The History of Chivalry Volume I Part 7

"From this day forward, ever mo Neither fail, either for weal or wo, To help other at need, Brother, be now true to me, And I shall be as true to thee."

So said Sir Amylion to Sir Amys, and it was the common language of chivalry. Friendship was carried to the romantic extremity of the Homeric age. Brethren in arms adopted all the enmities and loves of each other,

"A generous friendship no cold medium knows, Burns with one love, with one resentment glows."

And so powerful was the obligation that it even superseded the duty of knighthood to womankind. A lady might in vain have claimed the protection of a cavalier, if he could allege that at that moment he was bound to fly to the succour of his brother in arms.

[Sidenote: Qualities of the chivalric character.]

Thus accompanied, the knight proceeded to achieve the high emprises of his n.o.ble and gallant calling. Both the principles and the objects of chivalry having been always the same, a general similarity of character existed through all the chivalric ages; and as certain moral combinations divide human nature into cla.s.ses, so the knight was a distinct character, and the qualities peculiar to his order may be delineated in one picture, notwithstanding individual and national variations, which had better be described when we come to mark the degrees of the influence of chivalry in the different countries of Europe.

[Sidenote: The nature of their valiancy.]

[Sidenote: Singular bravery of Sir Robert Knowles.]

The courage of the knight is the part of his character which naturally calls for our first attention. It was daring and enterprising: but I cannot insist upon recklessness of danger as the quality of chivalry only, for in every nation's battles, to be the first to advance and the last to retreat have been the ambition of warriors. The knight however cared little for the cause or necessity of his doing battle so that he could display his valour. About the year 1370, Sir Robert Knowles marched through France, and laid waste the country as far as the very gates of the capital. A knight was in his company, who had made a vow that he would ride to the walls or gates of Paris, and strike at the barriers[137] with a spear. And for the finishing of his vow he departed from his company, his spear in his hand, his shield suspended from his neck, armed at all points, and mounted on a good horse, his squire following him on another, with his helmet. When he approached Paris he put on the glittering head-piece, and leaving his squire behind him, and dashing his spurs into his steed, he rode at full career to the barriers which were then open.

The French lords, who were there, weened that he would have entered the town, but that was not his mind, for when he had struck the barriers according to his vow, he turned his rein and departed. Then the knights of France immediately divined his purpose, and cried, "Go your way; you have right well acquitted yourself."[138]

About the same time a band of English knights advanced to the French town of Noyon, and spread their banners abroad, as a defiance to the garrison.

But the French made no sally; and a Scottish knight, named Sir John Swinton, impatient of rest, departed from his company, his spear in his hand, and mounted on a _cheval de lance_, his page behind him, and in that manner approached the barriers. He then alighted, and saying to his page, "Hold, keep my horse, and depart not hence," he went to the barriers.

Within the pallisades were many good knights, who had great marvel what this said knight would do. Then Swinton said to them, "Sirs, I am come hither to see you; as you will not issue out of your barriers, I will enter them, and prove my knighthood against yours. Win me if you can!" He then fought with the French cavaliers, and so skilfully, that he wounded two or three of them; the people on the walls and the tops of the houses remaining still, for they had great pleasure to regard his valiantness, and the gallant knights of France charged them not to cast any missiles against him, but to let the battle go fairly and freely forward. So long they fought that at last the page went to the barriers, and said to his master, "Sir, come away; it is time for you to depart, for your company are leaving the field." The knight heard him well, and then gave two or three strokes about him, and armed as he was he leapt over the barriers, and vaulting upon his horse behind his faithful page, he waved his hand to the Frenchmen, and cried, "Adieu, Sirs, I thank you." He then urged his n.o.ble horse to speed, and rode to his own company. This goodly feat of arms was praised by many folks.[139]

[Sidenote: Bravery incited by vows.]

This love of causeless perils was often accompanied by curious circ.u.mstances. On the manners of the ancestors of the heroes of chivalry it has been said,

"In the caverns of the west, By Odin's fierce embrace comprest, A wond'rous boy shall Rinda bear, Who ne'er shall comb his raven hair, Nor wash his visage in the stream, Nor see the sun's departing beam, Till he on Hoder's corse shall smile Flaming on the fun'ral pile!"

[Sidenote: Fantastic circ.u.mstances.]

