"The Leper King" by Bernard Hamilton -- A Review

Baldwin IV as depicted in "The Kingdom of Heaven" 

Bernard Hamilton's The Leper King and his Heirs: Baldwin IV and the Crusader Kingdom of Jerusalem is an excellent, detailed and well-documented account of the crusader kingdom of Jerusalem in the late 12th century. It focuses on the quarter century of Baldwin IV's life span, 1161 to 1186. This was a particularly critical period in the history of the crusader kingdom, and Hamilton's book provides details too often skipped over or even blurred together in accounts that try to cover the whole two hundred years of crusader history. Furthermore, Hamilton provides an excellent summary of his sources up front and impresses with his familiarity with not only Latin and Arab, but Greek, Jewish and Armenian sources.

Particularly impressive is Hamilton's treatment of Reynald de Chatillon. Chatillon is usually depicted as a rogue adventurer, more robber than baron, and often blamed for the war with Saladin. Hamilton, in contrast, effectively defends many of Chatillon's most controversial actions. While not denying his violent and ambitious character, Hamilton convincingly argues that Chatillon followed sound strategic principles when launching his raids into Sinai, putting Christian warships in the Red Sea, and even when breaking the truce with Saladin to attack a heavily armed caravan.

Reynald de Chatillon as depicted in the film "The Kingdom of Heaven"

Hamilton's treatment of Raymond of Tripoli is less convincing. He tries to paint Tripoli as a treasonous threat to the throne, and even suggests that Sibylla's marriage to Guy de Lusignan was arranged by King Baldwin in an attempt to prevent a coup by Tripoli. The evidence is very weak for this and contradicted by other accounts, notably the Chronicles of Ernoul, that other historians have followed. Furthermore, Baldwin soon withdrew his favor from Lusignan, while Sibylla remained remarkably loyal to her ineffective husband -- two historical facts that give credence to the more common intepretation of a love-affair between Lusignan and Sibylla forcing the king's hand. But even here, where Hamilton's arguments are weak, he presents them cogently and names his sources, leaving the reader in a good position to judge for himself which interpretation of history he finds more compelling. 

Where this book falls short of the mark is in the essential biographical function of making the subject come to life. For all his meticulous reporting on what happend during "the Leper King's" reign, Hamilton singularly fails to get inside the leprous skin of his subject and help us understand him. We are given no inkling of what he was thinking and feeling, why he behaved in certain ways, how he succeeded in winning the undoubted loyalty of his subjects despite his illness or what motivated him at critical junctions. We are not even told until the epilogue that he was chaste but not particularly devout. 

Baldwin IV - another image from "The Kingdom of Heaven" -- that brought him more to life than this biography.

Baldwin IV of Jerusalem deserves a better biography precisely because despite his severe handicap he successfully held his kingdom together in a very difficult period, and despite his severe physical handicap he repeatedly defeated Saladin on the battlefield. He also pursued a highly sophisticated foreign policy, which showed profound understanding of the geopolitical position of his kingdom. I would like to read a book that explores the character and psyche of such a man; Hamilton's history unfortunately does not.

Baldwin IV plays a major role in the first two volumes of my three part biography of Balian d'Ibelin:

Book I: Knight of Jerusalem


A landless knight,
                     a leper king,
                                 and the struggle for Jerusalem.
'


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Balian d'Ibelin: Knight of Jerusalem

The Kingdom of Heaven, a 20^th Century Fox film directed by Ridley Scott and staring Orlando Bloom, was based — very loosely — on the story of Balian d’Ibelin, a historical figure.  Although Scott’s film was a brilliant piece of cinematography, the story of the real Balian d’Ibelin was not only different but arguably more fascinating than that of the Hollywood hero.

Balian d’Ibelin was the younger son of Barisan d’Ibelin, an adventurer from Western Europe, who first emerged in history when he was made Constable of Jaffa and then later granted a fief in the Kingdom of Jerusalem in the mid-1140s.  Barisan than did what every self-respecting adventurer did: he married an heiress, the heiress of Ramla and Mirabel. On his death, his eldest son Hugh, evidently by an earlier marriage, inherited the paternal title of Ibelin, while Barisan’s eldest son by his second and richer wife inherited Ramla and Mirabel. The youngest son, Balian, was left empty-handed — a phenomenon unknown in earlier ages but increasingly a problem by the 12^th century.

