Ivanhoe (Barnes & Noble Classics Series) (64 page)

This was communicated apart to his confidential follower, Conrade Mont-Fitchet. The Grand Master then raised his voice and addressed the assembly.

“Reverend and valiant men, knights, preceptors, and companions of this holy order, my brethren and my children! you also, well-born and pious esquires, who aspire to wear this Holy Cross! and you also, Christian brethren, of every degree!—be it known to you, that it is not defect of power in us which hath occasioned the assembling of this congregation; for, however unworthy in our person, yet to us is committed, with this batoon, full power to judge and to try all that regards the weal of this our holy order. Holy St. Bernard, in the rule of our knightly and religious profession, hath said, in the fifty-ninth capital,
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that he would not that brethren be called together in council, save at the will and command of the Master; leaving it free to us, as to those more worthy fathers who have preceded us in this our office, to judge as well of the occasion as of the time and place in which a chapter of the whole order, or of any part thereof, may be convoked. Also, in all such chapters, it is our duty to hear the advice of our brethren, and to proceed according to our own pleasure. But when the raging wolf hath made an inroad upon the flock, and carried off one member thereof, it is the duty of the kind shepherd to call his comrades together, that with bows and slings they may quell the invader, according to our well-known rule, that the lion is ever to be beaten down. We have therefore summoned to our presence a Jewish woman, by name Rebecca, daughter of Isaac of York—a woman infamous for sortileges
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and for witcheries; whereby she hath maddened the blood, and besotted the brain, not of a churl, but of a knight; not of a secular knight, but of one devoted to the service of the Holy Temple; not of a knight companion, but of a preceptor of our order, first in honour as in place. Our brother, Brian de Bois-Guilbert, is well known to ourselves, and to all degrees who now hear me, as a true and zealous champion of the Cross, by whose arm many deeds of valour have been wrought in the Holy Land, and the holy places purified from pollution by the blood of those infidels who defiled them. Neither have our brother’s sagacity and prudence been less in repute among his brethren than his valour and discipline; insomuch that knights, both in eastern and western lands, have named De Bois-Guilbert as one who may well be put in nomination as successor to this batoon, when it shall please Heaven to release us from the toil of bearing it. If we were told that such a man, so honoured, and so honourable, suddenly casting away regard for his character, his vows, his brethren, and his prospects, had associated to himself a Jewish damsel, wandered in this lewd company through solitary places, defended her person in preference to his own, and, finally, was so utterly blinded and besotted by his folly, as to bring her even to one of our own preceptories, what should we say but that the noble knight was possessed by some evil demon, or influenced by some wicked spell? If we could suppose it otherwise, think not rank, valour, high repute, or any earthly consideration, should prevent us from visiting him with punishment, that the evil thing might be removed, even according to the text,
Auferte malum ex vobis.
For various and heinous are the acts of transgression against the rule of our blessed order in this lamentable history. 1st, He hath walked according to his proper will, contrary to capital 33,
Quod nullus juxta propriam voluntatem incedat.
2d, He hath held communication with an excommnicated person, capital 57,
Ut fratres non participent cum excommunicatis,
and therefore hath a portion in
Anathema Maranatha.
3d, He hath conversed with strange women, contrary to the capital,
Ut fratres non conversentur cum extraneis mulieribus.
4th, He hath not avoided, nay, he hath, it is to be feared, solicited, the kiss of woman, by which, saith the last rule of our renowned order,
Ut fugiantur oscula,
the soldiers of the Cross are brought into a snare. For which heinous and multiplied guilt, Brian de Bois-Guilbert should be cut off and cast out from our congregation, were he the right hand and right eye thereof.”

He paused. A low murmur went through the assembly. Some of the younger part, who had been inclined to smile at the statute
De osculis fugiendis,
became now grave enough, and anxiously waited what the Grand Master was next to propose.

