Sources. First printed collection of writers on the Crusades by Jac. Bongars: Gesta Dei (and it might be added, et diaboli) per Francos, sive orientalium expeditionum, etc., 2 vols. Hanover, 1611. Mostly reports of the First Crusade and superseded. The most complete collection, edited at great expense and in magnificent style, Recueil des Historiens des Croisades publie par l'Academie des Inscriptions et Belles-Lettres, viz. Historiens Occidentaux, 5 vols. Paris, 1841-1895; Histt. Orientaux, 4 vols. 1872-1898; Histt. Grecs, 2 vols. 1875-1881; Documents Armeniens, 1869. The first series contains, in vols. I., II., the Historia rerum in partibus transmarinis gestarum of William of Tyre and the free reproduction in French entitled L'Estoire de Eracles Empereur et la Conqueste de la terre d' Outremer. Vol. III. contains the Gesta Francorum; the Historia de Hierolosymitano itinere of Peter Tudebodus, Hist. Francorum qui ceperunt Jherusalem of Raymund of Aguilers or Argiles; Hist. Jherusolymitana or Gesta Francorum Jherusalem perigrinantium 1095-1127, of Fulcher of Chartres; Hist. Jherusol. of Robert the Monk, etc. Vol. IV. contains Hist. Jherusolem. of Baldric of Dol (Ranke, VIII 82, speaks highly of Baldric as an authority); Gesta Del per Francos of Guibert of Nogent; Hist. Hier. of Albert of Aachen, etc. Vol. V. contains Ekkehardi Hierosolymita and a number of other documents. Migne's Latin Patrology gives a number of these authors, e.g., Fulcher and Petrus Tudebodus, vol. 155; Guibert, vol. 156; Albert of Aachen and Baldric, vol. 166; William of Tyre, vol. 201. Contemporary Chronicles of Ordericus Vitalis, Roger of Hoveden, Roger of Wendover, M. Paris, etc. Reports of Pilgrimages, e.g., Count Riant: Expeditions et pElerinages des Scandinaves en Terre Sainte au temps des Croisades, Paris, 1865, 1867; R. Roehricht: Die Pilgerfahrten nach d. heil. Lande vor den Kreuzzuegen, 1875; Deutsche Pilgerreisen nach dem heil. Lande, new ed. Innsbruck, 1900; H. Schrader: D. Pilgerfahrten nach. d. heil. Lande im Zeitalter vor den Kreuzzuegen, Merzig, 1897. Jaffe: Regesta. Mansi: Concilia. For criticism of the contemporary writers see Sybel, Gesch. des ersten Kreuzzugs, 2d ed. 1881, pp. 1-143. H. Prutz (Prof. in Nancy, France): Quellenbeitraege zur Gesch. der Kreuzzuege, Danzig, 1876. R. Roehricht: Regesta regni Hierosolymitani 1097-1291, Innsbruck, 1904, an analysis of 900 documents.

Modern Works. *Friedrich Wilken (Libr. and Prof. in Berlin, d. 1840): Gesch. der Kreuzzuege, 7 vols. Leipzig, 1807-1832. J. F. Michaud: Hist. des croisades, 3 vols. Paris, 1812, 7th ed. 4 vols. 1862. Engl. trans. by W. Robson, 3 vols., London, 1854, New York, 1880. *Roehricht (teacher in one of the Gymnasia of Berlin, d. 1905; he published eight larger works on the Crusades): Beitaege zur Gesch. der Kreuzzuege, 2 vols. Berlin, 1874-1878; D. Deutschen im heil. lande, Innsbruck, 1894; Gesch. d. Kreuzzuege, Innsbruck, 1898. B. Kugler (Prof. in Tuebingen): Gesch. der Kreuzzuege, illustrated, Berlin, 1880, 2d ed. 1891. A. De Laporte: Les croisades et le pays latin de Jerusalem, Paris, 1881. *Prutz: Kulturgesch. der Kreuzzuege, Berlin, 1883. Ed. Heyck: Die Kreuzzuege und das heilige Land, Leipzig, 1900. Histories in English by Mills, London, 1822, 4th ed. 2 vols. 1828; Keightley, London. 1847; Proctor, London, 1858; Edgar, London, 1860; W. E. Dutton, London, 1877; G. W. Cox, London, 1878; J. I. Mombert, New York, 1891; *Archer and Kingsford: Story of the Crus., New York, 1895; J. M. Ludlow: Age of the Crusades, New York, 1896; Art. Kreuzzuege by Funk in Wetzer-Welte, VII. 1142-1177. Ph. Schaff in Ref. Quarterly Rev. 1893, pp. 438-459. J. L. Hahn: Ursachen und Folgen der Kreuzzuege, Greifswald, 1859. Chalandon: Essai sur le regne d'Alexis ComnEne, Paris, 1900. *A. Gottlob: D. paepstlichen Kreuzzugs-Steuren des 13. Jahrhunderts, Heiligenstadt, 1892, pp. 278; Kreuzablass und Almosenablass, Stuttgart, 1906, pp. 314. Essays on the Crusades by Munro, Prutz, Diehl, Burlington, 1903. H. C. Lea: Hist. of Auric. Confession and Indulgences, vol. III. See also *Gibbon, LVIII-LIX; Milman; Giesebrecht: Gesch. d. deutschen Kaiserzeit; Ranke: Weltgesch., VIII. pp. 88-111, 150-161, 223-262, 280-307; IX. 93-98; Finlay: Hist. of the Byznt. and Gr. Empires, 1057-1453; Hopf: Gesch. Griechenlands vom Beginn des Mittelalters, etc., Leipzig, 1868; Besant And Palmer: Hist. of Jerusalem, London, 1890; Guy Le Strange: Palestine under the Moslems, London, 1890.

The Poetry of the Crusades is represented chiefly by Raoul De Caen in Gestes de Tancr de; Torquato Tasso, the Homer of the Crusades, in La Jerusalemme liberata; Walter Scott: Tales of the Crusades, Talisman, Quentin Durward, etc. The older literature is given in full by Michaud; Bibliographie des Croisades, 2 vols. Paris, 1822, which form vols. VI., VII, of his Histoire des Croisades.

The First Crusade.

Sources. See Literature above. Gesta Francorum et aliorum Hierosolymitorum by an anonymous writer who took part in the First Crusade, in Bongars and Recueil des Croisades. See above. Also Hagenmeyer's critical edition, Anonymi Gesta Francorum, Heidelberg, 1890. Robertus, a monk of Rheims: Hist. Hierosolymitana, in Bongars, Rec., and Migne, vol. 155. Baldrich, abp. of Dol: Hist. Hierosol., in Bongars, and Rec. Raymund de Aguilers, chaplain to the count of Toulouse: Hist. Francorum, 1095-1099, in Bongars, Rec., and Migne, vol. 155. See Clem. Klein: Raimund von Aguilers, Berlin, 1892. Fulcher, chaplain to the count of Chartres and then to Baldwin, second king of Jerusalem: Gesta Francorum Jerusalem perigrinantium to 1125, in Bongars, Rec., and Migne, vol. 155. Guibert, abbot of Nogent: Gesta Dei per Francos, to 1110, in Bongars, Rec., Migne, vol. 156. Albertus of Aachen (Aquensis): Hist. Hierosol. expeditionis, to 1121, in Bongars, Rec., Migne, vol. 166. See B. Kugler: Albert von Aachen, Stuttgart, 1885. William of Tyre, abp. of Tyre, d. after 1184: Hist. rerum in partibus transmarinis gestarum, Basel, 1549, under the title of belli sacri historia, in Bongars, Rec., Migne, vol. 201, Engl. trans. by Wm. Caxton, ed. by Mary N. Colvin, London, 1893. Anna Comnena (1083-1148): Alexias, a biogr. of her father, the Greek emperor, Alexis I., in Rec., Migne, Pat. Graeca, vol. 131; also 2 vols. Leipzig, 1884, ed. by Reifferscheid; also in part in Hagenmeyer, Peter der Eremite, pp. 303-314. Ekkehard of Urach: Hierosolymita seu libellus de oppressione, liberatione ac restauratione sanctae Hierosol., 1095-1187, in Rec., and Migne, vol. 154, and Hagenmeyer: Ekkehard's Hierosolymita, Tuebingen, 1877, also Das Verhaetniss der Gesta Francorum zu der Hiersol. Ekkehards in Forschungen zur deutschen Gesch., Goettingen, 1876, pp. 21-42. Petrus Tudebodus, of the diocese of Poitiers: Hist. de Hierosolymitano itinere, 1095-1099, largely copied from the Gesta Francorum, in Migne, vol. 155, and Recueil. Radulphus Cadomensis (Raoul of Caen): Gesta Tancredi, 1099-1108, Migne, vol. 155, and Recueil. Riant: Inventaire critique des lettres Hist. des croisades, I., II., Paris, 1880. H. Hagenmeyer: Epistulae et chartae ad historiam primi belli sacri spectantes quae supersunt, etc., 1088-1100, Innsbruck, 1901. See the translation of contemporary documents in Trans. and Reprints, etc., published by Department of History of Univ. of Penn., 1894.

The Poetry of the First Crusade: La Chanson d'Antioche, ed. by Paulin Paris, 2 vols. Paris, 1848. He dates the poem 1125-1138, and Nouvelle Etude sur la Chanson d'Antioche, Paris, 1878. La Conqu te de Jerusalem, ed. by C. Hippeau, Paris, 1868. Roman du Chevalier au Cygne et Godefroi de Bouillon.

Modern Works. *H. Von Sybel: Gesch. des ersten Kreuzzugs, Duesseldorf, 1841, 3d ed. Leipzig, 1900. The Introduction contains a valuable critical estimate of the contemporary accounts. Engl. trans. of the Introd. and four lectures by Sybel in 1858, under the title, The Hist. and Lit. of Crusades, by Lady Duff Gordon, London, 1861. J. F. A. Peyre: Hist. de la premi re croisade, Paris, 1859. *Hagenmeyer: Peter der Eremite, Leipzig, 1879; Chron. de la premiere croisade, 1094-1100, Paris, 1901. Roehricht: Gesch. des ersten Kreuzzuges, Innsbruck, 1901. F. Chalandon: Essai sur le r gne d'Alexis I. ComnEne, 1081-1118, Paris, 1900. Paulot: Un pape Fran ais, Urbain II., Paris, 1902. D. C. Munro: The Speech of Urban at Clermont. Am. Hist. Rev. 1906, pp. 231-242. Art. in Wetzer-Welte, by Funk, Petrus von Amiens, Vol. IX.

'O, holy Palmer!' she began, -

For sure he must be sainted man

Whose blessed feet have trod the ground

Where the Redeemer's tomb is found.

The Crusades were armed pilgrimages to Jerusalem under the banner of the cross. They form one of the most characteristic chapters of the Middle Ages and have a romantic and sentimental, as well as a religious and military, interest. They were a sublime product of the Christian imagination, and constitute a chapter of rare interest in the history of humanity. They exhibit the muscular Christianity of the new nations of the West which were just emerging from barbarism and heathenism. They made religion subservient to war and war subservient to religion. They were a succession of tournaments between two continents and two religions, struggling for supremacy, Europe and Asia, Christianity and Islam. Such a spectacle the world has never seen before nor since, and may never see again.

These expeditions occupied the attention of Europe for more than two centuries, beginning with 1095. Yea, they continued to be the concern of the popes until the beginning of the sixteenth century. Columbus signed an agreement April 17, 1492, to devote the proceeds of his undertaking beyond the Western seas to the recovery of the holy sepulchre. Before his fourth and last journey to America he wrote to Alexander VI., renewing his vow to furnish troops for the rescue of that sacred locality. There were seven greater Crusades, the first beginning in 1095, the last terminating with the death of St. Louis, 1270. Between these dates and after 1270 there were other minor expeditions, and of these not the least worthy of attention were the tragic Crusades of the children.

The most famous men of their age were identified with these movements. Emperors and kings went at the head of the armies, Konrad III., Frederick Barbarossa, Frederick II., Richard I. of England, Louis VII., Philip Augustus and Louis IX. of France, Andrew of Hungary. Fair women of high station accompanied their husbands or went alone to the seats of war, such as Alice of Antioch, Queen Eleanor of France, Ida of Austria, Berengaria, wife of Richard, and Margaret, queen of Louis IX. Kings' sons shared the same risks, as Frederick of Swabia, Sigurd, and Edward, son of Henry III., accompanied by Eleanor, his wife. Priests, abbots, and higher ecclesiastics fought manfully in the ranks and at the head of troops. The popes stayed at home, but were tireless in their appeals to advance the holy project. With many of the best popes, as Honorius III. and Gregory X., the Crusades were their chief passion. Monks, like Peter the Hermit, St. Bernard, and Fulke of Neuilly, stirred the flames of enthusiasm by their eloquence. But if some of the best men of Europe and those most eminent in station went on the Crusades, so also did the lowest elements of European society, thieves, murderers, perjurers, vagabonds, and scoundrels of all sorts, as Bernard bears witness. So it has been in all wars.

The crusading armies were designated by such titles as the army of the cross, of Christ, of the Lord, of the faith. The cross was the badge of the Crusaders and gave to them their favorite name. The Crusaders were called the soldiers of Christ pilgrims, peregrini, and those signed with the cross, crucisignati or signatores. Determining to go on a crusade was called, taking the cross or, taking the sign of the cross.

Contemporaries had no doubt of the Crusades being a holy undertaking, and Guibert's account of the First Crusade is called, The Deeds of God, accomplished through the Franks, Gesta Dei per Francos.

Those who fell under Eastern skies or on their way to the East received the benefits of special indulgence for sins committed and were esteemed in the popular judgment as martyrs. John VIII., 872-882, pressed by the Saracens who were devastating Italy, had promised to soldiers fighting bravely against the pagans the rest of eternal life and, as far as it belonged to him to give it, absolution from sins. This precedent was followed by Urban II., who promised the first Crusaders marching to Jerusalem that the journey should be counted as a substitute for penance. Eugenius, 1146, went farther, in distinctly promising the reward of eternal life. The virtue of the reward was extended to the parents of those taking part in Crusades. Innocent III. included in the plenary indulgence those who built ships and contributed in any way, and promised to them increase of eternal life. God, said the abbot Guibert, chronicler of the First Crusade, invented the Crusades as a new way for the laity to atone for their sins, and to merit salvation.

The rewards were not confined to spiritual privileges. Eugenius III., in his exhortations to the Second Crusade, placed the Crusaders in the same category with clerics before the courts in the case of most offences. The kings of France, from 1188 to 1270 joined with the Holy See in granting to them temporal advantages, exemption from debt, freedom from taxation and the payment of interest. Complaint was frequently made by the kings of France that the Crusaders committed the most offensive crimes under cover of ecclesiastical protection. These complaints called forth from Innocent IV., 1246, and Alexander IV., 1260, instructions to the bishops not to protect such offenders. William of Tyre, in his account of the First Crusade, and probably reading into it some of the experiences of a later date, says (bk. I. 16), Many took the cross to elude their creditors.

If it is hard for us to unite the idea of war and bloodshed with the achievement of a purely religious purpose, it must be remembered that no such feeling prevailed in the Middle Ages. The wars of the period of Joshua and the Judges still formed a stimulating example. Chrysostom, Augustine, and other Church Fathers of the fifth century lifted up their voices against the violent destruction of heathen temples which went on in Egypt and Gaul; but whatever compunction might have been felt for the wanton slaying of Saracens by Christian armies in an attitude of aggression, the compunction was not felt when the Saracens placed themselves in the position of holding the sacred sites of Palestine.

Bernard of Clairvaux said, pagans must not be slain if they may by other means be prevented from oppressing the faithful. However, it is better they should be put to death than that the rod of the wicked should rest on the lot of the righteous. The righteous fear no sin in killing the enemy of Christ. Christ's soldier can securely kill and more safely die. When he dies, it profits him; when he slays, it profits Christ. The Christian exults in the death of the pagan because Christ is glorified thereby. But when he himself is killed, he has reached his goal. The conquest of Palestine by the destruction of the Saracens was considered a legal act justified by the claim which the pope had by reason of the preaching of the Apostles in that country and its conquest by the Roman empire.

In answer to the question whether clerics might go to war, Thomas Aquinas replied in the affirmative when the prize was not worldly gain, but the defence of the Church or the poor and oppressed.

To other testimonies to the esteem in which the Crusaders were held may be added the testimony of Matthew Paris. Summing up the events of the half-century ending with 1250, he says: A great multitude of nobles left their country to fight faithfully for Christ. All of these were manifest martyrs, and their names are inscribed in indelible characters in the book of life. Women forced their husbands to take the cross. And women who attempted to hold their husbands back suffered evil consequences for it. Kings who did not go across the seas had a passion for the holy sepulchre. Edward I. commanded his son to take his heart and deposit it there, setting apart 2000 for the expedition. Robert Bruce also wanted his heart to find its last earthly resting-place in Jerusalem.

The Crusades began and ended in France. The French element was the ruling factor, from Urban II., who was a native of Ch tillon, near Rheims, and Peter of Amiens, to St. Louis. The contemporary accounts of the Crusades are for the most part written by Frenchmen. Guibert of Nogent and other chroniclers regard them as especially the work of their countrymen. The French expression, outre-mer, was used for the goal of the Crusades. The movement spread through all Europe from Hungary to Scotland. Spain alone forms an exception. She was engaged in a crusade of her own against the Moors; and the crusades against the Saracens in the Holy Land and the Moors in Spain were equally commended by an oecumenical council, the First Lateran (can. 13). The Moors were finally expelled from Granada under Ferdinand and Isabella, and then, unwearied, Spain entered upon a new crusade against Jews and heretics at home and the pagan Indians of Mexico and Peru. In Italy and Rome, where might have been expected the most zeal in the holy cause, there was but little enthusiasm.

