騎士的歷史
發(fā)布時(shí)間:2017-01-21 來源: 歷史回眸 點(diǎn)擊： 
騎士的歷史篇一：中世紀(jì)騎士制度的起源
摘要：騎士在中世紀(jì)的歐洲占有十分重要的地位，是中世紀(jì)封建制度的重要組成部分，在相當(dāng)長一段時(shí)間內(nèi)，是西歐封建社會(huì)的主要武裝力量。而騎士制度是怎樣產(chǎn)生的，本文主要分日耳曼的親兵制和尚武傳統(tǒng)、歐洲混亂的社會(huì)現(xiàn)實(shí)、基督教的洗禮、騎士裝備的優(yōu)越性四個(gè)方面來探求中世紀(jì)騎士制度的起源問題。
關(guān)鍵詞：中世紀(jì) 騎士制度 起源
一、日耳曼的親兵制和尚武傳統(tǒng)
騎士制度是在西歐封建經(jīng)濟(jì)基礎(chǔ)上的貴族軍事集團(tuán)內(nèi)部的相互關(guān)系、行為規(guī)范、生活習(xí)俗、思想觀念等方面的綜合。[1]騎士制度最先產(chǎn)生于法蘭克王國，,而法蘭克人是日耳曼人中強(qiáng)大的一支,在法蘭克國土上誕生的騎士自然不可避免地帶有蠻族風(fēng)氣的遺留。 “日耳曼蠻人骨子里卻有一股純樸的風(fēng)氣和高尚的道德境界:勇敢忠誠、積極進(jìn)取,這些優(yōu)秀的道德品質(zhì)是塑造騎士精英的先天優(yōu)勢(shì)。另外, 這個(gè)民族的軍事組織、社會(huì)關(guān)系為騎士制度的形成提供了自然的模型, 可以說中世紀(jì)西歐的騎士、騎士制度承襲了日耳曼族諸方面的內(nèi)容�！盵2]日耳曼的親兵制也是中世紀(jì)歐洲騎士制度興起的原因之一，古日耳曼人是天生的馬上勇士，他們擅長在馬上作戰(zhàn).日耳曼人經(jīng)常作戰(zhàn)，軍事首領(lǐng)擁有很多親兵，結(jié)成依從關(guān)系。首領(lǐng)供養(yǎng)親兵，并將擄獲的戰(zhàn)利品分給他們。日耳曼人原有的親兵制，也在新的物質(zhì)條件下有了新的內(nèi)容。過去，日耳曼部落首領(lǐng)酬賞親兵的是掠獲的戰(zhàn)利品。現(xiàn)在國王占有廣大地產(chǎn)就以土地賞賜親兵、部下。親兵們?cè)诜值猛恋氐耐瑫r(shí)，也得到土地上的勞動(dòng)者，并沿用現(xiàn)有的土地經(jīng)營方式。封建制度在這種條件下逐漸發(fā)展起來。這為后來的采邑制奠定了一定的基礎(chǔ)，也就為騎士制度的興起奠定了一個(gè)經(jīng)濟(jì)基礎(chǔ)。 在日耳曼的婚姻中，一個(gè)日耳曼男子向一個(gè)女子訂婚，一面盾，一支矛或一把劍，妻子就被娶過來了；妻子也會(huì)帶來一些盔甲之類送個(gè)自己的丈夫�！盵2]
二、歐洲混亂的社會(huì)現(xiàn)實(shí)
當(dāng)時(shí)的歐洲大陸上一片混亂，當(dāng)時(shí)正是各蠻族入侵的時(shí)候，汪達(dá)爾人、東哥特人，西哥特人等民族由于蒙古人的入侵被迫都向南遷徙，給整個(gè)西歐社會(huì)注入了新的血液和活力，加速了西羅馬帝國的滅亡。他們分別
三、基督教的洗禮
騎士的好戰(zhàn)行為雖然與早期基督教的傳統(tǒng)似乎是相悖的,但后來二者出于利益需要,逐漸結(jié)合。教會(huì)可借助騎士之劍來宣揚(yáng)教會(huì)的威力,中世紀(jì)諾曼人對(duì)教會(huì)的瘋狂掠奪，使他們覺得需要有世俗力量的保護(hù)，同時(shí)也使自己在世俗事務(wù)中站穩(wěn)腳跟,使教皇成為軍隊(duì)的號(hào)召和戰(zhàn)爭
