Deep as was the penitence of the Count of Anjou, it did not stand in the way of the exercise of a little pious fraud. By an ingenious device he deceived the impious malignity of the profane Saracens, who would have made him defile the holy sepulchre; and the chroniclers tell us that as he lay prostrate before the sacred tomb he contrived to detach from it a precious stone, which he carried back with him to the West. On his return to his duchy he built, at the castle of Loches, a church after the model of that of the Resurrection at Jerusalem, and here he every day implored with tears the divine forgiveness. His mind, however, could not yet rest; he was still haunted by the same horrid images; and he once more visited the Holy Land, and edified the faithful by the austerity of his penance. Returning home by the way of Italy, he delivered the supreme pontiff from a formidable enemy who was ravaging his territory, and the grateful pope conferred on him in return the full absolution of all his sins. Fulk brought with him to Anjou a great quant.i.ty of relics, with which he adorned the churches of Loches and Angers; and his chief occupation thenceforward was the building of towns and monasteries, whence he acquired the name of _The Great Builder_. His people, who blessed heaven for his conversion, honoured and loved him; the guilt of his sins had been removed by the means which were then deemed of sovereign efficacy; yet still the monitor placed by G.o.d in the human breast, and which in a n.o.ble mind no power can reduce to perfect silence, did not rest; and the Holy Land beheld, for the third time, the Count of Anjou watering the sepulchre of Christ with his tears, and groaning afresh over his transgressions. He quitted Jerusalem for the last time, recommending his soul to the prayers of the pious brethren whose office it was to receive the pilgrims, and turned his face homewards. But Anjou he was never more to behold; death surprised him at Metz. His body was transferred to Loches, and buried in his church of the Holy Sepulchre.

These instances may suffice to show what the opinion of the efficacy and merit of pilgrimage to the Holy Land was at the time of which we write.

We here find convincing proof that in the minds of princes and prelates, the highest and most enlightened order of society, it was confidently believed to avail to remove the guilt of crimes of the deepest die. And let not any one say that the clergy took advantage of the ignorance of the people, and made it the instrument of extending their own power and influence; for such an a.s.sertion would evince ignorance both of human nature in general and of the temper and conduct of the Romish hierarchy at that, and we might almost say at all periods of its existence.

However profligate the lives of many of the clergy may have been, they never called in question the truth of the dogmas of their religion. Even the great and daring Gregory VII., in the midst of what appear to us his arrogant and almost impious a.s.sumptions, never for a moment doubted of the course which he was pursuing being the right one, and agreeable to heaven. The clergy, as well as the laity, were firmly persuaded of the efficacy of pilgrimage, and in both the persuasion was naturally stronger in proportion to the ignorance of the believer. We accordingly find that vast numbers of all ranks, and both s.e.xes, clergy as well as laity, annually repaired to the tomb of Christ.

It remains to be explained what the principle was which gave origin to the idea of the right and justice of recovering the Holy Land, which was now in the hands of the fanatic Turks, instead of those of the tolerant Saracens. This cause was, as we have above a.s.serted, the feudal spirit, that is, the spirit of the age, and not that emanation of it termed chivalry.

Religion, whatever its original nature and character, will always take a tinge from the manners and temper of those who adopt it. Nothing can be more ill.u.s.trative of the truth of this observation than the history of the Christian religion. Any one who opens the Gospel, and reads it without preconception or prejudice, cannot fail at once to recognise the rational and fervent piety, the active benevolence, the pure morality, the n.o.ble freedom from the trammels of the world, joined with the zealous discharge of all the social duties, which every page of it inculcates. Yet we find this religion in the East degenerating into abject grovelling superst.i.tion and metaphysical quibbling, pursued with all the rancour of the _odium theologic.u.m_, while in the West it a.s.sumed a fiery fanatic character, and deemed the sword an instrument of conversion superior to reason and argument. This difference, apparently so strange, arose from the difference of the social state and political inst.i.tutions of the people of the East and of the West at the time when they embraced Christianity.

The free spirit had long since fled from Greece when the first Christian missionaries preached the faith among its people. But the temper of the Greek was still lively, and his reasoning powers acute.

