The First Crusaders in Sight of Jerusalem
The First Crusaders in Sight of Jerusalem
THE STORY OF
THE CRUSADES
BY
E. M. WILMOT-BUXTON
F.R.Hist.S.
AUTHOR OF
'BRITAIN LONG AGO' 'THE BOOK OF RUSTEM'
'TOLD BY THE NORTHMEN' ETC.
GEORGE G. HARRAP & CO. LTD.
LONDON BOMBAY SYDNEY
First published December 1910
by GEORGE G. HARRAP & CO.
39-4l Parker Street, Kingsway, London, W.C.2
Reprinted September 1913
Reprinted in the present series:
March 1912; May 1914; January 1919; March 1924;
January 1927; November 1927; July 1930
Printed in Great Britain by Turnbull & Spears, Edinburgh
Contents
I. The Story of Mohammed the Prophet
II. Mohammed as Conqueror
III. The Spread of Islam
IV. The Rise of Chivalry
V. The Story of Peter the Hermit
VI. The Story of the Emperor Alexios and the First Crusade
VII. The Siege of Antioch
VIII. The Holy City is won
IX. Bernard of Clairvaux and the Second Crusade
X. The Loss of Jerusalem
XI. The Story of the Third Crusade
XII. The Adventures of Richard Lion-Heart
XIII. The Story of Dandolo, the Blind Doge
XIV. The Forsaking of the High Enterprise
XV. The Story of the Latin Empire of Constantinople
XVI. The Story of the Children's Crusade
XVII. The Emperor Frederick and the Sixth Crusade
XVIII. The Story of the Seventh Crusade
XIX. The Crusade of St Louis
XX. The Story of the Fall of Acre
XXI. The Story of the Fall of Constantinople
XXII. The Effect of the Crusades
List of Books Consulted
Index of Proper Names
Illustrations
The First Crusaders in Sight of Jerusalem . . . Frontispiece
The Vision of Mohammed
Pilgrims of the Eleventh Century journeying to the Holy City
The Preaching of Peter the Hermit
Duke Godfrey marching through Hungary
Robert of Normandy at DorylÆum
The Storming of Jerusalem
King Louis surrounded by the Turks
Richard and Philip at the Siege of Acre
Richard of England utterly defeats the Army of Saladin
The Fleet of the Fifth Crusade sets Sail from Venice
The Children crossing the Alps
John of Brienne attacking the River Tower
The Landing of St Louis in Egypt
The Last Fight of William Longsword
The Fall of Acre
Map of the Crusades
The Story of the Crusades
CHAPTER I
The Story of Mohammed the Prophet
A poor shepherd people roaming unnoticed in the deserts of Arabia: a Hero-Prophet sent down to them with a word they could believe: See! the unnoticed becomes world-notable, the small has grown world-great.
CARLYLE: Hero as Prophet.
The two hundred years which cover, roughly speaking, the actual period of the Holy War, are crammed with an interest that never grows dim. Gallant figures, noble knights, generous foes, valiant women, eager children, follow one another through these centuries, and form a pageant the colour and romance of which can never fade, for the circumstances were in themselves unique. The two great religious forces of the world—Christianity and Islam, the Cross and the Crescent—were at grips with one another, and for the first time the stately East, with its suggestion of mystery, was face to face with the brilliant West, wherein the civilisation and organisation of Rome were at last prevailing over the chaos of the Dark Ages.
A very special kind of interest, moreover, belongs to the story of the Crusades in that the motive of the wars was the desire to rescue from the hands of unbelievers
Those holy fields
Over whose acres walked those blessed feet
Which, fourteen hundred year before, were nailed
For our advantage on the bitter cross.
But we shall see, as we read the story, that this was only a part of the real motive power which inspired and sustained the Holy War.
Even if the land of Palestine and the Holy City, Jerusalem, had never fallen into the hands of the Saracens, some such war was inevitable. The East was knocking at the doors of the West with no uncertain sound. An extraordinary force had come into existence during the four centuries that immediately preceded the First Crusade, which threatened to dominate the whole of the Western world. It was a religious force—always stronger and more effective than any other; and it was only repelled with the greatest difficulty by Christendom, inspired, not so much by the motive of religion, as by that curious mixture of romance and adventurous design which we call chivalry.
Let us try, then, first of all, to get some idea of these Men of the East, the Mohammedans or Saracens, who managed to keep Europe in a state of constant turmoil for upwards of five centuries, and to do that we must go back to the latter years of the sixth century after Christ.
About fifty miles from the shores of the Red Sea stands the city of Mecca, one of the few important towns to be found on the fringe of the great sandy desert of Arabia. During hundreds of years Mecca had been the venerated bourne of pilgrims, for, embedded in the walls of the sacred building known as the Kaaba, was the "pure white stone," said to have fallen from heaven on the day that Adam and Eve took their sorrowful way from the gates of Paradise.
The Arabs, or Saracens, of these early days were closely connected with their neighbours, the Jews of Palestine, and claimed the same descent from Abraham through Ishmael, the outcast son. They believed in the existence of God, whom, to some extent, they worshipped, under the name of Allah. But they were deeply interested in nature-worship: the sun, moon, and stars were their deities. They bowed down before the "pure white stone" in the Kaaba, now from its frequent handling rather black than white. They peopled the whole realm of nature—oceans, rivers, mountains, caves—with spirits good and evil, called "jinns" or genii, made, not of clay, like mortal men, but of pure flame of fire.
Once upon a time these jinns were said to have lived in heaven, and to have worshipped the Lord of Hosts; but having rebelled, under the leadership of Iblis, against Allah, they were cast forth, and descended to the earth, where they became sometimes a pest and annoyance to men, and sometimes their servants.
Many legends concerning these spirits are to be found in the Koran, the sacred book of the Mohammedans. One of these tells how the jinns were wont to roam round about the gates of heaven, peeping and listening and catching here and there a little of the converse of the angels. But these were only isolated words, or disjointed phrases; and the mischievous jinns, hoping that evil would come of these odds and ends of conversation separated from their context, whispered them industriously in the ears of the sons of men. These the latter, always eager to know more of the Unseen World, readily accepted, and invariably put a wrong interpretation upon them. Hence arose superstition, black magic, false prophecies, evil omens, and all such things as had in them the germ of truth, but had been misunderstood and misapplied.
From the midst of this imaginative and nature-worshipping people there arose the prophet who was to found one of the most powerful religious sects in the world.
