Notwithstanding that, according to the lore that had directed de Payens and his companions in their search, a large number of the Jewish priestly caste—inheritors of the original Jerusalem Assembly, the communal church supervised during their lifetimes by Jesus and his brother James the Just—had foreseen the tragedy and escaped the destruction and the bloodbath that followed, first burying the bulk of what they could not carry with them, the written records of their community, beyond the reach of even the rapacious Romans.
Safely out of the doomed city, these people, sometimes called Essenes, had then made their way overland, traveling in large but loose-knit groups for mutual safety. South and west they walked, to the Nile Delta, Cairo and Alexandria, and then westward for years across the immensity of Africa, always keeping within sight of the great Central Sea on their right, until they reached the Narrows and managed to cross out of Africa and into Iberia. From Iberia, long before it became Spain, they made their way northward on foot again, crossing the Pyrenees eventually and arriving in Gaul, where they settled in the region now known as the Languedoc.
Highly aware of who they were and what they represented, they were determined to return one day to their homeland, to claim their inheritance and unearth the treasure they had buried there. Rome had decreed their deaths, and thus their safety and their very survival depended upon their ability to conceal their true identity from others. And so they worked at doing precisely that, blending and mixing seamlessly into the primitive and unstable society that was Roman Gaul, less than a hundred years after Julius Caesar’s conquest of the region. They were not to know that more than a millennium would pass before their return, but they planned carefully and methodically nonetheless.
Originally more than thirty families strong, from the start of their new lives in Gaul they called themselves the Friendly Families. They established a communal integrity that fitted easily within the tribal units of the Gallic world and would persist while centuries elapsed and each of the original families expanded to become a wide- branching clan. Their assimilation was so successful that within four generations only a select few of them—and absolutely no outsiders—knew that their families had ever been Jewish.
They adopted the new religion of Christianity with everyone else when it arose, but among themselves they formed a secret brotherhood they called the Order of Rebirth in Sion, the
As the years passed, without incident or alarum, and the longed-for return was still deferred, they decided upon recruitment to ensure the safety of their sacred knowledge. One male member, and only one, of each ensuing generation of each of the original families would be considered eligible for promotion to membership in their brotherhood, and his suitability would be judged by the membership at large, with the criteria for admission clearly defined. The male offspring of any woman who wed outside the Families were ineligible for membership, and since none but the Brotherhood of the Order knew anything about it, no one ever suffered by that.
Apart from the requirement of direct male descent from Friendly Families blood, honor and integrity, intelligence and righteousness, single-minded purpose, and the ability to maintain close-mouthed secrecy at all times and under all conditions were the
The system was set into place with great care and great planning, and from the outset it worked magnificently. Because of the need to ensure the very highest standards of behavior and performance in each candidate, the scrutinizing and evaluation process was slow, painstaking, and continuous. No one could be admitted before reaching the age of eighteen years, but entry was often awarded long after that age, since each son born into a generation had to be given his opportunity to be evaluated. No candidate ever understood anything about what was happening to him during the early stages leading to his initiation; he understood only that he was being prepared for something momentous, that it was secret, serious, and solemn, and that the people preparing him, his mentors and sponsors in the work, were the people in his life for whom he held the highest regard. Only after his initiation, when he was Raised to full membership of the Brotherhood of the Order, would his early training begin to make any sense to him, and only then would he realize that he, perhaps the only living member of the brotherhood in his entire family, was the only one who knew the brotherhood existed. That was often the most difficult element of initiation for a new member to understand: that he was cut off forever, in a very basic and fundamental sense, from the remainder of his family, knowing a truth about himself and about their origins that he was forbidden to share; forever unable to discuss with them, or even to acknowledge, an area of his life that would continue to grow greater and more important to him while they remained unaware of its existence and oblivious to its significance.
Andre St. Clair had been troubled by that only infrequently for several years now, but this evening it had come home to him to sting like a serpent’s venom, enhanced by the irony of his father’s ignorance of what they were really discussing. Sir Henry St. Clair, the noble Angevin, was intensely proud of his heritage and his family’s ancient and honorable lineage, and he meant every word of what he said when he claimed to have no prejudice against Jews, and his son had not the slightest doubt of that. But notwithstanding Sir Henry’s integrity and his genuine goodwill, Andre also knew that his father would be insulted and outraged were anyone to attempt to make him believe that Jewish blood ran in his veins and that his ancestors had been Judean priests. Furthermore, it would be inconceivable to him, utterly incomprehensible, that his own son should adhere to those beliefs and in accordance with them should dedicate his life to ensuring that the ancient teachings they involved would come to pass in today’s world. That reality would be forever alien to the old man, and Andre had no choice but to grit his teeth and come to terms with it, for there was nothing he could do to change a whit of it.
The disgusting business of the tooth pulling was real enough, but it was a relatively minor piece of knavery, and Andre had used it deliberately to shock his father into seeing how serious were his concerns. But the real villainy, Andre knew, lay in the less ostensibly brutal but far more widespread and lethal persecutions of the Jews throughout the length and breadth of England in the previous half year. It had begun on the day of Richard’s coronation, the third of September in the previous year, 1189, at his notably, some said scandalously, masculine coronation dinner. The Bachelors’ Feast, it had been called, and no woman of any rank, including the King’s mother, had been invited. Towards the end of the proceedings, when everyone was far gone in drink, a delegation of Jewish merchants had come to offer gifts and good wishes to the new monarch. But they had been stopped at the entrance to the King’s Hall, their gifts confiscated, and then they were stripped and beaten before being thrown out into the streets, where they were pursued by a mob who followed them right into the Jewish quarter of London and there set about burning the houses of the Jews who lived there.
No one made any attempt to stop the mob until the fire began to spread to the neighboring Christian district. On the day that followed, Richard publicly ignored the atrocity, other than ordering the death by hanging of several men who had been instrumental in the burning of Christian-owned properties. The Archbishop of Canterbury, who was present at the time, said no single word in defense of the hapless Jews, content merely to comment that if they chose not to be followers of Christ, then they must be prepared to be treated as followers of the Devil.
With such examples of mercy and forbearance for guidance from their King and their Archbishop, it surprised few observers that the citizenry of England’s great cities indulged in orgies of anti-Jewishness in the months that followed, their hunger for the blood of the “Christ killers” bolstering their hysterical determination to wrest back the Holy City from the godless Saracens. Andre had been on the way to visit the King’s Quartermasters of the city of York when the last great outrage occurred there in the days leading up to Easter, a mere month before his return to Anjou. It was all over by noon on the day he arrived at York, but everyone was still talking about it.
He learned that a vengeful mob had collected and then chased a crowd of nearly five hundred terrified Jews—men, women, and children—into the fortified Tower of York, which they then surrounded, screaming for the Jews to come out and face their “punishment.” In the expectation of certain torture and appalling slaughter, the Jewish elders decided to be merciful to themselves. All five hundred committed suicide.
Andre knew in his heart that similar atrocities had occurred in his own homeland from time to time, but the scope, the regularity, and the bloodthirstiness of the uprisings in England had soured him forever against that
