Thus, as has been justly observed, all the humanities of chivalry were sanctioned by legal and ecclesiastical power: it was intended that they should be spread over the whole face of Christendom, in order to check the barbarism and ferocity of the times. While the form of chivalry was martial, its objects became to a great extent religious and social: from a mere military array chivalry obtained the name of the Order, the Holy Order, and a character of seriousness and solemnity was given to it; and it was accounted an honourable office above all offices, orders, and acts of the world, except the order of priesthood. The education for knighthood usually began at a still earlier age than that mentioned in the Canons of Cleremont. The castles of the princes and nobles were the schools of those days, at least for the youth of their own class. Every feudal lord had his court, to which he drew the sons and daughters of the poorer gentry of his domains; and if he were a knight distinguished for his merits, his castle was also frequented by the children of men of equal rank and reputation with himself: for the prudent and careful father would often have some brother in arms whom he thought better fitted than himself to educate his children in the accomplishments and duties of his station. So, long after, Ben Jonson, looking back on those old times, and picturing them in their ideal aspect, says, that then ‘Goodness gave the greatness, And greatness worship: every house became An academy of honour.’ And that this method of education ‘By a line Of institution from our ancestors, Hath been deriv’d down to us, and receiv’d In a succession, for the noblest way Of breeding up our youth in letters, arms, Fair mien, discourses, civil exercises, And all the blazon of a gentleman. Where can he learn to vault, to ride, to fence, To move his body gracefuller, to speak His language purer, or to tune his mind Or manners more to the harmony of nature, Than in these nurseries of nobility?’