In the year 570 A.D., in the city of Mecca, a boy child came to the young mother Amina, to comfort her in her widowhood for the husband who had died a few weeks before. Tradition has been active regarding the cradle of this child, the young Mohammed. He is said to have exclaimed at the moment of birth, "Allah is great! There is no God but Allah, and I am His prophet."
That same day an earthquake was reported to have overturned the gorgeous palace of Persia; a wild camel was seen in a vision to be overthrown by a slender Arab horse; and Iblis, the evil spirit, leader of the malignant jinns, was cast into the depths of ocean.
What is actually known about the matter is that the babe was presented to his tribe on the seventh day after his birth, and was named Mohammed, the "Praised One," in prophetic allusion to his future fame.
For the first five years of his life, according to Arabian custom, the child was sent to a foster-mother in the mountains that he might grow up sturdy and healthy. Soon after the end of that period, his mother died, and he was left to the care of his uncle, Abu Talib, a wealthy trader, who was so fond and proud of his nephew that he let the boy accompany him on many of his long caravan journeys to Yemen or Syria. Thus the young Mohammed became intimately acquainted with all sorts and conditions of men. He had no books, but he was an eager listener to the poems recited by the bards in the market-place of each great town. He quickly absorbed the legends and superstitions of his country, formed his own opinion about the idol-worship practised by many of the Arab tribes, and was present on a great historic occasion, when an oath was taken by his tribe in alliance with others, to be the champions of the weak and the avengers of the oppressed. Moreover, since his own home was at Mecca, the "Fair of all Arabia," the centre of trade for India, Syria, Egypt, and Italy, the boy had plenty of chances of acquiring that knowledge of the world which subsequently served him in good stead as a leader of men.
He grew up a silent, thoughtful youth, loved and respected by his companions, who named him El Amin, the "Faithful One." He was notable too for his good looks, for his bright dark eyes, clear brown skin, and for a curious black vein that swelled between his eyebrows when he was moved to anger. He had wide opportunities for thought and meditation, since, as was the case with most Arabs, his occupation was for years that of a shepherd on the hillsides of his native city. Eventually, at his uncle's wish, he became camel-driver and conductor of the caravan of a certain rich widow named Kadija. The long journey to Syria was undertaken with success, and on his return the widow Kadija looked upon the young man of twenty-five with eyes of favour. She imagined she saw two angels shielding him with their wings from the scorching sunshine, and, taking this for an indication that he was under the special protection of Allah, sent her sister to him, according to a common custom of Arabia, to intimate her willingness to be his bride.
So the poor camel-driver became the husband of the wealthy Kadija, and a very happy marriage it turned out to be. Six children came to gladden the peaceful home, of whom the youngest, Fatima, was to play a part in future history. To all appearances these were years of calm existence, almost of stagnation, for Mohammed; but all the time the inner life of the man was growing, expanding, throwing out fresh tentacles of thought and inquiry, as he brooded upon the condition, and especially upon the religious condition, of his fellow-countrymen. For the Arabs of his day were a degenerate race, much given to drinking and gaming and evil passions. They thought nothing of burying their girl-children alive after birth, as unworthy to be brought up. They had no heroic ideals, and their religion was becoming more and more vague and shadowy where it was not given over entirely to the worship of idols.
It was the Arab custom to keep the month Ramadan as a kind of Lent, in fasting, in seclusion and meditation; and Mohammed, during that period, was wont to retire to a cave in a mountain near Mecca, sometimes with Kadija, sometimes quite alone. There he was overtaken on one occasion by strange trances and visions in which uttered weird prophetic sentences. He subsequently confided to Kadija, who was with him at that time, that he had made the Great Discovery; that all these idols, and sacred stones, and empty phrases of religion were nothing—nothing at all. "That God is great, and that there is nothing else great. He is Reality. Wooden idols are not real; but He is real—He made us and protects us; hence We must submit to Allah, and strive after righteousness." This was to be the keynote of the faith to be known as Islam.
After this revelation had come to him, Mohammed continued his life of thought and meditation for some time, until he was nearly forty years of age. He may have spoken of his conviction to his friends, but he does not seem to have gained much sympathy, and rather he appears to have earned the reputation of a dreamer. But about the year 610, as he was wandering over the wild hillsides, the clear call came, as it is bound to come to the humble, listening soul. He had lain down to sleep when, in a vision, he heard three times his name repeated, and the third time saw the angel Gabriel—in whose existence both Arabs and Jews believed—who spoke to him and bade him
Cry! in the name of Allah!
In the name of Allah,
Who hath created man.
At first Mohammed was much disturbed by this message, which he did not clearly understand. He feared he was under the influence of magic, and was filled with dread of falling into the hands of jinns. After a visit to his home, he again sought the mountain, intending in his harassed state of mind to put an end to his life. Each time he attempted this, something restrained him, and as he sat at length in despair upon the ground wrapped in his cloak, the angel once more appeared, saying—
O thou that art covered,
Arise and preach,
And magnify Allah!
Purify thy garments,
Shun all evils,
Grant not money on usury,
Wait patiently for Allah.
When the trump shall blow shall be distress for unbelievers.
From that time the vocation of Mohammed was clear. He was to go forth and preach to a nation of idolaters that there was one God, and only one, who might claim their worship. Never again did he hesitate, nor, on the other hand, did he begin his work in haste. He still sojourned among the mountains, where he was visited by his uncle, Abu Talib, and by the little son of the latter, a boy called Ali.
"What calls you here, Mohammed?" asked the puzzled Abu, "and what religion do you now profess?"
Said Mohammed: "I profess the religion of Allah, of His angels and His prophets, the religion of Abraham. Allah has commissioned me to preach this to men, and to urge them to embrace it. Nought would be more worthy of thee, O my uncle, than to adopt the true faith, and to help me to spread it."
But Abu Talib replied: "Son of my brother, I can never forsake the faith of my fathers; but if thou art attacked, I will defend thee." Then to his young son Ali he continued: "Hesitate not to follow any advice he giveth thee, for Mohammed will never lead thee into any wrong way."
The first attempts of Mohammed to begin his work of conversion met with small success. We have good authority for the proverb that "a prophet has no honour in his own country," and in Mohammed's case his task was made supremely difficult by the fact that Mecca would no longer be the goal of thousands of pilgrims every year if the Arabs were to give up the worship of the idols of the Kaaba, which numbered, exclusive of the "pure white stone" itself, some three hundred and sixty-five images. Now the whole prosperity of the city depended upon the caravan trade brought by these pilgrims, as well as on the profits made out of providing food and shelter for such vast numbers. Realising this, Mohammed made no attempt at a public proclamation of the new faith for the first three years, but contented himself with training two or three converts to be his helpers in the future.
