Part 9

One day in that good thirteenth century, when all was new, amid the new white buildings, upon the new ordered roads, when even the grass was new (for it was Pentecost), the king, Louis the Saint, was in Corbeil with eighty of his knights and certain others of his train. And when he had eaten the morning meal (which was at nine o’clock, for that was their hour), he went down to the field below the chapel to speak at the door with Count John of Brittany, and with him was the Seneschal of Champagne and others, younger and older men. And as the groups stood there at the door in the spring sunlight, treading the spring grass, mown smooth, Robert of Cerbon (the same that founded the great college of Sorbonne, so that his name stands everywhere to-day for learning) took the young seneschal’s coat and pulled him by it towards the king. And the seneschal said,--

“What would you with me, Master Robert?”

Robert said,--

“I wish to ask you this: If the king were to sit himself down in this field, and you were to sit down without leave on the same bench, and higher than he, would you not be to blame?”

“Yes,” said the seneschal, “I should.”

“Then,” said Robert, “you are to blame now. For even now you are far more nobly clad than the king, for your coat is of many colours, and embroidered nobly with green, and the king does not go so clothed.”

Louis, hearing this dispute, smiled at them but did not speak. And the seneschal answered sharply,--

“Master Robert, saving your grace, I am not to blame at all, though I do dress in ’broidery and in green. For this cloak was left to me by my father and my mother, who were noble. But you are to blame. For you are the son of a serf, and your mother was a serf as well, and you have given up the clothes that were left you by your father and your mother, and you are dressed in rich woollens much grander than the king’s.”

And the seneschal, growing livelier still, took Robert of Cerbon’s coat, and took the hem of the king’s coat, and held them up side by side, and said triumphantly,--

“There! See if I do not speak the truth. Look how much grander is the stuff you wear than the stuff that clothes the king.”

Then King Louis spoke, and first he put his hand upon the sward and sat him down at the gate of the chapel, and said to his sons, who were there, young men,--

“Come, sit down beside me on the grass that we may hear each other the plainer.”

And they answered,--

“Sire, we would not dare.”

Then he said to the seneschal,--

“Seneschal, do you sit so.”

And so did the seneschal. He sat so close that their two cloaks touched.

Then said St. Louis to his sons,--

“You have done very wrong in that you did not obey at once, you, my sons.”

And then he said to the seneschal,--

“You did wrong to speak thus to Master Robert, and when I saw how shamed you made him, I at once knew that it was my business to defend him; and as to dress, this is my counsel: you all of you should dress well and decently, in order that your women may love you more, and that your household may respect you; for the wise man says that we ought to dress ourselves and to arm ourselves in such a manner that neither shall the good men of this world blame us for extravagance nor the young blades for meanness.”

And upon another time, when they were sailing upon the sea, it being night, the ship was struck violently and lay over, and the storm rose so that it was thought she could not live. Then St. Louis, understanding that death was at hand, went as he was, half-clad, to where the Blessed Sacrament was kept, and there expected death.

But when the storm as suddenly abated, and the morning was come, and danger was passed, he asked by what name that wind was called which had nearly wrecked the King of France and all his people. To which the master mariner answered that this wind was no great wind, not one of the major winds of the world, not one of the cardinal winds, but a little side wind that hardly had a name, though some called it the little Gerbin wind.

When St. Louis heard this, he said to one of those about him,--

“See how great is God, and how He shows us His power. Since one of His little unimportant winds, which hardly has a name, all but destroyed the King of France, his children, and his wife, and all his household, in peril of the sea.”

St. Louis, the king, loved also to tell this tale:--

There was a master in divinity, one who had disputed for the Faith, and he came to Bishop William of Paris in great distress, and said that he was full of doubt, and that his heart would not bend to believe in the Sacrament of the Altar, and that this mood, sent by the Enemy, pressed him sore.

To whom Bishop William answered,--

“And does this please you?”

To which the argufier answered vehemently,--

“Not at all! I am tormented thereby!”

“Sir,” said the bishop again, “would you be pleased that these new doubts should conquer?”

“I would rather,” said the poor man, “that my limbs should be torn from my body.”

“Why, then,” said Bishop William, “I will give you a parable. You know that the King of France wars now with the King of England, and that on the front of this war stands the castle of Rochelle, which is in the country of Poitiers. Now, if the king had given you Rochelle to guard, upon the edges of the war where the fighting is, but to me the hill of Laon, peaceably in the heart of his kingdom, which would be honour most--to whom would he give the greater reward?”

“To the man,” said the doubter, “who held Rochelle.”

“Well, then,” said Bishop William, “let me tell you that my heart is not even like the hill of Laon, but rather like the little hill of Montlheri, near Paris, with its tower, for I have never doubted at all. So where God gives me in reward one measure, he will give you four.”

