Page:The Mediaeval Mind Vol 1.djvu/550

528 de geste) in the twelfth century as a thwack with the fist on the young man's bare neck; then in course of years it refined itself into a gentle sword-tap on the mailed shoulder.

At an early period the Church sought to sanctify the ceremony through religious rites; for it could not remain unconcerned with the consecration of the warriors of Christendom, whose services were needed and whose souls were to be saved. What time so apt for inculcating obedience and other Christian virtues as this solemn hour when the young warrior's nature was stirred with the pride and hopes of knighthood? And the young knight needed the Church's blessing. Heathen peoples sought in every enterprise the protection of their gods, usually obtained through priestly magic. And when converted to the faith of Christ, should they not call on Him who was mightier than Odin? Should not His power be invoked to shield the Christian knight? Will not the sword which the priest has blessed and has laid upon Christ's miracle-working altar, more surely guard the wearer's life? Better still if there be blessed relics in its hilt. The dying Roland speaks to his great sword:

"O Durendel how art thou fair and holy! In thy hilt what store of relics: tooth of St. Peter, blood of St. Basil, hairs of my lord St. Denis, cloth worn by the Holy Mary." These relics made the "holiness" of that sword, not in the way of sentiment, but through their magic power. And we shall not be thinking in mediaeval categories if we lose sight of the magic-religious effect of the priest's blessing on the novice's sword: it is a protection for the future knight.

Doubtless the religious features of the "adoubement" revert to various epochs. The ancient watch-nights preceding Easter and Pentecost, followed at daybreak by the baptism of white-robed catechumens, may have been the original of the novice's night vigil over his arms laid by the