His faithful wife Kadija was with him heart and soul, and to her, first of all, he disclosed the details which the angel had revealed to him in a vision, as to the particular acts of ritual, forms of prayer, and actual doctrine which Islam, as their faith was called, demanded of its followers. The essential fact of this religion was a belief in Allah as the one true God, in a future life of happiness or misery after death, and in Mohammed himself as the Prophet of Allah, whom they were bound to obey. It was essentially a practical faith, however, and, in addition to prayer five times a day, the Islamite or Moslem must give alms to the poor, be perfectly honest in weighing and measuring, be absolutely truthful, and keep strictly to all agreements made. Many minor details were afterwards added to these, and the whole were gradually written down in the Koran, the sacred book of Islam. This, of course, was not done till many years later, when Mohammed had drawn up a moral and social code which he hoped would reform the whole world. In the meantime he had a hard struggle before him.
One of his first followers was the child Ali, who, though but eleven years old, became his constant companion in his lonely rambles, and eagerly received his instructions. A freed slave, and Abu Bekr, a man of official rank, enthusiastic for the new faith, were his next converts. In vain did Mohammed call together the members of his tribe, saying unto them—
"Never has an Arab offered to his people such precious things as I now present to you—happiness in this life, and joys for ever in the next. Allah has bidden me call men to Him—Who will join me in the sacred work and become my brother?"
Deep silence followed this appeal, broken only by the high, childish voice of little Ali, who cried out—
"I, Prophet of Allah, I will join you!"
Quite seriously Mohammed received the offer, saying to the assembled throng, "Behold my brother, my Kalif! Listen to him. Obey his commands."
Soon after this appeal to his own tribe, a spirit of active opposition arose among the men of Mecca, so much so that the chief men came to Abu Talib and warned him that if he did not prevail upon Mohammed to hold his peace and give up these new doctrines, they would take up arms against him and his supporters. Much alarmed at this protest, Abu Talib implored his nephew to keep his new-formed faith to himself. But Mohammed answered, "O my uncle, even if the sun should descend on my right hand and the moon on my left to fight against me, ordering me to hold my peace or perish, I would not waver from my purpose."
Then, thinking that the friend he loved so well was about to desert him, he turned away and wept. But the old Abu, touched to the heart, cried out, "Come back, O my nephew! Preach whatever doctrine thou wilt. I swear to thee that not for a moment will I desert thy side."
Opposition soon took the form of misrepresentation. The enemies of Mohammed would lie in wait for the pilgrims going up to the Kaaba and warn them to beware of a dangerous magician, whose charms sowed discord in the household, dividing husband and wife, parent and child. But this had the natural effect of making strangers much more curious about Mohammed than they would otherwise have been. They made their own inquiries, and though few converts were the result, the reputation of the Prophet, in a more or less misleading form, was gradually spread by them throughout the length and breadth of Arabia.
Meantime, Mohammed himself was the object of open insult in the streets of Mecca, as well as of actual violence. One effect of this, however, was to bring over to his side another uncle, Hamza by name who had been one of his fiercest opponents. Hearing of some new outrage, he hastened to the Kaaba and stood forth openly as the champion of the Prophet.
"I am of the new religion! Return that, if you dare!" he cried, dealing a vigorous blow at one of the angry and astonished assembly. They drew back in awe, and Hamza, the "Lion of Allah," became one of the most ardent followers of Islam.
The tide of persecution, however, was not stayed, and at length Mohammed, unable to protect his followers from the violence he was willing to endure himself, persuaded them to take refuge in Abyssinia, under the protection of the Christian king.
Furious at this, the men of Mecca placed Mohammed and his whole family under a ban for three long years, during which the Faithful nearly perished of hunger, for no man might buy of them or sell to them or have any kind of intercourse with them. This ban was removed at the end of three years, but then a worse blow fell upon the Prophet. Kadija, his faithful, loving wife, and Abu Talib, his friend and protector, both died. The death of Abu led to a renewal of persecution; very few fresh converts were made; failure met him on every side. The only ray of light in this period of gloom was the discovery that twelve pilgrims journeying from the distant city of Medina had already become followers of Islam from what they had heard of the new faith as taught by Mohammed. These men he gladly instructed more fully, and sent them back as missionaries to their own city.
In the midst of his depression and disheartened forebodings for the future, Mohammed was vouchsafed a marvellous vision or dream.
"Awake, thou that sleepest!" cried a voice like a silver trumpet, and there appeared to him an angel of wonderful brightness, who bade him mount the winged steed, Borak, the Lightning, and ascend to the Temple at Jerusalem. Thence by a ladder of light, Mohammed rose to the first heaven, made of pure silver, and lighted by stars suspended by chains of gold. There he was embraced as the chief of prophets by Adam, the first created man.
The Vision of Mohammed
The Vision of Mohammed
Thence he proceeded to the second heaven, which was of steel, and there he was greeted by Noah. The third heaven, where Joseph met him, was brilliant with precious stones. There too sat the Angel of Death, writing down the names of all who were to be born, and blotting out the names of those whose time had come to die. In the fourth heaven Aaron showed to him the Angel of Vengeance, in whose hands was a fiery spear. In the fifth Moses spoke with him and wept to see one who was going to lead to Paradise more of the Chosen People than he, their prophet. In the sixth, of marvellous brightness, Abraham occupied chief place; and Mohammed was even allowed to penetrate further to the seventh heaven, where Allah, His glory veiled, gave him instructions as to the doctrines of Islam, and bade him command his followers to utter fifty prayers a day.
When the Prophet returned to Moses, the latter pointed out that the number was too much to expect of Arabs, and bade him ask Allah to reduce it. In answer to his supplications, Allah said at first that forty prayers would be satisfactory, but Mohammed pleaded earnestly for further relief, and at last the number was fixed at five, at which it remains to this day. "Allahu akbar—Prayer is better than sleep! There is no God but Allah! He giveth life and He dieth not! O thou bountiful! Thy mercy ceaseth not! My sins are great, greater is Thy mercy! I praise His perfection! Allahu akbar!"
