Religious fervour added heroism to the conflict, but also cruelty. Both writers enliven their narratives with blood-curdling details culled from Muslim and Frankish sources: the decapitated heads of prisoners paraded on spikes to humiliate and enrage the enemy; battlefields where dead horses resembled hedgehogs from the quantity of arrows sticking into them; winter sieges where the people "tormented by the madness of starvation, cut pieces of flesh from the buttocks of dead Saracens, which they cooked and ate insufficiently roasted".
But there are also heartening examples of respect and even collaboration across the religious divide, with instances of tolerance and decency that belie images of "medieval" fanaticism. Asbridge has no doubt that the conflict was between the Franks and Levantines, rather than Christians and Muslims. "One fact is clear: in the Latin East, the primary division was not between Christians and Muslims but between Franks (that is to say, Latin Christians) and non-Franks (be they eastern Christian, Jewish or Muslim)."
The papacy's real agenda was revealed in the Fourth Crusade, when the crusaders sacked Constantinople in a campaign to install a short-lived puppet regime intended to extend papal rule over the eastern branches of Christendom. In the words of a Byzantine witness, the Franks thought nothing of violating nuns, "tearing children from mothers and mothers from children, treating the virgin with wanton shame in holy chapels, viewing with fear neither the wrath of God nor the vengeance of men". Another Greek writer contrasted the brutality of the westerners with the humane treatment the Muslim hero Saladin accorded to the people of Jerusalem, which he reconquered in 1187 (before it was again lost to Islam, briefly, in 1229).