The Knights Templars. Addison Charles Greenstreet

Master of the Temple heard that the infidels had crossed the Jordan and were ravaging the christian territories, he sent messengers to a castle of the Templars called “The Convent of Caco,” situate four miles distant from La Feue, commanding all the knights that could be spared from the garrison at that place to mount and come to him with speed. The knights had retired to rest when the messengers arrived, but they arose from their beds, and at midnight they were encamped with their horses around the walls of the castle of La Feue. The next morning, as soon as it was light, the Grand Master, at the head of ninety of his knights, rode over to Nazareth, and was joined at that place by the Grand Master of the Hospital and forty knights of the garrison of Nazareth. The Templars and Hospitallers were accompanied by four hundred of their foot soldiers, and the whole force, under the command of the two Grand Masters, amounted to about six hundred men. With this small but valiant band, they set out in quest of the infidels, and had proceeded about seven miles from Nazareth in the direction of the Jordan, when they came suddenly upon a strong column of Mussulman cavalry amounting to several thousand men, who were watering their horses at the brook Kishon. Without waiting to count the number of their enemies, the Templars raised their war cry, unfolded the blood-red banner, and dashed into the midst of the astonished and terrified Mussulmen, dealing around them, to use the words of Abbot Coggleshale, “death and damnation.” The infidels, taken by surprise, were at first thrown into confusion, discomfited, and slaughtered; but when the smallness of the force opposed to them became apparent, they closed in upon the Templars, overwhelmed them with darts and missiles, and speedily thinned their ranks with a terrific slaughter. An eye-witness tells us that the military friars were to be seen bathed with blood and sweat; trembling with fatigue; with their horses killed under them, and with their swords and lances broken, closing with the Mussulman warriors, and rolling headlong with them in the dust. Some tore the darts with which they had been transfixed from their bodies, and hurled them back with a convulsive effort upon the enemy; and others, having lost all their weapons in the affray, clung around the necks of their opponents, dragged them from their horses, and endeavoured to strangle them under the feet of the combatants. Jacqueline de Mailly, Marshal of the Temple, performed prodigies of valour. He was mounted on a white horse, and clothed in the white habit of his order, with the blood-red cross, the symbol of martyrdom, on his breast; he became, through his gallant bearing and demeanour, an object of admiration, even to the Moslems. Radolph compares the fury and the anger of this warlike monk, as he looked around him upon his slaughtered brethren, to the wrath of the lioness who has lost her whelps; and his position and demeanour in the midst of the throng of infidels, he likens to that of the wild boar when surrounded by dogs whom he is tearing with his tusks. Every blow of this furious man, says the worthy abbot, “despatched an infidel to hell;” but with all his valour Jacqueline de Mailly was slain.

      In this bloody battle perished the Grand Master of the Hospital and all the Templars excepting the Grand Master, Gerard de Riderford, and two of his knights, who broke through the dense ranks of the Moslems, and made their escape to Nazareth. The Mussulmen severed the heads of the slaughtered Templars from their bodies, and attaching them with cords to the points of their lances, they marched off in the direction of Tiberias. This disastrous engagement was fought on Friday, the 1st of May, the feast of St. James and St. Philip. “In that beautiful season of the year,” says Abbot Coggleshale, “when the inhabitants of Nazareth were wont to seek the rose and the violet in the fields, they found only the sad traces of carnage, and the lifeless bodies of their slaughtered brethren. With mourning and great lamentation they carried them into the burial-ground of the blessed Virgin Mary at Nazareth, crying aloud, ‘Daughters of Galilee, put on your mourning clothes, and ye daughters of Zion, bewail the misfortunes that threaten the kings of Judah.’”

