of the Golden Fleece enjoined that the feats of arms of the knights be noted down. Types of this combination of herald and historiographer are the king-at-arms of the Golden Fleece, Lefèvre de Saint Remy, and Gilles le Bouvier, dit le héraut Berry.
The conception of chivalry as a sublime form of secular life might be defined as an æsthetic ideal assuming the appearance of an ethical ideal. Heroic fancy and romantic sentiment form its basis. But medieval thought did not permit ideal forms of noble life, independent of religion. For this reason, piety and virtue have to be the essence of a knight’s life. Chivalry, however, will always fall short of this ethical function. Its earthly origin draws it down. For the source of the chivalrous idea is pride aspiring to beauty, and formalized pride gives rise to a conception of honour, which is the pole of noble life. The sentiment of honour, says Burckhardt, this strange mixture of conscience and of egotism, “is compatible with many vices and susceptible to extravagant delusions; nevertheless, all that has remained pure and noble in man may find support in it and draw new strength from it.” Is not this almost what Chastellain tried to say, when he expressed himself thus:
“Honneur semont toute noble nature
D’aimer tout ce qui noble est en son estre.
Noblesse aussi y adjoint sa droiture.”[1]
And again:
“La gloire des princes pend en orgueil et en haut peril emprendre; toutes principales puissances conviengnent en un point estroit qui se dit orgueil.”[2]
According to the celebrated Swiss historian, the quest of personal glory was the characteristic attribute of the men of the Renaissance. The Middle Ages proper, according to him, knew honour and glory only in collective forms, as the honour due to groups and orders of society, the honour of rank, of
