The Fehm-tribunals were never formally abolished; but the excellent civil institutions of the Emperors Maximilian and Charles V., the consequent decrease of the turbulent and anarchic spirit, the introduction of the Roman law, the spread of the Protestant religion, and many other events of those times, conspired to give men an aversion for what now appeared to be a barbarous jurisdiction and only suitedto such times as it was hoped and believed never could return. Some of the courts were abolished; exemptions and privileges against them were multiplied; they were prohibited all summary proceedings; their power gradually sank into insignificance; and, though up to the present century a shadow of them remained in some parts of Westphalia, they have long been only a subject of antiquarian curiosity as one of the most striking phenomena of the middle ages. They were only suited to a particular state of society: while that existed they were a benefit to the world; when it was gone they remained at variance with the state which succeeded, became pernicious, were hated and despised, lost all theirinfluence and reputation, shared the fate of every thing human, whose character is instability and decay, and have left only their memorial behind them.
It is an important advance in civilization, and a great social gain, to have got rid, for all public purposes, of Secret Societies—both of their existence and of their use; for, that, like most of the other obsolete forms into which the arrangements of society have at one time or other resolved themselves, some of these mysterious and exclusive institutions, whether for preserving knowledge or dispensing justice, served, each in its day, purposes of the highest utility, which apparently could not have been accomplished by any other existing or available contrivance, has been sufficiently shown by the expositions that have been given, in the preceding pages, of the mechanism and working of certain of the most remarkable of their number. But it has been made at least equally evident that the evils attendant upon their operation, and inherent in their nature, were also very great, and that, considered even as the suitable remedies for a most disordered condition of human affairs, they were at best only not quite so bad as the disease. They were institutions for preserving knowledge, not by promoting, but by preventing that diffusion of it which, after all, both gives to it its chief value, and, in a natural state of things, most effectually ensures its purification, as well as its increase; and for executing justice, by trampling under foot the rights alike of the wrong-doer and of his victim. Mankind may be said to have stepped out of night into day, in having thrown off the burden and bondage of this form of the social system, and having attained to the power of pursuing knowledge in the spirit of knowledge, and justice in the spirit of justice. We have now escaped from that state of confusionand conflict in which one man's gain was necessarily another man's loss, and are fairly on our way towards that opposite state in which, in everything, as far as the constitution of this world will permit, the gain of one shall be the gain of all. This latter, to whatever degree it may be actually attainable, is the proper hope and goal of all human civilization.
THE END.
London: Printed byW. ClowksandSons, Stamford Street.
[1]See Lobeck's excellent work "Aglaophamus."
[1]See Lobeck's excellent work "Aglaophamus."
[2]Since the present work was prepared, a translation of Von Hammer's History of the Assassins has been published by Dr. Oswald Charles Wood.
[2]Since the present work was prepared, a translation of Von Hammer's History of the Assassins has been published by Dr. Oswald Charles Wood.
[3]Hammer'sGeschichte der Assassinen(History of the Assassins), and the same writer'sFundgruben des Orients(Mines of the East), M. Jourdain'sExtrait de l'Ouvrage de Mirkhond sur la Dynastie des Ismaelites, and Malcolm's History of Persia, are the principal authorities for the following account of the Assassins.
[3]Hammer'sGeschichte der Assassinen(History of the Assassins), and the same writer'sFundgruben des Orients(Mines of the East), M. Jourdain'sExtrait de l'Ouvrage de Mirkhond sur la Dynastie des Ismaelites, and Malcolm's History of Persia, are the principal authorities for the following account of the Assassins.
[4]The name given to the dynasty founded by Ardeshir, from his pretended ancestor Sassan, a grandson of Isfundear, a hero greatly celebrated in the ancient history of Persia. Isfundear was the son of Gushtasp, who is supposed to be the Darìus Hystaspes of the Greek historians. Sir John Malcolm has endeavoured to identify Isfundear with the Xerxes of the Greeks.
[4]The name given to the dynasty founded by Ardeshir, from his pretended ancestor Sassan, a grandson of Isfundear, a hero greatly celebrated in the ancient history of Persia. Isfundear was the son of Gushtasp, who is supposed to be the Darìus Hystaspes of the Greek historians. Sir John Malcolm has endeavoured to identify Isfundear with the Xerxes of the Greeks.
[5]The Oriental proper names being mostly all significant, we shall translate them when we first employ them. As, however, it is not always that it can be discovered what the original Arabic characters are of an eastern word which we meet in Roman letters, we shall be sometimes obliged to leave names unexplained, and at other times to hazard conjectural explanations. In the last case, we shall affix a mark of doubt.
[5]The Oriental proper names being mostly all significant, we shall translate them when we first employ them. As, however, it is not always that it can be discovered what the original Arabic characters are of an eastern word which we meet in Roman letters, we shall be sometimes obliged to leave names unexplained, and at other times to hazard conjectural explanations. In the last case, we shall affix a mark of doubt.
[6]The Kubla Khan of Coleridge (Poetical Works, vol. i. p. 266) is a fine instance of this power of the mind, withdrawn from the contemplation of material objects. The reader will probably recollect the sign given from heaven to Lord Herbert of Cherbury, on the occasion of his work written against revealed religion. The writer has lately heard an instance of a lady of fortune, to whom, as she reclined one day on a sofa, a voice seemed to come from heaven, announcing to her that she was selected as the instrument for accomplishing a great work in the hands of God; and giving, as a sign, that, for a certain number of months, she should be unable to leave the sofa on which she was lying. Such is the power of imagination, that the supposed intimation in regard to the sign actually took effect; she believed herself to have lost the power of motion, and therefore did in reality lose it.
