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160 of many unpleasant duties, it was the chief virtue of the fighting man.

A young knight therefore was asked to swear that he would be faithful as a servant to God and as a servant to his King. Furthermore, he promised to be generous to those whose need was greater than his own. He pledged his word that he would be humble in his personal behaviour and would never boast of his own accomplishments and that he would be a friend of all those who suffered, (with the exception of the Mohammedans, whom he was expected to kill on sight).

Around these vows, which were merely the Ten Commandments expressed in terms which the people of the Middle Ages could understand, there developed a complicated system of manners and outward behaviour. The knights tried to model their own lives after the example of those heroes of Arthur's Round Table and Charlemagne's court of whom the Troubadours had told them and of whom you may read in many delightful books which are enumerated at the end of this volume. They hoped that they might prove as brave as Lancelot and as faithful as Roland. They carried themselves with dignity and they spoke careful and gracious words that they might be known as True Knights, however humble the cut of their coat or the size of their purse.

In this way the order of Knighthood became a school of those good manners which are the oil of the social machinery. Chivalry came to mean courtesy and the feudal castle showed the rest of the world what clothes to wear, how to eat, how to ask a lady for a dance and the thousand and one little things of every-day behaviour which help to make life interesting and agreeable.

Like all human institutions, Knighthood was doomed to perish as soon as it had outlived its usefulness. The crusades, about which one of the next chapters tells, were followed by a great revival of trade. Cities grew over-night. The townspeople became rich, hired good school teachers and soon were the equals of the knights. The invention of gun-powder deprived the heavily armed "Chevalier" of his