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500 Miles
From Wikipedia, the free encyclopedia
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For the Proclaimers song, see I'm Gonna Be (500 Miles).
"500 Miles" (also known as "500 Miles Away from Home" or "Railroaders' Lament") is a song made popular in the United States and Europe during the 1960s folk revival. The simple repetitive lyrics offer a lament by a traveller who is far from home, out of money and too ashamed to return.
Contents
[hide]
1 History
2 Bobby Bare version
3 Chart history
3.1 Weekly charts
3.2 Year-end charts
4 Other cover versions
5 In other languages
6 In popular culture
7 See also
8 References
9 External links
History[edit]
The song is generally credited as being written by Hedy West,[1][2] and a 1961 copyright is held by Atzal Music, Inc.[1] "500 Miles" is West's "most anthologized song."[3] Some recordings have also credited Curly Williams, or John Phillips as co-writers.[4] David Neale writes that "500 Miles" may be related to the older folk song "900 Miles", which may itself have origins in the southern American fiddle tunes "Reuben's Train" and "Train 45".[4][5]
Bobby Bare version[edit]
"500 Miles Away From Home"
Single by Bobby Bare
from the album 500 Miles Away From Home
B-side
"It All Depends on Linda"
Released
September 1963
Format
7" single
Genre
Country
Easy Listening
Label
RCA Victor
Songwriter(s)
Hedy West
Bobby Bare singles chronology
"Detroit City"
(1963) "500 Miles Away From Home"
(1963) "Miller's Cave"
(1964)
"Detroit City"
(1963) "500 Miles Away From Home"
(1963) "Miller's Cave"
(1964)
The most commercially successful version of the song was Bobby Bare's in 1963. His version became a Top 10 hit on the U.S. Billboard Hot 100, as well as a Top 5 hit on both the Country and Adult Contemporary charts.
Chart history[edit]
Weekly charts[edit]
Chart (1963)
Peak
position
US Billboard Hot 100[6] 10
US Billboard Adult Contemporary[7] 4
US Billboard Country 5
US Cash Box Top 100[8] 15
Year-end charts[edit]
Chart (1963)
Rank
US Billboard Hot 100[9] 100
Other cover versions[edit]
The song appears on the 1961 eponymous debut album by The Journeymen;[10] this may have been its first release.
The song was heard on the February, 1962 Kingston Trio live album College Concert (a 1962 US #3).
It was further popularized by Peter, Paul and Mary, who included the song on their debut album in May 1962.[11][12]
American country music singer Bobby Bare recorded a version with new lyrics, which became a hit single in 1963.[3]
Dick and Dee Dee released a version of the song on their 1964 album, Turn Around.[13]
The song was covered by Sonny & Cher on their 1965 album Look at Us. This version was played over the credits of the 1966 BBC TV film Cathy Come Home.
The lyrics feature heavily in the Bob Dylan song "I Was Young When I Left Home."
The Hooters recorded a version of this song with additional lyrics, dedicated to the Tiananmen Square protests of 1989. It goes: "A hundred tanks along the square, one man stands and stops them there. Some day soon, the tide will turn, and I'll be free."
It has also been recorded by Terry Callier, Lonnie Donegan, the Brothers Four, Glen Campbell, Johnny Rivers, Reba McEntire, Jackie DeShannon, The Seekers, Elvis Presley, The Highwaymen, The Seldom Scene, Nick Cave, Richard Anthony, Franco Battiato, Rosanne Cash, Bad Astronaut, Peter and Gordon, Eric Bibb, Hootenanny Singers, the innocence mission, Joan Baez, Takako Matsu, Justin Timberlake, The Persuasions, Teske and many others.[14] Recently, the song has been recorded by Justin Timberlake, Carey Mulligan and Stark Sands for the soundtrack of the film Inside Llewyn Davis.[15]
The Jukebox Band sing this song in the Shining Time Station episode Stacy Cleans Up, with an up-beat pop music.
In other languages[edit]
This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2017) (Learn how and when to remove this template message)
Richard Anthony had a hit with a French version of the song, "Et j'entends siffler le train" (English: "I Hear the Whistle of the Train").[16] It reached number-one in France in 1962.
In 1963 a German version, "Und dein Zug fährt durch die Nacht" (English: "And Your Train Goes Through the Night"), was a success for Peter Beil.
Also in German, Santiano in 2012 released a marine-themed version, "500 Meilen", on their album Bis ans Ende der Welt.
The 1968 Swedish release by The Hootenanny Singers is titled "Så länge du älskar är du ung" (English: "As Long As You Love, You’re Young").
In 1967 Waldemar Matuška and Helena Vondráčková made a Czech cover named "Tisíc mil" (1000 Miles), which was smash hit in that year.
An Assamese version, "Ketiyaba Bejarote", by singer Jayanta Hazarika exists, which is about a son missing his mother who is far away from him. The song was released in 1970-80s.
There is an Indian Hindi version called "Jab Koi Baat Bigad Jaaye" from the movie Jurm (1990) sung by Kumar Sanu and Sadhana Sargam.
Bengali singer Anjan Dutt sung the song in Bengali called "Mr. Hall" in his 1997 album Keu Gaan Gaye.
The Japanese duo Wink included it as the B-side of their 1989 single 淋しい熱帯魚 (Samishii Nettaigyo), under the title 背中 まで 500 マイル (Senaka Made 500 Mairu; 500 Miles Back).[17]
The Slovene singer Lado Leskovar wrote a 1965 hit based on the song titled "Poslednji vlak" (English: "The Last Train").[18]
In 2017 a Chinese adaptation of the song called "别送我" (English: “Don’t send me off”) was released on the soundtrack of "Duckweed" and sung by Chen Hongyu, Su Zixu, Liu Hao Lin, and Han Luo.[19]
In popular culture[edit]
This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2017) (Learn how and when to remove this template message)
In an episode of Gomer Pyle, U.S.M.C., Jim Nabors, in the title role, sang the song to character Lou-Ann Poovie, played by Elizabeth MacRae, resulting in Lou-Ann choosing Gomer as her boyfriend.
