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• W2528998391 abstract "REVIEWS Richard W. Kaeuper. Chivalry and Violence in Medieval Europe. Oxford : Oxford University Press, 1999. Pp. 338. $45.00. Students of chivalric knighthood have long sought a satisfactory account of the gap between chivalry’s high ideals of the heroic life and the reality of a ‘‘Hobbesian world’’ of knightly action in which ‘‘violence [was] carried out on any scale possible to achieve any end desired’’ (p. 22). Richard Kaeuper’s account begins by emphasizing the deep and abiding concern with public order and violence as it was expressed not merely in the expected historical sources—monastic chronicles, parliamentary statutes, and documents regarding the Peace of God, but also in chivalric literature itself, in texts ranging from the eleventh-century chanson de geste Raoul de Cambrai to Malory’s fifteenth-century Morte Darthur. Kaeuper’s overarching question is whether reformist measures to temper martial energies and limit aristocratic-sponsored violence effectively penetrated the ideals and practices of the chivalric knighthood. In part 1 of this work, ‘‘Issues and Approaches,’’ Kaeuper demonstrates that a wide range of medieval writers looked to the reform of chivalric ideals as a solution to violence and disorder, even as they anxiously sensed that the chivalric knight himself was the principle source of such disorder. To understand why chivalry failed to be transformed into a civilizing code of behavior (à la Norbert Elias), Kaeuper turns in parts 2 and 3 to the historical conditions in which chivalry emerged and in part 4 to the ideological work chivalric literature performed in codifying and legitimating chivalric ideals. Situating the development of chivalric ideals and practices alongside the emerging institutions of church and state, Kaeuper argues cogently that the relations of cooperation and dependence amongst chevalerie, clergie , and royauté ensured that efforts at reform would be muted and contained . In ‘‘The Link with Clergie,’’ Kaeuper seeks to demonstrate (contra Duby) that the ‘‘clerical ideology of reform’’ was marked from the time of its origins in the Gregorian reform movement by both hostile condemnation of the ‘‘evils inherent in the knightly life’’ and legitimizing praise of chivalric ideals (p. 75). Despite this apparent contradiction , ‘‘the relative weights on the balance beam of clerical opinion shifted significantly’’ (p. 81) over time as the sanctification first conferred selectively upon knightly crusading spread, establishing the ‘‘validity of a knightly life in the world’’ more generally. The chivalric aristocracy was thus left to imbibe reformist ideals of knightly virtue 561 ................. 8972$$ CH21 11-01-10 12:23:19 PS STUDIES IN THE AGE OF CHAUCER selectively, to accept the Church’s sanctifying blessings on the knightly life while rejecting ideals of piety that were incompatible with the chivalric value system and the interests served by it. In his next section, ‘‘The Link with Royauté,’’ Kaeuper surveys the reformist measures of both Capetian kings and their more centralized English neighbors, demonstrating that although kings viewed the aristocracy as a significant source of public disorder their efforts to contain aristocratic violence were circumscribed by their dependence on the very forces whose violence they would control. Kaeuper uses chivalric literature to illustrate the tensions between the growing centralization of state power and an ideology of aristocratic independence. While chivalric writers typically express admiration for strong kingship, they generally ‘‘refuse even to register the existence’’ of nascent bureaucratic and legal institutions that sought to enforce the king’s peace (p. 106). In chivalric narrative, evil kings are those who trample aristocratic independence ; the good king is one who rules with a recognition of the centrality of the chivalric knighthood and who both displays and rewards acts of prowess. What emerges in part 4, ‘‘The Ambivalent Force of Chivalry,’’ is a picture of a coherent, continuous set of values—honor, largesse, loyalty, and (the ‘‘demi-god’’ of chivalric values) prowess—that provided the measure by which the chivalric aristocracy assessed both the legitimacy of violent action and their own self-worth. While chivalric literature frequently excoriated the violent excesses of dishonorable knights and while some texts even featured characters who confessed grave reservations about ‘‘the moral solidity of chivalric life’’ (p. 85), chivalric writers consistently valorized violent self-assertion as the mark of noble identity. Thus while an ‘‘undercurrent..." @default.
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• W2528998391 title "Chivalry and Violence in Medieval Europe by Richard W. Kaeuper" @default.
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