FOOTNOTES:

FOOTNOTES:[20]These quotations are from Arnaut de Maruelh and Marie de France, respectively.[21]All the above advice to noblewomen is from contemporary etiquette books or clerical writers. The trouvère quoted is Robert of Blois, a writer of the thirteenth century.[22]Students of theOdysseywill recall a similar command which Telemachus addressed to his mother, Penelope. Homeric society and feudal society had many viewpoints in common.[23]The directions about engaging servants given in mediæval handbooks on domestic economy contain much practical common sense for any age.

[20]These quotations are from Arnaut de Maruelh and Marie de France, respectively.

[21]All the above advice to noblewomen is from contemporary etiquette books or clerical writers. The trouvère quoted is Robert of Blois, a writer of the thirteenth century.

[22]Students of theOdysseywill recall a similar command which Telemachus addressed to his mother, Penelope. Homeric society and feudal society had many viewpoints in common.

[23]The directions about engaging servants given in mediæval handbooks on domestic economy contain much practical common sense for any age.

Inasmuch as from time immemorial a wedding has seemed primarily a matter of clothes, what better place than this wherein to consider the costumes of the good folk of St. Aliquis? Assuredly, the Scripture warns us, "Take no thought saying ... 'Wherewithal shall we be clothed?'" but that admonition (so Adela tells the abbot) was doubtless intended only for the Holy Apostles, not for a Christian woman who must make a fair showing for her husband in the face of Heaven knows how many critical baronesses and countesses.

Already Western folk have made that great change in their general style of costume which is to last for many generations later. The Greeks and Romanswrapped ontheir garments; all of them were forms of slightly elaborated shawls, fastened with fibulæ or buckles, but devoid of buttons. Even as late as Frankish times the garments of Charlemagne's contemporaries seemed fairly loose, after the antique model. But with the Feudal Age has come elaborately made clothing which must beput onand securely fastened. We have reached the epoch of the shirt, the stocking, and even of objects later to be styled "trousers." Perhaps the life constantly spent in the saddle requires this; also, the demand for garments easily worn under the hauberks, the greatcoats of mail.[24]The great transition has been made. The men of St. Aliquis wear garments strange enough to another epoch, but without those sartorial differences which will separate the twentieth century from the age of Nero.

Materials for Clothing

Another thing to observe is that nearly all garments are still made of wool, save, indeed, the leathern leggings and gauntlets of the hunters, and crude garments of skins for the peasants. Cotton and silk, if not quite unknown, have been rare, with linen not very common. The woolen fabrics have usually been coarse, home spun literally, made up in the castles or farmhouses. Such garments are warm and durable, but they are prone to collect dirt, hard to wash, and very irritating to the skin. Probably it is the general use of woolen clothing, along with the fact that much of the population possesses no other raiment than what it is wearing incessantly every day, which accounts for the number of skin diseases, from leprosy downward, which are direfully prevalent. Matters are improving, however. More flax is being spun up into fine linen. People of quality change their clothes pretty often. Cotton and silk are coming from the Levant at prices that permit the ordinarily rich to command them. Wash day is even developing into a fixed institution around most castles. All this makes for health and comfort. Still, the great majority of all garments are woolen; and, Holy saints! how the fleas jump out of a villein's doublets whenever you beat their wearer!

Conon normally dons the following peace-time garments. First, his squire helps him into underdrawersof fine white linen; next come long hose which can be of various fabrics or colors. Upon a gala day he will proclaim himself to be a rich baron by wearing silk hose; otherwise they are of fine wool. Good taste forbids stockings of brilliant color, they should be black, brown, or, at most, black with red stripes. After that comes the chemise, a shirt of white linen, butsanscuffs or collar.

A KING IN THE TWELFTH CENTURY WEARING PELISSONA KING IN THE TWELFTH CENTURY WEARING PELISSONRestored by Viollet-Le-Duc, from a manuscript of the Bibliothèque nationale.

A KING IN THE TWELFTH CENTURY WEARING PELISSONRestored by Viollet-Le-Duc, from a manuscript of the Bibliothèque nationale.

A KING IN THE TWELFTH CENTURY WEARING PELISSON

Restored by Viollet-Le-Duc, from a manuscript of the Bibliothèque nationale.

The baron is now ready for his regular outer garments. He will put on his pelisson. This is a long fur-edged garment, very warm and pleasant in winter when the castle is a barnlike place. In summer it is often hot, and as substitute one wears thecottewithout fur and made of very thin stuff. Over the pelisson is thrown the bliaut, a tunic, fairly loose, which is pulled on over the head like a shirt. The best bliauts are of silk, but for common use one wears fustian or, perhaps, even cotton. Finally, if the baron is going abroad, he will swing his mantle over his shoulders. It is a semicircular cape, with a fur lining even in summer, and very likely ornamented by many silk tassels.