The aim of the Crusades was the conquest of the Holy Land and the defeat of Islam. Enthusiasm for Christ was the moving impulse, with which, however, were joined the lower motives of ambition, avarice, love of adventure, hope of earthly and heavenly reward. The whole chivalry of Europe, aroused by a pale-faced monk and encouraged by a Hildebrandian pope, threw itself steel-clad upon the Orient to execute the vengeance of heaven upon the insults and barbarities of Moslems heaped upon Christian pilgrims, and to rescue the grave of the Redeemer of mankind from the grasp of the followers of the False Prophet. The miraculous aid of heaven frequently intervened to help the Christians and confound the Saracens.

The Crusaders sought the living among the dead. They mistook the visible for the invisible, confused the terrestrial and the celestial Jerusalem, and returned disillusioned. They learned in Jerusalem, or after ages have learned through them, that Christ is not there, that He is risen, and ascended into heaven, where He sits at the head of a spiritual kingdom. They conquered Jerusalem, 1099, and lost it, 1187; they reconquered, 1229, and lost again, 1244, the city in which Christ was crucified. False religions are not to be converted by violence, they can only be converted by the slow but sure process of moral persuasion. Hatred kindles hatred, and those who take the sword shall perish by the sword. St. Bernard learned from the failure of the Second Crusade that the struggle is a better one which is waged against the sinful lusts of the heart than was the struggle to conquer Jerusalem.

The immediate causes of the Crusades were the ill treatment of pilgrims visiting Jerusalem and the appeal of the Greek emperor, who was hard pressed by the Turks. Nor may we forget the feeling of revenge for the Mohammedans begotten in the resistance offered to their invasions of Italy and Gaul. In 841 they sacked St. Peter's, and in 846 threatened Rome for the second time, and a third time under John VIII. The Normans wrested a part of Sicily from the Saracens at the battle of Cerame, 1063, took Palermo, 1072, Syracuse, 1085, and the rest of Sicily ten years later. A burning desire took hold of the Christian world to be in possession of -

those holy fields

Over whose acres walked those blessed feet

Which fourteen hundred years ago were nail'd

For our advantage on the bitter cross.

From an early day Jerusalem was the goal of Christian pilgrimage. The mother of Constantine, Helena, according to the legend, found the cross and certainly built the church over the supposed site of the tomb in which the Lord lay. Jerome spent the last period of his life in Bethlehem, translating the Scriptures and preparing for eternity. The effect of such examples was equal to the station and fame of the pious empress and the Christian scholar. In vain did such Fathers as Gregory of Nyssa, Augustine, and even Jerome himself, emphasize the nearness of God to believers wherever they may be and the failure of those whose hearts are not imbued with His spirit to find Him even at Jerusalem.

The movement steadily grew. The Holy Land became to the imagination a land of wonders, filled with the divine presence of Christ. To have visited it, to have seen Jerusalem, to have bathed in the Jordan, was for a man to have about him a halo of sanctity. The accounts of returning pilgrims were listened to in convent and on the street with open-mouthed curiosity. To surmount the dangers of such a journey in a pious frame of mind was a means of expiation for sins. Special laws were enacted in the pilgrim's behalf. Hospitals and other beneficent institutions were erected for their comfort along the main route and in Jerusalem.

Other circumstances gave additional impulse to the movement, such as the hope of securing relics of which Palestine and Constantinople were the chief storehouses; and the opportunity of starting a profitable trade in silk, paper, spices, and other products of the East.

These pilgrimages were not seriously interrupted by the Mohammedans after their conquest of Jerusalem by Omar in 637, until Syria and Palestine passed into the hands of the sultans of Egypt three centuries later. Under Hakim, 1010, a fierce persecution broke out against the Christian residents of Palestine and the pilgrims. It was, however, of short duration and was followed by a larger stream of pilgrims than before. The favorite route was through Rome and by the sea, a dangerous avenue, as it was infested by Saracen pirates. The conversion of the Hungarians in the tenth century opened up the route along the Danube. Barons, princes, bishops, monks followed one after the other, some of them leading large bodies of pious tourists. In 1035 Robert of Normandy went at the head of a great company of nobles. He found many waiting at the gates of Jerusalem, unable to pay the gold bezant demanded for admission, and paid it for them. In 1054 Luitbert, bishop of Cambray, is said to have led three thousand pilgrims. In 1064 Siegfried, archbishop of Mainz, was accompanied by the bishops of Utrecht, Bamberg, and Regensburg and twelve thousand pilgrims. In 1092 Eric, king of the Danes, made the long journey. A sudden check was put upon the pilgrimages by the Seljukian Turks, who conquered the Holy Land in 1076. A rude and savage tribe, they heaped, with the intense fanaticism of new converts, all manner of insults and injuries upon the Christians. Many were imprisoned or sold into slavery. Those who returned to Europe carried with them a tale of woe which aroused the religious feelings of all classes.

The other appeal, coming from the Greek emperors, was of less weight. The Eastern empire had been fast losing its hold on its Asiatic possessions. Romanus Diogenes was defeated in battle with the Turks and taken prisoner, 1071. During the rule of his successor, an emir established himself in Nicaea, the seat of the council called by the first Constantine, and extended his rule as far as the shores of the sea of Marmora. Alexius Comnenus, coming to the throne 1081, was less able to resist the advance of Islam and lost Antioch and Edessa in 1086. Thus pressed by his Asiatic foes, and seeing the very existence of his throne threatened, he applied for help to the west. He dwelt, it is true, on the desolations of Jerusalem; but it is in accordance with his imperial character to surmise that he was more concerned for the defence of his own empire than for the honor of religion.

This dual appeal met a response, not only in the religious spirit of Europe, but in the warlike instincts of chivalry; and when the time came for the chief figure in Christendom, Urban II., to lift up his voice, his words acted upon the sensitive emotions as sparks upon dry leaves.

Three routes were chosen by the Crusaders to reach the Holy Land. The first was the overland route by way of the Danube, Constantinople, and Asia Minor. The second, adopted by Philip and Richard in the Third Crusade, was by the Mediterranean to Acre. The route of the last two Crusades, under Louis IX., was across the Mediterranean to Egypt, which was to be made the base of operations from which to reach Jerusalem.

the romance

Of many colored Life that Fortune pours

Round the Crusaders.

The call which resulted in the first expedition for the recovery of Jerusalem was made by Pope Urban II. at the Council of Clermont, 1095. Its chief popular advocate was Peter the Hermit.

The idea of such a movement was not born at the close of the eleventh century. Gregory VII., appealed to by Michael VII. of Constantinople, had, in two encyclicals, 1074, urged the cause upon all Christians, and summoned them to go to the rescue of the Byzantine capital. He reminded them that the pagans had forced their way almost up to the walls of the city and killed many thousands of their brethren like cattle. He also repeatedly called attention to the project in letters to the counts of Burgundy and Poitiers and to Henry IV. His ulterior hope was the subjection of the Eastern churches to the dominion of the Apostolic see. In the year 1074 he was able to announce to Henry IV. that fifty thousand Christian soldiers stood ready to take up arms and follow him to the East, but Gregory was prevented from executing his design by his quarrel with the emperor.

There is some evidence that more than half a century earlier Sergius IV., d. 1012, suggested the idea of an armed expedition against the Mohammedans who had defiled Jerusalem and destroyed the church of the Holy Sepulchre. Earlier still, Sylvester II., d. 1003, may have urged the same project.

Peter the Hermit, an otherwise unknown monk of Amiens, France, on returning from a pilgrimage to Jerusalem, spread its tale of woes and horrors. In Jerusalem he had seen the archbishop, Simeon, who urged him to carry to Europe an appeal for help against the indignities to which the Christians were subjected. While asleep in the church of the Holy Sepulchre and after prayer and fasting, Peter had a dream in which Christ appeared to him and bade him go and quickly spread the appeal that the holy place might be purged. He hurried westward, carrying a letter from Simeon, and secured the ear of Urban at Rome. This is the story as told by William of Tyre and by Albert of Aachen before him. Alleged dreams and visions were potent forces during the First Crusade, and it is altogether likely that many a pilgrim, looking upon the desolation of Jerusalem, heard within himself the same call which Peter in imagination or in a real dream heard the Lord making to him.

Urban listened to Peter's account as he had listened to the accounts of other returning pilgrims. He had seen citizens of Jerusalem itself with his own eyes, and exiles from Antioch, bewailing the plight of those places and begging for alms. Peter, as he journeyed through Italy and across the Alps, proclaimed the same message. The time for action had come.

At the Council of Piacenza, in the spring of 1095, envoys were present from the emperor Alexius Comnenus and made addresses, invoking aid against the advancing Turks. In the following November the famous Council of Clermont, Southern France, was held, which decreed the First Crusade. The council comprised a vast number of ecclesiastics and laymen, especially from France. Urban II. was present in person. On the day of the opening there were counted fourteen archbishops, two hundred and fifty bishops, and four hundred abbots. Thousands of tents were pitched outside the walls. On the ninth day, the pope addressed the multitude from a platform erected in the open air. It was a fortunate moment for Urban, and has been compared to Christmas Day, 800, when Charlemagne was crowned. The address was the most effective sermon ever preached by a pope or any other mortal. It stirred the deepest feelings of the bearers and was repeated throughout all Europe.

At Clermont, Urban was on his native soil and probably spoke in the Provencal tongue, though we have only Latin reports. When we recall the general character of the age and the listening throng, with its mingled feelings of love of adventure and credulous faith, we cannot wonder at the response made to the impassioned appeals of the head of Christendom. Urban reminded his hearers that they, as the elect of God, must carry to their brethren in the East the succor for which they had so often cried out. The Turks, a Persian people, an accursed race, had devastated the kingdom of God by fire, pillage, and sword and advanced as far as the Arm of St. George (the Hellespont). Jerusalem was laid waste. Antioch, once the city of Peter, was under their yoke. As the knights loved their souls, so they should fight against the barbarians who had fought against their brothers and kindred. Christ himself would lead the advancing warriors across sea and mountains. Jerusalem, the navel of the world, and the land fruitful above all others, a paradise of delights, awaited them. The way is short, the toil will be followed by an incorruptible crown.

A Frenchman himself, Urban appealed to his hearers as Frenchmen, distinguished above all other nations by remarkable glory in arms, courage, and bodily prowess. He appealed to the deeds of Charlemagne and his son Lewis, who had destroyed pagan kingdoms and extended the territory of the Church.

To this moving appeal the answer came back from the whole throng, God will sit, God will sit. It is, added the pope, it is the will of God. Let these words be your war-cry when you unshea the the sword. You are soldiers of the cross. Wear on your breasts or shoulders the blood-red sign of the cross. Wear it as a token that His help will never fail you, as the pledge of a vow never to be recalled. Thousands at once took the vow and sewed the cross on their garments or branded it upon their bare flesh. Adhemar, bishop of Puy, knelt at Urban's feet, asking permission to go, and was appointed papal legate. The next day envoys came announcing that Raymund of Toulouse had taken the vow. The spring of 1096 was set for the expedition to start. Urban discreetly declined to lead the army in person.

The example set at Clermont was followed by thousands throughout Europe. Fiery preachers carried Urban's message. The foremost among them, Peter the Hermit, traversed Southern France to the confines of Spain and Lorraine and went along the Rhine. Judged by results, he was one of the most successful of evangelists. His appearance was well suited to strike the popular imagination. He rode on an ass, his face emaciated and haggard, his feet bare, a slouched cowl on his head, and a long mantle reaching to his ankles, and carrying a great cross. In stature he was short. His keen wit, his fervid and ready, but rude and unpolished, eloquence, made a profound impression upon the throngs which gathered to hear him. His messages seemed to them divine. They plucked the very hairs from his ass' tail to be preserved as relics. A more potent effect was wrought than mere temporary wonder. Reconciliations between husbands and wives and persons living out of wedlock were effected, and peace and concord established where there were feud and litigation. Large gifts were made to the preacher. None of the other preachers of the Crusade, Volkmar, Gottschalk, and Emich, could compare with Peter the Hermit for eloquence and the spell he exercised upon the masses. He was held in higher esteem than prelates and abbots. And Guibert of Nogent says that he could recall no one who was held in like honor.

In a few months large companies were ready to march against the enemies of the cross.

A new era in European history was begun. A new passion had taken hold of its people. A new arena of conquest was opened for the warlike feudal lord, a tempting field of adventure and release for knight and debtor, an opportunity of freedom for serf and villein. All classes, lay and clerical, saw in the expedition to the cradle of their faith a solace for sin, a satisfaction of Christian fancy, a heaven appointed mission. The struggle of states with the papacy was for the moment at an end. All Europe was suddenly united in a common and holy cause, of which the supreme pontiff was beyond dispute the appointed leader.

And what if my feet may not tread where He stood,

Nor my ears hear the dashing of Galilee's flood,

Nor my eyes see the cross which He bowed Him to bear,

Nor my knees press Gethsemane's garden of prayer,

Yet, Loved of the Father, Your Spirit is near

To the meek and the lowly and penitent here;

And the voice of Your Love is the same even now,

As at Bethany's tomb or on Olivet's brow.

The 15th of August, 1096, the Feast of the Assumption, fixed by the Council of Clermont for the departure of the Crusaders, was slow in coming. The excitement was too intense for the people to wait. As early as March throngs of both sexes and all ages began to gather in Lorraine and at Treves, and to demand of Peter the Hermit and other leaders to lead them immediately to Jerusalem. It was a heterogeneous multitude of devout enthusiasts and idle adventurers, without proper preparation of any kind. The priest forsook his cell, the peasant left his plough and placed his wife and children on carts drawn by oxen, and thus went forth to make the journey and to fight the Turk. At the villages along the route the children cried out, Is this Jerusalem, is this Jerusalem? William of Malmesbury wrote (IV. 2), The Welshman left his hunting, the Scot his fellowship with lice, the Dane his drinking party, the Norwegian his raw fish. Fields were deserted of their husbandmen; whole cities migrated.... God alone was placed before their eyes.

The unwieldy bands, or swarms, were held together loosely under enthusiastic but incompetent leaders. The first swarm, comprising from twelve thousand to twenty thousand under Walter the Penniless, marched safely through Hungary, but was cut to pieces at the storming of Belgrade or destroyed in the Bulgarian forests. The leader and a few stragglers were all that reached Constantinople.

The second swarm, comprising more than forty thousand, was led by the Hermit himself. There were knights not a few, and among the ecclesiastics were the archbishop of Salzburg and the bishops of Chur and Strassburg. On their march through Hungary they were protected by the Hungarian king; but when they reached the Bulgarian frontier, they found one continuous track of blood and fire, robbery and massacre, marking the route of their predecessors. Only a remnant of seven thousand reached Constantinople, and they in the most pitiful condition, July, 1096. Here they were well treated by the Emperor Alexius, who transported them across the Bosphorus to Asia, where they were to await the arrival of the regular army. But they preferred to rove, marauding and plundering, through the rich provinces. Finally, a false rumor that the vanguard had captured Nicaea, the capital of the Turks in Asia Minor, allured the main body into the plain of Nicaea, where large numbers were surrounded and massacred by the Turkish cavalry. Their bones were piled into a ghastly pyramid, the first monument of the Crusade. Walter fell in the battle; Peter the Hermit had fled back to Constantinople before the battle began, unable to control his followers. The defeat of Nicaea no doubt largely destroyed Peter's reputation.

A third swarm, comprising fifteen thousand, mostly Germans under the lead of the monk Gottschalk, was massacred by the Hungarians.

Another band, under count Emich of Leiningen, began its career, May, 1096, by massacring and robbing the Jews in Mainz and other cities along the Rhine. Albert of Aachan, who describes these scenes, does not sympathize with this lawlessness, but saw a divine judgment in its almost complete annihilation in Hungary. This band was probably a part of the swarm, estimated at the incredible number of two hundred thousand, led by banners bearing the likeness of a goose and a goat, which were considered as bearers of the divine Spirit. Three thousand horsemen, headed by some noblemen, attended them, and shared the spoils taken from the Jews. When they arrived at the Hungarian frontier they had to encounter a regular army. A panic seized them, and a frightful carnage took place.

These preliminary expeditions of the first Crusade may have cost three hundred thousand lives.

The regular army consisted, according to the lowest statements, of more than three hundred thousand. It proceeded through Europe in sections which met at Constantinople and Nicaea. Godfrey, starting from lower Lorraine, had under him thirty thousand men on foot and ten thousand horse. He proceeded along the Danube and by way of Sofia and Philipoppolis, Hugh of Vermandois went by way of Rome, where he received the golden banner, and then, taking ship from Bari to Durazzo, made a junction with Godfrey in November, 1096, under the walls of Constantinople. Bohemund, with a splendid following of one hundred thousand horse and thirty thousand on foot, took the same route from Bari across the Adriatic. Raymund of Toulouse, accompanied by his countess, Elvira, and the papal legate, bishop Adhemar, traversed Northern Italy on his way eastward. The last of the main armies to start was led by Robert, duke of Normandy, and Stephen of Blois, who crossed the Alps, received the pope's blessing at Lucca, and, passing through Rome, transported their men across the Adriatic from Bari and Brindisi.

