The History of Chivalry. G. P. R. James

of courage, strength, and true faith. He told them that their brethren in the east were trampled under the feet of infidels, to whom God had not granted the light of his Holy Spirit—that fire, plunder, and the sword had desolated completely the fair plains of Palestine—that her children were led away captive, or enslaved, or died under tortures too horrible to recount—that the women of their land were subjected to the impure passions of the pagans, and that God’s own altar, the symbols of salvation, and the precious relics of the saints were all desecrated by the gross and filthy abomination of a race of heathens. To whom, then, he asked—to whom did it belong to punish such crimes, to wipe away such impurities, to destroy the oppressors, and to raise up the oppressed? To whom, if not to those who heard him, who had received from God strength, and power, and greatness of soul; whose ancestors had been the prop of Christendom, and whose kings had put a barrier to the progress of infidels? “Think!” he cried, “of the sepulchre of Christ our Saviour possessed by the foul heathen!—think of all the sacred places dishonoured by their sacrilegious impurities!—O brave knights, offspring of invincible fathers, degenerate not from your ancient blood! remember the virtues of your ancestors, and if you feel held back from the course before you by the soft ties of wives, of children, of parents, call to mind the words of our Lord himself: ‘Whosoever loves father or mother more than me, is not worthy of me. Whosoever shall abandon for my name’s sake his house, or his brethren, or his sisters, or his father, or his mother, or his wife, or his children, or his lands, shall receive an hundredfold, and shall inherit eternal life.’ ”

      The prelate then went on to point out the superior mundane advantages which those might obtain who took the Cross. He represented their own country as poor and arid, and Palestine as a land flowing with milk and honey; and, blending the barbarous ideas of a dark age with the powerful figures of enthusiastic eloquence, he proceeded—“Jerusalem is in the centre of this fertile land; and its territories, rich above all others, offer, so to speak, the delights of Paradise. That land, too, the Redeemer of the human race rendered illustrious by his advent, honoured by his residence, consecrated by his passion, repurchased by his death, signalized by his sepulture. That royal city, Jerusalem—situated in the centre of the world—held captive by infidels, who deny the God that honoured her—now calls on you and prays for her deliverance. From you—from you above all people she looks for comfort, and she hopes for aid; since God has granted to you, beyond other nations, glory and might in arms. Take, then, the road before you in expiation of your sins, and go, assured that, after the honour of this world shall have passed away, imperishable glory shall await you even in the kingdom of heaven!”

      Loud shouts of “God wills it! God wills it!” pronounced simultaneously by the whole people, in all the different dialects and languages of which the multitude was composed, here interrupted for a moment the speech of the prelate: but, gladly seizing the time, Urban proceeded, after having obtained silence, “Dear brethren, to-day is shown forth in you that which the Lord has said by his evangelist—‘When two or three shall be assembled in my name, there shall I be in the midst of them;’ for if the Lord God had not been in your souls, you would not all have pronounced the same words; or, rather, God himself pronounced them by your lips, for he it was that put them in your hearts. Be they, then, your war-cry in the combat, for those words came forth from God.—Let the army of the Lord, when it rushes upon his enemies, shout but that one cry, ‘God wills it! God wills it!’[105]

      “Remember, however, that we neither order nor advise this journey to the old, nor to the weak, nor to those who are unfit to bear arms. Let not this way be taken by women, without their husbands, or their brothers, or their legitimate guardians, for such are rather a burden than an aid. Let the rich assist the poor, and bring with them, at their own charge, those who can bear arms to the field. Still, let not priests nor clerks, to whatever place they may belong, set out on this journey without the permission of their bishop; nor the layman undertake it without the blessing of his pastor, for to such as do so their journey shall be fruitless. Let whoever is inclined to devote himself to the cause of God, make it a solemn engagement, and bear the cross of the Lord either on his breast or on his brow till he set out; and let him who is ready to begin his march place the holy emblem on his shoulders, in memory of that precept of the Saviour—‘He who does not take up his cross and follow me, is not worthy of me.’ ”

      The pontiff thus ended his oration, and the multitude prostrating themselves before him, repeated the Confiteor[106] after one of the cardinals. The pope then pronounced the absolution of their sins, and bestowed on them his benediction; after which they retired to their homes to prepare for the great undertaking to which they had vowed themselves.

      Miracles are told of the manner in which the news of this council, and of the events that distinguished it, spread to every part of the world; but nevertheless it did spread, as may easily be conceived, with great quickness, without any supernatural aid; and, to make use of the words of him from whom we have sketched the oration of the pope, “Throughout the earth, the Christians glorified themselves and were filled with joy, while the Gentiles of Arabia and Persia trembled and were seized with sadness: the souls of the one race were exalted, those of the others stricken with fear and stupor.”

      Great, certainly, was the influence which the zeal and eloquence of Urban gave him over the people. Some authors, with a curious sort of historical puritanism, which leads them to judge of ages past only by the principles of the day in which they themselves exist, have reproached the pope with not using the means in his hands for purposes which would have needed the heart of a Fenelon to conceive properly, and the head of a Napoleon to execute. They say that, with the powers which he did possess, he might have reformed a world! It is hardly fair, methinks, to require of a man in a barbarous, ignorant, corrupted age the enlightened visions of the nineteenth century.

      Pope Urban II., at the end of the eleventh century, showed a great superiority to the age in which he lived, and at the council of Clermont evinced qualities of both the heart and the mind which have deservedly brought his name down to us with honour. His first act in the council was to excommunicate, for adulterous profligacy, Philip, monarch of the very ground on which he stood; and, in so doing, he made use of the only acknowledged authority by which the kings of that day could be checked in the course of evil. Whether the authority itself was or was not legitimate, is not here the question; but, being at the time undisputed, and employed for the best of objects, its use can in no way fairly be cited as an instance either of pride or ambition. The pope’s conduct in preaching the crusade is equally justifiable. His views were of course those of the age in which he lived, and he acted with noble enthusiasm in accordance with those views. He made vast efforts, he endangered his person, he sacrificed his ease and comfort, to accomplish what no churchman of his day pretended to doubt was a glorious and a noble undertaking. In thus acting, he displayed great qualities of mind, and showed himself superior to the century in powers of conducting, if he was not so in the powers of conceiving great designs.

      It would be very difficult to prove, also, that the pope, had he even possessed the will, could, by the exertion of every effort, have produced the same effect in any other cause that he did in favour of the crusades. I have already attempted to show that all things were prepared in Europe for the expedition to the Holy Land, by the spirit of religious and military enthusiasm; and the task was light, to aid in pouring on the current of popular feeling in the direction which it had already begun to take, when compared with the labour necessary to have turned that current into another channel. He who does not grasp the spirit of the age on which he writes, but judges of other days by the feelings of his own, is like one who would adapt a polar dress to the climate of the tropics.

      Before closing this chapter, one observation also must be made respecting the justice of the crusade, which enterprise it has become somewhat customary to look upon as altogether cruel and unnecessary. Such an opinion, however, is in no degree founded on fact. The crusade was not only as just as any other warfare of the day, but as just as any that ever was waged. The object was, the protection and relief of a cruelly oppressed and injured people—the object was, to repel a strong, an active, and an encroaching enemy—the object was, to wrest from the hands of a bloodthirsty and savage people territories which they themselves claimed by no right but the sword, and in which the population they had enslaved was loudly crying for deliverance from their yoke—the object was, to defend