Volume 3 / Book 18 — APPENDIX. (continued 4)

It will soon be known what gallant men entertain the noble ambition of meriting the glory of this world and the glory of God. Yes, they may obtain the one and the other, they who devote themselves to the pious pilgrimage to deliver the holy tomb. Great God, what grief! the Turks have assailed and profaned it! Let us be sensible, even to the depths of our hearts, of this mortal disgrace; let us clothe ourselves with the sign of the Crusaders, let us pass over the seas; we have a safe and courageous guide, the sovereign pontiff Innocent himself.

Yes, every one is invited thither, every one is required; let every one march forward and cross himself in the name of that God who was crucified between two thieves, when he was so unjustly condemned by the Jews. If we still set a value on loyalty and bravery, we must fear the opprobrium of leaving Christ thus disinherited; but we love, we wish for that which is evil, and despise that which would be good and useful. But what! life, in our countries, is for us, nothing but a continual danger; and death, in the Holy Land, is for us eternal happiness.

Ah! ought we to hesitate to suffer death in the service of God, of that God who deigned to suffer for our deliverance! Yes, they shall be saved with St. Andrew, they who shall march towards Mount Tabor: let no one feel dread in the passage of this fleshly death. That which is to be feared is spiritual death, which delivers us up to the place where there shall be weeping and gnashing of teeth, as St. Matthew shows and assures us.

Signor, saciez-tu or ne s’en ira En cele terre u diex fu mors et vis, Et ki la crois d’outre mer ne prendra A paines mais ira en Paradis: Ki a en soi pitié et ramembrance Au haut Seignor, doit guerre sa vengeance, Et delivrer sa terre et son pays.... Or s’en iront cil vaillant bacheler Ki aiment Dieu et l’oneur de cest mont Ki sagement voilent à Dieu aler, Et li morveux, li cendreus demourront: Avugle sunt, de ce ne dont je mie, Ki au secours ne font Dieu en sa vie Et por si poc pert la gloire del mont. Diex se laissa per nos en crois pener; Et nous dira au jour où tuit venront: “Vos, ki ma crois m’aidâtes à porfer, Vos en irez là où li angele sont; Là me verrez, et ma Mère Marie; Et vos, par qui je n’oi onques aie, Descendez tuit en enfer le parfont.”[167]

—Thibault, king of Navarre. He took the cross in 1236; he set out from Marseilles in the month of August, 1238 or 1239.

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No. 31.

Upon the Funeral Ceremonies of the Prussians.

When a man, particularly a noble, died, he was placed upon a seat in the midst of his family and his friends, who said to him, “Hilloa! hadst thou not a comfortable house and a handsome wife, why didst thou die? Hadst thou not large flocks, horses of speed, and dogs of sure scent? What has driven thee from the world?” They then spread out the riches of the dead man, asking him the same questions; and as he made them no answer, those who were present charged him with messages to their deceased friends and relations.[168] They made the defunct funeral presents: for the men, this was a sword, to defend them against their enemies; for the women, it was a needle and thread, with which they might mend their clothes during their long voyage. The poor were buried, the rich were consumed upon a funeral pile.[169] The relations accompanied the convoy on horseback, sword in hand, uttering cries to drive away evil spirits. When arrived at the place of the ceremony, the cortège went three times round the pile, repeating these words: “Hilloa! why hast thou quitted life?” With the dead they burnt household goods, horses, dogs, falcons, everything which had ministered to the wants or pleasures of the deceased upon earth; sometimes even the wives, and the slaves who were attached to him, were cast into the lighted pile. Panegyrists, whom they called talissons[170] and ligastons, pronounced the eulogy of the dead; and whilst the flames ascended towards the heavens, they fancied they beheld him in the clouds, mounted upon a white horse, clad in brilliant armour, holding three stars in the right hand, a falcon on the left hand, and advancing towards another world in all the splendour of power and glory.

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No. 32.

Letter from the Count of Artois upon the taking of Damietta.

To his very excellent and very dear mother, Blanche, by the grace of God, illustrious queen of France, Robert, Count d’Artois, her devoted son, salutation, filial piety, and a will always obedient to hers. As you take much interest in our prosperity, in that of ours and of the Christian people, when you shall learn them with certainty, your excellence will no doubt rejoice to know that the lord, our brother and king, the queen and her sister, and ourselves also, are enjoying, thanks to God, perfect health. We ardently desire that you may be in the enjoyment of the like. Our dear brother, the Count of Anjou, is still afflicted with his quartan fever, but it is less violent than it was. The lord, our brother, with the barons and pilgrims who passed the winter in the isle of Cyprus, assembled on board their vessels, at the port of Limisso, on the evening of the Ascension, in order to proceed against the enemies of the Christian faith. After much labour, and much opposition on the part of the winds, they arrived, under the guardianship of God, on the Friday after Trinity, and towards mid-day, upon the coast, where, having cast anchor, they assembled in the king’s vessel, to deliberate upon what was to be done. As they saw before them Damietta, and the port guarded by a great multitude of barbarians, on horseback as well as on foot, and the mouth of the river covered with a great number of armed vessels, it was resolved that on the following day, all should land with our lord the king.

On the morrow, the Christian army, leaving the large vessels, descended into the galleys and small boats. Full of confidence in the mercy of God, and in the succour of the holy cross, which the legate carried near the king, they directed their course towards the shore and against the enemy, who launched a great number of arrows against them. Nevertheless, as the small boats, on account of the too great depth of the sea, could not gain the shore, the Christian army, leaving their boats to the care of Providence, threw themselves into the sea, and gained land, although loaded with their armour. Although a multitude of Turks defended the shores against the Christians, nevertheless, thanks to our Lord Jesus Christ, the latter made themselves masters of it without loss, and killed a great number of the horse and foot soldiers, and some, as we hear, of great name. The Saracens retreated into the city, which was well fortified by the river, its walls and strong towers; but the All-Powerful Lord gave it up, on the next day, which was the octave of the Trinity, to the Christian army; the Saracens flying away, after having abandoned it. This was done by the favour of God alone. Know that these same Saracens have left the city full of provisions of all kinds, and of machines of war. The Christian army, after having fully supplied itself, left half for the provisioning of the city. The king, our lord, has sojourned there with his army, and, during his sojourn, has caused to be brought from the vessels all he requires. We have thought it best to remain here till the retreat of the waters of the Nile, which will, as we hear, inundate the country, and would cause great losses in the Christian army.

The countess of Anjou was confined in the isle of Cyprus, of a fine well-made boy, whom she has left at nurse there. Given at the camp of Jamas, in the year of our Lord 1249, in the month of June, and on the eve of St. John the Baptist.

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No. 33.

Letter of St. Louis upon his Captivity and Deliverance.

Louis, by the grace of God, king of the French, to his beloved and faithful prelates, barons, warriors, citizens, burgesses, and all the other inhabitants of his kingdom, to whom these present letters may come, salutation!

