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 Amanita Muscaria;
Herb of Immortality
Brought to you by
The Ambrosia Society
in cooperation with
the Author

Permission is granted by the Copyright holder, Donald E. Teeter, for the

Ambrosia Society to distribute this Copyright protected E-book version
of “Amanita Muscaria; Herb of Immortality”. Permission is also granted
to the reader for their personal, not for profit, electronic transmission or
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printing of a personal hard copy, in Toto, without alteration, of this Copy
written work “Amanita Muscaria; Herb of Immortality”. All other
Copyright protected rights are reserved by the Copyright holder.

The
Ambrosia Society
Is an Educational, Scientific, Religious and Fraternal Association
of individuals dedicated to understanding the ancient Sacrament.
Help support this important ongoing Research
Donate to the Ambrosia Society.
At
Ambrosia Society.org
Or
Ambrosia Society
4800 Yager Lane
Manor, Texas
78653

Amanita Muscaria: Herb of Immortality

Revised 2007 Copyright © 2005 By Donald E. Teeter
All rights reserved. No part of this book may be reproduced or transmitted
in any form or by any means, electronic or mechanical, including
photocopying, recording, or by any information storage and retrieval
system, without permission in writing from the copyright owner.
 Amanita Muscaria; Herb of Immortality
Table of Contents

1. The Beginning Pg. 5

2. The Indo-Europeans Pg. 10
3. The Ancient World Pg. 12
4. Amanita Muscaria Legendary Herb of Immortality Pg. 13
5. Amanita Muscaria The Fruit of the Trees of Life Pg. 16
6. Amanita Muscaria Soma the pressed One And the Holy Grail Pg. 17
7. Amanita Muscaria The Living Bread Pg. 19
8. Amanita Muscaria The Healing Herb Pg. 21
9. Natural Science Pg. 33
10. Natural Science; Pharmacology Pg. 35
11. Natural Magic Pg. 37
12. The Resurrection Question Pg. 45
13. The Question of Wine Pg. 50
14. Natural Magic: Recreating the Grail Pg. 53
15. Growing the Eucharistic Bread and Wine in quantity Pg. 65
16. Gods, Books, Myths and Folktales Pg. 79
17. The Rig Veda Soma and the Holy Grail Pg. 80
18. Zoroaster the Prophet and the Mazda Religion Pg. 83
19. Mithras Pg. 85
20. The Bible Pg. 86
21. New Testament Bible Quotes Pg. 89
22. Dionysus Pg. 94
23. Odin; God of Wisdom Pg. 97
24. Alchemy and Hermeticism Pg. 99
25. Some Thoughts Pg. 113
26. The Names of a God, Part 1 Pg. 114
27. Names of a God, part 2 Pg. 121
28. Supplies and Info Pg. 127
Amanita Muscaria; Herb of Immortality
Amanita Muscaria; Herb of Immortality
Where does one begin?
To tell the many tales
Of the Wondrous One
So very old
Who today among you
Will believe the Living Secret
These Ancient tales
Still hold?
Tales of the One Fruit
Of the Twelve Trees of Life
Herb of Immortality
Ambrosia
Golden Elixir of Immortality
Nectar of the Gods
Honey sweet
Taste of Divinity
Great Gift of the Creator,
That the lame may walk
And the blind may see
Wondrous tales of a
Living God made of flesh
Born from Thunder
The Golden embryo
Mighty child of Heaven
Fountain of the water of life
Ancient Sacrament
And Sacrifice

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 Amanita Muscaria; Herb of Immortality
1. The Beginning

Where does one start to tell the story of the legendary Herb of Immortality,
after all there are no living eyewitnesses of this momentous ancient discovery?
All the knowledge we have concerning the ancient mystical Herb of Immortality
is now found in ancient stories, some of these stories are today considered
religious truths by active religions. Other stories are ancient myths of religions
now considered extinct. While still other stories are now considered folk tales and
fairytales with which we amuse our children; and in doing so, pass these stories
down countless generations.
Modern people put their knowledge into books; the ancient people on the other
hand placed their knowledge into stories. Some ancient stories are in fact very
detailed books of knowledge concerning the Herb of Immortality, when the story
is properly decoded a wealth of practical information concerning this unique life
form can be rediscovered by a modern person.
While I cannot give you exact information on the ancient discovery of the
Herb of Immortality, I can give you some background on how I came to
understand the knowledge contained in these ancient stories.
As a young American child, I was exposed to many of the same stories you were
as a child. Now some of these stories were completely baffling to me in that they
didn’t make any logical sense. It wasn’t the fairytale bedtime stories that were so
illogical, after all, no one, not even a child expected these stories to make sense. It
was the other class of stories, the Santa Clause and most especially the Jesus
stories that I had the most trouble trying to understand logically.
The Santa Clause story was just baffling from a logistical viewpoint of making
and then delivering the Gifts, you know around the world making millions of
stops all in one night. Why, those reindeer would have to travel at the speed of
light. This Santa Clause story was however nothing compared to the completely
baffling Bible story of the man-god called Jesus Christ because the Santa story
was always being told kind of tongue in cheek, the Christ story instead was
presented to me as not only true but the ultimate truth.
Now this Jesus Christ story was so completely unbelievable to me that I just
couldn’t get my skeptical little mind to wrap around it. After all, the story starts
with the birth of a man supposedly created without intercourse and born from a
virgin. Now as a young country boy, I knew the mathematics of animal and
human reproduction at a young age and that no person could be immaculately
conceived, so the story starts out completely unbelievable to me. Next he turns
ordinary water into a superior wine in the first of many miracles, then he
miraculously heals the sick, the blind see and the lame walk, yet the Sunday
school teacher couldn’t explain to me how he did it, it was a miracle and as such
could not be explained. Later in the story he is a prophet and can tell or predict
the future, again with no explanation given as to how he did it. Then there is his
death and resurrection in the flesh in three days; again something that totally goes
against logic and nature, since no human who is truly dead has ever rose up again.
After his resurrection he is immortal in the flesh and ascends back to heaven
where he came from, thus ending the story.

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 Amanita Muscaria; Herb of Immortality
Now this Christ story is very strange but there were other strange things taught
in Sunday school that just did not make sense; like my Sunday school teacher
saying that the Christ of the Christians was the ancient Hebrew God of the Old
Testament bible. I tried for weeks to figure that one out. The Communion was
another strange thing since we were supposed to eat the flesh and drink the blood
of Jesus, like a bunch of cannibals; luckily all we really had to consume was a
little cube of white bread and a shot of grape juice.
I think I was about ten when I just completely gave up trying to rationally
understand the Christ story and became a non-believer in both the story and the
Christian faith as containing any kind of real truth.
Over the next few years I experienced a growing spiritual hunger and decided to
study some other religions to see if they had anything real to offer or if they were
just as insane as Christianity. My mother had bought a complete set of 1898
edition Encyclopedia Britannica at our local library’s book sale. In 1969 when I
was thirteen I happened to open the Encyclopedia at an article on Hinduism and I
came across this quote about an ancient plant god named Soma from the Rig
Veda; the oldest collection of books in the Hindu literature.

Rig Veda “Book 8 hymn LXVIII”

“1. This here is Soma, never restrained, active, all conquering bursting forth, a
Seer and Sage by sapience.
2. All that’s bare he covers over; all the sick he medicines, the blind man sees,
the cripple walks.”