的領(lǐng)導(dǎo)者,從而在世俗政治中取得統(tǒng)治地位。而騎士由于其經(jīng)濟(jì)原因也自愿加入教會(huì)的麾下。496年，法蘭克國王克洛維擊退阿勒曼人后，在蘭斯主教的主持下帶領(lǐng)三千親兵在河邊隆重洗禮，接受羅馬基督教。496年的集體受洗事件標(biāo)志著法蘭克軍士新貴與羅馬教廷的首次接觸成功。中世紀(jì)的西歐經(jīng)歷了一場邊疆重整，各地大小諸侯君王混戰(zhàn)一團(tuán)。戰(zhàn)爭逐漸與宗教緊密聯(lián)系在一起，軍隊(duì)中都常常有牧師隨行�！被浇毯万T士制度的結(jié)合，是歐洲中世紀(jì)的一大特點(diǎn)，騎士們接受宗教教育，遵從上帝的教導(dǎo)來選擇合適的行為，騎士們?cè)趹?zhàn)場上遭遇兇險(xiǎn)時(shí)，向上帝祈求保護(hù)，教會(huì)的行為準(zhǔn)則成為了騎士的準(zhǔn)則，騎士逐漸成為了上帝的戰(zhàn)士�！白诮桃蛩匾坏┙槿耄渥饔镁筒粌H限于加強(qiáng)騎士社會(huì)的團(tuán)體精神，它還對(duì)這一群體的道德法規(guī)產(chǎn)生有力的影響。
四、騎士裝備的優(yōu)越性
騎士大多在馬上作戰(zhàn)，他們需要有一整套的騎士裝備，從頭盔、面甲、護(hù)腿，到盾牌、短劍、長矛等，馬鐙——真正的馬鞍出現(xiàn)，成為騎士興起一個(gè)重要的條件。馬鐙把畜力應(yīng)用在短兵相接之中，讓騎兵與馬結(jié)為一體。馬鐙為騎兵沖入步兵陣營并與步兵進(jìn)行近距離拼殺提供了優(yōu)勢(shì)條件。牢牢騎在馬上的全副武裝的騎兵沖入步兵陣營橫沖直撞本身,對(duì)步兵就會(huì)造成極大的威脅。另外,騎兵可居高臨下左右進(jìn)攻,又可快速追擊置敵于死地�！盵3]配劍和長矛也是騎士必不可少的，騎士軍隊(duì)成為歐洲戰(zhàn)場上的主力部隊(duì)后, 劍與長矛一樣成為騎士必備的武器。隨之, 一系列改進(jìn)出現(xiàn)了: 具有前橋和后弓的馬鞍進(jìn)一步增強(qiáng)了騎者的穩(wěn)定性, 戰(zhàn)馬的頭和四蹄安上了防護(hù)裝甲。騎手置身于皮制或金屬的甲胄之中, 而象征性的輕型長矛逐漸也被更具威力的重型長矛所取代。正如斯塔夫里阿諾斯所說: “馬鐙使中世紀(jì)歐洲穿戴沉重的鎧甲的封建騎士得以產(chǎn)生�！盵4]技術(shù)上的革新增加了重裝兵的戰(zhàn)斗力和實(shí)用性, 但更重要的是, 革新的結(jié)果使該社會(huì)中的大多數(shù)人與此項(xiàng)軍人職業(yè)無緣, 本來已經(jīng)高昂的騎兵裝備費(fèi)用持續(xù)攀升, 一個(gè)壟斷軍人職業(yè)、主導(dǎo)戰(zhàn)爭藝術(shù)的中小貴族階層——騎士以及與其相適應(yīng)的制度、觀念的出現(xiàn)將不可避免。
騎士的歷史篇二：歐洲騎士制度的興衰歷史英語論文
On the Development and Decline of Chivalry
Introduction:
Chivalry, also known as Knighthood, can be defined as the general collection of organizations, regulations, morals and norms owned particularly by the knight class in west Europe in the Middle Ages. This system, with its nature of the dictatorship of mid-and-smallish feudal nobles, is based on the vassalage of land, bonded with knight enlistment, directed by Christian thought. Narrowly speaking, it is a kind of military system. Generally speaking, it serves as a system as well as a moral concept. Since Chivalry has a long-lasting impact on the developing history of west Europe, I fancy, it is quite necessary to talk about the development and decline of Chivalry.
