Jack Whyte - Standard of Honour

I have had the same difficulty, although admittedly to a lesser degree, in writing this book, because although the country, or more accurately the geographical territory known as France, existed by the twelfth century, it was a far cry from being the France we know today. The Capet family was the royal house of France, but its holdings were still relatively small, and the French king at the time of this story was Philip Augustus. Philip’s kingdom was centered upon Paris and extended westward, in a very narrow belt, to the English Channel, and it had only just begun to develop into the state it would become within the following hundred and fifty years. At the beginning of the twelfth century, it was still tiny, hemmed in by powerful duchies and counties like Burgundy, Anjou, Normandy, Poitou, Aquitaine, Flanders, Brittany, Gascony, and an area called the Vexin, which bordered France’s northern border and would soon be absorbed into the French kingdom. The people of all these territories spoke a common language that would become known as French, but only the people who lived in the actual kingdom of France called themselves Frenchmen. The others took great pride in being Angevins (from Anjou), Poitevins, Normans, Gascons, Bretons, and Burgundians. (Richard Plantagenet, the Duke of Aquitaine and Anjou, in many ways was wealthier and far more potent than the French king. Upon the death of his father, King Henry II, Richard would become King of England, the first of his name, the paladin known as Richard the Lionheart, and he would rule an empire built by his father and his mother, Eleanor of Aquitaine, that was far greater than the territories governed by King Philip.)

To all of us today, they are all Frenchmen, but that was not so in their day, and the task of making that clear to modern readers, demonstrating that those differences existed and were crucially important at times to the people concerned, is the main reason why I often have to ask myself the question I began with here: Where is France?

At the time of this story, in the days of Richard Plantagenet and the Third Crusade, the war against the Saracens under the Sultan Saladin, the Knights Templar had not yet achieved the pinnacles of wealth, power, and putative corruption that would so infuriate their contemporaries in later years, engendering envy, malice, and cupidity. But they had nonetheless made unbelievable advances since the time, a mere eighty years earlier, when their membership had numbered nine obscure, penniless knights, living and laboring in the tunnels beneath the Temple Mount in Jerusalem. Within the eight decades since their founding, they had become the standing army of Christianity in Outremer, and their reputation for honor, righteousness, and obedient, unquestioning loyalty to the Catholic Church was sterling and unblemished. From obscurity, the nascent Order had moved directly to celebrity and universal acceptance, and within the same short time, thanks mainly to the enthusiastic and unstinting support of St. Bernard of Clairvaux, the greatest churchman of his day, it had also gone from penury to the possession of incalculable wealth, both in specie and in real property.

From its beginnings, however, the Order had been a secret and secretive society, its rites and ceremonies shrouded in mystery and conducted in darkness, far from the eyes and ears of the uninitiated, and that secrecy, no matter how legitimate its roots might have been, quickly and perhaps inevitably gave rise to the elitism and arrogance that would eventually alienate the rest of the world and contribute greatly to the Order’s downfall.

I suspect that if, after reading this book, you were to go and ask the question of your friends and acquaintances, you might experience some difficulty finding someone who could give you, off the cuff, an accurate and adequate definition of honor. Those who do respond will probably offer synonyms, digging into their memories for other words that are seldom used in today’s world, like integrity, probity, morality, and self-sufficiency based upon an ethical and moral code. Some might even refine that further to include a conscience, but no one has ever really succeeded in defining honor absolutely, because it is a very personal phenomenon, resonating differently in everyone who is aware of it. We seldom speak of it today, in our post-modern, post-everything society. It is an anachronism, a quaint, mildly amusing concept from a bygone time, and those of us who do speak of it and think of it are regarded benevolently, and condescendingly, as eccentrics. But honor, in every age except, perhaps, our own, has been highly regarded and greatly respected, and it has always been one of those intangible attributes that everyone assumes they possess naturally and in abundance. The standards established for it have always been high, and often artificially so, and throughout history battle standards have been waved as symbols of the honor and prowess of their owners. But for men and women of goodwill, the standard of honor has always been individual, jealously guarded, intensely personal, and uncaring of what others may think, say, or do.

Jack Whyte

Kelowna, British Columbia, Canada

July 2007

ONE

“We should never have left La Safouri. In Christ’s name, a blind man could see that.”

“Is that so? Then why didn’t some blind man speak up and say so before we left? I’m sure de Ridefort would have listened and paid heed, especially to a blind man.”

“You can shove your sarcasm up your arse, de Belin, I mean what I say. What are we doing here?”

“We’re waiting to be told what to do. Waiting to die. That’s what soldiers do, is it not?”

Alexander Sinclair, knight of the Temple, listened to the quiet but intense argument behind him, but he took pains to appear oblivious to it, because even though a part of him agreed with what Sir Antoine de Lavisse was complaining about so bitterly, he could not afford to be seen to agree. That might be prejudicial to discipline. He pulled the scarf tighter around his face and stood up in his stirrups to scan the darkened encampment around them, hearing the muffled sounds of unseen movement everywhere and another, distant Arabic voice, part of the litany that had been going on all night, shouting “Allahu Akbar,” God is great. At his back, Lavisse was still muttering.

“Why would any sane man leave a strong, secure position, with stone walls and all the fresh water his army might ever need, to march into the desert in the height of summer? And against an enemy who lives in that desert, swarms like locusts, and is immune to heat? Tell me, please, de Belin. I need to know the answer to that question.”

“Don’t ask me, then.” De Belin’s voice was taut with disgust and frustration. “Go and ask de Ridefort, in God’s name. He’s the one who talked the idiot King into this and I’ve no doubt he’ll be glad to tell you why. And then he’ll likely bind you to your saddle, blindfold you and send you out alone, bare-arsed, as an amusement offering to the Saracens.”

Sinclair sucked his breath sharply. It was unjust to place the blame for their current predicament solely upon the shoulders of Gerard de Ridefort. The Grand Master of the Temple was too easy and too prominent a target. Besides, Guy de Lusignan, King of Jerusalem, needed to be goaded if he were ever to achieve anything. The man was a king in name only, crowned at the insistence of his doting wife, Sibylla, sister of the former king and now the legitimate Queen of Jerusalem. He was utterly feckless when it came to wielding power, congenitally weak and indecisive. The arguing men at Sinclair’s back, however, had no interest in being judicious. They were merely complaining for the sake of complaining.