It is sung by Justin Timberlake, Carey Mulligan and Stark Sands in Inside Llewyn Davis.
See also[edit]
American fiddle
List of train songs
References[edit]
^ Jump up to: a b Blood, Peter and Annie Patterson (eds), Rise Up Singing, Sing Out Corporation, Bethlehem, Pennsylvania , United States, 1992, p. 232
Jump up ^ Anderson, Yohann (ed), Songs, Songs and Creations, Inc., San Anselmo, California, United States, 1983, p. 29
^ Jump up to: a b Hunt, Ken (3 August 2005). "Obituary: Hedy West". The Independent. Retrieved 17 September 2009.
^ Jump up to: a b "Archived copy". Archived from the original on 20 September 2008. Retrieved 2008-09-08.
Jump up ^ Cohen, Norm (2000). Long Steel Rail: The Railroad in American Folksong, 2nd Ed. Urbana: University of Illinois Press. pp. 503–517. ISBN 0-252-06881-5. Retrieved 2012-02-19.
Jump up ^ Joel Whitburn's Top Pop Singles 1955-1990 - ISBN 0-89820-089-X
Jump up ^ Whitburn, Joel (1993). Top Adult Contemporary: 1961–1993. Record Research. p. 24.
Jump up ^ Cash Box Top 100 Singles, November 23, 1963
Jump up ^ Musicoutfitters.com
Jump up ^ "The Most Trusted Place for Answering Life's Questions". Answers. 2016-08-03. Retrieved 2016-09-26.
Jump up ^ Bruce Eder. "Peter, Paul and Mary - Peter, Paul and Mary | Songs, Reviews, Credits". AllMusic. Retrieved 2016-09-26.
Jump up ^ "Top Selling Folk Artists". Billboard Magazine. Nielsen Business Media, Inc.: 18 19 January 1963. ISSN 0006-2510.
Jump up ^ "Dick & Dee Dee* - Turn Around (Vinyl, LP, Album) at Discogs". Discogs.com. Retrieved 2016-09-26.
Jump up ^ "Hedy West | Songs". AllMusic. Retrieved 2016-09-26.
Jump up ^ "Inside Llewyn Davis – Original Soundtrack Recording [LP] | Nonesuch Records - MP3 Downloads, Free Streaming Music, Lyrics". Nonesuch.com. 2013-11-11. Retrieved 2016-09-26.
Jump up ^ "Archived copy". Archived from the original on 22 December 2011. Retrieved December 31, 2011.
Jump up ^ "淋しい熱帯魚 (MEG-CD)". amazon.co.jp. Amazon. Retrieved May 1, 2015.
Jump up ^ "Iz naftalina: Lado Leskovar – Poslednji vlak - siol.net". Siol.net. Retrieved July 13, 2017.
Jump up ^ "别送我". Baidu BaiKe. Retrieved Aug 16, 2017.
External links[edit]
Lyrics of this song at MetroLyrics
[show]
v
t
e
Bobby Bare
Studio albums
The Game of Triangles
Notable singles
"500 Miles"
"The Ballad of Lucy Jordan"
"A Dear John Letter"
"Detroit City"
"Four Strong Winds"
"God Bless America Again"
"Green, Green Grass of Home"
"How I Got to Memphis"
"Just to Satisfy You"
"(Margie's At) The Lincoln Park Inn"
"Marie Laveau"
"Ruby, Don't Take Your Love to Town"
"Song of the South"
"Streets of Baltimore"
Guest singles
"No Memories Hangin' Round" (with Rosanne Cash)
Related articles
Bobby Bare, Jr.
[show]
v
t
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Peter, Paul and Mary
Peter Yarrow
Paul Stookey
Mary Travers
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Moving
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A Song Will Rise
See What Tomorrow Brings
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No Easy Walk to Freedom
In These Times
Compilation albums
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Songs of Conscience and Concern
Live albums
In Concert
Peter, Paul & Mommy, Too
Singles
"Lemon Tree"
"If I Had a Hammer"
"Puff, the Magic Dragon"
"500 Miles"
"Blowin' in the Wind"
"Don't Think Twice, It's All Right"
"Stewball"
"Tell It on the Mountain"
"The Times They Are a-Changin'"
"When the Ship Comes In"
"San Francisco Bay Blues"
"Early Morning Rain"
"I Dig Rock and Roll Music"
"Too Much of Nothing"
"Day Is Done"
"Leaving on a Jet Plane"
Other songs
"Where Have All the Flowers Gone?"
"And When I Die"
"El Salvador"
"The First Time Ever I Saw Your Face"
"This Land Is Your Land"
"Light One Candle"
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Chivalry
From Wikipedia, the free encyclopedia
Jump to: navigation, search
For other uses, see Chivalry (disambiguation).
"Ladies first" redirects here. For other uses, see Ladies First (disambiguation).
