better.

Correcting the Gesta Francorum, castigating Fulker, and challenging
his other contemporaries, however, do not absorb all of Guibert's
competitive urges. He also attacks both the Graeco-Roman and Jewish
texts upon which he also heavily depends.[30] His use of moderns to
castigate the ancients begins in Book One:

We wonder at Chaldean pride, Greek bitterness, the sordidness of the
Egyptians, the instability of the Asiatics, as described by Trogus
Pompeius and other fine writers. We judge that the early Roman
institutions usefully served the common good and the spread of their
power. And yet, if the essence of these things were laid bare, not
only would the relentless madness of fighting without good reason,
only for the sake of ruling, would obviously deserve reproach. Let
us look carefully, indeed let us come to our senses about the remains,
I might have said dregs, of this time which we disdain, and we may
find, as that foolish king said,[31] that our little finger is
greater than the backs of our fathers, whom we praise excessively.
If we look carefully at the wars of the pagans and the kingdoms they
traveled through by great military effort, we shall conclude that
none of their strength, their armies, by the grace of God, is
comparable to ours.

Throughout the text Guibert relentlessly insists that the Crusaders
outdo the ancient Jews; in the last book he attempts to strip them of
every accomplishment:

The Lord saves the tents of Judah in the beginning, since He, after
having accomplished miracles for our fathers, also granted glory to