The shoemakers are already masters of their art. Anybody can buy well-cobbled leather shoes or high boots, but if a nobleman wishes to dress in state he will wear cloth shoes, and display his wealth by having them plated with gold and embroidered with jewels; for good taste here permits elaborate ornaments.

Women's Garments

Conon's most variable garment is his headdress. In the house, or on state occasions, he wears a chaplet of flowers, or even a thin gold wreath of floreated design; outdoors he is likely to appear as do meaner men, in a cloth bonnet—a kind of Phrygian cap of bright color. If, however, the weather is bad, he will probably pull on achaperon. This is a combination cap and cape which is drawn on over the head, and which sticks up or is pulled back in a kind of peak, at the same time covering cheeks and shoulders, while the face shows through a long slit cut in the upper part.

WREATH MADE OF METAL FLOWERS SEWED ON BRAIDWREATH MADE OF METAL FLOWERS SEWED ON BRAIDThirteenth century (church of St. Thibaut; Côte-d'Or).

WREATH MADE OF METAL FLOWERS SEWED ON BRAIDThirteenth century (church of St. Thibaut; Côte-d'Or).

WREATH MADE OF METAL FLOWERS SEWED ON BRAID

Thirteenth century (church of St. Thibaut; Côte-d'Or).

These are the orthodox male garments, while the female dress is much the same, albeit with certain simplifications here and elaborationselsewhere. Adela's maids ordinarily put upon her a long linen chemise, preferably white, which descends to her knees. Over that comes the pelisson, again with the fur edging. It can be made of some very fine wool or silk, and falls over the chemise clear to her feet. Above this again is the bliaut, sometimes worn rather loosely, but more often close fitting and showing off the figure. The baroness's maids lace it tightly and take pains adjusting the long trailing sleeves. It is held in place by a girdle of woven cords, preferably of silk. The bliaut, of course, can be of very fine material, andornamentedwith gold embroideries and pearl beadwork. Finally there is the mantle, a loose trailing cloak, often cut as a long semicircular cape and made, on gala occasions, of the richest stuffs available.

Plenty of elegant fabrics can be had by the wealthy.You can bring back from the Champagne fairs figured silk, woven with silver and gold thread; also very heavy silks woven with large threads of white, green or red. This is the fairsamitewhereof the poets delight to sing. But perhaps more useful is the thin, airy, shimmery sendal silks, useful both for delightful summer garments and for making those brilliant banners which noble ladies give to the knights of their choice. Naturally, too, there are plenty of Oriental silks, with strange Egyptian and Persian figures. For humbler wear (if homespun is not desired) you can buy all kinds of of honest woolens; Flemish and Picard, Champagne products, or those from Languedoc. They come in serges and rough goods, as excellent as anyone could ask. Linen is available bleached to a dazzling whiteness for those who have the price; but cotton cloth is still costly, although the mercers often spread out to the ladies "silk at a marvelously low price" which is really naught but cotton, woven up, perhaps, in Sicily.

However, the finest samite and sendal cannot take the place of suitable furs.Wearing furs is practically a sign of nobility, like wearing a sword or carrying a hawk. Many a petty noble will cling to his frayed tippet of black lambskin, even in the hottest weather, merely to proclaim that he is not a villein. Fox- and wolf-skins and civet are, of course, common, but your high noble seeks something better. He will line his pelisson and other garments with red or white marten, black sable, with the gray of the beautiful northern squirrel, and especially (if his purse can compass it) with ermine, the precious fur of the white weasel. The choicest furs probably come from those dim countries called "Russia." You cannot make a noble friend a much more acceptable present than a fine ermine skin; and many a baronhas pledged lands to the Jews merely to satisfy his wife's taste for miniver, a superior form of marten. In fact, there is more extravagance over furs than over jewelry, or even over falcons!

Luxurious Fashions

Fashions in dress do not change around St. Aliquis so rapidly as in other ages, yet there are constant innovations. For example, the surcoat is coming in. Originally it was a longish woman's garment, but recently a fine knight riding down from Rheims wore one cleverly adapted to masculine necessities. It was a close, sleeveless jacket cut short at the hips and made with big armholes for easy movement. Conon must have one very soon. Inevitably too, at the king's court all kinds of new fashions, luxuries and ornamentations are to be observed. Women cover themselves with gold embroidery, wear gold buttons, and gold girdles set alternately with agates and sapphires. They protect their hands with chamois-skin gloves, and swing a silken alms purse from silver chains at their belts. Fine cavaliers load themselves with a dozen buckles set with sardonyx, and pieces of enamel, and even wear small emeralds in the embroidery on their mantles. Pointed shoes are coming much into style, with the use of colored thongs to bind them to the feet.

