NOTES. (continued 3)

The place where the relics were deposited is curiously described in the Romantic Chronicle. “He found that in this land of Asturias there was a sierra, full great, and high, the which had only two entrances, after this manner. On the one entrance there was a great river, which was to be passed seven times, and in none of those seven places was it fordable at any time, except in the month of July. And after the river had been crost seven times, there was an ascent of a long league up a high mountain, which is full of many great trees and great thickets, wherein are many wild beasts, such as bears and boars and wolves, and there is a pass there between two rocks, which ten men might defend against the whole world, and this is the one entrance. The other is, that you must ascend this great mountain, by a path of two full leagues in length, on the one side having always the river, and the way so narrow, that one man must go before another, and one man can defend the path in such manner, that no arbalist, nor engine of other kind, nor any other thing, can hurt him, not if the whole world were to come against him. And if any one were to stumble upon this path, he would fall more than two thousand fathoms, down over rocks into the river, which lies at such a depth that the water appears blacker than pitch. And upon that mountain there is a good spring, and a plain where there are good meadows, and room enough to raise grain for eight or ten persons for a year; and the snow is always there for company, enduring from one year to another. And upon that mountain the archbishop made two churches, one to the honour of St. Mary Magdalen, and the other to the honour of St. Michael, and there he placed all these reliques, where he had no fear that any should take them; and for the honour of these relics, the archbishop consecrated the whole mountain, and appointed good guard over the sacred relics, and left there three men of good life, who were willing to remain there, serving God, and doing penance for their sins.”—P. 2. c. 48.

Of the Camara Santa, Morales has given a curious account in his Journal; the substance, with other remarkable circumstances, he afterwards thus inserted in his great history:—

“The other church (or chapel) which King Alonso el Casto ordered to be built on the south side of the Iglesia Mayor (or cathedral), was with the advocation of the Glorious Archangel St. Michael. And in order that he might elevate it, he placed under it another church of the Virgin and Martyr St. Leocadia, somewhat low, and vaulted with a strong arch, to support the great weight which was to be laid upon it. The king’s motive for thus elevating this church of St. Michael, I believe certainly to have been because of the great humidity of that land. He had determined to place in this church the famous relics of which we shall presently speak, and the humidity of the region is so great, that even in summer the furniture of the houses on high ground is covered with mold. This religious prince therefore elevated the church with becoming foresight for reverence and better preservation of the precious treasure which was therein to be deposited. For this reason they call it Camara, (the chamber,) and for the many and great relics which it contains, it has most deservedly the appellation of Holy. You ascend to it by a flight of twenty-two steps, which begin in the cross of the Iglesia Mayor (or cathedral), and lead to a vaulted apartment twenty feet square, where there is an altar upon which mass is said; for within there is no altar, neither is mass said there by reason of the reverence shewn to so great a sanctuary; and it may be seen that K. D. Alonso intended in his plan that there should be no altar within. In this apartment or outer chapel is a great arched door, with a very strong fastening; it leads to another smaller square chamber, vaulted also, with a square door, which also is fastened with another strong fastening, and these are the fastenings and keys which the Bishop Sampyro admires for their strength and security.

“The square door is the door of the Holy Chamber, which is in the form of a complete church, and you descend to it by twelve steps. The body of this church is twenty-four feet in length, and sixteen in width. Its arched roof is of the same dimensions. The roof is most richly wrought, and supported upon six columns of divers kinds of marble, all precious and right beautiful, upon which the twelve apostles are sculptured, two and two. The ground is laid with Mosaic work, with variety of columns, representing jasper ware. The Bishop Sampyro had good reason to complain of the darkness of this church, which has only one small window in the upper part of the chapel; and, therefore, in this which we call the body of the church, there are commonly three silver lamps burning, the one in the middle larger than the other two, and many other lights are kindled when the relics are shewn. These are kept within a grating, which divides the chapel from the church. The chapel has two rich marbles at the entrance; it is eighteen feet in length, and its width somewhat less; the floor and the roof are after the same fashion as those of the church, but it is one estado lower, which in those times seems to have been customary in Asturias and in Gallicia, the Capillas Mayores, or principal chapels, being much lower than the body of the church. The roof of the chapel is plain, and has painted in the middle our Saviour in the midst of the four evangelists; and this performance is so ancient, that it is manifestly of the age of the founder. At this iron grating strangers are usually detained; there is a lower one within of wood, to which persons are admitted who deserve this privilege for their dignity; and few there be who enter farther. This church the king built to remove to it, as accordingly he forthwith removed, the Holy Ark, the holy bodies, and the other great relics, which, at the destruction of Spain, were hidden in the cave and well of Monsagro, and for this cause he had it built with so much care, and so richly, and with such security.——

“I have described the Camara Santa thus particularly, that what I may say of the most precious relics which it contains may be the better enjoyed. I will particularize the most principal of them, beginning with the Holy Ark, which with great reason has deserved this name. It is in the midst of the chapel, close to the wooden grate, so that you can only go round it on three sides, and it is placed upon a stone pedestal, wrought with mouldings of a palm in height. It is a vara and a half (about five feet) in length; little less than a vara wide, and about as deep, that part which is of silver, not including the height which the pedestal gives it. The cover is flat, and it is covered in all parts with silver plates of some thickness, and gilt on some places. In the front, or that side which fronts the body of the church, it has the twelve apostles in more than half relief, and on the sides there are histories of Our Lady in the same silver-work. On the flat part of the cover there is a large crucifix engraved with many other images round about it. The sides are elaborately wrought with foliage, and the whole displays great antiquity. The cover has round about it four lines in the silver, which, however, are imperfect, the silver being wanting in some places. What they contain is this, as I have copied it faithfully, with its bad Latin and other faults:—

