Contrast with Helias.
Importance of this side of his character.
He marks the beginning of a new æra. may possibly break his parole.[1] We shall see all this as we follow the tale of his strife with Helias of Maine, one who was as scrupulous an observer of the law of honour as himself, but one who did not let the law of honour stand in the place of higher and older laws. And this is a side of the character of Rufus on which it is important to dwell, as it is one which the popular conception of him, a conception perfectly true as far as it goes, is apt to leave out. We have not grasped the likeness of the real man, unless we remember that the man whose crimes and vices the popular picture has not exaggerated, carried with him through life a sentimental standard of filial duty and reverence, and a knightly conscience, if the phrase may pass, as quick to speak and as sure to be obeyed as the higher conscience of Anselm or Helias. Without fully taking this in, we shall not easily understand the twofold light in which Rufus looked to the men of his own age, in whose eyes he clearly was not wholly hateful. And without fully taking it in, we shall fail to give him his place in the general history of England, Normandy, and mankind in general. In William Rufus we have not only to study a very varied and remarkable phase of human nature; we have also to look on a man who marks the beginning of a new age and a new state of feeling.
Chivalry the bad side of some princes; The Red King has indeed this advantage, that the other parts of his character are so bad that the chivalrous side of him stands out as a relief, as at least comparative light amid surrounding darkness. There are other princes in whom the chivalrous side is the dark side, because there are other parts of their character better than chivalry. The essence of chivalry is that the fantastic and capricious law of honour displaces all
- ↑ I refer to the story of the Angevin knights at Ballon, told by Orderic (772 C, D). We shall come to it in a later chapter.