Still, five times a day, the peculiar cry of the "mullah" is heard from the tower of prayer, giving the signal for the follower of Islam to turn towards Mecca, throw himself on his face, and utter the prescribed words.
Much inspired by this wonderful dream, Mohammed was further encouraged by the news that seventy men of Medina had joined the ranks of Islam and were about to meet him on the hillside beyond Mecca, with intent to induce him, if possible, to take up his future abode in their city, leaving his birthplace to its fate. There, under the dark midnight sky, these men bound themselves to worship Allah only, to obey the Prophet, and to fight in defence of him and his followers.
"And what will be our reward?" asked one.
"Paradise!" replied Mohammed briefly.
And then the oath was sworn; while the Prophet, on his side, promised to live and die with his new converts when the time was ripe.
The meeting had, however, been watched by spies, who reported all to the men of Mecca; and a new persecution arose, so bitter that most of the "Faithful," as the followers of Mohammed came to be called, fled at once to Medina. Mohammed himself remained, hoping that thus he might turn the wrath of the idolaters upon himself and protect the flight of his children.
Presently, however, came information that forty men, one from each tribe, had sworn together to take his life; and forthwith Mohammed with Abu Bekr, his devoted friend, departed one dark night and shook off the dust of Mecca from his feet. Danger was so near that they dared not take the path to Medina, but made their way to a mountain, on whose rocky summit they found a small cave into which they crept at dawn of day.
Knowing what the end of the pursuit would mean, Abu began to lose nerve, and asked, "What if our pursuers should find our cave? We are but two."
"We are three," was the calm reply: "Allah is with us!"
Legend says that the pursuers actually approached the mouth of the cave and were about to investigate it. But in the early hours of the day Allah had caused a tree to grow up before it, a spider to weave its web across it, and a wild pigeon, most timid of birds, to lay eggs in a nest made in the branches; and the searchers, seeing these things, declared it impossible that any one could be within. A faithful friend provided them in secret with food and milk, and on the third night they began the journey to Medina.
"He is come! He is come!" cried the Faithful in Medina, flocking to meet the wayworn travellers as they entered the city.
And thus a new chapter was opened in the history of Islam.
CHAPTER II
Mohammed as Conqueror
He is come to ope
The purple testament of bleeding war.
SHAKESPEARE: Richard II.
The year which marked Mohammed's triumphant entry into Medina is known in the Mohammedan world as the Hegira, and counts as the Year One in their calendar—the year from which all others are reckoned. For the first time the faith of Islam was preached openly, and the claim of Mohammed to be merely one of the "prophets" gave place to a demand for acknowledgment as the chief of all, a demand calculated to arouse the antagonism of all other existing forms of religion. The other important development of his teaching at this time was that all faithful Moslems—the followers of the Prophet—must entirely abstain from the use of intoxicating drink.
Moreover, though at first Mohammed (possibly to please the Jews in Medina) had commanded that at the hour of prayer every Moslem should turn his face towards Jerusalem, in course of time, when he began to see the impossibility of uniting the Jewish believers with those of Islam, he suddenly, after the usual prostration, turned towards the Temple at Mecca. From that moment down to the present day the Moslem, wherever he is, follows this example at the fivefold hour of prayer.
At Medina, Mohammed married the young girl Ayesha, and, as permitted by the Moslem faith, soon brought other wives to the simply built house by the mosque which he and his converts were building just outside the city. Yet, though a man of fifty-three, the Prophet by no means intended to pass the rest of his life in ease and domestic comfort. He had been forced by violence to flee from Mecca. He now conceived it his duty to make himself master of his native city by means of the sword.
The sons of the desert are born fighters, and whether his motive was to enforce the Moslem faith at the peril of the sword, or merely to assert his personal rights, the fact remains that he had no difficulty whatever in rallying to his standard a small though most enthusiastic army.
An attempt to seize a rich caravan belonging to a merchant of Mecca was the signal for battle. The forces of Mecca, hastily gathered, went out against the Moslem host, and, after hard fighting, were dispersed. There was joy in Medina when the "swift dromedary" of the Prophet appeared at the house of prayer and the news was made known; but in Mecca was bitter hatred and woe, fitly expressed in the grim words of the wife of the slain leader of the caravan: "Not till ye again wage war against Mohammed and his fellows shall tears flow from my eyes! If tears would wash away grief, I would now weep, even as ye; but with me it is not so!"
From that time Mohammed gave up all pretence of winning converts by peaceable methods; henceforth he was to live and die a man of the sword. Deterioration of character was a more or less natural outcome of this change. It may have been necessary to invent visions in order to convince the ignorant people of Medina that their victory was due, not to their own strength, but to the aid of the angels of Allah, who would always fight upon their side; but we cannot say the same of the applause, given openly by Mohammed in the mosque, to the cold-blooded murderer of a woman who had composed some verses throwing doubt upon the right of the Prophet to glory in the death of the men of his own tribe. Nor was this the only instance of revenge and cruelty. It was but too clear that Mohammed, from a calm and peaceful prophet, had been transformed into a warlike chieftain, bent on subduing all others to his will. When Mecca declared battle, he went out to the field, clad in full armour, sword in hand. At first all went well with the Moslems. Then Mohammed was struck in the mouth and cheek, and a cry went up, "The Prophet is slain! Where is now the promise of Allah?" Their cry was drowned in the triumphant shouts of the men of Mecca, "War hath its revenge; Allah is for us—not for you!"
The day was lost; and it needed all the Prophet's ingenuity to account for it satisfactorily to those whom he had so often assured of the certain protection of Allah. From that time possibly dates the belief of the Moslems that he who dies in battle against the unbeliever is so certain of the joys of Paradise that it is the survivor rather than the slain who should be pitied.
Meantime, before the contest with Mecca could be finally settled, Mohammed undertook to crush, once for all, the Jewish power in Arabia. It seems strange that there should have been such hostility between Jews and Moslems, seeing that both claimed the God of Abraham as the object of their worship; but this was now lost sight of in view of the natural refusal of the former to acknowledge Mohammed as the chief of all prophets, and his sacred book, the Koran, as superior to their "Book of the Law," the Old Testament. By dint of persecuting those who dwelt within the walls of Medina, and of besieging their cities elsewhere, Mohammed compelled the Jews to migrate to Syria, leaving their abandoned lands and cities to him. The event finds special mention in the Koran.
"Allah it is who drove out the People of the Book, (the Jews), who believed not, to join the former exiles. Ye thought not they would go forth; verily, they thought that their fortresses would defend them against Allah; but Allah came upon them from a quarter unexpected and covered their hearts with dread."