This quote completely “blew my mind” as you would say in 1969; here was a
real plant worshiped as a god, that was doing the exact same cures attributed to
the Christ. Could it be that the Christ story was about a real plant god and not
about a man-god at all?
The next paragraph said that Soma was identical with the ancient Persian
Haoma, that it is the Ambrosia and Nectar of the ancient Greeks and that this
plant was the ancient and legendary Herb of Immortality. Soma was said to be an
Indian version of the Greek God of intoxication Dionysus. However exactly
which plant was the real Soma was unknown in 1898.
Since the plant was real there was at last a solid starting point to try and
understand these very confusing religious stories. Some checking confirmed that
the Rig Veda was far older than Christianity; so Christianity could not have
influenced the Rig Veda; in contrast the much older Rig Veda could easily have
influenced Christianity.
Research in several dictionaries showed that all the names mentioned in the
second paragraph; Soma, Haoma, Ambrosia, Nectar and Dionysus are Indo-
European words, meaning that they all belonged to a specific language family
called Indo-European. The individual meanings of these names are unique;
Soma/Haoma means the pressed one, from the pounding or pressing in the Soma
Ceremony while in Greek Soma means the “body”. Ambrosia or Ambrose means

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 Amanita Muscaria; Herb of Immortality
“not mortal”, Nectar means “Death overcomer”, these are very strange names for
a plant.
In researching for the true Botanical identity of the Vedic Soma plant, it quickly
became apparent that nobody knew what plant really was the true Soma of the
Vedas. A great many plants were proposed as the real Soma such as Poppy
(opium), Cannabis (hemp, pot), Ephedra (amphetamines), and several plants used
in India as modern Soma substitutes that are not known to have any mental or
healing effects and appeared to be chosen for their small size, lack of leaves and
milky sap.
Some of the strangest plants considered as the real Soma are Rhubarb and
Ragweed, Rhubarb was proposed because it had red or golden stems and Soma
was said to be either red or golden, Ragweed was considered simply because its
scientific name is Ambrosia.
It was also proposed that the real Soma was actually a mixture of several plants,
but this didn’t seem to fit the Vedas description of Soma as the pressed one
(singular), not the pressed ones (plural).
Alcoholic brews such as mead and beer were also proposed since Soma is called
honey in the Vedas and the grain barley used in modern beer brewing is
mentioned as being used in the Soma ceremony. However alcohol didn’t seem to
match the descriptions of Soma’s mental or healing effects, after all, no one today
expects the blind to see or the lame to walk from drinking a beer. The Soma
Ceremony was at most three days long; hardly enough time for alcoholic
fermentation to occur. The Soma of the Vedas was a plant that grew on mountains
and was picked and dried, a process completely unnecessary for yeast
fermentation.
In studying the Persian version of Soma called Haoma I came across this little
gem in an earlier edition of the Encyclopedia Britannica that showed that I was
probably on the right track as far as the relationship of Soma and the Christ. This
the exact same quote I found in the early 1970’s, but quoted here from a later
edition.
The following is from the Encyclopedia Britannica (1991, vol. 26, pg. 789, Rites
& Ceremonies):
“In Zoroastrianism haoma (Sanskrit soma, from the root su or bu, “to squeeze”
or pound”) is the name given to the yellow plant, from which a juice was
extracted and consumed in the Yasna ceremony, the general sacrifice in honor of
all the deities. The liturgy of the Yasna was a remarkable anticipation of the mass
in Christianity.” “Haoma was regarded by Zoroaster as the son of the Wise Lord
and Creator (Ahura Mazda) and the chief priest of the Yasna cult. He was
believed to be incarnate in the sacred plant that was pounded to death in order to
extract its life-giving juice so that those who consumed it might be given
immortality. He was regarded as both victim and priest in a sacrificial-
sacramental offering in worship. As the intermediary between God and man,
Haoma acquired a place and sacramental significance in the worship of Mithra
(an Indo-Iranian god of light) in his capacity as the immaculate priest of Ahura
Mazda with whom he was coequal. The Mithraic sacramental banquet was
derived from the Yasna ceremony, wine taking the place of the haoma and Mithra

Page 8
 Amanita Muscaria; Herb of Immortality
that of Ahura Mazda. In the Mithraic initiation rites, it was not until one attained
the status of the initiatory degree known as “Lion” that the neophyte could
partake of the oblation of bread, wine, and water, which was the earthly
counterpart of the celestial mystical sacramental banquet. The sacred wine gave
vigor to the body, prosperity, wisdom, and the power to combat malignant spirits
and to obtain immortality.”
It should be pointed out that Zoroaster would have to be an exceptional prophet
to anticipate the Christian mass since he died approximately 600 or more years
before the earliest Christian mass was held. Again we have a situation were the
far older Yasna could not have been influenced by Christianity, but early
Christianity could easily have been influenced by Zoroastrianism. You will notice
that Haoma like the Christ is also considered the Son of God, the chief Priest of
the religion and is both a sacrifice and sacrament central to the religion.
It is well known that Mithraism, which was very widespread throughout the late
Roman Empire, had a profound impact on early Christianity with Mithra’s
birthday, Dec. 25th adopted by Christianity as Christmas or Christ’s birthday and
the adoption of Mithra’s day of the week, Sunday as the day of worship and rest,
instead of the Hebrew Sabbath of Saturday. The sacred wine of Mithra was a type
of Haoma not alcoholic wine since it was said to posses exceptional properties
compared to ordinary wine. It is reasonable to believe that the original Eucharist
wine of early Christianity was identical to the Mithraic wine.
However, researching Haoma really didn’t throw any light on the identity of the
real Soma/Haoma plant since many of the same plants were proposed for Haoma
as for Soma.
Researching Ambrose and Nectar yielded little practical information on the real
plant other than it was considered the food of the Gods, bestowed immortality on
humans and according to Homer in the Iliad, the Ambrose/Nectar plant could
spring up instantly at the command of the gods.
In 1974 I read a book called “Soma: Divine Mushroom of Immortality” by Mr.
Wasson who proposed that the original Soma was the mushroom called Amanita
muscaria or more commonly the Fly Agaric. This is the large red or gold capped
white mushroom with small white warts scattered across the colored cap surface.
His was the most convincing argument concerning the identity of the original
Soma plant and I quickly came to believe that his identification was indeed the
correct one. Amanita Muscaria was even known to produce psychoactive urine in
the users just like the Vedic Soma, a property that no other Eurasian drug plant is
known to produce.
Convinced that Mr. Wasson was right I decided to gather as much knowledge as
possible in three distinct areas of research. First it was very confusing to have
pieces of the puzzle scattered from Greece thru Persia to India, so I decided that
understanding the earliest movements and history of these people may provide the
background needed. Since Soma/Haoma, Ambrose and Nectar were all very
ancient Indo-European words; I began to study the Indo-European languages and
history in an effort to try and understand why this magic plant seemed to be
everywhere. Second I decided to study the old religions of the Rig Veda, the
religion of Zoroaster, the Bible and the ancient mythology in an effort to better

Page 9
 Amanita Muscaria; Herb of Immortality
understand the relationship of these religions to one another. Thirdly the
medicinal benefits of this plant to modern mankind could be of vast importance
so understanding the actual plant’s natural history and subjecting it to
experimentation would sooner or later have to be done.
Keep in mind that I was only 18 when I decided to start this branch of research
and life very quickly intervened, so for many years this research was carried on as
a very part time hobby.
About ten years into this research I was beginning to understand that the most
important parts of the Christ story were the parts that were completely impossible
for a man, since these impossible story elements were actually describing the
Soma plant.
An awaking for me occurred at about this same time when I walked into a large
library and noticed that the real books like how to books, dictionaries,
encyclopedias, technical books, science and math etc. were out numbered at least
5 to 1 by fiction books. At that point I began to understand that there were very
good, even overwhelming odds that the whole New Testament was a
manufactured story and not as many Christians believe a true and historical
document. In other words the New Testament was most likely a work of
“historical fiction” with real knowledge of the Soma plant purposely encoded into
it.
Over the years I have discovered that much of the ancient Indo-European
mythology is constructed in exactly the same manner and contains a wealth of
hidden yet practical knowledge that is only revealed when you understand that the
story is really about Amanita Muscaria.

