This concerns the relation of the serfs to their lords, but among the lords themselves affairs were quite different. From the intricate formalities of obligation and dependence, from the necessity for each feudal despot's vigilant watchfulness and careful preparation and self-control and quick-sighted decision, arose a most active, well-developed class of nobles. While the master of a feudal castle (or robber-stronghold, whichever we choose to call it) was absent on his forays, or more determined wars, his wife took his place, and ruled her dependents and her household with ability. The Norman women of the higher classes were already famous far and wide through Europe, and, since we are dealing with the fortunes of Normandy, we like to picture them in their castle-halls in all their dignity and authority, and to imagine their spirited faces, and the beauty which is always a power, and which some of them had learned already to make a power for good.
No matter how much we deplore the condition of Normandy and the lower classes of society, and sympathize with the wistfulness and enforced patience of the peasantry; no matter how perplexed we are at the slowness of development in certain directions, we are attracted and delighted by other aspects. We turn our heads quickly at the sound of [Pg156] martial music. The very blood thrills and leaps along our veins as we watch the Norman knights ride by along the dusty Roman roads. The spears shine in the sunlight, the horses prance, the robber-castles clench their teeth and look down from the hills as if they were grim stone monsters lying in wait for prey. The apple-trees are in blossom, and the children scramble out of the horses' way; the flower of chivalry is out parading, and in clanking armor, with flaunting banners and crosses on their shields, the knights ride by to the defence of Jerusalem. Knighthood was in its early prime, and in this gay, romantic fashion, with tender songs to the ladies they loved and gallantly defended, with a prayer to the Virgin Mary, their patroness, because they reverenced the honor and purity of womanhood, they fought through many a fierce fight, with the bitter, steadfast courage of brave men whose heart is in their cause. It was an easy step from their defiance of the foes of Normandy to the defence of the Church of God. Religion itself was the suggester and promoter of chivalry, and the Normans forgot their lesser quarrels and petty grievances when the mother church held up her wrongs and sufferings to their sympathy. It was to Christianity that the mediæval times owed knighthood, and, while historians complain of the lawlessness of the age, the crimes and violence, the social confusion and vulgarity, still the poetry and austerity and real beauty of the knightly traditions shine out all the brighter. Men had got hold of some new suggestions; the best of them were examples of something better than [Pg157] the world had ever known. As we glance over the list of rules to which a knight was obliged to subscribe, we cannot help rejoicing at the new ideal of christian manhood.
ARMING A KNIGHT.
Rolf the Ganger had been proud rather than ashamed of his brutal ferocity and selfishness. This new standard demands as good soldiery as ever; in fact, a greater daring and utter absence of fear, but it recognizes the rights of other people, and the single-heartedness and tenderness of moral strength. It is a very high ideal.
A little later than the time of William the Conqueror's youth, there were formal ceremonies at the making of a knight, and these united so surprisingly the poet's imaginary knighthood and the customs of military life and obligations of religious life, that we cannot wonder at their influence. [Pg158]
The young man was first stripped of his clothes and put into a bath, to wash all former contaminations from body and soul—a typical second baptism, done by his own free will and desire. Afterward, he was clothed first in a white tunic, to symbolize his purity; next in a red robe, a sign of the blood he must be ready to shed in defending the cause of Christ; and over these garments was put a tight black gown, to represent the mystery of death which must be solved at last by him, and every man.
Then the black-robed candidate was left alone to fast and pray for twenty-four hours, and when evening came, they led him to the church to pray all night long, either by himself, or with a priest and his own knightly sponsors for companions. Next day he made confession; then the priest gave him the sacrament, and afterward he went to hear mass and a sermon about his new life and a knight's duties. When this was over, a sword was hung around his neck and he went to the altar, where the priest took off the sword, blessed it, and put it on again. Then the candidate went to kneel before the lord who was to arm him, and was questioned strictly about his reasons for becoming a knight, and was warned that he must not desire to be rich or to take his ease, or to gain honor from knighthood without doing it honor; at last the young man solemnly promised to do his duty, and his over-lord to whom he did homage granted his request to be made a knight.
After this the knights and ladies dressed him in his new garments, and the spurs came first of all the armor, then the haubert or coat of mail; next [Pg159] the cuirass, the armlets, and gauntlets, and, last of all, the sword. Now he was ready for the accolade; the over-lord rose and went to him and gave him three blows with the flat of the sword on his shoulder or neck, and sometimes a blow with the hand on his breast, and said: "In the name of God, of St. Michael and St. George, I make thee knight. Be valiant and fearless and loyal."