Tariq Ali - The Book of Saladin

Salah al-Din’s immediate response was to grab Qara Kush and myself by the arms, and to run down the mud-strewn path to the place where the horses were tethered. He was truly excited, behaving like a man possessed by demons. He mounted his horse and began to race back to the palace with his guards, who were barely able to keep up with him.

To my immense delight, the Emir Qara Kush was not an expert horseman, and he permitted me to accompany him and his entourage as we rode back. I had never spoken to him before, and his enormous knowledge of Cairo and the wealth contained in its libraries was impressive. He told me that the task I was performing would be of great benefit to historians, and I was pleased that he, unlike al-Fadil, took my work seriously.

The Sultan was waiting for us when we arrived. He wanted both Qara Kush and myself to be present when he questioned the Frank. He clearly had no desire to delay the proceedings, but the sun was already setting. He ordered us to repair immediately to the palace hammam to cleanse ourselves, and then to return to the audience chamber. Since we were both aware that Salah al-Din disliked the grandiose nature of this chamber, we smiled. It was obvious that on this day he wished the Frankish knight to be impressed by the majesty of his court.

Refreshed by the bath, I made my way slowly back, through rooms where mamluks held torches to illuminate our way, to the audience chamber. Here sat Salah al-Din, dressed unusually in his robes of state with the Sultan’s turban on his head, glistening with rare stones. I bowed and was assigned a place, just below the Sultan’s throne. He was flanked on one side by Qara Kush and on the other by al-Fadil.

Seated in a semicircle on the floor were the most distinguished scholars of the city, including, to my delight, Ibn Maymun. At a signal from Qara Kush, a mamluk left the room. A few minutes later I heard a drumbeat indicating that the foreigner was on his way. We all fell silent. The Frank, preceded by a guard carrying a scimitar, entered and walked straight to the throne. He placed his sword at the feet of the Sultan and bowed low, not raising his head till permission had been granted. Qara Kush indicated that he should sit down.

“The Sultan is pleased to receive you, Bertrand of Toulouse.”

The lips enunciating these words were familiar enough, but the soft-spoken voice had disappeared. The Kadi spoke with a firmness and authority that surprised me. This, I thought to myself, is how he must speak when he is handing down justice and awarding punishments to the guilty.

“You are in the presence of Yusuf ibn Ayyub, Sultan of Misr and the Sword of the Faithful. We are pleased that you speak our language, albeit in a primitive fashion. We are all eager to hear why you are here.”

Bertrand of Toulouse was of medium height, with an olive-coloured skin that made him a few shades darker than our Sultan. He had dark hair and brown eyes, but an ugly scar across his left cheek had left his face badly disfigured, making it temporarily awkward to concentrate on his other features. The wound, probably the mark of a sword, could not have been more than a week old.

Bertrand was about to respond, when the Sultan spoke. His voice, I was pleased to hear, was normal.

“Like the others, we too are anxious to discover the reasons for your presence. But before you proceed, I want to know if, in my absence, you were made welcome. Have you broken bread?”

Bertrand nodded, with a slight bow.

“Then we offer you some salt.”

An attendant proffered a silver plate with salt. Bertrand took a pinch and placed it on his tongue.

“Now you may speak, Bertrand of Toulouse,” said the Sultan, simultaneously signalling that the Frank should be seated.

Bertrand spoke Arabic in a harsh, guttural voice, but the smiles soon disappeared as his impressive command of our language became clear to all present.

“I am grateful to Your Majesty for receiving me so soon after my arrival, and for taking me on trust. I am indeed Bertrand of Toulouse, a member of the Order of the Knights Templar, and for the past five years I have been with my Order in Jerusalem, which you call al-Kuds. We were under the command of our King Amalric, who is as well known to the Sultan as you are to him.

“What you are all wondering is why I have twice risked my life to escape from my kingdom and to enter yours. The first time was by fleeing from my Order under cover of darkness two nights ago. I was nearly captured, and the price of freedom is this wound on my face. The sword which marked me belonged to a knight who was close to the Grand Master himself. The second risk was to be killed by your men, who might not have been patient enough to either ask questions or to wait for my response. Speaking your language, even though I do so imperfectly and with much hesitation, helped me to survive the journey and to reach your court safely.

“Let me begin my story with a confession. In the eyes of my Church, I am a heretic. If heresy is another way of expressing the struggle for the real God, then I am a heretic and proud of the fact.

“I come from a small village near Toulouse, and it was there that I came under the influence of a preacher who denounced our Church and preached a new vision of God. He used to say that churches lacked congregations, that congregations lacked priests, that priests lacked reverence and virtue and, lastly, that Christians lacked Christ. He used to say that there were two Gods, a good God and an evil God, and that there was a permanent struggle between these two powers which were both eternal and equal.

“He used to say that the Holy Trinity of the Christians was a manifestation of evil; the Holy Ghost represented the spirit of evil, the Son was the son of perdition, and the Father was none other than Satan himself. He used to say that there were two Christs. The Christ in the celestial spheres was good, but the Christ on earth was evil. He used to say that Mary Magdalene was the earthly Christ’s concubine, and that John the Baptist was a forerunner of the Anti-Christ. The Devil was Christ’s younger brother and the cross was God’s enemy, a symbol of pain and torture. As such, it was an icon that should be destroyed rather than worshipped.

“Our entire village, some three hundred souls in all, joined this preacher and helped spread the word to neighbouring villages. To their amazement, they discovered that others had been there before them. We soon learnt that the Counts of Toulouse were sympathetic to these ideas, and this knowledge strengthened our village’s resolve. When I was fifteen years old, almost exactly fifteen years ago to this month, we tore down every cross we could find. We either set them on fire or used the wood to fashion tools that could be of use to the village. This single act made us worse than demons and vampires, for these creatures of the dark are supposedly frightened by the cross, whereas we heretics were brazen beyond belief.

“In our sect, there are three stages of becoming a True Believer. We start off as Listeners, imbibing the new Truth and learning the dual art of debate and dissembling in relation to our Christian opponents. The next stage is that of a Believer. Now we have to prove ourselves by winning new adherents to our cause. After we have won fifty new Listeners, we become known as the Perfecti and can participate in the election of a Council of Five, which makes all the important decisions.

“I am a Perfectus. I was asked by the Council to penetrate the Order of Knights Templar, to dissemble and to win them over to our cause. Constantinople had urged the Grand Master to burn the bitter and evil falsehoods of the heretics in the fire of truth, and our Council felt we should be represented inside this Order so as to warn our followers of impending doom.