[6]The Kubla Khan of Coleridge (Poetical Works, vol. i. p. 266) is a fine instance of this power of the mind, withdrawn from the contemplation of material objects. The reader will probably recollect the sign given from heaven to Lord Herbert of Cherbury, on the occasion of his work written against revealed religion. The writer has lately heard an instance of a lady of fortune, to whom, as she reclined one day on a sofa, a voice seemed to come from heaven, announcing to her that she was selected as the instrument for accomplishing a great work in the hands of God; and giving, as a sign, that, for a certain number of months, she should be unable to leave the sofa on which she was lying. Such is the power of imagination, that the supposed intimation in regard to the sign actually took effect; she believed herself to have lost the power of motion, and therefore did in reality lose it.
[7]See, in Sir J. Malcolm's History of Persia, the dialogue between the Persian king Yezdijird and the Arab envoy. "Whatever," said the latter, "thou hast said regarding the former condition of the Arabs is true. Their food was green lizards; they buried their infant daughters alive; nay, some of them feasted on dead carcasses and drank blood, while others slew their relations, and thought themselves great and valiant when, by such an act, they became possessed of more property. They were clothed with hair garments, knew not good from evil, and made no distinction between that which is lawful and that which is unlawful. Such was our state. But God in his mercy has sent us by a holy prophet a sacred volume, which teaches us the true faith," &c.
[7]See, in Sir J. Malcolm's History of Persia, the dialogue between the Persian king Yezdijird and the Arab envoy. "Whatever," said the latter, "thou hast said regarding the former condition of the Arabs is true. Their food was green lizards; they buried their infant daughters alive; nay, some of them feasted on dead carcasses and drank blood, while others slew their relations, and thought themselves great and valiant when, by such an act, they became possessed of more property. They were clothed with hair garments, knew not good from evil, and made no distinction between that which is lawful and that which is unlawful. Such was our state. But God in his mercy has sent us by a holy prophet a sacred volume, which teaches us the true faith," &c.
[8]Hallam, Middle Ages, ii. 165.
[8]Hallam, Middle Ages, ii. 165.
[9]The Hebrews, as appears from the poetic parts of the Scriptures, had the same delight in the clang of rhyme as the Arabs. See particularly Isaiah in the original.
[9]The Hebrews, as appears from the poetic parts of the Scriptures, had the same delight in the clang of rhyme as the Arabs. See particularly Isaiah in the original.
[10]See Ockley's History of the Saracens.
[10]See Ockley's History of the Saracens.
[11]Hence they were named the Standing (Wakfiyah).
[11]Hence they were named the Standing (Wakfiyah).
[12]Abbas, the ancestor of this family, was one of the uncles of the Prophet. They obtained possession of the khalifatA.D.750, and retained it through an hereditary succession of princes for 500 years. Al-Mansoor, the second khalif of this dynasty, transferred the royal residence from Damascus, where the Ommiades had dwelt, to Bagdad, which he founded on the banks of the Tigris. This city, also named the City of Peace, the Vale of Peace, the House of Peace, has acquired, beyond what any other town can claim, a degree of romantic celebrity by means of the inimitable Thousand and One Nights. Such is the ennobling power of genius!
[12]Abbas, the ancestor of this family, was one of the uncles of the Prophet. They obtained possession of the khalifatA.D.750, and retained it through an hereditary succession of princes for 500 years. Al-Mansoor, the second khalif of this dynasty, transferred the royal residence from Damascus, where the Ommiades had dwelt, to Bagdad, which he founded on the banks of the Tigris. This city, also named the City of Peace, the Vale of Peace, the House of Peace, has acquired, beyond what any other town can claim, a degree of romantic celebrity by means of the inimitable Thousand and One Nights. Such is the ennobling power of genius!
[13]Khizer, by some supposed, but perhaps erroneously, to be the prophet Elias, is regarded by the Mohammedans in the light of a beneficent genius. He is the giver of youth to the animal and the vegetable world. He is clad in garments of the most brilliant green, and he stands as keeper of the Well of Life in the Land of Darkness. According to the romances of the East, Iskander, that is, Alexander the Great, resolved to march into the West, to the Land of Darkness, that he might drink of the water of immortality. During seven entire days he and his followers journeyed through dark and dismal deserts. At length they faintly discerned in the distance the green light which shone from the raiment of Khizer. As they advanced it became more and more resplendent, like the brightest and purest emeralds. As the monarch approached, Khizer dipped a cup in the verdant Water of Life, and reached it to him; but the impatience of Iskander was so great that he spilt the contents of the cup, and the law of fate did not permit the guardian of the fount to fill it for him again. The moral of this tale is evident. Its historic foundation is the journey of the Macedonian to the temple of Ammon.
