Page:EB1911 - Volume 15.djvu/884

Rh Very different were the solemnities which attended the creation of a knight when the complete procedure was observed. “The ceremonies and circumstances at the giving this dignity,” says Selden, “in the elder time were of two kinds especially, which we may call courtly and sacred. The courtly were the feasts held at the creation, giving of robes, arms, spurs and the like. The sacred were the holy devotions and what else was used in the church at or before the receiving of the dignity.” But the leading authority on the subject is an ancient tract written in French, which will be found at length either in the original or translated by Segar, Dugdale, Byshe and Nicolas, among other English writers. Daniel explains his reasons for transcribing it, “tant à cause du detail que de la naïveté du stile et encore plus de la bisarrerie des ceremonies que se faisoient pourtant alors fort sérieusement,” while he adds that these ceremonies were essentially identical in England, France, Germany, Spain and Italy.

The process of inauguration was commenced in the evening by the placing of the candidate under the care of two “esquires of honour grave and well seen in courtship and nurture and also in the feats of chivalry,” who were to be “governors in all things relating to him.” Under their direction, to begin with, a barber shaved him and cut his hair. He was then conducted by them to his appointed chamber, where a bath was prepared hung within and without with linen and covered with rich cloths, into which after they had undressed him he entered. While he was in the bath two “ancient and grave knights” attended him “to inform, instruct and counsel him touching the order and feats of chivalry,” and when they had fulfilled their mission they poured some of the water of the bath over his shoulders, signing the left shoulder with the cross, and retired. He was then taken from the bath and put into a plain bed without hangings, in which he remained until his body was dry, when the two esquires put on him a white shirt and over that “a robe of russet with long sleeves having a hood thereto like unto that of an hermit.” Then the “two ancient and grave knights” returned and led him to the chapel, the esquires going before them “sporting and dancing” with “the minstrels making melody.” And when they had been served with wines and spices they went away leaving only the candidate, the esquires, “the priest, the chandler and the watch,” who kept the vigil of arms until sunrise, the candidate passing the night “bestowing himself in orisons and prayers.” At daybreak he confessed to the priest, heard matins, and communicated in the mass, offering a taper and a piece of money stuck in it as near the lighted end as possible, the first “to the honour of God” and the second “to the honour of the person that makes him a knight.” Afterwards he was taken back to his chamber, and remained in bed until the knights, esquires and minstrels went to him and aroused him. The knights then dressed him in distinctive garments, and they then mounted their horses and rode to the hall where the candidate was to receive knighthood; his future squire was to ride before him bareheaded bearing his sword by the point in its scabbard with his spurs hanging from its hilt. And when everything was prepared the prince or subject who was to knight him came into the hall, and, the candidate’s sword and spurs having been presented to him, he delivered the right spur to the “most noble and gentle” knight present, and directed him to fasten it on the candidate’s right heel, which he kneeling on one knee and putting the candidate’s right foot on his knee accordingly did, signing the candidate’s knee with the cross, and in like manner by another “noble and gentle” knight the left spur was fastened to his left heel. And then he who was to create the knight took the sword and girded him with it, and then embracing him he lifted his right hand and smote him on the neck or shoulder, saying, “Be thou a good knight,” and kissed him. When this was done they all went to the chapel with much music, and the new knight laying his right hand on the altar promised to support and defend the church, and ungirding his sword offered it on the altar. And as he came out from the chapel the master cook awaited him at the door and claimed his spurs as his fee, and said,

“If you do anything contrary to the order of chivalry (which God forbid), I shall hack the spurs from your heels.”

The full solemnities for conferring knighthood seem to have been so largely and so early superseded by the practice of dubbing or giving the accolade alone that in England it became at last restricted to such knights as were made at coronations and some other occasions of state. And to them the particular name of Knights of the Bath was assigned, while knights made in the ordinary way were called in distinction from them knights of the sword, as they were also called knights bachelors in distinction from knights banneret. It is usually supposed that the first creation of knights of the Bath under that designation was at the coronation of Henry IV.; and before the order of the Bath as a companionship or capitular body was instituted the last creation of them was at the coronation of Charles II. But all knights were also knights of the spur or “equites aurati,” because their spurs were golden or gilt,—the spurs of squires being of silver or white metal,—and these became their peculiar badge in popular estimation and proverbial speech. In the form of their solemn inauguration too, as we have noticed, the spurs together with the sword were always employed as the leading and most characteristic ensigns of knighthood.

With regard to knights banneret, various opinions have been entertained as to both the nature of their dignity and the qualifications they were required to possess for receiving it at different periods and in different countries. On the Continent the distinction which is commonly but incorrectly made between the nobility and the gentry has never arisen, and it was unknown here while chivalry existed and heraldry was understood. Here, as elsewhere in the old time, a nobleman and a gentleman meant the same thing, namely, a man who under certain conditions of descent was entitled to armorial bearings. Hence Du Cange divides the medieval nobility of France and Spain into three classes: first, barons or ricos hombres; secondly, chevaliers or caballeros; and thirdly, écuyers or infanzons; and to the first, who with their several special titles constituted the greater nobility of either country, he limits the designation of banneret and the right of leading their followers to war under a banner, otherwise a “drapeau quarré” or square flag. Selden shows especially from the parliament rolls that the term banneret has been occasionally employed in England as equivalent to baron. In Scotland, even as late as the reign of James VI., lords of parliament were always created bannerets as well as barons at their investiture, “part of the ceremony consisting in the display of a banner, and such ‘barones majores’ were thereby entitled to the privilege of having one borne by a retainer before them to the field of a quadrilateral form.” In Scotland, too, lords of parliament and bannerets were also called bannerents, banrents or baronets, and in England banneret was often corrupted to baronet. “Even in a patent passed to Sir Ralph Fane, knight under Edward VI., he is called ‘baronettus’ for ‘bannerettus.’” In this manner it is not improbable that the title of baronet may have been suggested to the advisers of James I. when the order of Baronets