Soon after this event, Ali, his faithful nephew, was still more closely united with Mohammed by his marriage with Fatima, the Prophet's daughter; and thus he of whom Mohammed was wont to say, "I am the city of wisdom, but Ali is its door," was joined to one of the "four perfect women" spoken of by the Prophet.
It was now six years since Mohammed had left Mecca, during which time he had never ceased to yearn and plan for his triumphant return. The Kaaba, save for its idols, was sacred to him as the home of the worship of Allah, and his heart was bitter within him when he reflected that he and his followers had been so long forbidden the yearly pilgrimage thither. So he determined to put the temper of the Meccans to the test by making a pilgrimage, with a sufficient number of followers to resist any aggressive act of hostility. As they approached the sacred borders, the camel of Mohammed refused to go further. "The creature is obstinate and weary," said the Moslems. "Not so," answered Mohammed, "the hand of Allah restrains her. If the Meccans make any demand of me this day, I will grant it. Let the caravan halt." "There is no water here," they cried in dismay, "how shall we halt?" But Mohammed ordered that a dried-up well should be opened, and at once water bubbled up to the surface.
Still more surprised were the Moslems, all of whom were burning to fight, when they found the Prophet quietly accepting the terms offered by the men of Mecca, when they promised to permit future pilgrimages, though they would not allow him to enter the city on that occasion.
Once recognised by his own birthplace, Mohammed determined to bring about his most ambitious project, and to summon all the kingdoms of the earth to acknowledge Islam.
He even had a signet-ring engraved with the words "Mohammed, the Apostle of Allah," and, in a spirit of sublime self-confidence, sent it to the King of Persia, to the Byzantine Emperor Heraclius, and to the rulers of Syria, Abyssinia, and Egypt. Nothing came of it, of course, and meantime the earlier desire of his heart had been gratified. The pilgrimage to Mecca had been undertaken in safety, and the Prophet had worshipped after the manner of Islam within the very walls of the sacred Kaaba.
That same year saw the Moslems on the march against the forces of Rome herself. One of the Prophet's envoys had been put to death by the Christian chieftain of a Syrian tribe, which was under Roman rule; and the little Moslem army at once set out from Medina to avenge him. Little did Mohammed know of the Roman military power when he sent forth his men with such high words of courage. The Moslem troops advanced, crying "Paradise! how fair is thy resting-place! Cold is the water there and sweet the shade! Rome! Rome! The hour of thy woe draweth nigh! When we close with her, we shall hurl her to the dust."
Instead of this, a discomfited rabble made their way back to Medina in hot haste, to be received with cries of "Oh, runaways! Do ye indeed flee before the enemy when fighting for Allah?"
Nor did the conquest of several wandering desert tribes soothe the wounded pride of the Prophet. He could only be consoled by his next project of making himself master of Mecca, the Holy City, itself. He was strong enough now to put ten thousand of his followers in the field, and with these, after a rapid and secret march, he encamped on the hills above the city, where his ten thousand twinkling watch-fires could strike terror into the hearts of the inhabitants. That night a chieftain of the men of Mecca, going forth in the darkness to reconnoitre the enemy, was captured and brought before the Prophet. Threatened with death, he agreed to embrace the faith of Islam, and was forthwith sent back to his city with this message:—
"Every Meccan who is found in thy dwelling; all who take refuge in the Kaaba; and whosoever shutteth the door of his own house upon his family, shall be safe: haste thee home!"
The army followed hard upon his heels, fearing treachery; but the new-made convert kept faith; and when they entered Mecca, it was like a city of the dead.
The first act of Mohammed was to destroy the idols in the Kaaba, and to sound the call for prayer from its summit. But except in the case of a few rebellious spirits, no blood was shed, and no cruelty shown to those who had once been his persecutors. The chiefs of the Meccans indeed came before him, fearing the worst; and of them he asked, "What can you expect at my hands?"
"Mercy, O generous brother," they answered.
"Be it so; ye are free!" was the Prophet's reply.
"Thus, after an exile of seven years, the fugitive missionary was enthroned as the Prince and Prophet of his native country."[1]
In the years that followed his triumphant possession of Mecca, all the tribes and cities from the Euphrates to the head of the Red Sea submitted to Mohammed, who thus became the founder of a new empire as well as of a new religion. Many of these tribes were Christian, and to them the Prophet always showed the utmost kindness and toleration for their worship. As the enemies of the hated Jews they had a special claim on his favour; and it was no doubt to his own advantage to be on good terms with a religion destined to be the most powerful in the world.
During the last four years of his life the strength of the Prophet began to flag under the incessant demands made upon it. He was now over sixty years of age, and, just as he was proposing to undertake a new raid into Roman territory, he was attacked by a high fever. Recovering for a time, he appeared once more in the mosque at the time of prayer. Returning to his couch, his great and increasing weakness warned him that the end was near.
"O God, pardon my sins!" he faltered. "Yes—I come—among my fellow-citizens on high."
Thus he died, in the tenth year after the Hegira.
CHAPTER III
The Spread of Islam
Swift and resistless through the land he passed,
Like that bold Greek who did the East subdue,
And made to battles such heroic haste
As if on wings of victory he flew.
DRYDEN: On Cromwell.
Of those sovereigns visited by the envoys of Mohammed and bidden to give their allegiance to the Prophet, was Khosru, King of Persia, who, in utter disdain of such a demand, tore the letter to pieces.
"Beware, O king," said the messenger as he departed, "for in the days to come your kingdom shall be treated as you have treated the written words of the Prophet."
The idea of an unknown sect from an Arabian desert attacking the power of the "Great King" seemed preposterous to those who heard, for Persia was then at the height of one of her spasmodic periods of success. Some eighteen years before the envoy of Islam appeared at his court the king had covered his empire with glory by the capture of Jerusalem (611 A.D.), then in the hands of Rome, and inhabited chiefly by Christians. On this occasion the Jews throughout Palestine rose on his behalf with the object of exterminating the Christians, ninety thousand of whom are said to have perished. "Every Christian church was demolished, that of the Holy Sepulchre was the object of furious hatred; the stately building of Helena and Constantine was abandoned to the flames; the devout offerings of three hundred years were rifled in one sacrilegious day."[1] Fortunately for future ages, the great church, built by the pious Helena over the place where the body of Christ had lain, was not entirely destroyed; but—a worse blow still to the Christian inhabitants—the True Cross was taken from its sacred hiding place and carried Into Persia.
