Part 16

The king related this dream to his army the next morning, and the men were inspired with new ardor and enthusiasm as Alfred led them to the camp where their enemies lay; for it was Alfred’s intention to surprise the Danes. The Saxons advanced to the attack; and the Danes, surprised and terror-stricken, soon began to yield. At last the flight among the pagans became general. They were pursued by Alfred’s victorious columns. The retreating army was in a short time reduced to a small force, which, with Guthrum at their head, reached a castle, where they took refuge. Guthrum, shut up in this castle, was now besieged by Alfred’s forces; and when many of his men were raving in the delirium of famine and thirst, or dying in dreadful agony, he could resist no longer, but surrendered to Alfred. Thus King Alfred was once more in possession of his kingdom. The treaty which Alfred now made with the Danes evinces his generous Christian forgiveness; and perhaps even the pagan Guthrum, in accepting the terms proposed, was influenced by emotions of gratitude and admiration for the example of Christian virtue which Alfred exhibited. As the Danes had now become so intermingled with the Saxons by their long residence in England and frequent intermarriages, Alfred determined to expel only the armed forces from his dominions, allowing those peaceably disposed to remain in quiet possession of such lands in other parts of the island as they already occupied. Instead, therefore, of treating Guthrum with harshness and severity as a captive enemy, he told him that he was willing to give him his liberty, and to regard him, on certain conditions, as a friend and an ally, and to allow him to reign as king over that part of England which his countrymen already possessed. The conditions were that Guthrum was to go away with his forces out of Alfred’s kingdom under solemn oaths never to return; that he was to give hostages for the faithful fulfilment of these stipulations; and that Guthrum should become a convert to Christianity, and publicly avow his adhesion to the Saxon faith by being baptized in the presence of the leaders of both armies in the most open and solemn manner. These conditions were accepted, and some weeks after the surrender, the baptism was performed in the presence of many chieftains of both nations. Guthrum’s Christian name which he received at this ceremony was Ethelstan. King Alfred was his god-father. The various ceremonies connected with the baptism were protracted through several days, and were followed by a number of festivities and public rejoicings. The admission of the pagan chieftain into the Christian church did not mark, perhaps, any real change in his personal opinions, but it prepared the way for the reception of the Christian faith by his followers; and Alfred, in leading Guthrum to the baptismal font, was achieving, in the estimation of all England, France, and Rome, a far greater and nobler victory than when he conquered his enemies on the field of battle. A full and formal treaty of peace was now concluded between the two sovereigns; for Guthrum received the title of king, and was to hold a separate kingdom in the dominions assigned to him. Guthrum endeavored to keep this treaty faithfully, and whenever other

## parties of Danes came upon the coast of England, they found no favor or

assistance from him against the Saxons.

