What is the origins of Chivalry? Who followed it tenets and why? This article will endeavor to provide and overview of the critical history of the Chivalric Code.
The foundation of medieval Chivalry is firmly founded upon Greek philosophy which was adopted by the Catholic Church in large part. The Catholic Church adopted the 4 Cardinal Virtues which were founded in 400 B.C. by the Greek philosopher Socrates and later further emphasized by Plato who explicitly stated them as: Prudence, Justice, Fortitude & Temperance in his 4th Book : Republic. Later Aristotle would reassert the authority of the 4 Cardinal Virtues in his two ethical treatises: Nicomachean Ethics and the Eudemian Ethics. The Stoics also built their philosophy of ethical Stoicism around the 4 Cardinal Virtues albeit with a different emphasis on Justice than is found in Plato. The main difference between the Platonic and Stoic ideals is that the virtues are not involved with the Divine world rather they are here and now natural laws. The Romans adopted the 4 Cardinal Virtues as can be seen in the teachings of Cicero and also in the Meditation of Marcus Aurelius wherein the Roman Emperor refers to them as the "good" that are implicit within the human mind and should be found within each of us. These virtue also were impressed upon the Hebrew mind and are explicitly referred to in the Wisdom of Solomon and the 4th Book of Maccabees. The Catholic Church in its earliest years framed its ethical philosophy upon the Greek and later Roman ideals which themselves were based upon the early Socratic virtues. The first explicit appearance of the 4 Cardinal Virtues in the Church was from the Roman Governor and Archbishop Ambrose (AD 330s–397) and we again see the 4 Virtues stated by Saint Augustine in his treatise: "De moribus eccl., Chap. XV." Some Church leaders attempted to promote a list of 7 Virtues (later 12 Virtues were listed) in medieval times and no doubt these 7 inspired similar lists which can all be seen in early Chivalric Codes. The 7 Virtues were meant to be the counter to the 7 Deadly Sins (another Greek conception with variations back to Aristotle's Nicomachean Ethics) but these expanded 7 Virtues never replaced the 4 Cardinal Virtues rather the lengthier versions of virtues were only meant to "supplement" the 4 Cardinal Virtues as expressed by Jesuit scholars Daniel J. Harrington and James F. Keenan in their ‘‘Paul and Virtue Ethics.’’ The Church also included allegorical symbols of the 4 Cardinal Virtues in much of its architecture. Each Virtue is represented in a number of ways:
1.) Justice – sword, balance and scales, and a crown 2.) Temperance – wheel, bridle and reins, vegetables and fish, cup, water and wine in two jugs 3.) Fortitude – armor, club, with a lion, palm, tower, yoke, broken column 4.) Prudence – book, scroll, mirror (occasionally attacked by a serpent)
The Catholic Churches expansion of 4 to 7 Virtues included the addition of "Theological" virtues: Faith, Hope and Charity. The medieval Knights Code of Chivalry was entirely based upon these Virtues. In fact, medieval accounts of Chivalric Codes are explicity based upon the 7 Virtues as found in Raymon Llull's treatises: Libre del Orde de Cauayleria (The Book of the Order of Chivalry) and in another chivalric poem by an anonymous French author called Le Ordene de Chevalrie (The Ordination of Knighthood), which was used for the actual ceremony of investiture. Also the later Count Sir Garick von Kopke, in his essay Of the "Vertues that Apperteyne to Chyvalry" speaks of eight chivalric virtues: Prowess, Courage, Honesty, Loyalty, Generosity, Faith, Courtesy and Franchise. It may seem strange that he includes 8 as opposed to the typical 7 virtues but Sir Garick does explicitly state that his source for the virtues of Chivalry derive from Raymon Llul who states the common 7 virtues. Raymon Llul was born of the lower class of Nobility and instead of pursuing Knighthood he opted for the ministry instead. However, Raymon writes of the ideals of Chivalry extensively and was a part of the culture of Knighthood. He lists the 7 Chivalric virtues as: Fortitude, Justice, Mercy, Charity, Faith, Prudence and Hope. This list is exactly the same as that of the Church father Thomas Aquinas. Raymon Llul's writings were meant to be the standard guidepost for all who were pursuing Knighthood. Sir Geoffri de Charney wrote his Chivalric treatises based upon Raymon Llul and by the 15th century Raymon's treatise of chivalry became the source book for the Knightly class as a type of required reading. In keeping with our present article concerning the Code of Chivalry being derived from the Greek Socratic ideal of the 4 Cardinal Virtues, Raymon Llul explitily states this:
"Every Knight ought to know the seven virtues which are the source and root of all good habits and are the path to everlasting heavenly glory. Of these seven virtues, three are called "theological" or "divine" while the remaining four are "cardinal.""
