By Mandrioli Carratta
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Mixing the chivalrous adventurer’s code with the pastoral mode, Calidore asks Melibee, Since then in each mans self . . It is, to fashion his own lyfes estate, Giue leave awhyle, good father, in this shore To rest my barcke, which hathe been beaten late With stormes of fortune and tempestuous fate. 31) 76 77 Alpers, What is Pastoral, pp. 185–94, esp. 193. 30–32. But this is after the brigands have wiped out the shepherds’ world’’ (193). C. S. Lewis, The Allegory of Love (Oxford: Oxford University Press, 1936), p.
In addition to valuing justice, the handbooks encourage the knight to be charitable to the unfortunate. All of these characteristics, the justice, the crossing of national and religious boundaries, and the emphasis on charity for the other, are matters that, as we shall see in subsequent chapters, the romance genre explored. Ultimately, the chivalric ideals and obligations of the knight-errant laid the groundwork for the later concept of the law of nations. 57 During the period of history in question, it is still premature to perceive this legal discourse as an early manifestation of what would become the modern tradition of international law, since the kingdoms and principalities of the Middle Ages were not nations per se.
Scaglione shows that the late medieval romance began to stress the virtue of courtesy as much as – if not more than – that of chivalry. 58 59 60 An example of how just-war doctrine and chivalry were merging during the fifteenth century is Christine de Pizan’s famous tract, Livre des faits d’armes et de chevalrie, translated into Middle English by William Caxton in 1489: Christine de Pizan, The Book of Fayttes of Armes and Of Chyvalry, trans. William Caxton, ed. A. T. P. Byles (London: Oxford University Press, 1932).