“Omnis conventus populi Deo dignus catholici cognoscat, quorum inclytas veneratur reliquias, intra pretiosissima præsentis archælatera. Hoc est de ligno plurimum, sive de cruce Domini. De vestimentis illius, quod per sortem divisum est. De pane delectabili unde in cena usus est. De sindone Dominico ejus adque sudario et cruore sanctissimo. De terra sancta quam piis calcavit tunc vestigiis. De vestimentis matris ejus Virginis Mariæ. De lacte quoque ejus, quod multum est mirabile, His pariter conjunctæ sunt quædam sanctorum maxime prestantes reliquiæ, quorum prout potuimus, hæc nomina subscripsimus. Hoc est de Sancto Petro, de Sancto Thoma, Sancti Bartolomei. De ossibus Prophetarum, de omnibus Apostolis, et de aliis quam plurimis sanctis, quorum nomina sola Dei scientia colligit. His omnibus egregius Rex Adefonsus humili devotione perditus fecit hoc receptaculum, sanctorum pignoribus insignitum argento deauratum, exterius adornatum non vilibus operibus: per quod post ejus vitam mereatur consortium illorum in cœlestibus sanctorum jubari precibus. Hæc quidem saluti et re——Here a large piece of the silver is gone.—Novit omnis provintia in terra sine dubio.——Here there is another great chasm.—Manus et industria clericorum et præsulum, qui propter hoc convenimus cum dicto Adefonso Principe, et cum germana læctissima Urraca nomina dicta: quibus Redemptor omnium concedit indulgentiam et suorum peccatorum veniam, per hoc sanctorum pignora Apostolorum et Sancti Justi et Pastoris, Cosmæ et Damiani, Eulaliæ Virginis, et Maximi, Germani, Baudili, Pantaleonis, Cypriani et Justinæ, Sebastiani, Facundi et Primitivi, Christophori, Cucufati, Felicis, Sulpicii.

“This inscription, with its bad Latin and other defects, and by reason of the parts that are lost, can ill be translated. Nevertheless I shall render it, in order that it may be enjoyed by all. It says thus: Know all the congregation of Catholic people, worthy of God, whose the famous relics are, which they venerate within the most precious sides of this ark. Know then that herein is great part of the wood or cross of our Lord. Of his garment for which they cast lots. Of the blessed bread whereof he ate at the supper. Of his linen, of the holy handkerchief (the Sudario), and of his most holy blood. Of the holy ground which he then trod with his holy feet. Of the garments of his mother the Virgin Mary, and also of her milk, which is a great wonder. With these also there are many capital relics of saints, whose names we shall write here as we can. Saint Peter, St. Thomas, St. Bartholomew. Bones of the prophets, and of all the Apostles, and of many other saints whose names are known only to the wisdom of God. The noble King Don Alonso, being full of humble devotion for all these holy relics, made this repository, adorned and ennobled with pledges of the saints, and on the outside covered with silver, and gilded with no little cunning. For the which may he deserve after this life the company of these Saints in heaven, being aided by their intercession.—These holy relics were placed here by the care and by the hands of many clergy and prelates, who were here assembled with the said King D. Alonso, and with his chosen sister called Donna Urraca. To whom may the Redeemer of all grant remission and pardon of their sins, for the reverence and rich reliquary which they made for the said relics of the Apostles, and for those of the Saints, St. Justus and Pastor, St. Cosme and St. Damian, St. Eulalia the Virgin, and of the Saints Maximus, Germanus, Baudilus, Pantaleon, Cyprianus and Justina, Sebastian, Facundus and Primitivus, Christopher, Cucufatus, Felix and Sulpicius.——

