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enthusiasm even at this distance of time. Thus Pons de Capdueil exclaims, referring to the crusade of Philip Augustus and Henry II.: "From henceforth let Him be our guide who led the three kings to Bethlehem. Infatuated is the man who, by a vile attachment to his lands or his riches, shall neglect to take the Cross, since by his fault and cowardice he forfeits at once both his honour and his God. Behold, what is the madness of him who will not take up arms! Jesus, the God of Truth, has told his Apostles that we must follow him; and rather than not follow him, that we must renounce our riches and all our earthly affections. The moment is come to accomplish literally his holy commands. To die beyond seas for his sacred name is better than to live in these regions with glory. Yes, life here is worse than death there. What is a life of infamy? But to die braving glorious perils is to triumph over death, and to secure an eternal felicity. Humble yourselves with zeal before the Cross, and by its merits you will obtain the pardon of your sins. It is by the Cross that our Lord has cancelled your faults and crimes, as his holy pity forgave the good thief, while his justice lay heavy on the wicked. By his Cross he saved those who were in the ways of perdition: in fine, he suffered death, and he suffered it only for our salvation. Woe to him who does not repay the generosity of a God! To what end serve the conquests of ambition? in vain might you subdue all the kingdoms on this side the sea, if you were faithless and ungrateful to your God. Alexander had conquered all the world, what did he take away with him when he died? A winding-sheet. Oh, what folly to see the good and to choose the evil, and to renounce, for vain and perishable objects, a happiness which never faileth night or day! Such is the effect of covetousness! it blinds mortal men, it misleads them, and they do not perceive their error. Let not any baron flatter himself that he will be reckoned amongst the brave, who does not raise the Cross, and march to deliver the holy sepulchre. This day, arms, battle, honour, chivalry, all that the world can offer that is lovely and seducing, can procure for us the glory and the happiness of the celestial mansion." To the like effect spake Aimeri de Peguilain, on a subsequent occasion: "We shall soon know what

brave men have the noble ambition of gaining at once the glory of the world and the glory of heaven. Yes; you can obtain both, you who devote yourselves to the pious pilgrimage for the deliverance of the holy sepulchre. Great God, what grief! The Turks have conquered and profaned it. Let us feel this mortal infamy at the bottom of our hearts; let us clothe ourselves with the sign of the Cross, and pass beyond the sea; we have a conveyance and safe guide in the sovereign Pontiff Innocent. Ah! ought we to hesitate to brave, to suffer death, for the service of God, who deigned to suffer it for our deliverance? Yes, with St. Andrew shall they be saved, who shall plant the victorious Cross on Thabor. Let no one in this voyage fear the death of the body; it is the death of the soul that we should fear, as St. Matthew teaches. The time is come when we shall see who are the men that obey the laws of the Eternal: know ye, that he calls only the valiant and the preux. he will receive for ever into his glory those heroes who, knowing how to suffer for their faith, how to devote themselves, and to combat for their God, shall consecrate to him with frankness their generosity, their loyalty, their valour. Let them stay behind who love life, those who are the slaves of riches; God only desires the good and the brave.-Valiant Marquis of Malespina! you were always the honour of the age, and you prove this well in the eyes of God, now that this day you are the first to take the Cross to succour the holy sepulchre and the fief of God. What a shame for the emperor and kings that they do not cease their discords and their wars! Ah, let them make peace, that they may unite to deliver the holy tomb, the divine lamp, the true cross, the entire kingdom of Christ, which for a long time past are under the dominion of Turks. Under the dominion of Turks! At these words, who does not groan with shame and sorrow? And you, Marquis de Montferra, the time was when your ancestors covered themselves with glory in Syria imitate their noble devotion, raise the holy Cross, pass the seas, you will deserve that men grant you their admiration, and God his eternal benefits. All that mortal man performs in this life is nothing, absolutely nothing, if his devotion does not render it worthy of an eternity of glory." Lastly, hear the concluding words of

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Folquet de Romans. "What mourning, what despair, what tears, when God shall say, Depart, ye miserable, depart into hell, where you shall be for ever tormented, that you may be punished for not having believed that I suffered a cruel passion. I died for you, and you forgot it!' But those who shall have fallen in the Crusade will be able then to reply, And we, O Lord, we too died for you.''

