The Knights Templars. Addison Charles Greenstreet

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СКАЧАТЬ feeling, and the sensation vibrated to the heart of Europe.” Then arose the wild enthusiasm of the crusades, and men of all ranks, and even monks and priests, animated by the exhortations of the pope and the preachings of Peter the Hermit, flew to arms, and enthusiastically undertook “the pious and glorious enterprize” of rescuing the holy sepulchre of Christ from the foul abominations of the heathen.

      When intelligence of the capture of Jerusalem by the Crusaders (A. D. 1099) had been conveyed to Europe, the zeal of pilgrimage blazed forth with increased fierceness: it had gathered intensity from the interval of its suppression by the wild Turcomans, and promiscuous crowds of both sexes, old men and children, virgins and matrons, thinking the road then open and the journey practicable, successively pressed forwards towards the Holy City. The infidels had indeed been driven out of Jerusalem, but not out of Palestine. The lofty mountains bordering the sea coast were infested by warlike bands of fugitive Mussulmen, who maintained themselves in various impregnable castles and strongholds, from whence they issued forth upon the high-roads, cut off the communication between Jerusalem and the sea-ports, and revenged themselves for the loss of their habitations and property by the indiscriminate pillage of all travellers. The Bedouin horsemen, moreover, making rapid incursions from beyond the Jordan, frequently kept up a desultory and irregular warfare in the plains; and the pilgrims, consequently, whether they approached the Holy City by land or by sea, were alike exposed to almost daily hostility, to plunder, and to death.

      To alleviate the dangers and distresses to which they were exposed, to guard the honour of the saintly virgins and matrons, and to protect the gray hairs of the venerable palmer, nine noble knights, who had greatly distinguished themselves at the siege and capture of Jerusalem, formed a holy brotherhood in arms, and entered into a solemn compact to aid one another in clearing the highways, and in protecting the pilgrims through the passes and defiles of the mountains to the Holy City. Warmed with the religious and military fervour of the day, and animated by the sacredness of the cause to which they had devoted their swords, they called themselves the Poor Fellow-soldiers of Jesus Christ. They renounced the world and its pleasures, and in the holy church of the Resurrection, in the presence of the patriarch of Jerusalem, they embraced vows of perpetual chastity, obedience, and poverty, after the manner of monks. Uniting in themselves the two most popular qualities of the age, devotion and valour, and exercising them in the most popular of all enterprises, they speedily acquired a famous reputation.

      At first, we are told, they had no church, and no particular place of abode, but in the year of our Lord 1118, (nineteen years after the conquest of Jerusalem by the Crusaders,) they had rendered such good and acceptable service to the Christians, that Baldwin the Second, king of Jerusalem, granted them a place of habitation within the sacred inclosure of the Temple on Mount Moriah, amid those holy and magnificent structures, partly erected by the Christian Emperor Justinian, and partly built by the Caliph Omar, which were then exhibited by the monks and priests of Jerusalem, whose restless zeal led them to practise on the credulity of the pilgrims, and to multiply relics and all objects likely to be sacred in their eyes, as the Temple of Solomon, whence the Poor Fellow-soldiers of Jesus Christ came thenceforth to be known by the name of “the Knighthood of the Temple of Solomon.”

      By the Mussulmen, the site of the great Jewish temple on Mount Moriah has always been regarded with peculiar veneration. Mahomet, in the first year of the publication of the Koran, directed his followers, when at prayer, to turn their faces towards it, and pilgrimages have constantly been made to the holy spot by devout Moslems. On the conquest of Jerusalem by the Arabians, it was the first care of the Caliph Omar to rebuild “the Temple of the Lord.” Assisted by the principal chieftains of his army, the Commander of the Faithful undertook the pious office of clearing the ground with his own hands, and of tracing out the foundations of the magnificent mosque which now crowns with its dark and swelling dome the elevated summit of Mount Moriah.

