歷史騎士篇一：東西方騎士對(duì)比

在希臘羅馬時(shí)代，騎兵與步兵相比并沒(méi)有明顯的優(yōu)勢(shì)。當(dāng)時(shí)西方側(cè)重于步兵，羅馬、希臘，以及馬其頓帝國(guó)，它們的主力部隊(duì)都是步兵。游牧民族則側(cè)重于騎兵。他們的主力部隊(duì)是騎射手，適宜于遠(yuǎn)程攻擊，但無(wú)法撕開步兵方陣。古典世界是步兵的天下。征服地中海的，是羅馬的步兵，而不是東方的騎士。

但是到了中世紀(jì)，一切都不一樣了。

一個(gè)小小的發(fā)明改變了一切。這個(gè)發(fā)明就是馬鐙。馬鐙發(fā)明前，騎兵沒(méi)法穩(wěn)穩(wěn)地坐在馬上。如果和敵人發(fā)生沖撞，很容易掉下來(lái)。騎兵不敢正面沖擊步兵方陣——那不是戰(zhàn)斗，而是自殺。所以騎兵對(duì)付步兵只能靠投射武器。

而馬鐙改變了一切。這個(gè)發(fā)明并不復(fù)雜。但很奇怪，直到很晚的時(shí)候，它才被發(fā)明出來(lái)。它一旦普及，騎兵的黃金時(shí)代就到來(lái)了。騎兵從此可以端坐馬上，像閃電一樣沖擊敵人。如果說(shuō)步兵方陣是一面墻，那么傳統(tǒng)騎兵是一支箭，而中世紀(jì)騎兵則是一只巨大的鐵錘，再堅(jiān)固的墻也承受不了反復(fù)的捶打。

于是，步兵淪為配角，騎兵縱橫歐亞，成為戰(zhàn)場(chǎng)的主宰。

但同樣是騎兵，十字軍和它的敵人也不一樣。

無(wú)論是希臘時(shí)代，還是羅馬時(shí)代，或者中世紀(jì)，都有一個(gè)共同特點(diǎn)：西方軍隊(duì)總是裝備更厚重，陣型更堅(jiān)固。但是東方部隊(duì)總是更機(jī)動(dòng)、更靈活。西方如同雄獅，而東方則如同飛龍。

這次也不例外。

以騎兵而論，十字軍騎士幾乎全是重裝甲。未來(lái)的鐵葉甲還未出現(xiàn)。十字軍披掛的是厚重的鎖子甲。細(xì)密的鐵環(huán)彼此相扣，覆蓋全身。騎士的標(biāo)準(zhǔn)武器配置是長(zhǎng)矛、劍與盾。發(fā)起攻擊時(shí)，騎士持平長(zhǎng)矛，用踢馬刺驅(qū)馬前沖，矛尖要始終穩(wěn)穩(wěn)對(duì)準(zhǔn)敵人的要害。用力得當(dāng)?shù)脑挘�長(zhǎng)矛可以洞穿盾牌，撕裂鎧甲，一直刺透身體。

由于騎士全身披掛重鎧，手持長(zhǎng)矛，所以他們不可能像關(guān)羽張飛那樣施展武藝。他們只是尋找對(duì)方的弱點(diǎn)，然后發(fā)起閃電一擊。在外行看來(lái)，這個(gè)過(guò)程似乎并不復(fù)雜，其實(shí)它需要長(zhǎng)期的艱苦訓(xùn)練。騎士從小就在習(xí)武場(chǎng)學(xué)習(xí)。十年，二十年，甚至三十年不斷苦練，為的就是避開敵人的打擊，同時(shí)擊倒對(duì)手。

