украшают церкви и алтари, самые известные цветы для данного – опять же белые лилии. На Пасху принято играть свадьбы. "

Вот знаменитое распятие из лилий

Medieval Byzantine Paschal (Easter) chant

@темы: "праздники"