Godfrey of Bouillon was accompanied by his brothers, Baldwin and Eustace. Hugh, count of Vermandois, was a brother of Philip I. of France. Robert of Normandy was the eldest son of William the Conqueror, and had made provision for his expedition by pledging Normandy to his brother, William Rufus, for ten thousand marks silver. Raymund, count of Toulouse, was a veteran warrior, who had a hundred thousand horse and foot at his command, and enjoyed a mingled reputation for wealth, wisdom, pride, and greed. Bohemund, prince of Tarentum, was the son of Robert Guiscard. His cousin, Tancred, was the model cavalier. Robert, count of Flanders, was surnamed, the Sword and Lance of the Christians. Stephen, count of Chartres, Troyes, and Blois, was the owner of three hundred and sixty-five castles. These and many other noblemen constituted the flower of the French, Norman, and Italian nobility.

The moral hero of the First Crusade is Godfrey of Bouillon, a descendant of Charlemagne in the female line, but he had no definite command. He had fought in the war of emperor Henry IV. against the rebel king, Rudolf of Swabia, whom he slew in the battle of Moelsen, 1080. He had prodigious physical strength. With one blow of his sword he clove asunder a horseman from head to saddle. He was as pious as he was brave, and took the cross for the single purpose of rescuing Jerusalem from the hands of the infidel. He used his prowess and bent his ancestral pride to the general aim. Contemporary historians call him a holy monk in military armor and ducal ornament. His purity and disinterestedness were acknowledged by his rivals.

Tancred, his intimate friend, likewise engaged in the enterprise from pure motives. He is the poetic hero of the First Crusade, and nearly approached the standard of the parfite gentil knyght of Chaucer. He distinguished himself at Nicaea, Dorylaeum, Antioch, and was one of the first to climb the walls of Jerusalem. He died in Antioch, 1112. His deeds were celebrated by Raoul de Caen and Torquato Tasso.

The emperor Alexius, who had so urgently solicited the aid of Western Europe, became alarmed when he saw the hosts arriving in his city. They threatened to bring famine into the land and to disturb the order of his realm. He had wished to reap the benefit of the Crusade, but now was alarmed lest he should be overwhelmed by it. His subtle policy and precautions were felt as an insult by the Western chieftains. In diplomacy he was more than their match. They expected fair dealing and they were met by duplicity. He held Hugh of Vermandois in easy custody till he promised him fealty. Even Godfrey and Tancred, the latter after delay, made the same pledge. Godfrey declined to receive the emperor's presents for fear of receiving poison with his munificence.

The Crusaders had their successes. Nicaea was taken June 19, 1097, and the Turks were routed a few weeks later in a disastrous action at Dorylaeum in Phrygia, which turned into a more disastrous flight. But a long year elapsed till they could master Antioch, and still another year came to an end before Jerusalem yielded to their arms. The success of the enterprise was retarded and its glory diminished by the selfish jealousies and alienation of the leaders which culminated in disgraceful conflicts at Antioch. The hardships and privations of the way were terrible, almost beyond description. The Crusaders were forced to eat horse flesh, camels, dogs, and mice, and even worse. The sufferings from thirst exceeded, if possible, the sufferings from hunger. To these discouragements was added the manifest treachery of the Greek emperor at the capture of Nicaea.

During the siege of Antioch, which had fallen to the Seljuks, 1084, the ranks were decimated by famine, pestilence, and desertion, among the deserters being Stephen of Chartres and his followers. Peter the Hermit and William of Carpentarius were among those who attempted flight, but were caught in the act of fleeing and severely reprimanded by Bohemund. Immediately after the first recapture of the city, through the treachery of Phirouz, an Armenian, the Crusaders were themselves besieged by an army of two hundred thousand under Kerboga of Mosul. Their languishing energies were revived by the miraculous discovery of the holy lance, which pierced the Saviour's side. This famous instrument was hidden under the altar of St. Peter's church. The hiding place was revealed in a dream to Peter Barthelemy, the chaplain of Raymund of Toulouse. The sacred weapon was carried in front of the ranks by Raymund of Agiles, one of the historians of the Crusade, and it aroused great enthusiasm. Kerboga withdrew and the city fell into the Crusaders' hands, June 28, 1098. Bohemund appropriated it to himself as his prize. Baldwin, after the fall of Nicaea, had done the same with Edessa, which became the easternmost citadel of the Crusaders. Others followed the examples of these leaders and went on independent expeditions of conquest. Of those who died at Antioch was Adhemar.

The culmination of the First Crusade was the fall of Jerusalem, July 15, 1099. It was not till the spring following the capture of Antioch, that the leaders were able to compose their quarrels and the main army was able again to begin the march. The route was along the coast to Caesarea and thence southeastward to Ramleh. Jerusalem was reached early in June. The army was then reduced to twenty thousand fighting men. In one of his frescos in the museum at Berlin, representing the six chief epochs in human history, Kaulbach has depicted with great effect the moment when the Crusaders first caught sight of the Holy City from the western hills. For the religious imagination it was among the most picturesque moments in history as it was indeed one of the most solemn in the history of the Middle Ages. The later narratives may well have the essence of truth in them, which represent the warriors falling upon their knees and kissing the sacred earth. Laying aside their armor, in bare feet and amid tears, penitential prayers, and chants, they approached the sacred precincts.

A desperate but futile assault was made on the fifth day. Boiling pitch and oil were used, with showers of stones and other missiles, to keep the Crusaders at bay. The siege then took the usual course in such cases. Ladders, scaling towers, and other engines of war were constructed, but the wood had to be procured at a distance, from Shechem. The trees around Jerusalem, cut down by Titus twelve centuries before, had never been replaced. The city was invested on three sides by Raymund of Toulouse, Godfrey, Tancred, Robert of Normandy, and other chiefs. The suffering due to the summer heat and the lack of water was intense. The valley and the hills were strewn with dead horses, whose putrefying carcasses made life in the camp almost unbearable. In vain did the Crusaders with bare feet, the priests at their head, march in procession around the walls, hoping to see them fall as the walls of Jericho had fallen before Joshua. Help at last came with the arrival of a Genoese fleet in the harbor of Joppa, which brought workmen and supplies of tools and food.

Friday, the day of the crucifixion, was chosen for the final assault. A great tower surmounted by a golden cross was dragged alongside of the walls and the drawbridge let down. At a critical moment, as the later story went, a soldier of brilliant aspect was seen on the Mount of Olives, and Godfrey, encouraging the besiegers, exclaimed: It is St. George the martyr. He has come to our help. According to most of the accounts, Letold of Tournay was the first to scale the walls. It was noticed that the moment of this crowning feat was three o'clock, the hour of the Saviour's death.

The scenes of carnage which followed belong to the many dark pages of Jerusalem's history and showed how, in the quality of mercy, the crusading knight was far below the ideal of Christian perfection. The streets were choked with the bodies of the slain. The Jews were burnt with their synagogues. The greatest slaughter was in the temple enclosure. With an exaggeration which can hardly be credited, but without a twinge of regret or a syllable of excuse, it is related that the blood of the massacred in the temple area reached to the very knees and bridles of the horses. Such a slaughter of the pagans had never been seen or heard of. The number none but God knew.

Penitential devotions followed easily upon the gory butchery of the sword. Headed by Godfrey, clad in a suit of white lined, the Crusaders proceeded to the church of the Holy Sepulchre and offered up prayers and thanksgivings. William of Tyre relates that Adhemar and others, who had fallen by the way, were seen showing the path to the holy places. The devotions over, the work of massacre was renewed. Neither the tears of women, nor the cries of children, nor the protests of Tancred, who for the honor of chivalry was concerned to save three hundred, to whom he had promised protection none of these availed to soften the ferocity of the conquerors.

As if to enhance the spectacle of pitiless barbarity, Saracen prisoners were forced to clear the streets of the dead bodies and blood to save the city from pestilence. They wept and transported the dead bodies out of Jerusalem, is the heartless statement of Robert the Monk.

Such was the piety of the Crusaders. The religion of the Middle Ages combined self-denying asceticism with heartless cruelty to infidels, Jews, and heretics. They cut down with the sword, said William of Tyre, every one whom they found in Jerusalem, and spared no one. The victors were covered with blood from head to foot. In the next breath, speaking of the devotion of the Crusaders, the archbishop adds, It was a most affecting sight which filled the heart with holy joy to see the people tread the holy places in the fervor of an excellent devotion. The Crusaders had won the tomb of the Saviour and gazed upon a fragment of the true cross, which some of the inhabitants were fortunate enough to have kept concealed during the siege.

Before returning to Europe, Peter the Hermit received the homage of the Christian inhabitants of Jerusalem, who remembered his visit as a pilgrim and his services in their behalf. This was the closing scene of his connection with the Crusades. Returning to Europe, he founded the monastery at Huy, in the diocese LiEge, and died, 1115. A statue was dedicated to his memory at Amiens, June 29, 1854. He is represented in the garb of a monk, a rosary at his waist, a cross in his right hand, preaching the First Crusade.

Urban II. died two weeks after the fall of Jerusalem and before the tidings of the event had time to reach his ears.

No more favorable moment could have been chosen for the Crusade. The Seljukian power, which was at its height in the eleventh century, was broken up into rival dynasties and factions by the death of Molik Shah, 1092. The Crusaders entered as a wedge before the new era of Moslem conquest and union opened.

Note on the Relation of Peter the Hermit to the First Crusade.

The view of Peter the Hermit, presented in this work, does not accord with the position taken by most of the modern writers on the Crusades. It is based on the testimony of Albert of Aachen and William of Tyre, historians of the First Crusade, and is, that Peter visited Jerusalem as a pilgrim, conversed with the patriarch Simeon over the desolations of the city, had a dream in the church of the Holy Sepulchre, returned to Europe with letters from Simeon which he presented to the pope, and then preached through Italy and beyond the Alps, and perhaps attended the Council of Clermont, where, however, he took no prominent part.

The new view is that there occurrences were fictions. It was first set forth by von Sybel in his work on the First Crusade, in 1841. Sybel's work, which marks an epoch in the treatment of the Crusades, was suggested by the lectures of Ranke, 1837. Its author, after a careful comparison of the earliest accounts, announced that there is no reliable evidence that Peter was the immediate instigator of the First Crusade, and that not to him but to Urban II. alone belongs the honor of having originated the movement. Peter did not make a pilgrimage to Jerusalem, meet Urban, or preach about the woes of the Holy City prior to the assembling of the Synod of Clermont.

These views, with some modification, have been advocated by Hagenmeyer in his careful and scholarly work on Peter the Hermit and in other writings on the First Crusade. In our own country the same view has been set forth by eminent scholars. Professor Oliver J. Thatcher, in an article on the Latin Sources of the First Crusade, says, The stories about Peter the Hermit, his pilgrimage to Jerusalem, his visions there, his journey to the pope at Rome, his successful appeals to Urban to preach a crusade, and Peter's commanding position as one of the great preachers and leaders of the Crusade, all are found to be without the least foundation in fact. Dr. Dana C. Munro has recently declared that the belief that Peter was the instigator of the First Crusade has long since been abandoned.

It is proper that the reasons should be given in brief which have led to the retention of the old view in this volume. The author's view agrees with the judgment expressed by Archer, Story of the Crusades, p. 27, that the account of Albert of Aachen is no doubt true in the main.

Albert of Aachen wrote his History of Jerusalem about 1120-1125, that is, while many of the Crusaders were still alive who took part in the siege of Jerusalem, 1099. William, archbishop of Tyre, was born probably in Jerusalem about 1130. He was a man of learning, acquainted with Hebrew, Greek, Latin, and Arabic; well read in the Bible, as his quotations show, and travelled in Europe. He is one of the ablest of the mediaeval historians, and his work is the monumental history of the Latin Kingdom of Jerusalem. He was by his residence thoroughly acquainted with Palestine. It is not unworthy of mention that William's History represents the office of the historian to be not to write what pleases him, but the material which the time offers, bk. XXIII. From the sixteenth to the twenty-third book he writes from personal observation. William stands between the credulous enthusiasm of the first writers on the Crusades and the cold scepticism of some modern historians.

The new view, setting aside these two witnesses, bases its conclusion on the strictly contemporary accounts. These are silent about any part Peter took in the movement leading to the First Crusade prior to the Council of Clermont. They are: (1) the Gesta Francorum, written by an unknown writer, who reached Jerusalem with the Crusaders, wrote his account about 1099, and left the original, or a copy of it, in Jerusalem. (2) Robert the Monk, who was in Jerusalem, saw a copy of the Gesta, and copied from it. His work extends to 1099. He was present at the Council of Clermont. (3) Raymund, canon of Agiles, who accompanied the Crusaders to Jerusalem. (4) Fulcher of Chartres, who was present at Clermont, continued the history to 1125, accompanied the Crusaders to Jerusalem, and had much to do with the discovery of the holy lance. (5) The priest Tudebodus, who copied from the Gesta before 1111 and added very little of importance. (6) Ekkehard of Urach, who made a pilgrimage to Jerusalem, 1101. (7) Radulph of Caen, who in 1107 joined Tancred and related what he heard from him. (8) Guibert of Nogent, who was present at Clermont and wrote about 1110. (9) Baldric of Dol, who was at Clermont and copied from the Gesta in Jerusalem.

Another contemporary, Anna Comnena, b. 1083, is an exception and reports the activity of Peter prior to the Council of Clermont, and says he made a pilgrimage to Jerusalem, but was not permitted by the Turks to enter. He then hastened to Europe and preached about the woes of the city in order to provide a way to visit it again. Hagenmeyer is constrained by Anna's testimony to concede that Peter actually set forth on a pilgrimage to Jerusalem, but did not reach the city.

The silence of nine contemporary writers is certainly very noticeable. They had the means of knowing the facts. Why, then, do we accept the later statements of Albert of Aachen and William of Tyre? These are the considerations.

1. The silence of contemporary writers is not a final argument against events. Eusebius, the chief historian of the ancient Church, utterly ignores the Catacombs. Silence, said Dr. Philip Schaff, referring to the Crusades, is certainly not conclusive, Reformed Ch. Rev. 1893, p. 449. There is nothing in the earlier accounts contradictory to Peter's activity prior to the Clermont synod. One and another of the writers omit important events of the First Crusade, but that is not a sufficient reason for our setting those events aside as fictitious. The Gesta has no account of Urban's speech at Clermont or reference to it. Guibert and Fulcher leave out in their reports of Urban's speech all reference to the appeal from Constantinople. Why does the Gesta pass over with the slightest notice Peter's breaking away from Germany on his march to Constantinople? This author's example is followed by Baldric, Tudebod, Fulcher, and Raymund of Agiles. These writers have not a word to say about Gottschalk, Volkmar, and Emich. As Hagenmeyer says, pp. 129, 157, no reason can be assigned for these silences, and yet the fact of these expeditions and the calamities in Hungary are not doubted.

2. The accounts of Albert of Aachen and of William of Tyre are simply told and not at all unreasonable in their essential content. William definitely makes Peter the precursor of Urban. He was, he said, of essential service to our lord the pope, who determined to follow him without delay across the mountains. He did him the service of a forerunner and prepared the minds of men in advance so that he might easily win them for himself. There is no indication in the archbishop's words of any purpose to disparage Urban's part in preparing for the Crusade. Urban followed after John the Baptist. William makes Urban the centre of the assemblage at Clermont and gives to his address great space, many times the space given to the experiences of Peter, and all honor is accorded to the pope for the way in which he did his part, bk. I. 16.

3. Serious difficulties are presented in the theory of the growth of the legend of Peter's activity. They are these: (1) Albert of Aachen lived close to the events, and at the most twenty-five years elapsed between the capture of Jerusalem and his writing. (2) There is nothing in Peter's conduct during the progress of the Crusade to justify the growth of an heroic legend around him. The very contrary was the case. Moreover, neither Albert nor William know anything about Peter before his pilgrimage. Hagenmeyer has put the case in the proper light when he says, Not a single authority suggests that Peter enjoyed any extraordinary repute before his connection with the Crusade. On the contrary, every one that mentions his name connects it with the Crusade, p. 120. (3) It is difficult to understand how the disposition could arise on the part of any narrator to transfer the credit of being the author of the Crusade from a pope to a monk, especially such a monk as Peter turned out to be. In reference to this consideration, Archer, p. 26, has well said, There is little in the legend of Peter the Hermit which may not very well be true, and the story, as it stands, is more plausible than if we had to assume that tradition had transferred the credit from a pope to a simple hermit. (4) We may very well account for Anna Comnena's story of Peter's being turned back by the Turks by her desire to parry the force of his conversation with the Greek patriarch Simeon. It was her purpose to disparage the Crusade. Had she admitted the message of Simeon through Peter to the pope, she would have conceded a strong argument for the divine approval upon the movement. As for Anna, she makes mistakes, confusing Peter once with Adhemar and once with Peter Barthelemy.

(5) All the accounts mention Peter. He is altogether the most prominent man in stirring up interest in the Crusade subsequent to the council. Hagenmeyer goes even so far as to account for his success by the assumption that Peter made telling use of his abortive pilgrimage, missglueckte Pilgerfahrt. As already stated, Peter was listened to by in immense throngs; no one in the memory of the abbot of Nogent had enjoyed so much honor. He was held in higher esteem than prelates and abbots, says Robert the Monk. As if to counteract the impression upon the reader, these writers emphasize that Peter's influence was over the rude and lawless masses, and, as Guibert says, that the bands which followed him were the dregs of France. Now it is difficult to understand how a monk, before unknown, who had never been in Jerusalem, and was not at the Council of Clermont, could at once work into his imagination such vivid pictures of the woe and wails of the Christians of the East as to attain a foremost pre-eminence as a preacher of the Crusade.