“The sum of the manner in which this Holy Ark came into Spain is this, conformably to what is written by all our grave authors. When Cosroes the King of Persia, in the time of the Emperor Heraclius, came upon the Holy Land, and took the city of Jerusalem, the bishop of that city, who was called Philip, and his clergy, with pious forethought, secreted the Holy Ark, which from the time of the Apostles had been kept there, and its stores augmented with new relics, which were deposited therein. After the victory of Cosroes, the Bishop Philip, with many of his clergy, passed into Africa, carrying with them the Holy Ark: and there it remained some years, till the Saracens entered into that province also, and then Fulgentius the Bishop of Ruspina, with providence like that which had made Philip bring it to Africa, removed it into Spain. Thus it came to the Holy Church of Toledo, and was from thence removed to Asturias, and hidden in the cave of Monsagro: finally, King D. Alonso el Casto removed it to the Camara Santa; and afterwards K. D. Alonso the Great enriched it. Thus our histories write, and the same is read in the lessons on the festival which the church of Oviedo celebrates of the coming there of this Holy Ark, with a sermon proper for the day, and much solemnity, the service being said on the 13th of March after vespers, above in the church of the Camara Santa. This is a most weighty testimony which the Holy Ark possesses of its own authenticity, and of the genuineness of the most great treasure which it contains.—These also are strong testimonies, that K. D. Alonso the Great should not only have made the Ark so rich, but that this king should also have fortified the city of Oviedo, surrounding it with walls, and making for it a castle, and building also the castle of Gauzon upon the shore, for the defence and security of this holy treasure, and for another end, as he left written upon the stone of which we have elsewhere spoken. Another testimony of great authority, is the great reverence which has been shewn to this Holy Ark, from the time which is spoken of by Alonso the Great in the inscription, to these our days. This is so great that no one has dared to open it, melancholy examples being related of some daring attempts which have been made. That which occurred in our days is not mournful, but rather of much devotion and holy joy. The most illustrious Señor D. Christoval de Rojas y Sandoval, who is now the most worthy Archbishop of Seville, when he was Bishop of Oviedo, determined to open the Holy Ark. For this, as the singular devotion and most holy zeal for the glory of God which he has in all things, admonished him, he made such pious preparations as the fame of so celestial a treasure shewed to be necessary. He proclaimed solemnly a fast of forty days in his church and through all his diocese, commanding that prayers should be made to our Lord, beseeching him that he would be pleased with what was intended, his Most-Illustriousness giving the example, which is very common and very edifying in his church, in himself, and in the ministers thereof. Three days before the Sunday on which the Ark was to be opened, he ordered all persons to fast, and to make greater prayers with processions. When the day arrived, he said pontifical mass, and preached, infusing with his holy exhortations much of his own devout desires into the hearts of the hearers. The mass being finished, clad as he was, he ascended to the Camara Santa, with much outward solemnity, and with much fervour of devotion internally in his heart; and having there again renewed his humble prayers to our Lord, and quickened the ardour of that sacred desire which had influenced him; on his knees as he was before the Holy Ark, he took the key to open it. At the moment when he stretched out his hand to put the key in the lock, suddenly he felt such horror and dismay, and found himself so bereft of all power (tan impossibilitado) to move it in any way, that it was impossible for him to proceed, or do any thing but remain in that holy consternation, without having strength or ability for more. And as if he had come there to oppose and prevent that which purposely, and with so much desire and preparation, he had intended to do, he desisted from his intent, and gave it up, his whole holy desire being turned into a chill of humble shrinking and fear. Among other things which his most Illustrious Lordship relates of what he then felt, he says, that his hair stood up in such a manner and with such force, that it seemed to him, as if it lifted the mitre a considerable way from his head. Now, we all know that this famous prelate has vigour and persevering courage for all the great things which he undertakes in the service of our Lord; but in this manner the Holy Ark remained unopened then, and thus I believe it will always remain fastened more surely with veneration and reverence, and with respect of these examples, than with the strong bolt of its lock.

“In the inscription of this Holy Ark, mention is made of the relics of St. Baudilus, and by reason that he is a Saint very little known, it will be proper to say something of him. This Saint is much reverenced in Salamanca and in Zamora, and in both cities he has a parochial church, and in Zamora they have a good part of his relics. They have so much corrupted the name, calling him St. Boal, that the Saint is now scarcely known by his own.

“They of the church say, that the cope of St. Ildefonso, which Our Lady gave him, is in the Ark. This may well be believed, since our good authors particularly relate that it was carried to Oviedo with the Holy Ark, and with the other relics, and it does not now appear among them, and there is much more reason to think that it has been very carefully put away, than that it has been lost. Also they say, that when the celestial cope was put into the Holy Ark, they took out of it the piece of the holy Sudario, in which the head of our Redeemer was wrapped up for his interment, as is said in the inscription of the Ark. This is one of the most famous relics in all Christendom, and therefore it is most richly adorned, and reverently preserved, being shown only three times in the year with the greatest solemnity. The box in which it is kept is wrought without of gold and azure, with beautiful mouldings and pictures, and other ornaments of much authority. Within this there is a square piece of wood, covered entirely with black velvet, with silver handles, and other decorations of silver round about; in the hollow of this square, the holy Sudario is stretched and fastened upon the velvet; it is a thin linen cloth, three quarters long and half a vara wide, and in many places full of the divine blood from the head of our Redeemer, in divers forms and stains of various sizes; wherein some persons observe marks of the divine countenance and other particularities. I did not perceive this; but the feeling which came upon me when I looked at it is sufficient to make me believe any thing of it; and if a wretch like me was thus affected, what must it be with those who deserve of our Lord greater regalements on such an occasion? It is exhibited to the people three times in the year; on Good Friday, and on the two festivals of the Cross in May and in September, and there is then a great concourse from all the country, and from distant parts. This part of the cross of the church where the Camara Santa is, is richly hung, and in the first apartment of the Camara, a corridor is erected for this exhibition, which is closed that day with curtains of black velvet, and a canopy that extends over the varandas. The Bishop in his pontificals, with his assistants and other grave persons, places himself behind the curtains with the Holy Sudario, holding it by the silver handles, covered with a veil. The curtains are undrawn, and the quiristers below immediately begin the Miserere. The Bishop lifts the veil, and at the sight of the Holy Sudario, another music begins of the voices of the people, deeply affected with devotion, which verily penetrates all hearts. The Bishop stands some time, turning the Sacred Relic to all sides, and afterwards the veil being replaced, and the curtains redrawn, he replaces the Holy Sudario in its box. With all these solemnities, the very Illustrious and most Reverend Señor, M. D. Gonzalo de Solorzano, Bishop of Oviedo, exhibited this Holy Relic on the day of Santiago, in the year of our Redeemer 1572, in order that I might bear a more complete relation of the whole to the King our Lord, I having at that time undertaken this sacred journey by his command.