For the honour and glory of the name of God, desiring, with all our soul, to pursue the enterprise of the crusade, we have thought proper to inform you all that after the taking of Damietta, which our Lord Jesus Christ, by his ineffable mercy, as by miracle, gave up to the power of the Christians, as you have no doubt learnt, by the advice of our council, we set out from that city the 20th day of the month of November last. Our armies of land and sea were united; we marched against that of the Saracens, which was gathered together, and encamped in a place vulgarly called Mansourah. During our march, we sustained the attack of the enemy, who constantly experienced considerable loss. Upon one day among others, many men belonging to the Egyptian army, who came to attack ours, were killed. We learnt by the way that the Sultan of Cairo had just terminated his unhappy life; that before dying he sent for his son, who was in the eastern provinces, and made all the officers of his army take the oath of fidelity to this prince; and that he had left the command of all his troops to one of his emirs, named Fakr-eddin. Upon our arrival at the spot I have named, we found the news true. It was on the Thursday before the festival of Christmas that we arrived there; but we were not able to approach the Saracens, on account of a stream of water, which was between the two armies, called the river Thanis, a stream which separates itself at this spot from the great river of the Nile. We placed our camp between these two rivers, and it extended from the greater to the lesser one. We had there some engagements with the Saracens, who had many of their men killed by the swords of ours, but a great number of them were drowned in the waters. As the Thanis was not fordable, on account of the deepness of its waters, and the height of its banks, we began to throw a causeway across it, in order to open a passage for the Christian army; we worked at it for many days with great labour, dangers, and expense. The Saracens opposed all the efforts of our toil: they built machines to act against our machines; and they broke to pieces with stones, and burned with their Greek fire the towers and timbers which we placed upon the causeway. We had almost lost all hope of passing over by means of the causeway, when a Saracen fugitive informed us of a ford by which the Christian army might cross the river. Having called together our barons, and the principal leaders of the army, on the Monday before Ash-Wednesday, it was resolved that on the following day, that is to say, the day of Carême penant (three days before Lent), we should repair early in the morning to the place pointed out for crossing the river, leaving a small part of the army to guard the camp. The next day, having ranged our troops in order of battle, we proceeded to the ford, and crossed the river, not without incurring great dangers; for the ford was deeper and more difficult than it had been represented to us. Our horses were obliged to swim, and it was not easy to get out of the river, on account of the elevation of the banks, which were besides very muddy. When we had crossed the river, we arrived at the place where the Saracens had raised machines in face of our causeway. Our vanguard, attacking the enemy, killed a vast many people, and spared neither sex nor age. Among the number, the Saracens lost a general and several emirs. Our troops having afterwards dispersed themselves over the country, some of our soldiers passed through the camp of the enemy, and arrived at the village named Mansourah, killing all they met with; but the Saracens perceiving the imprudence of our men, resumed their courage, and fell upon them, surrounding them on all sides, and overwhelming them with numbers. A great carnage ensued of our barons and warriors, ecclesiastics as well as others, whom we have with reason deplored, and whose loss we still continue to deplore. There we lost also our brave and illustrious brother, the count d’Artois, worthy of eternal remembrance. It is with bitterness of heart we recall the memory of that painful loss, although we ought to rejoice at it; for we believe and hope that having received the crown of martyrdom, he is gone into the heavenly country, and that he there enjoys the reward accorded to holy martyrs. On that day the Saracens pouring down upon us from all parts, and piercing our troops with showers of arrows, we withstood their fierce assaults till the ninth hour, although we were entirely without the assistance of our cross-bowmen.[171] In the end, after having a great number of our warriors and horses killed and wounded, with the help of our Lord, we preserved our position, and having rallied, we went that same day and pitched our tents close to the machines of the Saracens. We remained there with a small number of our people, and made a bridge of boats, that those who were on the other side of the river might come to us. The next day many of them crossed, and encamped near us. Then the machines of the Saracens being destroyed, our soldiers were able to go and come freely, and safely, from one army to the other, over the bridge of boats. On the following Friday, the children of perdition having collected their forces from all parts, with the intention of exterminating the Christian army, came to attack our lines, with much audacity, and with infinite numbers. The shock was so terrible on both sides, that it is said never was such a one beheld on these shores. With the help of God, we stood our ground on all sides; we repulsed the enemy, and made a great number of them fall beneath our blows. At the end of a few days, the son of the late Sultan, returning from the eastern provinces, arrived at Mansourah. The Egyptians received him as their master, and with transports of joy. His arrival redoubled their courage; but from that moment, we know not by what judgment of God, everything on our side went contrary to our desires. A contagious disease broke out in our army, and carried off men and animals, in such a manner that there were very few who had not to regret companions or attend upon the sick. The Christian army was, in a very short time, much diminished. There was such a scarcity of food, that many died of want and hunger; for the boats of Damietta could not bring to the army the provisions embarked upon the river, because the vessels of pirates and of the enemy cut off the passage. They even captured many of our boats, and afterwards took, successively, two caravans, which were bringing us provisions, and killed a great number of sailors and others who formed part of it. The extreme scarcity of food and forage spread desolation and terror throughout the army, and with the losses we had experienced, forced us to quit our position, and to return to Damietta, if it were the will of God; but as the ways of man are not within himself, but in Him who directs his steps, and disposes all things according to his will, whilst we were on the road, that is to say, the 5th of the month of April, the Saracens, having got together all their forces, attacked the Christian army, and by the permission of God, and on account of our sins, we fell into the power of the enemy. We and our dear brothers, the counts of Anjou and Poictiers, and the others who were returning with us by land, were all taken prisoners. The greater part of those who were returning by the river were, in the same manner, either taken prisoners or killed. The vessels on which they were aboard were mostly burnt with the sick who were in them. Some days after our captivity, the sultan proposed a truce to us; he demanded earnestly, but without threats, that Damietta and all that it contained should be given up to him without delay; and that he should be indemnified for all the losses and all the expenses he had incurred up to that day, from the moment the Christians entered Damietta. After many conferences, we concluded a truce with him for ten years, on the following conditions:—

The sultan will deliver from prison, and allow to go whither we will, ourselves and all that have been made prisoners since our arrival in Egypt, and all other Christians, of whatever country they may be, who have been made prisoners since the sultan Kamel, grandfather of the present sultan, made a truce with the emperor; the Christians retaining in peace all the lands they possessed in the kingdom of Jerusalem, at the time of our arrival. On our part, we consent to give up Damietta, with eight hundred thousand Saracen byzants, for the liberty of the prisoners, and for the losses and expenses of which we have just spoken (we have already paid four hundred), and to deliver all Saracen prisoners which the Christians have made since we have been in Egypt, as well as those who had been made captives in the kingdom of Jerusalem, since the truce concluded between the aforesaid sultan and the aforesaid emperor. All our household goods, and those of all others who were at Damietta, shall be, after our departure, placed under the care of the sultan, and be transported into the country of the Christians when an opportunity shall offer itself. All the Christian sick, and those who shall remain at Damietta to sell what they possess there, shall be in equal safety, and shall depart either by land or by sea, when they shall please, without obstacle or molestation.—The sultan was bound to give safe conduct to the countries of the Christians to those who should wish to depart by land.

This truce, concluded with the sultan, had just been sworn to on both sides, and the sultan had already set forward on his march to go with his army to Damietta, and fulfil the conditions which had been stipulated, when, by a judgment of God, some Saracen warriors, doubtless with the connivance of the greater part of the army, rushed upon the sultan at the moment he was rising from table, and wounded him severely. The sultan, in spite of this, came out of his tent, hoping to be able to escape by flight; but he was killed by sword-cuts, in presence of almost all the emirs, and of a multitude of other Saracens. After this many Saracens, in the first moments of their fury, came with arms in their hands to our tent, as if they wished, and as many among us feared, to slay both us and the other Christians; but divine clemency having calmed their fury, they pressed us to execute the conditions of the truce. Their words and their requests were, however, mingled with terrible threats: at last, by the will of God, who is the father of mercies, the consoler of the afflicted, and who listens to the lamentations of his servants, we confirmed by a new oath the truce which we had made with the sultan. We received from all, and from each one in particular of them, a similar oath, sworn according to their law, to observe the conditions of the truce. The time was fixed for the giving up of the prisoners and the city of Damietta. It had not been without difficulty that we agreed with the sultan for the giving up of that place; it was not without difficulty again that we agreed afresh with the emirs. As we could have no hopes of holding it, after what we were told by those who came back from Damietta, and who knew the true state of things; by the advice of the barons of France, and of many others, we judged it would be better for Christendom, that we and the other prisoners should be delivered by means of a truce, than to retain that city with the remains of the Christians that were in it, ourselves and the others remaining prisoners, exposed to all the dangers of such a captivity. For this reason, on the day fixed, the emirs received the city of Damietta, after which they set us at liberty, ourselves, our brothers, the counts of Flanders, Brittany, and Soissons, and many other barons and warriors of the kingdoms of France, Jerusalem, and Cyprus. We had then a firm hope that they would render up and deliver all the other Christians, and that, according to the tenor of the treaty, they would keep their oaths.

This done, we quitted Egypt; after having left the persons charged to receive the prisoners from the hands of the Saracens, and to take care of the things we could not bring away, for want of vessels to convey them in. Upon our arrival here, we sent vessels and commissaries into Egypt, to bring away the prisoners; for the deliverance of these prisoners is the object of all our solicitude; and the other things which we had left behind, such as the machines, arms, tents, a certain number of horses, and several other articles; but the emirs detained our commissaries a long time at Cairo, to whom they have, at length, only delivered four hundred prisoners out of twelve thousand that there are in Egypt. Some of these were only liberated upon the payment of money. As to the other things, the emirs would restore nothing; but what is most odious, after the truce concluded and sworn to, according to the account of our commissaries and captives worthy of credit, who have returned from that country, they have chosen from among their prisoners some young men, whom they have forced, the sword held over their heads, to abjure the Catholic faith, and embrace the law of Mahomet, which many have had the weakness to do; but others, like courageous athletes, rooted in their faith, and constantly persisting in their firm resolution, have not been moved by either the threats or the blows of the enemies, and have received the crown of martyrdom. Their blood, we do not doubt, cries to the Lord for the Christian people; they will be, in the heavenly court, our advocates before the Sovereign Judge; and they will be more useful to us in that country than if we had been able to keep them upon earth. The Mussulmans likewise slaughtered many Christians who were left sick in Damietta. Although we should have observed the conditions of the treaty that we have made with them, and were always ready to observe them, we had no certainty of seeing the Christian prisoners delivered, or of having that restored which belonged to us. When the truce was concluded, and our deliverance had taken place, we had a firm confidence that the country beyond the sea, occupied by the Christians, would remain in a state of peace until the expiration of the truce; and we had both the desire and the intention to return to France. We were already making preparations for our passage; but when we clearly perceived, by that which we have just related, that the emirs were openly violating the truce, and, in contempt of their oath, did not fear to make a sport of us and Christendom, we assembled the barons of France, the prelates, the knights of the Temple, of the Hospital, of the Teutonic order, and the barons of the kingdom of Jerusalem, and we consulted with them upon what was best to be done. The greater number were of opinion that if we were to return at this moment, and abandon this country, which we were upon the point of losing, it would be exposing it entirely to the attacks of the Saracens, particularly in the state of misery and weakness to which it was reduced, and we might consider the deliverance of the Christian prisoners now in the power of the enemy, as lost and hopeless. If, on the contrary, we remained, we had hopes that time would bring about something favourable, such as the deliverance of the captives, the preservation of the castles, and the fortresses of the kingdom of Jerusalem, and other advantages for Christendom; particularly as discord had sprung up between the sultan of Aleppo and those who governed at Cairo. The sultan has already, after gathering together his armies, got possession of Damascus, and some castles belonging to the sovereign of Cairo. It is said he is about to come into Egypt, to avenge the death of the sultan, whom the emirs killed, and to make himself master, if he can, of all the country. In consequence of these considerations and compassionating the miseries and degradation of the Holy Land, we who came to succour it, pitying the captivity and the sorrows of our prisoners, although many dissuade us from remaining longer beyond the seas, we have preferred putting off our passage, and continuing still some time in Syria, to abandoning entirely the cause of Christ, and leaving our prisoners exposed to so many and such great dangers. But we have determined upon sending back into France our dear brothers, the counts of Poictiers and Anjou, for the consolation of our dear lady and mother, and of the whole kingdom. As all those who bear the name of Christian ought to be filled with zeal for the enterprise we have formed, and you in particular, who are descended from the blood of those whom the Lord chose as a privileged people, for the conquest of the Holy Land, which you ought to look upon as your property, we invite you all to serve Him who served you upon the cross, shedding his blood for your salvation; for this criminal nation, in addition to the blasphemies they vomited in the presence of Christian people against the Creator, beat the cross with rods, spat upon it, and trampled it under-foot, in hatred of the Christian faith.