2. The Indo-Europeans

It is not the purpose of this chapter to go into an in depth study of the Indo-
European peoples but simply to give you some background to help you
understand why the religions based on the Herb of Immortality are found so
widely distributed over Eurasia. The reader is encouraged to study the Indo-
European peoples and history in much greater detail and depth, since for many
readers with a Eurasian heritage; they are your ancient ancestors.
The term Indo-European properly describes a very large language family, which
includes English, French, Latin, Greek, Gaelic, Iranian, Hindi, and Sanskrit to
name but a few. Historically this language family was found from India to Ireland
hence Indo-European.
All of the Indo-European languages are descended from a common ancient
ancestral language now extinct called Proto-Indo-European. Since all Indo-
European languages share a common ancestor and in many ways are still very
similar to each other, it is the common belief of language experts that about 7000
years ago all the Indo-European speakers in the world lived in a relatively small
geographic area that is believed to be north or northeast of the Black Sea.

Page 10
 Amanita Muscaria; Herb of Immortality

(Map: the white oval area is one of the proposed homelands while the other is just west
of it N of the Black Sea, the arrows show the routes of the expansions into all the
surrounding territory.)

During this time it is believed that the Proto-Indo-Europeans were the first
people to domesticate the Horse for riding. There is also archaeological evidence
that these people began an extensive development and use of the wheel for carts
and wagons, this technology of greatly increased mobility is believed to have
been part of the reason for the Indo-European expansion.
Beginning about 6000 years ago there is an expansion of Indo-European
speakers out of this homeland East into the Steppes of central Asia and West into
central Europe.
Approximately 5000 years ago there is another expansion into Mesopotamia,
Persia, Europe and eastward deeper into the Steppes.
About 4000 years ago there is a major expansion from which most of the
modern Indo-European languages are descended; this expansion extends the Indo-
European languages over a vast area of Europe, the Middle East, central Asia,
Northern India, and the Siberian Steppe to Manchuria.
Less than 1400 years ago the rise of Islam spread the non Indo-European Arabic
language over much of the formerly Greek and Persian speaking areas of the
Middle East and North Africa.
Beginning about 900 years ago the movement of Mongol and Turkish tribes
greatly reduces the number of Indo-European speaking tribes on the steppes
through warfare, genocide and assimilation, and eventually splits the Indo-
European language continuum by the invasion of what is now called Turkey,
where the Turkish language replaced Greek.
Within the last 500 yrs with the Age of Discovery there is an expansion of Indo-
European speakers into the Asian Steppes, Siberia, North and South America,
India and East Asia, Australia and Africa.
About 200 years ago European explorers bring back to Europe ancient writings
from India such as the Rig Veda, and the Yasna from Persia, both of which were

Page 11
 Amanita Muscaria; Herb of Immortality
unknown in Europe at the time.
Language scholars quickly discovered that Sanskrit and ancient Persian were
closely related to Latin and Greek and the study of the Indo-European language
family was born.
Presently, one half of the world’s population speaks an Indo-European language
as a first or second language.

3. The Ancient World

In order to understand the ancient stories about the Herb of Immorality you must
first understand the differences between the modern world you live in and the
ancient Eurasian world. These ancient stories were created in societies whose
world view is entirely different than your world view, so it’s important that you
begin to understand the ancient world view that these stories originated in.
The first major difference is modern people go to the store for the things we
need, in fact most people in the west today are absolutely dependent on the stores.
In sharp contrast our ancestors lived in the store, from the forests, fields and
streams came everything they used and it was Nature that they were dependant on
for food, clothing, housing, medicines, and all the necessities of human life. As a
rule Primitive people generally know every plant and animal in their environment
and how to use them if there is a use for them. Many ancient Eurasian societies
contained healers who were masters at using drug plants for medicine. They did
this without the knowledge we now posses of the chemistry involved, since it was
only in 1806 that a brilliant chemist isolated morphine from opium and forever
changed our view of how these magic plants actually worked.
The perspective on the world at large of the modern person is completely
different than the ancient world view of the universe. The relatively recent
invention in the 1600’s of the telescope and the microscope changed a world view
that had existed basically unchanged for thousands of years, and expanded the
modern universe millions of times over the old world view. When you look up
into a starry night sky you know that some of these stars are trillions of miles
away, to the ancients the Sun, Moon, Planets and Stars were only a few miles
away, and things like Comets scared them since they were believed to be so close
. The Microscope expanded the world view in the opposite direction
and radically changed our idea of Nature and our ideas about our own
physical body. It has revealed the causes of many diseases and the
cellular miracle of all living Creation. To the ancients all of this was
completely unknown with things like diseases being given a
supernatural cause i.e. Demons, witchcraft, etc or vague natural causes
like poisoning, bad water, food or air. The ultimate secret of how
plants, animals, and people reproduced themselves was also a great
mystery to the ancients who depended on the mysterious fertility of
plants, animals, and themselves for their own existence.
Another basic difference between the ancient and modern worlds is how Deities
or God(s), are conceived of, in the ancient world only those things that could be
seen by the human eye, that were also physically “immortal”, and were of use to,

Page 12
 Amanita Muscaria; Herb of Immortality
or frightening to mankind, like the Sun, Moon, Earth, Sky and Fire were
considered “Gods”.
In the ancient Indo-European theology the God of “heaven” was the Sky Father,
Latin; Ju-piter (Jupiter), Greek; Zeu-pater (Zeus), Sanskrit; Dyaus -pita, Proto-
Indo-European; Dyeus-pater and the Germanic God; Tues, as in Tuesday. The
ancient peoples Sky Father is the same Sky you see everyday, a sky that brings
sunshine, rain, wind, tornadoes, hail, thunder, lightning, flood or drought, and the
occasional solid rock we call a meteorite. The sky father was a benevolent deity
most of the time but he could also be very destructive, even a mass killer of men.
The ancients were very aware of this destructive side of the Sky Father and
always wanted to be on the good side of the Sky Father. Unlike the modern world
there were no ancient atheists since everyone could plainly see the Sky Father,
and only an idiot would have claimed the Sky didn’t exist.
In contrast the modern world view has destroyed the ancient Gods of Sun,
Moon, Earth and Sky. Since a visible or real “God” no longer has a place in our
physical universe, modern people only have “supernatural” Gods. These modern
concepts of an invisible God are of course our way of keeping the ancient Sky
Father alive in our minds and societies long after we dethroned him and destroyed
his heaven with our science.
Modern people have to always remember that the Gods of the ancient people are
always real things; and that the stories about these real Gods are describing
something real.
Now if we blindly assume that the ancient’s concept of God was the same as our
modern concept of a supernatural god then everything the ancient stories say
about these real Gods, will always be misinterpreted by us, with the result being
that we will fail to understand the real wisdom contained in these ancient stories
about these real things.
Another very important thing to keep in mind is that the ancients always
personified these real Gods in their stories; so if you naively believe the story is
about the “person” in the story and do not know its about a real God/thing
personified you can mislead yourself into a supernatural wilderness were
absolutely nothing is real. A wilderness were confusion, illusion and
misunderstanding rules all and reason can not be found.