St. Louis said that one should never speak ill of any man, and those who listened closely to his talk never remembered his speaking ill of any man; on which account also he would never so much as mention the name of the Devil.

Also one day, when he was in Cyprus, on Crusade, he said to a companion that put water into his wine,--

“Why do you put water into your wine?”

Then that companion, who was a young man, answered,--

“For two reasons. First, because the physicians have warned me to do so; and secondly, because I do not wish to get drunk.”

To which St. Louis answered,--

“You do well. For if you do not learn this custom in youth you will not practise it in age, and if in age you drink your wine unmixed, you will, without doubt, be drunk every evening of your life; which is a horrible thing to see in a valiant man.”

And thinking of this, he said again,--

“Would you be honoured in this world, and then have Paradise?”

And the young man said “Yes.”

Then the king said,--

“This is the rule: Neither say nor do what you would fear that all men should know.”

And another time the king said to this young man, when they were on Crusade in the East,--

“Tell me which you would rather be--a leper, or in mortal sin.”

And the young man, who was afraid to lie to the king, answered,--

“I would much rather have committed thirty or forty mortal sins than be a leper.”

And the king did not answer him; but the next day he said to the young man,--

“Come here and sit at my feet.” Which the young man did, and then St. Louis said, “You spoke yesterday like a wild man in a hurry, for all ills of the body are cured in a little time, when a man dies; but if your soul is tarnished, and you cannot be certain that God has pardoned you, that evil will last for ever as long as God sits in Paradise.”

And then he asked the young man suddenly whether he ever washed the feet of poor men on Maundy Thursday, and the young man answered,--

“Sire, far be it from me to wash the feet of poor men! No! Never will I do this thing!”

And the king said to him,--

“You are wrong again--thinking yourself too grand to do what God did for our enlightenment. Now I pray you, for the love of God and for the love of me, get yourself into the habit of washing poor men’s feet.”

For this king loved all kinds of men, whatsoever kind God had made and Himself loved.

On which account also he would give castles to guard to men that had no claim on him, if they had renown in good deeds. And he would have at his table men of any birth for the same reason. And so seated once at table he said to a companion,--

“Tell me the reasons that a ‘loyal gentleman’ is so good a thing to be called.”

Then they all began disputing and defining, and at the end the king said, giving no reasons and turning to Robert of Cerbon, the same whom he had defended for dressing well,--

“Master Robert, this is what I think upon the matter: I desire to be called by men a ‘loyal gentleman,’ but much more to know that I am one. And if you would leave me that, you might take all the rest; for that title is so great a thing, and so good a thing, that merely to name it fills my mouth.”

THE DEATH OF ST. LOUIS

(_August 25, 1270_)

There is a little hill, not steep at first sight and seemingly very low, which rises bare enough to-day over the African Sea. The Mediterranean breaks (when in that sheltered gulf it breaks at all) in waves upon a straight and narrow beach at the foot of this hill. Beyond, not farther inland but farther up the coast, another hill, somewhat higher but still insignificant, is joined by a saddle to this first; to the south the land sinks altogether and admits (by a narrow passage) the sea into the broad and stagnant lagoon of Tunis.

A few isolated houses, with no pretense to comfort or to charm, a sort of villas, are to be found upon the quarter of mile of flat by the seashore, and one or two stand on the rise of the little height. Between them, for here a hundred yards and here two hundred, and all around them for half a mile and a mile again, is dry, burnt, dirty land, brown in summer, and empty save for here and there some tufts of coarse grass. Far off, in two great horns or arms leading to the horizon, run the mountain promontories that enclose this bay like a pocket--a side pocket of the sea. A tramway, come from Tunis and spanning the lagoon upon the embankment, runs past the base of the hill at the edge of the sea flat. There is a halt rather than a station, a deserted wooden platform without rooms or master. On that platform is the name of the place, “CARTHAGE”; and thus does a man to-day know where it was that the mighty Carthaginian aristocracy stood, where the ships rode innumerable, where Elissa died, and where the Roman armies, masters at last as armies always are of merchants and the sea, stormed yard by yard the rise to the Citadel.

It was upon this hill and near the summit of it, upon the eastern side which overlooks the water below, at a spot just in front of the place where the Saracens had built out of the blocks of Carthaginian ruin a castle of their own, that the King of France lay dying.

He was in his splendid tent, the baking air within hardly relieved by the lifting of its side and the spraying of water on the canvas. With him were his sons, and round that poor camp-bed were the many men of his house. It was the day after St. Bartholomew’s feast, an awful day of heat in August, when the distant blue of the promontory hills trembled in the air, and when the iron of men’s accoutrements, the rings of the saddle and of the bridle, were burning to the hand, and the baked earth of that low hill camp scorching to the feet.