FELT SHOEFELT SHOEThirteenth century(various monuments).

FELT SHOEThirteenth century(various monuments).

FELT SHOE

Thirteenth century(various monuments).

Yet the St. Aliquis simplicity is hardly undermined. Except on fête days the seigneur is not much better clad than the upper servitors, and Adela never ceases to warn her sister-in-law against extravagance of dress. "Consider always your husband's rank and fortune, but never disgrace them by seeming to devote too much study to your costume or by constantly plunging into newfashions. Before leaving your room be sure your appearance is neat, and see especially to it that the collar of your gown is well adjusted and is not put on crooked."[25]

The dress of the humbler folk is of the above nature, of course simplified, and of more sober hue. Blue is the color of the baronial house and nearly all its lord's followers wear bliauts of that color. This is their livery, because twice per year there is a distribution (alivraison) of garments to all whom Conon undertakes to clothe and feed.

WINTER COSTUME IN THE TWELFTH CENTURYWINTER COSTUME IN THE TWELFTH CENTURYFrom a manuscript in the Bibliothèque nationale (Viollet-Le-Duc).

WINTER COSTUME IN THE TWELFTH CENTURYFrom a manuscript in the Bibliothèque nationale (Viollet-Le-Duc).

WINTER COSTUME IN THE TWELFTH CENTURY

From a manuscript in the Bibliothèque nationale (Viollet-Le-Duc).

Noble folk thus display their rank by wearing furs. They also show it by their headdresses. When the baron wishes to put on dignity he assumes a velvet bonnet in place of the ordinary cloth one. On formal occasions, however, this bonnet will be embroidered with gold thread and become his "cap of presence." Sometimes these caps are elaborated and made with a flattened square top. These are themortiers, and in generations later great lawyers and doctors will wear the mortar-board as a professional badge long after the high barons have absolutely discarded the fashion.

As for the head covering of women, the thirteenth century is as yet rather innocent of those towering constructions of peaks and veils common in thesucceedingage. Even noblewomen are usually content (as we have seen) with the long braids of their hair intertwined often with ribbons. If the sun is hot or the weather bad they will wear thin veils or solid woolen hoods, according to the seasons; and on gala days they will don either floral chaplets or genuine crowns of gold and pearls, according to the wealth of their fathers or husbands.

Hair Dressing and Beards

HEADDRESS OF A MANHEADDRESS OF A MANPopular in the thirteenth century (tomb of Saint-Denis).

HEADDRESS OF A MANPopular in the thirteenth century (tomb of Saint-Denis).

HEADDRESS OF A MAN

Popular in the thirteenth century (tomb of Saint-Denis).

Conon's appearance differs from that of his grandsire's in one important particular. Until rather recently gentlemen had their hair cut short in front, although rather long behind, and wore beards, often divided into a great many little tufts which they might even wind with gold thread. By 1200, however, noblemen were usually smooth shaven, although the hair was allowed to grow to some length and sometimes was arranged in little curls. Thus ended a long struggle, for the Church has for generations disapproved of lengthy beards; many a bishop has warned that "they are the sign of the children of Belial," and the great Pope Gregory VII uttered a regular anathema against them. The reign of the barber is renewed, and the St. Aliquis tonsor twice or thrice per week scrapes over the chins of all the knightly males in the castle. For the servitors and villeins, however, there is no such luxury. All the humbler folk wear beards of great bushiness, as well as unsanitariness; and their hair is cut so seldom that often it can be almost braided like the women's.

Every person of consequence wears a ring. Its signet device is often equivalent to a personal signature. All a man's friends know his ring and will give credence tomessengers who produce the same. Women give rings to their lovers, as well, of course, as receiving rings in return. It is believed that many rings have charmed virtues. Conon's signet has been in the family at least since the First Crusade. It has a green Egyptian turquoise cut with a serpent, and is called "The Luck of St. Aliquis." The servitors profess confidence that so long as the baron keeps this ring the castle cannot be taken; and François has already had his head filled with such stories as that of the father who on his deathbed gave his son a ring, "the virtue of which was that whosoever should wear it should have the love of all men"; or the tale of Princess Rigmel, who gave to her lover a ring so potent that "whoever bore it upon him could not perish; he need not fear to die in fire or water, nor on the battlefield nor in the mêlées of the tournament."

COSTUME OF A NOBLEWOMANCOSTUME OF A NOBLEWOMANThirteenth century; restored by Viollet-Le-Duc, from various monuments.

COSTUME OF A NOBLEWOMANThirteenth century; restored by Viollet-Le-Duc, from various monuments.