It can be said that the medieval Knight was a continuation of the Hellenic Heroic tradition and evolved significantly from the 8th century conception of masculinity to the 13th century when Aristotilean thought was newly translated from Arabic texts and subsequently injected into the West and radically changed Western thought and Church theology. Aristotle thought included the ideas that virtue must be worked out and developed with rigorous mental training and that the elite of society had a great virtuous responsibility to society as a whole. This practical aspect of newly acquired Aristotilean thought, the notion of training oneself in virtue, fitted the aristocratic custom of sending the children of nobles to serve in other households as pages and squires before becoming knights, during which time the chivalric arts and values were to be instilled. It is necessary to understand that Chivalry was a warriors code that embodied both virtuous conduct as well as martial skill. Chivalry was not simply about how to treat a noble Lady but also how to kill another man. It must also be noted that while Chivalry was the ideal it was not a unanimous persuasion - not all Knights were paragons of Chivalry. This was a common lament of Knights and various Order and was the impetus for the writings of the French Knight Sir Geoffri de'Charney who classified Knights who upheld Chivalry as the true "Men of Worth."
We also see the emphasis on Chivalry within the fencing academies such as the Liechtenauer Society, wherein the founder Johanness Liechtenauer (14th Century) exhorted his students: "Young knight, learn to love God and honour noble women, so grows your honour; practice chivalry and learn art which adorns you and will glorify you in battle" (The Zettel). Even later with the formation of the Marxbruder Society (15th - 16th centuries) we see an emphasis on Chivalry in the fencing guild from a brother of the guild named Durer.
Throughout the years Chivalry would adapt to the changing times and circumstances of its host environment but we also see it begin to diminish, particularly in the 16th century. The Protestant Reformation in Germany and England with the Confessional Wars that engulfed Europe brought Knights in direct opposition to the Papacy and with other fellow Christians. Knights were no longer Catholic but represented a spectrum of religious and political ideals that were often in conflict. In Germany there were Humanist Knights that opposed the Papacy and fought direct wars against the Catholic Church and also supported the Reformation, there were also Lutheran Knights that would arise within the Germanic territories as well as Anglican Knights in England. The Reformation brought about a new ideal of justification based on "faith alone and not works" which undercut the need for Chivalry and the 4 Cardinal Virtue upon which it was based. The Reformation is what ultimately made Chivalry lose its value and currently, albeit Chivalry did continue to exist in its own enclaves such as the English Order of the Knights of St. John who received their charter from Queen Victoria. Many smaller and disparate groups would continue to value and adapt the Chivalric Code until the time of the Enlightenment and the post-Enlightenment era with its ideas of utilitarianism that all but snuffed out the last of any theological importance concerning good deeds.
Despite the Enlightenment the Chivalric Code would come to be romanticized and idealized by many Victorians. There was a nostalgia for the Knightly romantic and his heroic exploits. Arthurian legends came back into vogue and several attempts to restore the virtues of chivalry were attempted. Alas the situation in the 21st century has not brought the serious study and inquiry of virtue and ethics any closer to a reality. There persist a small number of people who take the study of Chivalry, Stoicism, Platonism, Aristotileanism, etc. into serious inquiry and practical application in their own lives. As long as there are some who endeavor to continue in their own personal pursuit of excellence then the spirit of the Knight will live on, not in the privilege of noble birth but in the nobility of the heart.
Chivalry is based upon a history of religion and philosophy which was simultaneously Christian and Pagan. If one thing can be derived from this article it is that Chivalry is a universal ethical system which has application for anyone who would dip their minds ladle into the depth of its well.