Egypt had also fallen into the hands of the conquering Khosru, when at length Heraclius, the Emperor of the East, "slumbering on the throne of Constantinople," awoke, drove the Persian from Syria and Egypt, restored the ruined churches of Jerusalem, and brought back in triumph the Cross to the Holy City.
The preceding year had seen the fall of Khosru, and peace concluded between the Empires of Rome and Persia; eight years later Jerusalem was in the hands of the Saracens (637 A.D.).
The years intervening between this event and the death of Mohammed had been utilised by the sons of Islam in making a series of conquests, which seem well-nigh miraculous. We can indeed only account for them by the fact that the contest was between a race of fighters, stirred by their new faith to a perfect frenzy of enthusiasm, and the remnants of Empires far gone in decay.
Yet, even so, there was no light task. Chaldaea and Babylonia, perhaps the most ancient empires in the world, fell before the sword of Islam only after a long and terrible struggle. The bloodshed on both sides was appalling, but the ever-increasing numbers of Moslems were always providing fresh recruits, eager to win victory or Paradise. Even when they were less numerous than their enemies, they more than made up for it by the determination and obstinacy of their attacks.
Emboldened by this success, the Saracens flung themselves upon the Empire of Persia. Three months after the great battle of Cadesia, the "white palace" of Khosru was in their hands, and the remnants of the Persian hosts had fled before them.
The story of Harmozan, the Prince of Susa, Persia's most important city, shows the craft of the native Persian, and the binding nature of the Islamite promise. Brought before Omar the Caliph of Islam, stripped of his gorgeous robes, bullied and insulted, Harmozan complained of intolerable thirst. They brought him a cup of water, which he eyed askance.
"What ails the man?" cried Omar. "I fear, my lord, lest I be killed even as I drink," confessed Harmozan. "Be of good courage," replied the Caliph, "your life is safe till you have drunk the water." Instantly the crafty ruler dashed the cup to the ground, and when Omar would have avenged his deceit, the bystanders promptly reminded him that the word of a Moslem is as sacred as an oath. Harmozan was liberated, and became speedily a convert to a religion which taught so well how to "keep faith."
While these conquests were being made in the East, the forces of Omar had been making equal progress in the West.
Palestine was their destination, and Damascus, that famous city, the centre of immense trade, their first prey.
From thence they advanced upon Jerusalem, taking town after town on the way. A siege of four months convinced the Christian Patriarch that it was hopeless to hold out longer. All he now demanded was that Omar himself should come to take possession, on the ground that it was written in the sacred book of the Jews that the city should one day fall into the hands of a king having but four letters in his name.
In Arabia the word "Omar" fulfilled this condition, and forthwith the Caliph arrived, in the plainest garb, riding upon a camel, and bearing with him his pouch of grain and dates and his skin of water.
To meet him came the chieftains he had sent out two years before, clad in the rich cloths of Damascus.
"Is it thus ye come before me?" cried Omar in disgust, throwing a handful of sand in their faces. Dismayed for a moment, they recollected themselves, and, opening their gorgeous robes, revealed the armour beneath.
"Enough!" cried the Caliph. "Go forward!"
The terms arranged were by no means harsh, though clearly marking the inferior position of the conquered Christians. No crosses were to be shown, nor church bells rung in the street. A Christian must rise and stand in the presence of a Moslem. The latter might practise his religion and use his church undisturbed; but the great mosque of Omar was to rise over the ruined altar of the temple and over the sacred stone upon which the patriarch Jacob had once rested his head.
Strange as it may seem, the two races settled down side by side in peace and friendship. Both acknowledged the holiness of the Israelites of old, whose bones lay buried in the neighbourhood of the Holy City. Within its walls the Mohammedans treated with respect, if not with reverence, the worship of Him whom they regarded as a prophet not far inferior to their own. Thus four centuries rolled quietly away, until the old distinction between conquerors and conquered had almost ceased to exist, and pilgrims from all parts of Christendom were welcomed by Christian and Moslem alike.
Meantime the forces of Islam threatened to overrun the greater part of the known world. The Saracens "rode masters of the sea," throughout the Greek archipelago; their sway was recognised towards the East up to the sources of the Euphrates and Tigris, to the North they had spread over Asia Minor deep to the very walls of Constantinople, the seat of the Eastern Empire.
Egypt was conquered by Amrou, one of the most famous generals of the Caliph Omar. With Egypt fell Alexandria, a city renowned for its learning, and especially for its magnificent library, through the civilised world.
"I have taken," Amrou told the Caliph, "the great city of the West. It contains four thousand palaces, four thousand baths, four hundred theatres or places of amusement, twelve thousand shops for the sale of vegetable food, and forty thousand tributary Jews. The town has been subdued by force of arms, without treaty or capitulation, and the Moslems are impatient to seize the fruits of their victory."
Fortunately for the inhabitants, who were the last to be referred to, Omar would not allow slaughter or pillage. But if the tale be true, the fate of the famous library of Alexandria shows very clearly the narrow limits of Saracen culture in those days.
A learned scholar of the city, who had won the liking and respect of Amrou, entreated that the library might be given over to him, as the Moslems would have no use for it. The question was referred to Omar, who replied, "If these writings of the Greeks agree with the Book of God, they are useless, and need not be preserved; if they disagree, they are harmful, and should be destroyed." And forthwith the priceless volumes were committed to the flames.
Six years later (647 A.D.) the warrior Othman accomplished the conquest of Northern Africa; and a little more than sixty years later, a small expedition of Saracens crossed the Straits of Gibraltar and set foot in Spain. Their leader, Tarif, gave his name to the place (Tarifa) where he landed, and likewise to the "tariff" or "duty" levied upon the vessels which passed through the straits.
At Xeres they were met by Roderick, the "last of the Goths," who was killed, and whose army was put to flight by the forces of the Saracens, or Moors as they were called after their settlement in Mauretania or Morocco, just across the straits. But the conquest of Spain by the Moors, teeming as it is with romantic interest, is too long to be related here, and we must retrace our steps to the East.
By the end of the first half of the eighth century, and only a little over a hundred years after Mohammed's death, the Saracens had brought their career of conquest almost to an end, and were firmly established as "the most potent and absolute monarchs of the globe." One determined attempt, indeed, was made during the latter half of the century to take Constantinople, the capital of the Eastern Empire. A battle was fought beneath the walls of the city, and the Saracens were victorious; but they were prevailed upon to retire on the promise of an immense yearly tribute.