Moreover, he had still the same leaning towards a sensible and material religion which has at all times distinguished him, and the increasing despotism of the empire depressed and enfeebled more and more every day the martial spirit which he had displayed in the days of his freedom. No field remained for his mental activity but that of philosophy and religion. The former, which had long been his delight, he had contrived to subtilize into an almost unintelligible mysticism; and in this form it speedily spread its infection through his new faith, which was besides further metamorphosed and changed in character by an infusion from the dualistic system of Persia. Meantime the ascetic spirit which had come from the East joined with the timidity engendered by the pressure of despotism to make him mistake the spirit of the Gospel, and convert Christianity into a crouching cowardly superst.i.tion. When the emperor Nicephorus Phocas sought to infuse a martial and fanatic spirit into his subjects, and to rouse them to vigorous exertion against the Saracens, his bishops replied to his exhortations by citing a canon of St. Basil, which directed that he who had slain an enemy in battle should abstain during three years from partic.i.p.ation in the holy sacraments. The priest of a little town in Cilicia was engaged one day in saying ma.s.s when a band of Saracens burst in, and began to plunder the town. Without waiting to take off his sacerdotal vestments, he seized the hammer, which in the churches of the East frequently serves the purpose of a bell, and, flying among the infidels, plied his weapon to such effect that he forced them to a precipitate flight, and saved the town. What was the reward of the gallant priest? He was censured by his diocesan, interdicted the exercise of his ghostly functions, and so ill-treated in other respects, that he flung off his robes and joined the Saracens, whose more martial and energetic creed accorded better with his manly sentiments. When the pilgrims of the first Crusade began to arrive in such terrific numbers at Constantinople, the Greek emperor and his subjects could hardly persuade themselves of the possibility of religion being the actuating cause of such a portentous movement--so little did religion and deeds of arms accord in their minds!

But with the nations of the West the case was different. In these the ruling portion, that which gave tone to the whole, were of the Gothic and Germanic races, whose hardy bands had dashed to pieces the worn-out fabric of the Western empire. Worshippers in their native forests of Thor and Odin, and the other deities of Valhalla, who admitted none but the valiant dead to share in the celestial pork and mead which each day crowned the board in their lucid abode, their manners, their sentiments, their whole being was martial, and they infused this spirit into the religion which they adopted from their Roman subjects. In making this change in its tone they derived aid from the Jewish portion of the sacred volume, which has been in all ages abused, by men ignorant of its character and original use, to purposes of fanaticism and persecution; and the religion of Christian Europe, from the fifth century downwards, became of a martial and conquering character. By the sword Charlemagne converted the pagan Saxons; his successors employed the sword against the heathen Vends; and by fire and sword Olof Triggva-son spread Christianity throughout the North. In former times this mode of conversion had been in a great degree foreign to the Western church; and persuasion had been chiefly employed in the dissemination of the faith among the heathen nations.

The religion of the West we thus see was martial; but this spirit alone would not have sufficed to produce the Crusade which was to interest and appear as a duty to all orders of men. Here the feudal principle came into operation, and gave the requisite impulse.

In the 11th century the feudal system was completely developed in France and Germany, and the modes of thinking, speaking, and acting derived from it pervaded all the relations of life. From the top to the bottom of society the mutual obligations of lords and va.s.sals were recognised and acted upon, and each va.s.sal deemed it a most sacred duty to defend by arms the honour and property of his superior lord. There was also a kind of supreme temporal chief of the Christian world acknowledged in the person of the Emperor of Germany, who was viewed as the successor of Charlemagne, and the representative of the Roman emperors. The feudal ideas extended even to the hierarchy, which now put forth such exorbitant claims to supremacy over the temporal power. The head of the church was an acknowledged vicegerent of Him who was styled in scripture Lord of all the kingdoms of the earth. Jesus Christ was, therefore, the apex of the pyramid of feudal society; he was the great suzerain and lord paramount of all princes and peoples, and all were equally under obligation to defend his rights and honour. Such were evidently the sentiments of the age.

