Guibert then goes on to challenge those who object to do the job 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 our own times, so that modern men seem to have undergone pain and suffering greater than that of the Jews of old, who, in the company of their wives and sons, and with full bellies, were led by angels who made themselves visible to them.[32] Partisan outbreaks like this fill the Gesta Dei per Francos, perhaps more clearly distinguishing it from the earlier accounts of the First Crusade than Guibert's more elaborate syntax, and self-conscious diction. His hatred of poor people also penetrates the text, often to bring into higher relief the behavior of aristocrats. In Book Two, for example, he offers a comic portrayal of poor, ignorant pilgrims: There you would have seen remarkable, even comical things: poor men, their cattle pulling two-wheeled carts, armed as though they were horses, carrying their few possessions together with their small children in the wagon. The small childrne, whenever they came upon a castle or town on the way, asked whether this was the Jerusalem they were seeking. In the seventh and last book, Guibert tells the story of the woman and the goose, again to ridicule the foolishness of the poor: