Chivalry
Chivalry, or the Chivalric Code, is an informal and varying code of conduct developed between 1170 and 1220. It was associated with the medieval Christian institution of knighthood; knights' and gentlemen's behaviors were governed by chivalrous social codes. The ideals of chivalry were popularized in medieval literature, particularly the literary cycles known as the Matter of France, relating to the legendary companions of Charlemagne and his men-at-arms, the paladins, and the Matter of Britain, informed by Geoffrey of Monmouth's Historia Regum Britanniae, written in the 1130s, which popularized the legend of King Arthur and his knights of the Round Table. All of these were taken as historically accurate until the beginnings of modern scholarship in the 19th century.
The code of chivalry that developed in medieval Europe had its roots in earlier centuries. It arose in the Carolingian Empire from the idealization of the cavalryman—involving military bravery, individual training, and service to others—especially in Francia, among horse soldiers in Charlemagne's cavalry. The term "chivalry" derives from the Old French term chevalerie, which can be translated as "horse soldiery". Originally, the term referred only to horse-mounted men, from the French word for horse, cheval, but later it became associated with knightly ideals.
Over time, its meaning in Europe has been refined to emphasize more general social and moral virtues. The code of chivalry, as it stood by the Late Middle Ages, was a moral system that combined a warrior ethos, knightly piety, and courtly manners, all combined to establish a notion of honor and nobility.
Terminology and definitions
A young woman in a medieval-style dress of cream satin ties a red scarf to the arm of a man in armor and is mounted on a horse. The scene is set at the portal of a castle.
In origin, the term chivalry means "horsemanship", formed in Old French, in the 11th century, from chevalerie (horsemen, knights), itself from the Medieval Latin caballarii, the nominative plural form of the term caballārius. The French word chevalier originally meant "a man of aristocratic standing, and probably of noble ancestry, who is capable, if called upon, of equipping himself with a warhorse and the arms of a heavy cavalryman and who has been through certain rituals that make him what he is". Therefore, during the Middle Ages, the plural chevalerie (transformed in English into the word "chivalry") originally denoted the body of heavy cavalry upon formation in the field. In English, the term appears from 1292 (note that cavalry is from the Italian form of the same word).
The meaning of the term evolved over time into a broader sense, because in the Middle Ages the meaning of chevalier changed from the original concrete military meaning "status or fee associated with a military follower owning a warhorse" or "a group of mounted knights" to the ideal of the Christian warrior ethos propagated in the romance genre, which was becoming popular during the 12th century, and the ideal of courtly love propagated in the contemporary Minnesang and related genres.
The ideas of chivalry are summarized in three medieval works: the anonymous poem Ordene de chevalerie, which tells the story of how Hugh II of Tiberias was captured and released upon his agreement to show Saladin (1138–1193) the ritual of Christian knighthood; 'the Libre del ordre de cavayleria', written by Ramon Llull (1232–1315), from Majorca, whose subject is knighthood; and the Livre de Chevalerie of Geoffroi de Charny (1300–1356), which examines the qualities of knighthood, emphasizing prowess. None of the authors of these three texts knew the other two texts, and the three combine to depict a general concept of chivalry which is not precisely in harmony with any of them. To different degrees and with different details, they speak of chivalry as a way of life in which the military, the nobility, and religion combine.
The "code of chivalry" is thus a product of the Late Middle Ages, evolving after the end of the crusades partly from an idealization of the historical knights fighting in the Holy Land and from ideals of courtly love.
10 Commandments of Chivalry
Léon Gautier's Ten Commandments of chivalry, set out in the work La Chevalerie (1891), are:
- Thou shalt believe all that the Church teaches and thou shalt observe all its directions.
- Thou shalt defend the Church.
- Thou shalt respect all weaknesses, and shalt constitute thyself the defender of them.
- Thou shalt love the country in which thou wast born.
- Thou shalt not recoil before thine enemy.
- Thou shalt make war against the infidel without cessation and without mercy.
- Thou shalt perform scrupulously thy feudal duties, if they be not contrary to the laws of God.
- Thou shalt never lie, and shalt remain faithful to thy pledged word.
