It may seem at first sight paradoxical to speak at all of Greek chivalry, since this word, by its very etymology, is appropriated to a mediæval institution. Yet when we inquire what chivalry means, we find that it implies a permanent state of personal emotion, which raises human life above the realities of every-day experience, and inspires men with unselfish impulses. Furthermore, this passionate condition of the soul in chivalry is connected with a powerful military enthusiasm, severing the knight from all vile things, impelling him to the achievement of great deeds, and breeding in his soul a self-regardless temper. Both the ancient and the mediæval forms of chivalry included love and arms. The heroes and the knights alike were lovers and warriors. The passion which Plato called madness in the _Phædrus_, and which the Provençal troubadours knew by the name of _Joie_, was excited in the heroes by their friends, and in the knights by their ladies. But the emotion was substantially the same; nor, with the tale of Patroclus and with the whole of Greek history before us, can we allow our modern inaptitude for devoted friendship to blind us to the seriousness of this passion among the Greeks. Besides war and love, chivalry implies a third enthusiasm. In the case of the Greek heroes this was patriotic; in the case of the mediæval knights it was religious. Thus, antique chivalry may be described as a compound of military, amatory, and patriotic passions meeting in one enthusiastic habit of the soul; mediæval chivalry as a compound of military, amatory, and religious passions meeting in a similar enthusiastic habit of soul. It is hardly necessary to point out the differences between Hellenic heroism and Teutonic knighthood, or to show how far the former failed to influence society as favorably as the latter. The Christian chivalry of mercy, forgiveness, gentleness, and long-suffering, which claims the title of charity in armor, was a post-Hellenic ideal. Greeks could not have comprehended the oath which Arthur imposed upon his knights, and which ran in the following words: "He charged them never to do outrage nor murder, and alway to flee treason; also by no means to be cruel, but to give mercy unto him that asked mercy, and alway to do ladies, damosels, and gentlewomen succor upon pain of death." The murder of Lycaon by Achilles, the butchery of Dolon by Diomedes, and the treachery practised upon Philoctetes by Odysseus are sufficiently at variance with the spirit of this oath; nor do any of the heroic legends tell a tale of courtesy towards women. Thus much about the unchivalrous aspects of Greek heroism I have thought it right to say, before returning to the view which I first stated, that military friendship among the Greeks played for Hellenic civilization a part not wholly dissimilar to that of chivalrous love among the nations of mediæval Europe. Regarded as an institution, with ethics of its