St. Louis, who thus lay feeble in the last moments of his life, was but fifty-five years of age, nor did even these years fit him well, for his face had always something boyish in it and too tender for the approach of age. But the coming of death was clearly imprinted upon his pinched features, his lips without blood, and the droop of his mouth after so many days of pain. Before his voice fell low, while he yet had the power, he already had ordered a layer of ashes to be spread--as custom was then with pious rich men, that they might pass the more humbly. He said that Philip, his son, who was to reign after him, should be sent to him. This soldier was also weak from illness, but he came; and when that lord had come St. Louis said from his bed many things to this his heir, which things he ordered to be put down in writing as he spoke them, and to be kept as a testament for the governing of the realm of France, of which, years before, he had said to this same son as a child,--

“Rather would I that a Scot should come out of Scotland to govern this land of France than that it should be governed other than in Christian wise.”

Of these things which he gave for commandment to his son he said (among other things),--

“Fair son, the first thing I teach you is that you order your life to the love of God, for lacking this no man can be saved. If God sends you adversity, receive it in patience; if He sends you prosperity, give thanks humbly lest you become worse through pride. Confess thee often, and choose a wise confessor, who can guide you in what should be done, and what should be left undone; follow devoutly with heart and with lips the service of the Church, but especially the Mass, where Consecration is. Keep your heart soft and piteous to the poor, the misshapen, and all men ill at ease, and comfort and aid them within your power. Do not take all to which you have a right. If you have torment in your heart, share it with your confessor or some other man who is discreet. Thus will you bear it more easily. Cherish what is yours and your goods. Allow none to blaspheme God to your face. Be very stiff to insist on justice and on the fulfilment of rights, veering neither left nor right as between your subjects, and follow up the quarrel of the weak until full truth is declared. If you hold anything that you think another’s, give it back at once, and if you are in doubt put the matter into the judgment of a third. Remember the chief townsfolk, for if you will rely on them, the foreigner and the great man within will fear to attack you. Revere your father and your mother in memory, and keep their commandments. Give the benefices of the Church not only to wise men but to clean. Do not fight against Christian men, at least without taking counsel, and in your wars spare the Church and all those who have done you no harm. Lastly, very dear son, have Masses sung for me for my soul, and prayers said throughout your realm, and I pray you put apart for this a fixed sum of all you receive. Dear and fair son, I give you all benedictions, whatever a good father can give his child, and may the Blessed Trinity and all the Saints guard and defend you from all evils, and God give you grace to do His will always, and to have Himself honoured by you so that you and I both, when we have done this mortal life, may be together with Him and praise Him for ever.”

Then added King Louis, “Amen!”

But these are only certain few words out of all that St. Louis said, for the whole that he said was longer by far, and when he had done, it was the full heat of the day, and already he was failing.

The suffering he was in grew greatly. He called for the Sacraments. He received them with a whole mind, as was clearly apparent from this, that they could hear him murmuring the verses of the Psalms as they anointed him; and his younger son, the Count of Alençon, heard him as he whispered in death. He was calling in whispers upon the Saints, and in particular on St. James, the guardian of pilgrims and of men who take long voyages; also he called on St. Denis of France, and on St. Geneviève, who is the Queen of Paris, as all must know. But by this time, noon being long past, all strength was deserting him. He could make some sign, so that they lifted him as he desired down upon the bed of ash where he would pass; and lying there he found the strength to cross one hand above the other on his breast, and so lying backwards, and still looking up to Heaven, he gave up his spirit to God who made us, in that same hour of None--that is three o’clock in the afternoon, which is the hour in which God the Son died upon the Cross for the salvation of the world.

Thus, upon the morrow of the Feast of St. Bartholomew the Apostle, passed wholly out of this world the good King Louis, in the year of the Incarnation of our Lord, the year of Grace 1270. And his bones were put into a chase and buried at St. Denis in France, there in the place where he had chosen his sepulchre. In which place he was laid away in earth, there where God has worked many a miracle for him through his deserts.

THE TEMPLARS

(_October 13, 1307_)

In that quarter of Paris which lay to the north, built on the old marsh that had been so laboriously drained, and close to the wall which Philip Augustus had thrown round the city a century before, stood wide, with its open spaces and innumerable roofs, the enclosure of the Templars. It was a polity within a polity. No thoroughfare ran through those many acres, and gates admitted outsiders through the walls just as gates similarly guarded admitted outsiders through the walls into that larger unit of the city.

This fortification of stone all about, this high curtain flanked with towers and containing within its defences a whole population, was the very symbol of what the Temple had become. Wherever Christian men (now that the Crusades had failed) still held their own against the pressure of Baltic heathendom or of Islam insolent upon the east and south, there the Temple, over wide estates or commanding great castles armed, boasted its power.

