The History of Chivalry Volume I Part 8

All this adventurousness proceeded from the principle, that the life of a knight was not to be regarded as a course of personal indulgence. His virtues were of an active, stirring nature, and he was not permitted to waste his days in dark obscurity, or to revel in ease. Like falcons that disdained confinement, he could not remain long at rest without wis.h.i.+ng to roam abroad. "Why do we not array ourselves and go and see the bounds and ports of Normandy?" were the words of war by which our English knights and squires would rouse one another to arms. "There be knights and squires to awake us and to fight with us."[164] And Honour was always the quest of the true knight.

"In woods, in waves, in wars she wont to dwell, And will be found with peril and with pain; Nor can the man that moulders in idle cell, Unto her happy mansion attain.

Before her gate high G.o.d did sweat ordain, And wakeful watchers ever to abide: But easy is the way and pa.s.sage plain To pleasure's palace: it may soon be spide, And day and night her doors to all stand open wide."[165]

[Sidenote: Knightly independence consistent with discipline.]

It has often been supposed[166] that the chivalric array must have been inconvenient to the feudal and national disposition of armies, and that knightly honours would be continually striving with other distinctions for pre-eminence. But this supposition has arisen from a want of attention to chivalric principles. Chivalry was not opposed to national inst.i.tutions; it was a feeling of honour that pervaded without disturbing society; and knightly distinctions were altogether independent of ranks in the state.

As every lord was educated in chivalry, he was of course a knight; but he led his troops into the field in consequence of his feudal possessions; and any that were attached to his knighthood, it would be in vain to enquire after. The array of an army was always formed agreeably to the sageness and imagination of the constable, or marshal, or whatever other officer of the nation was commander, without the slightest reference to chivalry. A squire frequently led knights, certainly not on account of his chivalric t.i.tle, but by reason of favour or merit, or any other of the infinity of causes that occasion advancement.

[Sidenote: Religion of the knight.]

[Sidenote: His devotion.]

The religion of the knight was generally the religion of the time; and it would be idle to expect to see religious reformers start from the bands of an unlettered soldiery, whose swords had been consecrated by the church.

The warrior said many orisons every day; besides a nocturne of the Psalter, matins of our Lady, of the Holy Ghost, and of the cross, and also the dirige.[167] The service of the ma.s.s was usually performed by both armies in the presence of each other before a battle; and no warrior would fight without secretly breathing a prayer to G.o.d or a favourite saint.

Brevity was an important feature in a soldier's devotion, as the following anecdote proves. When the French cavalier, Lahire, had just reached his army, he met a chaplain, from whom he demanded absolution. The priest required him to confess his sins. But the knight answered he had not time, for he wanted immediately to attack the enemy. He added, that a minute disclosure of his offences was not necessary, for he had only been guilty of sins common to cavaliers, and the chaplain well knew what those sins were. The priest thereupon absolved him, and Lahire raised his hands to heaven, and exclaimed, "G.o.d, I pray thee that thou wouldest do to-day for Lahire as much as thou wouldest Lahire should do for thee, if he were G.o.d and thou wert Lahire." He then dashed spurs into his horse, and his falchion was stained with foeman's blood before the good chaplain had recovered from his astonishment at this singular form of prayer. The union of religion and arms was displayed in a very remarkable manner at a joust which was held at Berwick, in the year 1338. The lance of an English knight pierced the helmet of his Scottish opponent, William de Ramsey, and nailed it to his head. It being instantly perceived that the wound was mortal, a priest was hastily sent for. The knight was shriven in his helm, and soon afterwards died, and the good Earl of Derby, who was present, was so much delighted at the religious and chivalric mode of the Scotsman's death, that he hoped G.o.d of his grace would vouchsafe to send him a similar end.[168]

The knight visited sacred places, and adopted all the superst.i.tions, whether mild or terrible, and the full spirit of intolerant fierceness, of his time. The defence of the church formed part of his obligation.

"Chevaliers en ce monde cy Ne peuvent vivre sans soucy: Ils doivent le peuple defendre, Et leur sang pour la foi espandre."

[Sidenote: His intolerance.]