COSTUME OF A NOBLEWOMAN

Thirteenth century; restored by Viollet-Le-Duc, from various monuments.

Such are the ordinary articles of costume and adornment. One need not dwell on the buckles and brooches, the golden pins and the jewel-set necklets which Adela treasures in her coffers. They come from Oriental, Byzantine, or Venetian workshops. Some are very beautiful, but fine jewelry, generally speaking, has changed comparatively little from age to age.

Cosmetics and False Hair

The baroness is not above certain frivolities of toilet herself, but Alienor's approaching marriage has given her fair opportunity to admonish the younger lady on the sins of false adornments. Indeed, these iniquities are thundered againstnearly every Sunday at the churches, because the shrewd preachers know that all the men in the congregation will grin approval the fiercer the invectives become. Women are regularly accused "of turning their bodies out of their natural form" by means of laces and stays, of dyeing their hair, of painting their faces. It is affirmed that David was first impelled to desire Bathsheba because she combed her long hair at a window too openly, and all her sore troubles came justly upon her "for the overgreat attention which she sinfully gave to the ornamenting of her head."

Then, in another sermon, there is approvingly repeated the sarcastic story by the monk Guyot of Provins, that the saints have brought suit at the Assize of God against the race of women because the latter have used so much color for their faces there is none left wherewith to paint the holy images in the churches! The noble ladies are told that when they smear on vermilion, saffron, or quicksilver, or apply poultices of mashed beans and mare's milk to improve their complexions, they are adding centuries to their durance in purgatory, if not taking chances of eternal damnation.

COIFFURE OF A WOMANCOIFFURE OF A WOMAN

Lastly, there is the iniquity of false hair—as if the good God did not know the proper amount of herbage to grow from each female head! Once there was a holy man who could heal the sick. A young noblewoman suffered from grievous headaches. The miracle worker took one glance at her towering headpiece. "First," said he, "remove that scaffolding which surmounts your head. Then will I pray for you with great confidence." The sacrifice was too great, and she refused; yet erelong her anguish became unendurableand the holy man was recalled. He compelled her to cast away all her false hair and colored bands and swear never to resume them. Immediately then he began to pray—and, behold! her headache departed.

These sermons and Adela's sisterly warnings produce as much result as such admonitions can. Alienor will go through life, now dreading for her comeliness and now for her soul, but never quite imperiling either. Yet she is surely less frivolous than the family rivals, the Foretvert dames—who (tasteless creatures!) could adorn a whole cathedral of saints' images with their paint pots.

There are sometimes seen around St. Aliquis certain obnoxious people who are compelled to wear conspicuous garments in order that others may be warned and thus avoid physical or moral contamination. If you meet a man with a gray coat and a scarlet hat, pass at a distance—he is a leper. If he has a big circle of saffron cloth sewed on his breast, look to your money—he is a Jew. If he has a cross sewed on each side of his breast, say a prayer—he is a released heretic. Finally, if you go to Pontdebois and come upon sundry unveiled females in scarlet dresses, accost them not if you are a decent man—they are women of the town.

At last we have seen the general nature of the garments which are to make gay Alienor's wedding. It is time for the wedding itself.

Marriage, in noble families often does not mean the union of two souls, but of two fiefs. The average baron marries to extend his seigneury and to rear up sons to defend it. A wife represents an estate and a castle. Not many young men marry before they have been knighted. After that they are glad to enter into holywedlock, for the normal way an aspiring young cavalier whose father is living can gain independence is through his wife's dowry, unless his father allows him a share of the barony.

Ages for Marriage

Since young men are not often knighted until late in their teens or even beyond twenty, weddings on their side seldom take place early. Girls, however, become marriageable sooner. South Country troubadours assert that love can begin to claim a girl when she is thirteen; she is then eligible for marriage. If she has not "given her heart" by the time she is twenty-one there is no hope for her, save in a nunnery; and old maids find no recognized place in society whether in castle, city, or peasant hut.[26]

A ROYAL MARRIAGE IN THE THIRTEENTH CENTURYA ROYAL MARRIAGE IN THE THIRTEENTH CENTURYFrom a manuscript preserved in the British Museum (Green).

A ROYAL MARRIAGE IN THE THIRTEENTH CENTURYFrom a manuscript preserved in the British Museum (Green).

A ROYAL MARRIAGE IN THE THIRTEENTH CENTURY

From a manuscript preserved in the British Museum (Green).

Of course, couples can marry younger than that. Not many years earlier Count Baldwin VI of Hainault was wedded to Countess Marie of Champagne. The bride was only twelve, the bridegroom only fourteen. Boys and girls are thus sometimes merely "so many pieces on a chessboard," to suit the ambitions of guardians.