[13]Khizer, by some supposed, but perhaps erroneously, to be the prophet Elias, is regarded by the Mohammedans in the light of a beneficent genius. He is the giver of youth to the animal and the vegetable world. He is clad in garments of the most brilliant green, and he stands as keeper of the Well of Life in the Land of Darkness. According to the romances of the East, Iskander, that is, Alexander the Great, resolved to march into the West, to the Land of Darkness, that he might drink of the water of immortality. During seven entire days he and his followers journeyed through dark and dismal deserts. At length they faintly discerned in the distance the green light which shone from the raiment of Khizer. As they advanced it became more and more resplendent, like the brightest and purest emeralds. As the monarch approached, Khizer dipped a cup in the verdant Water of Life, and reached it to him; but the impatience of Iskander was so great that he spilt the contents of the cup, and the law of fate did not permit the guardian of the fount to fill it for him again. The moral of this tale is evident. Its historic foundation is the journey of the Macedonian to the temple of Ammon.
[14]See Frazer's Khorasan.
[14]See Frazer's Khorasan.
[15]Lari and Macrisi, quoted by Hammer.
[15]Lari and Macrisi, quoted by Hammer.
[16]Macrisi is Hammer's authority for the preceding account of Abdallah. It is to be observed that this Abdallah is unnoticed by Herbelot.
[16]Macrisi is Hammer's authority for the preceding account of Abdallah. It is to be observed that this Abdallah is unnoticed by Herbelot.
[17]The genuineness of the descent of Obeid-Allah has been a great subject of dispute among the eastern historians and jurists. Those in the interests of the house of Abbas strained every nerve to make him out an impostor.
[17]The genuineness of the descent of Obeid-Allah has been a great subject of dispute among the eastern historians and jurists. Those in the interests of the house of Abbas strained every nerve to make him out an impostor.
[18]That is,Missionary of Missionaries.
[18]That is,Missionary of Missionaries.
[19]Cadhi of Cadhis.
[19]Cadhi of Cadhis.
[20]Hammer, p. 54.
[20]Hammer, p. 54.
[21]Mr. De Sacy (Journal des Savans, an 1818) is of opinion that the Arabic wordsTaleelandIbahatwill not bear the strong sense which Hammer gives them. The former, he says, only signifies that Deism which regards the Deity as merely a speculative being, and annihilates the moral relations between him and the creature; the latter only denotes emancipation from the positive precepts of laws, such as fasting, prayer, &c., but not from moral obligations.
[21]Mr. De Sacy (Journal des Savans, an 1818) is of opinion that the Arabic wordsTaleelandIbahatwill not bear the strong sense which Hammer gives them. The former, he says, only signifies that Deism which regards the Deity as merely a speculative being, and annihilates the moral relations between him and the creature; the latter only denotes emancipation from the positive precepts of laws, such as fasting, prayer, &c., but not from moral obligations.
[22]Or Hassan-ben-Sabah (son of Sabah), so named from Sabah Homairi, one of his pretended Arabian ancestors.
[22]Or Hassan-ben-Sabah (son of Sabah), so named from Sabah Homairi, one of his pretended Arabian ancestors.
[23]The Soonna is the body of traditions, answering to the Mishua of the Jews, held by the orthodox Mussulmans.
[23]The Soonna is the body of traditions, answering to the Mishua of the Jews, held by the orthodox Mussulmans.
[24]Reis, from the Arabic Râs (the head), answers in some respects tocaptain, a word of similar origin. Thus the master of a shin is called the Reis. Sir John Malcolm says, "it is equivalent toesquire, as it was originally understood. It implies in Persia the possession of landed estates and some magisterial power. The reis is in general the hereditary head of a village."
[24]Reis, from the Arabic Râs (the head), answers in some respects tocaptain, a word of similar origin. Thus the master of a shin is called the Reis. Sir John Malcolm says, "it is equivalent toesquire, as it was originally understood. It implies in Persia the possession of landed estates and some magisterial power. The reis is in general the hereditary head of a village."
[25]Mirkhond.
[25]Mirkhond.
[26]Sir J. Malcolm says that the person with whom he read this portion of history in Persia observed to him that the English were well acquainted with this stratagem, as it was by means of it that they got Calcutta from the poor Emperor of Delhi.
[26]Sir J. Malcolm says that the person with whom he read this portion of history in Persia observed to him that the English were well acquainted with this stratagem, as it was by means of it that they got Calcutta from the poor Emperor of Delhi.
[27]This castle was built by sultan Malek Shah. The following was its origin:—As Malek Shah, who was a great lover of the chase, was out one day a hunting, one of the hounds went astray on the nearly inaccessible rock on which the castle was afterwards erected. The ambassador of the Byzantine emperor, who was of the party, observed to the sultan, that in his master's dominions so advantageous a situation would not be left unoccupied, but would long since have been crowned with a castle. The sultan followed the ambassador's advice, and erected the castle of the King's Pearl on this lofty rock. When the castle fell into the hands of the Ismaïlites, pious Moslems remarked that it could not have better luck, since its site had been pointed out by a dog (an unclean beast in their eyes), and its erection advised by an infidel.
[27]This castle was built by sultan Malek Shah. The following was its origin:—As Malek Shah, who was a great lover of the chase, was out one day a hunting, one of the hounds went astray on the nearly inaccessible rock on which the castle was afterwards erected. The ambassador of the Byzantine emperor, who was of the party, observed to the sultan, that in his master's dominions so advantageous a situation would not be left unoccupied, but would long since have been crowned with a castle. The sultan followed the ambassador's advice, and erected the castle of the King's Pearl on this lofty rock. When the castle fell into the hands of the Ismaïlites, pious Moslems remarked that it could not have better luck, since its site had been pointed out by a dog (an unclean beast in their eyes), and its erection advised by an infidel.