Konrad von Limpurg as a knight being armed by his lady in the Codex Manesse (early 14th century)
Chivalry, or the chivalric code, is an informal, varying code of conduct developed between 1170 and 1220, never decided on or summarized in a single document, associated with the medieval institution of knighthood. The ideals of chivalry were popularized in medieval literature, especially the Matter of Britain and Matter of France, the former based on Geoffrey of Monmouth's Historia Regum Britanniae which introduced the legend of King Arthur, written in the 1130s.[1]
The code of chivalry that developed in medieval Europe had its roots in earlier centuries. It arose in the Holy Roman Empire from the idealisation of the cavalryman—involving military bravery, individual training, and service to others—especially in Francia, among horse soldiers in Charlemagne's cavalry.[2][3] The term chivalry derives from the Old French term chevalerie, which can be translated to "horse soldiery".[Note 1] Gautier states that knighthood emerged from the Moors (Muslims) as well as the Teutonic forests and was nurtured into civilization and chivalry by the Catholic Church.[5]
Over time, its meaning in Europe has been refined to emphasise social and moral virtues more generally. The code of chivalry, as it stood by the Late Middle Ages, was a moral system which combined a warrior ethos, knightly piety, and courtly manners, all conspiring to establish a notion of honour and nobility.[Note 2]
Contents
[hide]
1 Terminology and definitions
1.1 Ten Commandments of chivalry
2 Literary chivalry and historical reality
3 History
3.1 Europe before 1170: The Noble Habitus
3.2 Origins in military ethos
3.3 Chivalry and Christianity
3.4 Medieval literature and the influence of the Moors and Romans
3.5 Late Middle Ages
3.6 The end of chivalry
3.7 Modern manifestations and revivals
4 Criticism of chivalry
5 See also
6 Notes
7 References
7.1 Bibliography
8 Further reading
9 External links
Terminology and definitions[edit]
Further information: Knight § Etymology
God Speed by English artist Edmund Leighton, 1900: depicting an armoured knight departing for war and leaving his beloved
In origin, the term chivalry means "horsemanship", formed in Old French, in the 11th century, from chevalier (horseman, knight), from Medieval Latin caballārius.[7] The French word chevalier originally means "a man of aristocratic standing, and probably of noble ancestry, who is capable, if called upon, of equipping himself with a war horse and the arms of heavy cavalryman and who has been through certain rituals that make him what he is".[8] In English, the term appears from 1292 (note that cavalry is from the Italian form of the same word).[Note 3]
The meaning of the term evolved over time because the word chevalier was used differently in the Middle Ages, from the original concrete military meaning "status or fee associated with military follower owning a war horse" 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. Thus, chivalry has hierarchical meanings from simply a heavily armed horseman to a code of conduct.
The ideas of chivalry originated in three medieval works: the anonymous poem Ordene de Chevalerie, that 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,[10] the Libre del ordre de cavayleria, written by Ramon Lull (1232-1315), whose subject is knighthood,[11] and the Livre de Chevalerie of Geoffroi de Charny (1300-1356), which examines the qualities of knighthood, emphasizing prowess.[12] Based on the three treatises, initially chivalry was defined as a way of life in which three essential aspects fused together: the military, the nobility, the religion.[13]
The "code of chivalry" is thus a product of the Late Middle Ages, evolving after the end of the crusades partly from an idealisation of the historical knights fighting in the Holy Land, partly from ideals of courtly love.
Ten Commandments of chivalry[edit]
Gautier's Ten Commandments of chivalry 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.[14]
Though these ten commandments are often accepted to be what knights would use, they would not necessarily be what a knight actually followed in the medieval era. This code was created by Leon Gautier in 1883, long after the knight had ceased to exist in its traditional form. Chivalry in a historical sense was more of a subjective term, these laws would likely be seen as good code for a clergyman, however others would hold different ideas on what chivalry truly was.
Literary chivalry and historical reality[edit]
Fans of chivalry assume, and 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:[15] to restore the age of chivalry, and thereby improve his country.[16] 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.[citation needed] 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 woman and to honour.[17]
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.[18]
History[edit]
Further information: Knight and Orders of knighthood
According to Crouch, many early writers on medieval chivalry cannot be trusted as historians, because they sometimes have "polemical purpose which colours their prose".[19] As for Kenelm Henry Digby and Leon Gautier, chivalry was a means to transform their corrupt and secular worlds.[20] Gautier also emphasized that chivalry originated from the Teutonic forests and brought up into civilization by the Catholic Church.[5] Charles Mills used chivalry "to demonstrate that the Regency gentleman was the ethical heir of a great moral estate, and to provide an inventory of its treasure".[20] Mills also stated that chivalry was a social, not a military phenomenon, with its key features: generosity, fidelity, liberality, and courtesy.[21]
Europe before 1170: The Noble Habitus[edit]
According to Crouch, prior to codified chivalry there was the uncodified code of noble conduct that focused on the preudomme. This uncodified code - referred to as the noble habitus - is a term for the environment of behavioural and material expectations generated by all societies and classes.[22] As a modern idea, it was pioneered by the French philosopher/sociologists Pierre Bourdieu and Maurice Merleau-Ponty, even though a precedent exists for the concept as far back as the works of Aristotle.[23] Crouch argues that the habitus on which "the superstructure of chivalry" was built and the preudomme was a part, had existed long before 1100, while the codified medieval noble conduct only began between 1170 and 1220.[24]
The pre-chivalric noble habitus as discovered by Mills and Gautier are as follows:
Loyalty: It is a practical utility in a warrior nobility. Richard Kaeuper associates loyalty with prowess.[25] The importance of reputation for loyalty in noble conduct is demonstrated in William Marshal biography.[25]
Forbearance: knights' self-control towards other warriors and at the courts of their lords was a part of the early noble habitus as shown in the Conventum of Hugh de Lusignan in the 1020s.[26] The nobility of mercy and forbearance was well established by the second half of the 12th century long before there was any code of chivalry.[27]