The knight knew no other argument than the sword to gainsay the infidel, and he was ready at all times to "thrust it into the belly of a heretic as far as it would go." This was the feeling in all chivalric times; but St.

Louis was the knight who had the merit of arraying it in the form of a maxim.

The wars of these soldiers of the church were not purely defensive. The cavalier fought openly and offensively against heretics. This was part of the spirit and essence of his character, encouraged by the crusades, and the principles of the military orders; and thus no knight's military reputation was perfect, unless it was adorned with laurels which had been won in Heathennesse as well as in Christendom; for it was the general opinion, that, as Heaven had chosen learned clerks to maintain the holy Catholic faith with Scripture and reason against the miscreants and unbelievers, so knights had also been chosen, in order that the miscreants might be vanquished by force of arms.[169]

[Sidenote: General nature of his virtue.]

The highest possible degree of virtue was required of a knight: it was a maxim in chivalry, that he who ordained another a knight must be virtuous himself; for it was argued if the knight who made a knight were not virtuous, how could he give that which he had not; and no man could be a true son of chivalry unless he were of unsullied life.[170] He was not only to be virtuous, but without reproach; for he considered his honourable fame as a polished mirror, whose beauty may be lost by an impure breath and an unwholesome air, as well as by being broken into pieces. But there was nothing so abstract and refined in the nature of knightly virtue as has been generally thought. It was the duty of the cavalier to peril himself in the cause of the afflicted and of the church; and his exertions and endeavours to perform the conditions of his oath of chivalry were to be rewarded, not by the mere gratification of any metaphysical fancies, but by the hope of joy in heaven. This was the leading principle of his duty, however often it might be abused or forgotten; and this was the feeling which his oath taught him to encourage. But it did not exclude from his conduct the operation of personal motives. Thus, in displaying his love of justice, he displayed his chivalric skill; and by the same action he gratified his laudable aspirations for fame, and soothed and satisfied his conscience.

Certes all knights were not religious, even in the sense in which religion was understood in chivalric times. One cavalier made it his heart's boast that he had burnt a church, with twenty-four monks, its contents.[171] The joyousness of youth often broke out in witty sentences, and the sallies of the buoyant spirits of the young cavalier were neither decent nor moral.

When his imagination was inflamed by chivalry and love, he forgot his rosary, and said that paradise was only the habitation of dirty monks, priests, and hermits; and that, for his own part, he preferred the thoughts of going to the devil; and, in his fiery kingdom, he was sure of the society of kings, knights, squires, minstrels, and jugglers, and, above all the rest, the mistress of his heart.[172]

[Sidenote: Fidelity to obligations.]

Of his moral virtues perfect fidelity to a promise was very conspicuous, for his n.o.bleness disdained any compromise with convenience or circ.u.mstances. However absurd the vow, still he was compelled to perform it in all the strictness of the letter. Notwithstanding the obvious inconveniences of such a course, a man frequently promised to grant whatever another should ask; and he would have lost the honour of his knighthood, if he had declined from his word when the wish of him to whom the promise had been made was stated. Sir Charles du Blois promised Sir Loyes of Spain whatever gift he might require for the service he had rendered him. "Then," said Sir Loyes, "I require you to cause the two knights that are in prison in Favet to be brought hither, and give them to me to do with them at my pleasure, for they have injured me, and slain my nephew. I will strike their heads off before the town, in sight of their companions." Sir Charles was obliged to comply and deliver up the knights; only remonstrating with Sir Loyes on the cruelty of putting two such valiant knights to death, and on the impolicy of such a measure, as giving occasion to their enemies of dealing in a similar manner with them when the fortune of war changed her face.[173]

[Sidenote: Generousness.]

[Sidenote: Singular instance of it.]

There was a generousness about chivalry unknown to other warfare. If in these days of improved jurisprudence we revert our eyes with horror and contempt to times when every question was decided by the sword, still an air of graceful courtesy hung over them, which charms the imagination. A cavalier always granted safe-conduct through his territories to all who required it, even to those who a.s.serted pretensions, which, if established, would deprive him of his possessions. When Matilda landed near Arundel, to contend for the throne of England, Stephen gave her honourable conduct to the castle of his brother, the Earl of Gloucester.[174] This instance of chivalric generousness seems scarcely credible to those who view ancient times by the light of modern prejudices. It was not the pa.s.sive virtue that declined to profit by any mischance happening to an adversary, but it was one knight drawing the sword, and placing it in the hands of his foe.