他們都是職業(yè)殺手。

近距離作戰(zhàn)的時(shí)候，他們使用劍。這些劍鋒利、厚重，舞動(dòng)起來(lái)威力極大。一劈之力，可以輕易地切掉頭顱。騎士們的劍術(shù)不花哨，但是很實(shí)用。沒(méi)有經(jīng)過(guò)訓(xùn)練的人，在他們手下根本走不了幾個(gè)回合。至于盾，則是一個(gè)上寬下窄的厚木，表面覆蓋一層金屬，看上去如同一個(gè)鐵鳶。騎士沖鋒時(shí)，一般右手持矛，左肩扛盾。盾牌可以保護(hù)一側(cè)身體：從肩到腿。這樣的一名騎士，可以說(shuō)是古代的人形坦克。當(dāng)成百上千的騎士排成陣線，集體沖鋒時(shí)，塵沙飛揚(yáng)，大地隆隆。那是死亡的風(fēng)暴，鋼鐵的旋渦。

相比之下，東方騎兵要脆弱一些。

比如土耳其騎兵沒(méi)有鎖子甲，多半都是穿上一個(gè)簡(jiǎn)單的胸甲就算完了。他們也沒(méi)有重矛。事實(shí)上，土耳其騎兵很少使用長(zhǎng)武器，有的話也是比較輕的矛，或者一個(gè)狼牙棒。但是他們擅用馬刀。土耳其人的刀比十字軍的劍要窄薄一些，但鐵質(zhì)似乎更好。坐騎上，雙方也有明顯的區(qū)別：東方的馬沒(méi)有十字軍的來(lái)得高大。

這樣比起來(lái)，似乎土耳其騎兵處于劣勢(shì)。但是他們有自己的可怕武器——那就是他們手中的箭。

西方騎士從小就開始練習(xí)沖鋒和劍術(shù)，土耳其騎兵則從小練習(xí)馬術(shù)和弓箭。

土耳其射手在馬上的輕盈靈活，當(dāng)世無(wú)匹。騎手就像長(zhǎng)在了馬上一樣。他們翻到戰(zhàn)馬的左側(cè)、右側(cè)，也可以忽上忽下在馬上盤旋。當(dāng)馬匹全速奔馳時(shí)，他們依舊可以射中遠(yuǎn)處的獸、

天上的鳥。每個(gè)土耳其騎兵都是一個(gè)全速噴涌的箭之泉。

他們手中的弓是復(fù)合弓，由木頭、獸角、筋腱制成，有的還有特制的發(fā)射機(jī)關(guān)。一箭射出，往往60米內(nèi)可以射穿鎧甲，奪人性命。當(dāng)時(shí)有人記錄了一個(gè)實(shí)例：一名十字軍騎士在山坡發(fā)現(xiàn)了落單的土耳其騎兵。他用盾牌護(hù)住身體，揮矛直進(jìn)。那個(gè)土耳其人隨手射出一箭。這只箭呼嘯著沖向十字軍騎士，力道大得驚人。它擊穿了整個(gè)盾牌，接著穿透了鐵甲，一直射進(jìn)了騎士的肝與肺之間。騎士當(dāng)場(chǎng)死亡。

十字軍也有弓—— 十字弓。這種弓的射程比土耳其的更遠(yuǎn)。有人曾評(píng)論說(shuō)：“如果用十字弓射城墻，箭頭可以深入墻體。有時(shí)候整支箭都會(huì)穿進(jìn)墻體，消失不見(jiàn)。”這當(dāng)然是夸大。但是十字弓的威力確實(shí)驚人�；�督教會(huì)曾多次重申：這種武器殺傷性太大，基督徒之間不得使用。

不過(guò)十字弓有兩個(gè)很大的缺點(diǎn)，一個(gè)是精確度不高，一個(gè)是射速慢。這個(gè)弓有一套機(jī)械裝置，射手必須用兩只腳蹬住弓身，用手拼命拉弓弦，才能上箭。這樣的武器缺乏機(jī)動(dòng)性，威力雖大，卻無(wú)法和土耳其箭雨相比。

東西方騎兵特長(zhǎng)不同，作戰(zhàn)方式自然也不同。

十字軍騎士習(xí)慣于發(fā)動(dòng)正面沖鋒。他們用巨大的沖擊力撕碎敵人陣型。步兵則馬上跟進(jìn)，擴(kuò)大戰(zhàn)果。

土耳其人的戰(zhàn)術(shù)則完全不同。他們機(jī)動(dòng)性更強(qiáng)，擅長(zhǎng)發(fā)動(dòng)奇襲。在敵人最沒(méi)想到的時(shí)候，最沒(méi)想到的地點(diǎn)，一陣陣箭雨呼嘯而來(lái)。然后騎兵開始形成包圍圈，將敵人團(tuán)團(tuán)圍住，先是用箭，再用沖鋒消滅敵人。

