The Christian Knight.
Next in moral excellence to the Christian martyr is undoubtedly the Christian knight.
Chivalry—fair flower of Feudalism, night blooming cereus wide opening in white splendor exuding fragrance in somber mediæval midnight! King Arthur and his Table Round; knights errant done to death by Don Quixote and yet victors even over the smile; Chevalier Bayard, the knight without fear and without reproach; Richard Cœur de Lion, the Black Prince, Lohengren, Parsifal, Siegfried, Don John of Austria—are flowerets of that Flower caught wax-white in amber and fixed fadelessly.
In all the sweep of history from Egypt to the hour, there is nothing nobler than the ideal Christian knight. To stand in awe of the omnipotent God; to go about the world redressing human wrongs; to love with young-world love bashfully reverent, constrained to win the world and lay it humbly at her feet; to reverence truth and to scorn with scorn unutterable all the thousand and one manifestations of the lie; to be loyal to king and country and God; to be gentle, courteous, kind to all life from highest to lowest; to stand face-front to the oncoming forces of evil and in that fight grimly to conquer or die: there is nothing nobler.
And yet not for all the glory of Don John, ideal Christian knight and hero of Lepanto, would I have one little stain of human blood on my white hands.
“New occasions teach new duties;
Time makes ancient good uncouth.”—Lowell.
Nevertheless he who would sympathetically and justly depict the past should be capable of entering into and all round estimating that ancient good now grown uncouth. And whatever the best men of any given age or time or clime unanimously hold as best must, in the deep heart of things, be best for that age or time or clime. The knight, the hero, the Crusader, the victor over the Saracens seemed best to the best men of the Middle Age.
Pope Pius V. earnestly advocated the cause of Venice. He appealed to the Christian monarchs of Europe to join with the Holy See in a League having for its object the total overthrow of the Ottoman empire. He urged the aggressive policy of the Turks under Solyman the Magnificent and his unworthy son and successor Selim II.; he vividly portrayed the atrocities of Turkish conquest and the blight upon civilization that ever unerringly followed in the wake of the Crescent; and he endeavored by all means in his power to arouse in the hearts of the children of the Church the spirit that had made possible the First Crusade.
All Europe at this time mourned its Christian captives who were languishing in Turkish dungeons or wasting away as galley slaves. Twelve thousand of these Christian captives were chained to the oars as galley slaves on the Moslem ships while the fight Lepanto was raging; their liberation and restoration to freedom formed the purest joy-pearl in the gem casket of that joyous victory.
Cyprus had just fallen into the hands of the Turks amid scenes of unparalleled barbarity: and against the Turk as the destroyer of civilization and the menace of Christendom all eyes were directed, all hearts beat with desire to avenge, slay, destroy: and all these feelings found outlet, and culmination and gratification in the battle of Lepanto, under Don John of Austria, the Christian knight.