Despite this handicap, Balian rose to such prominence in the Kingdom of Jerusalem that Arab sources describe him as “like a king.” Unusually, and in sharp contrast to his elder brother, he was not merely an outstanding fighting man and knight, effective on the battlefield in offense and defense, but he was a diplomat and peacemaker. Balian played a decisive mediating role between factions within the Kingdom of Jerusalem and between the Kingdom and its external enemies, including negotiations with Saladin himself on two known occasions.

Almost equally astonishing for a younger son, he made a brilliant marriage that catapulted him into the royal family, and, indeed, his descendants would repeatedly intermarry into the royal houses of both Jerusalem and Cyprus. Furthermore, this marriage was as close to a love-match as one could come among the nobility in the 12^th century.

Such a man, it seemed to me, deserved a biography — a biography based on all the known facts, not just those that fit into Ridley Scott’s film concept. But while there are many intriguing known facts about Balian, there are many more things we do not know, making a traditional biography impossible. A biographical novel, on the other hand, is a media that can turn a name in the history books into a person so vivid, complex and yet comprehensible that history itself becomes more understandable.

That is my objective with a novel in three parts: to tell Balian’s story and to describe the fateful historical events surrounding the collapse of the Christian Kingdom of Jerusalem in the last quarter of the 12^th century. The historical record is the skeleton of this biographical novel, but the flesh and blood, faces, emotions, dreams and fears are extrapolated from those known facts.  I hope I have created a tale that my readers will find as fascinating, exiting and engaging as I do.

A Biographical Novel of Balian d'Ibelin, Book I:

A landless knight,
                a leper king,
                        and the struggle for Jerusalem.


Buy now in Paperback or Kindle format!

Read more about Balian and the Crusader States at: Balian d'Ibelin and the Kingdom of Jerusalem

Outremer by Richard Allibone - a Review

The opening chapter of this book was so engaging and insightful that it perhaps raised my expectations excessively.  The opening scene describes the capture of the True Cross during the Battle of Hattin and captures vividly both the carnage and the emotions of the Christian participants. Unfortunately, Allibone singularly fails to live-up to the promise of this first tantalizing chapter.

The True Cross being carried into battle at Hattin as depicted in the film "The Kingdom of Heaven."

Indeed, from this first action packed scene, Alibone backs away from his subject and begins to write in a laborious style introducing layers of narrators who spend the first quarter of the book retelling the Battle of Hattin from different perspectives. Even after leaving the regurgitated topic of Hattin, Allibone maintains for the most part (but not consistently) the first person narrative so that the reader is told about events rather than shown them.  Allibone is at pains to describe his narrator as sober and objective, so rather than a lively, first-hand personal account of events, the reader is treated to a scholarly description that sometimes degenerates in to pages and pages of tedious debate.

The book is further marred by abrupt and inexplicable switches in tense — sometimes in the middle of a scene. Bizarrely, for the only scene that describes the principal narrator’s love and marriage — the only really personal scene in the whole book — the author switches from the first to third person narrative.  It all makes for an inconsistent mix in which the story-telling detracts from the story.

Equally irritating is that, despite the very meticulous research, the use of Arab and contemporary terms and lengthy direct quotes from contemporary sources, the book is still filled with significant inaccuracies.  The worst of which is the premise, on which the entire book is based, that peaceful co-existence between the crusader states and their Muslim neighbors was possible.  While it is true that a degree of co-existence had prevailed in the first decades of Christian presence in the Holy Land because the various Islamic states were at war with each other, Nur ad-Din and after him Salah-ad-Din both declared jihad against the Christian states. It was Saladin’s stated intention to utterly destroy the Christian presence. As the Israelis know, you can’t peacefully co-exist with states that deny your right to exist. Saladin was undoubtedly a rational and honorable man. He was not a fanatic. He was capable of generosity, even toward his enemies, and he was willing to make tactical truces with the Christian leaders when it suited his purposes — mostly when his own armies were exhausted and disintegrating or when drought threatened his power base. But at no time did he waver from his goal of destroying the Christian Kingdom of Jerusalem. Thus, peace was not a long-term option.

