[682] “So great, it is said, was the knights’ respect for an oath, a promise, or a vow, that when they lay under any of these restrictions, they appeared everywhere with little chains attached to their arms or habits to show all the world they were slaves to their word; nor were these chains taken off till their promise had been performed, which sometimes extended to a term of four or five years. It cannot be expected, of course, that reality should have always come up to the ideal.”--WESTERMARCK, _The Origin and Development of Moral Ideas_ (1908), vol. ii, p. 102. [683] _History of European Morals_, 3d ed., vol. ii, p. 272. [684] First printed in 1873, from MSS. compiled probably as early as the twelfth or thirteenth century. There is an English translation by Charles Swan (1877). [685] “There can be little doubt,” says Lecky, “that the Catholic reverence for the Virgin has done much to elevate and purify the ideal of woman and soften the manners of men” (_History of European Morals_, 3d ed., vol. ii, p. 367). And so Professor Nathaniel Schmidt: “The chivalry of the medieval knight from which our modern treatment of woman so largely is derived cannot be regarded as solely a product of Christianity, for it has a deep root in the dreamy reverence for woman characteristic of our pagan ancestors. Yet it would not have become what it was but for the veneration accorded to the Virgin Mary” (_The Prophet of Nazareth_ (1905), p. 324). [686] See Curtis M. Geer, _The Beginning of the Peace Movement_ (1912). [687] Kluckhohn, _Geschichte des Gottesfriedens_ (1857), p. 38. [688] This part of the week was chosen because these days had been consecrated by Christ’s passion, burial, resurrection, and ascension. [689] Hobhouse, _Morals in Evolution_ (1906), vol. i, p. 314. [690] The last instance of an arrangement for ransom of prisoners was an agreement between England and France in 1780. See Hall, _International Law_, 5th ed., p. 414, n. 1. [691] One center of these reform movements was the celebrated French monastery of Cluny. The influences which radiated from the cloisters of this convent had a profound effect for centuries upon the moral life of Christendom. [692] See Sabatier, _Life of St. Francis of Assisi_. [693] _History of the Inquisition_ (1887), vol. i, p. 266. [694] “There was need of the exaggeration of self-sacrifice taught by Francis to recall humanity to a sense of its obligations.... The value of such an ideal on an age hard and cruel can scarce be exaggerated” (Lea, _History of the Inquisition_ (1887), vol. i, pp. 260 f.). See also Nathaniel Schmidt, _The Prophet of Nazareth_ (1905), p. 325. [695] See above, p. 262. [696] “Ethics on the basis of authority becomes a mere legal casuistry.”--HALL, _The History of Ethics within Organized Christianity_ (1910), pp. 296, 326.