The knighthood, originated with the joint efforts of several elements, including ancient history recollections and various social facts at that time. All of these elements together gave birth to military fief which served as the economic isotopic carrier for the endowment of political rights on knight class. Under the spiritual shaping of Christian thought, Chivalry was established firmly. Chivalry, as a military regime built on the fief system, primitively originated in Frankish Kingdom in the 8th century. Then it was passed to the north, to the west of Reich across Flender, Burgundy and so on. It is safe to say that Chivalry is a kind of mechanism on the whole European continent. To be frank, its development can be divided into three stages.
Three stages of development:
The first stage was approximately from the Military Reform of Charles Martel, to the end of 11th century. During this period, Chivalry was still on the primary level. Here follows its several features.
To begin with, knights were professional soldiers and the primitive soldiers were considered as the most faithful and the bravest people. They shouldered the mission of protecting national people. Their major task was to fight in various battles and to serve their suzerains. It was estimated that they were at war for 40—60 days per year. Therefore, its military feature can be plainly seen. Knights were an open class before 11th century. Any person who could afford to buy
weapons and horses and had ever participated officially in the ceremony could deserve the name of a knight. A freeman, who was born in a poor family, could also be named a knight as long as he could behave bravely in a battle. What’s more, every knight had the right to nominate a knight out of a common person. But it is worth nothing along the way that the equipment cost was fairly high. At that time, a very healthy and strong bull cost about 2 sorida, while it would cost 22 times more than that money to equip a knight. Well-equipped weapons and excellent skills, together with the strict measurement of military strength suggest that not everyone could become a knight. Every knight must be outstanding in the Middle Ages. In addition to the conditions above, competitiveness also played a big role during that period. If a knight could beat his rival or an aggressive person, his reputation would be lifted immediately and he would become the respected hero in peoples’ mind.
Secondly, all the knights were feudal lords. However big or small, as a condition, every knight could gain some feuds from his superior. There were some typical words written in the Code of Germanic saying “Feif is the reward of every knight.” As the suzerain of the fief, the knights could enjoy the total income of the land and invest the money for their equipment. In addition, some administrative rights were given together with the fief, such as the rights to tackle civilian lawsuits, part of robberies and homicide cases, the rights to nominate jury members and to investigate some cases.
The last feature should be that knights were experiencing the process of Christianism. Those knights in the Middle Ages were almost brutal and ruthless warriors. They could tease weak people, plunder peasants, rape women or murder innocent people without being seriously punished. What’s worse, all of these behaviors did not violate the Knight Behavior Norms. However, they betrayed the Christian greatly. As Christian became increasingly important in west Europe, the church began to perform some control over those rough knights. In 10th century, the church launched a campaign called the Peace of God where “Brutal knights should deserve spiritual punishment” was declared. Furthermore, the Truce of God prohibited any kind of battle on Sundays or during other divine festivals. Violence was strictly banned in or near churches, otherwise all the violate participants, knights included, would be exiled from Christian church.
The second stage was about from 12th century to the beginning of 13th century. This period was the most successful as it was basically about the Crusades. Some features were quite obvious about this stage.
Firstly, with the combination of religious discipline and military discipline, the knights’ aggressiveness, spirit of adventure and religious fanaticism constituted the highest peak in the evolution of Chivalry until the start of the crusades. Under the appeal of the Pope, the crusades became a fair war and the hatred between knights became serious hatred against pagans. Under the protection of religion, the knights’ bloody and fleshy appetites became legitimate religious fanaticism. They sold all their properties and King Charles even pledged the whole region and country. Along with the crusades, knight groups turned up as the central part of Christian knights. The most popular knight groups were the Teuton Knight Group, the God-temple Knight Group and the Hospital Knight Group. These three groups were basically composed of monks and priests who were directly governed by the Pope. They can be mainly divided into four classes—Knights, Sergeants, Farmers and Chaplains. Every knight group had its own strict regulations. Particularly, they held fast to three beliefs—security and poverty, faithfulness, adherence to the fate. They fought against pagans in the name of God, which embodied an obvious feature of combination of religion and military affairs.