(6) Good reasons can be given for the omission of Peter's conduct prior to the Council of Clermont by the earliest writers. The Crusade was a holy and heroic movement. The writers were interested in magnifying the part taken by the chivalry of Europe. Some of them were with Peter in the camp, and they found him heady, fanatical, impracticable, and worse. He probably was spurned by the counts and princes. Many of the writers were chaplains of these chieftains, -Raymund, Baldwin, Tancred, Bohemund. The lawlessness of Peter's bands has been referred to. The defeat at Nicaea robbed Peter of all glory and position he might otherwise have had with the main army when it reached Asia. In Antioch he brought upon himself disgrace for attempting flight, being caught in the act by Tancred and Bohemund. The Gesta gives a detailed account of this treachery, and Guibert compares his flight to an angel falling from heaven. It is probably with reference to it that Ekkehard says, Many call him hypocrite. Strange to say, Albert of Aachen and William of Tyre omit all reference to his treacherous flight. It is not improbable that, after the experiences they had of the Hermit in the camp, and the disregard and perhaps the contempt in which he was held by the princes, after his inglorious campaign to Constantinople and Nicaea, the early writers had not the heart to mention his services prior to the council. Far better for the glory of the cause that those experiences should pass into eternal forgetfulness.

Why should legend then come to be attached to his memory? Why should not Adhemar have been chosen for the honor which was put upon this unknown monk who made so many mistakes and occupied so subordinate a position in the main crusading army? Why stain the origin of so glorious a movement by making Peter with his infirmities and ignoble birth responsible for the inception of the Crusade? It would seem as if the theory were more probable that the things which led the great Crusaders to disparage, if not to ridicule, Peter induced the earlier writers to ignore his meritorious activity prior to the Council of Clermont. After the lapse of time, when the memory of his follies was not so fresh, the real services of Peter were again recognized. For these reasons the older portrait of Peter has been regarded as the true one in all its essential features.

Literature. G. T. De ThaumassiEre: Assises et bons usages du royaume de Jerusalem, etc., Paris, 1690, 1712; Assises de Jerusalem, in Recueil des Historiens des croisades, 2 vols., Paris, 1841-1843. Hody: Godefroy de Bouillon et les rois Latins de Jerus., 2d ed., Paris, 1859. Roehricht: Regesta Regni Hierosolymitani, Innsbruck, 1893; Gesch. des Koenigreichs Jerus. 1100-1291, Innsbruck, 1898. Lane-Poole: Saladin and the Fall of the Kingdom of Jerus., N. Y., 1898. The first biography of Saladin in English, written largely from the standpoint of the Arab historians. C. R. Conder: The Latin Kingd. of Jerus., London, 1899. F. Kuehn: Gesch. der ersten Patriarchen von Jerus., Leipzig, 1886. Funk: art. Jerusalem, Christl. Koenigreich, in Wetzer-Welte, VI. p. 1335 sqq.

Eight days after the capture of the Holy City a permanent government was established, known as the Latin kingdom of Jerusalem. Godfrey was elected king, but declined the title of royalty, unwilling to wear a crown of gold where the Saviour had worn a crown of thorns. He adopted the title Baron and Defender of the Holy Sepulchre. The kingdom from its birth was in need of help, and less than a year after the capture of the city the patriarch Dagobert made an appeal to the rich German nation for reEnforcements. It had a perturbed existence of less than a century, and in that time witnessed a succession of nine sovereigns.

Godfrey extended his realm, but survived the capture of Jerusalem only a year, dying July 18, 1100. He was honored and lamented as the most disinterested and devout among the chieftains of the First Crusade. His body was laid away in the church of the Holy Sepulchre, where his reputed sword and spurs are still shown. On his tomb was the inscription:, Here lies Godfrey of Bouillon, who conquered all this territory for the Christian religion. May his soul be at rest with Christ.

With the Latin kingdom was established the Latin patriarchate of Jerusalem. The election of Arnulf, chaplain to Robert of Normandy, was declared irregular, and Dagobert, or Daimbert, archbishop of Pisa, was elected in his place Christmas Day, 1099. Latin sees were erected throughout the land and also a Latin patriarchate of Antioch. Dagobert secured large concessions from Godfrey, including the acknowledgment of his kingdom as a fief of the patriarch. After the fall of Jerusalem, in 1187, the patriarchs lived in Acre.

The constitution and judicial procedure of the new realm were fixed by the Assizes of Jerusalem. These were deposited under seal in the church of the Holy Sepulchre and are also called the Letters of the Holy Sepulchre. They were afterwards lost, and our knowledge of their contents is derived from the codes of Cyprus and the Latin kingdom of Constantinople, which were founded upon the Jerusalem code.

These statutes reproduced the feudal system of Europe. The conquered territory was distributed among the barons, who held their possessions under the king of Jerusalem as overlord. The four chief fiefs were Jaffa and Ascalon, Kerat, east of the Jordan, Galilee, and Sidon. The counts of Tripoli and Edessa and the prince of Antioch were independent of the kingdom of Jerusalem. A system of courts was provided, the highest being presided over by the king. Trial by combat of arms was recognized. A second court provided for justice among the burgesses. A third gave it to the natives. Villeins or slaves were treated as property according to the discretion of the master, but are also mentioned as being subject to the courts of law. The slave and the falcon were estimated as equal in value. Two slaves were held at the price of a horse and three slaves at the price of twelve oxen. The man became of age at twenty-five, the woman at twelve. The feudal system in Europe was a natural product. In Palestine it was an exotic.

The Christian occupation of Palestine did not bring with it a reign of peace. The kingdom was torn by the bitter intrigues of barons and ecclesiastics, while it was being constantly threatened from without. The inner strife was the chief source of weakness. The monks settled down in swarms over the country, and the Franciscans became the guardians of the holy places. The illegitimate offspring of the Crusaders by Moslem women, called pullani, were a degenerate race, marked by avarice, faithlessness, and debauchery.

Godfrey was succeeded by his brother Baldwin, count of Edessa, who was crowned at Bethlehem. He was a man of intelligence and the most vigorous of the kings of Jerusalem. He died of a fever in Egypt, and his body was laid at the side of his brother's in Jerusalem.

During Baldwin's reign, 1100-1118, the limits of the kingdom were greatly extended. Caesarea fell in 1101, St. Jean d'Acre, otherwise known as Ptolemais, in 1104, and Berytus, or Beyrut, in 1110. Sidon capitulated to Sigurd, son of the king of Norway, who had with him ten thousand Crusaders. One-third of Asia Minor was reduced, a part of the territory reverting to the Greek empire. Damascus never fell into European hands. With the progress of their arms, the Crusaders reared strong castles from Petra to the far North as well as on the eastern side of the Jordan. Their ruins attest the firm purpose of their builders to make their occupation permanent. We who were Westerners, said Fulcher of Chartres, are now Easterners. We have forgotten our native land. It is proof of the attractiveness of the cause, if not also of the country, that so many Crusaders sought to establish themselves there permanently. Many who went to Europe returned a second time, and kings spent protracted periods in the East.

During Baldwin's reign most of the leaders of the First Crusade died or returned to Europe. But the ranks were being continually recruited by fresh expeditions. Pascal II., the successor of Urban II., sent forth a call for recruits. The Italian cities furnished fleets, and did important service in conjunction with the land forces. The Venetians, Pisans, and Genoese established quarters of their own in Jerusalem, Acre, and other cities. Thousands took the cross in Lombardy, France, and Germany, and were led by Anselm, archbishop of Milan, Stephen, duke of Burgundy, William, duke of Aquitaine, Ida of Austria, and others. Hugh of Vermandois, who had gone to Europe, returned. Bohemund likewise returned with thirty-four thousand men, and opposed the Greek emperor. At least two Christian armies attempted to attack Islam in its stronghold at Bagdad.

Under Baldwin II., 1118-1131, the nephew of Baldwin I., Tyre was taken, 1124. This event marks the apogee of the Crusaders' possessions and power.

In the reign of Fulke of Anjou, 1131-1143, the husband of Millicent, Baldwin II.'s daughter, Zengi, surnamed Imaded-din, the Pillar of the Faith, threatened the very existence of the Frankish kingdom.

Baldwin III., 1143-1162, came to the throne in his youth. His reign witnessed the fall of Edessa into Zengi's hands, 1144, and the progress of the Second Crusade, as also the rise of Zengi's son, Nureddin, the uncle of Saladin, who conquered Damascus, 1154.

Amalric, or Amaury, 1162-1173, carried his arms and diplomacy into Egypt, and saw the fall of the Fatimite dynasty which had been in power for two centuries. The power in the South now became identified with the splendid and warlike abilities of Saladin, who, with Nureddin, healed the divisions of the Mohammedans, and compacted their power from Bagdad to Cairo. Henceforth the kingdom of Jerusalem stood on the defensive. The schism between the Abassidae and the Fatimites had made the conquest of Jerusalem in 1099 possible.

Baldwin IV., 1173-1184, a boy of thirteen at his accession, was, like Uzziah, a leper. Among the regents who conducted the affairs of the kingdom during his reign was the duke of Montferrat, who married Sybilla, the king's sister. In 1174 Saladin, by the death of Nureddin, became caliph of the whole realm from Damascus to the Nile, and started on the path of God, the conquest of Jerusalem.

Baldwin V., 1184-1186, a child of five, and son of Sybilla, was succeeded by Guy of Lusignan, Sybilla's second husband. Saladin met Guy and the Crusaders at the village of Hattin, on the hill above Tiberius, where tradition has placed the delivery of the Sermon on the Mount. The Templars and Hospitallers were there in force, and the true cross was carried by the bishop of Acre, clad in armor. On July 5, 1187, the decisive battle was fought. The Crusaders were completely routed, and thirty thousand are said to have perished. Guy of Lusignan, the masters of the Temple and the Hospital, and Reginald of Ch tillon, lord of Kerak, were taken prisoners by the enemy. Reginald was struck to death in Saladin's tent, but the king and the other captives were treated with clemency. The true cross was a part of the enemy's booty. The fate of the Holy Land was decided.

On Oct. 2, 1187, Saladin entered Jerusalem after it had made a brave resistance. The conditions of surrender were most creditable to the chivalry of the great commander. There were no scenes of savage butchery such as followed the entry of the Crusaders ninety years before. The inhabitants were given their liberty for the payment of money, and for forty days the procession of the departing continued. The relics stored away in the church of the Holy Sepulchre were delivered up by the conqueror for the sum of fifty thousand bezants, paid by Richard I.

Thus ended the Latin kingdom of Jerusalem. Since then the worship of Islam has continued on Mount Moriah without interruption. The Christian conquests were in constant danger through the interminable feuds of the Crusaders themselves, and, in spite of the constant flow of recruits and treasure from Europe, they fell easily before the unifying leadership of Saladin.

After 1187 a line of nominal kings of Jerusalem presented a romantic picture in European affairs. The last real king, Guy of Lusignan, was released, and resumed his kingly pretension without a capital city. Conrad of Montferrat, who had married Isabella, daughter of Amalric, was granted the right of succession. He was murdered before reaching the throne, and Henry of Champagne became king of Jerusalem on Guy's accession to the crown of Cyprus. In 1197 the two crowns of Cyprus and Jerusalem were united in Amalric II. At his death the crown passed to Mary, daughter of Conrad of Montferrat. Mary's husband was John of Brienne. At the marriage of their daughter, Iolanthe, to the emperor Frederick II., that sovereign assumed the title, King of Jerusalem.

Literature. Odo of Deuil (near Paris), chaplain of Louis VII.: De profectione Ludovici VII. in Orientem 1147-1149 in Migne, 185, translated by Guizot: Collection, XXIV. pp. 279-384. Otto of Freising, d. 1158, half brother of Konrad III. and uncle of Fred. Barbarossa: Chronicon, bk. VII., translated in Pertz-Wattenbach, Geschichtschreiber der Deutschen Vorzeit, Leipzig, 1881. Otto accompanied the Crusade. Kugler: Gesch. des 2^ten Kreuzzuges, Stuttgart, 1866. The De consideratione and De militibus Christi of Bernard and the Biographies of Bernard by Neander, ed. by Deutsch, II. 81-116; Morison, Pp. 366-400; Storrs, p. 416 sqq.; Vacandard, II. 270-318, 431 sqq. F. Marion Crawford has written a novel on this Crusade: Via Crucis, a Story of the Second Crusade, N. Y., 1899.

The Second Crusade was led by two sovereigns, the emperor Konrad III. and Louis VII. of France, and owed its origin to the profound impression made in Europe by the fall of Edessa and the zealous eloquence of St. Bernard. Edessa, the outer citadel of the Crusader's conquests, fell, December, 1144. Jocelyn II., whose father, Jocelyn I., succeeded Baldwin as proprietor of Edessa, was a weak and pleasure-loving prince. The besiegers built a fire in a breach in the wall, a piece of which, a hundred yards long, cracked with the flames and fell. An appalling massacre followed the inrush of the Turks, under Zengi, whom the Christians called the Sanguinary.

Eugenius III. rightly regarded Zengi's victory as a threat to the continuance of the Franks in Palestine, and called upon the king of France to march to their relief. The forgiveness of all sins and life eternal were promised to all embarking on the enterprise who should die confessing their sins. The pope also summoned Bernard to leave his convent, and preach the crusade. Bernard, the most conspicuous personage of his age, was in the zenith of his fame. He regarded the summons as a call from God, and proved to be a leader worthy of the cause.

At Easter tide, 1146, Louis, who had before, in remorse for his burning the church at Vitry with thirteen hundred persons, promised to go on a crusade, assembled a great council at Vezelai. Bernard was present and made such an overpowering impression by his address that the bearers pressed forward to receive crosses. He himself was obliged to out his robe to pieces to meet the demand. Writing to Eugenius, he was able to say that the enthusiasm was so great that castles and towns were emptied of their inmates. One man could hardly be found for seven women, and the women were being every where widowed while their husbands were still alive.

From France Bernard proceeded to Basel and Constance and the cities along the Rhine, as far as Cologne. As in the case of the First Crusade, a persecution was started against the Jews on the Rhine by a monk, Radulph. Bernard firmly set himself against the fanaticism and wrote that the Church should attempt to gain the Jews by discussion, and not destroy them by the sword.

Thousands flocked to hear the fervent preacher, who added miraculous healings to the impression of his eloquence. The emperor Konrad himself was deeply moved and won. During Christmas week at Spires, Bernard preached before him an impassionate discourse. What is there, O man, he represented Christ as saying, seated in judgment upon the imperial hearer at the last day, What is there which I ought to have done for you and have not done? He contrasted the physical prowess, the riches, and the honors of the emperor with the favor of the supreme judge of human actions. Bursting into tears, the emperor exclaimed: I shall henceforth not be found ungrateful to God's mercy. I am ready to serve Him, seeing I am admonished by Him. Of all his miracles Bernard esteemed the emperor's decision the chief one.

Konrad at once prepared for the expedition. Seventy thousand armed men, seven thousand of whom were knights, assembled at Regensburg, and proceeded through Hungary to the Bosphorus, meeting with a poor reception along the route. The Greek emperor Manuel and Konrad were brothers-in-law, having married sisters, but this tie was no protection to the Germans. Guides, provided by Manuel, children of Belial as William of Tyre calls them, treacherously led them astray in the Cappadocian mountains. Famine, fever, and the attacks of the enemy were so disastrous that when the army fell back upon Nicaea, not more than one-tenth of its original number remained.

Louis received the oriflamme from Eugenius's own hands at St. Denis, Easter, 1147, and followed the same route taken by Konrad. His queen, Eleanor, famed for her beauty, and many ladies of the court accompanied the army. The two sovereigns met at Nicaea and proceeded together to Ephesus. Konrad returned to Constantinople by ship, and Louis, after reaching Attalia, left the body of his army to proceed by land, and sailed to Antioch.

At Antioch, Eleanor laid herself open to the serious charge of levity, if not to infidelity to her marriage vow. She and the king afterward publicly separated at Jerusalem, and later were divorced by the pope. Eleanor was then joined to Henry of Anjou, and later became the queen of Henry II. of England. Konrad, who reached Acre by ship from Constantinople, met Louis at Jerusalem, and in company with Baldwin III. the two sovereigns from the West offered their devotions in the church of the Holy Sepulchre. At a council of the three held under the walls of Acre, they decided to direct their arms against Damascus before proceeding to the more distant Edessa. The route was by way of Lake Tiberias and over the Hermon. The siege ended in complete failure, owing to the disgraceful quarrels between the camps and the leaders, and the claim of Thierry, count of Flanders, who had been in the East twice before, to the city as his own. Konrad started back for Germany, September, 1148. Louis, after spending the winter in Jerusalem, broke away the following spring. Bernard felt the humiliation of the failure keenly, and apologized for it by ascribing it to the judgment of God for the sins of the Crusaders and of the Christian world. The judgments of the Lord are just, he wrote, but this one is an abyss so deep that I dare to pronounce him blessed who is not scandalized by it. As for the charge that he was responsible for the expedition, Bernard exclaimed, Was Moses to blame, in the wilderness, who promised to lead the children of Israel to the Promised Land? Was it not rather the sins of the people which interrupted the progress of their journey?

Edessa remained lost to the Crusaders, and Damascus never fell into their power.

For Richard I.: Itinerarium perigrinorum et gesta regis Ricardi, ed. by Stubbs, London, 1864, Rolls Series, formerly ascribed to Geoffrey de Vinsauf, but, since Stubbs, to Richard de Templo or left anonymous. Trans. in Chronicles of the Crusades, Bohn's Libr., 1870. The author accompanied the Crusade. De Hoveden, ed. by Stubbs, 4 vols., London, 1868-1871; Engl. trans. by Riley, vol. II. pp. 63-270. Giraldus Cambrensis: Itinerarium Cambriae, ed. by Brewer and Dimock, London, 7 vols. 1861-1877, vol. VI., trans. by R. C. Hoare, London, 1806. Richard De Devizes: Chronicon de rebus gestis Ricardi, etc., London, 1838, trans. in Bohn's Chron. of the Crusades. Roger Wendover. De Joinville: Crusade of St. Louis, trans. in Chron. of the Crus.