4. Amanita Muscaria
Legendary Herb of Immortality

The ancient Indo-Europeans called the Amanita Muscaria mushroom “Maga”

(The Great Gift) and so great was this Gift that its fame and name echoes down
the ages as the root of our modern word Magic. The “Magus” or “Magi” (Great
Gift bearers) used this truly wondrous great Gift of Nature; that healed their
bodies of sickness and inspired their minds with wisdom and poetry, and they
praised it in story and song, even worshiping the Gift as a God, it being the only
source of an incredible magic.
The great Gift bears hundreds of different ancient names; the Greeks called it
“Ambrosia” (Not Mortal) the “Nectar” (Death-overcomer) of the Gods. As the

Page 13
 Amanita Muscaria; Herb of Immortality
ancient legendary “Herb of Immortality” the Great Gift alone holds the Secret of
what we call the “Holy Grail” and the magic multiplying “Living Bread” of the
New Testament Bible.
The Great Gift is incredibly old, far; far older than mankind and in its original
discovery by ancient western man are the roots of our western magic, religion,
science and medicine.
The Great Gift has worn many names of Gods such as the Indo-Aryan’s “Soma”
with 100+ names the drinkable Immortal Living God who made the “blind see
and the cripple walk” thousands of years before any human named Jesus walked
the earth. Soma was so revered that Bronze Age “Seers and Sages” composed
over 100 Hymns in its honor; these Hymns ring with ecstatic praise of this divine
Living God, and are incorporated into one of the world’s oldest religious text, the
Rig Veda.
“Haoma” with 50+ names, the Persian pronunciation of Soma was the sacred
drink made from a sacred immortal plant, which inspired the Persian Prophet
Zoroaster to create a new religion that in approximately 550BC became the state
religion of the ancient Persian Empire, which stretched from the Nile in Egypt to
the Indus river of India.
Zoroaster’s religion had a tremendous impact on what we would call the Old
Testament Hebrews who were a part of the ancient Persian Empire and who’s
Prophets like the Persian Prophets (Magi) rehydrated the dried fungus and pressed
out a magic Elixir or used it to create the Living Bread and by its power they
healed the sick, found lost objects and foretold the future.
The Hebrew Prophets called this one wondrous life form by more than twenty
names including “the Anointed One” which in Greek is “Christos”, Latin
“Chrestus”, English “Christ”.
The New Testament story of the Sky God’s divine infant’s “virgin birth”, who
“turns water to wine”, then “heals all the sick”, who is “the source of all
prophecy”, that suffers death at the hands of men only to “resurrect in three days”
and then became “Immortal”, a story that is totally impossible for any man, yet it
is exactly those impossible elements of the Christ story that are actually an
accurate description of the birth, use, and death defying ability of the ancient
Sacramental “Herb of Immortality”.
The legendary “Herb of Immortality” the source of the golden, honey sweet,
“Elixir of Life”, the goal of philosophers, alchemists and mystics alike, who
quested after it in the hope of life eternal. This theme of human immortality from
consuming a very special Herb of Immortality is found throughout Eurasian
mythology and in the ancient texts that are the foundation of several modern
religions “Soma” in the Rig Veda (Hinduism), the “Fruit of the Tree of Life” in
the Old Testament (Judaism and Christianity) and as the “Eucharist” or “Christ”
in the New Testament (Christianity). All of these ancient texts also mention the
same basic “Miracle” cures “the blind see, the deaf hear, the lame walk, and all
the sick are cured” and greatly extended life spans for those humans who
regularly consumed this magic herb.
However a close examination of the name or phrase “Herb of Immortality” and
related words in the context of the ancient texts that refers to it, reveals that the

Page 14
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chivalric honours, I. 59.

Montglaive, Guerin de, I. 30.

Montpensier, Henry de Bourbon, his death in a tournament, II. 226.

Mountfort, Jane de, tale of her heroism, I. 239.

Music, ladies in chivalry were taught, I. 183, 184.

N.

Naples, chivalry at, II. 331.

Ceremonies of chivalric inauguration in, 332.

Navaret, battle of, II. 189.

Nobility, education of English, in the sixteenth century, II. 115.

Normans, nature of their chivalry, I. 383.

Plant chivalry in Italy, II. 331.

O.

Oak, in Navarre, order of, I. 374.

Obedience, dignity of, I. 6.

Olympic games, their inferiority to the games of chivalry, I. 259.

Orbigo, account of a singular passage of arms at, II. 292-296.

Orders, the religious, their general principles, I. 333.

Qualifications for them, 336.
 Use of the religious, 337.
Military orders, ib.
Dormant orders, 366.
Singular titles of, 371.

Ordonnance, companies of, established by Charles VII., their

unchivalric nature, II. 209.

Orleans, Duke of, his satire on the heaviness of English armour, I.

91.

Orris, Michael de, the romantic and chivalric nature of his love, I.
322.

Ostrich feathers, whether originally a crest or a device of the Black

Prince, I. 101, &c.

Otterbourn, description of that chivalric battle, II. 76, &c.

Oxenford, Earl of, amusing story of his absurd pride, I. 36.

Oxford, Edward Vere, Earl of, his coxcombry and romantic gallantry,
II. 150.

P.

Page, the first gradation in chivalry, I. 30.

At what age a boy became one, ib.
His duties, 31.
Personal service, ib.
Taught love, religion, and war, 32.
His martial exercises, 35.
(See Saintré.)
Combats of pages, II. 208.
State of English pages during the sixteenth century, 149.
Palaye, Sainte, character of his Memoirs of ancient Chivalry, Preface.

Paleaz, Martin, a Spanish knight, his story, II. 271.

Passage of arms, what it was, I. 327.

Error of the author of Ivanhoe concerning, ib. note.
Description of one in Burgundy, 328.;
and at Orbigo, in Spain, II. 292.

Patriotism, not necessarily a knightly virtue, I. 139.

But encouraged by the religious and military orders, 335, 336.

Peacock, festival and vow of the, I. 177.

Mode of dressing the, 178. note.

Pelayo, his history, II. 242.

Pembroke, Earl, stories of, II. 33. 52-58.

Penitents of love, a singular set of fanatics in France, I. 211.

Pennon, the streamer at end of a lance, I. 66.

Perceval, Mr. George, excellence of his history of Italy, Preface.

Cited, I. 102. note. II. 218. 325. note. 326-328.