[28]Hammer, 97.
[28]Hammer, 97.
[29]That is, Jesus. It may be here observed that the proper names of the Old Testament are still used in the East. Ibrahim, Ismael, Yahya, Joossuf, Moossa, Daood, Suleiman, Issa, are Abraham, Ishmael, Jacob, Joseph, Moses, David, Solomon, and Joshua, or Jesus.
[29]That is, Jesus. It may be here observed that the proper names of the Old Testament are still used in the East. Ibrahim, Ismael, Yahya, Joossuf, Moossa, Daood, Suleiman, Issa, are Abraham, Ishmael, Jacob, Joseph, Moses, David, Solomon, and Joshua, or Jesus.
[30]Ahmar, fem. Hamra, isredin Arabic; hence the celebrated Moorish palace at Granada was called Alhambra (Al-Hamra),i. e.the Red.
[30]Ahmar, fem. Hamra, isredin Arabic; hence the celebrated Moorish palace at Granada was called Alhambra (Al-Hamra),i. e.the Red.
[31]Hence the SpanishCid.
[31]Hence the SpanishCid.
[32]Hammer, book ii.
[32]Hammer, book ii.
[33]Wilken, Geschichte der Kreuzzüge, vol. ii.
[33]Wilken, Geschichte der Kreuzzüge, vol. ii.
[34]Marsden's Translation.
[34]Marsden's Translation.
[35]Fundgruben des Orients, vol. iii.
[35]Fundgruben des Orients, vol. iii.
[36]The Arabic name of the hyoscyamus, or henbane. Hammer conjectures that the wordbenge, or, with the Coptic article in the plural,ni-benje, is the same with the nepenthe of the ancients.—Fundgruben des Orients, iii. 202.
[36]The Arabic name of the hyoscyamus, or henbane. Hammer conjectures that the wordbenge, or, with the Coptic article in the plural,ni-benje, is the same with the nepenthe of the ancients.—Fundgruben des Orients, iii. 202.
[37]Fundgruben des Orients, vol. iv.
[37]Fundgruben des Orients, vol. iv.
[38]History of Persia, vol. i.
[38]History of Persia, vol. i.
[39]Elmacin, Historia Saracenica, l. iii. p. 286.
[39]Elmacin, Historia Saracenica, l. iii. p. 286.
[40]Marinus Sanutus, l. iii. p. x. c. 8.
[40]Marinus Sanutus, l. iii. p. x. c. 8.
[41]This was the Armenia in Cilicia.
[41]This was the Armenia in Cilicia.
[42]D'Herbelot,titreCarmath.
[42]D'Herbelot,titreCarmath.
[43]The number slain was 6,000.
[43]The number slain was 6,000.
[44]It was the month of December.
[44]It was the month of December.
[45]As Sanjar lived to a great age he was contemporary with several of the Ismaïlite sheikhs.
[45]As Sanjar lived to a great age he was contemporary with several of the Ismaïlite sheikhs.
[46]That is, the point towards which they turn in prayer, namely, Mecca.
[46]That is, the point towards which they turn in prayer, namely, Mecca.
[47]The former of these names is Arabic, the latter Persian.
[47]The former of these names is Arabic, the latter Persian.
[48]He was accompanied by Saladin, who gives the following account of his own repugnance to the expedition:—"When Noor-ed-deen ordered me to go to Egypt with my uncle, after Sheerkoh had said to me in his presence, 'Come Yoossuf, make ready for the journey!' I replied, 'By God, if thou wert to give me the kingdom of Egypt I would not go, for I have endured in Alexandria what I shall not forget while I live.' But Sheerkoh said to Noor-ed-deen, 'It cannot be but that he should accompany me.' Whereupon Noor-ed-deen repeated his command, but I persisted in my refusal. As Noor-ed-deen also adhered to his determination, I excused myself by pleading the narrowness of my circumstances. Noor-ed-deen then gave me all that was requisite for my outfit, but I felt as if I was going to death."—Abulfeda.
[48]He was accompanied by Saladin, who gives the following account of his own repugnance to the expedition:—"When Noor-ed-deen ordered me to go to Egypt with my uncle, after Sheerkoh had said to me in his presence, 'Come Yoossuf, make ready for the journey!' I replied, 'By God, if thou wert to give me the kingdom of Egypt I would not go, for I have endured in Alexandria what I shall not forget while I live.' But Sheerkoh said to Noor-ed-deen, 'It cannot be but that he should accompany me.' Whereupon Noor-ed-deen repeated his command, but I persisted in my refusal. As Noor-ed-deen also adhered to his determination, I excused myself by pleading the narrowness of my circumstances. Noor-ed-deen then gave me all that was requisite for my outfit, but I felt as if I was going to death."—Abulfeda.
[49]William of Tyre xx. 12.
[49]William of Tyre xx. 12.
[50]Gesta Dei per Francos, vol. i. pp. 994, 1062.
[50]Gesta Dei per Francos, vol. i. pp. 994, 1062.