Likewise, although even his own Arab source for Richard I’s massacre of hostages at Acre only speaks of “fighting men,” Allibone makes a point of having women and children slaughtered — something for which there is absolutely no historical evidence. Likewise, he repeats the myth that the Crusaders killed all inhabitants of Jerusalem in 1099 and makes no mention of the many times when the crusaders also let Saracen garrisons walk away free such as at Ascalon in 1153. 

It is equally baffling why, with so much apparent attention to accuracy, he gives William Marshal a prominent role in Richard I’s crusading army, when it is well known that Marshal remained in England as one of Richard’s trusted justicars.  Or why pretend that the squire of the fictional narrator is a real historical figure and then have him conform in not a single known fact about Ernoul? (In this novel Ernoul is the orphan of low-born crusaders from Gascony of crude of speech, who ends his life in back in France; the real Ernoul was probably the son of a prominent family from Outremer and most certainly served Balian d’Ibelin; he was highly educated — so much so that he wrote a chronicle that is one of the two contemporary Christian sources for the period. He probably ended his life as a leading noble in the Latin Kingdom of Cyprus.)

In short, while the book is on the whole accurate, it deviates significantly on important points, thereby marring its value as a source.  It is furthermore written in a cumbersome and inconsistent style.  The result is that the book both fails to educate and fails to bring to life the exciting events or colorful characters of this fascinating episode of history.

Review of "St. Louis' Knight"

By Katelyn Hensel for Readers’ Favorite

St. Louis' Knight, Book one of the Templar Tales by Helena P. Schrader, is the best book about the thirteenth century crusades that you will ever hope to get your hands on. Lady Eleanor does not respond to the news that France has been overtaken like a normal noblewoman should. She's curious about it, and wants to know more from the herald. The Saracens have beaten back much of the western world and are keeping the French monarch and his brothers hostage. Although the rest of the country mourns, Eleanor rejoices for all the wrongs that she feels the king and the other French nobles have done to her and her family. In order to escape the Cypriot ladies, she embarks on a "pilgrimage" to pray for the king's release, but not everything is as it seems. On her journey, Eleanor learns more about herself than she ever thought possible. 

Now, admittedly, I have very little experience in dealing with books about the crusades. Knowing that Robin of Locksley (yes...Robin Hood) was away on a crusade when his father's lands were taken, causing him to rebel, is about the extent of my knowledge. Helena P. Schrader has helped to open up my eyes somewhat on the matter. I really enjoyed the action and adventure that she portrayed. I know that it was a very violent time and Schrader didn't pull any punches. The story was engaging, and definitely seemed very accurate to the times. It's clear that Helena did her research, as I was particularly taken by some of the intricate detailing she applied to the story and the characters. I enjoyed Eleanor's memories of how her family fell apart. It was thrilling, sad, but gave you a real feel for why she acted the way she did. A very good book and one that many historical fans will go crazy for.

 A crusader in search of faith,

        A lame lady in search of revenge,

                   and a king who would be saint.

To read more: click here!

To buy on amazon.com click here!

King Henry's Treasure and the Kingdom of Jerusalem

Henry II's Effigy on his Tomb at Frontevralt.

Henry II of England is one of England’s most colorful, fascinating and controversial kings.  He is usually remembered for forging the Angevin Empire, for his tempestuous relationship with his strong-willed and powerful queen, Eleanor of Aquitaine, for the murder of Thomas Becket, and – among more serious scholars – for laying the foundations of English Common Law.

He is not remembered as a crusader. This is because, although he took crusader vows, he never actually went to the Holy Land. Indeed, most historians credit Henry II with disdaining crusading in preference to building an empire at home. Certainly, his refusal to accept the keys of the Holy Sepulchre from the Patriarch of Jerusalem in 1185, reflected a preference for holding on to what he had over seeking glory and salvation “beyond the sea” in “Outremer.”