Courage, then, soldiers of Christ! arm, and be ready to avenge these outrages and these affronts. Take example of your ancestors, who distinguished themselves among all nations by their devotion, by the sincerity of their faith, and filled the universe with the fame of their noble actions. We have gone before you in the service of God. Come and join us. Although you arrive late, you will receive from the Lord the recompense which the father of the family, in the Gospel, accorded without distinction to the labourers who came to labour in the vineyard at the end of the day, as to the labourers who came at the beginning of it. They who shall come, or who shall send succour whilst we are here, will obtain, in addition to the indulgences promised to Crusaders, the favour of God and of man. Make, then, your preparations, and let them whom the virtue of the Most High shall inspire to either come themselves or send assistance, be ready by the month of April or of May next. As for such as cannot be prepared for the first passage, let them at least be in a situation to make that which will take place about the festival of St. John. The nature of the enterprise requires promptness, and every delay must produce fatal consequences. For you, prelates and others, faithful servants of Christ, help our cause with the Most High by the fervour of your prayers; order it so that this be done in all places under your direction, so that they may obtain for us from divine clemency the blessings of which our sins render us unworthy.

Done at Acre, the year of our Lord 1250, in the month of August

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No. 34.

A List of the Great Officers or Knights who followed St. Louis to Tunis, according to Agreements entered into between them and the King, in the year 1269, as set forth in the Manuscript from which this List is taken; which Manuscript was inherited by M. Malet de Graville, formerly Admiral, and was printed at the end of the Preface to the History of St. Louis, by Joinville, edition of the Louvre.

Monseigneur de Valery is to go himself, and thirty knights, and the king is to give him eight thousand livres Tournois, and he is to have food for his horses of the king during the passage; but they shall not be fed at court (n’auront pas bouche à court), and shall remain a year, he and his people, which year shall commence as soon as they shall have arrived on dry land; and if it should so happen that by agreement or by the accidents of the sea they should sojourn in some island with the king, by which they should remain with the sea behind them, the year shall commence with their sojourn, and the knights must be paid half of their dues when the year begins, and the other half when the first half shall have passed away; and if it be required to know what shall be allowed to each banneret, it is to be two horses; and to each knight not a banneret, one horse; and the horses to carry the groom who shall take care of them; so that grooms have six horses each in charge.[172] The constable shall go likewise, he and fifteen knights, upon the same condition as the sieur de Valery, but he shall only receive four thousand livres Tournois of the king.

Monseigneur Florent de Varannes, the admiral, shall go also upon the same conditions, himself and twelve knights, and shall receive of the king three thousand two hundred livres Tournois.

Monsieur Raoul d’Estrées, the marshal, shall go also on the same conditions, himself and six knights, and shall receive sixteen hundred livres Tournois.

Monseigneur Launcelot de St. Marc, marshal, shall go on the same conditions, himself and five knights, and shall have fourteen hundred livres Tournois.

Monsieur Pierre de Moleines shall go, himself and five knights, on the same conditions, except that he and his companions shall eat at court, and shall receive of the king fourteen hundred livres Tournois, and four hundred livres as a gift.

Monsieur Collart de Moleines, his brother, shall go on the same conditions, and in the same manner as Monsieur Pierre, his brother.

Monsieur Gilles de la Tournerelle shall go, himself and four knights, on the same conditions, and shall eat at court.

Monsieur Malry de Roie shall go, himself and eight knights, on these same conditions, and shall eat at court, and shall have two thousand livres, and two hundred livres separately for himself.

Monsieur Gerard de Mortroise shall go, himself and ten knights, to receive three thousand livres Tournois.

Monsieur Raoul de Neele, himself and fifteen knights, to receive four thousand livres Tournois, and shall eat at their own expense (à son hostel).

Monseigneur Almaury de Meulane, himself and fifteen knights, four thousand livres Tournois, and shall eat at their own expense.

Monsieur Ausoat d’Offemont, himself and ten knights, twenty-six hundred livres Tournois, and shall eat at the expense of the king (en l’hostel du roy).

Raoul de Flamant, six knights; Baldwin de Longueval, four knights; Louis de Beangen, ten knights; Jean de Ville, four knights; Malry de Tournelle, four knights; William de Courtenay, ten knights; William de Patay, himself and his brother, with many others, all receiving pay in proportion to the number of their knights, and all eating at the king’s expense (en l’hostel du roy).

The archbishop of Rheims to receive 1,111 m. l.

The bishop of Lengres to receive 1,111 m. l., with a vessel for his thirty-two knights.

Monsieur Robert de Bois-Gencelin, quite alone, one hundred and sixty livres, to eat at the king’s expense. Pierre de Sanz, Etienne Gauche, Macy Delene, all the same, that is, quite alone, one hundred and sixty livres, or, as the text is, eight twenty livres each, and eat at the king’s expense.

Monsieur Gilles de Mailley, himself and ten knights, three thousand livres, and passage and return for his horses; eat at court.

Monsieur Ytien de Morignac, himself and five knights, twelve hundred livres, and passage and return for his horses; eat at court.

The Fourrier de Vernail, for himself and four knights, twelve hundred livres, and eat at the king’s expense.

Monsieur Guillaume de Fresne, ten knights, twenty-six hundred livres, and eat at the king’s expense. The count de Guynes, exactly the same.

The count de St. Pol, himself and thirty knights, for passage and return of horses, for eating and for all other things, twelve thousand livres, and two thousand private gift.

Monsieur Lambert des Limons, himself and ten knights in the pay of the king, that is to say, to each, ten sols Tournois per diem, and shall not eat at court,—amounts to eighteen hundred and twenty-five livres.

Monsieur Gerard de Campandu, himself and fifteen knights in the king’s pay, shall not eat at court, as with M. Lambert, two thousand seven hundred and thirty-seven livres ten sols Tournois.

Monsieur Raymond Alan, himself and five knights, at the king’s pay, amounts to nine hundred and twelve livres ten sols Tournois.

Monsieur Jehan de Debeines, himself and ten knights, three thousand livres, and passage and return for six horses, shall eat at court.

The mareschal de Champagne shall go, with ten knights, and shall receive nothing of the king.

Monsieur Gaillard Darle, himself and five, in the king’s pay, nine hundred and twelve livres ten sols.

Monsieur Guillame de Flandres, himself and twenty knights, six thousand livres, and passage and return for his horses, and shall eat at court.

Monsieur Aubert de Longueval, himself and five knights, eleven hundred livres, passage and return for horses, and eat at court.

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No. 35.

Instructions of St. Louis, addressed, on his Death-bed, to Philip-le-Hardi.[173]

Dear Son,—As it is the most earnest desire of my heart that thou shouldst be well informed on all subjects, I think thou mayest derive much instruction from this writing; often having heard thee say that thou retainest better that which proceeds from me than from any other person.

Dear Son, my first instruction to thee is, that thou shouldst love God with all thy heart and with all thy power, for without that all that thou doest is nothing worth: thou shouldst avoid all things that thou thinkest may displease him, and which are within thy power, and particularly thou shouldst have so strong a resolution that thou wouldst not commit a mortal sin for anything that could happen to thee, and that thou wouldst suffer all thy members to be hacked off, and thy life taken away by the most cruel martyrdom, rather than knowingly commit a mortal sin.

If our Lord should afflict thee with any persecution, malady, or other thing, thou shouldst suffer cheerfully, and thank him for it and be pleased; for thou must think that he hath done it for thy good, and thou must further think that thou hast merited it, and more still if it be his will; because thou hast but too little served him, or too little loved him, and because thou hast done many things against his will.

If our Lord shall please to send thee any prosperity, health of body, or other thing, thou shouldst thank him humbly, and shouldst take great care not debase thyself by pride, or any other offence; for it is a great sin to wage war against the Lord with his own gifts.

Dear Son, I advise thee to confess frequently, and always to choose a confessor of holy life and sufficient knowledge, by whom thou mayest be instructed upon the things thou shouldst shun and upon the things thou shouldst do; and bear thyself in such a manner that thy confessors and friends may dare boldly to instruct and reprove thee.