It is hardly necessary to remind the reader that the religion of the period which we treat of was of a gross and material character, and that the pa.s.sions and infirmities of human nature were freely bestowed on the glorified Son of G.o.d. He was deemed to take a peculiar interest in the spot of land where he had sojourned when on earth, and more especially in the tomb in which his body had been deposited, and with grief and indignation to see them in the hands of those who contemptuously derided his divinity, and treated with insult and cruelty those of his faithful va.s.sals who underwent the toils and dangers of a distant journey to offer their homage at his tomb. Nothing could, therefore, be more grateful to his feelings than to behold the sacred soil of Palestine free from heathen pollution, and occupied and defended by his faithful va.s.sals, and no true son of the church could hesitate a moment to believe that it was his bounden duty to arm himself in the cause of his lord, and help to reinstate him in his heritage. Here, then, without having recourse to the romantic principle of chivalry, we have an adequate solution of the phenomenon of the first Crusade. Here we have a motive calculated to operate on the minds of all orders, equally effectual with men of piety, virtue, and wealth, like G.o.dfrey of Bouillon and Stephen of Chartres, who looked for no temporal advantages, as with the meanest and most superst.i.tious of the va.s.sals and serfs who might be supposed to have only sought a refuge from misery and oppression by a.s.suming the cross. We would not by any means be supposed to deny that many other causes and motives were in operation at the same time; but this we deem the grand one. This was the motive which gave dignity to and hallowed all others, and which affected the mind of every Crusader, be his rank or station in society what it might.

Pilgrimage then was esteemed a duty, and a powerful mean of removing guilt and appeasing the wrath of the Almighty; the spirit of the age was martial, and its religion, tinged by the ancient system of the North of Europe, was of the same character; the feudal principle was in its vigour, and extended even to the relations of man with the deity; the rude and barbarous Turks had usurped the heritage, the very crown-lands, as we may say, of Jesus Christ, and insulted his servants, whose duty it plainly was to punish them, and free the tomb of their lord;--the natural result of such a state of circ.u.mstances and opinion was the first Crusade.

CHAPTER II.

First Hospital at Jerusalem--Church of Santa Maria de Latina--Hospital of St. John--The Hospitallers--Origin of the Templars--Their original Poverty--They acquire Consideration--St.

Bernard--His Character of the Templars--The Order approved of and confirmed by the Council of Troyes--Proofs of the Esteem in which they were held.

In consequence of the resort of pilgrims and traders from the West to Jerusalem it had been found necessary to build there, with the consent of the Saracens, _hospitia_, or places of entertainment for them during their abode in the holy city. For they could not, consistently with the religious animosity which prevailed between them and the Moslems, seek the hospitality of these last, and the Christians of the Greek church who dwelt in the Holy City, besides that they had no very friendly feeling towards their Catholic brethren, were loth to admit them into their houses, on account of the imprudent language and indecorous acts in which they were too frequently in the habit of indulging, and which were so likely to compromise their hosts with their Saracen lords.

Accordingly the monk Bernard, who visited Jerusalem in the year 870, found there, in the valley of Jehoshaphat, near the church of the Holy Virgin, a hospital consisting of twelve mansions, for western pilgrims, which was in the possession of some gardens, vineyards, and corn-fields.

It had also a good collection of books, the gift of Charlemagne. There was a market held in front of it, which was much resorted to, and every dealer paid two pieces of gold to the overseer for permission to have a stand there.

In the 11th century, when the ardour of pilgrimage was inflamed anew, there was a hospital within the walls of Jerusalem for the use of the Latin pilgrims, which had been erected by Italian traders, chiefly of Amalfi. Near this hospital, and within a stone's cast of the church of the Holy Sepulchre, they erected, with the permission of the Egyptian khalif, a church dedicated to the Holy Virgin, which was usually called Sta. Maria de Latina. In this hospital abode an abbot and a good number of monks, who were of the Latin church, and followed the rule of St.

Benedict. They devoted themselves to the reception and entertainment of pilgrims, and gave alms to those who were poor, or had been rifled by robbers, to enable them to pay the tax required by the Moslems for permission to visit the holy places. When the number of the pilgrims became so great that the hospital was incapable of receiving them all, the monks raised another _hospitium_ close by their church, with a chapel dedicated to a canonized patriarch of Alexandria, named St. John Eleemon, or the Compa.s.sionate. This new hospital had no income of its own; the monks and the pilgrims whom they received derived their support from the bounty of the abbot of the convent of the Holy Virgin, or from the alms of pious Christians.

At the time when the army of the crusaders appeared before the walls of Jerusalem the Hospital of St. John was presided over by Gerard, a native of Provence, a man of great uprightness and of exemplary piety. His benevolence was of a truly Christian character, and far transcended that of his age in general; for during the period of the siege he relieved all who applied to him for succour, and not merely did the schismatic Greek share his bounty, even the unbelieving Moslem was not repelled when he implored his aid. When the city was taken, numbers of the wounded pilgrims were received, and their wounds tended in the hospital of St. John, and the pious Duke G.o.dfrey, on visiting them some days afterwards, heard nothing but the praises of the good Gerard and his monks.