Yet a focus on Henry’s legacy in the West obscures the fact that his ties to the Holy Land were much closer than is commonly remembered. First of all, his grandfather, Fulk d’Anjou, had turned over his inheritance to his son Geoffrey in order to go to the Holy Land and marry the heiress to the Kingdom of Jerusalem, Melisende. Geoffrey d’Anjou was thus the half-brother of Kings Baldwin III (reigned 1143 – 1162) and Amalaric I (1162-1174) of Jerusalem. This made Henry II first cousin to the ill-fated Baldwin IV of Jerusalem. 

The Arms of the Kingdom of Jerusalem

Baldwin IV suffered from leprosy and could not sire an heir. As his condition worsened and the armies of Saladin drew stronger, he looked desperately for a successor capable of defending his inheritance. He did not see this either in his five year old nephew, or in the husbands of his sisters. It is before this incipient succession crisis, with Saladin beating the drums of jihad at his doorstep, that the mission of the Patriarch of Jerusalem and the Grand Masters of the Knights Templar and Knights Hospitaller of 1185 must be seen. Baldwin IV sent these emissaries to offer the keys to the Holy Sepulchre and the Tower of David first to Philip II of France and then to Henry II of England. By all accounts, Baldwin’s real hopes lay with Henry II – a powerful monarch, who had proved his abilities on the battlefield again and again. The Patriarch’s plea was for Henry II – or one of his sons – to come to Jerusalem and, implicitly, take the crown itself. Baldwin IV, many historians believe, wanted Henry II to end the succession crisis and restore the House of Anjou in the East.

The Tower of David in Jerusalem, Seat of the Kings of Jerusalem

Henry II, as I noted above, declined to follow in his grandfather’s footsteps and surrender his hereditary lands for the Kingdom of Jerusalem. But he was far from indifferent to the fate of his cousin or the Holy Land. As early as 1172, when Henry II had become reconciled with the Church for his role in the murder of Thomas Becket, he had taken the cross and started accumulating “large sums” of money in Jerusalem. This money, historian Malcolm Barber writes in The Crusader States, (Yale University Press, New Haven, 2012) was “intended for use when he eventually travelled to the East.” In 1182, Henry II made a will which left an additional 5,000 marks silver to both the Knights Templar and the Knights Hospitaller for the defense of the Holy Land, and another 5,000 marks was bequeathed for the general “defense of the Holy Land.” That is a total of 15,000 marks silver, an enormous sum, which he intended for the defense of the Holy Land.

Manuscript Illustration of a 12^th Century King

Since he did not die in 1182, this money never reached the crusader kingdom, but three years later, although Henry felt he dare not leave his kingdom in 1185 (at a time when the French and his sons were trying to tear it apart), he did agree to a special tax (often referred to as the “Saladin Tax”) the proceeds of which were also to go to the Kingdom of Jerusalem.

Finally, when the news reached him in 1187 of the fall of Jerusalem and the desperate straits of the Kingdom, Henry II again took a crusader vow. While many historians (and even more novelists) disparage this as a ploy, it is just as possible that he was sincere – so long as those who coveted his kingdom and threatened his crown, Philip II of France and his son Richard – went on crusade with him! We will never know how sincere his intentions were because he died before the Third Crusade got underway.

Meanwhile, however, his treasure had already played a crucial role in the history of Jerusalem. There are no figures for just how large King Henry’s treasure was, but it was undoubtedly more than the 15,000 silver marks mentioned in his will of 1182 because there had been money deposited prior to this, and the “Saladin Tax” that came afterwards. Significantly, the money had been entrusted to the militant orders for safe keeping. This means that the money could be deposited in London, and paid out in Jerusalem through the networks of the Templars and Hospitallers. Furthermore, based on the testament of 1182, it would appear that Henry carefully distributed the funds between the two militant orders, rather than favoring one over the other. This, unintentionally, resulted in his treasure having two very different uses.

In 1187, as Saladin prepared to launch an all-out offensive against the Christian kingdom of Jerusalem, King Guy had little choice but to call-up a levee en masse to put the largest force possible in the way of the invaders. Against a force of 45,000 including some 12,000 cavalry, King Guy could muster only about 1,000 knights, 4,000 light horse and some 15,000 infantry. In light of this, the Grand Master of the Templars, Gerard de Ridefort, handed over King Henry’s treasure to finance more fighting men. It is unclear from the sources whether these were mercenaries, light troops, or, as some say, the outfitting of 200 additional knights. In any case, Henry II’s money helped contribute to the army that marched out to meet Saladin – and was destroyed on the Horns of Hattin on July 4, 1187.