For full list of authorities on Richard see art. Richard by Archer in Dict. of Vat. Biog. G. P. R. James: Hist. of the Life of B. Coeur de Lion, new ed. 2 vols. London, 1854. T. A. Archer: The Crusade of Richard I., being a collation of Richard de Devizes, etc., London, 1868. Gruhn: Der Kreuzzug Richard I., Berlin, 1892.

For Frederick Barbarossa: Ansbert, an eye-witness: Hist. de expeditione Frid., 1187-1196, ed. by Jos. Dobrowsky, Prague, 1827. For other sources, see Wattenbach: Deutsche Geschichtsquellen, II. 303 sqq., and Potthast: Bibl. Hist., II. 1014, 1045, etc. Karl Fischer: Gesch. des Kreuzzugs Fried. I., Leipzig, 1870. H. Prutz: Kaiser Fried. I., 3 vols. Dantzig, 1871-1873. Von Raumer: Gesch. der Hohenstaufen, vol. II. 5th ed. Leipzig, 1878. Giesebrecht: Deutsche Kaiserzeit, vol. V.

For Saladin: Baha-ed-din, a member of Saladin's court, 1145-1234, the best Arabic Life, in the Recueil, Histt. Orientaux, etc., III., 1884, and in Palestine, Pilgrim's Text Soc., ed. by Sir C. W. Wilson, London, 1897. Marin: Hist. de Saladin, sulthan d'Egypte et de Syrie, Paris, 1758. Lane-Poole: Saladin and the Fall of Jerusalem, New York, 1898, a full list and an estimate of Arab authorities are given, pp. iii-xvi.

See also the general Histories of the Crusades and Ranke: Weltgesch., VIII.

The Third Crusade was undertaken to regain Jerusalem, which had been lost to Saladin, 1187. It enjoys the distinction of having had for its leaders the three most powerful princess of Western Europe, the emperor Frederick Barbarossa, Philip Augustus, king of France, and the English king Richard I., surnamed Coeur de Lion, or the Lion-hearted. It brought together the chivalry of the East and the West at the time of its highest development and called forth the heroism of two of the bravest soldiers of any age, Saladin and Richard. It has been more widely celebrated in romance than any of the other Crusades, from the songs of the mediaeval minstrels to Lessing in his Nathan the Wise and Walter Scott in Talisman. But in spite of the splendid armaments, the expedition was almost a complete failure.

On the news of Saladin's victories, Urban III. is alleged to have died of grief. An official summons was hardly necessary to stir the crusading ardor of Europe from one end to the other. Danes, Swedes, and Frisians joined with Welshmen, Englishmen, Frenchmen, and Germans in readiness for a new expedition. A hundred years had elapsed since the First Crusade, and its leaders were already invested with a halo of romance and glory. The aged Gregory VIII., whose reign lasted less than two months, 1187, spent his expiring breath in an appeal to the princes to desist from their feuds. Under the influence of William, archbishop of Tyre, and the archbishop of Rouen, Philip Augustus of France and Henry II. of England laid aside their quarrels and took the cross. At Henry's death his son Richard, then thirty-two years of age, set about with impassioned zeal to make preparations for the Crusade. The treasure which Henry had left, Richard augmented by sums secured from the sale of castles and bishoprics. For ten thousand marks he released William of Scotland from homage, and he would have sold London itself, so he said, if a purchaser rich enough had offered himself. Baldwin, archbishop of Canterbury, supported his sovereign, preaching the Crusade in England and Wales, and accompanied the expedition. The famous Saladin tax was levied in England, and perhaps also in France, requiring the payment of a ti the by all not joining the Crusade.

Richard and Philip met at Vezelai. Among the great lords who joined them were Hugh, duke of Burgundy, Henry II., count of Champagne, and Philip of Flanders. As a badge for himself and his men, the French king chose a red cross, Richard a white cross, and the duke of Flanders a green cross.

In the meantime Frederick Barbarossa, who was on the verge of seventy, had reached the Bosphorus. Mindful of his experiences with Konrad III., whom he accompanied on the Second Crusade, he avoided the mixed character of Konrad's army by admitting to the ranks only those who were physically strong and had at least three marks. The army numbered one hundred thousand, of whom fifty thousand sat in the saddle. Frederick of Swabia accompanied his father, the emperor.

Setting forth from Ratisbon in May, 1189, the German army had proceeded by way of Hungary to Constantinople. The Greek emperor, Isaac Angelus, far from regarding the Crusaders' approach with favor, threw Barbarossa's commissioners into prison and made a treaty with Saladin. He coolly addressed the western emperor as the first prince of Germany. The opportunity was afforded Frederick of uniting the East and West once more under a single sceptre. Wallachians and Servians promised him their support if he would dethrone Isaac and take the crown. But though there was provocation enough, Frederick refused to turn aside from his purpose, the reconquest of Jerusalem, and in March, 1190, his troops were transferred across the Bosphorus. He took Iconium, and reached Cilicia. There his career was brought to a sudden termination on June 10 in the waters of the Kalycadnus river into which he had plunged to cool himself. His flesh was buried at Antioch, and his bones, intended for the crypts of the church of the Holy Sepulchre, were deposited in the church of St. Peter, Tyre. A lonely place, indeed, for the ashes of the mighty monarch, and far removed from those of his great predecessor, Charlemagne at Aachen! Scarcely ever has a life so eminent had such a tragic and deplored ending. In right imperial fashion, Frederick had sent messengers ahead, calling upon Saladin to abandon Jerusalem and deliver up the true cross. With a demoralized contingent, Frederick of Swabia reached the walls of Acre, where he soon after became a victim of the plague, October, 1190.

Philip and Richard reached the Holy Land by the Mediterranean. They sailed for Sicily, 1190, Philip from Genoa, Richard from Marseilles. Richard found employment on the island in asserting the rights of his sister Joan, widow of William II. of Sicily, who had been robbed of her dower by William's illegitimate son, Tancred. Quicker than priest can chant matins did King Richard take Messina. In spite of armed disputes between Richard and Philip, the two kings came to an agreement to defend each other on the Crusades. Among the curious stipulations of this agreement was one that only knights and the clergy were to be allowed to play games for money, and the amount staked on any one day was not to exceed twenty shillings.

Leaving Sicily, whence Philip had sailed eleven days before, Richard proceeded to Cyprus, and as a punishment for the ill treatment of pilgrims and the stranding of his vessels, he wrested the kingdom in a three weeks' campaign from Isaac Comnenus. The English at their occupation of Cyprus, 1878, might well have recalled Richard's conquest. On the island, Richard's nuptials were consummated with Berengaria of Navarre, whom he preferred to Philip's sister Alice, to whom he had been betrothed. In June he reached Acre. For joy at his coming, says Baha-ed-din, the Arab historian, the Franks broke forth in rejoicing, and lit fires in their camps all night through. The hosts of the Mussulmans were filled with fear and dread.

Acre, or Ptolemais, under Mount Carmel, had become the metropolis of the Crusaders, as it was the key to the Holy Land. Christendom had few capitals so gay in its fashions and thronged with such diverse types of nationality. Merchants were there from the great commercial marts of Europe. The houses, placed among gardens, were rich with painted glass. The Hospitallers and Templars had extensive establishments.

Against Acre, Guy of Lusignan had been laying siege for two years. Released by Saladin upon condition of renouncing all claim to his crown and going beyond the seas, he had secured easy absolution from the priest from this solemn oath. Baldwin of Canterbury, Hubert Walter, bishop of Salisbury, and the justiciar Ranulf of Glanvill had arrived on the scene before Richard. We found our army, wrote the archbishop's chaplain, given up to shameful practices, and yielding to ease and lust, rather than encouraging virtue. The Lord is not in the camp. Neither chastity, solemnity, faith, nor charity are there a state of things which, I call God to witness, I would not have believed if I had not seen it with my own eyes.

Saladin was watching the besiegers and protecting the garrison. The horrors of the siege made it one of the memorable sieges of the Middle Ages. It was carried on from the sea as well as on the land. Greek fire was used with great effect by the Turks. The struggle was participated in by women as well as the men. Some Crusaders apostatized to get the means for prolonging life. With the aid of the huge machine Check Greek, and other engines constructed by Richard in Sicily, and by Philip, the city was made to surrender, July, 1191. By the terms of the capitulation the city's stores, two hundred thousand pieces of gold, fifteen hundred prisoners, and the true cross were to pass into the hands of the Crusaders.

The advance upon Jerusalem was delayed by rivalries between the armies and their leaders. Richard's prowess, large means, and personal popularity threw Philip into the shade, and he was soon on his way back to France, leaving the duke of Burgundy as leader of the French. The French and Germans also quarrelled. A fruitful source of friction was the quarrel between Guy of Lusignan and Conrad of Montferrat over the crown of Jerusalem, until the matter was finally settled by Conrad's murder and the recognition of Guy as king of Cyprus, and Henry of Champagne, the nephew of both Richard and Philip Augustus, as king of Jerusalem.

A dark blot rests upon Richard's memory for the murder in cold blood of twenty-seven hundred prisoners in the full sight of Saladin's troops and as a punishment for the non-payment of the ransom money. The massacre, a few days before, of Christian captives, if it really occurred, in part explains but cannot condone the crime.

Jaffa and Ascalon became the next points of the Crusaders' attack, the operations being drawn out to a wearisome length. Richard's feats of physical strength and martial skill are vouched for by eye-witnesses, who speak of him as cutting swathes through the enemy with his sword and mowing them down, as the reapers mow down the corn with their sickles. So mighty was his strength that, when a Turkish admiral rode at him in full charge, Richard severed his neck and one shoulder by a single blow. But the king's dauntless though coarse courage was not joined to the gifts of a leader fit for such a campaign. His savage war shout, God and the Holy Sepulchre aid us, failed to unite the troops cloven by jealousies and to establish military discipline. The camps were a scene of confusion. Women left behind by Richard's order at Acre came up to corrupt the army, while day after day its manifold sins, drunkenness, and luxury increased. Once and perhaps twice Richard came so near the Holy City that he might have looked down into it had he so chosen. But, like Philip Augustus, he never passed through its gates, and after a signal victory at Joppa he closed his military achievements in Palestine. A treaty, concluded with Saladin, assured to the Christians for three years the coast from Tyre to Joppa, and protection to pilgrims in Jerusalem and on their way to the city. In October, 1192, the king, called back by the perfidy of his brother John, set sail from Acre amid the laments of those who remained behind, but not until he had sent word to Saladin that he intended to return to renew the contest.

The exploits of the English king won even the admiration of the Arabs, whose historian reports how he rode up and down in front of the Saracen army defying them, and not a man dared to touch him. Presents passed between him and Saladin. One who accompanied the Third Crusade ascribes to him the valor of Hector, the magnanimity of Achilles, the prudence of Odysseus, the eloquence of Nestor, and equality with Alexander. French writers of the thirteenth century tell how Saracen mothers, long after Richard had returned to England, used to frighten their children into obedience or silence by the spell of his name, so great was the dread he had inspired. Destitute of the pious traits of Godfrey and Louis IX., Richard nevertheless stands, by his valor, muscular strength, and generous mind, in the very front rank of conspicuous Crusaders.

On his way back to England he was seized by Leopold, duke of Austria, whose enmity he had incurred before Joppa. The duke turned his captive over to the emperor, Henry VI., who had a grudge to settle growing out of Sicilian matters. Richard was released only on the humiliating terms of paying an enormous ransom and consenting to hold his kingdom as a fief of the empire. Saladin died March 4, 1193, by far the most famous of the foes of the Crusaders. Christendom has joined with Arab writers in praise of his chivalric courage, culture, and magnanimity. What could be more courteous than his granting the request of Hubert Walter for the station of two Latin priests in the three churches of the Holy Sepulchre, Nazareth, and Bethlehem?

The recapture of Acre and the grant of protection to the pilgrims on their way to Jerusalem were paltry achievements in view of the loss of life, the long months spent in making ready for the Crusade, the expenditure of money, and the combination of the great nations of Europe. In this case, as in the other Crusades, it was not so much the Saracens, or even the splendid abilities of Saladin, which defeated the Crusaders, but their feuds among themselves. Never again did so large an army from the West contend for the cross on Syrian soil.

The rich East blooms fragrant before us;

All Fairy-land beckons us forth,

We must follow the crane in her flight o'er the main,

From the posts and the moors of the North.

Literature. For the sources, see Wilken: Gesch. der Kreuzzuege, VI. 71-83. Des Essards: La Croisade des enfants, Paris, 1875. Roehricht, Die Kinderkreuzzuege, in Sybel, Hist. Zeitschrift, vol. XXXVI., 1876. G. Z. Gray: The Children's Crusade, N. Y., 1872, new ed. 1896. Isabel S. Stone: The Little Crusaders, N. Y., 1901. Hurter: Innocent III., II. 482-489.

The most tragic of the Crusader tragedies were the crusades of the children. They were a slaughter of the innocents on a large scale, and belong to those mysteries of Providence which the future only will solve.

The crusading epidemic broke out among the children of France and Germany in 1212. Begotten in enthusiasm, which was fanned by priestly zeal, the movement ended in pitiful disaster.

The French expedition was led by Stephen, a shepherd lad of twelve, living at Cloyes near Chartres. He had a vision, so the rumor went, in which Christ appeared to him as a pilgrim and made an appeal for the rescue of the holy places. Journeying to St. Denis, the boy retailed the account of what he had seen. Other children gathered around him. The enthusiasm spread from Brittany to the Pyrenees. In vain did the king of France attempt to check the movement. The army increased to thirty thousand, girls as well as boys, adults as well as children. Questioned as to where they were going, they replied, We go to God, and seek for the holy cross beyond the sea. They reached Marseilles, but the waves did not part and let them go through dryshod as they expected.

The centres of the movement in Germany were Nicholas, a child of ten, and a second leader whose name has been lost. Cologne was the rallying point. Children of noble families enlisted. Along with the boys and girls went men and women, good and bad.

The army under the anonymous leader passed through Eastern Switzerland and across the Alps to Brindisi, whence some of the children sailed, never to be heard from again. The army of Nicholas reached Genoa in August, 1212. The children sang songs on the way, and with them has been wrongly associated the tender old German hymn:

"Fairest Lord Jesus,

Ruler of all nature,

O You of man and God, the son,

You will I cherish,

You will I honor,

You, my soul's glory, joy, and crown.

The numbers had been reduced by hardship, death, and moral shipwreck from twenty to seven thousand. At Genoa the waters were as pitiless as they were at Marseilles. Some of the children remained in the city and became, it is said, the ancestors of distinguished families. The rest marched on through Italy to Brindisi, where the bishop of Brindisi refused to let them proceed farther. An uncertain report declares Innocent III. declined to grant their appeal to be released from their vow.

The fate of the French children was, if possible, still more pitiable. At Marseilles they fell a prey to two slave dealers, who for the sake of God and without price offered to convey them across the Mediterranean. Their names are preserved, Hugo Ferreus and William Porcus. Seven vessels set sail. Two were shipwrecked on the little island of San Pietro off the northwestern coast of Sardinia. The rest reached the African shore, where the children were sold into slavery.

The shipwreck of the little Crusaders was commemorated by Gregory IX., in the chapel of the New Innocents, ecclesia novorum innocentium, which he built on San Pietro. Innocent III. in summoning Europe to a new crusade included in his appeal the spectacle of their sacrifice. They put us to shame. While they rush to the recovery of the Holy Land, we sleep. Impossible as such a movement might seem in our calculating age, it is attested by too many good witnesses to permit its being relegated to the realm of legend, and the trials and death of the children of the thirteenth century will continue to be associated with the slaughter of the children of Bethlehem at the hand of Herod.

Literature. Nicetas Acominatus, Byzantine patrician and grand logothete. During the Crusaders' investment of Constantinople his palace was burnt, and with his wife and daughter he fled to Nicaea: Byzantina Historia, 1118-1206, in Recueil des historiens des Croisades, histor. Grecs, vol. I., and in Migne, Patr. Gr., vols. 139, 140. Geoffroi de Villehardouin, a prominent participant in the Crusade, d. 1213?: Hist. de la Conqu te de Constantinople avec la continuation de Henri de Valenciennes, earliest ed., Paris, 1585, ed. by Du Cange, Paris, 1857, and N. de Wailly, Paris, 1871, 3d ed. 1882, and E. Bouchet, with new trans., Paris, 1891. For other editions, See Potthast, II. 1094. Engl. trans. by T. Smith, London, 1829. Robert de Clary, d. after 1216, a participant in the Crusade: La Prise de Constant., 1st ed. by P. Riant, Paris, 1868. Guntherus Alemannus, a Cistercian, d. 1220?: Historia Constantinopolitana, in Migne, Patr. Lat., vol. 212, 221-265, and ed. by Riant, Geneva, 1875, and repeated in his Exuviae Sacrae, a valuable description, based upon the relation of his abbot, Martin, a participant in the Crusade. Innocent III. Letters, in Migne, vols. 214-217. Charles Hopf: Chroniques Graeco-Romanes inedites ou peu connues, Berlin, 1873. Contains De Clary, the Devastatio Constantinopolitana, etc. C. Klimke: D. Quellen zur Gesch. des 4^ten Kreuzzuges, Breslau, 1875. Short extracts from Villehardouin and De Clary are given in Trans. and Reprints, published by University of Pennsylvania, vol. III., Philadelphia, 1896.