- Thou shalt be generous, and give largesse to everyone.
- Thou shalt be everywhere and always the champion of the Right and the Good against Injustice and Evil
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Literary chivalry and historical reality
Supporters of chivalry have assumed since the late medieval period that there was a time in the past when chivalry was a living institution, when men acted chivalrically, when chivalry was alive and not dead, the imitation of which period would much improve the present. This is the mad mission of Don Quixote, protagonist of the most chivalric novel of all time and inspirer of the chivalry of Sir Walter Scott and of the U.S. South. to restore the age of chivalry, and thereby improve his country.: 148 It is a version of the myth of the Golden Age.
With the birth of modern historical and literary research, scholars have found that however far back in time "The Age of Chivalry" is searched for, it is always further in the past, even back to the Roman Empire. From Jean Charles Léonard de Sismondi:
- We must not confound chivalry with the feudal system. The feudal system may be called the real-life of the period of which we are treating, possessing its advantages and inconveniences, its virtues and its vices. Chivalry, on the contrary, is the ideal world, such as it existed in the imaginations of the romance writers. Its essential character is devotion to women and to honor.
Sismondi alludes to the fictitious Arthurian romances about the imaginary Court of King Arthur, which were usually taken as factual presentations of a historical age of chivalry. He continues:
- The more closely we look into history, the more clearly shall we perceive that the system of chivalry is an invention almost entirely poetical. It is impossible to distinguish the countries in which it is said to have prevailed. It is always represented as distant from us both in time and place, and whilst the contemporary historians give us a clear, detailed, and complete account of the vices of the court and the great, of the ferocity or corruption of the nobles, and of the servility of the people, we are astonished to find the poets, after a long lapse of time, adorning the very same ages with the most splendid fictions of grace, virtue, and loyalty. The romance writers of the twelfth century placed the age of chivalry in the time of Charlemagne. The period when these writers existed, is the time pointed out by Francis I. At the present day [about 1810], we imagine we can still see chivalry flourishing in the persons of Du Guesclin and Bayard, under Charles V and Francis I. But when we come to examine either the one period or the other, although we find in each some heroic spirits, we are forced to confess that it is necessary to antedate the age of chivalry, at least three or four centuries before any period of authentic history.
The medieval development of chivalry, with the concept of the honor of a lady and the ensuing knightly devotion to it, not only derived from the thinking about the Virgin Mary, but also contributed to it. The medieval veneration of the Virgin Mary was contrasted by the fact that ordinary women, especially those outside aristocratic circles, were looked down upon. Although women were at times viewed as the source of evil, it was Mary who as a mediator to God was a source of refuge for man. The development of medieval Mariology and the changing attitudes towards women paralleled each other and can best be understood in a common context.
In literature
When examining medieval literature, chivalry can be classified into three basic but overlapping areas:
- Duties to countrymen and fellow Christians: this contains virtues such as mercy, courage, valor, fairness, protection of the weak and the poor, and in the servant-hood of the knight to his lord. This also brings with it the idea of being willing to give one's life for another's; whether he would be giving his life for a poor man or his lord.
- Duties to God: this would contain being faithful to God, protecting the innocent, being faithful to the church, being the champion of good against evil, being generous, and obeying God above the feudal lord.
- Duties to women: this is probably the most familiar aspect of chivalry. This would contain what is often called courtly love, the idea that the knight is to serve a lady, and after her all other ladies. Most especially in this category is a general gentleness and graciousness to all women.
These three areas obviously overlap quite frequently in chivalry and are often indistinguishable.
Different weight was given to different areas produced different strands of chivalry:
- warrior chivalry, in which a knight's chief duty is to his lord, as exemplified by Sir Gawain in Sir Gawain and the Green Knight and The Wedding of Sir Gawain and Dame Ragnelle
- religious chivalry, in which a knight's chief duty is to protect the innocent and serve God, as exemplified by Sir Galahad or Sir Percival in the Grail legends.
- courtly love chivalry, in which a knight's chief duty is to his own lady, and after her, all ladies, as exemplified by Sir Lancelot in his love for Queen Guinevere or Sir Tristan in his love for Iseult
See also [ Orlando Furioso ]
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