The beginning of the ninth century saw the Eastern and Western worlds ruled respectively by those two famous monarchs of history and romance, Haroun-Al-Raschid and Charlemagne. The first is familiar to most of us through the enchanting pages of the Arabian Nights, but history unfortunately gives us a darker portrait of the renowned Caliph, painting him as a jealous and selfish tyrant. He was, however, a patron of literature and of art, which distinguishes him from his predecessors, who were merely warriors. He could fight, too, on occasion, both with tongue and sword. A new Emperor of Constantinople chose to refuse the tribute promised by the late Empress in these words.
"Nicephorus, King of the Greeks, to Haroun, King of the Arabs.
"The late Queen was too humble; she submitted to pay tribute to you, though she should have exacted twice as much from you. A man speaks to you now; therefore send back the tribute you have received, otherwise the sword shall be umpire between me and thee."
The Caliph replied in unmistakable terms—
"In the name of Allah, most merciful!"
"Haroun-al-Raschid, Commander of the Faithful, to Nicephorus, the Roman dog.
"I have read thy letter, O thou son of an unbelieving mother! Thou shalt not hear, but thou shalt see my reply."
Pilgrims of the XIth Century journeying to the Holy City
Pilgrims of the XIth Century journeying to the Holy City
Forthwith a huge force crossed over into the domains of Nicephorus, and only the promise to pay the tribute twice, instead of once a year, induced the Caliph to withdraw his forces.
To us, however, the most interesting incident of his reign is the link that was forged between East and West when the great Haroun courteously received the ambassadors of Charlemagne at his court in Bagdad. He may have been prompted only by a desire to obtain the Great Emperor of the West as his ally against the Emperor of the Eastern Empire, but there seems little doubt that Haroun actually sent to Charlemagne the keys of the Holy Places at Jerusalem, declaring that the city belonged first and foremost to the Champion of Christendom.
Charlemagne did not hesitate to avail himself of this generosity. Fifty years later, a monk of Brittany, named Bernard the Wise, described how he was lodged at the hospital of the most glorious Emperor Charles, wherein are received all pilgrims who speak Latin, and who come for a religious reason. There, too, he discovered the fine library founded by Charlemagne close by, in the Church of the Blessed Virgin. He speaks in high terms of the relations existing between Christians and Moslems, both at Jerusalem and in Egypt.
"The Christians and Pagans," he says, "have there such peace between them that, if I should go a journey, and in this journey my camel or ass which carried my burdens should die, and I should leave everything there without a guard, and go to the next town to get another, on my return I should find all my property untouched."
Thus, in peace and security, the long stream of pilgrims from the West flowed towards the Holy City until the beginning of the eleventh century. Then came, quite suddenly, a terrible interval of persecution. The reigning Caliph, El Hakim, became, as he grew up, a fierce and fanatical madman. Inflamed, it is said, by the report of the Jews, who warned him that unless he put a stop to the crowds of pilgrims he would soon find himself without a kingdom, he instituted a fierce persecution of the Christians, and commanded that the Church of the Holy Sepulchre should be destroyed. Another furious outburst was directed against the Jews themselves, as well as the Christians. Many were killed, and many of their churches laid low.
Just before his end a fit of remorse seized El Hakim, and he commanded that the churches of the Christians should be restored. Before he could again change his mind, he was assassinated by command of his own sister, as being a dangerous madman.
A brief interval of toleration followed, which was but the lull before the storm; for an outbreak of terrible persecution was to come, an outbreak which was the immediate cause of the First Crusade.
CHAPTER IV
The Rise of Chivalry
A knight there was, and that a worthy man,
That fro the tyme that he first began
To riden out, he loved chivalrie,
Trouthe and honour, freedom and curteisie.
CHAUCER: The Prologue.
During the interval of comparative peace that followed the downfall of the mad Caliph Hakim, a new spirit of religious devotion began to awaken in Christendom.
This was, to a large extent, a reaction from a truly "dark age"—the period which immediately preceded the end of the tenth century. Famine and pestilence had devastated Europe, and had resulted in absolute demoralisation of the population. Travellers went their way in fear not only of robbery, but of a far worse fate. It was whispered that men, women and children had been waylaid in forest depths, torn to pieces, and devoured alive by human wild beasts. The Church, in her efforts to bring about a better state of things, resorted to counsels of despair, and began to preach, in every part of Christendom, that the end of the world was at hand, and that the appointed time was the thousandth year after the birth of Christ.
The result was an outburst of intense religious excitement which did much to check the progress of evil and outrage. It had a practical outcome, too, as is seen in that curious institution known as the Truce of God. In joining this, every knight took an oath not to commit sacrilege; to treat all travellers with respect; to "keep the peace" during the sacred days of each week—that is, from Wednesday evening to Monday morning; not to fight for purposes of private revenge, and always to defend and keep sacred the persons of women. Here we have clearly the foundation of that spirit of chivalry which plays such a prominent part in the Story of the Crusades.
The appointed time for the end of the world came and went, but the spirit of devotion remained. A new interest was awakened in the scenes of the life-work of the Saviour, and crowds of pilgrims, young and old, of all ranks and professions, hastened to undertake the long and toilsome journey to the Holy Land.
Many of these suffered under the persecution of Hakim; and even after his time, though no active measures were taken against them, they were not received with the favour shown in former days. But this only added zest to the enterprise. To visit the Church of the Holy Tomb, and to return and build a church in his own land, became the ambition of every man of wealth and high rank; while the poor palmer, with his staff and hat decorated with palm sprigs or cockle-shells, became a well-known figure upon the roads of every country in Europe.
Says a writer of that day, "At the time there begun to flow towards the Holy Sepulchre so great a multitude as, ere this, no man could have hoped for. First of all went the poorer folk, then men of middle rank, and lastly, very many kings and counts, marquises and bishops; aye, and a thing that had never happened before, many women bent their steps in the same direction."
Things were made a little easier for them by the conversion of the Huns to Christianity; for this enabled the pilgrims to pass along the land route through Hungary instead of crossing the Mediterranean and travelling through Egypt.
Robert the Magnificent, the father of William, the future "Conqueror," was among these eleventh century pilgrims, and he, like many another, died before he could return home.