And king Harold made a solemn vow never to clip or comb his hair till he should have extended his sway over the whole country. Tacitus informs us, that the youthful Germans, particularly those among the Catti, did not shave the hair from the head or chin until they had achieved renown in arms. The same feeling influenced the knight of chivalry. He was wont to wear a chain on his arm or leg until he had performed some distinguishing exploit; and when his merit became conspicuous, the mark of thraldom was removed with great solemnity.[140] A young knight would not at first a.s.sume his family arms, but wore plain armour and shield without any device till he had won renown. He would even fight blindfold, or pinion one of his hands to his body, or in some other manner partially disable himself from performing his deed, of arms. Before the gate of Troyes there was an English squire, resolved to achieve some high and romantic feat.

His companions were unable to judge whether or not he could see, but with his spear in his hand, and his targe suspended from his neck, he recklessly spurred his horse to the barriers, leaped over them, and careered to the gate of the town, where the Duke of Burgundy and other great lords of France were standing. He reined round his foaming steed and urged him back towards the camp. The duke shouted applause at his boldness: but some surrounding men-at-arms had not the same generous sympathy for n.o.ble chivalry, and they hurled their lances like javelins at the brave squire, till they brought him and his horse dead to the ground, wherewith the Duke of Burgundy was right sore displeased.[141] Equally singular, and more fantastic, was the conduct of certain young knights of England during the French wars of Edward III., for each of them bound up one of his eyes with a silk ribbon, and swore before the ladies and the peac.o.c.k, that he would not see with both eyes until he had accomplished certain deeds of arms in France.[142]

[Sidenote: The sageness of knights].

Nothing appears incredible in romances after reading these tales of a very faithful historian; but we should wrong chivalry were we to suppose that this wild, this phrenetic, courage was its chief character. Perhaps it was in general the quality of young soldiers only; for discretion was certainly a part of cavaleresque valour. That a knight was sage is frequently said to his honour. Not, indeed, that his skill ever degenerated into the subtlety of stratagem, for bold and open[143] battle was always preferred to the refinements of artifice, and he would have debased his order if he had profited by any mischance happening to his foe. But in the choice of ground, in the disposition of his squires and men-at-arms, he exerted his best skill, for to be adventurous was only one part of valour. The soldier in chivalry was also imaginative, a word constantly used by our old authors to show a mind full of resources, and to express military abilities.[144]

[Sidenote: Their humanities of war.]

There was not so much ruthlessness in his heroism as distinguished those ages of the ancient world which fancy and poetry have sometimes painted as chivalrous. The prostrate and suppliant foe seldom sued for mercy in vain from the true knight. It was a maxim, that a warrior without pity was without worship.[145] Even the pride of knighthood often softened the fierce and rugged face of war, for inferior people were spared, because they were unworthy of the lance. A knight trained to warlike exercises cared little for a battle unless he could prove his skilful bearing; and what honour could he gain from slaying rude and unarmed peasantry? The simple peasant was often spared from motives of prudence. Richard Brembrow, an English knight, was ravaging Brittany, in the year 1350, but was reproached for his conduct by Beaumanoir, a partisan of the house of Blois, who was astonished that a valiant cavalier should make war, not only on men bearing arms, but on labourers and others. "In all wars guided by chivalric principles," continued the knight of Brittany, "true soldiers never injure the tillers of the ground; for if they were to do so, the world would be destroyed by famine."[146] More generous feelings, however, sometimes had their influence. The stern Du Guesclin, when on his death-bed, desired his old companions in arms to remember that "neither the clergy, nor women, nor children, nor poor people, were their enemies;"

and the charge came with peculiar propriety from him, for his past life could furnish no instance of needless severity.

To show the reverse of such mildness was the unhappy fate of the Black Prince, who, by his ma.s.sacre of three thousand people at Limoges[147], tarnished the l.u.s.tre of all his former glories. The narrative of this affair which Froissart has left us, shews that such barbarities were not so frequent in chivalric times as modern hatred of aristocratical power has represented. We may learn from our historian that the ma.s.sacre at Limoges proceeded from the unhappy disposition to cruelty which at that time clouded the mind of the Prince of Wales, and not from the general principles of chivalry; for he tells us, that the knights prepared themselves to do evil, to slay men, women, and children, because they were so commanded; and he whose heart leaped for joy in describing a manly conflict, where banners and standards waved in the wind, with horses barded, and knights and squires richly armed, yet sighs over the ma.s.sacre of Limoges, and says it was "great pity" to see the slaughter.[148] It was only when cities that belonged to the enemies of the church were taken, that the sword of the victorious Christian was embrued in blood to the very hilt; for pagans, Saracens, Jews, and heretics were not considered within the pale of the humane courtesies of chivalry.

