images, which should exalt and warm and sanctify the heart. Many, I hope, will open this book, not that they may feel what they read, but that they may read what they feel. The heroic devotion of Tancred de Hauteville was accompanied with the greatest humanity and moderation in war. It is expressly recorded of him by historians,' that on the capture of Jerusalem by the Crusaders, he used his utmost efforts to stop the massacre. When we consider the trying circumstances in which this humanity was displayed, we must conclude that the true devotion of the chivalrous character was found in Tancred. It is, therefore, under the majesty of that illustrious and heroic name, that this second book is presented to the reader. II. In all ages of the world religion had been the source of chivalry. It was in a sense of religion, however weak or unenlightened, that the generous and heroic part of mankind among the Heathens derived support and encouragement; generosity and heroism being essentially religious. But in the mystery of love fulfilled upon the sorrowful cross of our blessed Saviour, it pleased the Almighty Creator of the world to complete, for a great portion of men, the term of darkness, to remove their ignorance, and to assist their infirmities—to breathe into their nature a new life, a new soul, a divine and most exalted principle of virtue. From this period we commence a new history of the human race; for with eager rapture was this light hailed by the knightly and generous part of men: they had now fresh strength, higher motives, and a far nobler object. Chivalry assumes in consequence a more exalted and perfect character. Always religious, it is now enlisted in the cause of truth and goodness, to combat all manner of evil, to conquer under the banner of the cross, and to reign for everlasting. That the Christian faith was become essential to chivalry, we have abundant evidence. Joinville relates a saying of King St. Louis, when a Mahometan entered his prison with a drawn sword, crying, "Fais-moi chevalier, ou je te tue;" to which the king replied, "Fais-toi Chrétien, et je te ferai chevalier." In Spain, when nobility was to be made out, it was necessary to prove a descent by both 1 Raumer, i. p. 216; Orderic. Vital. lib. ix. parents from vijos Christianos, that is, from ancient Christians; the blemish to be apprehended being a mixture of Jewish or Moorish blood. Thus Villa Diego says, "Hidalgo ille solus dicetur qui Christiana virtute pollet." When Saladin desired Hue de Tabarie, his prisoner, to make him a knight, the other replied: Biaus Sire, -non ferai, It might at first appear superfluous to propose an inquiry into the character of that religion which thus became associated with the heroic spirit; nevertheless, the divine and unchanging religion of our Christian chivalry has a humanised and a poetical side, towards which the eyes of youth may not have been sufficiently directed. There are many interesting details and reflections furnished by a review of its history, which are too often overlooked, as not appertaining strictly to the studies required by either the mere historical or theological student. Yet assuredly are these details and reflections worthy of some attention, at least from those persons to whom leisure and means are afforded of dispensing with the divisions of mental exercise, and who can delay to gather the beautiful blossoms as well as the substantial fruits of wisdom. Such details will, I hope, be found in the following pages. III. On examining the memorials of our Christian chivalry it will be interesting to remark, how the service of God was considered as demanding a perfect and total devotion of mind and heart, of soul and body; how that the Catholic faith was the very basis of the character which belonged to the knight; that piety was to be the rule and motive of his actions, and the source of every virtue which his conduct was to display. The first precept which was pressed upon the mind of youth was the love of God. 1 L'Orderie de Chevalerie. "The precepts of religion," says M. Ste. Palaye, who was certainly no prejudiced writer, "left at the bottom of the heart a kind of veneration for holy things which sooner or later acquired the ascendancy." A love of the Christian faith became the very soul of chivalry. Every one has heard of the generous exclamation of Clovis, when he was first made acquainted with the passion and death of Christ" Had I been present at the head of my valiant Franks, I would have revenged his injuries." It was upon hearing the flagellation of our Saviour, with all its horrible circumstances, that the brave Crillon gave that celebrated proof of feeling; for he rose suddenly from his seat by an involuntary transport, and laying his hand. on his sword, exclaimed in those well-known words which have passed into a proverb, "Où étois-tu, brave Crillon?" This may not bespeak the clearness of their religious views; but it certainly evinced the sincerity and the affection of their hearts. And here it will be of importance to mark, that this peculiar character of chivalrous devotion -the love of God-furnishes an evidence that the religion of our ancestors was far less removed from the true spirit of Christianity than many have too hastily concluded from an imperfect acquaintance with history. It is the motive rather than the action which is peculiar to the religion of Jesus Christ. Now, the religion of chivalry was altogether the