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.The biography is based on the testimonies of thosewho knew the Marshal, but adapted according to the conventions of romance.It was sufficiently popular among the English nobility for Guy de Beauchamp,earl of Warwick, to own a copy in the early fourteenth century.23 Likewise, in1236, John of Ibelin, the Old Lord of Beirut, joined the Order of the Temple inhis old age for the salvation of his soul.24In La Chanson des rois baudouin (a continuation of La Chanson deJérusalem written in the mid-thirteenth century and regarded as the SecondState of the First Crusade Cycle), noble women retire into a Military Order,but in this case the Order of the Hospital.In reality and in literature noblewomen often did retire into a religious order, and obviously to enter a MilitaryOrder would be particularly appropriate for a leading character in the CrusadeCycle.However, the rule of the Order of the Temple did not allow women toenter that Order, whereas the Order of the Hospital had houses of women; andperhaps the writer regarded the Order of the Hospital as more appropriate fora noblewoman in that social convention demanded that respectable womenshould not have to become involved in fighting except in case of emergency.Alternatively, perhaps the patron of this continuation was a patron of theHospital.In this story, Beatrice daughter of King Baldwin is left as a hostagefor her father after his capture by the Muslims.While she is held prisoner she isviolated by one of the Muslims.She declares that as she now cannot marry anoble man she will enter the Hospital at Acre, an Order to which her father hasalready donated a castle.King Baldwin gives the Order another castle, Sidon,as her dowry.Later her sister Ida, now twice widowed, enters the Hospital tojoin her sister.Her two husbands, Amaury and Baldwin de Sebourc, are bothburied there.By the time this work was written Acre was the actual location ofthe Order s headquarters, as Jerusalem had been lost to the Muslims, althoughin the Chanson Jerusalem is still held by the Christians.In this respect, thiswork reflects the actual contemporary situation despite literary convention.2523L Histoire de Guillaume le Maréchal, comte de Striguil et de Pembroke, ed.Paul Meyer, 3vols, SHF (Paris, 1891 1901), lines 18351 78, 18233 42; M.Blaess, L abbaye de Bordesley etles livres de Guy de Beauchamp, Romania, 78 (1957), 514.Another Anglo-Norman noble whoretired into the Order of the Temple, before 1160, was the powerful Marcher lord Gilbert de Lacy.He apparently joined the Order in middle age to seek honour and glory, although he had had asuccessful career in the West, and had succeeded in recovering his patrimony in the Marches.Wightman suggests he was bored with life as a provincial landlord: see W.E.Wightman, The LacyFamily in England and Normandy, 1066 1194 (Oxford, 1966), pp.188 9, 213.24Filippo da Novara, Guerra di Federico II in Oriente, section 116 (212), p.210.25OFCC, VII: The Jérusalem Continuations, part 2: La Prise d Acre, La Mort Godefroi, andLa Chanson des Rois Baudouin, ed.Peter R.Grillo (Tuscaloosa and London, 1987), pp.xxxi xxxv on the date, and lines 4683 5, 5103 42, 5198, 5865 9, 5872 5.Only one manuscriptColor profile: Generic CMYK printer profileComposite Default screenMONASTIC ROLES 45The First Crusade Cycle also depicted knights retiring into a MilitaryOrder, but in this case they entered the Order of the Temple.At the end of somemanuscripts of the Chanson de Jérusalem, it is announced that Harpin deBourges is to retire into the newly-formed Order of the Temple pour servir :no other motive is given.26 In the third part of Les Chétifs, the ChristianBaldwin and Muslim Corbaran undertake to serve at the Temple for a year as athankoffering if they are preserved from their present peril: the implication isthat these are two of the first knights of the Temple.27 However, in the London-Turin continuation of the Chanson de Jérusalem, composed at the very end ofthe thirteenth century or the beginning of the fourteenth (known as the ThirdState of the First Crusade Cycle), Harpin de Bourges enters the Order of theTemple not simply in retirement but following the death of his wife.Count Harpin was very upset and troubled and was so distressed at the death ofhis wife, and he hated the world so much, that he said to himself that he wouldnever have another wife all the days of his life.Harpin the redoubtable gavehimself to the Temple; but this was not the end of his boldness.As long as helived he brought grief on the Saracens and Slavs.28Taking this example alongside the entry of Queen Ida into the Hospital of Acrein the earlier Chanson des Rois Baudouin , it is clear that by the end of thethirteenth century entrance into a Military Order as a result of personal losshad become a common literary theme.Again, it was a theme which reflectedcontemporary practice.In the 1130s a knight named Guy Cornelly joined thesurvives recording this episode.On women in Military Orders see A.Forey, Women and theMilitary Orders ; Tommasi, Uomini e donne negli ordini militari di Terrasanta.26OFCC, VII: The Jérusalem Continuations, part 1: La Chrétienté Corbaran, ed.Peter R.Grillo (Alabama, 1984), pp.xvi xvii, and note 14.Harpin s entry to the Order of the Temple ismentioned in MSS Bib.nat.786, Bib.nat.795, Bib.nat.1621, Bib.nat.12569, Arsenal 3139[MSS B, C, D, E, G in this series] and Bib.nat.781 [MS P].It is not mentioned in Bib.nat.12558,which was used as the base manuscript for the edition of the Chanson de Jérusalem whichforms vol.VI of The Old French Crusade Cycle.Nor is Harpin s forthcoming retirement, northe forthcoming foundation of the Hospital and Temple, mentioned in manuscripts of Londonand Turin [here MSS I and T] in which Harpin does actually enter the Order of the Temple: seebelow.27OFCC, V: Les Chétifs, ed.Geoffrey M.Myers (Alabama, 1981), lines 2147 8, 3058; thisis thought to have been written around 1180: S.Duparc Quioc, La Chanson d Antioche: Étudecritique (Paris, 1978) pp.132 9; cf.G.M.Myers, Les Chétifs Étude sur le développement dela chanson , Romania, 105 (1984), 65 75, where it is shown that the third part was a laterinterpolation written to extol the knights of Beauvais.Ten manuscripts survive.28OFCC, VIII: TheLondon-Turin Version, lines 13375 7 for Harpin s marriage to the queen ofNubia; lines 13438 41 for her death from illness; lines 13442 8 for Harpin s entry into the Orderof the Temple.For the Military Orders assisting lovers, see also Nicholson, Knights and Lovers.Although the later version of this story, written soon after 1350 and forming part of the so-called Second Crusade Cycle , Le Chevalier au Cygne et Godefroid de Bouillon, ed.Frederic A.F.T.Baron de Reiffenberg and A.Borgnet, 3 vols (Paris, 1846 54) is based on a version of the firstCrusade Cycle very like the London-Turin continuation, in this later poem Harpin does not enterthe Order of the Temple, although here the Templars were already in existence before the FirstCrusade: 2, lines 5423 5.Color profile: Generic CMYK printer profileComposite Default screen46 CHAPTER TWOOrder of the Temple to exercise knighthood in the service of Christ after hiswife had contracted leprosy and had been segregated from normal society.29Previously, in 1125, Count Hugh of Champagne had joined the Order of theTemple, apparently to escape an unhappy marriage: he believed that his wifeElizabeth had been unfaithful to him.30This theme first appeared in fiction in the work of the poet Gontier deSoignies, writing in the early thirteenth century
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