The Knights Templars. Addison Charles Greenstreet

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СКАЧАТЬ by William of Tyre a pious and God-fearing man. On Tuesday, June 19, A. D. 1156, the Templars were drawn into an ambuscade whilst marching with Baldwin, king of Jerusalem, near Tiberias, three hundred of the brethren were slain on the field of battle, and eighty-seven fell into the hands of the enemy, among whom was Bertrand de Blanquefort himself, and Brother Odo, marshal of the kingdom. Shortly afterwards, a small band of them captured a large detachment of Saracens; and in a night attack on the camp of Noureddin, they compelled that famous chieftain to fly, without arms and half-naked, from the field of battle. In this last affair the name of Robert Mansel, an Englishman, and Gilbert de Lacy, preceptor of the Temple of Tripoli, are honourably mentioned.12

      The fiery zeal and warlike enthusiasm of the Templars were equalled, if not surpassed, by the stern fanaticism and religious ardour of the followers of Mahomet. “Noureddin fought,” says his oriental biographer, “like the meanest of his soldiers, saying, ‘Alas! it is now a long time that I have been seeking martyrdom without being able to obtain it.’ The Imaum Koteb-ed-din, hearing him on one occasion utter these words, exclaimed, ‘In the name of God do not put your life in danger, do not thus expose Islam and the Moslems. Thou art their stay and support, and if (but God preserve us therefrom) thou shouldest be slain, we are all undone.’ ‘Ah! Koteb-ed-deen,’ said he, ‘what hast thou said, who can save Islam and our country, but that great God who has no equal?’ ‘What,’ said he, on another occasion, ‘do we not look to the security of our houses against robbers and plunderers, and shall we not defend RELIGION?’”13 Like the Templars, Noureddin fought constantly with spiritual and with carnal weapons. He resisted the world and its temptations, by fasting and prayer, and by the daily exercise of the moral and religious duties and virtues inculcated in the Koran. He fought with the sword against the foes of Islam, and employed his whole energies, to the last hour of his life in the enthusiastic and fanatic struggle for the recovery of Jerusalem.14 In his camp, all profane and frivolous conversation was severely prohibited; the exercises of religion were assiduously practised, and the intervals of action were employed in prayer, meditation, and the study of the Koran. “The sword,” says the prophet Mahomet, in that remarkable book, “is the key of heaven and of hell; a drop of blood shed in the cause of God, a night spent in arms, is of more avail than two months of fasting and of prayer. Whosoever falls in battle, his sins are forgiven him. At the day of judgment his wounds will be resplendent as vermillion, and odoriferous as musk, and the loss of limbs shall be supplied by the wings of angels and cherubims.”

      Among the many instances of the fanatical ardour of the Moslem warriors, are the following, extracted from the history of Abu Abdollah Alwakidi, Cadi of Bagdad. “Methinks,” said a valiant Saracen youth, in the heat of battle – “methinks I see the black-eyed girls looking upon me, one of whom, should she appear in this world, all mankind would die for love of her; and I see in the hand of one of them a handkerchief of green silk, and a cap made of precious stones, and she beckons me, and calls out, Come hither quickly, for I love thee.” With these words, charging the Christian host, he made havoc wherever he went, until at last he was struck down by a javelin. “It is not,” said another dying Arabian warrior, when he embraced for the last time his sister and mother – “it is not the fading pleasure of this world that has prompted me to devote my life in the cause of RELIGION, I seek the favour of God and his APOSTLE, and I have heard from one of the companions of the prophet, that the spirits of the martyrs will be lodged in the crops of green birds who taste the fruits and drink of the waters of paradise. Farewell: we shall meet again among the groves and fountains which God has prepared for his elect.”15

      The Master of the Temple, Brother Bertrand de Blanquefort, was liberated from captivity at the instance of Manuel Comnenus, Emperor of Constantinople. After his release, he wrote several letters to Louis VII., king of France, describing the condition and prospects of the Holy Land: the increasing power and boldness of the infidels; and the ruin and desolation caused by a dreadful earthquake, which had overthrown numerous castles, prostrated the walls and defences of several towns, and swallowed up the dwellings of the inhabitants. “The persecutors of the church,” says he, “hasten to avail themselves of our misfortunes; they gather themselves together from the ends of the earth, and come forth as one man against the sanctuary of God.”

