husband. The provocation was strong, for the matron had, in the husband's house and at his table, attempted to stab his guest Eyulf Gray, on account of his having slain one of her relations. Yet so little did this provocation justify the offence, that in the presence of the comitia, or public assembly of the tribe, Thordisa invoked witnesses to bear testimony, that she divorced her husband on account of his having raised his hand against her person. And such were the rights of a northern mater familias, that the divorce and a division of goods immediately took place between the husband and wife, although the violence of which Thordisa complained was occasioned by her own attempt to murder a guest.

We have traced the ideas of the Gothic tribes on this important point the more at length, because they show, that the character of veneration, sanctity, and inviolability, attached to the female character, together with the important part assigned to them in society, were brought with them from their native forests, and had existence long before the chivalrous institutions in which they made so remarkable a feature. They easily became amalgamated in a system so well fitted to adopt whatever was romantic and enthusiastic in manners or sentiment. Amid the various duties of knighthood, that of protecting the female sex, respecting their persons, and redressing their wrongs, becoming the champion of their cause, and the chastiser of those by whom they were injured, was represented as one of the principal objects of the institution. Their

oath bound the new-made knights to defend the cause of all women without exception; and the most pressing way of conjuring them to grant a boon was to implore it in the name of God and the ladies. The cause of a distressed lady was, in many instances, preferable to that even of the country to which the knight belonged. Thus, the Captal de Buche, though an English subject, did not hesitate to unite his troops with those of the Comte de Foix, to relieve the ladies in a French town, where they were besieged and threatened with violence by the insurgent peasantry. The looks, the words, the sign of a lady, were accounted to make knights at time of need perform double their usual deeds of strength and valour. At tournaments and in combats, the voices of the ladies were heard like those of the German females in former battles, calling on the knights to remember their fame, and exert themselves to the uttermost. "Think, gentle knights," was their cry, upon the wool of your breasts, the nerve of your arms, the love you cherish in your hearts, and do valiantly, for ladies behold you." The corresponding shouts of the combatants were, "Love of ladies! Death of warriors! On, valiant knights, for you fight under fair eyes."

66

Where the honour or love of a lady was at stake, the fairest prize was held out to the victorious knight, and champions from every quarter were sure to hasten to combat in a cause so popular. Chaucer, when he describes the assembly of the knights who came with Arcite and Palemon to

fight for the love of the fair Emilie, describes the manners of his age in the following lines.

"For every knight that loved chivalry,

And would his thankes have a passant name,
Hath pray'd that he might ben of that game,
And well was him that thereto chusen was.
For if there fell to-morrow such a case,
Ye knowen well that every lusty knight
That loveth par amour, and hath his might,
Were it in Engellonde, or elleswhere,
They wold hir thankes willen to be there.
To fight for a lady! Ah! Benedicite,
It were a lusty sight for to see."

It is needless to multiply quotations on a subject so trite and well known. The defence of the female sex in general, the regard due to their honour, the subservience paid to their commands, the reverent awe and courtesy, which, in their presence, forbear all unseemly words and actions, were so blended with the institution of Chivalry, as to form its very

essence.

But it was not enough that the " very perfect, gentle knight," should reverence the fair sex in general. It was essential to his character that he should select, as his proper choice, a lady and a love," to be the polar star of his thoughts, the mistress of his affections, and the directress of his actions. In her service, he was to observe the duties of loyalty, faith, secrecy, and reverence. Without such an empress of his heart, a knight, in the phrase of the times, was a ship without a rudder, a horse without a bridle, a sword without a hilt; a being, in short, devoid of that ruling guidance and intelligence, which ought to inspire his bravery, and direct his actions.

The Dame des Belles Cousines, having cast her eyes upon the little Jean de Saintré, then a page of honour at court, demanded of him the name of his mistress and his love, on whom his affections were fixed. The poor boy, thus pressed, replied, that the first object of his love was the lady his mother, and the next his sister Jacqueline. "Jouvencel," replied the inquisitive lady, who had her own reasons for not being contented with this simple answer, 66 we do not now talk of the affection due to your mother and sister; I desire to know the name of the lady whom you love par amours."- “In faith, madam," said the poor page, to whom the mysteries of chivalry, as well as love, were yet unknown," I love no one par amours.

"Ah, false gentleman, and traitor to the laws of chivalry," returned the lady, "dare you say that you love no lady? well may we perceive your falsehood and craven spirit by such an avowal. Whence were derived the great valour and the high achievements of Lancelot, of Gawain, of Tristrem, of Giron the Courteous, and of other heroes of the Round Table,whence those of Panthus, and of so many other valiant knights and squires of this realm, whose names I could enumerate had I time,-whence the exaltation of many whom I myself have known to arise to high dignity and renown, except from their animating desire to maintain themselves in the grace and favour of their ladies, without which mainspring to exertion and valour, they must have remained unknown and insignificant? And do you, coward page, now dare to aver, that you have no lady, and desire to have none? Hence! false heart that thou art."

To avoid these bitter reproaches, the simple page named as his lady and love, par amours, Matheline de Coucy, a child of ten years old. The answer of the Dame des belles Cousines, after she had indulged in the mirth which his answer prompted, in

structed him how to place his affections more advantageously; and as the former part of the quotation may show the reader how essential it was to the profession of chivalry that every one of its professors should elect a lady of his affections, that which follows explains the principles on which his choice should be regulated.

"Matheline," said the lady, "is indeed a pretty girl, and of high rank, and better lineage than appertains to you. But what good, what profit, what honour, what advantage, what comfort, what aid, what council for advancing you in the ranks of chivalry, can you derive from such a choice? Sir, you ought to choose a lady of high and noble blood, who has the talent and means to counsel and aid you at your need, and her you ought to serve so truly, and love so loyally, that she must be compelled to acknowledge the true and honourable affection which you bear to her. For believe there is no lady, however cruel and haughty, but through length of faithful service will be brought to acknowledge and reward loyal affection with some portion of pity, compassion, or mercy. In this manner, you will attain the praise of a worthy knight; and till you follow such a course, I will not give an apple for you or your achievements."

The lady then proceeds to lecture the acolyte of Chivalry at considerable length on the seven mortal sins, and the way in which the true amorous knight may eschew commission of them. Still, however, the saving grace inculcated in her sermon was fidelity and secrecy in the service of the mistress whom he should love par amours. She proves, by the aid of quotations from the Scripture, the fathers of the church, and the ancient philosophers, that the true and faithful lover can never fall into the crimes of Pride, Anger, Envy, Sloth, or Gluttony. From each of these his true faith is held to warrant and defend him. Nay, so