Dear Son, I advise thee to hear willingly the service of the Holy Church, and when thou art in the chapel, beware of daring to utter vain words. Repeat thy orisons with earnest attention, either by mouth or by thought, and be particularly observant when the body of our Lord shall be present at the mass.

Dear Son, have a compassionate heart for the poor, and for those whom thou thinkest are enduring sufferings of either heart or body, and according to thy power comfort them willingly with consolation or with alms. If thou art sick at heart, tell it to thy confessor, or any other person whom thou thinkest to be loyal and can keep thy secret: in order that thou mayest be ever at peace, never do anything that thou canst not tell of.

Dear Son, entertain willingly the company of good men, whether religious or secular, but eschew the company of the wicked; hold willingly good conversation (parlements) with the good, and willingly hear our Lord spoken of in sermons; and in private seek earnestly for pardon. Love good in others, and hate evil, and never suffer words to be spoken in thy presence that may lead people to sin, never hear willingly others spoken ill of, or any words that may disparage our Lord, or our Lady, or the saints. Never suffer any such speech without reproving it; and if it should proceed from a clerk, or so great a person that thou canst not punish him, cause it to be told to him who can inflict justice for it.

Dear Son, take care that thou beest so good in everything, that it may appear thou art grateful for the blessings and honours that God has heaped upon thee, so that if it please our Lord that thou shouldst come to the honour of governing the kingdom, thou mayest be worthy to receive the holy unction with which the kings of France are consecrated.

Dear Son, if thou shouldst attain the kingdom, take care to possess the qualities which belong to kings; that is to say, be so just as never to swerve from justice, whatever may happen to thee. If a quarrel should arise between a poor man and a rich man, take the part of the poor man against the rich man, until thou shalt ascertain the truth, and when thou shalt know it, do justice. If it should so happen that thou shouldst have a dispute with another person, maintain the cause of the stranger before thy council: do not appear to be too forward in thy quarrel, until thou shalt be certain of the truth; for those of thy council might fear to speak against thee, which thou oughtest not to desire.

Dear Son, if thou learnest that thou art possessed of anything wrongfully, either in thy own time or in that of thy ancestors, immediately restore it, however great the matter may be, in land, money, or other property. If the affair be obscure, so that thou canst not arrive at the truth, make such peace, according to the advice of worthy men, that thy soul or that of thy ancestors may be entirely freed from it: and if ever thou hearest that thy ancestors have made any restitution, take great pains to learn whether nothing still remains to be restored; and if thou findest there is, make restitution instantly, for the good of thy soul and that of thy ancestors. Be diligent to protect in thy territories all kinds of people, particularly persons belonging to the holy Church; defend them from injury both in their persons and their property, and I hereupon remind thee of a saying of King Philip, one of my ancestors, as one of his council has told me he heard him speak it. The king was one day with his privy council, and some of his counsellors said that the clerks did him great wrong, and they wondered that he suffered it. He replied: “I believe that they do me great wrong; but when I think of the honours our Lord has conferred on me, I by far prefer suffering my loss or injury, to doing anything which might create a misunderstanding between me and the holy Church.” I repeat this to thee, that thou mayest not lightly believe those who speak against persons connected with the holy Church. In such a way honour and protect them, that they may be able to perform the service of our Lord in peace. I teach thee this, in order that thou mayest principally love religious people, and mayest succour them in their wants; and those by whom thou shalt think our Lord is best honoured and served, such love better than others.

Dear Son, I desire that thou shouldst love and honour thy mother, and that thou shouldst willingly receive and observe her good instructions, and be inclined to place faith in her good counsels; love thy brothers, and always watch over their good and their advancement; be to them in the place of a father, to lead them to all that which is good; but take care, that for the love of any one, thou dost not fall off from acting rightly, or do anything that ought not to be done.

Dear Son, I advise thee, that all the benefices of the holy Church which thou shalt have to bestow shall be given to persons judged worthy by the great council of prud’hommes; and it appears better to me that thou shouldst give to them who have nothing, and will employ thy gifts well, if thou searchest for them diligently.

Dear Son, I advise thee to avoid, as much as it shall be possible, to enter into war with any Christian; and, if any one do thee wrong, try by every means to learn if there be no way of maintaining thy right without going to war, observing that this is to avoid the sins that are committed in war. And if it should happen that it be proper for thee to make it, or that any one of thy men fail in his duty, or commit wrong against any church, or any poor person whatever, and will not make amends, for which, or for any reasonable cause, it be proper for thee to make war, carefully give orders that the poor people, who have committed neither crime nor offence, be protected, let no injury fall upon them either by fire or other means; for it will be much better for thee to contend with the evil-doer, and take his castles by storm or siege: but be sure to be well advised before thou movest in any war; be sure that the cause be perfectly just, that thou hast summoned the evil-doer, and hast waited as long as thy duty will permit.

Dear Son, I advise thee, that when wars shall arise in thy dominions among thy men, that thou shouldst take all possible pains to appease them; for that is a thing which is pleasing to our Lord; and Messire Saint Martin has given a very great example of it, for he went to restore concord among the clerks who were in the archbishop’s palace, although at the time he knew from our Lord that he must die; and it appeared to him that by doing so he ended his life worthily.

Dear Son, be sure that thou hast good judges and provosts in thy dominions, and frequently examine whether they are doing justice, and whether they are doing wrong to nobody, and are acting as they ought; in the same manner be sure that they who live in thy court (ton hostel), commit no injustice; for however thou mayest hate doing ill to others, thou oughtest still more to hate the ill which should come from those who receive the power from thee, and shouldst take great heed that this never should happen.

Dear Son, I advise thee to be always devoted to the Church of Rome, and to our holy father the pope, and to pay him the respect and honour due to thy spiritual father.

Dear Son, confer power freely upon well-intentioned people who know how to employ it properly, and take great pains to remove all sins from thy territories,—that is to say, profane swearing and everything that may be said or done in contempt of God, our Lady, or the saints; carnal sins, gaming with dice, tavern-drinking and other vices. Suppress, in thy dominions, wisely and prudently, all rebels and traitors against thy power; drive them and all ill-disposed persons from the land, until it be quite purged of them. When, by the sage counsel of worthy people, thou shalt hear of any good thing to be done, forward it by every means in thy power, giving proofs that thou acknowledgest the blessings our Lord has bestowed upon thee, and that thou art willing to return him thanks for them.

Dear Son, I advise thee to take great care that the money thou shalt spend shall be properly expended, and, moreover, that it be justly levied: this is a thing of which I should wish thee to be particularly heedful; that is to say, avoid extravagant expenses and unjust extortion, let thy money be justly received and well employed; and this may our Lord teach thee, with everything that may be profitable and suitable to thee!

Dear Son, I pray thee, if it shall please our Lord that I should quit this life before thee, that thou wilt help me with masses and prayers, and that thou wilt send to the congregations of the kingdom of France, to make them put up prayers for my soul, and that thou wilt desire that our Lord may give me part in all the good deeds thou shalt perform.

Dear Son, I give thee every blessing that a father can and ought to give to a son, and I pray our Lord Jesus Christ, that by his great mercy, and by the prayers and the merits of his blessed mother the Virgin Mary, and of the angels and archangels, and of all the male and female saints, that he will keep and defend thee from committing anything that may be against his will, and that he will give thee grace to perform his will, and that he may be served and honoured by thee: and may he grant to thee and to me, by his unbounded generosity, that after this mortal life, we may come to him for life everlasting, there where we may see him, may love him, and may praise him without end. Amen.

To him be all glory, honour, and praise, who is one God with the Father and the Holy Ghost, without beginning and without end. Amen.

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No. 36.

Edward I., King of England.

As our author has said but little to show English readers what part this, one of their greatest kings, played in the holy wars, we offer an extract from the chronicler Walter Hemingford, canon of Gisseburne, of whom Michaud speaks highly.

Edward, son of Henry III., took part in the crusade of Louis IX. He set out, about the feast of St. Michael, to Aigues-Mortes, where he embarked, and at the end of ten days, landed at Carthage, and was received with much joy by the Christian princes who were then there; that is to say, Philip of France, who had just succeeded Louis IX., his father; Charles king of Sicily, and the king of Navarre. Walter relates that Edward was disgusted with the treaty made between the Christian kings and the king of Tunis, and would take no part in it. The English prince went to Acre with a thousand picked men, and reposed for a month, in order to refresh his troops, and become acquainted with the country. At the end of the month, many Christians joined him, and leaving Acre, at the head of seven thousand men, he marched to a distance of twenty leagues from that city, took Nazareth, and killed a great number of Saracens. The army then returned towards Acre, but were followed by the enemy, who hoped to surprise them in some valley, or confined place. The Christians, upon becoming aware of their intentions, faced about, killed many, and put the others to flight.

Towards the feast of St. John, Edward, learning that the Saracens were within fifteen miles of Acre, marched out, fell upon them, at break of day, killed about a thousand of them, and put the rest to flight. The name of Edward was soon spread among the enemies of Christ, and beginning to dread him, they devised means to get rid of him. The great emir of Jaffa, feigning a wish to be converted to the Christian faith, sent to him several times a slave, bearing letters, but charged secretly with the commission of assassinating the king, which the slave executed. But fortunately Edward escaped the consequences by the assistance of skilful leeches. As soon as he was cured, he concluded a truce for ten years, and returned to Europe with his Crusaders.

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No. 37.

The Openings of the Troncs.