      It was during his mastership, that Geoffrey, the Knight Templar, and Hugh of Cæsarea, were sent on an embassy into Egypt, and had their famous interview with the Caliph. They were introduced into the palace of the Fatimites through a series of gloomy passages and glittering porticos, amid the warbling of birds and the murmur of fountains; the scene was enriched by a display of costly furniture and rare animals; and the long order of unfolding doors was guarded by black soldiers and domestic eunuchs. The sanctuary of the presence chamber was veiled with a curtain, and the vizier who conducted the ambassadors laid aside his scimitar, and prostrated himself three times on the ground; the veil was then removed, and they saw the Commander of the Faithful.16

      Brother Bertrand de Blanquefort, in his letters to the king of France, gives an account of the military operations undertaken by the order of the Temple in Egypt, and of the capture of the populous and important city of Belbeis, the ancient Pelusium.17 During the absence of the Master with the greater part of the fraternity on that expedition, the sultan Noureddin invaded Palestine; he defeated with terrible slaughter the serving brethren and Turcopoles, or light horse of the order, who remained to defend the country, and sixty of the knights who commanded them were left dead on the plain. Amalric, king of Jerusalem, the successor of Baldwin the Third, in a letter “to his dear friend and father,” Louis the Seventh, king of France, beseeches the good offices of that monarch in behalf of all the devout Christians of the Holy Land; “but above all,” says he, “we earnestly entreat your Majesty constantly to extend to the utmost your favour and regard to the Brothers of the Temple, who continually render up their lives for God and the faith, and through whom we do the little that we are able to effect, for in them indeed, after God, is placed the entire reliance of all those in the eastern regions who tread in the right path.”18 The Master, Brother Bertrand de Blanquefort, was succeeded, (A. D. 1167,) by Philip of Naplous, the first Master of the Temple who had been born in Palestine. He had been Lord of the fortresses of Krak and Montreal in Arabia Petræa, and took the vows and the habit of the order of the Temple after the death of his wife.19

      We must now pause to take a glance at the rise of another great religio-military institution which, from henceforth, takes a leading part in the defence of the Latin kingdom. In the eleventh century, when pilgrimages to Jerusalem had greatly increased, some Italian merchants of Amalfi, who carried on a lucrative trade with Palestine, purchased of the Caliph Monstasserbillah, a piece of ground in the Christian quarter of the Holy City, near the church of the Resurrection, whereon two hospitals were constructed, the one being appropriated for the reception of male pilgrims, and the other for females. Several pious and charitable Christians, chiefly from Europe, devoted themselves in these hospitals to constant attendance upon the sick and destitute. Two chapels were erected, the one annexed to the female establishment being dedicated to St. Mary Magdalene, and the other to St. John the Eleemosynary, a canonized patriarch of Alexandria, remarkable for his exceeding charity. The pious and kind-hearted people who here attended upon the sick pilgrims, clothed the naked and fed the hungry, were called “The Hospitallers of St. John.” On the conquest of Jerusalem by the Crusaders, these charitable persons were naturally regarded with the greatest esteem and reverence by their fellow-christians from the west; many of the soldiers of the cross, smitten with their piety and zeal, desired to participate in their good offices, and the Hospitallers, animated by the religious enthusiasm of the day, determined to renounce the world, and devote the remainder of their lives to pious duties and constant attendance upon the sick. They took the customary monastic vows of obedience, chastity, and poverty, and assumed as their distinguishing habit a black mantle with a white cross on СКАЧАТЬ