Emboldened by the universal favour which they enjoyed, Gerard and his companions expressed their wish to separate themselves from the monastery of Sta. Maria de Latina, and pursue their works of charity alone and independently. Their desire met no opposition: they drew up a rule for themselves, to which they made a vow of obedience in presence of the patriarch, and a.s.sumed as their dress a black mantle with a white cross on the breast. The humility of these Hospitallers was extreme.

They styled the poor and the sick their lords and themselves their servants; to them they were liberal and compa.s.sionate, to themselves rigid and austere. The finest flour went to compose the food which they gave to the sick and poor; what remained after they were satisfied, mingled with clay, was the repast of the monks.

As long as the brotherhood were poor they continued in obedience to the abbot of Sta. Maria de Latina, and also paid t.i.thes to the patriarch.

But a tide of wealth soon began to flow in upon them. Duke G.o.dfrey, enamoured of their virtue, bestowed on them his lordship of Montboire, in Brabant, with all its appurtenances; and his brother and successor, Baldwin, gave them a share of all the booty taken from the infidels.

These examples were followed by other Christian princes; so that within the s.p.a.ce of a very few years the Hospital of St. John was in possession of numerous manors both in the East and in Europe, which were placed under the management of members of their society. The Hospitallers now coveted a total remission of all the burdens to which they were subject, and they found no difficulty in obtaining all that they desired. Pope Paschal II., in the year 1113, confirmed their rule, gave them permission, on the death of Gerard, to elect their own head, without the interference of any temporal or spiritual power whatever, freed them from the obligation of paying t.i.thes to the patriarch, and confirmed all the donations made or to be made to them. The brotherhood of the Hospital was now greatly advanced in consideration, and reckoned among its members many gallant knights, who laid aside their arms, and devoted themselves to the humble office of ministering to the sick and needy.

The worthy Gerard died in the same year with King Baldwin I. (1118), and Raymond Dupuy, a knight of Dauphine, who had become a brother of the order, was unanimously elected to succeed him in his office. Raymond, who was a man of great vigour and capacity, drew up a series of rules for the direction of the society, adapted to its present state of consequence and extent. From these rules it appears that the order of St. John admitted both the clergy and the laity among its members, and that both were alike bound to yield the most implicit obedience to the commands of their superior. Whether Raymond had any ulterior views is uncertain, but in the regulations which he made we cannot discern any traces of the spirit which afterwards animated the order of St. John.

Just, however, as Raymond had completed his regulations there sprang up a new society, with different maxims, whose example that of St. John found itself afterwards obliged to adopt and follow. The Holy Land was at that time in a very disturbed and unquiet state; the Egyptian power pressed it on the south, the Turkish on the north and east; the Arab tribes indulged in their usual predatory habits, and infested it with hostile incursions; the Mussulman inhabitants were still numerous; the Syrian Christians were ill affected towards the Latins, from whom they frequently experienced the grossest ill-treatment; the Latins were few and scattered. Hence the pilgrim was exposed to numerous dangers; peril beset him on his way from the port at which he landed to the Holy City, and new perils awaited him when he visited the banks of the Jordan, or went to pluck his branch of consecrated palm in the gardens of Jericho.

Many a pilgrim had lost his life on these occasions.

Viewing these evils, nine valiant and pious knights resolved to form themselves into an a.s.sociation which should unite the characters of the monk and the knight, by devoting themselves to a life of chast.i.ty and piety at the tomb of the Saviour, and by employing their swords in the protection of the pilgrims on their visits to the holy places. They selected as their patroness the sweet Mother of G.o.d (_La doce Mere de Dieu_), and their resolution, according so perfectly with the spirit of the Crusades, which combined piety and valour, gained at once the warm approbation of the king and the patriarch. In the presence of the latter they took the three ordinary vows of chast.i.ty, poverty, and obedience, and a fourth of fighting incessantly in the cause of pilgrims and the Holy Land against the heathen. They bound themselves to live according to the rule of the canons of St. Augustine, and elected as their first master Hugh de Payens. The king, Baldwin II., a.s.signed them a portion of his palace for their abode, and he and his barons contributed to their support. As the palace stood close by the church and convent of the Temple, the abbot and canons gave them a street leading from it to the palace, for keeping their magazines and equipments in, and hence they styled themselves the Soldiery of the Temple (_Militia Templi_), and Templars. They attracted such immediate consideration, owing in great part, no doubt, to the novelty of their plan, that the very year after their establishment (1120), Fulk, Count of Anjou, who was come on pilgrimage to Jerusalem, joined their society as a married brother, and on his return home annually remitted them thirty pounds of silver in furtherance of their pious objects, and the example of the Count of Anjou was followed by several other princes and n.o.bles of the West.