If a noblewoman's husband dies she need not expect to be a widow very long, for a man is required to manage her fief. It was one of the greatest proofs of Conon's mother's strong character and ability that when hisfather died she prevented Baron Garnier from forcing her into nuptials with one of his boon companions—a roistering daredevil who, as guardian of her children, would have ruined them, body and soul. Also, if an heiress's husband does not prove suitable to the prevailing powers, strange things can happen. In 1190, when the crown ofJerusalembecame vacant, Isabella (the new queen) was forcibly separated from her husband, the Seigneur Onfroy, by the barons of the Crusaders' realm, and was given to a more powerful noble, Conrad of Montferrat. Twice the poor queen's husbands died, and twice her barons forced new spouses upon her. The wishes of Isabella herself, who sincerely cared for Onfroy, were in nowise consulted.

In all the romances you can find stories of marriages consummated with amazing haste. There is,e.g., the tale of the old Baron Aimeri, who wished to find his son an heiress. The lad, unaware of what was to happen, was summoned into the presence of a duke, his father's friend. "Young sir," said the duke, "you are of high lineage. I am going to give you my pretty daughter." The boy stood silent while the pucelle was brought in. "Belle," said her father, "I have given you a husband." "Blessed be God!" she replied promptly. The next to come in was a bishop. The ceremony was immediately over; the young people were mated for life, seemingly before either could get his or her breath. Here, at least, the lad was as much the helpless tool of his elders as was the maid.

A story in the "Lorraine" romance makes the proceedings hardly less precipitate. The Count of Flanders is resolved to give his bereaved sister to his valiant friend, Fromont. She had never seen this hero, but has heard much about him. Suddenly her brother takes herby the hand, saying, "My beautiful and dear sister, let us converse a little apart." Then he announces "to-morrow, you shall have a husband." The lady protests that she has been a widow only a month and has an infant son. "You will do this, however, my sister," insists the count. "He whom I give you is far richer than your first husband." Then he says much in praise of Fromont, whereupon the lady responds, "Sire brother, I will do according to your desires." Thereupon, runs the story, "They did not wait a day, they did not wait an hour. On the spot they proceeded to the church. Clerics and priests were notified. There they were blessed and married."

Church Control of Marriages

This is a strange state of things, but, fortunately, the Church comes partly to the rescue. It demands first that the maiden shall be at least fifteen years old (a point sometimes waived), that she shall not be too closely related to the man, and that she shall give her "free consent" (another matter not always investigated). The question of the "forbidden degrees" is, however, a bar to many projected alliances. The Church endeavored formerly to forbid the marriage of cousins up to the seventh degree, but that rule had proved unworkable, since god-parents were reckoned the same as relatives. The Lateran Council of 1215 has therefore ordained invalid marriages between cousins through thefourthdegree; and the saints know that this rule makes complications enough, considering how the great families are interrelated! Of course, the regulations are wise, otherwise heiresses would always be given in an outrageous manner to near kinsmen. On the other hand, the forbidden degrees are sometimes a little trenched upon to give the contracting parties an excuse for repudiating each other in case they get tired of theirbargain—although here again is a practice which the Church treats with just anger.[27]

The Church does not formally permit divorce, but it cannot thwart many of the currents of the age. Nobles frequently repudiate their wives for trivial reasons—mere ill health, for instance; and often the women take the initiative. There are worldly bishops who will give their help toward an annulment on grounds of "lack of inward consent." Again, if a very desirable marriage with a cousin comes in question, often a "dispensation" can be obtained from the same complaisant authorities. It is easy to become cynical if you study how easily the "holy bonds of matrimony" can be put on and off by the powerful, although sometimes a great pope like Innocent III will teach even a mighty king a lesson, as Philip Augustus learned when he tried to repudiate poor Ingeborg of Denmark.

If a maiden has a father, a competent brother, or an uncle she is lucky. Otherwise, the bestowal of her hand belongs to her suzerain. This right to bestow heiresses or the widows of vassals on faithful retainers is one of the most precious privileges of a great seigneur. Many a knight is kept loyal by the hope that presently his lord will say: "One of my barons is dead without sons. I will give you his fiefs and his daughter"; or, "Take the widow of the late Sire X.... You may have the land along with the lady." Under feudal usage it is well-nigh impossible to deprive an heiress of her estates directly, but her marriage practically gives her husbandthe ownership of the property. No wonder the Duke of Quelqueparte is anxious to see whether the sickly Count of Greve is about to die and leave only a daughter, so that he can secure the desirable allegiance of the Baron of St. Saturnin, who has been a widower now these six months, yet has remained still "uncomforted" just in hope of this particular happening.

