their antitype in similar organisations of the Moslems, orders that had
exactly the same tendencies and regulations. Such an order established
for the spread of Islam and the protection of its followers was that of
the Raabites or boundary-guards in the Pyrenean peninsula. These knights
made a vow to carry, throughout their lives, arms in defence of the
faith; they led an austere existence, were not allowed to fly in battle,
but were compelled either to conquer or fall. Like the Templars or the
Hospital Knights their whole endeavour was to gain universal dominion
for their religion. The relation existing between the Moslems and
the Christians before the Crusades was much closer than is generally
imagined. Moslem soldiers often fought in the ranks of the Christian
armies; and it was by no means rare to see a Christian ruler call
upon Moslem warriors to assist him against his adversary. Pope Gregory
rescued Rome from the hands of his imperial opponent, Henry of Germany,
only with the aid of the Saracen soldiers.

When, therefore, the influence of Muhammedanism began to assert itself
throughout the south of Europe, it was natural that in a crude and
stirring age, when strife was the dominant passion of the people, the
idea of a holy war in the cause of faith was one in which Christian
Europe was ready to take an example from the followers of Islam. The
political, economical, and social state of affairs, the misery and
suffering of the people, and even the hierarchy and the ascetic spirit
of the time certainly made the minds of the people accessible to the
idea of war; the spirit of unrest was pervasive and the time was ripe,
but the influence of Islam was a prominent factor in giving to it an
entirely religious aspect.

But even in the means employed to incite the Christian warriors and
the manner in which the Crusades were carried on, there is a great