At twenty-one the young man became a knight, after the ceremony of knighthood. When the time for the ceremony arrived, the candidate put in a season of fasting and purification and prayer, and then he passed the night in a church in prayer and meditation. In the morning came the confession and the absolution and the eucharist. He then placed his sword upon the altar, the priest blessed it and returned it to him, after he had taken the solemn oath of knighthood. His armor was placed upon him and his sword buckled about him and then he knelt before his lord, who laid his sword upon the candidate's shoulder and dubbed him knight. The new knight then arose and mounted his horse and displayed his skill and strength in handling his horse and in the use of his weapons.
The knight's great occupation was that of war. For this he lived and for this he trained throughout life. For practical training in war the tournament came into existence, wherein there were actual combats waged with the weapons of war, and when there were good numbers on each side it became a real battle, even to the wounding and killing. This gave opportunity for displaying knightly powers and courage, for gaining the smiles and good-will of the ladies, and likewise for the settling of private quarrels. The tournament, too, was the greatest of all amusements during feudal times and brought together the largest gatherings and the greatest displays. Fairs were held in connection with them in which there was great merry-making, where jugglers and strolling players and musicians found place and drunkenness and gambling and the like prevailed.
A level piece of ground was chosen on which an oval enclosure was made, with rows of seats and covered galleries all round. The knights who were to engage in the fights pitched their tents at either end, where they stationed themselves with their squires. Heralds had charge of affairs and arranged the ceremonies and rules of procedure. There were jousts, in which two opponents met one another on horseback with lances, and after the jousts was a general fray, in which there were a number of champions on each side who fought with swords and sometimes even with battle-axes, usually on horseback, but on some occasions some on horse and some on foot. The evening before the tournament there was a try-out of arms of squires and young knights, blunt weapons being used, the winners being allowed to enter the general fray of the next day.
All being ready, the lists were cleared and the two knights, on horseback with lances, were placed at some distance opposite each other. At a signal from the herald they lowered their lances and rushed at each other, each striving to knock the other from his horse. In case both knights kept their seats unhurt, they tried it again, till one or both were unhorsed. Then they fought on foot with swords till one was overcome. At the close of all the jousts the general fray took place. In the jousts sometimes one or the other knight was badly wounded and sometimes even killed. In the general fray the fight might have become so fierce that a number would be wounded and killed on both sides. In the evening after the close of the tournament a great feast was held, which was attended by the ladies and the knights who participated in the tournament and other members of the nobility.
The mounted knight was a great fighter and could overcome quite a number of unarmed and unarmored peasants. As long as fighting was done at close quarters no other fighter could equal him or expect to overcome him. But when the common people began to be armed with the bow and the pike an army could be raised that did not always have to fight at close quarters and so armor did not mean so much. War, too, was becoming a mercenary trade and a king could obtain an army by paying for mercenary cavalry and by arming his yeomen and peasants and forming them into pliant infantry. While the barons wasted their strength in fighting and robbing one another, the king swept down upon them with his army of infantry and mercenary cavalry and defeated them one by one, thus doing away with petty baronies and their private quarrels and uniting them under one strong power. When gunpowder came into general use, the knight and his armor vanished in smoke and the chivalry of the middle ages passed away and through the transforming influences of the printing press and steam power and the many other arts of modern times it was refined, and became the basis of the civilization of the present day. Chivalry is still extant, but it has a different meaning than that of feudal times, for where the feudal system had its knight the present age has its gentleman.
The age of chivalry most naturally aroused poetic and musical fancies and during that time arose the trouveurs of Northern France, with whom may be placed the minstrels of the British Isles, and the troubadours of Southern France and the minnesingers of Germany. These poets and singers were from all classes—nobility, artisans, clergy—and although most of them were of noble rank, yet there were some noted ones from the common people. They would go about the country reciting and singing their poems and they were welcome everywhere. They would sing of war and of love, many of the productions being based upon heroes of the past and again others being of imaginary characters.
The Peasantry.
Slavery, so prominent under the Roman rule, gradually disappeared during the middle ages. Yet the serf at first was but little better off, for, although he could not be sold, he could not leave the land. He did have some control of his person, for he had allotted to him a bit of land upon which he could work without being driven by an overseer. Later he was permitted to go out elsewhere for work, but for this he must possess a legal permit. This led to the custom of allowing him to pay his lord in money for his services in lieu of work upon the land or returns from the land, and then followed his being permitted to purchase his freedom, so that the serf could become a freedman.
During the early part of the period the laboring and the trading classes did not count as political, military, or social factors. They are scarcely mentioned in the records of the time. They were robbed by the nobles, their persons maltreated, and their wives and daughters dishonored. There were exactions of all kinds. They had to pay annual dues for the use of the land, they had to give a certain number of days free each year to the repair of the public roads and to the cultivation of the lord's domains, and they had to be ready, when called upon, to render military service of such an inferior kind as they could do. "He was bound to bake his bread at the lord's oven, grind his grain at the lord's mill, and press his grapes in his lord's wine-press, paying, of course, for the privilege; if he wanted to chase or cut wood in the forest, or fish in the stream, or feed his cattle in the pasture, all of which were reserved seigniorial rights, he must pay his tax. He must pay the lord for the use of his weights and measures, or for a guarantee against changes in his coinage. He may not even sell the remnant of crops which survived this accumulation of taxes until those of the lord have been sold at the highest market price. After the lord had squeezed the peasant almost to the point of extinction, came the church with its even more effectual agencies of terror and superstition. Its principal exaction was the tithe, a tax of one-tenth upon the products of agriculture, a burden sufficient, if rigidly enacted, to ruin any field industry. But not content with this, the church, like the feudal seignior, profited by every special occasion, birth, baptism, marriage, death, to collect new contributions."[202]
Even in the seventeenth century the life of the laboring man was very hard, as is shown in the following in reference to the British peasant of that time. "At the first setting out of the plough after Christmas, which was the time to begin fallowing, or breaking up the pease earth, the teams-man rose before 4 a. m., and after thanks to God for his night's rest, proceeded to the beast house. Here he foddered his cattle, cleaned out their booths, rubbed down the animals, currying the horses with cloths and wisps. Then he watered his oxen and horses. He next foddered the latter with chaff, dry pease, oat hulls, beans, or clean garbage, such as the hinder parts of rye. While they were eating their meal, he got ready his collars, hames, treats, halters, mullers, and plough gears. At 6 a. m. he received half an hour's liberty for breakfast. From seven till between two and three in the afternoon he ploughed. Then he unyoked, brought home his oxen, cleansed and foddered them, and, lastly, partook of his dinner, for which he was again granted another half hour's spell of leisure. By 4 p. m. he was again in the stable. After rubbing down his charges and re-cleansing their stalls, he went to the barns, where he prepared the fodder for the following day's bait. He carried this to the stable, and then watered his beasts and replenished their mangers. It was now close on 6 p. m. He therefore went home, got his supper, and then sat by the fireside, either mending his and the family's shoe-leather, or knocking hemp and flax, or picking and stamping apples and crabs for cider or vinegar, or grinding malt on the quern, or picking candle rushes, till 8 p. m. He then lighted his lanthorn and revisited the stable, where he again cleansed the stalls and planks, and replenished the racks with the night's fodder. Then, returning to his cottage, he gave God thanks for benefits received during the day, and went to bed."[203]