Scandalous Relationships

What wonder if under these conditions strange romances occur; if the lady gives "her love and kiss" to some young knight, not her husband; if South Country troubadours assert that "married couples cannot truly love;" and if barons sometimes bring irregular consorts straight into their castles, while perhaps winking at their wives' uncanny doings? All this is true. Yet, as stated before, not everything is bad. Girls are taught not to expect too much of their spouses. They usually accept the situation as they accept stormy or sunny weather. Besides, if some fathers or guardians are scandalously careless in disposing of their charges, many fathers and brothers are full of honest affection and accept the duty of marrying off their daughters or sisters as a solemn responsibility; and if they are wise custodians the results are usually happy. There is no need of pitying Alienor too much because she has not the right to elope.

Conon has negotiated a most satisfactory marriage. He will give his sister to Sire Olivier, the eldest son of the Count of Perseigne. The Perseignes are a great Burgundian family with many castles, and counts think themselves a little higher in the social scale than do barons, but St. Aliquis is also a powerful fief, and its alliance will be useful to Perseigne when he has his expected war with the Vidame of Dijon. Conon will give the young couple his outlying Burgundian castle (not of great value to himself) and the alliance will enablehim to talk roundly to his uncivil neighbors. A most excellent match; another sign that St. Aliquis has an extremely sage seigneur!

Alienor is now nearly seventeen and has been thinking about a wedding since before she was fifteen. Her nurses have long since reviewed all the eligible cavaliers for her. Her great dread has been lest she have to wed some old and very stupid man—as befell her cousin Mabila, who had been sent away tearful and pouting to Picardy, the bride of a three-times widower. Who can measure her relief when Conon declared he would not give her to old St. Saturnin? It was all very well for the jongleurs to sing, "An old man who loves a young maiden is not merely old, but a fool!" The thing has happened so often!

Her ideal is to have a "damoiseau (squire or young knight) just with his first beard"—one who is brave, valiant, and is, of course, courteous and handsome. She had once hoped that Conon would give a great tourney and award her to the conqueror; but this desire faded when she learned that the victor in the last tourney was ugly and brutal. She has been on very brotherly terms with William, Conon's first squire, but William is still too young, and it is not always honorable for a squire to push intrigues in the house of his lord. Thus she is in a very open state of mind when her brother says to her one day: "Fair sister, I have arranged your marriage with Olivier of Perseigne. He is a gallant cavalier. Any maiden might rejoice to have him. Consider well what I say because (here he adds a phrase which he hopes will not be taken too literally) I would not have you wed him against your wish."

If Alienor has anything against Olivier, if her antipathy were violent and based on reason, Conon, as a genuinelyaffectionate brother, might give it weight; but in fact, though she has met Olivier only a few times at a tourney, at the Christmas fête at the Duke of Quelqueparte's court, and once when he stopped at the castle, she has not the least objection. He has certainly large blue eyes, blond hair, a large nose, and a merry laugh. He is reported to be kind to his servants, generous to a fault, and not overgiven to drinking or brawling. At the tourney he broke three lances fairly against a more experienced knight. His family is excellent and her brother's desires are obvious. She will not have to live too far from St. Aliquis. What more could be said? After a few hours of decent reflection she informs Adela that she will comply with Conon's wishes. After that the castle takes on a joyous activity.

Betrothal Ceremonies

Before the wedding had come the betrothal. It was a solemn ceremony, blessed by the Church. Sire Olivier visited the castle with a great following of relatives and met the shy and blushing Alienor. In the chapel, after suitable prayers by Father Grégoire, the pair had awkwardly enough exchanged their promises! "I will take you for my wife." "And I for my husband." After this there would have been great scandal had either side turned back. The Church affirms energetically, however, that betrothal isnotmarriage. Otherwise the affianced pair might have considered themselves somewhat wedded on trial, only to repudiate their obligations later. Also, not merely the young couple, but their parents or guardians, had to be present and add their consent; and, of course, all the pledges were sworn to over the holiest relics available.

Olivier, during all this happy time, has lodged at the castle of a friendly vassal of St. Aliquis, and he rides over frequently to visit his betrothed. He is excellently bredand knows everything expected of a prospective bridegroom of good family. The alliance has been largely negotiated by his parents, but he has been consulted, understands that Alienor is witty and beautiful, and he is wholly aware of the worldly advantages of being Conon's brother-in-law. At meals he and his beloved are allowed to sit together and above all to eat out of the same porringer, when he delicately leaves to his intended all the best morsels. He consults a competent jongleur, and with his aid produces suitable verses praising hisfiancée'sbeauty. He gives her a gold ring with both his own name and hers engraved thereon. In return, besides a sleeve and a stocking to hang on his lances (gifts which she has already sent in mere friendship to other cavaliers), she bestows a lock of her hair set around a gold ring; likewise a larger lock which he may twine around his helmet. The happy pair are permitted to take long walks together, and to promenade up and down the garden, with Olivier holding his lady in the politest manner by one finger—the accepted method of showing intimacy.[28]