[Sidenote: Romantic excess of it.]

More full in its circ.u.mstances, and equally romantic in its character, is the following tale. About the year 1388, Sir Peter Courtenay, an English knight of approved valiancy, went to France in order to joust with the renowned Sir Guy of Tremouille. They ran one course with spears, and the king then stopped the martial game, saying that each had done enough. He made the stranger-knight fair presents, and set him on his way to Calais, under the care of the Lord of Clary, who is characterised by our old chivalric chronicler as a l.u.s.ty and frisky knight. They rode together till they reached Lucen, where resided the Countess of St. Poule, sister of the King of England, and whose first husband had been a Lord of Courtenay.

During the n.o.ble entertainment with which she greeted her guests, the Countess enquired of Sir Peter his opinion of France. He complimented the country in most of its forms, and praised the demeanour of the French chivalry, except in one thing, for he complained that none of their knights would do any deed of arms with him, although he had with great trouble and cost left England to encounter them. The Lord of Clary heard with pain the knights of his country reviled, in the presence of the sister of the King of England; but he restrained his feelings, because Sir Peter was then under his protection.

The next day they took their leave of the Countess, who, like a n.o.ble lady, threw a chain of gold round the neck of each. They proceeded to Calais, and when they reached the frontier, and Sir Peter stepped on the English territory, the Lord of Clary reminded him of the language he had used at the board of the Countess St. Poule, regarding the French chivalry, and added, that such an opinion was not courteous nor honorable, and that simple knight as he was he would do his devoir to answer him, saying, however, that he was influenced not by any hatred to his person, but the desire of maintaining the honor of French knighthood.

Accordingly they jousted in the marshes of Calais, in the presence of n.o.ble cavaliers and squires of the two nations. In the second course the lance of Lord Clary pierced the shoulder of Sir Peter, and the wounded knight was led to the neighbouring town. The Lord of Clary returned to Paris, proud that he had vindicated the chivalric honor of his country, and expecting praise. But when it was reported that a strange knight, travelling under the royal safeguard, had been required to do a deed of arms, the king and his council felt alarmed, lest the honor of their nation had received a stain. It was also thought that the joust had been intentionally a mortal one, a matter which aggravated the offence. The Lord of Clary was summoned before them, and interrogated how he had presumed to be so outrageous, as to hold a joust to the utterance with a knight-stranger that had come to the king's court for good love and to exalt his honor, to do feats of arms, and had departed thence with good love and joy, and to the intent that he should not be troubled in his return, he had been delivered to his charge.

The Lord of Clary, in reply, simply related his tale, and instead of deprecating the anger of his liege lord, he claimed reward for his vindication of the French chivalry. He said he would abide the judgment of the constable and the high marshal of France, the knights and squires of honor in every land; and so highly did he esteem the chivalry of that n.o.ble knight himself, Sir Peter Courtenay, that he would appeal to his voice and discretion.

Notwithstanding this defence, the Lord of Clary was committed to prison, nor was he delivered thence till after a long time, when the entreaties of the Countess of St. Poule, the Lord of Bourbon, the Lord of Coucy, and other n.o.bles, prevailed with the king. He was dismissed with this reproof and exhortation: "Sir of Clary, you supposed that you had done right well, howbeit you acted shamefully, when you offered to do arms with Sir Peter Courtenay, who was under the king's safeguard, and delivered to you to conduct to Calais. You did a great outrage when you renewed the words, which were spoken only in sport before the Countess of St. Poule. Before you had so renewed them, you ought to have returned to the king, and then what counsel the king had given, you should have followed; because you did not this, you have suffered pain. Beware better another time, and thank the Lord of Bourbon and the Lord of Coucy for your deliverance, for they earnestly solicited for you, and also thank the Lady of St. Poule."[175]

[Sidenote: Liberality.]