The English historian, Brompton, who wrote in the 12th century, a.s.serts that the founders of the order of the Temple had originally been members of that of St. John. We know not what degree of credit this may be ent.i.tled to[70], but it is certain that there had been as yet nothing of a military character in this last, and that its a.s.sumption of such a character was an imitation of the society of the Temple; for, urged by the praise which they saw lavished on the Templars for their meritorious conduct, the Hospitallers resolved to add the task of protecting to that of tending and relieving pilgrims, and such of their members as were knights resumed their arms, joyful to employ them once more in the cause of G.o.d. The amplitude of their revenues enabled them to take a number of knights and footmen into their pay--a practice in which they had probably been preceded by the Templars, who thus employed the money which was remitted to them from Europe. But during the lifetime of Raymond Dupuy the order of the Hospital did not become completely a military one; he always bore the simple t.i.tle of director (_procurator_) of the Hospital, and it was not till some time afterwards that the head of the society was, like that of the Templars, styled master, and led its troops to battle. At all times the tendence of the poor and the sick formed a part of the duties of the brethren of the Hospital, and this was always a marked distinction between them and the rival order of the Temple, whose only task was that of fighting against the infidels.

[Footnote 70: The other writers of that century agree in the account given above. Brompton's authority has been preferred by some modern writers, who probably wished to pay their court to the order of Malta.]

[Ill.u.s.tration]

During the first nine years which elapsed after the inst.i.tution of their order the knights of the Temple lived in poverty, religiously devoting all the money which was sent to them from Europe to the advantage of the Holy Land, and the service of pilgrims. They had no peculiar habit, their raiment was such as the charity of the faithful bestowed upon them; and though knights, and engaged in constant warfare against the infidels, their poverty and moderation were such that Hugh des Payens and his companion, G.o.dfrey, of St. Omer, had but one war-horse between them--a circ.u.mstance which they afterwards, in their brilliant period, commemorated by their seal, which represented two knights mounted on the one horse, a device chosen with a view to inculcating humility on the brethren, now beginning to wax haughty and insolent.

A chief cause of the extraordinary success of the first Crusaders had been the want of union among their enemies. The Saracens and Turks mutually hated each other, and would not combine for a common object, and the Turks were, moreover, at enmity among themselves, and one prince frequently allied himself with the Christians against another. But they were now beginning to perceive the necessity of union, and were becoming every day more formidable to their Christian neighbours. King Baldwin II., who had been a prisoner in their hands, made every effort when he had obtained his freedom to strengthen his kingdom, and, among other means for this purpose, he resolved to gain for the Templars, whose valour, humility, and single-mindedness were the theme of general applause, additional consideration, by obtaining from the Holy Father the confirmation of their order. With this view he despatched, in the year 1127, two of their members, named Andreas and Gundemar, to Rome, with this request to the Pope, to whom they were also to make a strong representation of the perilous state of the Holy Land. The king, moreover, furnished them with a letter of recommendation to St. Bernard, Abbot of Clairvaux, whose influence was then all-powerful in the Christian world, and who was nephew of the envoy Andreas. Shortly afterwards Hugh de Payens himself arrived in Europe with five others of the brethren.

Nothing could be more advantageous to the new order than the favour and countenance of the ill.u.s.trious Abbot of Clairvaux, who had been for some time past an admirer of its objects and deeds. Three years before this time he had written a letter to the Count of Champagne, who had entered the order of the Templars, praising the act as one of eminent merit in the sight of G.o.d. He now, on occasion of the visit of the Master[71], wrote, at his request, an eloquent work, exhorting the brethren of the new order to persevere in their toilsome but highly laudable task of fighting against the tyranny of the heathens, and commending their piety to the attention of all the faithful, setting in strong opposition to the luxury of the knights of his time the modesty and simplicity of these holy warriors. He extolled the unlimited obedience of the Templars to their Master, both at home and in the field. "They go and come," says he, "at a sign from their Master; they wear the clothing which he gives them, and ask neither food nor clothing from any one else; they live cheerfully and temperately together, without wives and children, and, that nothing may be wanting for evangelical perfection, without property, in one house, endeavouring to preserve the unity of the spirit in the bond of peace, so that one heart and one soul would appear to dwell in them all. They never sit idle, or go about gaping alter news.