[51]William of Tyre makes their number 60,000. He declares his inability to give the origin of the name Assassins.
[51]William of Tyre makes their number 60,000. He declares his inability to give the origin of the name Assassins.
[52]Raumer, Geschichte der Hohenstauffen, ii., p. 490. Wilken, Geschichte der Kreuzzüge, iv., 489.
[52]Raumer, Geschichte der Hohenstauffen, ii., p. 490. Wilken, Geschichte der Kreuzzüge, iv., 489.
[53]Annales Muslemici, tom. iv., pp. 122, 123. Hafniae, 1792.
[53]Annales Muslemici, tom. iv., pp. 122, 123. Hafniae, 1792.
[54]An instance of Henry's intimacy with the Assassins has been given in p. 81.
[54]An instance of Henry's intimacy with the Assassins has been given in p. 81.
[55]Sir J. Mackintosh (History of England, i. 187) seems to regard the letters as genuine.
[55]Sir J. Mackintosh (History of England, i. 187) seems to regard the letters as genuine.
[56]May it not be said that real historic characters should not be misrepresented? Sir W. Scott was at full liberty to make his Varneys and his Bois Gilberts as accomplished villains as he pleased; he might do as he pleased with his own; but what warrant had he from history for painting Conrad of Montferrat and the then Master of the Templars under such odious colours as he does?
[56]May it not be said that real historic characters should not be misrepresented? Sir W. Scott was at full liberty to make his Varneys and his Bois Gilberts as accomplished villains as he pleased; he might do as he pleased with his own; but what warrant had he from history for painting Conrad of Montferrat and the then Master of the Templars under such odious colours as he does?
[57]The author invariably writesMontserratforMontferrat. The former is in Spain, and never was a marquisate. As it were to show that it was no error of the press, it is said, "The shield of the marquis bore, in reference to his title, a serrated and rocky mountain." We also findnaphthaandbitumenconfounded, the former being described as the solid, the latter as the liquid substance.
[57]The author invariably writesMontserratforMontferrat. The former is in Spain, and never was a marquisate. As it were to show that it was no error of the press, it is said, "The shield of the marquis bore, in reference to his title, a serrated and rocky mountain." We also findnaphthaandbitumenconfounded, the former being described as the solid, the latter as the liquid substance.
[58]"Sebil, in Arabic 'the way,' means generally the road, and the traveller is hence calledIbn-es-sebil, the son of the road; but it more particularly signifies the way of piety and good works, which leads to Paradise. Whatever meritorious work the Moslem undertakes, he doesFi sebil Allah, on the way of God, or for the love of God; and the most meritorious which he can undertake is the holy war, or the fight for his faith and his country,on God's way. But since pious women can have no immediate share in the contest, every thing which they can contribute to the nursing of the wounded, and the refreshment of the exhausted, is imputed to them as equally meritorious as if they had fought themselves. The distribution of water to the exhausted and wounded warriors is the highest female merit in the holy war on God's way."—Hammer's History of the Assassins, Wood's translation, p. 144.
[58]"Sebil, in Arabic 'the way,' means generally the road, and the traveller is hence calledIbn-es-sebil, the son of the road; but it more particularly signifies the way of piety and good works, which leads to Paradise. Whatever meritorious work the Moslem undertakes, he doesFi sebil Allah, on the way of God, or for the love of God; and the most meritorious which he can undertake is the holy war, or the fight for his faith and his country,on God's way. But since pious women can have no immediate share in the contest, every thing which they can contribute to the nursing of the wounded, and the refreshment of the exhausted, is imputed to them as equally meritorious as if they had fought themselves. The distribution of water to the exhausted and wounded warriors is the highest female merit in the holy war on God's way."—Hammer's History of the Assassins, Wood's translation, p. 144.
[59]This part of Persia also acquires interest from the circumstance of Russia being believed to be looking forward to obtaining it, one day or other, by conquest or cession.
[59]This part of Persia also acquires interest from the circumstance of Russia being believed to be looking forward to obtaining it, one day or other, by conquest or cession.
[60]Azed-ud-dowlah, one of the most celebrated of these princes, had a dyke constructed across the river Kur, in the plain of Murdasht, near the ruins of Persepolis, to confine the water, and permit of its being distributed over the country. It was called the Bund-Ameer (Prince's Dyke), and travellers ignorant of the Persian language have given this name to the river itself. We must not, therefore, be surprised to find in "Lalla Rookh" a lady singing,"There's a bower of roses by Bendameer'sstream;"and asking,"Do the roses still bloom by thecalmBendameer?"Calm and still, beyond doubt, is the Bendameer.
[60]Azed-ud-dowlah, one of the most celebrated of these princes, had a dyke constructed across the river Kur, in the plain of Murdasht, near the ruins of Persepolis, to confine the water, and permit of its being distributed over the country. It was called the Bund-Ameer (Prince's Dyke), and travellers ignorant of the Persian language have given this name to the river itself. We must not, therefore, be surprised to find in "Lalla Rookh" a lady singing,
"There's a bower of roses by Bendameer'sstream;"
"There's a bower of roses by Bendameer'sstream;"
and asking,
"Do the roses still bloom by thecalmBendameer?"
"Do the roses still bloom by thecalmBendameer?"
Calm and still, beyond doubt, is the Bendameer.
