These three factors contributed to the growth of those customs which prevailed among the noble classes in Western Europe during the greater part of the Middle Ages, and to which the term chivalry is usually applied. A certain ideal of the qualities which were essential to a “perfect knight” gradually evolved. Hence it was the business of the household to which the sons of the nobility were sent for training to endeavour, as far as possible, to equip their “pupils” with the knowledge, skill, habits, and qualities which custom had decreed should be possessed before admission to the grade of knighthood was obtained.
It is possible to trace four main elements in the chivalric ideal: (1) military prowess, (2) service and loyalty, (3) the “worship of woman,” (4) religion.
Taking each of these points in turn, we note first that the importance of military training at this period is a topic which scarcely calls for elaboration. The age was essentially warlike; the definite objective of the Crusades was one that could only be achieved through military skill. Hence, no slight amount of the training of the future knight was devoted to the acquisition of skill as a horseman and in the use of the weapons of war.
The second element to which we have referred—“service and loyalty”—may be described as the underlying principle of chivalry. The service, however, sprang from pride in the position occupied; no task was considered menial if it arose out of the service due from the squire to his liege lord. Loyalty is inherent in the idea of chivalry; it is an inseparable part of the knightly ideal.
Only a passing reference is necessary to the third element—the “worship of women”—even though it played a most important part in the development of the character of the prospective knight by refining his manners, checking coarseness of expression, and tending generally to the growth of the idea of courtesy which is now conceived of as the distinctive mark of a chivalrous man. Here we may simply say that to do the pleasure of ladies was regarded both as the chief solace of the knight and the mainspring of his actions.
The remaining element in the chivalric ideal is that of religion. The Church looms large; the knight was brought up to use her sacraments, to obey her precepts, and to show reverence to her ministers. “The Crusader, the Hospitaller, and the Knights of Santiago were champions of the Church against the infidel. The knight’s consecration to chivalry was after the form of a sacrament, and to defend the Church was a part of his initiation. The least religious acknowledged the authority of religion and it was the imputation of impiety rather than of immorality which destroyed the Templar; for impiety was in those days a worse imputation than immorality.”[355]
To summarise the course of preparation for knighthood, it may be pointed out that for the first seven years of training, the aspirants were known as pages, varlets, or damoiseaux. Under their masters and mistresses they performed most humble domestic duties and practised at doing everything they saw done by the knights. After attaining the age of fourteen years, they were promoted to the rank of squire, a promotion that was celebrated by a religious ceremony. The training now became more severe and included ability in all matters relating to the art of warfare, together with duties in connection with the stables and horses, and skill in the art of heraldry.
The intellectual part of the training of the squire involved instruction in “sondry languages” and the acquisition of ability “to pipe, sing, dance” and to play the harp.[356] In the oft-quoted passage from Chaucer it is stated that the squire:—
“wel cowde ryde,
He cowde songes wel make and endite,
Justne and eek daunce, and wel purtray and write.”
The actual school curriculum followed by the squire would therefore resemble that of children of lower social grades, to the extent that “song” and “writing” were included in both. Among the “sondry languages,” it is certain that Latin would be numbered; in addition he would learn French and (possibly) Italian.