“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 God, 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 noble son of arms was performing his devoir. Even when he was entitled 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 noble 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]
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 circumstances 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]
Every-day life of the knight.
Falconry.
These military and moral qualities of knighthood were sustained and nourished by all the circumstances of chivalric life, even those of a peaceful nature. Hunting and falconry, the amusements 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,
“Ne is there hawk which mantleth her on perch,
Whether high towering or accosting low,
But I the measure of her flight do search,
And all her prey and all her diet know.”