The Grand Master of the Hospitallers, however, did not release King Henry’s treasure in advance of the Battle of Hattin. The money Henry II had deposited with the Hospitallers for the Holy Land was still in Jerusalem when the city surrendered to Saladin in October 1187. The terms of the surrender allowed the residents 40 days to raise a ransom of 10 dinars per man, 5 dinars per woman and 2 dinars per child. Those who failed to pay the ransom, became slaves by right of conquest at the end of the 40 days.

At the time these terms were negotiated, the Christian defender of Jerusalem, Balian d’Ibelin, knew that there were some 40,000 (some sources say 100,000) Latin Christian refugees in the city.  He knew that many of these were destitute, having lost all they owned to Saladin already. They were in no position to pay their ransom. Ibelin therefore negotiated the release of 18,000 poor for a lump sum of 30,000 dinars. 

Sources differ, however, on where this money was to come from. Some suggest that it came from King Henry’s treasure, but others suggest the initial sum was paid from the treasury of the Kingdom of Jerusalem, but that it soon became evident that there were many more poor in the city than Ibelin had estimated – or had the resources to ransom. (He’d lost all his lands to Saladin already too.) It was at this juncture, they say, that the Hospitallers handed over King Henry’s treasure to ransom as many of the poor as they could. In the end, even Henry’s treasure was not enough and some 15,000 Christians were sold into slavery. Nevertheless, King Henry of England played an important role in ransoming thousands of Christians trapped in Jerusalem, minimizing the number sold into slavery. His son, of course, played an even greater role in rescuing the Kingdom from complete obliteration, but that is another story….

"The Greatest Knight" -- A Review

The Greatest Knight: The Unsung Story of the Queen’s Champion by Elizabeth Chadwick

William Marshal was undoubtedly one of the most intriguing – and engaging – characters of the Plantagenet era in English history.  The true story of a man who rose of landless knight to regent of England has long deserved a good historical novel – or more. The story cried out for a novel so loudly, in fact, that I was often tempted to attempt it myself, and felt a little sad that Ms. Chadwick beat me to it.

That said, Ms. Chadwick has done an excellent job.  Her narrative sticks very close to the known historical facts about Marshal and relies heavily on the panegyric poem commissioned by his eldest son after his death as a memorial.  The history is meticulously accurate – as one expects from Chadwick.  Furthermore, because Chadwick has written a number of books set in this period of history, she understands and effectively describes customs, clothes, food and lifestyle as well as the historical events.

Chadwick’s Marshal, like the historical figure he portrays, is likable from the start, but given the material she was working with this is hardly remarkable.  More impressive was her handling of Henry the Young King and Henry II, both of whom are very vivid characters, who despite their faults win our sympathy. The description of Henry the Young King’s death is one of the best in the novel.  Likewise, Chadwick’s handling of the Young King’s wife and her relationship with Marshal is sensitive and believable.

If the book has a weakness, it was in the handling of what Chadwick herself calls a “spiritual crisis” following the Young King’s death. Marshal undertook a pilgrimage to the Holy Land in place of his dead lord, and spent two years there returning, by many counts, a changed man. Apparently because there is no historical record of what Marshal did in the Holy Land, Chadwick more-or-less skips over this episode in his life and does not explore it psychologically before or after, preferring to remain silent as Marshal’s 13^th century biographer did.

 Altogether the book is well worth reading, and I look forward to reading Chadwick’s continuation of Marshal’s life (The Greatest Knight ends in the middle of Marshal’s life) in The Scarlet Lion.

William Marshal in the Holy Land

William Marshal has gone down in English history as one of the most famous non-royal heroes of the Middle Ages. He was famed even in his lifetime as one of the greatest knights of a knightly age and a “flower of chivalry.”

Marshal loved and excelled at tournaments, depicted here in a 13^th century German manuscript.