The generosity and nobleness of mind displayed in his treatment of Guthrum made a great impression on the world at that time, and has never ceased to throw a halo of glory around the memory of this good and great king. Many stories are told to illustrate the kindness of Alfred the Great. It is said that once, while hunting in the forest with a party, he heard the cries of a child, which seemed to come from the air above their heads. It was found, after much searching, that the sounds proceeded from an eagle’s nest in the top of a lofty tree. On climbing to the nest, it was discovered that a child had been carried by the eagle to its nest, and the infant was screaming with pain and terror. Alfred ordered the boy to be brought to his castle, and not being able to find the parents of the child, he adopted him as his own son, gave him a good education, and provided for him well when he grew to manhood. King Alfred manifested great interest in the arts of peace, notwithstanding the warlike influences and habits of his life. He was the ruler of a race capable of appreciating intelligence, order, justice, and system; and, foreseeing the future power of this people, his chief attention during all the years of his reign was devoted to their advancement in learning, setting them an example in his own case by pressing forward diligently in his own studies, even in the midst of his overwhelming cares. It was not possible in those days to educate the masses, as there were no books; but Alfred made great efforts to promote the intellectual improvement of his people, which was all the more remarkable at that time when all other monarchs were ambitious only of their own power and personal glory. King Alfred wrote and translated many books, which were copied and, so far as it was possible, circulated amongst those who could read them. These writings of King Alfred exerted a wide influence. They remained in manuscript until the art of printing was invented, when many of them were printed. Some of the original manuscripts may still be seen in various English museums. One of the greatest of King Alfred’s measures was the founding of the great university of Oxford. He also repaired the castles, which had become dilapidated in the wars. He rebuilt the ruined cities, organized governments for them, restored the monasteries, and took pains to put men of learning and piety in charge of them. He revised the laws of his kingdom. Through all his reign, his desire was to lay lasting foundations for the permanent prosperity of his realm. His own life was governed by fixed principles of justice and of duty; and his calm, patient, unselfish character gave him a wide influence over his people, and made him a shining example of the truths he endeavored to impress upon them. King Alfred invented a plan for marking the different hours of the day by the burning of wax candles, so exactly made as to size that they would each burn a certain fixed time. The candles were each a foot long, and would burn four hours. They were divided into inches by marks upon them, and each inch would last twenty minutes. A large number of these candles were prepared, and a person was appointed to keep a succession of them burning in a chapel, and to ring bells to designate the successive periods of time denoted by their burning. There was one difficulty, however, which interfered somewhat with their exactness, which was that the blowing of any slight breeze or draught would make the burning uncertain. To obviate this trouble, King Alfred contrived a kind of lantern made of sheets of horn so thin that they were almost transparent. A plate of horn was set in each of the four sides of a box, which was fastened over the candle, thus forming a sort of rude lantern. This was the first lantern in England, and King Alfred is generally credited with being their first inventor; but as Diogenes, the Greek philosopher, was said to have carried a lantern in the old story, the English lantern of King Alfred may not have been the earliest ever invented. Alfred the Great was very systematic about the employment of his own time. He was accustomed to give one-third of the twenty-four hours to sleep and refreshment, one-third to business, and one-third to religious duties. Under this last head was probably included study, writing, and the management of ecclesiastical affairs. At length, however, at the close of King Alfred’s life, a famous Northman leader, named Hastings, landed in England, at the head of a large force, so that Alfred’s reign ended as it had begun,—in desperate and protracted conflicts with the Danes. Hastings had made one previous invasion into England, but Guthrum, faithful to his promise to Alfred, repulsed him. But Guthrum was now dead, and so King Alfred was forced to meet this tireless and implacable foe again. Year after year passed, during which a succession of battles were fought between the two nations, now the Danes gaining an advantage, now the Saxons. Hastings was finally expelled from England in 897, and once more Alfred’s kingdom was at peace. But King Alfred’s life was now drawing very near its close. His children had now grown to manhood, and repaid his love and care by endeavoring to imitate their illustrious father’s example. His eldest son Edward was to succeed King Alfred on the English throne. A daughter named Ethelfleda, who was married to a prince of Mercia, was famed all over England for the superiority of her mind, her many accomplishments, and her devoted piety. Alfred the Great was fifty-two years of age when he died. His body was interred in the great cathedral at Winchester, and the kingdom passed peacefully to his son. His own dying farewell to his son Edward is the best memorial encomium which can be passed upon his life, and he most truly earned the title of Alfred the Great,—great in wisdom, great in power, and, best of all, great in goodness; and his purified spirit passed from earth with these truly great words upon his dying lips:—

“Thou, my dear son, sit thee now beside me, and I will deliver thee true instructions. I feel that my hour is coming. My strength is gone; my countenance is wasted and pale; my days are almost ended. We must now part. I go to another world, and thou art left alone in the possession of all that I have thus far held. I pray thee, my dear child, to be a father to thy people. Be the children’s father and the widow’s friend. Comfort the poor, protect and shelter the weak, and, with all thy might, right that which is wrong. And, my son, govern _thyself_ by _law_. Then shall the Lord love thee, and God himself shall be thy reward. Call thou upon Him to advise thee in all thy need, and He shall help thee to compass all thy desires.”

RICHARD CŒUR DE LION.

A.D. 1157-1199.

“Yet looks he like a king; behold his eye, As bright as is the eagle’s, lightens forth Controlling majesty.”—SHAKESPEARE.

