[681] Josiah Royce, The Philosophy of Loyalty (1908).
[682] “So great, it is said, was the knights’ respect for an oath, a promise, or a vow, that when they lay under any of these restrictions, they appeared everywhere with little chains attached to their arms or habits to show all the world they were slaves to their word; nor were these chains taken off till their promise had been performed, which sometimes extended to a term of four or five years. It cannot be expected, of course, that reality should have always come up to the ideal.”—Westermarck, The Origin and Development of Moral Ideas (1908), vol. ii, p. 102.
[683] History of European Morals, 3d ed., vol. ii, p. 272.
[684] First printed in 1873, from MSS. compiled probably as early as the twelfth or thirteenth century. There is an English translation by Charles Swan (1877).
[685] “There can be little doubt,” says Lecky, “that the Catholic reverence for the Virgin has done much to elevate and purify the ideal of woman and soften the manners of men” (History of European Morals, 3d ed., vol. ii, p. 367). And so Professor Nathaniel Schmidt: “The chivalry of the medieval knight from which our modern treatment of woman so largely is derived cannot be regarded as solely a product of Christianity, for it has a deep root in the dreamy reverence for woman characteristic of our pagan ancestors. Yet it would not have become what it was but for the veneration accorded to the Virgin Mary” (The Prophet of Nazareth (1905), p. 324).
[686] See Curtis M. Geer, The Beginning of the Peace Movement (1912).
[687] Kluckhohn, Geschichte des Gottesfriedens (1857), p. 38.
[688] This part of the week was chosen because these days had been consecrated by Christ’s passion, burial, resurrection, and ascension.
[689] Hobhouse, Morals in Evolution (1906), vol. i, p. 314.
[690] The last instance of an arrangement for ransom of prisoners was an agreement between England and France in 1780. See Hall, International Law, 5th ed., p. 414, n. 1.