The History of Chivalry. G. P. R. James

times chosen for conferring knighthood were generally either those of great military ceremony,[24] as after tournaments, cours plénières, the muster or monstre, as it was called, of the army, or on days consecrated by the church to some peculiar solemnity, as Easter-day, the day of Pentecost, or even Christmas-day.[25]

      This was, nevertheless, by no means imperative; for we have already seen that knighthood was often conferred on any particular emergency, and even on the field of battle.[26] On these occasions the forms were of course abridged to suit the necessity of the case, but the knighthood was not the less valid or esteemed.

      The more public and solemn the ceremony could be made, the more it appeared to the taste of the nobles of the middle ages. Nor was the pomp and display without its use, raising and dignifying the order in the eyes of the people, and impressing deeply upon the mind of the young knight the duties which he had voluntarily taken upon himself. We all know how much remembrance depends upon external circumstance, and it is ever well to give our feelings some fixed resting-place in the waste of life, that in after-years memory may lead us back and refresh the resolutions and bright designs of youth by the aid of the striking scenes and solemn moments in which those designs and resolutions were first called into activity. Nothing could be better calculated to make a profound impression on the mind than the ceremonies of a knight’s reception in the mature times of Chivalry.

      On the day appointed,[27] all the knights and nobles at that time in the city where the solemnity was to be performed, with the bishops and clergy, each covered with the appropriate vestments of his order, the knight in his coat-of-arms, and the bishop in his stole, conducted the aspirant to the principal church of the place. There, after the high mass had been chanted, the novice approached the altar and presented the sword to the bishop or priest, who, taking it from his hand, blessed and consecrated it to the service of religion and virtue.

      It often happened that the bishop himself then solemnly warned the youth of the difficulties and requisites of the order to which he aspired. “He who seeks to be a knight,”—said the Bishop of Valenciennes to the young Count of Ostrevant on one of these occasions,[28] “he who wishes to be a knight should have great qualities. He must be of noble birth, liberal in gifts, high in courage, strong in danger, secret in council, patient in difficulties, powerful against enemies, prudent in his deeds. He must also swear to observe the following rules: To undertake nothing without having heard mass fasting; to spare neither his blood nor his life in defence of the Catholic faith; to give aid to all widows and orphans; to undertake no war without just cause; to favour no injustice, but to protect the innocent and oppressed; to be humble in all things; to seek the welfare of those placed under him; never to violate the rights of his sovereign, and to live irreprehensibly before God and man.”

      The bishop, then taking his joined hands in his own, placed them on the missal, and received his oath to follow the statutes laid down to him, after which his father advancing dubbed him a knight.

      At other times it occurred, that when the sword had been blessed, the novice[29] carried it to the knight who was to be his godfather in Chivalry, and kneeling before him plighted his vow to him. After this the other knights, and often the ladies present, advanced, and completely armed the youth, sometimes beginning with one piece of the armour, sometimes another. St. Palaye declares that the spurs were always buckled on before the rest, but in the history of Geoffrey, Duke of Normandy, we find the corslet and the greaves mentioned first, and the spear and sword last.

      After having been armed, the novice still remained upon his knees before his godfather in arms, who then, rising from his seat, bestowed upon him the accolade, as it was called, which consisted generally of three blows of the naked sword upon the neck or shoulder. Sometimes it was performed by a blow given with the palm of the hand upon the cheek of the novice, which was always accompanied by some words, signifying that the ceremony was complete, and the squire had now become a knight.

      The words which accompanied the accolade were generally, when the kings of France bestowed the honour, “In the name of God, St. Michael, and St. George, I make thee knight; be loyal, bold, and true.”

      Sometimes to the blow were joined the words,[30] “Bear this blow and never bear another,” and sometimes was added the more Christian admonition to humility, “Remember that the Saviour of the world was buffeted and scoffed.”[31]

      Whatever was its origin the custom was a curious one, and bore a strong resemblance to the ceremony of manumission among the Romans, who, on freeing a slave, struck him a slight blow, which Claudian happily enough terms felicem injuriam. I do not, however, intend to insinuate that the one custom was derived from the other, though, perhaps, the fact of a serf becoming free if his lord struck him with any instrument,[32] except such as were employed in his actual labour, may have been, in some degree, a vestige of the Roman law in this respect, which we know descended entire to many of the barbarous nations.

      However that may be, after having submitted to the blow which ended his servitude as a squire, the new knight was decorated with his casque, which had hitherto been held beside him, and then proceeding to the door of the church, or of the castle, where his knighthood had been bestowed, he sprang upon his horse and showed himself armed in the principal places of the city, while the heralds proclaimed his name and vaunted his prowess.[33]

      As long vigils, fast, prayers, and confessions had preceded and accompanied the admission of the new knight, festivals, banquets, and tournaments followed.[34] The banquets and the festivals, as common to all ages, though differing in each, I will pass over: suffice it, that one of the strictest laws of Chivalry forbade gluttony and intemperance.

      The tournament, as a purely chivalrous institution, I must mention; though so much has been already written on the subject, that I could have wished to pass it over in silence. The most complete description ever given of a tournament is to be found in the writings of one whose words are pictures; and if I dared but copy into this place the account of the passage of arms in Ivanhoe, I should be enabled to give a far better idea of what such a scene really was, than all the antiquarian researches in my power will afford.

      All military nations, from the earliest antiquity, have known and practised various athletic games in imitation of warfare; and we of course find among the Franks various exercises of the kind from the very first records which we have of that people. Nithard,[35] however, gives an elaborate picture of these mock-fights as practised in the reigns succeeding Charlemagne; and we find but little resemblance to the tournament. Four equal bands of Saxons, Gascons, Austrasians, and Armoricans (or Britons,[36] as they are there called) met together in an open place, and, while the populace stood round as spectators, pursued each other, in turn, brandishing their arms, and seeming fiercely to seek the destruction of their adversaries. When this had proceeded for some time, Louis and Charles (the two monarchs in whose history the description is given) suddenly rushed into the field with all their choice companions, and, with quivering lances and loud cries, followed, now one, now another, of the parties, who took care to fly before their horses.

      The first authentic mention of a tournament[37] is to be found in the Chronicle of Tours, which records the death of Geoffrey de Priuli in 1066; adding the words qui torneamenta invenit—who invented tournaments. From the appearance[38] of these exercises in Germany[39] about the same time, we may conclude that this date is pretty nearly correct; and that if tournaments were not absolutely invented at that precise period, they were then first regulated by distinct laws.

      In England[40] they did not appear till several years later, when the Norman manners introduced after the conquest had completely superseded the customs of the Saxons.

      Thus much has seemed necessary to me to say concerning the origin of tournaments, as there are so many common fables on the subject which give far greater antiquity to the exercise than that which it is entitled to claim.

      The ceremonies and the splendour of the tournament of course differed in different ages and different countries; but the general principle was the same. It was a chivalrous game, originally instituted for practising those exercises, and acquiring that skill which was likely to be useful in knightly warfare.

      A tournament was usually given upon the