To be sure, the more ungodly portion of the citizens fought against such strict regulations, and called those knights whom the priests armed, "cits without spirit," and even harder names, but for twelve years the Truce was kept. The free days for murder and theft were evidently made the most of, and from what we can discover, it appears as if the Normans used the Truce days for plotting rather than for praying. Yet it was plain that the world was getting ready for great things, and that great emergencies were beginning to make themselves evident. New ideas were on the wing, and in spite of the despotism of the church, sometimes by [Pg166] very reason of it, we can see that men were breaking their intellectual fetters and becoming freer and wiser. A new order of things was coming in; there was that certain development of Christian ideas, which reconciles the student of history in every age to the constant pain and perplexity of watching misdirected energies and hindering blunders and follies.
"It often happens that popular emotions, however deep and general, remain barren, just as in the vegetable world many sprouts come to the surface of the ground, and then die without growing any more or bearing any fruit. It is not sufficient for the bringing about of great events and practical results, that popular aspirations should be merely manifested; it is necessary further that some great soul, some powerful will, should make itself the organ and agent of the public sentiment, and bring it to fecundity, by becoming its type—its personification."[6]
[Illustration: CONFERRING KNIGHTHOOD ON THE FIELD OF BATTLE.]
In the middle of this eleventh century, the time of William the Conqueror's youth, the opposing elements of Christian knighthood, and the fighting spirit of the viking blood, were each to find a champion in the same leader. The young duke's early years were a hard training, and from his loveless babyhood to his unwept death, he had the bitter sorrows that belong to the life of a cruel man and much-feared tyrant. It may seem to be a strange claim to make for William the Conqueror—that he represented Christian knighthood—but we must remember that fighting was almost the first duty of [Pg167] man in those days, and that this greatest of the Norman dukes, with all his brutality and apparent heartlessness and selfishness, believed in his church, and kept many of her laws which most of his comrades broke as a matter of course. We cannot remind ourselves too often that he was a man of [Pg168] pure life in a most unbridled and immoral age, if we judge by our present standards of either purity or immorality. There is always a temptation in reading or writing about people who lived in earlier times, to rank them according to our own laws of morality and etiquette, but the first thing to be done is to get a clear idea of the time in question. The hero of Charlemagne's time or the Conqueror's may prove any thing but a hero in our eyes, but we must take him in relation to his own surroundings. The great laws of truth and justice and kindness remain, while the years come and go; the promises of God endure, but while there is, as one may say, a common law of heavenly ordering, there are also the various statute laws that vary with time and place, and these forever change as men change, and the light of civilization burns brighter and clearer.