Secondly, the hereditary of knight privilege and the separation between farmers and knights could not be ignored. On the one hand, after 12th century, it had become a descendent privilege. In fact, if an emperor bestowed a peasant with the name “knight”, he would create a family of knights. On the other hand, the gap between peasants and knights became wider and wider. In 1152, a peace decree stipulated that legitimate knights were those whose ancestors were real knights. In 1187, another order clearly prohibited the descendents of peasants from becoming knights. Due to the harsh discrimination, social classes were firmly established.
The third stage was from the end of 13th century to the Religious Reform period. During this period, chivalry began to decline and finally disappeared in the history. This could be proved by the following aspects.
First things first, knights began to transform to be common noblemen. Since the end of
12th century, a well-trained army force became a necessity for the defense of the nation owing to several factors such as the dramatic changes of land system, the inner deterioration of the hereditary fief, the awakening of national awareness, the eager need of war and so on. However, the past Knight System had no certain time and discipline restrictions thus could not be applied to the very situation. Therefore, it must be thrown away. Thereafter, most European countries, Britain, France and Germany in particular, accepted the Scutage System, which separated knights from their basic military discipline. Those knights either chose to become profane noblemen living on their large amount of land or decided to do business and then became the predecessor of the new bourgeoisie.
Another aspect was that knights served only as a symbol of reputation. After 14th century, the ceremony of gaining the fame of “knight” became more and more casual. Particularly in the war between Britain and France, James Ⅰ often named a lot of soldiers “knights” in order to cheer them up to win the war. What’s worse, some wealthy bureaucrats could make money by means of selling the fame and position of knight. It was said that the price of a knight and its unique equipment had become so high that many common noblemen could not afford to keep the fame. To sum up, the knight had already lost its original connotation and become just a symbol of reputation.
Conclusion:
In general conclusion, although Chivalry has already died out, its influence still remains long-lasting.
Standing on the point of history, chivalry, as a European mechanism, also made the Middle Ages known as the Knight Times. Knights became the backbone of the whole society, and the knight spirit influenced the culture of the whole times. Furthermore, after the Religious Reform, Chivalry was still the powerful moral concept which dominated people’s mind and spirit. It surely deserves the reputation of “the crown of the whole social system”.
Looking forward to the future, the knight is blessed with many virtues: as warriors, they are loyal; as believers, they are courteous; as men, they are pure; as the aristocracy, they are passionate. So Knights become the embodiment of justice and power, also the symbol of glory and
romance. Chivalry has shaped the Western ethical standard—courtesy, respect for others, modesty and prudence. It has a profound impact on people's attitudes and behavior. Today, Britain still has a title named knight. The Queen has the right to bestow all the outstanding figures who have made significant contributions to the state and society with this honorable title.
Further more, from the spirit of knights, we can acquire much life philosophies. For example, we should learn to maintain humility. However low his identity is, however much you hate him, if he did not commit heinous sins, we must learn to forgive him. Virtues are like precious stones which are always shining and gleaming. We must be honest, cheating will only lead to more deceits, and at last, the liar will pay a high price for his sins. We should not abandon or ignore principles and virtues. Remember them and keep them in your mind, the door to success and happiness will be open to you. I bet that these beliefs can also be applied to our daily life. Particularly, they are quite useful for us to tackle problems arisen from our relationship. Judging from this, we can clearly see that knight spirit and culture is an inexhaustible treasure-trove which deserves our further studying.
騎士的歷史篇三：魔獸世界歷史之九大悲情騎士
在《魔獸世界》中凡是圣騎士一般都有一悲慘的結(jié)局，要么死，要么化成亡靈，要么變節(jié)為死亡騎士。
《魔獸世界》歷史上的9大悲情圣騎士：
1、阿隆索斯·法奧
他并不是一位圣騎士，而是一位牧師。他是白銀之手的奠基者之一，白銀之手騎士團(tuán)的規(guī)章制度便出于此人之手，而烏瑟爾也是從阿隆索斯.法奧處習(xí)得圣光之力，而烏瑟爾學(xué)習(xí)圣光之力的地點(diǎn)就在今天斯坦索姆的阿隆索斯禮拜堂，也就是說，是阿隆索斯.法奧將圣光之力真正融合到人類得軍隊(duì)中去。
阿隆索斯.法奧在二戰(zhàn)過后，是重建暴風(fēng)城的最主要的募捐人，為了紀(jì)念他的功績，人們?cè)诠饷鞔蠼烫们盀樗麡淞⒘说裣瘛?/p>
阿隆索斯.法奧在天災(zāi)入侵前逝世，死因不明；
他生前最后待在了提瑞斯法林地，并葬在了那里，血色大修道院附近，那里有他的墓碑，法奧之墓......