THE history of Richard Cœur de Lion is a history of the third crusade, and the most memorable one of all. Upon the side of the Mussulmans was Saladin, sultan of Egypt and Syria. Saladin, whose name means “splendor of religion,” was a noble and generous man, and though a Mohammedan, he often evinced a far more humane and commendable spirit than many of his foes, who called themselves Christians. Upon the side of the Mohammedans, as well as that of the Christians, this conflict was regarded as a holy war; for the Christians were fighting to obtain Jerusalem and the Holy Sepulchre, where the body of Jesus Christ was supposed to have lain, while the Mohammedans were just as zealously fighting to retain Jerusalem; and Saladin’s answer to the Christians, when they demanded the surrender of that city was, “Jerusalem never was yours, and we may not without sin give it up to you; for it is the place where the mysteries of our religion were accomplished; and the last one of my soldiers will perish before the Mussulmans renounce conquests made in the name of Mohammed.”

[Illustration: RICHARD CŒUR DE LION.]

Before the time of Richard the Lion-Hearted, Jerusalem had been conquered by the Christians, and they had set up in it a king. This was in 1099, when the crusaders elected Godfrey de Bouillon as king of Jerusalem. But he reigned but one year and died. In the space of one hundred and seventy-one years, from the coronation of Godfrey de Bouillon as king of Jerusalem in 1099, to the last crusade under Louis IX. of France, in 1270, there were seven crusades which were undertaken by the kings of France and England, the emperors of Germany, the king of Denmark, and various princes of Italy. They all failed in the end of accomplishing the permanent possession of the city of Jerusalem by the Christians; but these various crusades called forth a number of devout and self-sacrificing monks and bishops, and gave occasion for brave and valiant deeds by many knights and kings, and none were so brave, and none became so famous in the annals of these holy wars as Richard I., king of England, called by the Christians Cœur de Lion, the Lion-hearted, on account of his valor, and for the same reason feared among the Mohammedans, and called by them Malek-Rik; and so great a terror did this name become, that when St. Louis, more than fifty years after, led the French to another crusade, they heard the Saracen mothers scolding their children, and threatening them with punishment by the dreadful Malek-Rik, who had never been forgotten. The first of the crusades had been inspired by a zealous monk, called Peter the Hermit. From the earliest days of Christianity, many pious persons had made pilgrimages to Palestine, to visit the graves of saints and other places. After a time, these pilgrimages had been extended to Jerusalem; and that city at length, having fallen into the hands of the Turks, the Christian people were treated with cruelty, and many of the clergy were imprisoned and even killed. Peter the Hermit had been to Jerusalem, and having himself been an eye-witness of the cruelties of the Turks towards the Christians, he obtained permission of the Pope to go to the principal courts in Europe, and exhort all Christian warriors to take up arms against the infidels in the Holy Land. Peter the Hermit walked from court to court, barefoot and clothed in rags. He was listened to as a prophet, and succeeded in inspiring many knights and crowds of people to enlist in what they considered a sacred cause. The symbol of this enlistment was a cross of red stuff sewed to the shoulder of the cloak; hence the name crusade. France was at this time roused to great excitement. The barons sold and pledged their lands to obtain the means of joining the expedition. The Pope promised a full remission of sins to all who assumed the cross; and as the mass of the people were so ignorant in those days that the word of the Pope was held to be as sacred as a voice from heaven, and his blessing or excommunication was regarded by them as powerful enough to raise them to Paradise, or call down upon them everlasting destruction, thousands of wicked persons, whose sins were so many that it would have required years of penance to have gained the much-coveted absolvance from the Pope, eagerly seized upon this method of winning earthly glory, and, as they supposed, heavenly honor. It is said that a crowd of more than a million of persons, including beggars, women and children, soon pledged themselves to this crusade. Three hundred thousand of such a motley company started, with Peter the Hermit and Walter the Penniless marching at their head. Nearly the entire number fell victims to the fury of their assailants in the countries through which they passed. This company of helpless beggars, women and children, were followed by three hundred thousand fighting men, who had been preparing in the different kingdoms, mostly in France. Of this large host, only a small remnant under Godfrey de Bouillon, arrived at Jerusalem, and captured that city in 1099, and planted the standard of the cross on its walls.

St. Bernard, abbot of Clairvaux, roused the people again for the second crusade, for it was discovered that the Turks had massacred the Christians in Palestine, and that Jerusalem was in danger. King Louis VII. of France, and the emperor Conrad III. of Germany, espoused the cause. Although Louis and Conrad entered the city of Jerusalem and determined upon the siege of Damascus, nothing permanent was accomplished. The siege of Damascus was abandoned, and the crusade-sovereigns returned to their respective kingdoms.

