Literature.—StillÉ, Studies in Mediaeval History; Bulfinch, Legends of Charlemagne; Emerton, Mediaeval Europe.

Emerton defines feudalism as "an organization of society based upon the absence of a strong controlling power at the center of the State."[41] It marks a step in the reorganization of society which was slowly going forward during the Middle Ages. It was an element in the movement toward freedom, in which men of large landed possessions gained the allegiance of vassals by gifts of land, in return for which the latter bound themselves to defend the former in case of attack. "The tie by which the higher freeman bound the lower one to himself was ordinarily a gift of the use of a certain tract of land, together with more or less extensive rights of jurisdiction over the dwellers thereon. By means of this gift he secured the service of the lesser man in war, and as war was the normal condition of things, such service was the most valuable payment he could receive."[42]

While it is true that the feudal lords were in many cases little else than robber chieftains, especially in the earlier history of the system, it would be false to history to picture them in general as being of that character. The knights were chivalrous in battle, ever ready to fight for their religion, as shown in the crusades, to defend the weak, to show greatest respect for woman, and to maintain freedom. Fortified in an impregnable castle on some eminence, with his loyal retainers about him, the feudal baron was able to defy kings. The system marks a stage in the development of civilization, and when feudalism fell into decline its purpose had been fulfilled.

With such an independent manner of living, and such ideas of their own rights, it is not strange that the knights had a form of education peculiar to themselves, and this education is full of interest to the student. There was little in the schooling of the monasteries that could appeal to them, and their ideas of manhood were very different from those of the ecclesiastics. Prowess in the use of arms, skill in horsemanship, acquaintance with the chivalric forms of politeness and with knightly manners, were of far more importance to them than ability to read and write. Indeed, they despised book-learning as something beneath their own dignity, however suitable it might be for their vassals. In such a school as this Charlemagne grew up. It was a school of action rather than of thought; a school which looked to the present rather than the future.

The education of the knights was in striking contrast with the prevailing modes. Instead of the seven liberal arts, the seven perfections of the knight were taught,—horsemanship, swimming, use of bow and arrow, swordsmanship, hunting, chess-playing, and verse-making. Their purpose was to prepare for the activities of the life in which their lot was cast; that of the monasteries was to preserve learning to fit men for the duties of the Church, and to prepare them for the life to come. It must not be inferred, however, that the knight was unmindful of religion, for he was inducted into knighthood by most solemn religious ceremonies and vows.

The education of the knight was divided into three periods.

First Period.—The first seven years of the boy's life were spent in the home under the mother's careful direction. Obedience, politeness, and respect for older persons were inculcated, and stress was also laid upon religious training. By the development of strong and healthy bodies the boys were well prepared for the later education upon which they entered after the seventh year.

Second Period.—After the seventh year the boy was generally removed from home to the care of some friendly knight, in order that he might receive a stricter training. Here he remained till his fourteenth year, chiefly under the care of the lady whom he served as page. He was taught music, poetry, chess, and some simple intellectual studies, besides the duties of knighthood, especially in relation to the treatment of women, and to courtly manners.

Third Period.—At fourteen the boy left the service of his lady and became an esquire to the knight. He now attended his master upon the chase, at tournaments, and in battle. He was taught all the arts of war, of riding, jousting, fencing. It was necessary that he should have a watchful eye to avert danger, protect his master, and quickly anticipate his every wish. The service of this period completed his education, and at twenty-one he was knighted with imposing ceremonies. After partaking of the sacrament, he took vows to speak the truth, defend the weak, honor womanhood, and use his sword for the defense of Christianity.

This form of education was most potent in preserving knighthood for several centuries and was a powerful factor in shaping the destinies of Europe. It was faithfulness to the vow to defend Christianity that led finally to the overthrow of chivalry, as will appear in the study of the crusades.

Education of Women.—The girls remained at home and were taught the domestic arts, as well as the forms of etiquette which were practiced in this chivalric age, and which the peculiar homage paid to woman made necessary. They were also taught reading and writing, and were expected to be familiar with poetry. Daughters of the better families were sometimes collected in some castle, where a kind of school was organized, in which they were instructed in reading, writing, poetry, singing, and the use of stringed instruments, religion, and sometimes in French and Latin. Among no other class during the Middle Ages was such great attention paid to the education of women. It was the duty of mothers to see that their daughters were carefully prepared to sustain the peculiar dignity of feudal womanhood.

Criticism of Feudal Education.—1. It honored woman and gave her the highest position afforded by any system during the Middle Ages.

2. It gave the world a splendid example of chivalry, teaching manliness, courage, devotion to the right as it was understood, and the espousal of the cause of the weak.

3. It contributed to literature through the compositions of the Minnesingers.

4. It counteracted the ascetic tendencies of the monastics by encouraging an active participation in life's affairs.

5. It restricted its advantages to the privileged class.

6. It despised intellectual training, while laying great stress upon physical prowess.

7. It lacked the elements of progress.

FOOTNOTES:

[41] "Mediaeval Europe," p. 478.