His story is better than fiction. If his biography were not so well documented, it would be easy to dismiss the stories about him as pure invention. But William Marshal really existed, and he really rose from being a landless knight to regent of England by his merits. Even his wife, through whom he became a magnate of the realm, was won by his prowess and loyalty, for he was granted the rich heiress by the dying Henry II as a reward for his decades of service to the Plantagenets, and the grant was confirmed by Richard I to secure Marshal’s loyalty in the future. But in addition to being a paragon of chivalry, Marshal was typical of his generation in that he was also a faithful son of the Holy Catholic Church. On his deathbed he renounced the world and took vows as a monk, a Templar monk, and was buried in the Temple in London.

Tomb of a Knight in the Temple of London, sometimes identified as William Marshal

He also went on pilgrimage to Jerusalem.

Because Marshal was such a famous knight and powerful figure at the time of his death, we are lucky to have a long eulogy in the form of a poem or song that was commissioned by his eldest son and intended to record his life for posterity.  The poem is nineteen thousand nine hundred and fourteen verses long, and it is a remarkable document in itself, both lively and evocative.  Perhaps even more astonishing, the poem identifies sources and distinguishes between hear-say and verifiable fact, points out when sources are contradictory, and recounts many events at first hand, stating explicitly “this I have seen” in many places. The latter suggests that the author was an intimate of William Marshal, or at least a trusted member of his household. This document, otherwise so rich in detail, however, tells us almost nothing about Marshal’s stay in the Holy Land.

What we do know is that William Marshal was bequeathed the crusader cross – the vow to go to Jerusalem and pray in the Church of the Holy Sepulchre – by his liege Henry the Young King. Henry had taken crusader vows sometime in 1182 or 1183 – which did not stop him from sacking churches and monasteries to pay his mercenaries. William Marshal appears to have been a witness – if not a participant – in the sack of Rocamadour, at which the Young King stole the sword of Roland and much other treasure.  Returning from this disgraceful act, the Young King fell abruptly ill. In a high fever and fearing for his soul at last, he sent messengers to his father begging for forgiveness, and turned over his mantle with the crusader cross over to William Marshal.  He begged Marshal to fulfil his vow in his stead, then lay on a bed of ashes with a noose around his neck and died. It was June 11, 1183.

Medieval depiction of a Crusader

According to Marshal’s biographer, William spent “two years” in Syria, serving the King of Jerusalem, doing great deeds of arms and winning the respect of the Knights Templar and Knights Hospitaller. However, he was back in Europe by 1187, months before the devastating Battle of Hattin, and he brought with him two white, silk shrouds for his own burial.  He also returned having vowed to join the Knights Templar before his own death.

Those are the only known facts we have about William Marshal in the Holy Land, but even these facts are intriguing. Marshall most probably reached the Holy Land, traveling by either land or sea, in the spring of 1184. If he spent two years there he departed at the latest in the autumn of 1186.

The Crusader Kingdoms were defended by a network of castles such as this: Krak de Chevalliers

Those two years were years of dramatic change in the Kingdom of Jerusalem. On the one hand, the Muslims, which had long been bitterly divided between the Sunnis loyal to the Caliph of Baghdad and the Shiites of the Fatimid Caliphate, had been united under the strong and charismatic leadership of the Kurdish leader Salah ad-Din.  Saladin, as he is known in western writings, had called for jihad, and the Kingdom of Jerusalem was more threatened than it had been since the early years of its existence. At the same time, the Kingdom was weakened from within because the king, Baldwin IV, was suffering from leprosy and slowly dying. His heir was a young boy, the son of his sister Sibylla, by her first husband.

Not long after William Marshal arrived in Jerusalem a delegation headed by the Patriarch of Jerusalem and the Grand Masters of the Templars and Hospitallers was dispatched by King Baldwin to the West. The delegation carried with it the keys to the Church of the Holy Sepulcher and the keys to the Tower of Dave: effectively the symbolic keys to the kingdom. The three men sought first the aid of Philip II of France and then Henry II of England, begging the later to follow in the footsteps of his grandfather, turn his Western Kingdom over to his adult and capable heir, and take up the cause of Christendom by defending the Holy Land. If he would not do that, the delegation pleaded, then he should send one of his sons in his stead.  One has to wonder if this was pure coincidence of timing, or if William Marshal, who knew the Plantagenets so well had not recommended – or at least encouraged – the appeal.