During the forty years’ interval between the end of the second and the beginning of the third crusades, the relative positions of the West and East, Christian Europe and Mussulman Asia, remained much the same. But in 1187, news again reached Europe of repeated disasters to the Christians in Asia. Egypt had become the goal of ambition, and Saladin, the most illustrious as well as the most powerful of Mussulman sovereigns, being sultan of Egypt and Syria, had fought against a Christian army near Tiberias. The oriental chronicles thus describe the conflict: “The Christian army was surrounded by the Saracens, and also, ere long, by the fire, which Saladin had ordered to be set to the dry grass which covered the plain. The flames made their way and spread beneath the feet of men and horses. There the sons of Paradise and the children of fire settled their terrible quarrel. Arrows hurtled in the air like a noisy flight of sparrows, and the blood of warriors dripped upon the ground like rain-water. Hill, plain, and valley were covered with their dead; their banners were stained with dust and blood, their heads were laid low, their limbs scattered, their carcasses piled on a heap like stones.” Four days after the battle of Tiberias in July, 1187, Saladin took possession of St. Jean d’Acre, and in the following September, of Ascalon. In the same month he laid siege to Jerusalem. The Holy City contained at that time, it is said, nearly one hundred thousand Christians, who had fled for safety from all parts of Palestine. Saladin’s taking of Jerusalem is thus described by Guizot. “On approaching its walls, Saladin sent for the principal inhabitants, and said to them, ‘I know as well as you that Jerusalem is the house of God, and I will not have it assaulted if I can get it by peace and love. I will give you thirty thousand byzants of gold if you promise me Jerusalem, and you shall have liberty to go whither you will and do your tillage, to a distance of five miles from the city. And I will have you supplied with such plenty of provisions that in no place on earth shall they be so cheap. You shall have a truce from now to Whitsuntide, and when this time comes, if you see that you may have aid, then hold on. But if not, you shall give up the city, and I will have you conveyed in safety to Christian territory, yourselves and your substance.’ ‘We may not yield up to you a city where died our God,’ answered the envoys, ‘and still less may we sell you.’ The siege lasted fourteen days. After having repulsed several assaults, the inhabitants saw that effectual resistance was impossible, and the commandant of the place, a knight, named Balian d’Ibelin, an old warrior who had been at the battle of Tiberias, returned to Saladin, and asked for the conditions back again which had been at first rejected. Saladin, pointing to his own banner already planted upon several parts of the battlements, answered, ‘It is too late, you surely see that the city is mine.’ ‘Very well, my lord,’ replied the knight, ‘we will ourselves destroy our city, and the mosque of Omar, and the stone of Jacob, and when it is nothing but a heap of ruins, we will sally forth with sword and fire in hand, and not one of us will go to Paradise without having sent ten Mussulmans to hell.’ Saladin understood enthusiasm and respected it, and to have had the destruction of Jerusalem connected with his name would have caused him deep displeasure. He therefore consented to the terms of capitulation demanded of him. The fighting men were permitted to retreat to Tyre or Tripolis, which cities were in the power of the Christians, and the simple inhabitants of Jerusalem had their lives preserved, and permission given them to purchase their freedom on certain conditions; but, as many amongst them could not find the means, Malek-Adhel, the sultan’s brother, and Saladin himself, paid the ransom of several thousands of captives. All Christians, however, with the exception of Greeks and Syrians, had orders to leave Jerusalem within four days. When the day came, all the gates were closed except that of David, by which the people were to go forth, and Saladin, seated upon a throne, saw the Christians defile before him. First came the patriarch, followed by the clergy carrying the sacred vessels and the ornaments of the church of the Holy Sepulchre. After him came Sibylla, queen of Jerusalem, who had remained in the city, whilst her husband, Guy de Lusignan, had been a prisoner at Nablous since the battle of Tiberias. Saladin saluted her respectfully, and spoke to her kindly. He had too great a soul to take pleasure in the humiliation of greatness.” The capture of Jerusalem again roused Europe to arms, but the story of this third crusade will be more fully narrated, as we proceed with the personal history of Richard the Lion-hearted, who became the chief and most illustrious figure in the annals of this third holy war.