Hardihood: The quality of hardy aligns itself with forbearance and loyalty in being one of the military virtues of the preudomme. According to Philip de Navarra, a mature nobleman should have acquired hardiness as part of his moral virtues. Geoffrey de Charny also stressed on the masculine respectability of hardiness in the light of religious feeling of the contemptus mundi.[28]
Largesse or Liberality: generosity was part of a noble quantity. According to Alan of Lille, largesse was not just a simple matter of giving away what he had, but "Largitas in a man caused him to set no store on greed or gifts, and to have nothing but contempt for bribes."[29]
The davidic ethic: It is the strongest qualities of preudomme derived by clerics from Biblical tradition. Originally it was a set of expectations of good rulership articulated by the Frankish church which involved the rightful authority based on protection for the weak and helpless (in particular the Church), respect for widows and orphans, and opposition to the cruel and unjust.[30] The core of Davidic ethic is benevolence of the strong toward the weak.[31]
Honor: honor was what was achieved by living up to the ideal of the preudomme and pursuing the qualities and behavior listed above.[32] The loss of honor is a humiliation to a man's standing and is worse than death. Bertran de Born said: "For myself I prefer to hold a little piece of land in onor, than to hold a great empire with dishonor".[32]
The code of chivalry, as it was known at late Medieval age, developed between 1170 and 1220.[33]
Origins in military ethos[edit]
Reconstruction of a Roman cavalryman (eques)
Chivalry was developed in the north of France around the mid-12th century but adopted its structure in a European context. New social status, new military techniques, and new literary topics were adhered to a new character known as the knight and his ethos called chivalry.[34] The chivalric ideals are based on those of the early medieval warrior class, and martial exercise and military virtue remains an integral part of chivalry until the end of the medieval period,[35] as the reality on the battlefield changed with the development of Early Modern warfare increasingly restricted to the tournament ground and duelling culture. The joust remained the primary example of knightly display of martial skill throughout the Renaissance (the last Elizabethan Accession Day tilt was held in 1602).
The martial skills of the knight carried over to the practice of the hunt, and hunting expertise became an important aspect of courtly life in the later medieval period (see terms of venery). Related to chivalry was the practice of heraldry and its elaborate rules of displaying coats of arms as it emerged in the High Middle Ages.
Chivalry and Christianity[edit]
Further information: Knightly Piety
Christianity and church had a modifying influence on the classical concept of heroism and virtue, nowadays identified with the virtues of chivalry.[36][37] The Peace and Truce of God in the 10th century was one such example, with limits placed on knights to protect and honour the weaker members of society and also help the church maintain peace. At the same time the church became more tolerant of war in the defense of faith, espousing theories of the just war; and liturgies were introduced which blessed a knight's sword, and a bath of chivalric purification. In the story of the Grail romances and Chevalier au Cygne, it was the confidence of the Christian knighthood that its way of life was to please God, and chivalry was an order of God.[38] Thus, chivalry as a Christian vocation was a result of marriage between Teutonic heroic values with the militant tradition of Old Testament.[26]
The first noted support for chivalric vocation, or the establishment of knightly class to ensure the sanctity and legitimacy of Christianity, was written in 930 by Odo, abbot of Cluny, in the Vita of St. Gerald of Aurillac, which argued that the sanctity of Christ and Christian doctrine can be demonstrated through the legitimate unsheathing of the "sword against the enemy".[39] In the 11th century the concept of a "knight of Christ" (miles Christi) gained currency in France, Spain and Italy.[35] These concepts of "religious chivalry" were further elaborated in the era of the Crusades, with the Crusades themselves often being seen as a chivalrous enterprise.[35] Their ideas of chivalry were also further influenced by Saladin, who was viewed as a chivalrous knight by medieval Christian writers. The military orders of the crusades which developed in this period came to be seen as the earliest flowering of chivalry,[40] although it remains unclear to what extent the notable knights of this period—such as Saladin, Godfrey of Bouillon, William Marshal or Bertrand du Guesclin—actually did set new standards of knightly behaviour, or to what extent they merely behaved according to existing models of conduct which came in retrospect to be interpreted along the lines of the "chivalry" ideal of the Late Middle Ages.[35] Nevertheless, chivalry and crusades were not the same thing. While the crusading ideology had largely influenced the ethic of chivalry during its formative times, chivalry itself was related to a whole range of martial activities and aristocratic values which had no necessary linkage with crusading.[41]
Medieval literature and the influence of the Moors and Romans[edit]
From the 12th century onward chivalry came to be understood as a moral, religious and social code of knightly conduct. The particulars of the code varied, but codes would emphasise the virtues of courage, honour, and service. Chivalry also came to refer to an idealisation of the life and manners of the knight at home in his castle and with his court.
Medieval Europe, particularly Spanish poets, were greatly influenced by Arabic literature. The literature of chivalry, bravery, figurative expression, and imagery made its way to Western literature through Arabic literature in Andalusia in particular. The famous Spanish author Vicente Blasco says: “Europe did not know chivalry, or its adopted literature or sense of honour before the arrival of Arabs in Andalusia and the wide presence of their knights and heroes in the countries of the south."
The Andalusian Ibn Hazm and his famous book “Tawq al-Hamamah” (the ring-neck dove) had a great impact on poets in Spain and southern France after the Islamic community blended with the Christian community. The Arabic language was the language of the country and the language of the high-class people. In many Christian Spanish provinces, Christian and Muslim poets used to meet at the court of the governor. One such an example is what used to take place at the court of Sanko which comprised 13 Arab poets, 12 Christian poets, and a Jewish poet. A manuscript dating back to the era of Alfonso X, the king of Castile, was found and it contained a portrait that represented the meeting of two moving poets, one Arab and one European, singing together on lute. Even more, the European poets at the time were good at composing Arabic poetry. For this reason, Henry Maro says: “The Arab impact on the civilization of the Roman peoples did not stop at fine arts only, but extended to music and poetry as well."