Paul De Riant: Exuviae sacrae Constantinopolitanae, Geneva, 1877-1878, 2 vols. Tessier: QuatriEme Croisade, la diversion sur Zara et Constantinople, Paris, 1884. E. Pears: The Fall of Constantinople, being the Story of the Fourth Crusade, N. Y., 1886. W. Nordau: Der vierte Kreuzzug, 1898. A. Charasson: Un cure plebeien au XII^e si cle, Foulques, Predicateur de la IV^e Croisade, Paris, 1905. Gibbon, LX., LXI. Hurter: Life of Innocent III., vol. I. Ranke: Weltgesch., VIII. 280-298. C. W. C. Oman: The Byzantine Empire, 1895, pp. 274-306. F. C. Hodgson: The Early History of Venice, from the Foundation to the Conquest of Constantinople, 1204, 1901. An appendix contains an excursus on the historical sources of the Fourth Crusade.

It would be difficult to find in history a more notable diversion of a scheme from its original purpose than the Fourth Crusade. Inaugurated to strike a blow at the power which held the Holy Land, it destroyed the Christian city of Zara and overthrew the Greek empire of Constantinople. Its goals were determined by the blind doge, Henry Dandolo of Venice. As the First Crusade resulted in the establishment of the Latin kingdom of Jerusalem, so the Fourth Crusade resulted in the establishment of the Latin empire of Constantinople.

Innocent III., on ascending the papal throne, threw himself with all the energy of his nature into the effort of reviving the crusading spirit. He issued letter after letter to the sovereigns of England, France, Hungary, and Sicily. He also wrote to the Byzantine emperor, urging him to resist the Saracens and subject the Greek church to its mother, Rome. The failure of preceding crusades was ascribed to the sins of the Crusaders. But for them, one Christian would have chased a thousand, or even ten thousand, and the enemies of the cross would have disappeared like smoke or melting wax.

For the expense of a new expedition the pope set apart one-tenth of his revenue, and he directed the cardinals to do the same. The clergy and all Christians were urged to give liberally. The goods and lands of Crusaders were to enjoy the special protection of the Holy See. Princes were instructed to compel Jewish money-lenders to remit interest due from those going on the expedition. Legates were despatched to Genoa, Pisa, and Venice to stir up zeal for the project; and these cities were forbidden to furnish to the Saracens supplies of arms, food, or other material. A cardinal was appointed to make special prayers for the Crusade, as Moses had prayed for Israel against the Amalekites.

The Cistercian abbot, Martin, preached in Germany; and the eloquent Fulke of Neuilly, receiving his commission from Innocent III., distinguished himself by winning thousands of recruits from the nobility and populace of Burgundy, Flanders, and Normandy. Under his preaching, in 1199, Count Thibaut of Champagne, Louis of Blois, Baldwin of Flanders, and Simon de Montfort took the vow. So also did Villehardouin, marshal of Champagne, who accompanied the expedition, and became its spicy historian. As in the case of the First Crusade, the armament was led by nobles, and not by sovereigns.

The leaders, meeting at Soissons in 1200, sent a deputation to Venice to secure transportation for the army. Egypt was chosen as the point of landing and attack, it being held that a movement would be most apt to be successful which cut off the Saracens' supplies at their base in the land of the Nile.

The Venetian Grand Council agreed to provide ships for 9000 esquires, 4500 knights, 20,000 foot-soldiers, and 4500 horses, and to furnish provisions for nine months for the sum of 85,000 marks, or about $1,000,000 in present money. The agreement stated the design of the enterprise to be the deliverance of the Holy Land. The doge, Henry Dandolo, who had already passed the limit of ninety years, was in spite of his age and blindness full of vigor and decision.

The crusading forces mustered at Venice. The fleet was ready, but the Crusaders were short of funds, and able to pay only 50,000 marks of the stipulated sum. Dandolo took advantage of these straits to advance the selfish aims of Venice, and proposed, as an equivalent for the balance of the passage money, that the Crusaders aid in capturing Zara. The offer was accepted. Zara, the capital of Dalmatia and the chief market on the eastern coast of the Adriatic, belonged to the Christian king of Hungary. Its predatory attacks upon Venetian vessels formed the pretext for its reduction. The threat of papal excommunication, presented by the papal legate, did not check the preparations; and after the solemn celebration of the mass, the fleet set sail, with Dandolo as virtual commander.

The departure of four hundred and eighty gayly rigged vessels is described by several eye-witnesses and constitutes one of the most important scenes in the naval enterprise of the queen of the Adriatic.

Zara was taken Nov. 24, 1202, given over to plunder, and razed to the ground. No wonder Innocent wrote that Satan had been the instigator of this destructive raid upon a Christian people and excommunicated the participants in it.

Organized to dislodge the Saracens and reduced to a filibustering expedition, the Crusade was now to be directed against Constantinople. The rightful emperor, Isaac Angelus, was languishing in prison with his eyes put out by the hand of the usurper, Alexius III., his own brother. Isaac's son, Alexius, had visited Innocent III. and Philip of Swabia, appealing for aid in behalf of his father. Philip, claimant to the German throne, had married the prince's sister. Greek messengers appeared at Zara to appeal to Dandolo and the Crusaders to take up Isaac's cause. The proposal suited the ambition of Venice, which could not have wished for a more favorable opportunity to confirm her superiority over the Pisans and Genoans, which had been threatened, if not impaired, on the Bosphorus.

As a compensation, Alexius made the tempting offer of 200,000 marks silver, the maintenance for a year of an army of 10,000 against the Mohammedans, and of 500 knights for life as a guard for the Holy Land, and the submission of the Eastern Church to the pope. The doge fell in at once with the proposition, but it was met by strong voices of dissent in the ranks of the Crusaders. Innocent's threat of continued excommunication, if the expedition was turned against Constantinople, was ignored. A few of the Crusaders, like Simon de Montfort, refused to be used for private ends and withdrew from the expedition.

Before reaching Corfu, the fleet was joined by Alexius in person. By the end of June, 1203, it had passed through the Dardanelles and was anchored opposite the Golden Horn. After prayers and exhortations by the bishops and clergy, the Galata tower was taken. Alexius III. fled, and Isaac was restored to the throne.

The agreements made with the Venetians, the Greeks found it impossible to fulfil. Confusion reigned among them. Two disastrous conflagrations devoured large portions of the city. One started in a mosque which evoked the wrath of the Crusaders. The discontent with the hard terms of the agreement and the presence of the Occidentals gave Alexius Dukas, surnamed Murzuphlos from his shaggy eyebrows, opportunity to dethrone Isaac and his son and to seize the reins of government. The prince was put to death, and Isaac soon followed him to the grave.

The confusion within the palace and the failure to pay the promised reward were a sufficient excuse for the invaders to assault the city, which fell April 12, 1204. Unrestrained pillage and riot followed. Even the occupants of convents were not exempted from the orgies of unbridled lust. Churches and altars were despoiled as well as palaces. Chalices were turned into drinking cups. A prostitute placed in the chair of the patriarchs in St. Sophia, sang ribald songs and danced for the amusement of the soldiery.

Innocent III., writing of the conquest of the city, says: -

You have spared nothing that is sacred, neither age nor sex. You have given yourselves up to prostitution, to adultery, and to debauchery in the face of all the world. You have glutted your guilty passions, not only on married women, but upon women and virgins dedicated to the Saviour. You have not been content with the imperial treasures and the goods of rich and poor, but you have seized even the wealth of the Church and what belongs to it. You have pillaged the silver tables of the altars, you have broken into the sacristies and stolen the vessels.

To the revolt at these orgies succeeding ages have added regret for the irreparable loss which literature and art suffered in the wild and protracted sack. For the first time in eight hundred years its accumulated treasures were exposed to the ravages of the spoiler, who broke up the altars in its churches, as in St. Sophia, or melted priceless pieces of bronze statuary on the streets and highways.

Constantinople proved to be the richest of sacred storehouses, full of relics, which excited the cupidity and satisfied the superstition of the Crusaders, who found nothing inconsistent in joining devout worship and the violation of the eighth commandment in getting possession of the objects of worship. With a credulity which seems to have asked no questions, skulls and bones of saints, pieces of wearing apparel, and other sacred objects were easily discovered and eagerly sent to Western Europe, from the stone on which Jacob slept and Moses' rod which was turned into a serpent, to the true cross and fragments of Mary's garments. What California was to the world's supply of gold in 1849 and the mines of the Transvaal have been to its supply of diamonds that the capture of Constantinople was to the supply of relics for Latin Christendom. Towns and cities welcomed these relics, and convents were made famous by their possession. In 1205 bishop Nivelon of Soissons sent to Soissons the head of St. Stephen, the finger that Thomas thrust into the Saviour's side, a thorn from the crown of thorns, a portion of the sleeveless shirt of the Virgin Mary and her girdle, a portion of the towel with which the Lord girded himself at the Last Supper, one of John the Baptist's arms, and other antiquities scarcely less venerable. The city of Halberstadt and its bishop, Konrad, were fortunate enough to secure some of the blood shed on the cross, parts of the sponge and reed and the purple robe, the head of James the Just, and many other trophies. Sens received the crown of thorns. A tear of Christ was conveyed to Seligencourt and led to a change of its name to the Convent of the Sacred Tear. Amiens received John the Baptist's head; St. Albans, England, two of St. Margaret's fingers. The true cross was divided by the grace of the bishops among the barons. A piece was sent by Baldwin to Innocent III.

Perhaps no sacred relics were received with more outward demonstrations of honor than the true crown of thorns, which Baldwin II. transferred to the king of France for ten thousand marks of silver. It was given free passage by the emperor Frederick II. and was carried through Paris by the French king barefoot and in his shirt. A part of the true cross and the swaddling clothes of Bethlehem were additional acquisitions of Paris.

The Latin Empire of Constantinople, which followed the capture of the city, lasted from 1204 to 1261. Six electors representing the Venetians and six representing the Crusaders met in council and elected Baldwin of Flanders, emperors. He was crowned by the papal legate in St. Sophia and at once set about to introduce Latin priests and subdue the Greek Church to the pope.

The attitude of Innocent III. to this remarkable transaction of Christian soldiery exhibited at once his righteous indignation and his politic acquiescence in the new responsibility thrust upon the Apostolic see. He appointed the Venetian, Thomas Morosini, archbishop; and the Latin patriarchate, established with him, has been perpetuated to this day, and is an almost unbearable offence to the Greeks. If Innocent had followed Baldwin's suggestions, he would have convoked an oecumenical council in Constantinople.

The last of the Latin emperors, Baldwin III., 1237-1261, spent most of his time in Western Europe making vain appeals for money. After his dethronement, in l261, by Michael Palaeologus he presents a pitiable spectacle, seeking to gain the ear of princes and ecclesiastics. For two hundred years more the Greeks had an uncertain tenure on the Bosphorus. The loss of Constantinople was bound to come sooner or later in the absence of a moral and muscular revival of the Greek people. The Latin conquest of the city was a romantic episode, and not a stage in the progress of civilization in the East; nor did it hasten the coming of the new era of letters in Western Europe. It widened the schism of the Greek and the Latin churches. The only party to reap substantial gain from the Fourth Crusade was the Venetians.

Roehricht: Studien zur Gesch. d. V. Kreuzzuges, Innsbruck, 1891. Hauck, IV. 752-764.

Innocent III.'s ardor for the reconquest of Palestine continued unabated till his death. A fresh crusade constituted one of the main objects for which the Fourth Lateran Council was called. The date set for it to start was June 1, 1217, and it is known as the Fifth Crusade. The pope promised 30,000 from his private funds, and a ship to convey the Crusaders going from Rome and its vicinity. The cardinals joined him in promising to contribute one-tenth of their incomes and the clergy were called upon to set apart one-twentieth of their revenues for three years for the holy cause. To the penitent contributing money to the crusade, as well as to those participating in it, full indulgence for sins was offered. A brief, forbidding the sale of all merchandise and munitions of war to the Saracens for four years, was ordered read every Sabbath and fast day in Christian ports.

Innocent died without seeing the expedition start. For his successor Honorius III., its promotion was a ruling passion, but he also died without seeing it realized.

In 1217 Andreas of Hungary led an army to Syria, but accomplished nothing. In 1219 William of Holland with his Germans, Norwegians, and Danes helped John of Brienne, titular king of Jerusalem, to take Damietta. This city, situated on one of the mouths of the Nile, was a place of prime commercial importance and regarded as the key of Egypt. Egypt had come to be regarded as the proper way of military approach to Palestine. Malik-al-Kameel, who in 1218 had succeeded to power in Egypt, offered the Christians Jerusalem and all Palestine, except Kerak, together with the release of all Christian prisoners, on condition of the surrender of Damietta. It was a grand opportunity of securing the objects for which the Crusaders had been fighting, but, elated by victory and looking for help from the emperor, Frederick II., they rejected the offer. In 1221 Damietta fell back into the hands of Mohammedans.

The Fifth Crusade reached its results by diplomacy more than by the sword. Its leader, Frederick II., had little of the crusading spirit, and certainly the experiences of his ancestors Konrad and Barbarossa were not adapted to encourage him. His vow, made at his coronation in Aachen and repeated at his coronation in Rome, seems to have had little binding force for him. His marriage with Iolanthe, granddaughter of Conrad of Montferrat and heiress of the crown of Jerusalem, did not accelerate his preparations to which he was urged by Honorius III. In 1227 he sailed from Brindisi; but, as has already been said, he returned to port after three days on account of sickness among his men.

At last the emperor set forth with forty galleys and six hundred knights, and arrived in Acre, Sept. 7,1228. The sultans of Egypt and Damascus were at the time in bitter conflict. Taking advantage of the situation, Frederick concluded with Malik-al-Kameel a treaty which was to remain in force ten years and delivered up to the Christians Jerusalem with the exception of the mosque of Omar and the Temple area, Bethlehem, Nazareth, and the pilgrim route from Acre to Jerusalem. On March 19, 1229, the emperor crowned himself with his own hand in the church of the Holy Sepulchre. The same day the archbishop of Caesarea pronounced, in the name of the patriarch of Jerusalem, the interdict over the city.

Recalled probably by the dangers threatening his kingdom, Frederick arrived in Europe in the spring of 1229, but only to find himself for the fourth time put under the ban by his implacable antagonist, Gregory. In 1235 Gregory was again appealing to Christendom to make preparations for another expedition, and in his letter of 1239, excommunicating the emperor for the fifth time, he pronounced him the chief impediment in the way of a crusade.

It was certainly a singular spectacle that the Holy City should be gained by a diplomatic compact and not by hardship, heroic struggle, and the intervention of miracle, whether real or imagined. It was still more singular that the sacred goal should be reached without the aid of ecclesiastical sanction, nay in the face of solemn papal denunciation.

Frederick II. has been called by Freeman an unwilling Crusader and the conquest of Jerusalem a grotesque episode in his life. Frederick certainly had no compunction about living on terms of amity with Mohammedans in his kingdom, and he probably saw no wisdom in endangering his relations with them at home by unsheathing the sword against them abroad. Much to the disgust of Gregory IX. he visited the mosque of Omar in Jerusalem without making any protest against its ritual. Perhaps, with his freedom of thought, he did not regard the possession of Palestine after all as of much value. In any case, Frederick's religion whatever he had of religion was not of a kind to flame forth in enthusiasm for a pious scheme in which sentiment formed a prevailing element.

Gregory's continued appeals in 1235 and the succeeding years called for some minor expeditions, one of them led by Richard of Cornwall, afterwards German emperor-elect. The condition of the Christians in Palestine grew more and more deplorable and, in a battle with the Chorasmians, Oct. 14, 1244, they met with a disastrous defeat, and thenceforth Jerusalem was closed to them.

Literature. Jehan de Joinville, d. 1319, the next great historical writer in old French after Villehardouin, companion of St. Louis on his first Crusade: Hist. de St. Louis, 1st ed. Poitiers, 1547; by Du Cange, 1668; by Michaud in Memoires l'hist. de France, Paris, 1857, I. 161-329, and by de Wailly, Paris, 1868. For other edd. see Potthast, Bibl., I. 679-681. Engl. trans., M. Th. Johnes, Haford, 1807, included in Chronicles of the Crusades, Bohn's Libr. 340-556, and J. Hutton, London, 1868. Tillemont: Vie de St. Louis, publ. for the first time, Paris, 1847-1851, 6 vols. Scholten: Gesch. Ludwigs des Heiligen, ed. by Junkemann and Janssen, 2 vols. Muenster, 1850-1855. Guizot: St. Louis and Calvin, Paris, 1868. Mrs. Bray: Good St. Louis and his Times, London, 1870. Wallon: St. Louis et son Temps, 3d ed. Tours, 1879. St. Pathus: Vie de St. Louis, publiee par F. Delaborde, Paris, 1899. F. Perry: St. Louis, Most Christian King, London, 1901. Lane-Poole: Hist. of Egypt in the M. A., N. Y., 1901.

One more great Crusader, one in whom genuine piety was a leading trait, was yet to set his face towards the East and, by the abrupt termination of his career through sickness, to furnish one of the most memorable scenes in the long drama of the Crusades. The Sixth and Seventh Crusades owe their origin to the devotion of Louis IX., king of France, usually known as St. Louis. Louis combined the piety of the monk with the chivalry of the knight, and stands in the front rank of Christian sovereigns of all times. His religious zeal showed itself not only in devotion to the confessional and the mass, but in steadfast refusal, in the face of threatened torture, to deviate from his faith and in patient resignation under the most trying adversity. A considerate regard for the poor and the just treatment of his subjects were among his traits. He washed the feet of beggars and, when a Dominican warned him against carrying his humility too far, he replied, If I spent twice as much time in gaming and at the chase as in such services, no man would rise up to find fault with me.