[61]Four lines, quoted by Sir J. Malcolm from the Gulistan of Saadi, may be thusliterallyrendered in the measure of the original:—The blest Feridoon an angel was not;Of musk or of amber he formed was not;By justice and mercy good ends gained he;Be just and merciful, thou'lt a Feridoon be.
[61]Four lines, quoted by Sir J. Malcolm from the Gulistan of Saadi, may be thusliterallyrendered in the measure of the original:—
The blest Feridoon an angel was not;Of musk or of amber he formed was not;By justice and mercy good ends gained he;Be just and merciful, thou'lt a Feridoon be.
The blest Feridoon an angel was not;Of musk or of amber he formed was not;By justice and mercy good ends gained he;Be just and merciful, thou'lt a Feridoon be.
[62]Paradise, we are to recollect, is a word of Persian origin, adopted by the Greeks, from whom we have received it. A Paradise was a place planted with trees, a park, garden, or pleasure-ground, as we may term it.
[62]Paradise, we are to recollect, is a word of Persian origin, adopted by the Greeks, from whom we have received it. A Paradise was a place planted with trees, a park, garden, or pleasure-ground, as we may term it.
[63]Hammer has, in his "Belles Lettres of Persia" (Schöne Redekunst Persians), and in the "Mines de l'Orient," translated a considerable portion of the Shah-nameh in the measure of the original. MM. Campion and Atkinson have rendered a part of it into English heroic verse. Görres has epitomised it, as far as to the death of Roostem, in German prose, under the title of "Das Heldenbuch von Iran." An epitome of the poem in English prose, by Mr. Atkinson, has also lately appeared.
[63]Hammer has, in his "Belles Lettres of Persia" (Schöne Redekunst Persians), and in the "Mines de l'Orient," translated a considerable portion of the Shah-nameh in the measure of the original. MM. Campion and Atkinson have rendered a part of it into English heroic verse. Görres has epitomised it, as far as to the death of Roostem, in German prose, under the title of "Das Heldenbuch von Iran." An epitome of the poem in English prose, by Mr. Atkinson, has also lately appeared.
[64]This is the name which, in the form of Aladdin, is so familiar to us from the story of the Wonderful Lamp.
[64]This is the name which, in the form of Aladdin, is so familiar to us from the story of the Wonderful Lamp.
[65]Malcolm's History of Persia, vol. i. In the clever work called "Traits and Stories of the Irish Peasantry," which is the best picture ever given of the language, manners, and modes of thinking of that class, there is an amusing account (and an undoubtedly true one) of the "Abduction of Mat Kavanagh," one of that curious order of men called in that country hedge-schoolmasters, which, as indicative of a passion for knowledge, may be placed in comparison with this anecdote of Ala-ed-deen.
[65]Malcolm's History of Persia, vol. i. In the clever work called "Traits and Stories of the Irish Peasantry," which is the best picture ever given of the language, manners, and modes of thinking of that class, there is an amusing account (and an undoubtedly true one) of the "Abduction of Mat Kavanagh," one of that curious order of men called in that country hedge-schoolmasters, which, as indicative of a passion for knowledge, may be placed in comparison with this anecdote of Ala-ed-deen.
[66]"And Day, with hisbannerof radianceunfurled,Shines in through the mountainous portal that opesSublime from that valley of bliss to the world,"says Mr. Moore in his "Lalla Rookh," undoubtedly without any knowledge of the eastern song. His original was perhaps Campbell's"Andes, giant of the western star,His meteorstandardto the windsunfurled,Looks from his throne of clouds o'er half theworld;"which was again, in all probability, suggested, like Gray's"Loose his beard, and hoary hairStream'd like ameteorto the troubled air,"by Milton's"Imperialensign, which, full high advanced,Shone like ameteorstreaming to the wind."It is thus that the particles of poetry, like those of matter, are in eternal circulation, and forming new combinations.
[66]
"And Day, with hisbannerof radianceunfurled,Shines in through the mountainous portal that opesSublime from that valley of bliss to the world,"
"And Day, with hisbannerof radianceunfurled,Shines in through the mountainous portal that opesSublime from that valley of bliss to the world,"
says Mr. Moore in his "Lalla Rookh," undoubtedly without any knowledge of the eastern song. His original was perhaps Campbell's
"Andes, giant of the western star,His meteorstandardto the windsunfurled,Looks from his throne of clouds o'er half theworld;"
"Andes, giant of the western star,His meteorstandardto the windsunfurled,Looks from his throne of clouds o'er half theworld;"
which was again, in all probability, suggested, like Gray's
"Loose his beard, and hoary hairStream'd like ameteorto the troubled air,"
"Loose his beard, and hoary hairStream'd like ameteorto the troubled air,"
by Milton's
"Imperialensign, which, full high advanced,Shone like ameteorstreaming to the wind."
"Imperialensign, which, full high advanced,Shone like ameteorstreaming to the wind."
It is thus that the particles of poetry, like those of matter, are in eternal circulation, and forming new combinations.
[67]The principal works on the subject of the Templars are Raynouard Monumens historiques relatifs à la Condamnation des Templiers; Dupuy Histoire de la Condamnation des Templiers; Münter Statutenbuch des Ordens der Tempelherren; and Wilike Geschichte des Tempelherrenordens. There is scarcely anything on the subject in English.