The influence of Arabic literature on European writers is proven by what Reinhart Dozy quoted on his book "Spanish Islam: History of Moslems in Spain", of the Spanish writer AlGharo, who deeply regretted the neglect of Latin and Greek and the acceptance of the language of the Muslims, he said "The intelligent and eloquent people are bewitched by the sound of Arabic and they look down on Latin. They have started to write in the language of those who defeated them"
A contemporary of his, who was more influenced by nationalistic feelings, expressed his bitterness when he said, “My Christian brothers admire the poetry and chivalry stories of the Arabs, and they study the books written by the philosophies and scholars of the Muslims. They do not do that in order to refute them, but rather to learn the eloquent Arabic style. Where today – apart from the clergy – and those who read the religious commentaries on the Old and New Testaments? Where are those who read the Gospels and the words of the Prophets? Alas, the new generation of intelligent Christians do not know any literature and language well apart from Arabic literature and the Arabic language. They avidly read the books of the Arabs and amass huge libraries of these books at great expense; they look upon these Arabic treasures with great pride, at the time when they refrain from reading Christian books on the basis that they are not worth paying attention to. How unfortunate it is that the Christians have forgotten their language, and nowadays you cannot find among them one in a thousand who could write a letter to a friend in his own language. But with regard to the language of the Arabs, how many there are who express themselves fluently in it with the most eloquent style, and they write poetry of the Arabs themselves in its eloquence and correct usage.”
Medieval courtly literature glorifies the valour, tactics and ideals of both Moors and ancient Romans.[35] For example, the ancient hand-book of warfare written by Vegetius called De Re Militari was translated into French in the 13th century as L'art de chevalerie by Jean de Meun. Later writers also drew from Vegetius such as Honore Bonet who wrote the 14th century L'arbes des batailles, which discussed the morals and laws of war. In the 15th century Christine de Pizan combined themes from Vegetius, Bonet and Frontinus in Livre des faits d'armes et de chevalerie.
In the later Middle Ages, wealthy merchants strove to adopt chivalric attitudes - the sons of the bourgeoisie were educated at aristocratic courts where they were trained in the manners of the knightly class.[35] This was a democratisation of chivalry, leading to a new genre called the courtesy book, which were guides to the behaviour of "gentlemen". Thus, the post-medieval gentlemanly code of the value of a man's honor, respect for women, and a concern for those less fortunate, is directly derived from earlier ideals of chivalry and historical forces which created it.[35]
The medieval development of chivalry, with the concept of the honour 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.[42] The medieval veneration of the Virgin Mary was contrasted by the fact that ordinary women, especially those outside aristocratic circles, were looked down upon.[citation needed] Although women were at times viewed as the source of evil, it was Mary who as 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.[43]
Knights of Christ by Jan van Eyck
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, valour, 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.[citation needed]
Different weight 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
Late Middle Ages[edit]
Chivalry underwent a revival and elaboration of chivalric ceremonial and rules of etiquette in the 14th century that was examined by Johan Huizinga, in The Waning of the Middle Ages, in which he dedicates a full chapter to "The idea of chivalry". In contrasting the literary standards of chivalry with the actual warfare of the age, the historian finds the imitation of an ideal past illusory; in an aristocratic culture such as Burgundy and France at the close of the Middle Ages, "to be representative of true culture means to produce by conduct, by customs, by manners, by costume, by deportment, the illusion of a heroic being, full of dignity and honour, of wisdom, and, at all events, of courtesy. ...The dream of past perfection ennobles life and its forms, fills them with beauty and fashions them anew as forms of art".[44]
The end of chivalry[edit]
Chivalry was dynamic and it transformed and adjusted in response to local situation and this is what probably led to its demise. There were many chivalric groups in England as imagined by Sir Thomas Malory when he wrote Le Morte Darthur in the late 15th century,[45] perhaps each group created each chivalric ideology. And Malory's perspective reflects the condition of 15th-century chivalry.[46] When Le Morte Darthur was printed, William Caxton urged knights to read the romance with an expectation that reading about chivalry could unite a community of knights already divided by the Wars of the Roses.[47]
During the early Tudor rule in England, some knights still fought for honor and for the good, to protect women and the poor while some others ignored the ethos. There were fewer knights engaged in active warfare because battlefields during this century were generally the area of professional infantrymen, with less opportunity for knights to show chivalry.[48] It was the beginning of the demise of the knight. The rank of knight never faded, but it was Queen Elizabeth I who ended the tradition that any knight could create another and made it exclusively the preserve of the monarch.[49] Christopher Wilkins contends that Sir Edward Woodville, who rode from battle to battle across Europe and died in 1488 in Brittany, was the last knight errant who witnessed the fall of the Age of Chivalry and the rise of modern European warfare. When the Middle Ages were over, the code of chivalry was gone.[50]
Modern manifestations and revivals[edit]
Depiction of chivalric ideals in Romanticism (Stitching the Standard by Edmund Blair Leighton: the lady prepares for a knight to go to war)
Chivalry! – why, maiden, she is the nurse of pure and high affection – the stay of the oppressed, the redresser of grievances, the curb of the power of the tyrant – Nobility were but an empty name without her, and liberty finds the best protection in her lance and her sword. —Walter Scott, Ivanhoe (1820)
This Order is an institution of Chivalry, Humanity, Justice, and Patriotism; embodying in its genius and principles all that is chivalric in conduct, noble in sentiment, generous in manhood, and patriotic in purpose.