M. Michaud has given a very long account of the openings of the troncs, of which we only think it necessary to offer our readers a small portion, to show them the nature of the thing. The continued repetition of the names of French towns, &c., with the amount of money found in the troncs, can be interesting to nobody.

On Low Sunday, the 19th day of April, in the year 1517, between the hours of eight and nine after mid-day, was raised and carried away the tronc of the metropolitan church of St. Stephen of Thoulouse, closed and fastened with three keys, and sealed with two seals, and placed in the archiepiscopal house of the said Thoulouse, by the said commissary, treasurer, or receiver and comptroller, in the presence of Messire Jehan de Verramino, canon and chancellor of the said church; Thomas le Franc, rector of the said church; Domengo Vaussenet, burgess, and several others; and on the next day, in the presence of as above, the said commissary, receiver, and comptroller opened the said tronc, where they took and found for the confessionals the sum of six hundred and fifty-one livres, six sols, six deniers in full, for one thousand one hundred and fifteen confessions, which have been distributed; for this

6c. 51 liv. 6s. 4d. (sic)

Of other money found in the said tronc on the day and year aforesaid, arising from the pardons and jubilee of the crusade, the sum of four hundred and ninety-nine livres, fifteen sols, four deniers Tournois

ci. 499 liv. 15s. 4d.

From another opening of the trone of Thoulouse, at the feast of the following Christmas, in the said year 1517, the sum of twenty-seven livres, three sols, nine denier Tournois.

27 liv. 3s. 9d.

From another opening of the said trone of Thoulouse, made the first day of May, 1518, which is the second of the year 1518, in which there was found, as well for money for the jubilee as for confessionals, the sum of two hundred and five livres, ten sols, six deniers Tournois; for this

205 liv. 10s. 6d.

From another opening made the 7th day of June, of the said year, there was found, as well for jubilee as for confessionals, the sum of one hundred and twenty-seven livres, two sols Tournois; for this

127 liv. 2s.

From an opening of the tronc of Castannet, in the diocese of Thoulouse, there was found, as well for confessionals as for the jubilee, the sum of fourteen livres, one sol, five deniers Tournois; for this

14 liv. 1s. 5d.

&c. &c. &c.

From the opening of the various troncs in the diocese of Thoulouse, within and without the city, in the years 1517 and 1518, many being opened several times, they collected an amount which stands thus at the end: Summa Totalis receptœ presentis computi

3,700 liv. 18s. 6d.

The expenditure of this money is detailed equally minutely; of which we will offer a few examples.

EXPENDITURE

OF THIS PRESENT ACCOUNT,

AND, IN THE FIRST PLACE,

Moneys paid to People who are to account for them.

To Master Jehan Grossier, notary and secretary of the king our lord, and by him commissioned to keep the account, and receive the moneys for the crusade granted by our holy father the pope to the king our lord, in his kingdom and other lands and lordships owing allegiance to him, the sum of fifteen hundred and thirty-two livres, seventeen sols, four deniers Tournois, which the present receiver owes on account of the said receipt which he has made of the moneys for the said crusade to the said city of Thoulouse, which sum has been paid to the said Grossier, in virtue of the letters missive of our lord the king, given at Amboise, the 25th day of January, there rendered, as by his quittance, signed by his hand, the 26th day of February, in the year 1517, thus so rendered, as appears; and for this

1,532 liv. 17s. 4d.

To the said Master Jehan Grossier, by his written quittance, the 10th day of June, in the year one thousand five hundred and eighteen, the sum of two hundred and forty-eight livres, three sols Tournois, which the said receiver ought, upon receiving the said receipt, pay him, by virtue of the letters missive of the king our lord, given at Amboise, the last day of April, as by said quittance, here rendered, as appears; for this

248 liv. 3s.

To the same Master Jehan Grossier, for another written quittance on the 20th day of May, 1520, the sum of six hundred and twenty-five livres, fourteen sols, five deniers Tournois, which the said receiver ought to pay him, as by his said quittance, here rendered, as appears; for this

625 liv. 14s. 5d.

Other Expenses made by the said Master Jehan Clucher, by the order of Messire Josse de la Garde, Doctor of Theology, Vicar-General of the Very Reverend Father in God, Monseigneur the Archbishop of Thoulouse, Commissary, ordered by the King our Lord, on the matter of the Crusade, and according to the Letters Missive and Instructions signed by the hand of the King, transcribed and rendered at the commencement of this Account.

For the expenses of the commissaries, receiver, comptroller, and notary, for having been, with seven horses, setting out on the 22nd day of April, in the year 1517, through the diocese of the archbishopric of Thoulouse, to collect the troncs and boxes, in which they were engaged for the space of thirteen days, the sum of twenty livres, nine sols, five deniers Tournois, which has been paid by the present receiver by order of the said commissary, as appears by the papers signed and certified by his hand, and by Monsieur Raymond Raffin, canon in the metropolitan church of Thoulouse, comptroller, deputed by our lord the king to assist in collecting the money for the said crusade,[174] containing the expense of this account rendered, and containing likewise a certification of the payment of all the said expense, instead of quittance (receipt); for this the sum of

20 liv. 9s. 5d.

To Pierre Langiere, the sum of sixteen sols Tournois, for having pasted up four hundred articles, and for having placed and fixed about two hundred of them at the doors and cross-ways of the said Thoulouse, for the feast of Easter; for this

16s.

To Messire Pierre Ferrestiere, Anthoine Chassantre, and Durant Veissiere, priests, for having carried the said articles, at the said time, to Montastruc, Versveil, and Carmaing, the sum of sixty sols Tournois; this

60s.

To Georges Ruveres, for having made two tin cases to put over the tronc, the sum of ten sols Tournois; this

10s.

To Thomas Noel, for having made the tronc for the said crusade, at Thoulouse, the sum of sixty-three sols, four deniers Tournois; this

63s. 4d.

To Jehan Dernent, for having bound about with iron the coffer of the said tronc, and made the padlock for the same, the sum of eleven livres, T.; this

11 liv.

To Master Stephen Fabry and Jehan Galmart, for having carried the said articles into several places, and for writing-paper and packthread to tie up the packets, the sum of four livres, two sols, nine deniers Tournois; this

4 liv. 2s. 9d.

To William Perolle, for having carried some confessionals to Cluriac, the sum of twelve sols Tournois; this

12s.

To Lion de Veausclera, for four padlocks for the said tronc, the sum of forty sols Tournois; this

40s.

To the bell-ringers of St. Stephen of Thoulouse, for what may be due to them for having rung the Pardon, at the late festival of Easter, the sum of sixty sols Tournois; this

60s.

To la Roussignolle, for twelve cloth bags to put the money into, the sum of eight sols, six deniers Tournois; this

8s. 6d.

To Master Jehan Galmar, for having been to fix the troncs in various places, and having furnished nails for the padlocks, the sum of twenty-seven sols, six deniers

27s. 6d.

To Bertrand Beix, for having served, or waited at, the tronc of St. Stephen of Thoulouse, for the space of fifteen days, the sum of seventeen sols, six deniers Tournois

17s. 6d.

For the dinner[175] which was made for those who were present to see the money counted from the tronc of the said St. Stephen of Thoulouse, and for the cook, the sum of seventy-two sols Tournois

72s.

To the preachers of Thoulouse, for having preached the said pardons, the sum of eighteen livres Tournois; this

18 liv.

To Master Jehan Bourlier, notary,[176] for having attended the placing and removing of the said troncs, in the said diocese of Thoulouse, for the space of fifteen days, at the period of Easter, the sum of fifteen livres Tournois

15 liv.

To Master Jehan Terrein, of Thoulouse, the sum of a hundred sols Tournois, for having superintended the giving out of the letters, and obtaining the names and surnames of those who took them to the church of Thoulouse, at Easter, this

100s.

To the bell-ringers of the said St. Stephen, for ringing the bells and cleaning the church, the sum of forty sols Tournois; this

40s.

To those who sealed the confessionals of the said crusade and jubilee, the sum of six livres Tournois, this

6 liv.

To Messire Jehan Bonissent, secretary of Monseigneur de Thoulouse, for having made eight mandatory letters on parchment, and having signed four hundred articles to be posted upon the doors of churches, the sum of six livres Tournois, this

6 liv.

To Jehan Grant, printer, for having printed a thousand small articles, and a hundred confessionals, on parchment, the sum of one hundred and ten livres Tournois; this

110 liv.

To Jehan Bodret, apothecary, of Thoulouse, for thirty-one pounds of red wax, and also for four quires of paper, the sum of ten livres, seventeen sols, six deniers Tournois; this

1O liv. 17s. 6d.

To Master Guillaume de Villano, notary, for having signed and filled up the confessionals and commissions, and having made the other acts of the said crusade, the sum of ten livres Tournois; this

10 liv.

To the Receiver of the said crusade, for having been to place the troncs and collect the money, for the attendance of thirteen days, the sum of twenty-eight livres Tournois

28 liv.

To Monsieur the Comptroller of the said crusade, for the same cause, the sum of twenty-eight livres Tournois; this

28 liv.

To Monsieur the Commissary of the said crusade, with three horses, for the same cause, the sum of forty livres Tournois; this

40 liv.

To Master Jehan Bourlier, for having made two duplicates of the receipt and expense of the said crusade, the sum of thirty sols Tournois; this

30s.