      This great house of prayer, the most holy Mussulman Temple in the world after that of Mecca, is erected over the spot where “Solomon began to build the house of the Lord at Jerusalem on Mount Moriah, where the Lord appeared unto David his father, in the place that David had prepared in the threshing-floor of Ornan the Jebusite.” It remains to this day in a state of perfect preservation, and is one of the finest specimens of Saracenic architecture in existence. It is entered by four spacious doorways, each door facing one of the cardinal points; the Bab el D’Jannat, or gate of the garden, on the north; the Bab el Kebla, or gate of prayer, on the south; the Bab ib’n el Daoud, or the gate of the son of David, on the east; and the Bab el Garbi, on the west. By the Arabian geographers it is called Beit Allah, the house of God, also Beit Almokaddas, or Beit Almacdes, the holy house. From it Jerusalem derives its Arabic name, el Kods, the holy, el Schereef, the noble, and el Mobarek, the blessed.

      The crescent had been torn down by the crusaders from the summit of this great Mussulman Temple, and replaced by an immense golden cross, and the edifice was consecrated to the services of the christian religion, but retained its simple appellation of “The Temple of the Lord.” William, Archbishop of Tyre and Chancellor of the Kingdom of Jerusalem, gives an interesting account of the building as it existed in his time during the Latin dominion. He speaks of the splendid mosaic work on the walls; of the Arabic characters setting forth the name of the founder, and the cost of the undertaking; and of the famous rock under the centre of the dome, which is to this day shown by the Moslems as the spot whereon the destroying angel stood, “with his drawn sword in his hand stretched out over Jerusalem.”1 This rock, he informs us, was left exposed and uncovered for the space of fifteen years after the conquest of the holy city by the crusaders, but was, after that period, cased with a handsome altar of white marble, upon which the priests daily said mass.

      To the south of this holy Mussulman temple, on the extreme edge of the summit of Mount Moriah, and resting against the modern walls of the town of Jerusalem, stands the venerable christian church of the Virgin, erected by the Emperor Justinian, whose stupendous foundations, remaining to this day, fully justify the astonishing description given of the building by Procopius. That writer informs us that in order to get a level surface for the erection of the edifice, it was necessary, on the east and south sides of the hill, to raise up a wall of masonry from the valley below, and to construct a vast foundation, partly composed of solid stone and partly of arches and pillars. The stones were of such magnitude, that each block required to be transported in a truck drawn by forty of the emperor’s strongest oxen; and to admit of the passage of these trucks it was necessary to widen the roads leading to Jerusalem. The forests of Lebanon yielded their choicest cedars for the timbers of the roof, and a quarry of variegated marble, in the adjoining mountains, furnished the edifice with superb marble columns.2 The interior of this interesting structure, which still remains at Jerusalem, after a lapse of more than thirteen centuries, in an excellent state of preservation, is adorned with six rows of columns, from whence spring arches supporting the cedar beams and timbers of the roof, and at the end of the building is a round tower, surmounted by a dome. The vast stones, the walls of masonry, and the subterranean colonnade raised to support the south-east angle of the platform whereon the church is erected, are truly wonderful, and may still be seen by penetrating through a small door, and descending several flights of steps at the south-east corner of the enclosure. Adjoining the sacred edifice, the emperor erected hospitals, or houses of refuge, for travellers, sick people, and mendicants of all nations, the foundations whereof, composed of handsome Roman masonry, are still visible on either side of the southern end of the building.

      On the conquest of Jerusalem by the Moslems, this venerable church was converted into a mosque, and was called D’Jamé al Acsa; it was enclosed, together with the great Mussulman Temple of the Lord erected by the Caliph Omar, within a large area by a high stone wall, which runs around the edge of the summit of Mount Moriah, and guards from the profane tread of the unbeliever the whole of that sacred ground whereon once stood the gorgeous temple of the wisest of kings. When the Holy City was taken by the crusaders, the D’Jamé al Acsa, with the various buildings constructed around it, became the property of the kings of Jerusalem: and СКАЧАТЬ