On one occasion, when he asked Joinville if he were called upon to choose between being a leper and committing mortal sin, which his choice would be, the seneschal replied, he would rather commit thirty mortal sins than be a leper. The next day the king said to him, How could you say what you did? There is no leper so hideous as he who is in a state of mortal sin. The leprosy of the body will pass away at death, but the leprosy of the soul may cling to it forever.

The sack of Jerusalem by the Chorasmians, who were being pushed on from behind by the Mongols, was followed by the fall of Gaza and Ascalon. It was just one hundred years since the news of the fall of Edessa had stirred Europe, but the temper of men's minds was no longer the same. The news of disasters in Palestine was a familiar thing. There was now no Bernard to arouse the conscience and give directions to the feelings of princes and people. The Council of Lyons in 1245 had for one of its four objects the relief of the holy places. A summons was sent forth by pope and council for a new expedition, and the usual gracious offers were made to those who should participate in the movement. St. Louis responded. During a sickness in 1245 and at the moment when the attendants were about to put a cloth on his face thinking he was dead, the king had the cross bound upon his breast.

On June 12, 1248, Louis received at St. Denis from the hand of the papal legate the oriflamme, and the pilgrim's wallet and staff. He was joined by his three brothers, Robert, count of Artois, Alphonso, count of Poitiers, and Charles of Anjou. Among others to accompany the king were Jean de Joinville, seneschal of Champagne, whose graphic chronicle has preserved the annals of the Crusade. The number of the troops is given at thirty-two thousand. Venetian and Genoese fleets carried them to Cyprus, where preparations had been made on a large scale for their maintenance. Thence they sailed to Egypt. Damietta fell, but after this first success, the campaign was a dismal disaster. Louis' benevolence and ingenuousness were not combined with the force of the leader. He was ready to share suffering with his troops but had not the ability to organize them. His piety could not prevent the usual vices from being practised in the camps.

Leaving Alexandria to one side, and following the advice of the count of Artois, who argued that whoso wanted to kill a snake should first strike its head, Louis marched in the direction of the capital, Cairo, or Babylon, as it was called. The army was harassed by a sleepless foe, and reduced by fevers and dysentery. The Nile became polluted with the bodies of the dead. At Mansourah the Turks dealt a crushing defeat. On the retreat which followed, the king and the count of Poitiers were taken prisoners. The count of Artois had been killed. The humiliation of the Crusaders had never been so deep.

The king's patient fortitude shone brightly in these misfortunes. Threatened with torture and death, he declined to deviate from his faith or to yield up any of the places in Palestine. For the ransom of his troops, he agreed to pay 500,000 livres, and for his own freedom to give up Damietta and abandon Egypt. The sultan remitted a fifth part of the ransom money on hearing of the readiness with which the king had accepted the terms.

Clad in garments which were a gift from the sultan, and in a ship meagrely furnished with comforts, the king sailed for Acre. On board ship, hearing that his brother, the count of Anjou, and Walter de Nemours were playing for money, he staggered from his bed of sickness and throwing the dice, tables, and money into the sea, reprimanded the count that he should be so soon forgetful of his brother's death and the other disasters in Egypt, as to game. At Acre, Louis remained three years, spending large sums upon the fortifications of Jaffa, Sidon, and other places. The death of Blanche, his mother, who had been acting as queen-regent during his absence, induced him to return to his realm.

Like Richard the Lion-hearted, Louis did not look upon Jerusalem. The sultan of Damascus offered him the opportunity and Louis would have accepted it but for the advice of his councillors, who argued that his separation from the army would endanger it, and pointing to the example of Richard, persuaded the king that it would be beneath his dignity to enter a city he could not conquer. He set sail from Acre in the spring of 1254. His queen, Margaret, and the three children born to them in the East, were with him. It was a pitiful conclusion to an expedition which once had given promise of a splendid consummation.

So complete a failure might have been expected to destroy all hope of ever recovering Palestine. But the hold of the crusading idea upon the mind of Europe was still great. Urban IV. and Clement III. made renewed appeals to Christendom, and Louis did not forget the Holy Land. In 1267, with his hand upon the crown of thorns, he announced to his assembled prelates and barons his purpose to go forth a second time in holy crusade.

In the meantime the news from the East had been of continuous disaster at the hand of the enemy and of discord among the Christians themselves. In 1258 forty Venetian vessels engaged in conflict with a Genoese fleet of fifty ships off Acre with a loss of seventeen hundred men. A year later the Templars and Hospitallers had a pitched battle. In 1263 Bibars, the founder of the Mameluke rule in Egypt, appeared before Acre. In 1268 Antioch fell.

In spite of bodily weakness and the protest of his nobles, Louis sailed in 1270. The fleet steered for Tunis, probably out of deference to Charles of Anjou, now king of Naples, who was bent upon forcing the sultan to meet his tributary obligations to Sicily. Sixty thousand men constituted the expedition, but disaster was its predestined portion. The camp was scarcely pitched on the site of Carthage when the plague broke out. Among the victims was the king's son, John Tristan, born at Damietta, and the king himself. Louis died with a resignation accordant with the piety which had marked his life. He ordered his body placed on a bed of ashes; and again and again repeated the prayer, Make us, we beseech you, O Lord, to despise the prosperity of this world and not to fear any of its adversities. The night of August 24 his mind was upon Jerusalem, and starting up from his fevered sleep, he exclaimed, Jerusalem! Jerusalem! we will go. His last words, according to the report of an attendant, were, I will enter into your house, O Lord, I will worship in your holy sanctuary, I will glorify Your name, O Lord. The next day the royal sufferer passed to the Jerusalem above. His body was taken to France and laid away in St. Denis. In 1297 the good king was canonized, the only one of the prominent participants in the Crusades to attain to that distinction, unless we except St. Bernard.

With Louis the last hope of Christian tenure of any part of Palestine was gone. At his death the French army disbanded.

In 1271 Edward, son and heir of Henry III. of England, reached Acre by way of Tunis. His expedition was but a wing of Louis's army. A loan of 30,000 marks from the French king enabled him to prepare the armament. His consort Eleanor was with him, and a daughter born on the Syrian coast was called Joan of Acre. Before returning to England to assume the crown, he concluded an empty treaty of peace for ten years.

Attempts were made to again fan the embers of the once fervid enthusiasm into a flame, but in vain. Gregory X., who was in the Holy Land at the time of his election to the papal chair, carried with him westward a passionate purpose to help the struggling Latin colonies in Palestine. Before leaving Acre, 1272, he preached from Ps. 137:5, If I forget you, O Jerusalem, let my tongue cleave to the roof of my mouth. His appeals, issued a day or two after his coronation, met with little response. The Council of Lyons, 1274, which he convened, had for its chief object the arrangements for a Crusade. Two years later Gregory died, and the enterprise was abandoned.

In 1289 Tripoli was lost, and the bitter rivalry between the Military Orders hastened the surrender of Acre, 1291, and with it all Christian rule in Syria was brought to an end. The Templars and Hospitallers escaped. The population of sixty thousand was reduced to slavery or put to the sword. For one hundred and fifty years Acre had been the metropolis of Latin life in the East. It had furnished a camp for army after army, and witnessed the entry and departure of kings and queens from the chief states of Europe. But the city was also a byword for turbulence and vice. Nicolas IV. had sent ships to aid the besieged, and again called upon the princes of Europe for help; but his call fell on closed ears.

As the Crusades progressed, a voice was lifted here and there calling in question the religious propriety of such movements and their ultimate value. At the close of the twelfth century, the abbot Joachim complained that the popes were making them a pretext for their own aggrandizement, and upon the basis of Joshua 6:26; 1 Kings 16:24, he predicted a curse upon an attempt to rebuild the walls of Jerusalem. Let the popes, he said, mourn over their own Jerusalem that is, the universal Church not built with hands and purchased by divine blood, and not over the fallen Jerusalem. Humbert de Romanis, general of the Dominicans, in making out a list of matters to be handled at the Council of Lyons, 1274, felt obliged to refute no less than seven objections to the Crusades. They were such as these. It was contrary to the precepts of the New Testament to advance religion by the sword; Christians may defend themselves, but have no right to invade the lands of another; it is wrong to shed the blood of unbelievers and Saracens; and the disasters of the Crusades proved they were contrary to the will of God.

Raymundus Lullus, after returning from his mission to North Africa, in 1308, declared that the conquest of the Holy Land should be attempted in no other way than as Christ and the Apostles undertook to accomplish it by prayers, tears, and the offering up of our own lives. Many are the princes and knights that have gone to the Promised Land with a view to conquer it, but if this mode had been pleasing to the Lord, they would assuredly have wrested it from the Saracens before this. Thus it is manifest to pious monks that You are daily waiting for them to do for love to You what You have done from love to them.

The successors of Nicolas IV., however, continued to cling to the idea of conquering the Holy Land by arms. During the fourteenth and fifteenth centuries they made repeated appeals to the piety and chivalry of Western Europe, but these were voices as from another age. The deliverance of Palestine by the sword was a dead issue. New problems were engaging men's minds. The authority of the popes now in exile in Avignon, now given to a luxurious life at Rome, or engaged in wars over papal territory was incompetent to unite and direct the energies of Europe as it had once done. They did not discern the signs of the times. More important tasks there were for Christendom to accomplish than to rescue the holy places of the East.

Erasmus struck the right note and expressed the view of a later age. Writing at the very close of the Middle Ages making an appeal for the proclamation of the Gospel by preaching and speaking of wars against the Turks, he said, Truly, it is not meet to declare ourselves Christian men by killing very many but by saving very many, not if we send thousands of heathen people to hell, but if we make many infidels Christian; not if we cruelly curse and excommunicate, but if we with devout prayers and with our hearts desire their health, and pray to God, to send them better minds.

... The knights' bones are dust

And their good swords are rust;

Their souls are with the saints, we trust.

Literature. A. R. L. Heeren: Versuch einer Entwickelung der Folgen der Kreuzzuege fuer Europa, Goettingen, 1808; French trans., Paris, 1808. Maxime de Choiseul-Daillecourt: De l'influence des croisades sur l'etat des peuples de l'Europe, Paris, 1809. Crowned by the French Institute, it presents the Crusades as upon the whole favorable to civil liberty, commerce, etc. J. L. Hahn: Ursachen und Folgen der Kreuzzuege, Greifsw., 1859. G. B. Adams: Civilization during the M. A., N. Y., 1894, 258-311. See the general treatments of the Crusades by Gibbon, Wilken, Michaud, Archer-Kingsford, 425-451, etc., and especially Prutz (Kulturgeschichte der Kreuzzuege and The Economic Development of Western Europe under the Influence of the Crusades in Essays on the Crusades, Burlington, 1903), who in presenting the social, political, commercial, and literary aspects and effects of the Crusades lays relatively too much stress upon them.

The Crusades failed in three respects. The Holy Land was not won. The advance of Islam was not permanently checked. The schism between the East and the West was not healed. These were the primary objects of the Crusades.

They were the cause of great evils. As a school of practical religion and morals, they were no doubt disastrous for most of the Crusaders. They were attended by all the usual demoralizing influences of war and the sojourn of armies in an enemy's country. The vices of the Crusading camps were a source of deep shame in Europe. Popes lamented them. Bernard exposed them. Writers set forth the fatal mistake of those who were eager to make conquest of the earthly Jerusalem and were forgetful of the heavenly city. Many wended their way to the holy city, unmindful that our Jerusalem is not here. So wrote the Englishman, Walter Map, after Saladin's victories in 1187.

The schism between the East and the West was widened by the insolent action of the popes in establishing Latin patriarchates in the East and their consent to the establishment of the Latin empire of Constantinople. The memory of the indignities heaped upon Greek emperors and ecclesiastics has not yet been forgotten.

Another evil was the deepening of the contempt and hatred in the minds of the Mohammedans for the doctrines of Christianity. The savagery of the Christian soldiery, their unscrupulous treatment of property, and the bitter rancors in the Crusading camps were a disgraceful spectacle which could have but one effect upon the peoples of the East. While the Crusades were still in progress, the objection was made in Western Europe, that they were not followed by spiritual fruits, but that on the contrary the Saracens were converted to blasphemy rather than to the faith. Being killed, they were sent to hell.

Again, the Crusades gave occasion for the rapid development of the system of papal indulgences, which became a dogma of the mediaeval theologians. The practice, once begun by Urban II. at the very outset of the movement, was extended further and further until indulgence for sins was promised not only for the warrior who took up arms against the Saracens in the East, but for those who were willing to fight against Christian heretics in Western Europe. Indulgences became a part of the very heart of the sacrament of penance, and did incalculable damage to the moral sense of Christendom. To this evil was added the exorbitant taxations levied by the popes and their emissaries. Matthew Paris complains of this extortion for the expenses of Crusades as a stain upon that holy cause.

And yet the Crusades were not in vain. It is not possible to suppose that Providence did not carry out some important, immediate and ultimate purpose for the advancement of mankind through this long war, extending over two hundred years, and involving some of the best vital forces of two continents. It may not always be easy to distinguish between the effects of the Crusades and the effects of other forces active in this period, or to draw an even balance between them. But it may be regarded as certain that they made far-reaching contributions to the great moral, religious, and social change which the institutions of Europe underwent in the latter half of the Middle Ages.

First, the Crusades engaged the minds of men in the contemplation of a high and unselfish aim. The rescue of the Holy Sepulchre was a religious passion, drawing attention away from the petty struggles of ecclesiastics in the assertion of priestly prerogative, from the violent conflict of papacy and empire, and from the humdrum casuistry of scholastic and conventual dispute. Even Gibbon admits that the controlling emotion with the most of the Crusaders was, beyond question, a lofty ideal of enthusiasm.

Considered in their effects upon the papacy, they offered it an unexampled opportunity for the extension of its authority. But on the other hand, by educating the laity and developing secular interests, they also aided in undermining the power of the hierarchy.

As for the political institutions of Europe, they called forth and developed that spirit of nationality which resulted in the consolidation of the states of Europe in the form which they have since retained with little change. When the Crusades began, feudalism flourished. When the Crusades closed, feudalism was decadent throughout Europe, and had largely disappeared from parts of it. The need petty knights and great nobles had to furnish themselves with adequate equipments, led to the pawn or sale of their estates and their prolonged absence gave sovereigns a rare opportunity to extend their authority. And in the adjoining camps of armies on Syrian soil, the customs and pride of independent national life were fostered.

Upon the literature and individual intelligence of Western Europe, the Crusades, no doubt, exerted a powerful influence, although it may not be possible to weigh that influence in exact balances. It was a matter of great importance that men of all classes, from the emperor to the poorest serf, came into personal contact on the march and in the camp. They were equals in a common cause, and learned that they possessed the traits of a common humanity, of which the isolation of the baronial hall kept them ignorant. The emancipating effect which travel may always be expected to exert, was deeply felt. The knowledge of human customs and geography was enlarged. Richard of Hoveden is able to give the distances from place to place from England to the Holy Land. A respectable collection of historical works grew out of the expeditions, from the earliest annalists of the First Crusade, who wrote in Latin, to Villehardouin and John de Joinville who wrote in French. The fountains of story and romance were struck, and to posterity were contributed the inspiring figures of Godfrey, Tancred, and St. Louis soldiers who realized the ideal of Christian chivalry.

As for commerce, it would be hazardous to say that the enterprise of the Italian ports would not, in time, have developed by the usual incentives of Eastern trade and the impulse of marine enterprise then astir. It cannot be doubted, however, that the Crusades gave to commerce an immense impetus. The fleets of Marseilles and the Italian ports were greatly enlarged through the demands for the transportation of tens of thousands of Crusaders; and the Pisans, Genoese, and Venetians were busy in traffic at Acre, Damietta, and other ports.

In these various ways the spell of ignorance and narrowing prejudice was broken, and to the mind of Western Europe a new horizon of thought and acquisition was opened, and remotely within that horizon lay the institutions and ambitions of our modern civilization.

After the lapse of six centuries and more, the Crusades still have their stirring lessons of wisdom and warning, and these are not the least important of their results. The elevating spectacle of devotion to an unselfish aim has seldom been repeated in the history of religion on so grand a scale. This spectacle continues to be an inspiration. The very word crusade is synonymous with a lofty moral or religious movement, as the word gospel has come to be used to signify every message of good.

The Crusades also furnish the perpetual reminder that not in localities is the Church to seek its holiest satisfaction and not by the sword is the Church to win its way; but by the message of peace, by appeals to the heart and conscience, and by teaching the ministries of prayer and devout worship is she to accomplish her mission. The Crusader kneeling in the church of the Holy Sepulchre learned the meaning of the words, Why seek ye the living among the dead? He is not here, He is risen. And all succeeding generations know the meaning of these words better for his pilgrimage and his mistake.

Approaching the Crusades in enthusiasm, but differing from them as widely as the East is from the West in methods and also in results, has been the movement of modern Protestant missions to the heathen world which has witnessed no shedding of blood, save the blood of its own Christian emissaries, men and women, whose aims have been not the conquest of territory, but the redemption of the race.