[67]The principal works on the subject of the Templars are Raynouard Monumens historiques relatifs à la Condamnation des Templiers; Dupuy Histoire de la Condamnation des Templiers; Münter Statutenbuch des Ordens der Tempelherren; and Wilike Geschichte des Tempelherrenordens. There is scarcely anything on the subject in English.
[68]On the subject of chivalry see Ste. Palaye Mémoires sur la Chevalerie, Sir W. Scott's Essay on the same subject, and Mills's and James's histories of chivalry. We do not recollect that any of these writers has fairly proved that the chivalry which they describe ever existed as an institution, and we must demur to the principle which they all assume of romances like Perceforest being good authority for the manners of the age in which they were composed.
[68]On the subject of chivalry see Ste. Palaye Mémoires sur la Chevalerie, Sir W. Scott's Essay on the same subject, and Mills's and James's histories of chivalry. We do not recollect that any of these writers has fairly proved that the chivalry which they describe ever existed as an institution, and we must demur to the principle which they all assume of romances like Perceforest being good authority for the manners of the age in which they were composed.
[69]Michaud, Histoire des Croisades, I., p. 59.
[69]Michaud, Histoire des Croisades, I., p. 59.
[70]The other writers of that century agree in the account given above. Brompton's authority has been preferred by some modern writers, who probably wished to pay their court to the order of Malta.
[70]The other writers of that century agree in the account given above. Brompton's authority has been preferred by some modern writers, who probably wished to pay their court to the order of Malta.
[71]Wilken I. 28, gives 1135 as the year in which this piece was written.
[71]Wilken I. 28, gives 1135 as the year in which this piece was written.
[72]Seep. 187. Sir W. Scott describes his Templar in Ivanhoe, as wearing a white mantle with ablackcross of eight points. The original cross of the Hospitallers, we may observe, had not eight points. That of the order of Malta was of this form.
[72]Seep. 187. Sir W. Scott describes his Templar in Ivanhoe, as wearing a white mantle with ablackcross of eight points. The original cross of the Hospitallers, we may observe, had not eight points. That of the order of Malta was of this form.
[73]Bauseant, orBausant, was, in old French, a piebald horse, or a horse marked white and black. Ducange, Roquefort. The word is still preserved with its original meaning in the Scotch dialect, in the formBawsent:"His honest, sonsie, baws'nt faceAye gat him friends in ilka place,"says Burns, describing the "ploughman's collie," in his tale of the "Twa Dogs;" and in the Glossary, Dr. Currie explainsBaws'ntas meaning "having a white stripe down the face." As, however, some notion of handsomeness or attractiveness of appearance seems to be involved in the epithet,Bauseant, orBeauséant, may possibly be merely an older form of the present French word,Bienséant.
[73]Bauseant, orBausant, was, in old French, a piebald horse, or a horse marked white and black. Ducange, Roquefort. The word is still preserved with its original meaning in the Scotch dialect, in the formBawsent:
"His honest, sonsie, baws'nt faceAye gat him friends in ilka place,"
"His honest, sonsie, baws'nt faceAye gat him friends in ilka place,"
says Burns, describing the "ploughman's collie," in his tale of the "Twa Dogs;" and in the Glossary, Dr. Currie explainsBaws'ntas meaning "having a white stripe down the face." As, however, some notion of handsomeness or attractiveness of appearance seems to be involved in the epithet,Bauseant, orBeauséant, may possibly be merely an older form of the present French word,Bienséant.
[74]Seep. 88.
[74]Seep. 88.
[75]Page 116.
[75]Page 116.
[76]Wilken Geschichte der Kreuzzüge, Vol. iii. pt. ii. p. 39.
[76]Wilken Geschichte der Kreuzzüge, Vol. iii. pt. ii. p. 39.
[77]Page 116.
[77]Page 116.
[78]The organisation and the rules of the Hospitallers were similar to those of the Templars; but as that order existed down to modern times, the rules, &c., given by Vertot, contain a great number of modern additions.
[78]The organisation and the rules of the Hospitallers were similar to those of the Templars; but as that order existed down to modern times, the rules, &c., given by Vertot, contain a great number of modern additions.
[79]When we use the word "Master," we would always be understood to mean the Master or his representative.
[79]When we use the word "Master," we would always be understood to mean the Master or his representative.
[80]That is, never to quit the order.
[80]That is, never to quit the order.
[81]This influence of the clergy excited the spleen of the knights. Gerard de Caux, in his examination hereafter to be noticed, said, "The aged men of the order were unanimous in maintaining that the order had gained nothing ininternal goodnessby the admission of learned members."
[81]This influence of the clergy excited the spleen of the knights. Gerard de Caux, in his examination hereafter to be noticed, said, "The aged men of the order were unanimous in maintaining that the order had gained nothing ininternal goodnessby the admission of learned members."
[82]Sir W. Scott is perfectly correct in making the smith so important a character in his St. Valentine's Eve.
[82]Sir W. Scott is perfectly correct in making the smith so important a character in his St. Valentine's Eve.
[83]The Armenia of the crusades was a part of Cilicia.
[83]The Armenia of the crusades was a part of Cilicia.
[84]They will be found in Campomanes, p. 80, and Münter, p. 424.
[84]They will be found in Campomanes, p. 80, and Münter, p. 424.