---The Constitution of the Ku Klux Klan[51]
Bombers of abortion clinics in the United States "called themselves knights, their emblem was a mask they had printed on T-shirts bearing the motto 'Protectors of the Code', and their mission was to defend the ideals of chivalry".[52]
The chivalric ideal persisted into the early modern and modern period. The custom of foundation of chivalric orders by Europe's monarchs and high nobility peaked in the late medieval period, but it persisted during the Renaissance and well into the Baroque and early modern period, with e.g. the Tuscan Order of Saint Stephen (1561), the French Order of Saint Louis (1693) or the Anglo-Irish Order of St. Patrick (1783), and numerous dynastic orders of knighthood remain active in countries that retain a tradition of monarchy.
At the same time, with the change of courtly ideas during the Baroque period, the ideals of chivalry began to be seen as dated, or "medieval". Don Quixote, published in 1605-15, burlesqued the medieval chivalric novel or romance by ridiculing the stubborn adherence to the chivalric code in the face of the then-modern world as anachronistic, giving rise to the term Quixotism. Conversely, Romanticism refers to the attempt to revive such "medieval" ideals or aesthetics in the late 18th and early 19th century.
The behavioural code of military officers down to the Napoleonic era, the American Civil War (especially as idealised in the "Lost Cause" movement) and to some extent even to World War I was still strongly modelled on the historical ideals, resulting in a pronounced duelling culture, which in some parts of Europe also held sway over the civilian life of the upper classes. With the decline of the Ottoman Empire, however, the military threat from the "infidel" disappeared; the Wars of Religion in Europe spanned much of the early modern period and consisted of infighting between factions of various Christian denominations, this process of confessionalization ultimately giving rise to a new military ethos based in nationalism rather than "defending the faith against the infidel".
From the Early Modern period, the term gallantry (from galant, the Baroque ideal of refined elegance) rather than chivalry became used for the proper behaviour of upper class men towards upper class women. In the 19th century, there were attempts to revive chivalry for the purposes of the gentleman of that time. Kenelm Henry Digby wrote his The Broad-Stone of Honour for this purpose, offering the definition: 'Chivalry is only a name for that general spirit or state of mind which disposes men to heroic actions, and keeps them conversant with all that is beautiful and sublime in the intellectual and moral world'.
The pronouncedly masculine virtues of chivalry came under attack on the parts of the upper-class suffragettes campaigning for gender equality in the early 20th century,[Note 4] and with the decline of the military ideals of duelling culture and of European aristocracies in general following the catastrophe of World War I, the ideals of chivalry became widely seen as outmoded by the mid-20th century. As a material reflection of this process, the dress sword lost its position as an indispensable part of a gentleman's wardrobe, a development described as an "archaeological terminus" by Ewart Oakeshott, as it concluded the long period during which the sword had been a visible attribute of the free man, beginning as early as three millennia ago with the Bronze Age sword.[54]
During the 20th century, the chivalrous ideal of protecting women came to be seen as a trope of melodrama ("damsel in distress"). The term chivalry retains a certain currency in sociology, in reference to the general tendency of men, and of society in general, to lend more attention offering protection from harm to women than to men, or in noting gender gaps in life expectancy, health, etc., also expressed in media bias giving significantly more attention to female than to male victims (see also missing white woman syndrome).[Note 5]
Formed in 1907, the world's first Scout camp, the Brownsea Island Scout camp, began as a boys' camping event on Brownsea Island in Poole Harbour, southern England, organised by British Army Lieutenant-General Robert Baden-Powell to test his ideas for the book Scouting for Boys. Boy scouts from different social backgrounds in the UK participated from 1 to 8 August 1907 in activities around camping, observation, woodcraft, chivalry, lifesaving and patriotism.[56]
According to William Manchester, General Douglas MacArthur was a chivalric warrior who fought a war with the intention to conquer the enemy, completely eliminating their ability to strike back, then treated them with the understanding and kindness due their honor and courage. One prominent model of his chivalrous conduct was in World War II and his treatment of the Japanese at the end of the war. MacArthur's model provides a way to win a war with as few casualties as possible and how to get the respect of the former enemy after the occupation of their homeland.[57] On May 12, 1962, MacArthur gave a famous speech in front of the cadets of United States Military Academy at West Point by referring to a great moral code, the code of conduct and chivalry, when emphasizing duty, honor, and country.[58]
Criticism of chivalry[edit]
Miguel de Cervantes, in Part I of Don Quixote (1605), attacks chivalric literature as historically inaccurate and therefore harmful (see history of the novel), though he was quite in agreement with many so-called chivalric principles and guides to behavior. He toyed with but was never able to write a chivalric romance that was historically truthful.[59]
The Italian humanist Petrarch is reported to have had no use for chivalry.[60]
See also[edit]
Military elite
Noblesse oblige
Knight-errant
Gentleman
Chivalric romance
Domnei
High Court of Chivalry
Nine Worthies
Pas d'Armes
Spanish chivalry
The Book of the Courtier
Junzi
Habitus (sociology)
Cross-cultural comparison
Samurai
Bushido
Chinese knight-errant
Furusiyya
Sociology
Warrior code
Women and children first
Notes[edit]
Jump up ^ The term for "horseman" (chevalier, from Late Latin caballarius) doubling as a term for the upper social classes parallels the long-standing usage of Classical Antiquity, see equites, hippeus.[4]
Jump up ^ Johan Huizinga remarks in his book The Waning of the Middle Ages, "the source of the chivalrous idea, is pride aspiring to beauty, and formalised pride gives rise to a conception of honour, which is the pole of noble life".[6]
Jump up ^ loaned via Middle French into English around 1540.[9]
Jump up ^ "The idea that men were to act and live deferentially on behalf of women and children, though an ancient principle, was already under attack by 1911 from militant suffragettes intent on leveling the political playing field by removing from the public mindset the notion that women were a 'weaker sex' in need of saving."[53]
Jump up ^ For example, criminologist Richard Felson writes "An attack on a woman is a more serious transgression than an attack on a man because it violates a special norm protecting women from harm. This norm – chivalry – discourages would-be attackers and encourages third parties to protect women."[55]
References[edit]
Jump up ^ Keen, Maurice Hugh (2005). Chivalry. Yale University Press. p. 102.
