‘This battle between Broy and Cressy, this Saturday, was right cruel and fell, and many a feat of arms done that day came not to my knowledge.... In the morning, the day of the battle, certain Frenchmen and Almagnes perforce opened the archers of the prince’s battle (division as we should now say), and came and fought with the men of arms, hand to hand. Then the second battle of the Englishmen came to succour the prince’s battle, the which was time, for they had as then much ado. And they with the prince sent a messenger to the king, who was on a little windmill hill: then the knight said to the king, “Sir, the earl of Warwick, and the earl of Oxford, Sir Reynold Cobham, and other, such as lie about the prince your son, are fiercely fought withal, and are sore handled, wherefore they desire you that you and your battle will come and aid them, for if the Frenchmen increase, as they doubt they will, your son and they shall have much ado.” Then the king said, “Is my son dead, or hurt, or on the earth felled?” “No, sir,” quoth the knight, “but he is hardly matched, wherefore he hath need of your aid.” “Well,” said the king, “return to him, and to them that sent you hither, and say to them, that they send no more to me for any adventure that falleth, as long as my son is alive: and also say to them, that they suffer him this day to win his spurs; for, if God be pleased, I will this day’s work be his, and the honour thereof, and to them that be about him.” Then the knight returned again to them, and showed the king’s words, the which greatly encouraged them, and repented in that they had sent to the king as they did.’ Brave knights, to be ‘greatly encouraged’ by such stern though manly words. We are reminded of the not less brave and knightly demeanour of Sir Colin Halket and his men at Waterloo, when the Duke of Wellington rode up and asked how they were, and the general replied that two-thirds of the brigade were down, and the remainder so exhausted that the relief of fresh troops, for however short a time, was most desirable. But when the duke said that no relief was possible, that all depended on them, the answer which the officer made for himself and his men was, ‘Enough, my lord, we stand here till the last man falls.’
Thenceforth the knight’s career depended, he would not have said on himself, but on God and his lady: and if we may judge by the ordinary language of the romances, his lady was often the object of actual adoration, little differing from that he would have addressed to the saints in the hour of danger or of triumph. Philosophic divines teach us that although the worship of the saints may become in practice a gross and degrading superstition, it has in it an element of true, and in itself ennobling, faith in ideals of humanity more or less perfectly revealed in human form: and so while we smile at the fictions of extravagant fancy in which the mediæval knight was wont to clothe his love, and his professions of love, for his mistress, we cannot reasonably doubt that in the main, and for that time of youthful imaginations rather than of sober reasonings, the knight was right. When I think of what society was, and what it would still be, without the humanizing influences of womanhood and ladyhood, and what it is by means of these, I say that the tree may be judged by its fruits, and that it is from a right noble stock, rightly and wisely cultivated in the main, in those old days, that we are still gathering such noble fruits. Much evil there was along with the good; and, what is worse, much confusion between good and evil. I need not tell the reader of chivalry romances, or of Lord Tennyson’s reproductions of some of their incidents in modern form of thought as well as language, how painfully this confusion defaces many of the fairest characters and most interesting tales of chivalry, while the historical records of the times in which those romances were written and read show that the actual state of morals and manners exhibited the like confusions of good and evil, in the ideals as well as in the conduct of life. But, as I have already observed, we see, at least in the romance before us, the good contending with, and mastering the evil, and this not least in the end of the story of the guilty loves of Guenever and Launcelot, the knight whose fame in romance perhaps surpasses that of Amadis, though even mediæval morality was obliged to censure the constancy of Launcelot’s love, while it might unhesitatingly extol that of Amadis.
Lord Tennyson has, I may assume, made every one familiar with the retirement of queen Guenever to the nunnery of Almesbury, and with the death of Arthur; and I venture for the completion of this sketch to show, though from the present volume, how the old story which the poet chiefly follows relates the death and draws the character of Launcelot. Launcelot, when he heard of those events, went to Almesbury, and after taking leave of the queen, resolved to follow her example; and became a hermit and penitent, taking up his abode in a forest where was an hermitage and a chapel that stood between two cliffs; and there he served God day and night with prayers and fastings. Thus he, and other knights who followed his example, ‘endured great penance six years, and then Sir Launcelot took the habit of priesthood, and a twelvemonth he sang mass.’ At the end of that time a vision directed him to take the body of queen Guenever, now dead at Almesbury, and bury her with king Arthur at Glastonbury. Then the story goes on:—‘And when she was put in the earth Sir Launcelot swooned and lay long still, while the hermit came out and awaked him, and said, Ye be to blame, for ye displease God with such manner of sorrow making. Truly, said Sir Launcelot, I trust I do not displease God, for He knoweth mine intent, for my sorrow was not, nor is not, for any rejoicing of sin, but my sorrow may never have end. For when I remember of her beauty, and of her noblesse, that was both with her king and with her; so when I saw his corpse and her corpse so lie together, truly mine heart would not serve to sustain my careful body. Also when I remember me how by my default, and mine orgule, and my pride, that they were both laid full low, that were peerless that ever was living of christian people, wit ye well, said Sir Launcelot, this remembered, of their kindness and mine unkindness, sank so to my heart, that all my natural strength failed me, so that I might not sustain myself.’ The story goes on to say that there he wasted away, praying night and day at the tomb of the king and queen. He died, and was taken to his own castle of Joyous Gard to be buried. ‘And right thus as they were at their service there came Sir Ector de Maris, that had seven year sought all England, Scotland, and Wales, seeking his brother Sir Launcelot. And when Sir Ector heard such noise and light in the quire of Joyous Gard he alight, and put his horse from him, and came into the quire, and there he saw men sing and weep. And all they knew Sir Ector, but he knew not them. Then went Sir Bors unto Sir Ector, and told him how there lay his brother Sir Launcelot dead. And then Sir Ector threw his shield, sword, and helm from him; and when he beheld Sir Launcelot’s visage he fell down in a swoon; and when he awaked it were hard for any tongue to tell the doleful complaints that he made for his brother. Ah, Launcelot, he said, thou were head of all Christian knights! And now, I dare say, said Sir Ector, thou Sir Launcelot, there thou liest, that thou were never matched of earthly knight’s hands; and thou were the courtiest knight that ever bare shield; and thou were the truest friend to thy lover that ever bestrode horse; and thou were the truest lover, of a sinful man, that ever loved woman; and thou were the kindest man that ever strake with sword; and thou were the goodliest person ever came among press of knights; and thou was the meekest man and the gentlest that ever ate in hall among ladies; and thou were the sternest knight to thy mortal foe that ever put spear in the rest.’
Let me compare with this Chaucer’s description of the knight of his times:—
‘A knight there was, and that a worthy[[41]] man,
That from the timé that he first began
To riden out, he loved chivalry,
Truth and honóur, freedom and courtesy.
Full worthy was he in his lordés war,
And thereto had he ridden, no man farre,