In spite of the lack of exactitude about places and dates, the Memoirs provide an extensive account of some of the ways religious, psychological, and spiritual problems combined in the mind of an aristocratic oblate, who became an aggressive Benedictine monk, fervently attached to his pious mother, fascinated and horrified by sexuality, enraged at the extent of contemporary ecclesiastical corruption, intensely alert to possible heresies, and generally impatient with all opinions not his own.[4] The personality that dominates the Monodiae had already permeated the earlier, historical text. As cantankerous as Carlyle, Guibert reveals in the Deeds the same qualities that Jonathan Kantor detected in the Memoirs: The tone of the memoirs is consistently condemning and not confiding; they were written not by one searching for the true faith but by one determined to condemn the faithless.[5] Such a tone is clearly reflected in the Deeds, whose very title is designed to correct the title of the anonymous Gesta Francorum, generally considered to be the earliest chronicle, and possibly eye-witness account (in spite of the evidence that a "monkish scribe" had a hand in producing the text), of the First Crusade.[6] Throughout his rewriting (for the most part, amplifying) of the Gesta Francorum, Guibert insists upon the providential nature of the accomplishment; by replacing the genitive plural of Franks with the genitive singular of God, Guibert lays the credit and responsibility for the deeds done--though, not by the French--where they properly belong.[7] Guibert also sees to it that his characters explicitly articulate their awareness of providential responsibility; in Book IV, one of the major leaders of the Crusade, Bohemund, addresses his men: Bohemund said: "O finest knights, your frequent victories provide an explanation for your great boldness. Thus far you have fought for the faith against the infidel, and have emerged triumphant from every danger. Having already felt the abundant evidence of Christ's strength should give you pleasure, and should convince you beyond all doubt that in the most severe battles it is not you, but Christ, who has fought.