The virtue of liberality seems to have been a striking feature of the chivalric character. It proceeded from that loftiness of spirit which felt that avarice would have debased a heroism that should contend for crowns and kingdoms. The minstrels of the times, who kept alive the flame of chivalry, encouraged this virtue above all others, for upon it depended their own subsistence. But it often sprang from better motives than pride or vanity. The good Lord de Foix gave every day five florins, in small money, at his gate, to poor folks, for the love of G.o.d; and he was liberal and courteous in his gifts to others; for he had certain coffers in his chambers, out of which he would oft-times take money to give to lords, knights, and squires, such as came to him, and none departed from him without a gift.[176] A knight, indeed, was taught to consider nothing his own, save his horse and arms, which he ought to keep as his means of acquiring honour, by using them in the defence of his religion and country, and of those who were unable to defend themselves.[177]

[Sidenote: Humility.]

The valiancy of chivalry was beautifully chastened by humility;

"And of his port as meek as is a maid."

Every hero, as well as Chaucer's knight, demeaned himself in all things as if he had been in the hands of G.o.d, and in his name used his arms, without vaunting or praising himself; for praise was regarded as blame in the mouth of him who commended his own actions. It was thought that if the squire had vain-glory of his arms, he was not worthy to be a knight, for vain-glory was a vice which destroyed the merits and the claims of chivalry.

The heroes of the Round Table were the mirror of all Christian knights; and the generous modesty of Sir Lancelot was reflected in the conduct of many a true soldier of chivalry. In the lofty fancies of romantic Europe that valiant friend of Arthur was the prowest of all the heroes of Britain; yet he always gave place to Sir Tristram, and often retired from the field of tournament when that n.o.ble son of arms was performing his devoir. Even when he was ent.i.tled to the prize, Sir Lancelot would not receive it, maugre the offering of king, queen, and knights; but when the cry was great through the field, "Sir Lancelot, Sir Lancelot hath won the field, this day!" that n.o.ble subject of praise cried, on the contrary, "Sir Tristram hath won the field; for he began first, and endured last, and so hath he done the first day, the second, and the third day."[178]

[Sidenote: Courtesy.]

The catalogue of knightly virtues is not yet complete; and nothing can be more beautiful to the moral eye than some of the characteristics of the ancient chivalry. Kindness and gentleness of manner, which, when adopted by kings from knightly customs, were called courtesy, were peculiar to the soldier of the middle ages, and pleasingly distinguished him from the savage sternness of other warriors, whether Roman or barbarian. Courtesy was the appearance, in the ordinary circ.u.mstances of life, of that principle of protection which, in weightier matters, made the sword leap from its scabbard; and, like every other blessing of modern times, it had its origin in the Christian religion. The world thought that courtesy and chivalry accorded together, and that villainous and foul words were contrary to an order which was founded on piety.[179] Whether historians or fabulists speak of a true knight, he is always called gentle and courteous. To be debonnaire was as necessary as to be bold;

"Preux chevalier n'en doutez pas, Doit ferir hault et parler bas."[180]

The following anecdote curiously marks the manners of chivalric ages with relation to the quality of courtesy:--The wife and sister of Du Guesclin were once living in a castle which was attacked and taken by a force of Normans and Englishmen. The success was great and important; but public indignation was excited against the invaders, because they had transgressed the licence of war, and been guilty of the uncourteous action of surprizing and disturbing ladies while they were asleep.[181]

[Sidenote: Every-day life of the knight.]

[Sidenote: Falconry.]

These military and moral qualities of knighthood were sustained and nourished by all the circ.u.mstances of chivalric life, even those of a peaceful nature. Hunting and falconry, the amus.e.m.e.nts of the cavalier, were images of war, and he threw over them a grace beyond the power of mere baronial rank. Dames and maidens accompanied him to the sport of hawking, when the merry bugles sounded to field; and it was the pleasing care of every gallant knight to attend on his damsel, and on her bird which was so gallantly bedight; to let the falcon loose at the proper moment, to animate it by his cries, to take from its talons the prey it had seized, to return with it triumphantly to his lady, and, placing the hood on its eyes, to set it again on her hand. Every true knight could say, like the cavalier in Spenser,