Percy. See Hotspur.

Perfumes, fondness of people in the middle ages for, I. 194. note.

Philippa, Queen, her heroism, I. 236.

Plate-armour, description of, I. 83.

Its inconveniences I. 84. 102. note.
Peter the Cruel, his history, II. 181, &c.

Politeness of knights in battle, I. 135.

Pride of knights ridiculed by Cervantes, I. 393.

Prisoners, when made by knights, delivered to the squires, I. 41.

Curious pride of knights concerning, 138.
Ladies were never made prisoners, 227.

Pursuivant of love, the favourite title of a knight, I. 202.

Pye, Lord Saint, his skill in jousting, I. 309, &c.

Q.

Quinones, Sueno de, account of his holding a passage of arms at

Orbigo, in Spain, II. 292.

Quintain, nature of that amusement, I. 44.

R.

Ramsey, William de, the chivalric nature of his death, I. 147.

Ransoming, the general principles of, in chivalric times, I. 136.

Rapier, an Italian weapon, II. 135.

Fighting with it supersedes the sword and buckler, ib.

Religion, nature of the knight’s, I. 146. 150.

Brevity of his devotions, ib.
Curious instance of it, 147.
The chivalric glory of a man being shriven in his helmet, ib.
 Intolerance of the knight, 148.
His ferocity against Pagans and Saracens, ib.
His idle impiety at a tournament, 266.
Maintained opinions by the sword, 349.

Rienzi, Cola di, instance of his coxcombry, II. 335. note.

Richard I., description of his battle-axe, I. 69.

His chivalric character, 391.

Rivers, mystery of, meaning of the phrase, I. 29.

Romance of chivalry displayed in the tournament, I. 266.

Great estimation of romances in chivalric times, I. 174.
Beneficial effects of, on chivalry, II. 170.
Their popularity in England during the sixteenth century, 100.
Effects on Italy, 337.

Roncesvalles, chivalric march through the valley of, by the soldiers of

the Black Prince, II. 189.
Question regarding battles in, at the time of Charlemagne, 244.

Round Table, when and where held in England, II. 3.

Number of knights attached to the fabulous, I. 376. note.

Roy, Raynolde du, a good jouster, chivalric reason for it, I. 312.

Rybamount, courtesy of Edward III. to Lord Eustace of, II. 19.

S.

Sageness, meaning of this old word, I. 129.

Saintré, Jean de, curious account of the education in love of this

knight, I. 32.
Scales, Anthony Woodville, Lord, his joust with the Bastard of
Burgundy, I. 314.

Scarf, ladies’, on the knight, I. 85. 89. 101.

Scotland, form of chivalric oath in, II. 70.

Chivalric circumstances, 71.
Frenchmen’s opinions of Scotsmen’s chivalry, 73.
Reasons for Englishmen’s dislike of wars in, 75.
Courtesies between English and Scottish knights, 75.
See James IV.

Shield, sentiments of honour connected with the, I. 77.

Its various shapes, 78.

Sidney, Sir Philip, his chivalric character, II. 126.

His Arcadia, 127.
Circumstances of his life, 128.
Remarkable grief at his death, 129.
Uncommon kindness of the Sidney family, ib., and note.
His description of the nature of chivalric courage, I. 130. note.
His apology for ladies studying surgery, I. 188.

Sir, its title in chivalry, I. 31.

Skottowe, Mr., excellence of his work on Shakspeare, I. 209. note.

Smithfield, anciently the principal tilting ground in London, I. 269.

Used for other purposes, note, ib.
Its state in the sixteenth century evidence of the degeneracy of
chivalry, II. 136. note.

Spain, religious orders in, account of, I. 344.

General nature of Spanish chivalry, II. 230.
Religion and heroism, ib.
 Gallantry, 231. 289.
Curious blending of Spanish and Oriental manners, 232.
Beneficial effects from the union of Moors and Spaniards, 233.
Religious toleration in Spain, 235.
Loves and friendships of Moors and Christians, ib.
Peculiarities of Spanish chivalry, 236.
Forms of knighthood, 237.
Various classes of knights, 238.
Spanish knights travel to distant countries, asserting the beauty of
Spanish maidens, 296.
Extinction of Spanish chivalry, 301.
The knight’s idolatry of women outlives this extinction, 302.
Spanish poetry, 241.
Story of Spanish manners 271. 277.
State of Spanish chivalry after the death of the Cid, II. 287.

Spenser, his Fairy Queen supports chivalry, II. 126.

Object of the poem, ib.
Poem cited, passim.

Spices, fondness of knights for them, I. 169. note. 282.

Spurs, buckling them on, a part of chivalric inauguration ceremonies,

I. 53.
Suspended in churches as memorials of victory and honour, II.
305. note.

Squire, his personal and chivalric duties, I. 35, 36. 39.

Never sat at the same table with knights, 36.
Story of a high-spirited squire, 37.
His dress, 39.
Various sorts of squires, 40.
Spenser’s picture of one, ib.
His duties in battle, 41.
Carried the pennon of a knight, ib.
His gallantry, 41. 45.
 His martial exercises, 43.
Undertook military expeditions, 45.
His services in the battle-field, 41. 46.
Nature of his armour, 107.
Story of the boldness of a, I. 128.
English squires wore silver collars, II. 8.
See Bovines.

Squirehood, the third class of the general order of chivalry, I. 23.

Of whom it was formed, 24.

Stephen, his courtesy to Matilda, I. 153.

Important effects of chivalry in his reign, I. 389.

Stocking, order of the, I. 379.

Origin of the phrase Blue Stocking, 380.
This contemptuous expression no longer applicable to
Englishwomen, 381.

Stothard, Mrs. Charles, her Tour in Normandy cited, I. 241. note.

Surcoats, their materials and purposes, I. 85.

Of the military orders, 86.

Surgery, knowledge of, possessed by ladies in chivalric times, I. 188.

Surry, Earl of, incorrectness of the common tale regarding, II. 114.

Swinton, Sir John, his fine heroism, I. 56.

Another story of the heroism of a, 128.

Sword, girding of it on the knight a part of the chivalric inauguration

ceremonies, I. 11. 63.
The favourite weapon of the knight, I. 70.
Swords had names and mottoes; the cross hilt; the handle
contained the knight’s seal; Spanish swords, 70-77.
 Story of the Cid’s favourite swords, II. 279.

T.

Tabard, description of, I. 85.

Templars, Knights, extravagance of their ascetism, I. 324. note.

Errors of the author of Waverley regarding, 337. note.
The valiancy of the, 338.
Succession of Grand Masters from the persecution to the present
time, 340, &c.
Present state of, 342.
Their importance in Spain, 241.

Thistle, order of the, I. 363.

Its absurd pretensions to antiquity, ib.

Thomson, Anthony Todd, value of his botanical lectures, I. 315.

note.

Tournaments, superiority of, to Grecian games, I. 259.

Origin of, 260.
Objects, 261., and notes.
Qualifications for tourneying, 263. 265. 272.
Who tourneyed, 264.
Ceremonies of the, ib.
Procession to the, 268.
Nature of tourneying weapons, 270.
The preparation, 273.
The encounter, 274.
English regulations concerning, 279. note.
Opposed by the Popes, 286. note.
Their frequency in the reign of Edward III., II. 2.
Time of their death in England, 137.
Female tournament in Germany, 314.
Tristrem, Romance of, I. 26.