To Raymond de Vlino, for having made three hundred and fifty coats of arms, at twelve deniers Tournois each, amounting to the sum of seventeen livres, ten sols Tournois; this

17 liv. 10s.

To those who sealed the said confessionals, both on parchment and on paper, and for having folded them, the sum of four livres Tournois

4 liv.

Then follows a list of amounts paid to preachers of the crusade, which is far too long for insertion, but all tending to prove that the task was not performed gratuitously. We have extracted the above articles from the interminable account to show our readers something of the nature of the charges made by various classes for work done early in the sixteenth century, but more particularly to point out, after the money had been extorted from the pious or the charitable, how many hands were dipped into the troncs before their contents were applied to their destined purpose. The preachers, as appears by the following items and many others of the account, took a fifth part of what was found in the troncs at the time of opening them.

To the preachers who have preached in the city of Thoulouse, for the fifth part of four hundred and nine livres, sixteen sols, eight deniers Tournois, which have been found in the said tronc, opened at several festivals, has been paid over the sum of eighty-one livres, nineteen sols, four deniers Tournois; this

81 liv. 19s. 4d.

To the preacher of Lisle en Jourdain, for HIS fifth part of one hundred and ninety-eight livres, three sols, seven deniers Tournois; this

39 liv. 3s. 7d.

Nobody seems to have touched the tronc without benefit; thus there are sixty sols to Jehan Turein for taking charge of the tronc, at Easter; and fifteen sols to a child who cried at the tronc. The high officials took each one hundred livres per annum whilst the crusade was being preached, and their underlings did nothing without remuneration.

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No. 38.

Memoir of Leibnitz, addressed to Louis XIV.

After the example of M. Michaud, we do not hesitate to lay before our readers the following paper, although it bears little relation to our history. A document passing between two such men as Leibnitz and Louis XIV., upon a speculative, yet an important question, cannot be without interest; besides which, there is very little doubt that it fell into the hands of Buonaparte before he undertook his expedition to Egypt. It is generally believed that this Memoir of Leibnitz, upon the expedition to Egypt, was preserved, up to the period of the revolution, in the archives of Versailles, and that this historical document disappeared during the political troubles of France. An extract from it was published in an English pamphlet in 1805; and another extract was made in a book entitled Voyage en Hanovre, published in 1805. M. Michaud has made more use of the English pamphlet than of the latter publication. M. Mangourit, the author of the Voyage, saw in the library of Hanover a copy of the Memoir addressed to Louis XIV., written by the hand of Leibnitz; it had for title, De Expeditione Egyptiatica, Epistola ad Regem Franciæ scripta. M. Mangourit informs us that Marshal Mortier ordered a copy to be made of it, to be sent to Paris, where it was placed in the library of the king. It appears that the Memoir was sent a short time before the famous passage of the Rhine and the war against Holland. M. Mangourit is persuaded that Leibnitz, whom he represents as the instrument of some cabinet, had no other motive in persuading Louis to invade Egypt but to divert him from his threatened attack upon the Batavian republic. M. Michaud says that this opinion appears improbable, and that the author gives no satisfactory proof of it. We think some of our readers, at least, will incline to the opinion of M. Mangourit.

Leibnitz commences his Memoir by declaring that the fame of his majesty’s wisdom has induced him to present to him some reflections upon a subject familiar to preceding ages, but recently neglected and forgotten; it concerns an enterprise, “the greatest that can be attempted, and at the same time the most easy of such as are considered great. I venture to add,” continues he, “that it is the most holy, the most just (addere audeo, sanctissimum justissimumque), and that it is not accompanied by any danger, even should it be attempted in vain. It agrees likewise so well with the kind of preparations already made, that it would appear to have been a long time in contemplation, and would thus increase the admiration of those who justly call the conceptions of your majesty the miracle of secrecy. It would do more harm to Holland than could be hoped for from the most brilliant success of an open war, without leaving them the power of opposing any obstacle to it. It would accomplish the object of the present armament, by procuring for France the empire of the seas and of commerce. In short, all hatreds and all jealousies being thus extinguished at a single blow, your majesty would find yourself raised by it, with general assent, to the rank of supreme arbiter of Christendom—the highest possible to be conceived, and it would cover your name with an immortal glory, for having cleared, whether for yourself or your descendants, the route for exploits similar to those of Alexander.”

After having made it plain that the present moment was exceedingly favourable, that there was no sovereign more powerful than the king of France, or one more beloved by his subjects; “I am persuaded,” says he, “that there is not in the known world any country the conquest of which deserves so much to be attempted, or which would be so likely to give supremacy, as the Egypt which I delight in calling the Holland of the East, as I call France the China of the West.”

“The marriage between this prince and this country, that is to say, between the king of France and Egypt, appears to me to interest equally the human race and the Christian religion.”

Leibnitz afterwards says, that upon examining the motives which determined Louis IX. to attempt the conquest of Egypt rather than that of Jerusalem, he had become convinced that they merit the greatest attention.

“After the death of the Emperor Frederick Barbarossa, Philip, surnamed Augustus, and Richard, king of England, besieged and took St. Jean d’Acre. There was among the prisoners an Arabian named Caracous, whom history represents as a prophet. This man, hearing Philip frequently speak of the aim the Christian powers proposed to themselves in this war, declared that they could never retain Jerusalem and the Christian sovereignty in Asia, unless the Egyptian monarchy were overthrown; and for that purpose it was of the greatest importance to get possession of Damietta. From this arose a dissension between Philip and Richard, &c. Richard himself, after having failed in Palestine, wished to undertake an expedition against Egypt, but death prevented him.

“The Christian powers at length became aware of their error, and Pope Innocent III. promoted an expedition against Egypt, the issue of which was unfortunate. Then came the expedition of St. Louis, which failed from the imprudence and want of skill in the leaders. Louis exposed his army in the interior of the country, between two branches of the Nile, with his rear and the course of the river in the power of the enemy. Instead of getting possession of the coasts and securing the Nile for his fleet, the only means of establishing his conquest, provisioning his army, and making himself safe from all attacks, he allowed himself to be surrounded; the Saracens intercepted his supplies, and finished by destroying the Christian army.

“Afterwards, the wars between France and England, as well as those which broke out between France and the house of Austria, put an end to all idea of invading Egypt, till the time of Ximenes, who was the author of a league, formed for the conquest of this country, by Ferdinand of Castile, Emanuel of Portugal, and Henry VIII. of England.[177] Three princes,” says Leibnitz, “of whom it may, with reason, be said, that each of them laid the foundation of the power and commerce of their respective people; and that it is which France now expects from Louis XIV.

“This project was defeated by the death of Ferdinand, which caused the crown of Spain to pass to the house of Austria.”

Leibnitz then gives a sketch of the revolutions of Egypt, from the earliest ages to the time it was subdued by the Turks; to show the importance that has always been attached to the possession of Egypt, and to prove that it has never opposed much resistance to a skilful and powerful conqueror.

“Egypt, now become a province of the Turkish empire, will be, on that account, more easily subdued; not only from the difficulty the Port will have in throwing in succours, and the inclination the inhabitants always have for revolt, but still more from its being no longer the seat of an empire.”

After this preamble, Leibnitz, developing his plan, argues that the conquest of Egypt is the most certain road to supremacy in Europe; or, in other terms, that it will strengthen the best interests of France,—that, considering the magnitude of the object, the enterprise is very easy;—that there is no risk;—that it is in accordance with sound policy;—that it should not be delayed;—in short, that it is great, just, and pious.

“This supremacy, which it is so important for France to obtain, consists in the possession of as much power as can be reasonably hoped for; for it cannot look to a universal monarchy, but only the general direction or arbitration of affairs. Universal monarchy is an absurdity; the history of Europe proves it. By making war upon Christian states, weak aggrandisements can alone be obtained, and a small accession of territory acquired. Such means are not suitable for a most Christian king, or a great monarch:—marriages, elections, and successions produce more.

“War should alone be directed against barbarous nations; and among these, it is incontestable that by a single fortunate blow (and the French are particularly formed to strike such), empires may be in an instant overthrown and founded. In such wars are found the elements of high power, and of an exalted glory.

“It is certain that the power of France must increase with the peace of Europe, and that it must be weakened by ill-timed wars. Let it then be employed against the barbarians, and for the restoration of Egypt. In America, the Spaniards, the English, and the Dutch would render every enterprise impossible; but, directed towards Turkey, no one would dare to oppose it; Egypt being once invaded, the war that we should then make would be rendered sacred by universal approbation; and instead of the deserted countries of Palestine, only celebrated by its ruins, we should have, as the rewards of our efforts, that eye of countries, that mother of grain, that seat of commerce. (Non, deserta illa, ruinis tantùm nobilis Palæstina, sed oculus regionum, mater frugum, sedes commerciorum acquiretur.)

“Of all the regions of the earth, Egypt ought to be considered, after China, as the first. It possesses so many advantages, that the imagination can add nothing to them. It is the principal isthmus of the globe, the seas of which it divides in such a manner, as to create the necessity for passing round Africa. It is at the same time the barrier and the passage between Africa and Asia. It is the point of communication, and the general entrepôt of the commerce, on one side, of India, and on the other, of Europe. It is in some sort the eye of the adjacent countries, rich by the fertility of its soil, and by its great population, amidst the deserts which surround it. It unites the wonders of nature and of art, which, after so many ages, ever appear to furnish subjects for fresh admiration.”