Jump up ^ Gautier (1891), p. 2
Jump up ^ Flori (1998)
Jump up ^ Anonymous (1994), pp. 346–351
^ Jump up to: a b Crouch (2005), p. 12
Jump up ^ Huizinga (1924), p. 28
Jump up ^ Hoad (1993), p. 74
Jump up ^ Keen (2005), p. 1
Jump up ^ Hoad (1993), p. 67
Jump up ^ Keen (2005), p. 7
Jump up ^ Keen (2005), p. 9
Jump up ^ Keen (2005), p. 15
Jump up ^ Keen (2005), p. 17
Jump up ^ Gautier (1891), p. 26
Jump up ^ Daniel Eisenberg, A Study of Don Quixote, Newark, Delaware, Juan de la Cuesta, 1987, ISBN 0936388315, pp. 205-223: "The Influence of Don Quixote on the Romantic Movement".
Jump up ^ Daniel Eisenberg, A Study of "Don Quixote", Newark, Delaware, Juan de la Cuesta, 1987,ISBN 0936388315, p. 148.
Jump up ^ Historical View of the Literatures of the South of Europe, trans. Thomas Roscoe, 4th edition, London, 1885-88, Vol. I, pp. 76-77.
Jump up ^ Sismondi, Vol. I, p. 79.
Jump up ^ Crouch (2005), p. 7
^ Jump up to: a b Crouch (2005), p. 8
Jump up ^ Crouch (2005), pp. 10–11
Jump up ^ Crouch (2005), p. 52
Jump up ^ "MORAL CHARACTER: HEXIS, HABITUS AND ‘HABIT’".
Jump up ^ Crouch (2005), p. 53
^ Jump up to: a b Crouch (2005), p. 56
^ Jump up to: a b Crouch (2005), p. 63
Jump up ^ Crouch (2005), p. 65
Jump up ^ Crouch (2005), p. 67
Jump up ^ Crouch (2005), pp. 69–70
Jump up ^ Crouch (2005), pp. 71–72
Jump up ^ Crouch (2005), p. 78
^ Jump up to: a b Crouch (2005), p. 79
Jump up ^ Crouch (2005), p. 80
Jump up ^ Keen (2005), p. 42
^ Jump up to: a b c d e f g Sweeney (1983)
Jump up ^ Corrêa de Oliveira (1993), p. 10
Jump up ^ Keen (2005), p. 56
Jump up ^ Keen (2005), p. 62
Jump up ^ "The Life of St. Gerald, by Odo". Penn State Press. 1954. p. 371.
Jump up ^ Chivalry, Brittanica Encyclopedia
Jump up ^ Keen (2005), pp. 44–45
Jump up ^ Bromiley (1994), p. 272
Jump up ^ Tucker (1987), p. 168
Jump up ^ Huizinga (1924), p. "Pessimism and the ideal of the sublime life": 30
Jump up ^ Hodges (2005), p. 5
Jump up ^ Hodges (2005), p. 7
Jump up ^ Hodges (2005), p. 11
Jump up ^ Gravett (2008), p. 260
Jump up ^ Gravett (2008), p. 267
Jump up ^ Wilkins (2010), p. 168
Jump up ^ Reproduced in Stanley Frost, The Challenge of the Klan, 1924, reprint New York, AMS, 1969, p. 68.
Jump up ^ New York Times, January 18, 1985, p. 12.
Jump up ^ The Birkenhead Drill by Doug Phillips
Jump up ^ Oakeshott (1980), p. 255
Jump up ^ Felson (2002)
Jump up ^ Walker, Colin (2007). Brownsea:B-P's Acorn, The World's First Scout Camp. Write Books. ISBN 1-905546-21-1.
Jump up ^ Manchester (1978)
Jump up ^ "American Rhetoric: General Douglas MacArthur -- Sylvanus Thayer Award Address (Duty, Honor, Country)". americanrhetoric.com.
Jump up ^ Daniel Eisenberg, A Study of "Don Quixote", Newark, Delaware, Juan de la Cuesta,1987, ISBN 0936388315, pp. 41-77, revised Spanish translation in Biblioteca Virtual Cervantes.
Jump up ^ Avalon to Camelot, vol. 2, No. 2 (1986 [1987]), p. 2., reproduced at https://web.archive.org/web/20150701211101/http://users.ipfw.edu/jehle/deisenbe/JHPcolumn/jhp103.pdf.
Bibliography[edit]
Anonymous (1994). The World Book Encyclopedia. World Book. ISBN 0-7166-0094-3.
Bromiley, Geoffrey W. (1994). International Standard Bible Encyclopedia: K–P. ISBN 0-8028-3783-2.
Corrêa de Oliveira, Plinio (1993). Nobility and Analogous Traditional Elites in the Allocutions of Pius XII. ISBN 0-8191-9310-0.
Crouch, David (2005). The Birth of Nobility: Constructing Aristocracy in England and France 900–1300. Harlow, UK: Pearson. ISBN 0-582-36981-9.
Felson, Richard B. (2002). "Violence and gender reexamined". Law and public policy. Washington, DC: American Psychological Association. pp. 67–82.
Flori, Jean (1998). La Chevalerie. J. P. Gisserot. ISBN 2877473457.
Gautier, Léon (1891). Chivalry. translated by Henry Frith.
