British Flags. William Gordon Perrin
state. Shortly after this (in 1114) the Pisans proceeded to capture the Balearic Isles from the Saracens. A contemporary metrical account[49] of this struggle gives an indication of the flags then in use in the following words:
Tunc vexilla gerens Pisanae signifer urbis
Valandus cuneos in campum ducit apertum.
Hinc Ildebrandus sanctae vexilla Mariae
Consul habens dextra saevos incurrit in hostes,
Sedis Apostolicae vexillum detulit Atho.
Here we have evidence of at least three different flags in the Pisan host: the Standard-bearer of the city carries the communal flag, the nature of which is not indicated (in 1242 and 1350 it was a plain red flag); Hildebrand the Consul carries a flag[50] of the B. V. Mary; and Atho carries the papal flag[51], which had no doubt been presented by the Pope when sending his benediction to the expedition through the Archbishop of Pisa. These flags were fastened to spears (hastis vexilla micabant) which were used in the conflict without regard to the sanctity of the emblems borne on them:
Tunc Ildebrandus consul dirum Niceronta
Transfodiens ferro per pectus dirigit hastam
Vexillumque trahit madefactum sanguine Mauri.
This matter-of-fact method of utilising the flag of the B. V. Mary by thrusting its staff through the breast of an enemy and withdrawing it stained with his blood does not accord with modern notions of the sanctity of the flag.
The first important step in the rise of Genoa occurred in 958, when Berengarius and Adalbert guaranteed its communal rights. Some thirty years after this the Cathedral was founded, and as it was dedicated to St. Lawrence it is evident that at this early date St. George had not yet become the patron saint of the city.
The original manuscript of the Annales Genuenses, which narrate (not without partisan bias) the principal events affecting the state and its relations with Pisa and other rivals during the twelfth and thirteenth centuries, was at one time in the Archives of Genoa, but it is now in the Bibliothèque Nationale at Paris. Commenced by Caffaro in 1154 on the basis of a diary of events, which he had kept since early youth, and continued from time to time by later writers under the instructions of the municipal authorities, it presents a contemporary record from the year 1099 to 1293, and, what is even more important for our purpose, it contains in its margin a number of illustrations in which flags appear both ashore and afloat.
Evidently, at some date after 958 the Genoese transferred their spiritual allegiance from St. Lawrence to St. George in much the same way that the Venetians had transferred their allegiance from St. Theodore to St. Mark when the supposed relics of that saint were translated from Alexandria to Venice, or as the English, in the fourteenth century, replaced Edward the Confessor by St. George, but it is not until the year 1198 that we meet with a distinct reference by name to the flag of St. George as being that of the State. From that year onward it is frequently referred to in terms which leave no doubt that it had been the outward symbol of Genoese power from a much earlier period. Indeed, in an illustration, against the year 1113, of the castle of Porto Venere, then newly built by the Genoese, there flies above the castle a large three-tailed gonfanon bearing a cross that extends to the three sides and to the commencement of the tails. This is a pen-and-ink sketch, so that the colour of the cross is not shown, but there can be little doubt that this was a flag of St. George. I say a flag of St. George because, although the red cross on white was ultimately adopted as the State ensign, the State flag of St. George in the thirteenth century was not a cross at all; it was an actual representation of St. George himself on horseback in the familiar attitude of slaying the dragon with a spear. This is shown clearly in a coloured miniature which accompanies the events of 1227. In that year, at the commencement of the struggle between the papacy and the Emperor, the Genoese laid siege to Savona and the neighbouring town of Albizzola, which were attempting to withdraw from their allegiance to their great neighbour and to take sides with the Emperor Frederick. The artist depicts the siege operations against these two towns, and shows the principal citizens of Savona on their knees before the Podesta of Genoa in his tent, humbly offering their submission[52]. Before the tent floats a large red gonfanon, rectangular in form, and with four square-ended tails, having the above-mentioned device in a light yellow colour, and the word "vexillum" written under it to call attention to the fact that it was the State flag.
The record of the events in 1242 provides a typical example of the use of this flag of St. George by the Genoese. Having heard on the 10th July that the Emperor Frederick had sent sixty galleys and two great ships under the command of Ansaldus de Mari to Pisa, and that the Pisans were themselves fitting out fifty-eight galleys and other vessels under Buscarius Pisanus, the Genoese immediately fitted out eighty-three galleys, with thirteen tarids[53] and four great ships, at Genoa. These were all painted white with red crosses in lieu of the sea-green colour in which they had hitherto been accustomed to paint their vessels[54]. Instructions were then sent throughout all the districts owning allegiance to the city that all men should prepare to embark, armed and supplied with victuals. The Podesta[55] then collected the people in the Square of St. Lawrence, and after delivering an oration encouraging them for the coming conflict, he, amid general rejoicing, solemnly took possession of the state flag of St. George, "to the honour of God and of Holy Church and the confusion of their enemies," and constituted himself Admiral of the fleet. His next step was to superintend the election of eight Protentini and ninety-six Comiti according to districts[56]. He then handed to each Protentinus, who became the Squadron Commander of one of the eight squadrons into which the fleet was divided, a splendidly worked flag embodying the device of his district (vexillum unum juxta formam cuiuslibet compagnae mirabiliter designatum) and to each Comitus two flags; one of the State device (vexillum ad signum communis), evidently the red cross of St. George, which he was to place on the starboard quarter of his ship, and the other containing the lion of St. Mark (vexillum ad signum Venetorum Sancti Marchi), which was to be placed on the port quarter. This is an extraordinary instance of the use of dual national flags in a fleet, and was the consequence of a treaty made between Genoa and Venice in 1238 whereby the two great rival sea powers agreed that their war vessels should bear the flags of both States as a token of amity and alliance between them. The Admiral's flag was then erected in one of the best galleys, and the Protentini (Squadron Commanders) and Comiti (Captains) proceeded to hoist theirs in the galleys and tarids assigned to them, which were then apportioned off to the various squadrons. No officers were appointed to the four great ships (naves magnae), which were evidently victualling and store ships, relying almost entirely upon sail power for propulsion and therefore of little use in fighting at that period. As there were 96 comiti and 96 fighting ships, it is clear that the galleys of the Admiral and of the eight Protentini had each three flags, the State flag and the district flags being probably placed in the bows. This appears to be the first recorded instance of the division of a fleet into squadrons by means of flags. The most striking detail of the interesting events in 1227 and 1242—one that has hitherto escaped attention—is the fact that in the Republic of Genoa, one of the earliest States to adopt a national flag, two forms of that flag existed side by side; one containing a representation of the patron saint (vexillum Beati Georgii) flown only in the presence of the chief of the State or the Commander-in-chief, the other containing merely the red cross emblematic of that saint, the general device of the community (signum communis), in other words the flag of the common people. Thus the supreme power and the common source of that power are represented distinctly, and in such a way as to indicate that fundamentally they were one and the same thing.
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