[85]The possessions of the Templars in England will be found in the works of Dugdale and Tanner.
[85]The possessions of the Templars in England will be found in the works of Dugdale and Tanner.
[86]Magister,Maistre, is the almost invariable expression in the historians, the statutes of the order, and most documents.Magnus Magisterwas, however, early employed. Terricus, the Master of the order, thus styles himself when writing to Henry II. of England. The term Grand-Master is apt to convey erroneous ideas of pomp and magnificence to the minds of many readers.
[86]Magister,Maistre, is the almost invariable expression in the historians, the statutes of the order, and most documents.Magnus Magisterwas, however, early employed. Terricus, the Master of the order, thus styles himself when writing to Henry II. of England. The term Grand-Master is apt to convey erroneous ideas of pomp and magnificence to the minds of many readers.
[87]The Turcopoles were the offspring of a Turkish father, by a Christian mother; or also those who had been reared among the Turks, and had learned their mode of fighting. The Christians employed them as light cavalry; and the Templars had always a number of them in their pay.
[87]The Turcopoles were the offspring of a Turkish father, by a Christian mother; or also those who had been reared among the Turks, and had learned their mode of fighting. The Christians employed them as light cavalry; and the Templars had always a number of them in their pay.
[88]The Turcomans were, as their name denotes, born Turks. The Christians used them as guides on their expeditions.
[88]The Turcomans were, as their name denotes, born Turks. The Christians used them as guides on their expeditions.
[89]Le pas de chien.Münter (p. 66) declares his ignorance of where it lay. It was evidently the dangerous pass at the Nahr-el-Kelb, (Dog's River), near the sea, on the way to Antioch.
[89]Le pas de chien.Münter (p. 66) declares his ignorance of where it lay. It was evidently the dangerous pass at the Nahr-el-Kelb, (Dog's River), near the sea, on the way to Antioch.
[90]Seneschal is onequi alterius vicem gerit. Charpentier Supplem. ad Dufresne Gloss. iii. p. 759.
[90]Seneschal is onequi alterius vicem gerit. Charpentier Supplem. ad Dufresne Gloss. iii. p. 759.
[91]TheCarroccioof the Italian republics.
[91]TheCarroccioof the Italian republics.
[92]Sir W. Scott would probably find some difficulty in justifyin his making his Templar accept the combatà outranceat the "gentle and free passage of Ashby de la Zouche."
[92]Sir W. Scott would probably find some difficulty in justifyin his making his Templar accept the combatà outranceat the "gentle and free passage of Ashby de la Zouche."
[93]It is not clear whether this is to be understood literally or metaphorically.
[93]It is not clear whether this is to be understood literally or metaphorically.
[94]The proceedings against the Templars have been published from the original documents by Mowdenhaler, in Germany; but the work has been bought up by the freemasons, who fancy themselves descended from the Templars, so that we have been unable to procure a copy of it. Wilike has, however, extracted largely from it.
[94]The proceedings against the Templars have been published from the original documents by Mowdenhaler, in Germany; but the work has been bought up by the freemasons, who fancy themselves descended from the Templars, so that we have been unable to procure a copy of it. Wilike has, however, extracted largely from it.
[95]Sismondi Républiques Italiennes, iv. p. 143.
[95]Sismondi Républiques Italiennes, iv. p. 143.
[96]The arrests were made in England in the same secret and sudden manner as in France. Rymer iii. 34, 43.
[96]The arrests were made in England in the same secret and sudden manner as in France. Rymer iii. 34, 43.
[97]In the church of the romantic hamlet of Gavarnic, a few leagues from Barèges, on the road to Spain, in the heart of the Hautes Pyrénées, are shown twelve skulls, which are said to have been those of Templars who were beheaded in that place. The tradition is, in all probability, incorrect; but the Templars had possessions in Bigorre.
[97]In the church of the romantic hamlet of Gavarnic, a few leagues from Barèges, on the road to Spain, in the heart of the Hautes Pyrénées, are shown twelve skulls, which are said to have been those of Templars who were beheaded in that place. The tradition is, in all probability, incorrect; but the Templars had possessions in Bigorre.
[98]This is mentioned in a private letter from Clement to Philip, of the 30th December, 1308.
[98]This is mentioned in a private letter from Clement to Philip, of the 30th December, 1308.
[99]Monumens Historiques, &c. p. 46.
[99]Monumens Historiques, &c. p. 46.
[100]Raynouard, p. 253.
[100]Raynouard, p. 253.
[101]Raynouard, 61. This circumstance was first remarked by Fleury,Hist. Eccles., lib. xci. Yet it seems hardly credible that the pope and his secretaries could have made so gross a mistake.
[101]Raynouard, 61. This circumstance was first remarked by Fleury,Hist. Eccles., lib. xci. Yet it seems hardly credible that the pope and his secretaries could have made so gross a mistake.
[102]All these crimes had been acknowledged by various members of the order. Yet what can be more improbable than the worship of the cat for instance? This charge, by the way, had already been made against the sect of the Cathari, who were said to have derived their namea catta:—rather their name gave origin to the invention.
[102]All these crimes had been acknowledged by various members of the order. Yet what can be more improbable than the worship of the cat for instance? This charge, by the way, had already been made against the sect of the Cathari, who were said to have derived their namea catta:—rather their name gave origin to the invention.