grand battle took place, although we may laugh at their follies, that of all the six not one escaped death, and they remained unburied. The wives of the whole six re-married! _This_ makes it credible that God leaves no such conduct unpunished. With regard to myself _I fared little better_, for I was grievously wounded in the battle of Shrove Tuesday. I had besides the disorder in my legs and mouth before spoken of, and such a rheum in my head it ran through my mouth and nostrils. In addition I had a double fever called a quartan, from which God defend us! And with these illnesses was I confined to my bed for half of Lent.” And thus, if the married knights were retributively slain for talking about the wooing of a comrade’s widow, so De Joinville himself was somewhat heavily afflicted for having undertaken to reprove them! I must add one more incident, however, to show how in the battle-field the human and Christian principle was not altogether lost. The poor priest, whom the wicked and wedded knights had interrupted in the service of the mass by follies, at which De Joinville himself seems to think that men _may_, perhaps, be inclined to laugh, became as grievously ill as De Joinville himself. “And one day,” says the latter, “when he was singing mass before me as I lay in my bed, at the moment of the elevation of the host I saw him so exceedingly weak that he was near fainting; but when I perceived he was on the point of falling to the ground, I flung myself out of bed, sick as I was, and taking my coat, embraced him, and bade him be at his ease, and take courage from Him whom he held in his hand. He recovered some little; but I never quitted him till he had finished the mass, which he completed, and this was the last, for he never celebrated another, but died; God receive his soul!” This is a pleasanter picture of Christian chivalry than any other that is given by this picturesque chronicler. Chivalry, generally, has been more satirized and sneered at by the philosophers than by any other class of men. The sages stigmatize the knights as mere boasters of bravery, and in some such terms as those used by Dussaute, they assert that the boasters of their valor are as little to be trusted as those who boast of their probity. “Defiez vous de quiconque parle toujours de sa probité comme de quiconque parle toujours de bravoure.”