Frequent pauses were made in the single encounters of knighthood, for generousness was thought an essential part of bravery, and the soldier would rather vanquish by his skill than by any accidental advantage. A giant of the first enormity requested of his antagonist, Sir Guy of Warwick, a momentary respite for the purpose of slaking his thirst in a neighbouring stream. The n.o.ble knight a.s.sented to this request, and the giant, perfectly recovered from his fatigue, renewed the combat with fresh vigour. Sir Guy, in his turn, was oppressed by heat and fatigue, and requested a similar favour; but the uncourteous giant refused.[149] In a battle between the celebrated Roland and a Saracen knight, named Sir Otuel, a stroke of the former's sword cut into the brain of his antagonist's horse. The paladin of Charlemagne, with true chivalric courtesy, reined in his steed, and rested on his arms till Sir Otuel had disengaged himself from the equipments of his horse. The Saracen rallied him for want of skill in missing his gigantic frame; but on the renewal of the battle Otuel was guilty of a similar awkwardness, and conscious that his raillery might now be retorted with double force, he imitated the knightly courtesy of Roland, and waited till his foe was completely free from his fallen steed.[150] The preliminaries of a battle between the famous Oliver and a Saracen cavalier, hight Sir Ferumbras, was still more courteous, for the Christian knight a.s.sisted his foe to lace his helmet, and before they encountered, the combatants politely bowed to each other.[151]

Veracious chroniclers confirm the stories of romance writers. In a battle of honour between the English and French, when it was thought contrary to chivalry for either party to be more numerous than the other, the knights contended for several hours with intervals of repose. When any two of them had fought so long as to be fatigued, they fairly and easily departed, and sat themselves down by the side of a stream, and took off their helmets.

On being refreshed they donned their armour, and returned to the fight.[152]

[Sidenote: Ransoming]

[Sidenote: Reason of courtesies in battles.]

We commonly refer to the principles of honour in chivalry to account for the interesting fact, that a victorious knight permitted his prisoner to go to his own country or town, in order to fetch his ransom; and we know that his word of honour was considered a sufficient pledge for his return at the appointed season. The true reason of this general practice of chivalry may be learnt from a pa.s.sage in Froissart. After describing a battle between the English and French in the year 1344, he says, that the English dealt like good companions with their prisoners; and suffered many to depart on their oaths and promises to return again at a certain day to Bergerac or to Bourdeaux.[153] The Scots were equally courteous to the English after the truly chivalric battle of Otterbourn. They set them to their ransom, and every man said to his prisoner, "Sir, go and unarm yourself, and take your ease;" and so made their prisoners as good cheer as if they had been brethren, without doing them any injury.[154] A short while after the battle Sir Matthew Redman yielded himself prisoner to Sir James Lindsay, rescue or no rescue, so that he dealt with him like a good companion.[155] It was, therefore, because all the knights of Europe were united in one universal bond of brotherhood, that one knight showed courtesy to another. It was the principle of fraternity which the Christian religion inculcates, that created all the kindly consideration in war which distinguished chivalry; and base and barbarous, as we may chuse to call our ancestors, I know not whether the principles of Christian friendship were not as well understood in their days as in our own age of boasted light and improvement. There is truth as well as beauty in Froissart's observation, that "n.o.bleness and gentleness ought to be aided by n.o.bles and gentles." Not only were prisoners released on their parole of honour, but their ransom was never set so high that they could not pay it at their ease, and still maintain their degree.[156]

[Sidenote: Curious pride of knighthood.]

[Sidenote: Prisoners.]

One curious particular, ill.u.s.trative of knightly dignity, remains to be mentioned. It was beneath the bearing of chivalry for a cavalier to surrender himself prisoner to one of the raskall rout, and if he ever was reduced to such a sad necessity he would amuse his pride by raising his conqueror to the rank of chivalry. The Earl of Suffolk, during our wars in France, was taken prisoner by William Renaud; but he would not surrender to him until he had given him the accolade, bound a sword round him, and thus dignified him with knighthood. But there was no loss of chivalric dignity in a knight being taken prisoner by a squire, for a squire, though inferior in rank, was of the same quality as a knight. The renowned Du Guesclin, whom I so often mention as a pattern of chivalry, yielded to the prowess of a squire of England who fought under the standard of Sir John Chandos.

[Sidenote: Instance of knightly honour.]