We have said that Conon is resolved to knight his brother at the same time he gives his sister in marriage. This involves holding a tourney and many other proceedings really unnecessary for a wedding; but, of course, it will attract a much greater number of guests and advertise the prosperity of the baron of St. Aliquis to all northwestern France. The knighting and tourney will come after the bridal, however, and it is easier to explain the two things separately. We omit the gathering of the wedding guests—the coming of distant counts, barons, and sires; the erection around St. Aliquis of a real villageof brilliant tents and pavilions; the ceremonious greetings; the frenzied efforts of the castle folk to make all ready; the inevitable despair, not once, but many times, of Adela, who directs everything. At last it is the morning oftheday, in midsummer. No rain and, blessed be St. Martin, not too much heat. Alienor is surrounded by a dozen women, old and young, arraying her for her wedding.

Dressing the Bride

There is no regular bridal costume. Alienor does not dress much differently from what she does on Easter or at some other major festival. Her two great braids of hair are weighted down over her breasts with an extra intertwining with gold thread. Her chemise is of very fine saffron-tinted linen. Her pelisson is completely fringed with magnificent ermine, the gift of the Countess of Perseigne, and the garment itself is made of two cloths sewed together, the inner of fine wool, the outer of beautiful bendal of reddish violet. The whole is laced tightly until Alienor can hardly breathe. Above this garment floats the elegant bliaut, of green silk with long sleeves, many folds, and a long train. There is more silk embroidery and elaborate flouncing. Fairest of all is the girdle, made of many pieces of gold and each set with a good-luck stone—agate to guard against fever, sardonyx to protect against malaria, and many similar. In the clasp are great sapphires which Baron Garnier originally "acquired" from a town merchant shortly before he hanged him. Finally, there is the mantle—again of silk intricately embroidered and dyed with a royal purple.

Alienor's pointed shoes are of vermilion leather from Cordova, with still more of gold-thread embroidery. While one female minister is clasping these, her chief pucelle is putting on a small saffron-colored veil, circular, and held down by a golden circlet—a genuinecrown; beautifully engraved and set with emeralds. Inevitably the whole process of dressing is prolonged. Alienor is too excited to feel hot or pinched, but her attendants find her very exacting. They bless the Virgin, however, that she is not as some noble brides, who fly into a passion if every hair in their eyebrows is not separately adjusted.

Meantime, in a secluded part of the castle, the groom has been wrestling with a similar problem, assisted by his two squires, although requiring less of time and agony. His legs are covered with fine brown silk stockings from Bruges; but it is effeminate to wear a silk shirt—one of fine white linen will answer. His pelisson is like his bride's, although less tightly laced—of cloth and silk, trimmed with rich fur; and the outer color is pale red, inevitably with much gold embroidery around the neck and sleeves. His bliaut does not come below his knees, but it is of blue sendal silk; his mantle is also edged with fur and of the same color as his pelisson. Simple as it is, it must hang exactly right. Everybody will ask, "Did the groom wear his mantle like a great baron?" The squires take a long time adjusting it. Olivier's shoes are of very fine leather. On his crisply curled hair they set a golden chaplet set with flashing gems—very much like that worn by his bride.

Hardly are the happy twain ready before the wedding procession forms in the bailey. So large a company could never crowd into the castle chapel. It will go across the bridge over the Claire to the parish church by the village—a Gothic structure sufficiently pretentious to suit the occasion. The Perseignes reckon a bishop among their cousins, and he is on hand to officiate.

Marriage Procession and Ceremony

So the procession forms. Ahead go a whole platoon of jongleurs puffing their cheeks for their flutes, twangingtheir harps, or rasping their viols. The Feudal Age delights in music, and does not mind if sometimes melody is exchanged merely for a joyous noise. Alienor comes next. She is on a black mule with extra long ears and a finely curried shining coat. His harness is of gold and his trappings of scarlet samite. She has been swung into the saddle by her eldest brother ("Alas! that her father, who should do this, is dead!" murmur all the women), and he as her guardian leads the mule. Olivier rides a tall white palfrey with a saddle of blue leather. His mother, Adela, and all the St. Aliquis and Perseignes female relatives follow on other mules, led by gayly dressed squires. Then come all the noble guests, the Duke of Quelqueparte at their head. No wonder there is no work being done in all the villages for miles around, and that all the villeins are lining the road, doffing caps, and cheering as the dazzling cortége sweeps past.