“Another chest, with a covering of crimson and brocade, contains a good quantity of bones, and some pieces of a head; which, although they are very damp, have a most sweet odour, and this all we who were present perceived, when they were shown me, and we spoke of it as of a notable and marvellous thing. The account which they of the church give of this holy body is, that it is that of St. Serrano, without knowing any thing more of it. I, considering the great dampness of the sacred bones believe certainly that it was brought up to the Camara Santa from the church of Leocadia, which, as it has been seen, is underneath it. And there, in the altar, the great stone-chest is empty, in which King Alonso el Casto enclosed many relics, as the Bishop Sampyro writes. For myself I have always held for certain, that the body of St. Leocadia is that which is in this rich chest. And in this opinion I am the more confirmed since the year 1580, when such exquisite diligence has been used by our Spaniards in the monastery of St. Gisleno, near Mons de Henao in Flanders, to verify whether the body of St. Leocadia, which they have there, is that of our Saint. The result has been, that it was ascertained beyond all doubt to be the same; since an authentic writing was found of the person who carried it thither by favour of one of our earliest kings, and he carried it from Oviedo without dispute; because, according to my researches, it is certain that it was there. Now I affirm, that the king who gave part left part also; and neither is that which is there so much, that what we saw at Oviedo might not well have been left, neither is this so much but that which is at Mons might well have been given.

“In the church below, in a hollow made for this purpose, with grates, and a gate well ornamented, is one of the vessels which our Redeemer Jesus Christ filled with miraculous wine at the marriage in Galilee. It is of white marble, of an ancient fashion, more than three feet high, and two wide at the mouth, and contains more than six arrobas. And forasmuch as it is in the wall of the church of K. Alonso el Casto, and all the work about it is very ancient, it may be believed that the said king ordered it to be placed there.”—Coronica General de Espana, l. 13. b. 40.

Morales gives an outline of this vessel in his Journal, and observes, that if the Christians transported it by land, particular strength and the aid of God would have been necessary to carry it so many leagues, and move it over the rugged mountains of Europa;—but, he adds, it might have come by water from Andalusia or Portugal, and in that case this would have been a land journey of only four or five leagues.—In his Journal, Morales mentions certain other relics of which the church of Oviedo boasted, but for which he required better evidence than could be adduced for them. Such were a portion of Tobit’s fish, and of Sampson’s honey-comb, with other such things, which, he says, would lessen the credit of the Ark, where, according to the Bishop of Oviedo, D. Pelayo, and Sebastian, Bishop of Salamanca, they were deposited. Of these precious relics he says nothing in his history, neither does he mention a piece of Moses’s rod, a large piece of St. Bartholomew’s skin, and the sole of St. Peter’s shoe, all which he enumerates in his Journal, implying rather than expressing his doubts of their authenticity. As a scrupulous and faithful antiquary, Morales was accustomed to require evidence, and to investigate it; and for these he could find no other testimony than tradition and antiquity, which, as presumptive proofs, were strong corroborants of faith, but did not suffice of themselves. The Holy Ark has all the evidence which he required, and the reverence with which he regarded it, is curiously expressed in his Journal. “I have now,” he says, “described the material part of the Camara Santa. The spiritual and devout character which it derives from the sacred treasures which it contains, and the feeling which is experienced upon entering it, cannot be described without giving infinite thanks to our Lord, that he has been pleased to suffer a wretch like me to enjoy it. I write this in the church before the grating, and God knows I am as it were beside myself with fear and reverence, and I can only beseech God to give me strength to proceed with that for which I have no power myself.”—T. 10. Viage, p. 91.

Morales, like Origen, had given in his youth a decisive proof of the sincerity of his religious feelings, and it sometimes seems as if he had emasculated his mind as well as his body. But with all this abject superstition, he was a thoroughly pious and good man. His life is deeply interesting, and his writings, besides their great historical and antiquarian value, derive additional interest from the picture of the author’s mind which they so frequently display. The portrait prefixed to the last edition of his work is singularly characteristic.

“Postremum bellum Suevis intulit, regnumque eorum in jura gentis suæ mirâ celeritate transmisit. Hispania magna ex parte potitus, nam antea gens Gothorum angustis finibus arctabatur.—Fiscum quoque primus iste locupletavit, primusque ærarium de rapinis civium, hostiumque manubiis auxit. Primusque etiam inter suos regali veste opertus in solio resedit. Nam ante eum et habitus et consessus communis, ut populo, ita et regibus erat.”—S. Isidor. Hist. Goth.—Espana Sagrada, 6. 498-9.

As late as the age of the Philips, the Portugueze were called Sevosos by the Castillians, as an opprobrious name. Brito says, It was the old word Suevos continued and corrupted, and used contemptuously, because its origin was forgotten.—Monarchia Lusitana, 2. 6. 4.