In the course of the fourteenth century the Duke of Gueldres was taken prisoner by a squire named Arnold, and was removed to a castle, where he promised to pay his ransom. The lords of Prussia, hearing that the duke had been captured in his course to their country, summoned a mighty force, and marched to the place of the duke's confinement. The squire dreaded their power, and resolved to quit the castle: but before his departure he went to the Duke of Gueldres, and said to him, "Sir duke, you are my prisoner, and I am your master: you are a gentleman and a true knight; you have sworn and given me your faith, and whithersoever I go you ought to follow me. I cannot tell if you have sent for the great master of Prussia or not, but he is coming hither with a mighty power. I shall not remain: you may tarry if you list, and I will take with me your faith and promise." Gueldres made no answer. The squire soon afterwards mounted horse and departed, telling the Duke that he would always find him at such a place, naming a strong castle, in a remote situation. The Prussians soon arrived and liberated their friend: but he resolved to perform his promise to the squire whom he called his master, and neither absolution, nor dispensation, nor argument, nor raillery could induce him to break his faith. His friends and relations then treated with the squire for his freedom, and by paying the customary ransom the Duke of Gueldres recovered that honourable liberty of mind which above all things was dear to the true knight.[157]

[Sidenote: Independence of knights and knight errantry.]

Certainly the virtues of a knight were not necessarily patriotic. They were rather calculated to weaken than to strengthen his tendencies to king and country. Although as an individual he was bound to his native land, yet the character of his knighthood was perpetually pressing him to a course of conduct distinct from all national objects. He was the judge of right and wrong[158]; he referred to no external standard of equity; he was an independent agent. These qualities of chivalry gave birth to knight errantry, that singular feature in the character of the middle ages.

"Long so they travell'd through wasteful ways, Where dangers dwelt and perils most did wonne, To hunt for glory and renowned praise: Full many countries they did overrun, From the uprising to the setting sun, And many hard adventures did atchieve; Of all the which they honour ever wonne, Seeking the weak oppressed to relieve, And to recover right for such as wrong did grieve."[159]

It was considered the first praise of knighthood to efface foul outrage, and the advantages arising to society from this disposition are confessed even by satirists.

------------"Knyghtes shoulde Ryden and rappe adoune in remes aboute, And to take trespa.s.sours and tye them faste.

Truly to take, and truly to fight, Is the profession and the pure order that apendeth to knights."[160]

The happy consequences to woman of this chivalric principle, and its tendencies to ameliorate manners, will best be seen in our delineation of the character of dames and damsels in the middle ages. With respect to the general interests of society it may be observed, that knight errantry was a very considerable means of correcting the state of violence and misrule in feudal times. The monks of St. Albans held a body of knights in pay, who defended the abbey and preserved the roads free from robbers, whether of the baronial or the vulgar cla.s.s.[161] Until the discipline of laws had tamed the world into order, force was the only measure of power; and it was by the sword alone that injuries committed by the sword could be avenged. The protection of the wronged being a great principle of chivalry, no oppressed person was at a loss for a mode of redress. Some gentle knight was ever to be found who would lay his lance in its rest to chastise the evil doer. While Edward the First was travelling in France, he heard that a lord of Burgundy was continually committing outrages on the persons and property of his neighbours. In the true spirit of chivalry Edward attacked the castle of this uncourteous baron. His prowess a.s.serted the cause of justice; and he bestowed the domains which he had won upon a n.o.bler and more deserving lord.[162]

[Sidenote: Knights fought the battles of other countries.]

[Sidenote: Englishmen's disgust at Spanish wines.]

When he was neither engaged in his country's wars, nor errant in quest of adventures, the knight fought among the chivalry of foreign princes. This was a matter of daily occurrence; the English knights obtaining licences from the king on their pledging the honour of their chivalry not to disclose the secrets of the court, nor to fight on the side of the nation's enemies. It is curious to observe that the service of France was always preferred by the English adventurers to that of Spain or Portugal.

France, they said, was a good, sweet country, and temperate, possessing pleasant towns and fair rivers, but Castile was full of barren rocks and mountains, the air was unwholesome, the waters were troubled, and the people were poor and evil arrayed. The wines of Spain formed, however, the princ.i.p.al grievance. The English complained that they were so strong and fiery as to corrupt their heads, dry their bowels, and consume their very livers; and what with hot suns and hot wines Englishmen, who in their own country were sweetly nourished, were in Castile burnt without and within.

There is another pa.s.sage of Froissart which I shall lay before the reader in the right genuine and expressive old English of John Bourchier, knight, Lord Berners. "The Englishmen ate grapes (in Spain) when they might get them, and drank of the hot wines, and the more they drank the more they were set on fire, and thereby burnt their livers and lungs; for that diet was contrary to their nature. Englishmen are nourished with good meats and with ale, which keep their bodies in temper." In Spain the nights were hot because of the great heat of the day, and the mornings marvellously cold, which deceives them; for in the night they could suffer nothing on them, and so slept all naked, and in the morning cold took them ere they were aware, and that cast them into fevers and fluxes without remedy, and as well died great men as mean people.[163]

[Sidenote: Principles of this active conduct.]