Within the fields of Christendom, far within, wherever long immunity from heathen or from Saracen pressure had half corrupted the life of Christian men, the Temple boasted its wealth or exalted its luxury. In London, in Ravenna, in Aragon--principally here in Paris--everywhere it was the richest and the greatest thing. Christendom counted perhaps one hundred thousand manors; nine thousand were in the hands of the Temple. Saving perhaps the Papacy itself, the enormous wealth of the Jewish financiers, and the Courts of the Angevins and of the Capetians, there was no such strength of gold anywhere in Europe. It was the rival of all of these, and I think their superior.

And this vast Order, as it was thus so enormously strong through gold, was strong also through two other things--ubiquity and noble lineage; and through a third thing it was strong--secrecy. For those younger sons of the great nobles, those many squires and those knights returned from wars in Spain or in the Levant, who formed its not very numerous but dominating body, were bound by so strict a discipline and acted with such solidarity behind their fortress gates in every capital and garrison, that it seemed as though Christendom had now within it some alien body separate from itself, and already half an enemy to the great traditions of the common people and of the universal Church, and of those open public servants, the kings. There was a grumbling and a hatred against Templars everywhere. It had endured for fifty years. What was all this wealth and all this secrecy? Of what sort was the evil that hid behind those walls? And how could there be tolerated in Christendom, whose nature it is to be both homogeneous and free, something so jealously separate and possessed of such unaccredited dominion?

And more: were not these men, by the very tenure of their office, the defenders of the Holy Sepulchre, and had not that charge of theirs been lost? St. Peter men knew, and his successor, and the kings they knew, and the great lords their barons; but what was this other thing established in their midst, irresponsible and giving no man account of their worship--whatever it was they worshipped? Some said it was an idol. All feared it was Satan. The great Orders, the preachers coming right out of the populace, mixing with them, and haranguing in the market-places, were no such peril. The Jews, in the mass small men and poor, some few composing that strong oligarchy of finance which had long dominated Europe, were exposed to constraint; but even those that hated them could jest with them. They were neighbours. The pitiless executors of royal orders were still neighbours too. Whatever had power for whatever reasons over the lives of common men was at least known and openly judged--save only the Temple. All the West in the great mass of its people was inflamed and alarmed, the little children playing in the street put forth their fingers to ward off bad influence whenever two Templars went by. Men loved to repeat whatever tales were told against them; and the pride of their demeanour, sprung from a general nobility of blood as much as from the consciousness of unchallenged strength, exasperated the public soul.

Of all such angers the Capetian monarchy was about to become the spokesman. It was a rôle perilous in the extreme; for to strike at such a thing a man must strike at once with a secrecy equal to its own and with a power almost as universal. Time and again, for a generation past, it had been said that the thing would be done. Philip the Fair, King of France, discovered in his jealousy, and perhaps in his indignation, the strength required for the blow.

* * * * *

That fortress, which stood, an isolated thing, challenging the greater fortress which Paris was, had in its centre, overlooking the many low gables of its outhouses and servants of those who lived under its protection, of its guests, and of its treasure rooms, one great square tower, capped with the high, pointed slate roof which could be seen from miles around. The tower was as tall and as menacing as the huge round tower of the Louvre itself; it lifted above Paris as high as the old belfry of St. Germanus, or as the twin praying towers of Notre-Dame.

Within that tower certain men, among the chiefs of the whole Order, sat upon an autumn evening, feasting. It was a Friday in October, and Friday is a day big with the superstitions or the disasters of Christendom. It was in October, the 13th of the month, and thirteen is a number which Christendom has consented to regard with some similar dread.

But these men suffered no great fear, although so much had been rumoured now year after year. The greater part of them had come to Paris upon the invitation of the king but recently. That Burgundian squire, who was the chief of them all, had only the day before walked, by the king’s own order, in a funeral of the king’s own Court, holding the pall and playing his great part. Certain of these men, the lesser ones, spoke as they sat at meat in this high tower, which in a fashion commanded the city, of the talk that was everywhere about, and the dangers which all might feel to be in the air they breathed. But their timorous suggestions were ridiculed both by the gayer of their colleagues and by the grave reproof of the superiors who sat there eating and drinking with them.

It was not yet quite dark, for this meal of the day was a meal begun at five o’clock as we now reckon time.

“There is such power in the Temple,” said that Burgundian knight, the old Grand Master, gravely, “that if there were but allied with them those others of the Knights Hospitallers which are not of our body, freely could they rule the whole world.”

Then another said, after a little pause,--

“Though the King of France himself should seek to do us some evil, others as powerful as he would stand our sponsors. The King of Aragon was with us when last the dogs growled and dared not bite.”

Then a third, who had a subtle face and spoke in a high voice, said, not pleasantly,--

“Were my own father to seek admission to this Order of ours I would warn him that there are things known to us which should bid him pause, for there are secrets we hold” (and here he smiled at the brethren) “which are known only to God and to the Devil--and to you: three partners.”