When the Sueves and Alans over-ran Spain they laid siege to Lisbon, and the Saints Maxima, Julia, and Verissimus (a most undoubted personage) being Lisbonians, were applied to by their town’s people to deliver them. Accordingly, a sickness broke out in the besieger’s camp, and they agreed to depart upon payment of a sum of money. Bernardo de Brito complains that Blondus and Sabellicus, in their account of this transaction, have been so careless as to mention the money and omit the invocation of the Saints.—M. Lus. 2. 5. 23.

The substance of these prayers will be found in the forms of coronation observed by the Anglo-Saxons, and in the early ages of the French monarchy. I am indebted for them to Turner’s most valuable History of the Anglo-Saxons, and to Mr. Lingard’s Antiquities of the Anglo-Saxon Church, a work not more full of erudition than it is of Romish sophistry and misrepresentation.

“La primera ciudad que gaño dizen fue Leon, y desde alli se llamo Rey de Leon, y tomo por armas un Leon roxo en campo blanco, dexando las antiguas armas de los Godos, que eran un Leon bermejo rampante, en campo azul, buelta la cara atras, sobre tres ondas blancas y azules.”—Fran. de Pisa. Desc. de Toledo, l. 3. c. 2.

“Les anciennes armes estoient parlantes, comme l’on void en celles des Comtes de Castille, et des Rois de Leon, qui prindrent des Chateaux et des Lions, pour signifier les noms vulgaires des Provinces, par le blason de leurs armes; qui ne se reportent pas a l’ancienne denomination de Castulo et de Legio, chés Pline.”—Pierre de Marca, Hist. de Bearn, l. 1. c. 12. § 11.

“The Lion’s grinders are, relevées de trois pointes un peu creusées dans leur centre, dans lesquelles les speculatifs croyent voir la figure d’une fleur de lys. Je n’ay garde de dire le contraire,” says P. Labat, “il est permis a bien des gens de voir dans les nuës et dans les charbons ardens tout ce qu’il plaît à leur imagination de s’y representer; pourquoy ne sera-t-il pas libre de voir sur les dents du Lion la figure des fleurs de lys? Je doute que les Espagnols en conviennent, eux qui prennent le Lion pour les armes et le symbole de leur monarchie; car on pourrait leur dire que c’est une marque que sans le secours de la France, leur Lion ne seroit pas fort a craindre.”—Afrique Occidentale, T. ii. p. 14.

There is a place at Toledo called la Alcurnia. “El nombre de Alcurnia es Arabigo, que es dezir cosa de cuerno, o en forma de cuerno, lo que Christianos llamavan foz, o hoz de Tajo. Llamase assi porque desde que este rio passa por debaxo de la puente de Alcantara, va haziendo una buelta y torcedura, que en una escritura antigua se llama hoz de Tajo. Lo mesmo acontecio a Arlança cerca de Lara, de donde se llamo la hoz de Lara, como lo nota Ambrosio de Morales; y en el Reyno de Toledo ay la hoz de Jucar.”—Francisco de Pisa. Desc. de Toledo, l. i. c. 14.

The Moors have a peculiar manner of hunting the partridge. In the plains of Akkermute and Jibbel Hidded in Shedma, they take various kinds of dogs with them, from the greyhound to the shepherd’s dog, and following the birds on horseback, and allowing them no time to rest, they soon fatigue them, when they are taken by the dogs. But as the Mooselmin eats nothing but what has had its throat cut, he takes out his knife, and exclaiming Bismillah, in the name of God, cuts the throat of the game.—Jackson’s Morocco, p. 121.

In composing these lines I remembered a far more beautiful passage in one of the Eclogues of the Jesuit Bussieres:—

A white flag, called El Alem, the signal, is hoisted every day at twelve o’clock, to warn the people out of hearing, or at a great distance, to prepare, by the necessary preliminary ablutions, to prostrate themselves before God at the service of prayer.—Jackson’s Morocco, p. 149.

The humma is a fabulous bird: The head over which its shadow once passes will assuredly be encircled with a crown.—Wilkes, S. of India, v. i. p. 423.

Among the Prerogatives et Propriétés singulières du Prophète, Gagnier states that, “Il est vivant dans son Tombeau. Il fait la prière dans ce Tombeau à chaque fois que le Crieur en fait la proclamation, et au même tems qu’on la recite. Il y a un Ange posté sur son Tombeau qui a le soin de lui donner avis des Pri res que les Fidèles font pour lui.”—Vie de Mahomet, l. vii. c. 18.

The common notion that the impostor’s tomb is suspended by means of a loadstone is well known. Labat, in his Afrique Occidentale (T. ii. p. 143.) mentions the lie of a Marabout, who, on his return from a pilgrimage to Mecca and Medina, affirmed, “que le tombeau de Mahomet etoit porté en l’air par le moyen de certains Anges qui se relayent d’heure en heures pour soutenir ce fardeau.” These fables, however, are modest in comparison with those which the Franciscans and Dominicans have invented to magnify their founders.

The Persians in their creed have a pleasant imagination concerning the death of men. They say, that every one must come and die in the place where the Angel took the earth of which he hath been made, thinking that one of these spirits has the care of forming the human creature, which he doth by mingling a little earth with the seed.—Thevenot.