Literature. The sources are the Rules of the orders and the scattered notices of contemporary chroniclers. No attempt is made to give an exhaustive list of the literature. P. H. Helyot: Histoire des ordres monastiques, religieux et militaires, 8 vols. Paris, 1719. Perrot. Coll. Hist. des ordres de chivalrie, etc., 4 vols. Paris, 1819. Supplementary vol. by Fayolle, 1846. Bielenfeld: Gesch. und Verfassung aller geistlichen und weltlichen Ritterorden, 2 vols. Weimar, 1841. F. C. Woodhouse: The Military Religious Orders of the Middle Ages, London, 1879. G. Uhlhorn: Die christliche Liebesthaetigkeit im Mittelalter, Stuttgart, 1884. Hurter: Life of Innocent III., vol. IV. 313 sqq. The general Histories of the Crusades. Stubbs: Const. Hist. of England.

For the Knights of St. John: Abbe Vertot: Hist. des chevaliers hospitaliers de S. Jean de Jerusalem, etc., 4 vols. Paris, 1726, and since. Taafe: History of the Knights of Malta, 4 vols. London, 1852. L. B. Larking: The Knights Hospitallers in England, London, 1857. A. Winterfeld: Gesch. des Ordens St. Johannis vom Spital zu Jerusalem, Berlin, 1859. H. Von Ortenburg: Der Ritterorden des hl. Johannis zu Jerusalem, 2 vols. Regensb. 1866. Genl. Porter: Hist. of the Knights of Malta of the Order of St. John of Jerusalem, London, 1883. Von Finck: Uebersicht ueber die Gesch. des ritterlichen Ordens St. Johannis, Berlin, 1890. G. Hoennicke: Studien zur Gesch. des Hospitalordens, 1099-1162, 1897. *J. D. Le Roulx: De prima origine Hospitaliorum Hierosol., Paris, 1885; Cartulaire general de l'Ordre des Hospitaliers St. Jean de Jerusalem, 3 vols., Paris, 1894; Les Hospitaliers en Terre Sainte et Chypre, 1100-1310, Paris, 1904, pp. 440. J. Von Pflugk-Harttung: Die Anfaenge des Johanniterordens in Deutschland, Berlin, 1899, and Der Johanniter und der Deutsche Orden im Kampfe Ludwigs des Baiern mit der Kirche, Leipzig, 1900. Knoepfler: Johanniter in Weltzer-Welte, VI. 1719-1803. For other Lit. see Le Roulx: Les Hospitaliers, pp. v-xiii.

For the Knights Templars: The literature is very abundant. Bernard Of Clairvaux: De laude novae militiae, ad milites templi, Migne, 182, pp. 921-940. Dupuy: Hist. des Templiers, Paris, 1650. F. Wilcke: Gesch. des Tempelherren Ordens, 2 vols. Leipzig, 1827, 2d ed. Halle, 1860. *C. H. Maillard De Chambure: REgle et Statuts secrets des Templiers, Paris, 1840 (from three old French MSS.). W. Havemann: Gesch. des Ausgangs des Tempelherren Ordens, Stuttgart, 1846. Michelet: ProcEs des Templiers, 2 vols. Paris, 1841-1851. Boutaric: Clement V. Philippe le Bel et les Templiers, Paris, 1874, and Documents inedites de Philippe le Bel, Paris, 1861. *Henri de Curzon: La REgle du Temple, Paris, 1886. *H. Prutz: Geheimlehre und Geheimstatuten des Tempelherren Ordens, Berlin, 1879, Entwicklung und Untergang des Tempelherrenordens, Berlin, 1888. K. Schottmueller: D. Untergang des Templer-Ordens, 2 vols. Berlin, 1887. W. Cunningham: Growth of English Industry, London, 1890. J. Gmelin: Schuld oder Unschuld des Templerordens, Stuttgart, 1893. *Doellinger: Der Untergang des Tempelordens in his Akadem. Vortraege, Munich, 1891, III. 245-274, the last public address the author delivered before the Academy of Sciences of Munich. A. Grange: Fall of the Knights Templars, Dublin Review, 1895, pp. 329 sqq. G. Schnuerer: D. urspruengliche Templerregel, Freib. 1903. Mansi, XXI. 359-372, also gives the Rule of the Templars as set forth at the Synod of Troyes, 1128. J. A. Froude: The Knights Templars in Short Essays. Hefele-Knoepfler, VI. *Funk: Templer in Wetzer-Welte, XI. pp. 1311-1345. H. C. Lea: Hist. of the Inquisition, III. and Absolution Formula of the Templars, Amer. Soc. of Ch. Hist. Papers, V. 37-58.

For the Teutonic Knights: Strehlke: Tabulae ordinis teutonicae. Hennes: Codex diplomaticus ordinis S. Mariae Theutonicorum, 2 vols. Mainz, 1845-1861. E. Hennig: Die Statuten des deutschen Ordens, Wuerzburg, 1866. M. Perlbach: Die Statuten des Deutschordens, Halle, 1890. Joh. Voigt: Geschichte des Deutschen Ritter-Ordens, 2 vols. Berlin, 1857-1859. H. Prutz: Die Besitzungen des deutschen Ordens im heiligen Lande, Leipzig, 1877. C. Herrlich: Die Balley Brandenburg, etc., Berlin, 1886. C. Lempens: Geschichte d. Deutschen Ordens u. sr. Ordenslaender Preussen u. Livland, 1904. Ranke: Univ. Hist., VIII. 455-480. Uhlhorn: Deutschorden, in Herzog, IV.

And by the Holy Sepulchre

I've pledged my knightly sword

To Christ, His blessed church, and her,

The mother of our Lord.

A product of the Crusades and their most important adjunct were the three great Military Orders, the Knights of St. John, the Knight Templars, and the Teutonic Knights. They combined monastic vows with the profession of arms. Their members were fighting monks and armed almoners. They constituted a standing army of Crusaders and were the vigilant guardians of Latin institutions in Palestine for nearly two centuries. The Templars and the Knights of St. John did valiant service on many a battle-field in Palestine and Asia Minor. In 1187 they shared in the disastrous defeat of the Christian forces at Tiberias. From that time their strength was concentrated at Acre. After the fall of Acre, 1291, the three orders retired to Europe, holding the Turks in check for two centuries longer in the South and extending civilization to the provinces on the Baltic in the North. They combined the element of romance, corresponding to the chivalric spirit of the age, with the element of philanthropy corresponding to its religious spirit.

These orders speedily attained to great popularity, wealth, and power. Kings did them honor. Pope after pope extended their authority and privileges. Their grand masters were recognized as among the chief personages of Christendom. But with wealth and popularity came pride and decay. The strength of the Knights of St. John and the Templars was also reduced by their rivalry which became the scandal of Europe, and broke out into open feuds and pitched battles as before Acre, 1241 to 1243 and in 1259. After the fall of Acre, which was ascribed in large part to their jealousy, Nicholas IV. sought to combine them. The Knights of St. John were predominantly a French order, the Teutonic Knights exclusively a German order. The Templars were oecumenical in their constituency.

I. The order of the Knights of St. John, or the Hospitallers, derived its name from the church of St. John the Baptist in Jerusalem. It seems to have grown out of a hospital in the city erected for the care of sick and destitute pilgrims. As early as the time of Charlemagne a hospital existed there. Before the year 1000 a cloister seems to have been founded by the Normans close by the church of the Holy Sepulchre known as St. Maria de Latina, with accommodations for the sick. About 1065 or 1070 a hospital was built by a merchant from Amalfi, Maurus. At the time of the capture of Jerusalem, Gerard stood at the head of one of these institutions. Gerard seems to have come from Southern France. He prescribed for his brotherhood a mantle of black with a white cross. Godfrey of Bouillon liberally endowed it and Baldwin further enriched it with one-tenth of the booty taken at the siege of Joppa. Gerard died in 1120 and was succeeded by Raymund du Puy, who gave the order great fame and presided over it for forty years.

The order increased with astonishing rapidity in numbers, influence, and wealth. Gifts were received from all parts of Europe, the givers being remembered in prayers offered up in Jerusalem. Raymund systematized the rules of the brotherhood and gave it a compact organization and in 1113 it gained papal sanction through Pascal II. At that time there were affiliated houses at St. Giles, Asti, Pisa, Otranto, and Tarentum. In 1122 Calixtus II. made the important announcement that those giving protection to pilgrims were entitled to the same reward as the pilgrims themselves and all who gave to the Hospital in the earthly Jerusalem, should receive the joys of the heavenly. Bull followed bull, granting the order privileges. Innocent III. exempted the members from excommunication at the hand of bishops and made the order amenable solely to the pope. Anastasius IV., 1154, gave them the right to build churches, chapels, and graveyards in any locality.

The military feature of the organization was developed after the philanthropic feature of nursing and caring for unfortunate pilgrims and it quickly became the dominant feature. Raymund du Puy makes a clear distinction in the order between cleric and lay brethren. Innocent II., 1130, speaks of its members as priests, knights, and lay brethren, the last taking no vows. In its perfected organization the order was divided into three classes, knights, chaplains, and serving brethren. The knights and chaplains were bound by the threefold pledge of charity, poverty, and obedience. The military brothers or knights formed the majority of the order and from them the officials were elected. The hospital work was not abandoned. In 1160 John of Wizburg states from personal observation that more than two thousand sick were cared for in the hospital of Jerusalem, and that in a single day forty deaths occurred. After the transfer of the order to Rhodes, the knights continued to carry on hospital work.

After Clement IV., 1267, the title of the chief official was Grand master of the Hospital of Jerusalem and Guardian of the Poor of Jesus Christ. The distinctive dress of the order was, after 1259, a red mantle with a white Maltese cross worn on the left breast that God through this emblem might give faith and obedience and protect us and all our Christian benefactors from the power of the devil. Its motto was pro fide, for the faith. The whole body was divided about 1320 into seven langues or provinces, Provence, France, Auvergne, Italy, Germany, Aragon, England. Castile was added in 1464. Affiliated houses in Europe and the East sent two-thirds of their income to Jerusalem. One of the interesting rules of the order was that the knights always went two and two and carried their own light with them.

After the fall of Acre, the Hospitallers established themselves on the island of Cyprus and in 1310 removed to the island of Rhodes, where massive walls and foundations continue to attest the labor expended upon their fortifications and other buildings. From Rhodes, as a base, they did honorable service.

Under the grand master La Valette, the Knights bravely defended Malta against the fleet of Suleymon the Magnificent until Europe felt the thrill of relief caused by the memorable defeat of the Turkish fleet by Don John at Lepanto, 1571. From that time the order continued to decay.

II. The Knight Templars before the fall of Acre had, if possible, a more splendid fame than the Knights of St. John; but the order had a singularly tragic ending in 1312, and was dissolved under moral charges of the most serious nature. From the beginning they were a military body. The order owes its origin to Hugo de Payens (or Payns) and Godfrey St. Omer, who entered Jerusalem riding on one horse, 1119. They were joined by six others who united with them in making a vow to the patriarch of Jerusalem to defend by force of arms pilgrims on their way from the coast to Jerusalem.

Baldwin II. gave the brotherhood quarters in his palace on Mount Moriah, near the site of Solomon's temple, whence the name Templars is derived. Hugo appeared at the council of Troyes in 1128, and made such persuasive appeals at the courts of France, England, and Germany, that three hundred knights joined the order. St. Bernard wrote a famous tract in praise of the new soldiery. He says: Never is an idle word, or useless deed, or immoderate laughter or murmur, if it be but in a whisper, among the Templars allowed to go unpunished. They take no pleasure in the absurd pastime of hawking. Draughts and dice they abhor. Ribald songs and stage plays they eschew as insane follies. They cut their hair close; they are begrimed with dirt and swarthy from the weight of their armor and the heat of the sun. They never dress gayly, and wash seldom. They strive to secure swift and strong horses, but not garnished with ornaments or decked with trappings, thinking of battle and victory, not of pomp and show. Such has God chosen to vigilantly guard the Holy Sepulchre.

The order spread with great rapidity. Matthew Paris, no doubt, greatly exaggerates when he gives the number of their houses in the middle of the thirteenth century as nine thousand. Their annual revenues have been estimated as high as 54,000,000 francs. The order was divided into provinces, five of them in the east Jerusalem, Tripolis, Antioch, Cyprus, and the Morea; and eleven in the west France, Aquitaine, Provence, Aragon, Portugal, Lombardy, Hungary, England, Upper and Lower Germany, Sicily, and perhaps a twelfth, Bohemia. Popes, beginning with Honorius II., heaped favors upon them. They were relieved from paying taxes of all sorts. They might hold services twice a year in churches where the interdict was in force. Their goods were placed under the special protection of the Holy See. In 1163 Alexander III. granted them permission to have their own priests.

Like the Hospitallers, the Templars took the triple vow and, in addition, the vow of military service and were divided into three classes: the knights who were of noble birth, the men at arms or serving brethren (fratres servientes, armigeri), and chaplains who were directly amenable to the pope. The dress of the knights was a white mantle with a red cross, of the serving brethren a dark habit with a red cross. The knights cropped their hair short and allowed their beards to grow. They were limited to three horses, except the grand master who was allowed four, and were forbidden to hunt except the lion, the symbol of the devil, who goes about seeking whom he may devour. The order had for its motto not to us, not to us, but to Your name, O Lord, give the glory. The members in cloister observed the regular conventual hours for prayer, and ate at a common table. If money was found in the effects of a deceased brother, his body was denied all prayer and funeral services and placed in unconsecrated ground like a slave. They were bidden to flee from the kisses of women and never to kiss a widow, virgin, mother, sister, or any other female. On account of their poverty, two ate from the same dish, but each had his own portion of wine to himself.

The head of the order was called Grand Master, was granted the rank of a prince, and included in the invitations to the oecumenical councils, as, for example, the Fourth Lateran and the second council of Lyons. The Master of the Temple in England was a baron with seat in Parliament.

The Templars took part in all the Crusades except the first and the crusade of Frederick II., from which they held aloof on account of the papal prohibition. Their discipline was conspicuous on the disastrous march of the French from Laodicea to Attalia and their valor at the battle of Hattim, before Gaza and on many other fields. The order degenerated with riches and success. To drink like a Templar, bibere templariter, became proverbial for fast living. Their seal, representing the two founders entering Jerusalem in poverty on one horse, early came to misrepresent their real possessions.

A famous passage in the history of Richard of England set forth the reputation the Templars had for pride. When Fulke of Neuilly was preaching the Third Crusade, he told Richard he had three daughters and called upon him to provide for them in marriage. The king exclaimed, Liar, I have no daughters. Nay, you have three evil daughters, Pride, Lust, and Luxury, was the priest's reply. Turning to his courtiers, Richard retorted, He bids me marry my three daughters. Well, so be it. To the Templars, I give my first-born, Pride, to the Cistercians my second-born, Lust, and to the prelates the third, Luxury.

The order survived the fall of Acre less than twenty years. After finding a brief refuge in Cyprus the knights concentrated their strength in France, where the once famous organization was suppressed by the violent measures of Philip the Fair and Clement V. The story of the suppression belongs to the next period.

III. The order of the Teutonic Knights never gained the prominence in Palestine of the two older orders. During the first century of its existence, its members devoted themselves to the maintenance and care of hospitals on the field of battle. They seldom appeared until the historic mission of the order opened in the provinces of what is now northeastern Germany which were reduced to subjection and to a degree of civilization by its arms and humanizing efforts.

The order dates from 1190, when a hospital was erected in a tent under the walls of Acre by pilgrims from Bremen and Luebeck. Frederick of Swabia commended it, and Clement III. sanctioned it, 1191. It was made a military order in 1198 by a bull of Innocent III. and in 1221 Honorious III. conferred upon it the privileges enjoyed by the Hospitallers and Templars. The order was made up almost exclusively of German elements. The members took the triple vow. Their dress was a white mantle with a black cross. Women were affiliated with some of the hospitals, as at Bremen. The first possession of the order in Europe was a convent at Palermo, the gift of Henry VI., 1197. Its first hospital in Germany was St. Kunigunde, at Halle. Subsequently its hospitals extended from Bremen and Luebeck to Nuernberg and further south. Its territory was divided into bailiwicks, balleyen, of which there were twelve in Germany. The chief officer, called Grand Master, had the dignity of a prince of the empire.

Under Hermann von Salza (1210-1239), the fourth grand master, the order grew with great rapidity. Von Salza was a trusted adviser of Frederick II., and received the privilege of using the black eagle in the order's banner. Following the invitation of the monk Christian and of Konrad of Morovia, 1226, to come to their relief against the Prussians, he diverted the attention and activity of the order from the Orient to this new sphere. The order had the promise of Culmland and half of its conquests for its assistance.

After the fall of Acre, the headquarters were transferred to Venice and in 1309 to Marienburg on the Vistula, where a splendid castle was erected. Henceforth the knights were occupied with the wild territories along the Baltic and southwards, whose populations were still in a semi-barbaric state. In the hour when the Templars were being suppressed, this order was enjoying its greatest prosperity. In 1237 it absorbed the Brothers of the Sword.

At one time the possessions of the Teutonic knights included fifty cities such as Culm, Marienburg, Thorn, and Koenigsberg, and lands with a population of two million. Its missionary labors are recorded in another chapter. With the rise of Poland began the shrinkage of the order, and in the battle of Tannenberg, 1410, its power was greatly shaken. In 1466 it gave up large blocks of territory to Poland, including Marienburg, and the grand master swore fealty to the Polish king. The order continued to hold Prussia and Sameland as fiefs. But the discipline had become loose, as was indicated by the popular saying, Dressing and undressing, eating and drinking, and going to bed are the work the German knights do. In 1511 the margrave, Albrecht of Brandenburg, was made grand master and refused to be a vassal of Poland. Following the counsel of Luther, he laid down the mantle and cross of the order, married 1523, and laid the foundation of the greatness of the duchy of Prussia, which he made hereditary in his family, the Hohenzollern. The black eagle passed to the Prussian coat of arms.