Page:Cassell's Illustrated History of England vol 1.djvu/131

A.D. 1096.] nations. On the fall of Rome, these tribes subdued and colonised the country now called France, and it is probable that they planted there the germ of the institution of chivalry. The first traces of its existence in France appear soon after the time of Charlemagne. It originated with a few knights, who endeavoured to introduce among their licentious companions a love of virtue and honour. However small may have been the early success of their efforts, the principle of chivalry to which they gave expression shines like a star in those dark ages.

The laws of chivalry gradually became recognised and enforced, and were submitted to by every man who desired to win either the smiles of women or honourable fame among men. Refined and mystical as were the doctrines of chivalry, its laws were practical and severe, demanding mortification and self-denial. In later times the simple and austere habits of the knights were exchanged for luxury and licentiousness, and the spirit of chivalry decayed with the growth of those arts of life which conduce to ease and refinement.

Towards the end of the eleventh century, the attention of Europe was attracted to the state of affairs in the Holy Land, and chivalry, which had hitherto been rather a name than a reality, received from this cause a sudden and powerful impulse.

From the period of the destruction of the second temple, the history of Jerusalem had been a record of strife and bloodshed. During the early occupation of the city by the Romans, the holy places were profaned by pagan rites, and the spots venerated alike by Jew and Christian became the scene of sacrifices to heathen deities.

In the fourth century, when Rome herself acknowledged the doctrines of Christianity, churches were erected on the ruins of the temples of Venus and Jove, and Jerusalem was again regarded as the seat of the true faith. When Mahomet appeared and spread his new doctrines throughout the East, the aspect of affairs was once more changed, and the Holy City fell into the hands of the Arabians. In the year 969, the dominion of the caliphs of Egypt was established over the whole of Palestine.

In the following century a multitude of rude and savage Turkmans from the shores of the Caspian Sea invaded the lands of the people of the south. These Tartar hordes, Balled in history the Seljuk Turks, gradually extended their conquests, and between the years 1038 and 1092 obtained possession of Persia, Arabia, and the greater part of Syria. The invaders embraced the religion of Mahomet, and in many cases a fusion took place between them and the conquered nations. After various vicissitudes, Jerusalem, in the year 1094, was in the hands of the Turkish supporters of the Caliph of Cairo.

In every age the Holy Land had been held in the highest veneration by the Christian nations. Pilgrims proceeded thither from the most distant parts of Europe, in the faith that the long and toilsome journey would be rewarded by an expiation of their sins. With unwavering faith in the protection of Heaven, the pilgrim set out on foot to traverse inhospitable wastes, cross rivers and seas, and make his way through unknown regions to the land of promise. Dressed in the costume mentioned in the Bible, and carrying with him only a staff in his hand and a scrip at his side, he trusted entirely to charity for his support. Wherever the Christian religion prevailed among the people, that charity was not withheld; his character was held in veneration, and food and lodging were provided for him as a religious duty. At rare intervals along his way, he came to a hospital or almshouse, built for the reception of pilgrims by some Christian prince. On his return he placed in the church of his native town the branch of the sacred palm-tree (which he had brought from Jerusalem), in proof of the accomplishment of his vow.

During the time that Palestine remained under Christian, rule, these pilgrimages were performed without much danger, and devotees from all parts of Europe flocked to the Holy City. The coffers of the Church were enriched by the sale of relics, which each traveller eagerly desired to possess.

Under the sway of the Caliphs the pilgrimages continued, but the Christians were treated with indignity by the Turks, and various persecutions took place. In the tenth century a belief was entertained that the end of the world was at hand, and people of all classes hurried to Jerusalem in hope of a purification from their sins. In the eleventh century the persecutions of the Christians increased, and their condition became wretched in the extreme. They were, indeed, tolerated in the Holy City on payment of a tribute of two pieces of gold yearly, but their religious ceremonies were prohibited, their property frequently plundered, and the honour of their daughters violated.



Since the fourth century it was generally believed that the very cross on which Christ suffered had been discovered at Jerusalem. This belief afforded an additional stimulus to the piety of devotees, and a piece of the sacred wood was regarded as of inestimable value. Pilgrims, therefore, still made their way to Jerusalem, but were not permitted to enter the city except on payment of a piece of gold—a large sum at that day. Very few of the pilgrims possessed enough to satisfy this demand, and they were driven from the gates, with their long-deferred hope turned to utter despair. Many of them died from famine before the walls of the city; many more perished by the roadside, as they pursued their weary journey homewards; and but a few survived to tell the tale to Europe, and to kindle the flame which was soon to burn up with fury.

The Christian emperors of the East are reported to have sent letters from time to time to the princes of Europe, detailing the sufferings of the Christians in Judea, and soliciting assistance. These appeals, together with the accounts of Turkish cruelties given by the returned pilgrims, caused a feeling of deep indignation throughout Europe, and aroused the spirit of chivalry.