但是由于弟子的關(guān)系，以他名字命名的阿隆索斯禮拜堂，這座經(jīng)歷了斯坦索姆屠城和大火也沒有被摧毀，而且一直燃燒著不滅的圣火的禮拜堂，被血騎士的領(lǐng)袖莉亞德琳下令用熄焰之水熄滅掉了圣火，并且屠殺了禮拜堂的3名白銀之手圣騎士。
燒毀阿隆索斯禮拜堂，以圣光的名義——某旅店血騎士語。
2、烏瑟爾
烏瑟爾是白銀之手的創(chuàng)始人，白銀之手騎士團(tuán)的首領(lǐng)。他有一名王儲(chǔ)弟子，阿爾薩斯。 在斯坦索姆前，烏瑟爾拒絕了阿爾薩斯屠城的要求，而阿爾薩斯以王位繼承人的名義，宣布烏瑟爾叛國罪，并宣布解散白銀之手騎士團(tuán)。
當(dāng)阿爾薩斯拿起了霜之哀傷后，在安多哈爾奪取了他父王的骨灰壇，并且親手殺死了自己的老師。
“記住，阿爾薩斯，我們是圣騎士。復(fù)仇并不是我們必須要做的。如果我們讓自己的激情轉(zhuǎn)變成了嗜血，那么我們將會(huì)和那些獸人一樣卑劣�！�-------烏瑟爾對(duì)阿爾薩斯的話，言猶在耳。
3、阿爾薩斯·米奈希爾
阿爾薩斯是人類7國中洛丹淪的王儲(chǔ)，白銀之手騎士團(tuán)領(lǐng)袖烏瑟爾的弟子，一名圣騎士。 在WAR3中，阿爾薩斯參與了洛丹倫瘟疫事件的調(diào)查-----和吉安娜一起。
在安多哈爾，他率領(lǐng)的小部分軍隊(duì)發(fā)現(xiàn)了安多哈爾的民眾食用攙雜了瘟疫的谷物，那些可憐的人后來都化為僵尸進(jìn)攻阿爾薩斯的部隊(duì)。在這里，阿爾薩斯經(jīng)歷了真正的腥風(fēng)血雨，他目睹身邊的戰(zhàn)友一個(gè)個(gè)倒下，而食用了瘟疫谷物的村民們一個(gè)個(gè)撲上來攻擊他們。最后，得到吉安娜報(bào)信的烏瑟爾趕來救援了阿爾薩斯，可是他身邊的人已經(jīng)所剩無已。
接下來，在斯坦索姆前，王子殿下發(fā)現(xiàn)瘟疫谷物已經(jīng)被運(yùn)送入城，并且已經(jīng)食用了一段時(shí)間。而且這個(gè)時(shí)候，恐懼魔王瑪爾甘尼斯（梅爾加尼）出現(xiàn)并挑釁了阿爾薩斯，并且開始把食用了谷物的市民轉(zhuǎn)化為僵尸，絕望的阿爾薩斯要求軍隊(duì)入城屠殺市民，烏瑟爾拒絕了，吉安娜也表示不理解。王子殿下以王儲(chǔ)的身份宣布了烏瑟爾的叛國罪，并且解散了白銀之手，然后帶領(lǐng)自己的軍隊(duì)入城屠殺，斯坦索姆，生靈涂炭。
之后，阿爾薩斯率領(lǐng)軍隊(duì)北上諾森德追擊恐懼魔王，在符文魔劍霜之哀傷的幫助下，殺死了恐懼魔王瑪爾甘尼斯，而他自己也被魔劍所控制，成為巫妖王的奴仆。死亡騎士阿爾薩斯在洛丹倫為自己舉行勝利慶典的時(shí)候，殺死了自己的父親泰瑞納斯·米奈希爾，并且在奪取父親骨灰壇的時(shí)候，殺死了老師烏瑟爾，之后率領(lǐng)天災(zāi)軍團(tuán)橫掃整個(gè)洛丹倫，并且毀滅了奎爾薩拉斯和達(dá)拉然，整個(gè)艾澤拉斯，都在阿爾薩斯的鐵蹄下悲鳴。