When they are resting from warfare against the infidels, a thing which rarely occurs, not to eat the bread of idleness, they employ themselves in repairing their clothes and arms, or do something which the command of the Master or the common need enjoins. There is with them no respect of persons; the best, not the n.o.blest, are the most highly regarded; they endeavour to antic.i.p.ate one another in respect and to lighten each other's burdens. No unseemly word or light mocking, no murmur or immoderate laughter, is let to pa.s.s unreproved, if any one should allow himself to indulge in such. They avoid games of chess and tables; they are adverse to the chase, and equally so to hawking, in which others so much delight. They hate all jugglers and mountebanks, all wanton songs and plays, as vanities and follies of this world. They cut their hair in obedience to these words of the apostle, 'it is not seemly in a man to have long hair;' no one ever sees them dressed out; they are seldom ever washed; they are mostly to be seen with disordered hair, and covered with dust, brown from their corslets and the heat of the sun. When they go forth to war they arm themselves within with faith, without with iron, but never adorn themselves with gold, wishing to excite fear in the enemy, and not the desire of booty. They delight in horses which are strong and swift, not in such as are handsomely marked and richly caparisoned, wishing to inspire terror rather than admiration. They go not impetuously and headlong into battle, but with care and foresight, peacefully, as the true children of Israel. But as soon as the fight has begun, then they rush without delay on the foes, esteeming them but as sheep; and know no fear, even though they should be few, relying on the aid of the Lord of Sabaoth. Hence one of them has often put a thousand, and two of them ten thousand, to flight. Thus they are, in union strange, at the same time gentler than lambs and grimmer than lions, so that one may doubt whether to call them monks or knights. But both names suit them, for theirs is the mildness of the monk and the valour of the knight. What remains to be said but that this is the Lord's doing, and it is wonderful in our eyes? Such are they whom G.o.d has chosen out of the bravest in Israel, that, watchful and true, they may guard the holy sepulchre, armed with swords, and well skilled in war."

[Footnote 71: Wilken I. 28, gives 1135 as the year in which this piece was written.]

Though in these expressions of St. Bernard there may be perceived some marks of rhetorical exaggeration, they prove incontestibly the high character and sincere virtue of the founders of the society of the Templars, and that it was organized and regulated with none but worthy objects in view. They also offer, if such were required, an additional proof that the crusade was no emanation of chivalry; for those to whom St. Bernard throughout sets the Templars in opposition were the chivalry of the age.

This epistle of the Abbot of Clairvaux had been circulated, and every other just and honest mean employed to conciliate the public favour for the Templars, when, on the 31st January, 1128, the Master, Hugh de Payens, appeared before the council of Troyes, consisting of the Archbishops of Rheims and Sens, ten bishops, and a number of abbots, among whom was St. Bernard himself, and presided over by the Cardinal of Albano, the papal legate. The Master having given an account of the principles and exploits of the Templars, the a.s.sembled fathers approved of the new order, and gave them a new rule, containing their own previous regulations, with several additions drawn from that of the Benedictines, and chiefly relating to spiritual matters. The validity of this rule was made to depend on the approbation of it by the Holy Father and by the Patriarch of Jerusalem, neither of whom hesitated to confirm it. By the direction of the Pope Honorius, the synod appointed a white mantle to be the distinguishing dress of the brethren of the Temple, that of those of the Hospital being black. This mantle was plain, without any cross, and such it remained till the pontificate of Pope Eugenius III., who, in 1146, appointed the Templars to wear a _red_ cross on the breast, as a symbol of the martyrdom to which they stood constantly exposed: the cross worn on their black mantles, by the knights of St. John, was, as we have seen[72], _white_. The order now a.s.sumed, or were a.s.signed, a peculiar banner, formed of cloth, striped black and white, called in old French, _Bauseant_[73], which word became the battle-cry of the knights of the Temple, and often struck terror into the hearts of the infidels. It bore on it the ruddy cross of the order, and the pious and humble inscription, _Non n.o.bis, Domine, non n.o.bis, sed nomini tuo, da gloriam_, (Not to us, O Lord, not to us, but to thy name give the glory!)