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Let us draw nearer, and view the figure and countenance, and admire the virtue of the crusading princes. And, first, of Tancred:- "Neither his paternal riches moved him to luxury," says Radulphus, "nor the power of his relations to pride. When young, he excelled youths in agility and the exercise of arms, and old men in gravity of manners; to both affording an example of virtue. A sedulous hearer of the precepts of God, he studied with diligence both to remember what he heard, and, as far as possible, to fulfil what he remembered; to detract from the merit of no one, even when he was himself disparaged : the very herald of an enemy's virtue, he used to say, 'Hostem feriendum esse, non rodendum.' He spoke never about himself; but he thirsted insatiably to be the object of other men's praise. He preferred vigils to sleep, labour to rest, hunger to fulness, study to ease, and all things necessary to superfluities."2

"When this religious hero first saw Jerusalem from an eminence, he knelt down with bare knees upon the earth, and raised his heart to heaven, the image of which he seemed to behold; then rising up, he left his soldiers, and alone he ascended the Mount of Olives, and looked again upon the holy city. He viewed with astonishment the vast dome of the temple, with its porches like another city; but oftener he turned his eyes towards Calvary and the church of our Lord's sepulchre; a spectacle indeed more distant, but attainable to his eagerness. sighs and tears he would have exchanged an age for that day; but happier still had he been able to kiss the vestiges on Calvary." Happy was the simple old woman who was found by Tancred, exhausted with hunger, or about

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1 Rainouard, Choix des Poésies des Troubadours, tom. ii.

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2 Gesta Tancredi, i.,apud Martene Thesaurus Anecdot. tom. iii. 3 Gesta Tancredi, cxi.

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to wade across a rapid torrent; for immediately there was meat for the hungry, and a horse instead of a ship, a knight, yea, Tancred himself, instead of a rower, for her who was about to cross over." "There was one mind in the whole army. Oh, who amongst the children of men was equal to you, Tancred? Who less inclined to sloth, to ease, to fear, to pride, or to luxury? Who more ready when called? who more willing? who more placable when offended? Blessed be God, who hath reserved you to be the guard of his people; and thou art blessed who canst defend it with thy arm. To be with Tancred was to be in safety; to be without him in the army was like not being with the army." Godefrey de Bouillon is thus described in the same work: "He was rich in virtues—in those that are secular, and in those that are divine; bountiful to the poor, merciful to those who were in fault; distinguished by humility, humanity, soberness, justice, chastity. You would have thought him rather the light of monks, than the general of soldiers: nevertheless, he was equally excellent in secular virtues—in fight, and in the conduct of an army." By the monk Robert, Godefrey is thus described: "Vultu elegans, statura procerus, dulcis eloquio, moribus egregius, et in tantum lenis, ut magis in monachum quam militem figuraret. Hic tamen cum hostem sentiebat adesse et imminere prælium, tunc audaci mente concipiebat animum, et quasi leo frendens ad nullius pavebat occursum : et quæ lorica vel clypeus sustinere posset impetum mucronis illius?"2 All said of him, "Ipse magis regiam dignitatem quam regia dignitas ipsum commendavit." William of Tyre thus describes him: "He had his origine from illustrious and religious ! ancestors. His father was the Lord Eustachius, the illustrious and magnificent count of that region, whose deeds were many and memorable, and whose memory to this day, among the old people of the neighbouring countries, is, with a blessing and devoutly, reverenced, as of a religious man fearing God. His mother was distinguished among the noble matrons of the West, as well for excellence of virtue, as for the brightest title of nobility. Godefrey was a religious man, clement, pious, and fearing 2 Gesta Dei, p. 33.

1 Gesta Tancredi, cxi.

God; just, departing from all evil; grave, and firm in word; despising the vanities of the age, which, in his time of life, and especially in the military profession, is a rare virtue; assiduous in prayer and in works of piety; remarkable for liberality, gracious with affability, kind and merciful; in all his ways commendable and pleasing to God. He was of lofty stature, yet so as to be less than the very tallest, although higher than the generality; robust beyond all example; firmly built, with a manly chest ; and a most dignified and beautiful countenance, with his hair and beard inclining to auburn. According to the judgment of all men, he was unrivalled in the use of arms and in military exercise." His refusing to wear a crown is finely illustrative of his humble piety. "Being moved," says William of Tyre, "by humility, he was unwilling to be distinguished by a golden crown, after the manner of kings, in the holy city; exhibiting great reverence, because that the Restorer of the human race, in that very spot, and even on the wood of the cross, chose for our salvation to wear a crown of thorns; whence some, incapable of distinguishing merit, are unwilling to reckon him in the catalogue of kings, looking more to what is borne outwardly on the body, than to what is pleasing to God in the soul; but, in our judgment, he seems not only a king, but the best of kings-the light and the model of all others." The successors of Godefrey did not depart from the spirit which gave rise to this affecting trait of religious magnanimity; for Baldwin I., who was next elected, only suffered himself to be crowned after the patriarch had shewn the consistency of such a ceremony with a humble mind; and even then the coronation took place at Bethlehem, instead of Jerusalem.

Baldwin died from a disorder brought on by swimming in the Nile, when he was wounded.2 The Moslems called the spot where his bowels were buried by a ridiculous name; and used to throw a stone on it as they passed, so as to raise a monument to him against their will. His bones were buried on Palm Sunday, 1118, in Golgotha, near those of his brother Godefrey. The Christians, and

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