After having supported his opinions by numerous quotations upon the resources Egypt possesses, Leibnitz continues thus:—

“Suppose Egypt should be occupied by an army of the most Christian king, we shall see how much this event must contribute to political supremacy. (Pars melior Franciæ cedet; hæc maris Mediterranei domina, imperium Orientalis resuscitabit.)

“It is evident that the Turkish empire might be overthrown by the attacks of the Germans and the Poles, if the germs of rebellion, which are there now forming, were developed generally; and there is no doubt that Muscovy and Persia would take advantage of that circumstance. Then, the most valuable portion of that monarchy would fall to France; which, becoming thus mistress of the Mediterranean, would reëstablish the Eastern empire. From Egypt it would extend its empire over the ocean, and would take, without difficulty, possession of the Red Sea, and the isles near Madagascar. It would not be long in gaining the Sea of Ethiopia, the Persian Gulf, and the isle of Ormuz, which commands it.

“The conquest of Egypt would likewise be followed by great and important changes in Europe. The king of France could then, by incontestable right, and with the consent of the pope, assume the title of emperor of the East; he could add to his title of eldest son, that of patron (advocatus) of the Church, and by the great advantages procured to the Holy See, hold the pontiffs much more in his power than if they resided at Avignon. Italy and Germany would be definitively delivered from the fear of the Turks, and Spain from that of the Moors. The commerce of the world would be shared between France and the house of Austria; at length, the reconciliation between the most powerful families would be cemented to the satisfaction of both, France having for its share the East, and Spain the West.[178] And if they should wish to be united by the indissoluble tie of their common interest, they would gain the object which the wisest of ministers have endeavoured to attain in the conferences of the Pyrenees; they would become the arbitrators between other powers; they would prepare the happiness of the human race, and they would create an everlasting reverence for the memory of the great king, to whom so many miracles were due.

“With Egypt, the Dutch might easily be deprived of the commerce of India, upon which great part of their power depends, and they would by that be more directly and necessarily injured than by the most brilliant success in an open war. The Christian religion would again flourish in Asia; the world would obey the same laws, and the whole human race would be united by the same ties; so that, with the exception of the philosopher’s stone, I know nothing that can be imagined of more importance than the conquest of Egypt.”

When discussing the facility of the execution, Leibnitz considers siders—“The forces to be employed—the means of transporting the troops—the climate of the country—its fortifications and military strength—the manner of making war there—the interior troubles of Egypt—the dispositions of the neighbouring nations—and the allies and auxiliaries, as well of the aggressors as of the invaded country.”

With respect to the forces of France, Leibnitz refers to Louis, who must be better acquainted with their numbers than he; he however believes that there is in fact already more strength than would be required.

Francis, duke of Urbino, demanded 50,000 men to overturn the Ottoman empire. For the conquest of Egypt, thirty thousand picked men would be sufficient. Emanuel the Wise, king of Portugal, flattered himself that he could succeed with a much smaller number. “There is no doubt,” adds Leibnitz, “that our numbers would prodigiously increase in a short time, by the accession of Arabs and Numidians, whilst the Turkish forces in that province must be very inconsiderable.

“But suppose,” continues Leibnitz, “we were compelled to embark 50,000 men; that is a force which France would easily provide. For, although I am persuaded that 20,000 would amply suffice to occupy and guard the coast of Egypt, it would be prudent to draw advantage from the forces now assembled, and to effect by one stroke, by one vigorous operation, the conquest of the whole of Egypt.” Leibnitz further advises that the troops should be encouraged by speeches, indulgences, rewards, honours, &c. &c.; thinks it of much less importance to employ a great number of troops than it is to select them well.

“Some persons are averse to the transporting of large armies by sea; but wiser persons are of a contrary opinion, and think that the trifling inconveniences of this mode of transport are more than compensated by very great advantages. The first inconveniences to which they are subject on board, are neither dangerous nor of long duration; they may be considered even as evacuations favourable to health. Scorbutic affections appear only in long voyages, and acute diseases are occasioned by intemperance, which discipline may prevent, or by a change of climate, which cannot be experienced in the Mediterranean. No mutiny need be apprehended, because the soldiers are in some sort in the power of the sailors.”

The memorial of Leibnitz here presents an historical summary of the armies embarked at different periods, from the Punic wars to the last conquests made in Asia and America, by the Spaniards, the Portuguese, the English, &c.; and whilst recommending that the vessels should not be too heavily laden as regards troops, he remarks that the navigation of the Mediterranean has, for a long time, become familiar to French sailors, and that there could be no danger, if proper attention were paid to seasons. French and Venetian vessels constantly visit Candia, and from that island to Egypt the passage is not difficult. Let us add, that the isle of Malta is a secure station for the fleet, that isle being united to France by an infinite number of ties, since the major part of the knights and the grand master of the order are French.

“After the port of Alexandria shall have been taken by a coup-de-main (which cannot fail of succeeding), the coasts of Syria, as well as the isles of Cyprus and Candia, will necessarily fall, provided that the Turks are not able to undertake anything by sea to oppose it.”

The memorial of Leibnitz then rejects all fear of the insalubrity of the climate of Egypt; he expatiates upon the healthy qualities of the waters of the Nile, gives dietic rules, recommends abstinence from wine, and points out the variations in the weather in the different months of the year.

Then he speaks of the saltpetre which Egypt produces in such abundance, and continues: “The means of the natural defences of Egypt are the deserts and seas that surround it, and the Nile; its artificial means are its castles and its cities. The sea and the Nile, far from injuring, facilitate the employment of naval forces, and the deserts will interrupt communications with the other parts of the Ottoman empire, and will prevent the Turks from throwing imposing succours into the Egyptian territory. The strong places are either upon the Red Sea or upon the Mediterranean.” Here Leibnitz describes Alexandria, Rosetta, and Damietta, with the Bozag, pointing out the weakness of these places. “The coast of the Red Sea is still more neglected, and would fall quickly into the power of a Portuguese fleet, acting in concert with a French force from Madagascar;” for Leibnitz supposes that the Portuguese would be more disposed to second the views of the French than to oppose them.

The memorial describes very minutely the Arabian Gulf and the Strait of Bab-el-Mandel; he affirms that all places on the coast want fortifications; he speaks particularly of Suez, Cossier, Souakem, and at length of Cairo, which would not offer, any more than the rest, a strong resistance.

“Could the resistance of Cairo,” says Leibnitz, “alone prevent France from raising itself above all glory past or present? It would be disgraceful for so powerful a nation, when engaged in such a mighty enterprise, to entertain a moment’s doubt of final success in presence of this last obstacle. For France would not be fighting then for either Dunkirk or Gravelines, or for Maëstricht; but for the dominion of the seas, for the empire of the East, for the overthrow of the Port, and for universal supremacy;—all results from the conquest of Egypt.”

Then follow some geographical details upon the coast of Syria, and the ports and cities of that country; that is to say, El-Aresch, Byblos, Tripoli, Alexandretta, Aleppo, and Damascus.

“Alexandretta commands the defiles of Cilicia. By the possession of this place, an army marching from Asia Minor upon Palestine could be forced to make a long and painful circuit, across a country half desert, and across portions of Cilicia, Armenia, and Mesopotamia.

“Aleppo and Damascus are the only cities capable of resisting for a moment our ulterior operations after the reduction of Cairo. Although they are distant from the sea, they must be secured, since then we shall command all the country on this side of Mount Amanus.

“The Turks may, it is true, if they are warned, place reinforcements in Egypt, and even fortify Alexandria and render Egypt nearly inaccessible. It will therefore be essential to preserve the most profound secrecy upon the project, and accelerate the departure of the armament for its destination. When the expedition shall be once made, it will be no longer in the power of the Turks to place an obstacle in the way of its success, since the departure of so formidable a fleet will give alarm for the seat of government itself. Under this point of view it will be even useful to spread a report that it is in fact destined against Constantinople, in order that the Port should unite and concentrate, for the protection of the capital, its divided forces, and thus render the distant provinces the weaker. The French army being thus suddenly thrown into Egypt, it would require six months for the Turks to assemble an equal force, or even a much longer time, if Turkey were at the same time engaged in a Polish or Hungarian war. Moreover, as soon as the expedition should have succeeded, Persia, which cannot declare itself upon our promises alone, will not fail to rise likewise. And if the expedition took place in that season of the year which, according to the opinion of experienced persons, would appear the most suitable, it would be absolutely impossible for the Turks to arrive in any useful time, if even they had 100,000 disposable forces; because Egypt would be then inundated with the waters of the Nile, in which our fleet would dominate; and because the Turkish army could not set out on its march before the following winter, &c.

“Suppose now that Egypt should be in our power, and, which is not at all improbable, the Turks should find themselves at peace with all their neighbours, that there should be no trouble among themselves, and that they should be in a condition to advance with 100,000 effective men; suppose, on the other side, that we were only able to oppose this force with 30,000 men, since we must leave 20,000 behind, to maintain our position in Egypt, and reduce the places not yet subdued: I affirm that these 30,000 men would be sufficient to repulse the Turks: let us add, that if measures be well taken, there is no doubt that considerable reinforcements might arrive from Europe, and that the Christian subjects of the Port, as well as the natives, would flock eagerly to range themselves under our Banners. But suppose our force did not exceed 30,000 men, this troop would be perfectly in a state to resist the Turks by two different manœuvres, whether by waiting for them in the plains of Egypt, between Suez and Cairo; or whether in marching forward to meet them in Arabia Petræa, between Gaza and the mountains, or in Syria between Alexandretta and Mount Amanus, called now the mount of Scanderoun, or El Lucan.