“Such,” he said, “and so great should indeed be the punishment of a Knight Templar who wilfully offended against the rules of his order in such weighty points. But if, by means of charms and of spells, Satan had obtained dominion over the knight, perchance because he cast his eyes too lightly upon a damsel’s beauty, we are then rather to lament than chastise his backsliding; and, imposing on him only such penance as may purify him from his iniquity, we are to turn the full edge of our indignation upon the accursed instrument, which had so wellnigh occasioned his utter falling away. Stand forth, therefore, and bear witness, ye who have witnessed these unhappy doings, that we may judge of the sum and bearing thereof; and judge whether our justice may be satisfied with the punishment of this infidel woman, or if we must go on, with a bleeding heart, to the further proceeding against our brother.”

Several witnesses were called upon to prove the risks to which Bois-Guilbert exposed himself in endeavouring to save Rebecca from the blazing castle, and his neglect of his personal defence in attending to her safety. The men gave these details with the exaggerations common to vulgar minds which have been strongly excited by any remarkable event, and their natural disposition to the marvellous was greatly increased by the satisfaction which their evidence seemed to afford to the eminent person for whose information it had been delivered. Thus the dangers which Bois-Guilbert surmounted, in themselves sufficiently great, became portentous in their narrative. The devotion of the knight to Rebecca’s defence was exaggerated beyond the bounds not only of discretion, but even of the most frantic excess of chivalrous zeal; and his deference to what she said, even although her language was often severe and upbraiding, was painted as carried to an excess which, in a man of his haughty temper, seemed almost preternatural.

The preceptor of Templestowe was then called on to describe the manner in which Bois-Guilbert and the Jewess arrived at the preceptory. The evidence of Malvoisin was skilfully guarded. But while he apparently studied to spare the feelings of Bois-Guilbert, he threw in, from time to time, such hints as seemed to infer that he laboured under some temporary alienation of mind, so deeply did he appear to be enamoured of the damsel whom he brought along with him. With sighs of penitence, the preceptor avowed his own contrition for having admitted Rebecca and her lover within the walls of the preceptory. “But my defence,” he concluded, “has been made in my confession to our most reverend father the Grand Master; he knows my motives were not evil, though my conduct may have been irregular. Joyfully will I submit to any penance he shall assign me.”

“Thou hast spoken well, brother Albert,” said Beaumanoir; “thy motives were good, since thou didst judge it right to arrest thine erring brother in his career of precipitate folly. But thy conduct was wrong; as he that would stop a runaway steed, and seizing by the stirrup instead of the bridle, receiveth injury himself, instead of accomplishing his purpose. Thirteen paternosters are assigned by our pious founder for matins, and nine for vespers; be those services doubled by thee. Thrice a-week are Templars permitted the use of flesh; but do thou keep fast for all the seven days. This do for six weeks to come, and thy penance is accomplished.”

With a hypocritical look of the deepest submission, the preceptor of Templestowe bowed to the ground before his superior, and resumed his seat.

“Were it not well, brethren,” said the Grand Master, “that we examine something into the former life and conversation of this woman, specially that we may discover whether she be one likely to use magical charms and spells, since the truths which we have heard may well incline us to suppose that in this unhappy course our erring brother has been acted upon by some infernal enticement and delusion?”

Herman of Goodalricke was the fourth preceptor present; the other three were Conrade, Malvoisin, and Bois-Guilbert himself. Herman was an ancient warrior, whose face was marked with scars inflicted by the sabre of the Moslemah, and had great rank and consideration among his brethren. He arose and bowed to the Grand Master, who instantly granted him license of speech. “I would crave to know, most reverend father, of our valiant brother, Brian de Bois-Guilbert, what he says to these wondrous accusations, and with what eye he himself now regards his unhappy intercourse with this Jewish maiden?”

“Brian de Bois-Guilbert,” said the Grand Master, “thou hearest the question which our brother of Goodalricke desirest thou shouldst answer. I command thee to reply to him.”

Bois-Guilbert turned his head towards the Grand Mater when thus addressed, and remained silent.

“He is possessed by a dumb devil,” said the Grand Master. “Avoid thee, Sathanas! Speak, Brian de Bois-Guilbert, I conjure thee, by this symbol of our holy order.”

Bois-Guilbert made an effort to suppress his rising scorn and indignation, the expression of which, he was well aware, would have little availed him. “Brian de Bois-Guilbert,” he answered, “replies not, most reverend father, to such wild and vague charges. If his honour be impeached, he will defend it with his body, and with that sword which has often fought for Christendom.”