V.

Valet, the common title of the page, I. 35.

Vargas, Garcia Perez de, a splendid exemplar of Spanish chivalry.

Story of his romantic gallantry, II. 289.

Vigil of arms a necessary preliminary to knighthood, I. 49.

Vilain, Sir John, anecdote of his remarkable prowess, I. 69.

Virtue, degree of, expected in a knight, I. 149.

Visconti, John de, his duel with Thomas de la Marche, II. 22.

Vows, knightly, courage incited by, I. 127.

Fantastic, ib., &c. 322.

W.

Wallop, Sir John, his men break lances for ladies’ love, II. 117.

Warwick, an earl of, a famous jouster, I. 301.

Wells, Lord, his joust with Sir David de Lindsay, first Earl of
Crawford, I. 290.

Werner, fiendlike ferocity and impiety of, II. 328.

William Rufus, authors wrong, in calling him a chivalric king, I. 391.

But he promoted the growth of chivalry in England, I. 387.
Wines, dislike entertained by the Englishmen of old for the wines of
Spain, I. 143.
Wines drank in chivalric times, 193. and note.
Wines and spices, 169. note.

Woods, mystery of, I. 29.

Worcester, John, Earl of, Constable. His regulations regarding

tournaments in England, I. 279. note.

Wordsworth, his beautiful description of the occupations and life of a

minstrel, I. 171.

X.

Ximena, a Spanish maiden, story of her voluntary marriage with her

father’s murderer, II. 247.

Z.

Zamora, story of that town and the Cid of Spain, II. 254.

THE END.

