One day’s amusement did not always close the tournament: but on the second morning the knights resigned the lists to their esquires, who mounted upon the horses, and wore the armour and cognisances of their lords. They also were conducted by young maidens, who possessed authority to adjudge and give the prize to the worthiest esquire. At the close of the day the festival was renewed, and the honours were awarded. On the third morning there was a mêlée of knights and esquires in the lists, and the judgment of the ladies was again referred to, and considered decisive.[317]
Tournaments opposed by the popes.
The opposition was unjust.
Such were the general circumstances and laws of tournaments during the days of chivalry. These warlike exercises even survived their chief purpose, for they formed the delight of nations[318] after the use of artillery had driven the graceful and personal prowess of chivalry from the battle-field.[319] In all the time of their existence they were powerfully opposed by the papal see, avowedly on the ground of humanity. There was some little excuse for this interference; for though the lances were headless, and the swords rebated, yet the shock of the career sometimes overthrew men and horses, and bruises were as deadly as the lances’ wounds. The historians of the middle ages, who generally echoed the wishes of the Vatican, carefully record every instance where a life was lost in a tournament; and, perhaps, a dozen such unfortunate events are mentioned by the chroniclers of all European nations during the fourteenth century: a number exceedingly small when we reflect upon the nature of the conflict; that the time now spoken of was the very noonday of chivalry; and that not a circumstance of public joy, not a marriage among the nobles and high gentry of the land, but was celebrated by a tournament. The Vatican might thunder its denial of Christian sepulture to those who fell in a tilting ground; but still the knights would don their gorgeous harness to win the meed of noble chevisance. While learned casuists were declaring from the pulpits that they who were killed at tournaments were most assuredly damned[320], heralds’ trumpets in every baronial court were summoning knights and squires to gentle exercise and proof of arms; and though fanatical monks might imagine visions where knights were perishing in hell flames[321], yet gallant cavaliers, warm and joyous with aspirations for fame and woman’s love, could not be scared by such idle phantasms.
It was not, however, from any sincere considerations for humanity that the popes opposed themselves to the graceful exercises of the age; for, at the celebrated council held at Lyons in 1245, it was openly and for the first time declared, that tournaments were iniquitous, because they prevented the chivalry of Europe from joining the holy wars in Palestine. The shores of Syria might drink torrents of Christian blood, and the popes would bless the soil; but if in the course of several centuries a few unfortunate accidents happened in the lists of peace and courtesy, all the graceful amusements of Europe were to be interdicted, and the world was to be plunged into the state of barbarism from which chivalry had redeemed it. Tournaments were also interdicted on account of their expensiveness. Wealth poured forth its treasures, and art exercised its ingenuity in apparelling the barons, knights, and ladies; and even the housings of the horses were so rich as to rival the caparisons of Asiatic steeds: but the popes could see no advantage to the social state in all this gay and prodigal magnificence, and they wished that all the treasures of the West should be poured into the Holy Land.[322]
The joust.
The joust was the other chief description of military exercises. It was so far inferior to the tournament, that he who had tourneyed, and had given largess to the heralds, might joust without further cost; but the joust did not give freedom to the tournament, nor was it the most favourite amusement, for baronial pomp was not necessary to its display, and many a joust was held without a store of ladies bright distributing the prize. There were two sorts of jousts, the joute à l’outrance, or the joust to the utterance, and the joute à plaisance, or joust of peace.
Description of the joust to the utterance.
Joust between a Scotch and English knight.
And, first, of the serious joust. The joust to the utterance expressed a single combat between two knights, who were generally of different nations. In strictness of speech, the judicial combat was a joust à l’outrance, and so was every duel, whether lawful or unlawful; but with such jousts chivalry has no concern.[323]
In a time of peace, during the year 1398, there were sundry jousts and combats between Scots and Englishmen, for proof of their valiant activity in feats of arms, and to win fame and honour. The most remarkable encounter was that which took place between Sir David de Lindsay, first Earl of Crawford, and the Lord Wells, in the presence of Richard II. and his court. They agreed[324] to run certain courses on horseback, with spears sharply ground, for life or death. The place appointed for these jousts was London bridge; the day was the feast of St. George. The doughty knights appeared sheathed in armour of proof, and mounted on mighty war-horses. They ran together with all the fierceness of mortal hate; and though they attainted, yet both kept their saddles. Lord Crawford retained his seat with such remarkable firmness that the people cried out that assuredly he was locked in his saddle. Incontinently that right noble knight leaped from his steed, and again, armed as he was, vaulted on his back, and amazed the beholders by his perfect horsemanship. The battle was renewed on foot; the skill of the Scotsman prevailed, and the life of the Lord Wells was in his power. De Lindsay now displayed the grace and courtesy of his chivalry, for he raised his foe from the ground, and presented him as a gift to the queen, wishing, like a true knight, that mercy should proceed from woman. The queen thanked the valiant and courteous Scot, and then gave liberty to the Lord Wells.[325]
Jousting for love of the ladies.