religion of motives and of the heart. It was love, faith, hope, gratitude, joy, fidelity, honour, mercy; it was a devotion of mind and strength, of the whole man, of his soul and body, to the discharge of duty, and to the sacrifice of every selfish and dishonourable feeling that was contrary; it was to obey a commandment which was in unison with all the elevated sentiments of nature, and calculated most effectually to develop every quality that was the object of esteem and reverence. The knights of old had neither the inclination nor the ingenuity to determine the minimum of love which was compatible with the faith of Christ. They were not like men who regard it sufficient if they love God at any time before death, or on the festivals; or if they keep the commandments and do not hate God; or who imagine that this burdensome obligation of loving him was part of the Mosaic law, which is dispensed with by the religion of nature and the Gospel. They had not learned to reason with the sophist of old, saying that " religion is a gracious and an excellent thing when moderately pursued in youth; but if afterwards it be loved overmuch, it is the ruin of men. "1 They had not subsided into that state of profound indifference to the truths of religion which the eloquent Masillon has compared to the condition of Lazarus, when the disciples said, "Lord, if he sleeps he will do well;" and were undeceived when Jesus said unto them plainly, "Lazarus is dead." But their affections were warm, their gratitude was sincere; and though their understanding on the doctrines of religion might sometimes fail them, their hearts did not. They were thankful under every circumstance of life; and like the prophet of old, it was their boast, "The fig-tree shall not blossom, and there shall be no spring in the vines; the labour of the olive-tree shall fail, and the fields shall yield no food; the flock shall be cut off from the fold, and there shall be no herd in the stalls; but I will rejoice in the Lord, and I will rejoice in God my Jesus." 66 They were slain in battle, they were cut off in the flower of their youth, they were shut up in dark prisons from the light of the sun and from the solace of friendship; yet they could exult in the words of the Psalm, "Quid enim mihi est in cœlo? et a te quid volui super terram? Defecit caro mea et cor meum: Deus cordis mei, et pars mea Deus in æternum." Thenne," said Bors, "hit is more than yere and an half that I ne lay ten tymes where men dwelled, but in wylde forestes and in mountains, but God was ever my comforte."2 Saint Louis having been baptised in the castle at Poissy would bear that name, and be called Louis of Poissy, and thus he signed his letters and despatches, esteeming this title more glorious than that of King of France; and St. Augustine speaking of the Emperor Theodosius says, "that he accounted himself more happy in being a member of the Church than emperor of the world." Observe the exact and perfect loyalty with which God was served. After the captivity of the King Saint Louis, when the 1 Φιλοσοφία γάρ τοι ἐστὶν, ὦ Σώκρατες, χαρίεν, ἄν τις αὐτοῦ μετρίως ἅψηται ἐν τῇ ἡλικίᾳ· ἐὰν δὲ περαιτέρω τοῦ δέοντος ἐνδιατρίψῃ, διαφθορὰ тwν ȧveрúπшv. Plato, Gorgias. 2 Morte d'Arthur, lib. xvii. c. 19. treaty was concluded by which he was to be delivered, the Sarassins prescribed an oath, which the king was to use in swearing to fulfil the conditions. The form was as follows: "Qu'au cas qu'il ne tint pas les choses promises, il fut reputé parjure, comme le Chrétien qui a renié Dieu, son baptême et sa loi, et qui en dépit de Dieu crache sur la croix et l'escache à ses pieds." When the king, says Joinville, heard this oath, "il dit qui ja ne le feroit-il." In vain did his friends and enemies unite against this resolution. He was reminded that it would cause not only his own death, but also that of all his friends. "Je vous aime," said he to the lords and prelates who remonstrated with him, "Je vous aime comme mes frères; je m'aime aussi ; MAIS A DIEU NE PLAISE, QUOI QU'IL EN PUISSE ARRIVER, QUE DE TELLES PAROLES SORTENT JAMAIS DE LA BOUCHE D'UN ROI DE FRANCE." "Pour vous," he added, in addressing the Sarassin minister, "allez dire à vos maitres qu'ils en peuvent faire à leurs volontés; que j'aime trop mieux mourir bon Chrétien, que de vivre aux courroux de Dieu, de sa mere, et ses saints." The Emirs, distracted with rage and disappointment, rushed into his tent with their naked swords, crying out, "You are our prisoner, and yet you treat us as if we were in irons; there is no medium, either death or the oath as we have drawn it." Dieu vous a rendus maitres de mon corps," replied the invincible Louis, "mais mon ame est entre ses mains; vous ne pouvez rien sur elle." The King prevailed, and the infidels relinquished their resolution of requiring the oath on those terms. Gauthier de Brienne, being made prisoner by the infidels at the battle of Gaza, was led by them before Jaffa, which they hoped to enter by a cruel stratagem; he was fastened to a cross and exposed to the view of the garrison, and threatened with death if resistance continued; but he exhorted the garrison to hold out to the last. "It is your duty," he cried, "to defend a Christian city; it is mine to die for you and for Jesus Christ."1 After the fatal battle in Hungary, when the Turks had defeated the Christian army, and had taken prisoners the valiant troop Michaud, Hist. des Crociades, iv. 37. |