這個(gè)戰(zhàn)術(shù)確有奇效。許多敵人都被這樣的奇襲打得落花流水。但歷史證明：西方騎士的硬碰硬戰(zhàn)術(shù)，還是壓倒了奇襲。重鎧長(zhǎng)矛，加上高頭大馬，發(fā)起集團(tuán)沖鋒時(shí)，可以橫掃東方騎兵。

如果是一對(duì)一的戰(zhàn)斗，西方騎士差不多總能獲勝。如果同等數(shù)量的騎兵對(duì)決，十字軍也可以穩(wěn)操勝券。他們唯一的問(wèn)題是數(shù)

量少。十字軍最大的一次慘敗是哈丁戰(zhàn)役�？稍谀谴螒�(zhàn)斗中，只有1200名騎士。

十字軍戰(zhàn)史里，西方騎士幾乎從未被數(shù)量相當(dāng)?shù)臄橙舜驍∵^(guò)。

歷史騎士篇二：騎士八大精神

“騎士宣言第一條：我以心靈之名起誓，‘忠誠(chéng)’將成為我畢生尊崇之品格，恪守內(nèi)心。畢生無(wú)悔！如果違背。愿‘騎士之槍’拋棄我之靈魂！”

“騎士宣言第二條：我以心靈之名起誓，‘榮譽(yù)’將成為勝過(guò)我生命之存在。畢生捍衛(wèi)我之榮譽(yù),捍衛(wèi)騎士之榮譽(yù)，畢生無(wú)悔！如果違背。愿‘騎士之槍’拋棄我之靈魂！”

“騎士宣言第三條：我以心靈之名起誓,我將銘記‘犧牲’我身不惜,我命不惜！畢生無(wú)悔！如果違背,愿‘騎士之槍’拋棄我之靈魂！”

“騎士宣言第四條：我以心靈之名起誓,勇氣將長(zhǎng)存我心,‘勇敢’將成為我地標(biāo)尺,奮勇向前,畢生無(wú)悔！如果違背,愿‘騎士之槍’拋棄我之靈魂！”

“騎士宣言第五條：我以我心靈之名起誓,我將憐憫弱者,殘暴是我地?cái)橙?寬容是我地朋友,一顆‘憐憫’之心,畢生無(wú)悔！如果違背,愿‘騎士之槍’拋棄我之靈魂！”

“騎士宣言第六條：我以心靈之名起誓,堅(jiān)持是意志的表現(xiàn)。堅(jiān)持是成功的道路。我將,執(zhí)意不改，始終如一，畢生無(wú)悔！如果違背愿‘騎士之槍’拋棄我之靈魂！”

“騎士宣言第七條：我以心靈之名起誓：我將‘誠(chéng)實(shí)’,身為騎士,我地言語(yǔ)將永遠(yuǎn)直白心靈謊言將是我最大地?cái)橙撕筒恍?畢生無(wú)悔！如果違背,愿‘騎士之槍’拋棄我之靈魂！”

“騎士宣言第八條：我以心靈之名起誓：我將牢記‘公正’,我地心是天平地化身,我地劍會(huì)指向不平畢生無(wú)悔！如果違背,愿‘騎士之槍’拋棄我之靈魂！”

忠誠(chéng)，榮譽(yù)，犧牲，勇敢，憐憫，堅(jiān)持，誠(chéng)實(shí)，公正！騎士的八條準(zhǔn)則，乃是伴隨騎士一生一世的枷鎖，所有的騎士必須遵循的八條準(zhǔn)則

歷史騎士篇三：歐洲騎士制度的興衰歷史英語(yǔ)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.

相關(guān)熱詞搜索：騎士 歷史 假面騎士歷史 騎士的演變歷史