It is with reference to these coy and cruel tests of Gallantry that Wolfram von Eschenbach bitterly accuses Love of having caused the death of many a noble knight. Yet, despite these absurdities, the trials and procrastinations to which the knights were subjected had one good result: they helped to give Love a supersensual, imaginative basis. This fact is brought out clearly in the following statement made by Dr. Bötticher in his learned work on _Parzival_. When, he says, after the middle of the twelfth century, the Troubadour love-poetry became known in Austria, “it was especially the idea of Minnedienst (love-service) that was seized upon with avidity: the knight wooes and labours for a woman’s love, but she holds back and grants no favours until after a long trial-service. The final object of this service, the possession of the beloved, is regarded as _quite subordinate to the pangs and pleasures of wooing and waiting_.” Here was a novelty in Love, indeed! And, as good luck would have it, fashion lent its powerful aid to the innovation. The sentiment was that “Whoever is not in the service of love is unworthy to be a courtier”; and thus many a boor who would have very much preferred to continue treating women as servants, had to put his head into the yoke of Gallantry, in order to be “fashionable.” CHIVALRY—POETIC If these knights of Chivalry bestrode their warlike Rosinantes to show an astonished world for the first time what could be done in the way of Gallantry, the peaceful poets of Chivalry—the Troubadours and Minnesingers—in turn mounted their winged Pegasus, and soared for the first time to the dizzy heights of Ecstatic Adoration or Emotional Hyperbole.