The battle of Covadonga is one of the great miracles of Spanish history. It was asserted for many centuries without contradiction, and is still believed by the people, that when the Moors attacked Pelayo in the cave, their weapons were turned back upon themselves; that the Virgin Mary appeared in the clouds, and that part of a mountain fell upon the Infidels, and crushed those who were flying from the destruction. In what manner that destruction might have been effected, was exemplified upon a smaller scale in the Tyrol in the memorable war of 1809.

Barret sums up the story briefly, and in the true strain of Mine Ancient.

It is now admitted by the best informed of the Romish writers themselves, that, for a thousand years, no other but common or leavened bread was used in the Eucharist. The wafer was introduced about the eleventh century. And as far down as the twelfth century the people were admitted to communicate in both kinds.

According to the Comendador Fernan Nunez, in his Commentary upon the Trezientas, the tomb of Count Julian was shown in his days about four leagues from Huesca at a castle called Loarri, on the outside of a church which was in the castle.

The Musical Pilgrim in Purchas thus describes the Leonese:—

Purchas supposes this very curious poem to have been written about 200 years before he published it, i. e. about 1425. It is probably much older. In entering Castille from Elvas, the author says,

Now Badajoz and that part of the country was finally recovered from the Moors in the early part of the thirteenth century. Purchas perhaps judged from the age of the manuscript, which may have been written about the time on which he fixes, and the language modernised by the transcriber.

“Fallamos en las estorias que aquella ora que nuestro Señor Jesu Christo nascio, seyendo media noche, aparesçio una nuve sobre España que dio tan gran claridad, e tan gran resplandor, e tan gran calor, como el sol en medio del dia quando va mas apoderado sobre la tierra. E departen los sabios e dizen que se entiende por aquella que despues de Jesu Christo vernie su mandadero a España a predicar a los gentiles la ceguedad en que estavan, e que los alumbrarie con la fee de Jesu Chrysto, e aquesto fue San Pablo. Otros departen que en España avie de nasçer un prinçipe chrystiano que serie señor de todo el mundo, e valdrie mas por el todo el linaje de los omes, bien como esclarescio toda la tierra por la claridad de aquella nuve en quanto ella duro.”—Coronica General, ff. 71.

A more extraordinary example of the divine favour towards Spain is triumphantly brought forward by Francisco de Pisa. “Our Lord God,” says he, “has been pleased to preserve these kingdoms in the purity of the Faith, like a terrestrial Paradise, by means of the Cherubim of the Holy Office, which with its sword of fire has defended the entrance, through the merits and patronage of the most serene Virgin Mary the Mother of God.” “Ha sido servido nuestro Señor Dios conservar estos reynos de España en la entereza de la Fe, como a un Parayso terrenal, mediante el Cherubin del Santo Officio, que con su espada de fuego les ha defendido la entrada por los meritos y patrocinio de la serenissima Virgen Maria Madre de Dios.”—Desc. de Toledo, L. 1. C. 25.

This passage is truly and lamentably characteristic.

The oaken cross which Pelayo bore in battle is said to have been preserved at Oviedo in the Camara Santa in company with that which the angels made for Alfonso the Great, concerning which Morales delivers a careful opinion, how much of it was made by the angels, and how much has been human workmanship. The people of Cangas, not willing that Pelayo’s cross should be in any thing inferior to his successors’, insist that it fell from Heaven. Morales however says, it is more certain that the king had it made to go out with it to battle at Covadonga. It was covered with gold and enamel in the year 908; when Morales wrote, it was in fine preservation, and doubtless so continued till the present generation. Upon the top branch of the cross there was this inscription: Susceptum placide maneat hoc in honore Dei, quod offerunt famuli Christi Adefonsus Princeps et Scemena Regina. On the right arm, Quisquis auferre hæc donaria nostra presumpserit, fulmine divino intereat ipse. On the left, Hoc opus perfectum est, concessum est Sancto Salvatori Ovetensis Sedis. Hoc signo tuetur pius, hoc signo vincitur inimicus. On the foot, Et operatum est in Castello Gauzon anno Regni nostri XVII discurrente Era DCCCCXLVI.

“There is no other testimony,” says Morales, “that this is the cross of King Don Pelayo, than tradition handed down from one age to another. I wish the king had stated that it was so in his inscription, and I even think he would not have been silent upon this point, unless he had wished to imitate Alonso el Casto, who, in like manner, says nothing concerning the Angels upon his cross.” This passage is very characteristic of good old Ambrosio.

The Damascus blades are so highly polished, that when any one wants to arrange his turban, he uses his scymetar for a looking-glass.—Le Brocquière, p. 138.

I have nowhere seen a more curious description of a battle between Christians and Saracens than in Barret’s manuscript:

The Saharawans, or Arabs of the Desert, rejoice to see the clouds of locusts proceeding towards the north, anticipating therefrom a general mortality, which they call elkhere, the good or the benediction; for, after depopulating the rich plains of Barbary, it affords to them an opportunity of emanating from their arid recesses, in the desert, to pitch their tents in the desolated plains, or along the banks of some river.—Jackson’s Morocco, p. 106.

The account which the Romantic Chronicle gives of Roderick after his disappearance, is in so singular a strain of fiction, that I have been tempted to translate it. It strikingly exemplifies the doctrine of penance, of which monastic history supplies many instances almost as extraordinary as this fable.