巫妖王阿爾薩斯，面對(duì)整個(gè)世界的討伐，你拿什么面對(duì)？
“沒有自責(zé)，沒有憐憫”-----死亡騎士阿爾薩斯漠然殺死自己的父親、老師、同僚時(shí)，這么評(píng)價(jià)自己。
4、灰燼使者莫格萊尼
在南海鎮(zhèn)的旅店中，血色十字軍高層的集會(huì)，大領(lǐng)主亞歷山德羅斯.莫格萊尼帶來了一塊神秘的水晶，后來，這塊水晶被矮人國王麥格尼?銅須鑄造成了一把劍-----灰燼使者。當(dāng)莫格萊尼手持灰燼使者時(shí)，斬殺了無數(shù)天災(zāi)。但是，背叛居然來自于至親，他的兒子雷諾?莫格萊尼覬覦其父的地位，在一次戰(zhàn)斗中刺殺了亞歷山德羅斯.莫格萊尼。圣騎士即使死亡也不能被轉(zhuǎn)化為亡靈的，但是，自己的墮落卻不在此限，亞歷山德羅斯.莫格萊尼因?yàn)橛H生兒子的無情背叛而陷入了驚詫與絕望的深淵之中，最終被內(nèi)心中的黑暗面占據(jù)了，投向了巫妖王與克爾蘇加德的懷抱，成為了一位死亡騎士。
而他的那個(gè)背叛的兒子，也在血色修道院被攻陷后被人殺死。而大兒子達(dá)利安，則成了一位死亡騎士，雖然之后被救贖。
“只有死亡,才能讓你了解人性的真諦!” ——大領(lǐng)主亞歷山德羅斯.莫格萊尼手持墮落的灰燼使者喃喃的低語，這或許是他被親生兒子偷襲至死的最好注解。
5、提里奧?弗丁
很多人都做過愛與家庭這個(gè)任務(wù)。
提里奧?弗丁以前曾經(jīng)是白銀之手騎士團(tuán)成員，烏瑟爾的戰(zhàn)友。因?yàn)橐晃猾F人伊崔格的關(guān)系，他被流放了。因?yàn)橐链薷袷顾X得獸人們并不是完全都是嗜血的，并且想解救這名獸人，而父母死與第一次獸人戰(zhàn)爭的巴瑟拉斯以此宣布提里奧?弗丁叛國，雖然罪名并未成立，但是，他為了拯救獸人攻擊聯(lián)盟軍隊(duì)的罪名成立，烏瑟爾懷著無比沉重的心情，親自主持儀式消除了弗丁的圣光之力。最后，薩爾率領(lǐng)獸人軍隊(duì)突襲了刑場，但伊崔格已經(jīng)奄奄一息，眼看自己的獸人朋友即將死去，幾乎絕望的圣騎士舉起顫抖的雙手向天空吶喊——奇跡發(fā)生了，一縷圣光從天而降，籠罩伊崔格——圣光之力將他從死亡線上挽救回來。
他的兒子泰蘭?弗丁卻在長大后，成為了白銀之手騎士，但是阿爾薩斯的背叛使得泰蘭?弗丁意志消沉，一度淪為血色十字軍幕后黑手恐懼魔王的傀儡。有一天，當(dāng)那個(gè)玩具小戰(zhàn)錘和溫馨暖人的畫卷《愛與家庭》送到泰蘭?弗丁的面前，他毅然走出了壁爐谷，然而卻遭到了大審判官伊森利恩的阻撓，提里奧?弗丁趕來的時(shí)候，只有已經(jīng)死亡的兒子，白發(fā)人送黑發(fā)人。
“種族并不代表榮譽(yù)??我知道有些獸人，他們象最高貴的騎士那樣可敬；我還知道有些人類，他們象最殘忍的亡靈天災(zāi)那樣邪惡！”——-提里奧?弗丁在被審判的時(shí)候這么告訴自己5歲兒子。
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