Gravett, Christopher (2008). Knight: Noble Warrior of England 1200–1600. Oxford: Osprey Publishing.
Hoad, T. F. Hoad (1993). The Concise Oxford Dictionary of English Etymology. Oxford University Press.
Hodges, Kenneth (2005). Forging Chivalric Communities in Malory's Le Morte Darthur. New York: Palgrave Macmillan.
Huizinga, Johan (1924) [1919]. The Autumn of the Middle Ages.
Keen, Maurice Keen (2005). Chivalry. New Haven, CT: Yale University Press.
Manchester, William R. (1978). American Caesar: Douglas MacArthur 1880-1964. Boston & Toronto: Little, Brown and Company.
Oakeshott, R. E. (1980). European Weapons and Armour: from the Renaissance to the Industrial Revolution.
Sweeney, James Ross (1983). "Chivalry". Dictionary of the Middle Ages. III. pp. [page needed].
Tucker, Ruth (1987). Daughters of the Church. ISBN 0-310-45741-6.
Wilkins, Christopher (2010). The Last Knight Errant: Sir Edward Woodville and the Age of Chivalry. London & New York: I. B. Tauris.
Further reading[edit]
Alexander, Michael. (2007) Medievalism: The Middle Ages in Modern England, Yale University Press. Alexander rejects the idea that medievalism, a pervasive cultural movement in the nineteenth and early twentieth centuries, was confined to the Victorian period and argues against the suspicion that it was by its nature escapist.
Davis, Alex (2004). Chivalry and Romance in the English Renaissance. Woodcock, Matthew.
Barber, Richard (1980). "The Reign of Chivalry".
Bouchard, Constance Brittain (1998). Strong of Body, Brave and Noble: Chivalry and Society in Medieval France. Cornell University Press, 1998. ISBN 0-8014-8548-7
Charny, Geoffroi de, died 1356 (2005). A Knight's Own Book of Chivalry (The Middle Ages Series). Translated by Eslpeth Kennedy. Edited and with a historical introduction by Richard W. Kaeuper. University of Pennsylvania Press. Celebrated treatise on knighthood by Geoffroi de Charny (1304?-56), considered by his contemporaries the quintessential knight of his age. He was killed during the Hundred Years War at the Battle of Poitiers.
Gautier, Léon, (1895) (1883, 3rd ed. 1895| La Chevalerie)
Girouard, Mark (1981). The Return to Camelot: Chivalry and the English Gentleman. Yale University Press.
Haines, Charles Reginald. (1889). Christianity and Islam in Spain, A.D. 756-1031. London: Kegan Paul, Trench & Co. Project Guttnberg online book.
Prestage, Edgar (1928). "Chivalry: A Series of Studies to Illustrate Its Historical Significance and Civilizing Influence".
Kaeuper, Richard W. (1999). Chivalry and Violence in Medieval Europe. Oxford University Press, 1999.
Kaeuper, Richard W. (2009) Holy Warriors: The Religious Ideology of Chivalry (The Middle Ages Series). University of Pennsylvania Press. Foremost scholar of chivalry argues that knights proclaimed the validity of their bloody profession by selectively appropriating religious ideals.
Keen, Maurice (1984). Chivalry. Yale University Press. ISBN 0-300-03150-5 / ISBN 0-300-10767-6 (2005 reprint).
Mills, Charles (2004). "The History of Chivalry or knighthood and its Times" Volume I-II.
Read, Charles Anderson (2007). The Cabinet Of Irish Literature; Selections From The Works Of The Chief Poets, Orators, And Prose Writers Of Ireland - Vol IV (Paperback).
Saul, Nigel. (2011) Chivalry in Medieval England. Harvard University Press. Explores chivalry's role in English history from the Norman Conquest to Henry VII's victory at Bosworth in the War of the Roses.
External links[edit]
Laura Ashe (University of Oxford), Miri Rubin (University of London), and Matthew Strickland (University of Glasgow), interviewed by Melvin Bragg, "Chivalry", In Our Time, BBC Radio 4 (February 13, 2014). Includes bibliography for further reading. Downloadable podcast available.
"Chivalry", Old Catholic Encyclopedia, 1914.
"Chivalry", Encyclopædia Britannica, full-article, newest edition.
"Chivalry during the Reign of Edward III", from Shadow Realms.
"Medieval Chivalry".
"Spatial Dichotomy in the Medieval Chivalry Romance ( City / forest ) Elbakidze, M.V.".
The Art of Chivalry : European arms and armor from the Metropolitan Museum of Art : an exhibition, Issued in connection with a 1982 exhibition at The Metropolitan Museum of Art
"Chivalry". Encyclopædia Britannica. 6 (11th ed.). 1911. p. 253.
Authority control
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Catholic virtue ethics
Great Commandment; "On these two commandments hang all the law and the prophets." – Matthew 22:35-40
Theological virtues
Faith (Fides)
Hope (Spes)
Charity (Caritas)
Source: Paul the Apostle
1 Corinthians 13
Cardinal virtues
Prudence (Prudentia)
Justice (Iustitia)
Temperance (Temperantia)
Fortitude (Fortitudo)
Sources: Plato
Republic, Book IV
Cicero
Saint Ambrose
Saint Augustine of Hippo
Saint Thomas Aquinas
Seven heavenly virtues
Chastity (Castitas)
Temperance (Temperantia)
Charity (Caritas)
Diligence (Industria)
Patience (Patientia)
Kindness (Humanitas)
Humility (Humilitas)
Source: Church Fathers
Seven deadly sins
Lust (Luxuria)
Gluttony (Gula)
Greed (Avaritia)
Sloth (Acedia)
Wrath (Ira)
Envy (Invidia)
Pride (Superbia)
Source: Prudentius, Psychomachia
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