[Footnote 72: _See_ p. 187. Sir W. Scott describes his Templar in Ivanhoe, as wearing a white mantle with a _black_ cross of eight points.

The original cross of the Hospitallers, we may observe, had not eight points. That of the order of Malta was of this form.]

[Footnote 73: _Bauseant_, or _Bausant_, was, in old French, a piebald horse, or a horse marked white and black. Ducange, Roquefort. The word is still preserved with its original meaning in the Scotch dialect, in the form _Bawsent_:

"His honest, sonsie, baws'nt face Aye gat him friends in ilka place,"

says Burns, describing the "ploughman's collie," in his tale of the "Twa Dogs;" and in the Glossary, Dr. Currie explains _Baws'nt_ as meaning "having a white stripe down the face." As, however, some notion of handsomeness or attractiveness of appearance seems to be involved in the epithet, _Bauseant_, or _Beauseant_, may possibly be merely an older form of the present French word, _Bienseant_.]

Several knights now a.s.sumed the habit of the order, and in a progress which Hugh de Payens, accompanied by some of the brethren, made through France and England, he acquired for it universal favour. He did not neglect the charge, committed to him by the king of Jerusalem, of invoking aid for the Holy Land, now so hard bested, and his exhortations were not without effect. Fulk, Count of Anjou, now rejoined his Master and brethren; but as he had gotten an invitation to repair to Jerusalem, and espouse the only daughter of the King, he set out before them to the East.

Hugh de Payens would admit no knight into the order who did not terminate all his feuds and enmities, and amend his life. Thus, when a knight, named Hugh d'Amboise, who had oppressed the people of Marmoutier, and had refused obedience to the judicial sentence of the Count of Anjou, was desirous to enter the order, he refused to admit him to take the vows till he had given perfect satisfaction to those whom he had injured.

Honour and respect awaited the Templars wherever they appeared, and persons of all ranks were eager to do what might be grateful to them.

When the Templar who came with the seal of G.o.dfrey of St. Omer, as his credential to the governor of that place, to demand his goods which G.o.dfrey had given the order, he met with a most favourable reception, not only from the governor, but from the bishop; and on their applying, as was necessary in this case, to the Count of Flanders and Alsatia, that prince was so far from throwing any impediments in the way, that, in a very short s.p.a.ce of time, the buildings which had belonged to G.o.dfrey were converted into a church and a temple-house. Many Flemish gentlemen followed the example of G.o.dfrey, and bestowed a part of their property on the Templars. King Henry I. of England, who met and conversed with Hugh de Payens in Normandy, was so pleased with his account of the new order, that he presented him with many rich gifts, and gave him strong recommendations to the princ.i.p.al of the English barons. The Emperor Lothaire bestowed in 1130 on the order a large part of his patrimony of Supplinburg. The old Count Raymond Berenger, of Barcelona and Provence, weary of the world and of the toils of government, became a Templar, and took up his abode in the temple-house at Barcelona; and, as he could not go personally to combat the infidels in the Holy Land, he continually sent rich gifts to the brethren at Jerusalem, and he complied rigorously with all the other duties of the order. In 1133 Alfonso, king of Arragon and Navarre, a valiant and warlike monarch, who had been victor in nine and twenty battles against the Moors, finding himself old and without children, made a will, by which he appointed the knights of the Temple and of the Hospital, together with the canons of the Holy Sepulchre, to be his joint-heirs, deeming, perhaps, that the most gallant defenders of the Holy Land would best prosecute his favourite object of breaking the power of the infidels. The aged monarch fell the following year in the battle of Fraga, against the Moors; and, negligent of his disposition of the realm, the n.o.bles of Arragon and Navarre met and chose sovereigns out of his family. The orders were not strong enough to a.s.sert their rights; and this instance, therefore, only serves to show the high degree of consideration to which they had so early attained.

[Ill.u.s.tration: Seal of the Templars.]

CHAPTER III.

Return of the Templars to the East--Exoneration and Refutation of the Charge of a Connection with the Ismalites--Actions of the Templars--Crusade of Louis VII.--Siege of Ascalon--Sale of Na.s.sir-ed-deen--Corruption of the Hospitallers--The bull, _Omne Datum Optimum_--Refusal of the Templars to march against Egypt--Murder of the Ismalite Envoy.