“We forgive thee, brother Brian,” said the Grand Master; “though that thou hast boasted thy warlike achievements before us is a gloryfing of thine own deeds, and cometh of the Enemy, who tempteth us to exalt our own worship. But thou hast our pardon, judging thou speakest less of thine own suggestion than from the impulse of him whom, by Heaven’s leave, we will quell and drive forth from our assembly.” A glance of disdain flashed from the dark fierce eyes of Bois-Guilbert, but he made no reply. “And now,” pursued the Grand Master, “since our brother of Goodalricke’s question has been thus imperfectly answered, pursue we our quest, brethren, and with our patron’s assistance we will search to the bottom this mystery of iniquity. Let those who have aught to witness of the life and conversation of this Jewish woman stand forth before us.”

There was a bustle in the lower part of the hall, and when the Grand Master inquired the reason, it was replied, there was in the crowd a bedridden man, whom the prisoner had restored to the perfect use of his limbs, by a miraculous balsam.

The poor peasant, a Saxon by birth, was dragged forward to the bar, terrified at the penal consequences which he might have incurred by the guilt of having been cured of the palsy by a Jewish damsel. Perfectly cured he certainly was not, for he supported himself forward on crutches to give evidence. Most unwilling was his testimony, and given with many tears; but he admitted that two years since, when residing at York, he was suddenly afflicted wit a sore disease, while labouring for Isaac the rich Jew, in his vocation of a joiner; that he had been unable to stir from his bed until the remedies applied by Rebecca’s directions, and especially a warming and spicy-smelling balsam, had in some degree restored him to the use of his limbs. Moreover, he said, she had given him a pot of that precious ointment, and furnished him with a piece of money withal, to return to the house of his father, near to Templestowe. “And may it please your gracious reverence,” said the man, “I cannot think the damsel meant harm by me, though she hath the ill hap to be a Jewess; for even when I used her remedy, I said the pater and the creed, and it never operated a whit less kindly.”

“Peace, slave,” said the Grand Master, “and begone! It well suits brutes like thee to be tampering and trinketing with hellish cures, and to be giving your labour to the sons of mischief. I tell thee, the fiend can impose diseases for the very purpose of removing them, in order to bring into credit some diabolical fashion of cure. Hast thou that unguent of which thou speakest?”

The peasant, fumbling in his bosom with a trembling hand, produced a small box, bearing some Hebrew characters on the lid, which was, with most of the audience, a sure proof that the devil had stood apothecary. Beaumanoir, after crossing himself, took the box into his hand, and, learned in most of the Eastern tongues, read with ease the motto on the lid—“The Lion of the Tribe of Judah hath conquered.” “Strange powers of Sathanas,” said he, “which can convert Scripture into blasphemy, mingling poison with our necessary food! Is there no leech here who can tell us the ingredients of this mystic unguent?”

Two mediciners, as they called themselves, the one a monk, the other a barber, appeared, and avouched they knew nothing of the materials, excepting that they savoured of myrrh and camphire, which they took to be Oriental herbs. But with the true professional hatred to a successful practitioner of their art, they insinuated that, since the medicine was beyond their own knowledge, it must necessarily have been compounded from an unlawful and magical pharmacopoeia; since they themselves, though no conjurors, fully understood every branch of their art, so far as it might be exercised with the good faith of a Christian. When this medical research was ended, the Saxon peasant desired humbly to have back the medicine which he had found so salutary; but the Grand Master frowned severely at the request. “What is thy name, fellow?” said he to the cripple.

“Higg, the son of Snell,” answered the peasant.

“Then, Higg, son of Snell,” said the Grand Master, “I tell thee, it is better to be bedridden than to accept the benefit of unbelievers’ medicine that thou mayest arise and walk; better to despoil infidels of their treasure by the strong hand than to accept of them benevolent gifts, or do them service for wages. Go thou, and do as I have said.”

“Alack,” said the peasant, “an it shall not displease your reverence, the lesson comes too late for me, for I am but a maimed man; but I will tell my two brethren, who serve the rich rabbi Nathan ben Samuel [Israel], that your mastership says it is more lawful to rob him than to render him faithful service.”