      Whilst this bloody battle was being fought, the Lord Balian d’Ibelin was journeying with another party of Templars from Naplous to join the Grand Master at Nazareth, and the following interesting account is given of their march towards that place. “When they had travelled two miles, they came to the city of Sebaste. It was a lovely morning, and they determined to march no further until they had heard mass. They accordingly turned towards the house of the bishop and awoke him up, and informed him that the day was breaking. The bishop accordingly ordered an old chaplain to put on his clothes and say mass, after which they hastened forwards. Then they came to the castle of La Feue, (a fortress of the Templars,) and there they found, outside the castle, the tents of the convent of Caco pitched, and there was no one to explain what it meant. A varlet was sent into the castle to inquire, but he found no one within but two sick people who were unable to speak. Then they marched towards Nazareth, and after they had proceeded a short distance from the castle of La Feue, they met a brother of the Temple on horseback, who galloped up to them at a furious rate, calling out, ‘Bad news, bad news;’ and he informed them how that the Master of the Hospital had had his head cut off, and how of all the brothers of the Temple there had escaped but three, the Master of the Temple and two others, and that the knights whom the king had placed in garrison at Nazareth, were all taken and killed.” “If Balian d’Ibelin,” says the chronicler, “had marched straight to Nazareth, with his knights, instead of halting to hear mass at Sebaste, he would have been in time to have saved his brethren from slaughter.” As it was, he arrived just in time to hear the funeral service read over their dead bodies by William, archbishop of Tyre.65

      The Grand Master of the Temple, who was at Nazareth, suffering severely from his wounds, hastened to collect together a small force at that place to open the communications with Tiberias, which being done, the Lord Balian d’Ibelin and the archbishop of Tyre proceeded to that place to have their interview with the count of Tripoli. The Grand Master accompanied them as far as the hill above the citadel, but not liking to trust himself into the power of the count, he then retraced his steps to Nazareth. Both the Moslem and the Christian writers agree in asserting that the count of Tripoli had at this period entered into an alliance with Saladin; nevertheless, either smitten with remorse for his past conduct, or moved by the generous overtures of the king, he consented to do homage and become reconciled to his sovereign, and for this purpose immediately set out from Tiberias for Jerusalem. The interview and reconciliation between the king and the count took place at Joseph’s well, near Naplous, in the presence of the Templars and Hospitallers, and the bishops and barons. The count knelt upon one knee and did homage, whereupon the king raised him up and kissed him, and they then both returned together to Naplous to take measures for the protection of the country.

      Saladin, on the other hand, was concentrating together a large army and rapidly maturing his plans for the reconquest of the Holy City – the long-cherished enterprise of the Mussulmen. Whilst discord and dissensions had been gradually undermining the strength of the Christian empire, Saladin had been carefully extending and consolidating his power. He had reduced the various independent chieftains of the north of Syria to submission to his throne and government; he had conquered the cities of Mecca and Medina, and the whole of Arabia Felix; and his vast empire now extended from Tripoli, in Africa, to the Tigris, and from the Indian Ocean to the mountains of Armenia. The Arabian writers enthusiastically recount his pious exhortations to the true believers to arm in defence of Islam, and describe with vast enthusiasm his glorious preparations for the holy war. Bohadin, son of Sjeddadi, his friend and secretary, and great biographer, before venturing upon the sublime task of describing his famous and sacred actions, makes a solemn confession of faith, and offers up praises to the one true God. “Praise be to God,” says he, “who hath blessed us with Islam, and hath led us to the understanding of the true faith beautifully put together, and hath befriended us; and, through the intercession of our prophet, hath loaded us with every blessing. I bear witness that there is no God but that one great God who hath no partner, (a testimony that will deliver our souls from the smoky fire of hell,) that Mohammed is his servant and apostle, who hath opened unto us the gates of the right road to salvation. These solemn duties being performed, I will begin to write concerning the victorious DEFENDER of the FAITH, the tamer of the followers of the cross, the lifter up of the standard of justice and equity, the saviour of the world and of religion, Saladin Aboolmodaffer Joseph, the son of Job, the son of Schadi, Sultan of the Moslems, ay, and of Islam itself; the deliverer of the holy house of God (the Temple) from the hands of the idolaters, the servant of two holy cities, whose tomb may the Lord moisten with the dew of his favour, affording to him the sweetness of the fruits