Sweyn, the eldest and worst of the sons of Godwin, was another; and Eldred, Bishop of York in the days of William the Conqueror, made the little realm of England famous at Jerusalem by his gift before the Holy Sepulchre of a wonderful golden chalice.
Side by side with this spirit of religious zeal there grew up and developed that remarkable body of sentiment and custom known as chivalry.
Chivalry has been described as the "whole duty of a gentleman"; and when we realise the condition of barbarism, brutality, and vice out of which even Western Christendom was only just emerging in the eleventh century, we can see how important was the work it had to do. Religion, Honour, Courtesy—those were the three watchwords of the knight of chivalry, and they covered a wide area of conduct.
The education of a knight began at the age of seven, and commenced with the personal service, which was regarded in those days as a privilege. The small boy was proud to hold the wine-cup behind the chair of his lord, or his stirrup when he rode on horseback. For the next seven years, though much of his time was spent in waiting upon the ladies of the household, who taught him reading, writing, music, and the laws of chivalry, he also learnt the duties of a squire—how to hunt and hawk, and to look after the kennels and the stables. At the age of fourteen the boy might be called a squire, when his duty, in addition to those mentioned, would be to carve for his lord at table, tasting the food first himself for fear of poison; and also, of course, to attend upon him at all times. Thus he had to arm him for battle, to see that his weapons were in perfect condition, to fight by his side, and to lie before his door while he slept.
When the squire had mastered all his duties and obligations, he had then to "win his spurs," that is, to perform some deed of valour that should prove him worthy of knighthood.
The ceremony of girding on his armour was largely a religious one. The whole of the previous night was spent by him on his knees with his sword held upright between his hands, before the altar upon which his armour was laid. Thus he dedicated himself by prayer and fasting to the service of God, and on the morrow was solemnly consecrated by the Church to his high office, before the armour was actually buckled on.
This last part of the ceremony was the privilege of some fair damsel, to whom the knight was bound to give devotion and respect. "To do the pleasure of ladies was his chief solace and the mainspring of his service."
Another of the features of chivalry was that of "brotherhood-in-arms," by which two knights vowed eternal faith and love to one another. They dressed alike, wore similar armour, prayed together, supported each other in battle and in any kind of quarrel, and had the same friends and enemies.
That their devotion to the rules of chivalry was a very real thing is proved over and over again by the conduct of the knights who took part in the Crusades. It is well expressed by Tristan, in one of the most famous romances of the chivalric age. As he lay dying, he said to his squire, "I take leave of chivalry which I have so much loved and honoured. Alas! my sword, what wilt thou do now? Wilt thou hear, Sagremor, the most shameful word that ever passed the lips of Tristan? I am conquered. I give thee my arms, I give thee my chivalry."
It took many a long year to bring to perfection this great institution, with all its rules and regulations, and chivalry was but in its infancy when the First Crusade began. The two movements developed together, and many a chivalric lesson was learnt by the knights of Christendom from the Moslems of the East. Perhaps, however, one of the most marked effects of the Crusades upon this greatest of mediÆval institutions was the welding together of the various nations of Europe in a common knighthood, bound by the same rules and codes of honour, and fighting for the same cause.
"All wars and brigandage came to an end. The Crusade, like the rain, stilled the wind."
Out of this combination of the spirit of chivalry, with that of the Crusades themselves, sprang certain military orders, which play a very prominent part in the history of the time.
The first of these was known as the Order of the Knights Hospitallers. About the middle of the eleventh century a guest-house or "hospital," where pilgrims could be entertained, was established by a company of Italian merchants, in connection with the Church of St Mary, opposite that of the Holy Sepulchre, in Jerusalem. This hospital, dedicated to St John, was managed by Benedictine monks, under one called the "Guardian of the Redeemer's Poor." When the First Crusade was over, its hero, Godfrey of Boulogne, visited the place and found that these good monks had devoted themselves during the siege of Jerusalem to the care of the sick and wounded Christians, giving them the best of all they possessed, and living themselves in the utmost poverty. Godfrey at once endowed the Hospital of St John with lands and money, and set up one Gerard as its first Grand Master. A new and splendid church was built for the monks, and a habit or dress was prescribed for their use, consisting of a black robe with a cross of eight points in white linen upon it—the famous Maltese Cross of later days.
Early in the twelfth century, this company of priests and holy laymen was changed by its second Grand Master into a military order, bound to carry on the same kind of charitable work in tending the sick and wounded, but specially to defend the Holy Sepulchre by force of arms. Many of this order of "Brothers" had been originally knights who had retired from the world and taken religious vows; hence it was said that the changes merely "gave back to the brethren the arms that they had quitted." These were now distinguished from the rest by a red surcoat with the white cross worn over armour.
Except for the obligation of fighting the vows were not changed, and these Knights Hospitallers owed the same allegiance to the three-fold laws of obedience, chastity, and poverty as ordinary monks. The brethren were to be the "servants of the poor"; no member could call anything his own; he might not marry; he could use arms only against the Saracen; but he was independent of any authority save that of the Pope.
This Order became immensely popular; in the thirteenth century it numbered fifteen thousand knights, many of them drawn from the noblest houses of Christendom; and it is much to its credit that, at a time when chivalry had become little more than a name, it upheld the old traditions even when it had been driven from Palestine, and forced to find a new home for itself at Rhodes. Driven from thence in the sixteenth century, the Knights of St John were settled by the Emperor Charles V. at Malta, where they remained until the days of the French Revolution.
The Order of the Knights Templars was founded early in the twelfth century by Baldwin, then King of Jerusalem, as a "perpetual sacred soldiery," whose special object was to defend the Holy Sepulchre and the passes infested by brigands which led the pilgrims to Jerusalem. Their headquarters was a building granted them by Baldwin, close to the temple on Mt. Moriah. War was their first and most important business, though they were bound by their rule to a certain amount of prayer and fasting. The latter was, however, easily relaxed, and "to drink like a Templar" became a proverb.
In every battle of the Holy War these two Orders took a prominent part; the post of honour on the right being claimed by the Templars, that on the left by the Hospitallers. Unlike most other knights, the Templars wore long beards, and from their dress of white, with a large red cross upon it, they gained the title of the Red-Cross Knights.
You will, no doubt, remember that Spenser's knight in the first book of the Faery Queene was of that order.
And on his breast a bloudy cross he bore
In dear remembrance of his dying lord.
Their banner was half black, half white; "fair and favourable to the friends of Christ, black and terrible to His foes."