Meanwhile, Baldwin IV, in anticipation of his death, made his vassals vow an oath with regard to the succession.  If his nephew did not live to manhood and sire heirs of his own, they were to send to the Kings of France and England and to the Pope, who were then to jointly name a successor. Baldwin IV expressly excluded his sister Sybilla and her second husband from the succession.  

In the summer 1185, in the midst of Marshal’s stay in the Holy Land, Baldwin IV died.  His nephew was crowned Baldwin V, and the High Court of Jerusalem chose Raymond of Tripoli, an able and experienced man, as his regent. Tripoli immediately secured a new truce with Salah ad-Din.

Baldwin V, however, was sickly, and in August 1185, with Marshal still in the Holy Land, he died. The regent and the High Court of Jerusalem met in Tiberius to deal with the interregnum, but the dead king’s mother and her husband staged a coup. Sibylla had herself crowned Queen in the Church of the Holy Sepulchre and placed the second crown on her husband’s head as her consort. Her second husband was a certain Guy de Lusignan, the younger son of a Poitivin baron and possibly an accomplice in the murder of Patrick, Earl of Salisbury, William Marshal’s uncle.

The murder of Patrick of Salisbury had been a highly significant episode in William Marshal’s young life. As a landless knight in his uncle’s entourage, he had been escorting Queen Eleanor through her own territories, when they were attacked by the Lusignan brothers, then in rebellion against her. Accounts vary on which of the Lusignans was present (there were four brothers: Hugh, Geoffrey, Aimery and Guy), but there is no disagreement on how the Earl of Salisbury was killed.  Namely, he was pierced from behind by a lance when both unarmored and not defending himself.  This was clearly an “unchivalrous” blow, a despicable act, that outraged the young William Marshal.  William himself severely wounded in the encounter, taken captive, and ill-treated by the Lusignans.

Given this history, it is hard to imagine that William Marshal was partial to Guy de Lusignan, whether he had been personally responsible for the Earl of Salisbury’s murder or not.  (Indeed, it may have been his opposition to Guy de Lusignan that inspired him to suggest the above mission to Henry II – assuming he had anything to do with it.) Furthermore, Sibylla and Guy’s coup preempted the rights of Henry II, Marshal’s liege, who should have been involved in naming the next King of Jerusalem.  Marshal must have been appalled by their behavior, and it would probably have reinforced his dislike for the Lusignans. Since Marshal appears to have left the Holy Land not long after Lusignan’s usurpation of the throne, it is probably fair to postulate that it was Lusignan’s rise to power that induced Marshal to quit

The Holy Land.

This hypothesis is supported by the fact that William appears to have spent his years in the Holy Land as one of the many secular knights who temporarily served with the Templars.  These knights did not take the final vows of poverty and chastity, but for the period of the voluntary service, submitted themselves to the discipline and Rule of the Knights Templar.  Indeed, in William’s case we know that he vowed to join the Temple – as he eventually did. The timing, however, is significant. The Grand Master of the Templars, who had been sent to plead with Henry II to come to the Holy Land had died during his mission and been replaced by a man who supported Guy de Lusignan.  So Marshal’s decision not to take his final vows and stay with the Templars in their hour of need, may have had to do with his unwillingness to serve Guy de Lusignan, leaving it to his deathbed to finally join the Templars.

An illustration from Matthew Paris’ “Greater Chronicle” depicting Knights Templar.

We will never know, but Marshal’s very silence to his household and family about this episode in his life suggests that he left the Holy Land with a bitter taste in his mouth – or opinions he felt he should best keep to himself.

Biographies of William Marshal available today include:

·         William Marshal, Knight-Errant, Baron and Regent of England, by Sidney Painter, 1933.

·         William Marshal, Flower of Chivalry, George Duby, 1985.

·         William Marshal: Knighthood, War and Chivalry, by David Crouch, 2002.

·         William Marshal Earl of Pembroke, by Catherine Armstrong, 2007

Recommended works of historical fiction featuring William Marshal:

·   Christian Balling’s Champion is delightful, but it only covers a tiny slice of Marshal’s life. 

·   Elizabeth Chadwick’s The Greatest Knight and The Scarlet Lion are well-researched and well-written tributes to William Marshal.