The details at the church we pass over. Among other features to be noted is the fact that the bride is swung down from her mule upon a great truss of straw, that the bishop meets them at the sacred portal, and that outside the actual building Olivier and Alienor exchange those vows which form the essential part of the marriage ceremony. After that Conon's chief provost recites in loud voice all the estates, horses, fine garments, and servitors which the bride brings as her dowry. This customary publication may avert bitter disputes later. Next the happy pair scatter newly coined silver deniers among the swarm of ill-favored mendicants permitted to elbow and scramble among the more pretentious guests.

Finally, the church is thrown open. The great nave opens mysterious and dark, but galaxies of candles are burning and the lofty stained-glass windows gleam like jewels. Olivier and Alienor occupy seats of honor in thechoir, while the bishop says the very solemn mass of the Trinity and pronounces a special blessing over them. "Let this woman," intones the prelate, "be amiable as Rachel, wise as Rebecca, faithful as Sarah. Let her be sober through truth, venerable through modesty, and wise through the teaching of Heaven."

So at last the mass ends. The "Agnus Dei" is chanted. The bridegroom advances to the altar and receives from the bishop the kiss of peace. Then he turns, and right at the foot of the great crucifix embraces his wife and transmits the kiss to her. This act completes the ceremony. Away the whole company go from the church. They have been condemned to silence for nearly two hours, and are glad now to chatter like magpies. When back at St. Aliquis they find the great hall has been swept, garnished, and decorated as never before. The walls of the hall are hung with the pictured tapestries or beautiful pieces of red and green silk. Your feet crush fresh roses and lilies scattered on the floor. Alienor almost bursts with delight at the number of high-born cavaliers and dames who press up to kiss and congratulate. All the remainder of her life she will match weddings with her friends: "I had so many counts and barons at my marriage." "But I had so many!"

All these guests, however, expect to receive presents—bliauts, mantles, goblets, and other things, each suitable to the recipient. It is well that Conon has saved many livres in his strong box. The presenting of the gifts by the host is quite a ceremony; each article has to be accompanied by a well-turned speech. By the time this reception to the bride and groom is over the trumpets sound furiously. They tell that the feast is ready in the fragrant garden under the trees. There is a fine tent of blue silk for the bridal party and the more exaltedguests. All the others must sit on long tables open to the glad sunshine.

The Marriage Feast

What Messire Conon's guests have to eat and drink is so serious a topic that we must tell thereof separately. We speak here merely concerning the festivities of the wedding. Olivier and Alienor are served by two barons as squires of state. The groom drinks from a great goblet, then sends it to his wife, who ceremoniously finishes the draught. In the bridal tent there is a reasonable amount of decorum, but elsewhere (Blessed martyrs!) what noise and tumult! All the villeins appear to be there, and burghers have even wandered up from Pontdebois. It will never do to have men say, "The bride was charming, but her brother stinted his hospitality." Enough food and drink is gorged and guzzled to stave off a famine next winter. The jongleurs keep quiet during the first part of the feast; later they earn their dinner by singing of the loves of Jourdain and Orabel or of Berte, who was the faithful wife of Girard of Roussillon through all of her lord's adversity. At many of the tables the jesting and horseplay become unspeakably ribald. After the wine circulates two petty nobles quarrel; one strikes the other with a drinking cup, but the sergeants pull them apart before they can whip out swords.

After three hours of this some guests are sleeping stertorously under the trees; but those nobles who have kept their wits go to another large tent, and, despite their heavy meal, dance with vigor. The bride and groom are expected to dance together, and everybody is prepared to admire the beauty of one and the grace and strength of the other. As evening advances a priest appears. He solemnly blesses the nuptial couch strewn with roses, while the new couple piously kneel. The couchis then "censed" like an altar, and the women guests join in the bizarre usages of "putting the bride to bed."

The morning after the marriage the newly wedded pair attend mass in the castle chapel. Here they are expected to make privately all kinds of vows of good conduct, and Alienor especially promises always to obey her husband, and call him dutifully "mon sire" and "mon baron."

The festivities will last two weeks longer, and conclude with the dubbing of knights and the tournament, whereof more presently. After that Olivier and his wife will depart for their Burgundian castle without anything like a honeymoon to strange parts....

So they celebrate the wedding at St. Aliquis. Very far is it from being a love match of a later day; yet there is a decent hope of happiness for the two most deeply interested. A new spirit in the relations of men and women has been creeping into the world since Greek and Roman days, and if this spirit too often manifests itself in illicit romances it is something if romantic love can exist at all, and if, also, in many an instance (as the jongleurs already like to tell us), their story can run that "thus the twain were wedded, and forevermore lived together happily."

It was as early as about 1160 that the South Country troubador, Bernart de Ventadoun, sang about the great motive which was coming to add beauty to the world:

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