Chap. 238.—How the King Don Rodrigo left the battle and arrived at a hermitage, and of that which befell him.

“Now when the King Don Rodrigo had escaped from the battle, he began to go as fast as he could upon his horse along the banks of the Guadalete, and night came on, and the horse began to fail by reason of the many wounds which he had received; and as he went thus by the river side deploring the great ruin which had come upon him, he knew not where he was, and the horse got into a quagmire, and when he was in he could not get out. And when the king saw this he alighted, and stript off all his rich arms and the furniture thereof, and took off his crown from his head, and threw them all into the quagmire, saying, Of earth was I made, and even so are all my deeds like unto mud and mire. Therefore my pomp and vanity shall be buried in this mud till it has all returned again to earth, as I myself must do. And the vile end which I have deserved will beseem me well, seeing that I have been the principal cause of this great cruelty. And as he thus stript off all his rich apparel, he cast the shoes from his feet, and went his way, and wandered on towards Portugal; and he travelled so far that night and the day following, that he came to a hermitage near the sea, where there was a good man who had dwelt there serving God for full forty years; and now he was of great age, for he was well nigh a hundred years old. And he entered into the hermitage, and found a crucifix therein, being the image of our Lord Jesus Christ, even as he was crucified, and for the remembrance of Him, he bent both his knees to the ground, and claspt his hands, weeping and confessing his sins before God, for he weened not that any man in the world saw or heard him. And he said thus, O very Lord who by thy word hast made all the world from nothing which it was, and hast created all things, those which are visible to men, and those which are invisible, the heavenly as well as the earthly, and who didst incarnate thyself that thou mightest undergo thy passion and death, to save those who firmly put their trust in thee, giving up thy holy ghost from thy glorified body upon the tree of the true cross,—and who didst descend into Hell, and deliveredst thy friends from thence, and didst regale them with the glory of Heaven; And afterwards thy holy spirit came again into that most holy body, which thou wast pleased to take upon thee in this world; and, manifesting thyself for the true God which thou wert, thou didst deign to abide in this dark world forty days with their nights, and then thou didst ascend into thy heavenly glory, and didst enlighten with the grace of the Holy Ghost thy beloved disciples. I beseech thee, O Lord, that thou wouldst enlighten me, a king in tribulation, wretched and full of many sins, and deserving all evils; let not the soul which is thine, and which cost thee so dear, receive the evil and the desert of this abominable flesh; and may it please thee, O Lord, after the downfall, destruction, perdition, and desolation, which I, a miserable king, have suffered in this world, that my disconsolate soul may not be forgotten by thee, and that all this misery may be in satisfaction for my errors. And I earnestly beseech thee, O Lord, that thy grace may breathe upon me, that in this world I may make satisfaction for my sins, so that at the Great Day of Judgement I may not be condemned to the torments of hell.

“Having said these words, weeping as though he would burst, he remained there a long hour. And when the Hermit heard him say all this, he was greatly astonished, and he went unto him. And when the King saw him he was little pleased; howbeit after he had talked with him, he would rather have found him there than have been restored again to the great honour which he had lost; for the Hermit comforted him in such wise in this his tribulation, that he was right well contented; and he confessed unto him, and told him all that concerned him. And the Hermit said to him, King, thou shalt remain in this hermitage, which is a remote place, and where thou mayest lead thy life as long as it shall please God. And for me, on the third day from hence, I shall pass away out of this world; and thou shalt bury me, and thou shalt take my garments, and fulfil the time of a year in this hermitage. Take no thought as to provision for thy support, for every Friday thou shalt have it after the same manner as I, and thou shalt so husband it, that it may suffice thee for the whole week; That flesh which hath been fostered in great delight shall suffer abstinence, lest it should grow proud; and thou shalt endure hunger and cold and thirst in the love of our Lord, that he may have compassion upon thee. Thy station till the hour of sleep must always be upon that rock, where there is an oratory facing the east; and thou shalt continue the service of God in such manner as God will direct thee to do. And take heed that thy soul fall not into temptation. And since thou hast spoken this day of penitence, to-morrow thou shalt communicate and receive the true body of our Lord Jesus Christ, who will be thy protection and support against the enemy and the persecutor. And put thou thy firm trust in the sign of the Cross; and thus shalt thou please thy Saviour.

“Many other things the holy Hermit said, which made the King right joyful to hear them; and there they continued till it was the hour for sleep. And the holy Hermit shewed him his bed, and said, When I shall have left the company, thou wilt follow the ways which I have followed, for which our Lord will have mercy upon thee, and will extend his hand over thee, that thou mayest persevere in good, and in his holy service. And then they laid down and slept till it was the hour of matins, when they should both arise. And the Hermit awoke him, for as the King had not slept for a long time, and was moreover full weary, he would not have awaked so soon, if the Hermit had not roused him; and they said their hours. And when it was time the Hermit said mass, and the King heard it with great devotion, and communicated with great contrition, and remained in prayer for the space of two hours. And the hour for taking food came, and the Hermit took a loaf which was made of pannick and of rye, and gave half thereof to the King, and took for himself the other half: And they ate little of it, as men who could not eat more, the one by reason of age, and the other because he was not used to such fare. And thus they continued till the third day, when the holy Hermit departed this life.”