London:
Printed by A. & R. Spottiswoode,
New-Street-Square.
Footnotes:
[1] Warton (History of English Poetry, vol. i. p. 118. note, 8vo.)
notices a passage in Piers Plowman, which shows how the reigning
passion for chivalry infected the ideas and expressions of the writers
of this period. The poet is describing the crucifixion, and speaking of
the person who pierced our Saviour’s side with a spear. This person
our author calls a knight, and says, that he came forth with his spear
in hand and justed with Jesus. Afterwards, for doing so base an act
as that of wounding a dead body, he is pronounced a disgrace to
knighthood, and our champion chevaler chyese knight is ordered to
yield himself recreant. fol. 88. b. So, too, in the Morte d’Arthur,
Joseph of Arimathea is called the gentle knight that took down Jesus
from the cross.
[2] Warton, vol. ii. p. 86.
[3] Barnes’s Edward III., p. 564.
[4] Leland, Collect. vol. ii. p. 476.
[5] Arthur went to his mete with many other kings. And there were
all the knights of the Round Table except those that were prisoners,
or slain at a recounter, thenne at the high feast evermore they
should be fulfilled the hole nombre of an hundred and fifty, for then
was the Round Table fully accomplished. Morte d’Arthur. The tale of
Sir Gauth of Orkeney, c. 1. And see Vol. I. of this work, page 376.
[6] Walsingham, sub anno 1344. Ashmole on the Order of the
Garter, cap. v. s. 2.
[7] Preface to the Black Book of the Order of the Garter.
[8] Walsingham, p. 164. Froissart, c. 100.
[9] Supplement to the Encyclopædia Britannica, vol. iii. part 1. p.
139. As the story of Lady Salisbury’s garter is fabulous, we must
resort to some other conjectures for an explanation of the famous
motto of the order, and the one cited in the text is extremely
ingenious and plausible. With much less appearance of truth,
Ashmole fancies that Edward by this motto retorted shame and
defiance upon him that should dare to think ill of so just an
enterprise as he had undertaken for the recovery of his lawful right
to the French crown (whose arms he had lately assumed); and that
the magnanimity of those knights whom he had chosen into this
order was such as would enable him to maintain that quarrel against
all who durst think ill of it. Ashmole’s Order of the Garter, p. 184.
There never was a knight more fond of impresses, mottoes, and
devices, than King Edward III. He not only stamped them upon his
own armour and that of his horse, but on his apparel, beds, and
household furniture. “It is as it is,” was one of these mottoes.
Another was:—
“Ha! ha! the white swan,
By God’s soul I am thy man.”
[10] Gibbon is the chief supporter of the last hypothesis, In his text
(vol. iv. c. 23.) he states positively, that “the infamous George of
Cappadocia has been transformed into the renowned St. George of
England, the patron of arms, of chivalry, and the Garter.” In a note,
however, he observes that this transformation is not given as
absolutely certain, but as extremely probable. Few people read this
note, and, perhaps, Gibbon did not intend they should. He wished to
strike their attention by the sentence in his text, and he satisfied his
conscience for literary honesty by writing the modification at the
bottom of the page.
[11] Froissart, c. 213.
[12] Barnes, p. 444.
[13] Knyghton. Chron. col. 2615.
[14] Stow’s Chronicle.
[15]
——“these gallant yeomen,
England’s peculiar and appropriate sons,
Known in no other land. Each boasts his hearth
And field as free as the best lord his barony,
Owing subjection to no human vassalage,
Save to their king and law. Hence are they resolute,
Leading the van on every day of battle,
As men who know the blessings they defend.
Hence are they frank and generous in peace,
As men who have their portion in its plenty.
No other kingdom shows such worth and happiness
Veil’d in such low estate.”—
Halidon Hill, act ii. sc.
2.
[16] This national characteristic is alluded to in Latimer’s sermons,
folio 69:—a work not of very good promise for such matters.
[17] Hair cut short.
[18] Chaucer, Prologue to the Canterbury Tales, line 101, &c. &c.
[19] Froissart, c. 131.
[20] Froissart, c. 163.
[21] Ibid. cc. 168. 174.
[22] Froissart, cc. 150. 152. “Messire Eustace vous estes le chevalier
au monde, que veisse oncques plus vaillamment assailer ses
ennemis, ne son corps deffendre: ny ne me trouvay oncques en
bataille ou je veisse, qui taint me donnast affaire, corps à corps, que
vous avez huy fait. Si vous en donne le pris, et aussi sur tous les
chevaliers de ma cour, par droit sentence. Adonc print le roy son
chappelet, qu’il portoit sur son chef (qui estoit bon et riche) et le
meit sur le chef de Monseigneur Eustace; et dit Monseigneur
Eustace, je vous donne ce chappelet pour le mieux combattant de la
jouence, de ceux de dedans et de dehors: et vous pui que vous le
portez ceste année pour l’amour de moi. Je say bien que vous estes
gai et amoureux, et que volontiers vous vous trouvez entre dames et
damoiselles. Si dites, par tout la ou vous irez, que je le vous ay
donné. Si vous quitte vostre prison, et vous en pouvez partir demain,
s’il vous plaist.”
[23] Froissart, cc. 133. 146.
[24] Barnes’s History of Edward III. p. 452, &c.
[25] There was a Lord of Manny, as well as Sir Walter, at Edward’s
court. The lord was a distinguished person, for he was among the
bishops, earls, and barons, who accompanied Edward to France,
upon his doing homage for the duchy of Guienne. St. Palaye has
confounded the lord and the knight, and made but one of them. He
overlooked the hundred and second chapter of Froissart, wherein
the baron and the knight are separately and distinctly mentioned.
There was also another Manny, called the courageous Manny. He
was knighted by Sir Eustace Dambreticourt before a battle, and after
fighting most valiantly he was left for dead in the field. Froissart shall
tell the remainder of the story. “After this discomfiture, and that all
the Frenchmen were departed, the courageous Manny being sore
hurt and near dead, lift up his head a little, and saw nothing about
him but dead men lying on the ground round about him. Then he
rose as well as he might, and sat down, and saw well how he was
not far from the fortress of Nogent, which was English; then he did
so much, sometimes creeping, sometimes resting, that he came to
the foot of the tower of Nogent; then he made tokens to them
within, showing how he was one of their companions; then certain
came down the tower to him, and bare him into the fortress, and
dressed his wounds, and there he governed himself so well that he
was healed.” Froissart, c. 199.
[26] Froissart, c. 19.
[27] Froissart, cc. 24. 26.
[28] Appendix, No. xxiv., to Anstis’s History of the Knighthood of the
Bath.
[29] “Mais il dit à aucuns de ses plus privés, qu’il avoit promis en
Angleterre devant les dames et seigneurs, qu’il seroit le premier qui
entreroit en France, et prendroit chastle ou forte ville, et y feroit
aucunes appertises d’armes,” c. 36.
[30] Froissart, c. 36.
[31] Quand Messire Gautier veit ce, il dit, j’amais ne soye salué de
madame et chere amie, se je réntre en chastel n’en forteresse,
jusques à tant que j’aye l’un de ces venans verse. Froissart, c. 82.
[32] Froissart, c. 82.
[33] See Vol. I. p. 151.
[34] Froissart, c. 87.
[35] Vol. i. p. 246. ante.
[36] Froissart, c. 103. Le Comte D’Erby dit, Qui merci prie merci doit
avoir. This sentence, I suppose has escaped the notice of writers
who have represented the sole amusement of knights to have
consisted in cutting the throats of common people.
[37] Froissart, c. 107.
[38] This is Lord Berners’ rendering of the passage. The phrase “par
un sien clerc” had crept into some editions of Froissart; and Mr.
Johnes’s translation is, “Sir Walter caused the inscription to be read
to him by a clerk.” This, perhaps, was necessary, as the inscription
was in Latin, for heroes have not been famous for their clerkship.
But the inference which some writers have drawn, that he could not
read at all, is perfectly unwarrantable.
[39] Froissart, c. 110.
[40] Froissart, c. 135
[41] Froissart, c. 146.
[42] She was the Lady Margaret, daughter and heiress of Thomas
Plantagenet, surnamed of Brotherton, Earl of Norfolk, and uncle to
Edward III.
[43] Dugdale.
[44] The reader may, reasonably enough, enquire who could have
been the vendor? I cannot tell him: I can only copy Stow in these
matters.
[45] Stow’s London, book 4. c. 3. Maitland’s History of London, p.
661. This was the state of the Charter House till the suppression of
the monasteries, in the reign of Henry VIII. Its annual value was
642l. It was given to Sir Thomas Audley, speaker of the House of
Commons, with whose only daughter it went, by marriage, to
Thomas, Duke of Norfolk, and from him, by descent, to Thomas, Earl
of Suffolk. In the time of James I. it was purchased by that “right
phœnix of charity,” Thomas Sutton, citizen and girdler, for the large
sum of 13,000l.; and he converted the buildings and gardens into an
hospital for the relief of aged men, education of youth, and
maintaining the service of God.
[46] Froissart, 286.
[47] See vol. i. p. 204.
[48] Ashmole’s History of the Garter, c. 26. s. 3. Froissart, cc. 142.
147.
[49] Dugdale, Baronage, i. 503.
[50] Authorities in Ashmole, p. 702.
[51] Froissart, c. 125. See the first volume of this work, page 228.
[52] Froissart, c. 161. Monseigneur Jehan de Clermont dit, Chandos,
ce sont bien les parolles de vos Anglois, qui ne savent adviser riens
de nouvel; mais quant, qu’ils voyent, leur est bel. This is a very
curious proof of the antiquity of the common remark that
Englishmen are a borrowing and improving people, and not famous
for originality of invention. It might be contended, but not in this
place, that we are both. And here I will transcribe another sentence
of Froissart, more characteristic and true. “Les Anglois, selon leur
coutume se divertirent moult tristement.”
[53] Froissart, c. 226.
[54] Froissart, c. 237.
[55] Froissart, cc. 265, 266.
[56] Froissart, c. 270.
[57] Froissart, liv. ii. c. 82.
[58] 4 Plac. Parl. iii. 5.
[59] Thomas of Elmham, p. 72. His general expression, tapestries
representing the ancient victories of England, I presume chiefly