“There are in Arabia Petræa three narrow defiles, through which the caravans pass on their way from Egypt into Asia. One of these defiles is on the right, when we are coming from Egypt, and leads to the eastern shores of the Red Sea; another passage is on the left, on the shores of the Mediterranean,—it leads into Palestine and Syria; the third, situated between the two preceding ones, comes out at Mount Horeb, and at the monastery of St. Catherine. The two first passages lead into Arabia, where no army could penetrate without great difficulty. There only remains then the third route, which goes from Egypt into Palestine, across Idumea. But this passage is so narrowed on one side by the Mediterranean Sea, and on the other by the foot of the mountains of Arabia Petræa, that the sultan of Egypt would easily have expelled the army of Selim from his country, if he had taken care to secure the passage between Syria and Cilicia: it was by neglecting this precaution that Darius very much facilitated the conquest of Asia by Alexander. If the sultan of the Mamelukes, abandoning Palestine, had taken up a position in the narrow strait near Gaza, or near Sihor (called in Scripture the river of Egypt), which is a species of hollow ravine, running from the mountains to the sea, and if he had there awaited his enemy, it is certain that in that position, 30,000 men would have been able to resist hundreds of thousands.

“Suppose the Turks were able to force not only the passage of Alexandretta, but likewise that of Gaza, they yet could not recover Egypt; for, in this case, our army would keep in its rear the Nile and a very fertile country, whilst the enemy would have nothing in their rear but the deserts of Arabia. And if, in this position, we were to avoid a pitched battle, which would be easy from the nature of the country, the Turkish army would necessarily waste away, and would be forced, by want of provisions, to retire into Syria, and leave us in the tranquil enjoyment of our conquests.”

Leibnitz brings several historical facts to the support of his opinion; he proves that the Turks are much less formidable, less warlike, less numerous than they formerly were; he enters into details upon the seraglio, the revenues, and the military and maritime establishments of the Ottoman empire.

The author assigns reasons for hoping that, after the first news of the success of Louis XIV., there would ensue partial revolts, and then a general insurrection of the pachas, the civil functionaries, the soldiers, the Christians, and finally of the whole people. “I venture to affirm,” says he, “that all the subjects of the Ottoman empire are unhappy, discontented, anxious for change, and that at this moment they are only restrained by the disheartening remembrance of their former attempts to throw off the yoke.

“A French author, very well acquainted with the affairs of Turkey, and who is surprised that an empire so constituted subsists so long, forms the conjecture that God, who does everything for the best, had raised and sustained this powerful nation for the good of his Church, and to punish Christians for their sins and vices;’ but I,” continues Leibnitz,—“I am convinced that the time approaches in which the Omnipotent will visit his people, in which the fury of barbarians will be at an end, in which a far happier epoch will open on the Christian world. Much might be said with regard to prophecies; upon periods in human affairs; upon the inevitable catastrophes of empires; even upon the traditions of the Turks themselves, which make them look for their destruction from a country between two seas. This prediction has been commonly applied to Constantinople, and sometimes to the Morea; but no one has hitherto thought of Egypt.

“Let us, however, without presuming to penetrate the secrets of destiny, draw our conclusions from the ordinary course of affairs. It is notorious that the Sultan has entirely lost, in the opinion of his subjects, his character of inviolability, and this circumstance must necessarily facilitate his defeat.”

All that follows this is but a picture of the disorder which reigns in the political organization of the Turkish empire. Therefore, Leibnitz thinks that the conquest of Egypt would shake the Port to its foundation. He adds: “Audaciter dico, flagrabit Turcia seditionibus, si volumus; and if the Port were at the same time engaged in a war with Poland or Hungary, jam ruina ipsa,” says he, “et totius corporis paralysis universalis indubitata est.”

————

No. 39.

Capitulations between France and the Ottoman Port.

Francis I. was the first of our kings who made treaties with the Port. He obtained in 1535, from Soliman the Canonist, the first capitulations in favour of commerce and of the Catholic religion, in the states of the Grand Seignor; in 1604, Henry IV. obtained from the Sultan Ahmid I. the renewal of them with some additions; in 1675 they were renewed and augmented under the reign of the Sultan Mehemed IV., at the demand of Louis XIV.; in 1740, Louis XV. obtained from the Sultan Mahmoud the renewal of the ancient treaties, with considerable additions.

France has had since that period other negotiations with the Port; but these negotiations have not produced any treaty, the dispositions of which are either new or important. The documents necessary for the history of the relations of France with the Ottoman empire have always been carefully preserved in the chancery of the French embassy at Constantinople. It is there we must search for exact notices to add to that which we have been able to advance upon this question.

We will give, from these capitulations, as much as particularly concerns the subject of our history, or which may throw a light upon the Ottoman policy.

“The Emperor Sultan Mahmoud, son of Sultan Moustapha, ever victorious.[179]

“Here is that which ordains this glorious and imperial signature, conqueror of the world, this noble and sublime mark, whose efficacy proceeds from divine aid.

“I, who by the excellence of the favours of the Most High, and by the eminence of the miracles filled with blessings from the chief of the prophets (to whom be the most ample salutations, as well as to his family and his companions), am the Sultan of glorious sultans, the emperor of puissant emperors, the distributor of crowns to the Cosroes, who are seated on thrones, the shadow of God upon earth, the servant of the two illustrious cities of Mecca and Medina, august and holy places, to which Mussulmans address their vows; the protector and master of the holy Jerusalem; the sovereign of the three great cities of Constantinople, Adrianople, and Broussa, as well as of Damascus, the odour of Paradise; of Tripoli, of Syria, of Egypt, the wonder of ages, and renowned for its delights; of all Arabia; of Africa, of Cairovan, of Aleppo, of Irak, Arab, and Adgen; of Bassora, of Lahra, of Dilem, and particularly of Bagdad, capital of the caliphs; of Rakka, of Mossoul, of Chehregour, of Diarbeker, of Zulkadric, of Ergerum the Delightful; of Sebarta, of Adana, of Caramenia, of Kars, of Ichidder, of Van, of the isles of the Morea, of Candia, of Cyprus, Chio, and Rhodes; of Barbary, of Ethiopia; of the places of war, Algiers, Tripoli, and Tunis; of the isles and the coasts of the White Sea and of the Black Sea; of the countries of Natolia, and the kingdom of Romelia; of all Kurdestan, of Greece, of Turkomania, of Tartary, of Circassia, of Cabarta, and of Georgia; of the noble tribes of the Tartars, and of all the hordes which depend upon them; of Caffa, and other surrounding places; of all Bosnia and its dependencies; of the fortress of Belgrade, a place of war; of Servia, as well as of the fortresses and castles existing in it; of the countries of Albania, of all Wallachia, of Moldavia, and of the forts and holds which are in these cantons; possessor besides of a number of cities and fortresses, of which it is superfluous to repeat or boast the names. I, who am emperor, asylum of justice and king of kings, the centre of victory, Sultan, son of the Sultan, Emperor Mahmoud the conqueror, son of Sultan Mustafa, son of Sultan Muhammed: I, who by my power, the origin of facility, am adorned with the title of emperor of the two lands, and as a crowning grandeur to my caliphate, am illustrated by the title of emperor of the two seas.

“The glory of the great princes of the faith of Jesus, the elect of the great and the magnificent of the religion of the Messiah, the arbitrator and mediator in the affairs of Christian nations, clothed with true marks of dignity and honour, filled with grandeur, with glory and majesty, the emperor of France, and of other vast kingdoms which depend upon it, our very magnificent, very honoured, sincere, and ancient friend, Louis XV., to whom God grant all success and felicity, having sent to our august court, which is the seat of the caliphate, a letter containing evidences of the most perfect sincerity, and of the most particular affection, candour, and uprightness, and the same letter being destined for our Sublime Port of felicity, which, by the infinite goodness of the incontestably majestic Supreme Being, is the abode of sultans the most magnificent, of emperors the most respectable; the model of Christian nobles, skilful, prudent, esteemed, and honoured minister, Louis Sauveur, marquis de Villeneuve, your present counsellor of state, and your ambassador to our Port of felicity (may the end of which be crowned with good fortune), having demanded permission to present and remit the said letter, which has been granted to him by our imperial consent, conformably with the ancient usages of our court; and consequently the said ambassador having been admitted to the foot of our imperial throne, surrounded with the light of glory, he has there delivered the said letter, and has been the representative of your majesty, in participating our imperial grace and favour; the translation of its friendly tenor was afterwards presented and reported, according to the ancient customs of the Ottomans, at the foot of our sublime throne, by the channel of the very honoured Elhadjy Mehemed Pacha, our first minister, the absolute interpreter of our ordinances, the ornament of the world, the support of the good order of nations, the orderer of the grades of our empire, the instrument of the glory of our crown, the channel for the favours of royal majesty, the very virtuous Grand Vizier, my venerable and fortunate minister and lieutenant-general, of whose power and prosperity may God perpetuate the triumph!