meant those of Edward III.
[60] The tales of chivalry had for their prologue some lines
expressive of war and love; but in a grander strain the poetical
biographer of the Bruce sings:—
“Ah! freedome is a noble thing;
Freedome makes men to have liking;
Freedome all solace to men gives;
He lives at ease, that freely lives.
A noble heart may have none ease,
Nor ellys[A] nought that may him please,
If freedome fail: for free liking
Is yearned[B] o’er all other thing.
Na he that aye has lived free
May not know well the property,
The anger, na the wretched doom
That is coupled to foul thraldom.
But, if he had essayed it,
Then all perquer[C] he should it wit,
And should think freedom more to prize
Than all the gold in world that is.
Thus contrary things ever more
Discoverings of the tother are.”
The Bruce, line 225, &c.
[A] nor else.
[B] eagerly desired.
[C] perfectly.
[61] haste.
[62] laundress.
[63] child-bed.
[64] stop.
[65] pity.
[66] pitched.
[67] moved.
[68] laundress.
[69] Selden’s Titles of Honour, and Pinkerton’s History of Scotland,
on the authority of a book which I have not been able to meet with,
called “Certain Matters composed together.” Edinb. 1597. 4to.
[70] Henry’s History of England, vol. iii. p. 80. 4to.
[71] Border History of England and Scotland, p. 91.
[72] Border History, p. 143.
[73] Nisbet’s Heraldry, i. 7.
[74] Knyghton, col. 2580.
[75] This amusing opinion of the French knights should be given in
the original language. “Adonc eurent plusieurs chevaliers et escuyers
de France passage: et retournerent en Flandres, ou là ou ils
pouvoyent arriver, tous affamés, sans monture, et sans armeures: et
Escoce maudissoyent, et le heure qu’ils y avoyent entré: et disoyent
qu’oncques si duc voyage ne fut: et qu’ils voudroyent que le roi de
France s’accordast aux Anglois, un an ou deux, et puis allast en
Escoce, pour tout destruire, car oncques si mauvaises gens ne
verint: n’y ne trouverent si faux et se traistres, ne de si petite
congnuissance.” Vol. ii. c. 174.
[76] The Scotch knights procured horse-shoes and harness ready
made from Flanders. Froissart, vol. ii. c. 3. Lord Berners’ translation.
[77] Froissart, vol. ii. c. 142.
[78] “Henry Percy,” says Holingshed, “was surnamed, for his often
pricking, Henry Hotspur, as one that seldom times rested, if there
were any service to be done abroad.” History of Scotland, p. 240.
[79] The gallantry of this fighting priest was afterwards rewarded by
the gift of the archdeaconry of Aberdeen.
[80] He was afterwards ransomed; and, according to Camden,
Pounouny castle, in Scotland, was built out of the ransom money.
[81] Walsingham, (p. 366.) says, that the Earl of Dunbar came in
and turned the scale in favor of the Scots. Nothing of this is
mentioned by Froissart, who had his account of the battle from the
Douglas family, at whose castle he resided some time. If it be said
that their account was probably a prejudiced one, the same
objection may be raised against that of Walsingham. The Douglas’
always spoke of their victory with true chivalric modesty; for they
declared that it was the consequence of the exhausted state of the
English after the march from Newcastle.
[82] Froissart, vol. ii. c. 146. Buchanan, lib. 9. p. 173, &c.
[83] Monstrelet, vol. i. c. 9, &c. Rymer, Fœdera, vol. viii. p. 310, 311.
[84] This Archibald Douglas, Earl of Galloway, called the Grim, was
an illegitimate son of a good Sir James Douglas, and the successor
in the earldom of Douglas to the Earl James who fell at Otterbourn.
Archibald had been taken prisoner by Hotspur at the battle of
Holmedon Hill; and Percy agreed, that if he would fight with him as
valiantly against Henry IV. as he had fought during that battle, he
would give him his liberty free of ransom-money. Douglas, as a
soldier and an enemy of the English king, had no objection to these
terms, and therefore he fought at the battle of Shrewsbury.
Buchanan, book 10.
[85] Well, indeed, might the Scottish knight say,
“Another king! they grow like Hydras’ heads:
I am the Douglas, fatal to all those
That wear these colours on them.”
Shakspeare, Henry IV, Part I.
act v. scene 4.
[86] Otterbourne, p. 239. 244. Walsingham, p. 410, &c. Hall, folio
22. I mean not to say, however, that his conduct was without
precedent, for at the great battle of Poictiers nineteen French
knights were arrayed like King John.
[87] Camden has marked the commencement of this custom in the
reign of Henry IV., and he has been followed by all our writers on
heraldry and titles of honor, except Anstis, who endeavours to trace
it to the reign of Edward I. Anstis mistook the matter entirely.
Undoubtedly many instances may be met with in earlier times when
knights were created with the full ceremonies of oblation of the
sword at the altar, of bathing, &c.; and in strictness all knights
should have been created in that manner. Whenever Anstis met with
a knight inaugurated in that way, he called him a knight of the Bath.
Now the question is, at what time was the first royal marriage, royal
christening, or other festivity, when knights were made?—made, not
exactly for military objects, not in consequence of feudal tenure, but
in honour of the event which they were celebrating. Knights of the
Bath were knights of peace, knights of compliment and courtesy.
Camden’s opinion was founded on the following passage in Froissart:
“The vigil before the coronation (of Henry IV.) was on the evening of
Saturday; on that occasion, and at that time, there watched all the
esquires who were the next morning to be created knights, to the
number of forty-six. Each of them had his esquire attending him, a
separate chamber, and a separate bath, where the rites of bathing
were that night performed. On the day following, the Duke of
Lancaster (Henry IV.), at the time of celebrating mass, created them
knights, giving them long green coats, the sleeves whereof were cut
straight, and furred with minever, and with great hoods or chaperons
furred in the same manner, and after the fashion used by prelates.
And every one of these knights, on his left shoulder, had a double
cordon or string of white silk, to which white tassels were pendent.”
Now there is nothing in this passage which can lead the mind to
think that the coronation of Henry IV. was the first occasion when
knights of the Bath were created; and, therefore, our writers on
heraldry and titles of honor are not justified in the positiveness with
which they always head their dissertations on knighthood of the
Bath with the year 1399.
[88] That the shoulder-knot of the knights of the Bath was worn
only for a time, and on the principle of chivalry which induced men
to place chains round their legs until they had performed some
deeds of arms, I learn from Upton, a writer of great reputation in
heraldic matters, who lived in the days of Henry VI. See his treatise
De Re Militari, p. 10., quoted in the Appendix to Anstis’s History of
the Knighthood of the Bath.
[89] Thus Chaucer:
“A custom is unto these nobles all,
A bride shall not eaten in the hall,
Till days four, other three at the least
Ypassed be, then let her go to feast.”
[90] MS. Norfolc. in Off. Arm. n. 15. See Anstis’s Appendix to his
History of the Knighthood of the Bath, p. 24.
[91]
 “For to obeie without variaunce
My lordes byddyng fully and plesaunce
Whiche hath desire, sothly for to seyn
Of verray knyghthood, to remember agayn
The worthyness, gif I shall not lye,
And the prowesse of olde chivalries.”
Lydgate, War of Troy.
[92] Henry V. Act ii. Chorus.
[93] He was kind and courteous to them immediately after the
battle, and indeed as long as their deportment merited his
friendship. The Duke of Orleans and four other Princes of the blood
royal were taken prisoners at the battle of Agincourt, and for a while
lived on their parole. But when they forfeited the titles of knights
and gentlemen, by endeavouring to deceive and betray Henry while
he was negotiating with the parties that distracted France, he then
removed them to close confinement in Pontefract castle; nor did
they obtain their liberty for many years. A great outcry has been
raised against Henry for his conduct in this instance,—for his not
showing a chivalric deportment to men who had forfeited their
honour.
[94] Thus the Chorus in Shakspeare’s Henry V. addresses the
audience:
“So let him land,
And solemnly, see him set on to London.
So swift a pace hath thought, that even now
You may imagine him upon Blackheath.
When that his lords desire him, to have borne
His bruised helmet and his bended sword,
Before him through the city: he forbids it,
Being free from vainness and self-glorious pride;
Giving full trophy, signal, and ostent,
Quite from himself, to God.”
[95] Caxton, of the Order of Chivalry or Knyghthood.
[96] Ibid.
[97] Comines, vol. i. p. 31.
[98] Sir Tristrem, Scott’s edition, Fytte first. st. 2.
[99] Rymer’s Fœdera.
[100] Warton pleasantly observes, that had Henry never murdered
his wives, his politeness to the fair sex would remain unimpeached.
[101] Holingshed, p. 805, 806, &c. Henry’s passion for disguising
himself was singular, and carried him beyond the bounds of chivalric
decorum. “Once on a time the King in person, accompanied by the
Earls of Essex, Wiltshire, and other noblemen, to the number of
twelve, came suddenly in the morning into the Queen’s chamber, all
apparelled in short coats of Kentish kendall, with hoods on their
heads, and hose of the same, every one of them carrying his bow
and arrow, and a sword and a buckler, like outlaws, or Robin Hood’s
men. Whereat the Queen, the ladies, and all other there were
abashed, as well for the strange sight, as also for their sudden
coming,—and after certain dances and pastimes made, they
departed.” Holingshed p. 805.
[102] Holingshed, p. 815.
[103] Holingshed, p. 807, 808.
[104] Holingshed, p. 85, &c.
[105] Shakspeare, Henry VIII. Act i. scene 1.
[106] Dr. Nott, in his life of Lord Surrey, prefixed to the works of His
Lordship and Sir Thomas Wyatt, has by the evidence of facts
completely overthrown this pleasing tale.
[107] These curious particulars are to be gathered, as Dr. Nott
remarks, from the following passage in Hardynge’s Chronicle.
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