Ch. 239.—How the Hermit died, and the King found a writing in his hand.

“On the third day, the pious Hermit expired at the same hour which he had said to the King, whereat the King was full sorrowful, as one who took great consolation in the lessons which he gave. And when he had thus deceased, the King by himself, with his hands, and with an oaken stick which was there, made his grave. And when he was about to bury him, he found a writing in his hand; and he took it and opened it, and found that it contained these words.

Ch. 240.—Of the rule of life which the Hermit left written for King Don Rodrigo.

“O King, who through thy sins hast lost the great honour in which thou wert placed, take heed that thy soul also come not into the same judgement which hath fallen upon thy flesh. And receive into thy heart the instructions that I shall give thee now, and see that thou swerve not from them, nor abatest them a jot; for if thou observest them not, or departest in ought from them, thou wilt bring damnation upon thy soul; for all that thou shalt find in this writing is given thee for penance, and thou must learn with great contrition of repentance, and with humbleness of patience, to be content with that which God hath given thee to suffer in this world. And that thou mayest not be deceived in case any company should come unto thee, mark and observe this and pass in it thy life. Thou shalt arise two hours after midnight, and say thy matins within the hermitage. When the day breaks thou shalt go to the oratory, and kneeling upon the ground, say the whole hours by the breviary, and when thou hast finished them thou shalt say certain prayers of our Lord, which thou wilt find therein. And when thou hast done this, contemplate then upon the great power of our Lord, and upon his mercy, and also upon the most holy passion which he suffered for mankind upon the cross, being himself very God, and maker of all things; and how with great humility he chose to be incarnate in a poor virgin, and not to come as a king, but as a mediator among the nations. And contemplate also upon the poor life which he always led in this world, to give us an example; and that he will come at the day of judgement to judge the quick and the dead, and give to every one the meed which he hath deserved. Then shalt thou give sustenance to thy flesh of that bread of pannick and rye, which shall be brought to thee every Friday in the manner that I have said; and of other food thou shalt not eat, although it should be given or sent thee; neither shalt thou change thy bread. And when thou hast eaten give thanks to God, because he has let thee come to repentance; and then thou shalt go to the oratory, and there give praise to the Virgin our Lady holy Mary, mother of God, in such manner as shall come to thee in devotion. If when, thou hast finished, heaviness should come upon thee, thou mayest sleep, and when thou shalt have rested as long as is reasonable, return thou to thy oratory, and there remain, making thy prayers always upon thy knees, and for nothing which may befall thee depart thou from thence, till thou hast made an end of thy prayers, whether it rain or snow, or if a tempest should blow. And for as much as the flesh could sustain so many mundane pleasures, so must it suffer also celestial abstinences; two masses thou hast heard in this hermitage, and in it, it is God’s will that thou shalt hear no more, for more would not be to his service. And if thou observest these things, God will have compassion upon thy deserts. And when the King had read this, he laid it upon the altar, in a place where it would be well preserved.”

Ch. 241.—How the Devil came in the form of a Hermit to deceive the King Don Rodrigo.

“Now when the King had made a grave in which to bury the Hermit, the Devil was troubled at the good course which the King had taken, and he cast about for means how he might deceive him; and he found none so certain as to come to him in the figure of a hermit, and keep company with him, to turn him aside from those doctrines which the Hermit had given him, that he might not fulfil his penitence. And the King being in great haste to bury the body, the Devil came to him with a long white beard, and a great hood over the eyes, and some paternosters hanging from his girdle, and supporting himself upon a staff as though he were lame, and could not go. And when he came where the King was he humbled himself, and said unto him, Peace be with thee! And the King turned toward that side from which he came, and when he saw him of so great age, he thought that it was some holy man who knew of the death of the Hermit, and was come to bury him; and he humbled himself, and went towards him to kiss his hand, and the Devil would not, saying, It is not fitting that a King should kiss the hand of a poor servant of God. And the King was astonished at hearing himself named, and believed that this must needs be a man of holy life, and that he spake by some revelation; nevertheless he said, I am not a king, but a miserable sinner, for whom it had been better never to have been born, than that so much evil should have happened through me. And the false Hermit said to him, Think not that thou hast so much fault as thou imaginest in what has now been done, for even if thou hadst had no part in it, this destruction would have fallen at this time. And since it was ordained that it should be so, the fault is not thine; some fault thou hadst, but it was very little. And think not that I speak this of myself; for my words are those of a spirit made and created by the will of God, who speaks through me this and many other things, which hereafter thou shalt know, that thou mayest see how God has given me power that I should know all thy concerns, and counsel thee in what manner thou shouldst live. And albeit I have more need of rest than of labour, by reason of my age, which is far greater than my countenance shows, yet I have disposed myself to labour for the love of thee, to console thee in this thy persecution, knowing that this good man was about to die. Of a truth you may believe that on this day month I was in Rome, being there in the church of St. John de Lateran, out of which I had never gone for thirty years, till I came now to keep thee company according as I am commanded. Marvel not that a man of so great age and crippled as I am, should have been able to traverse so much land in so short time, for certes I tell thee that he who speaks in this form which thou seest, has given me strength to go through so great a journey; and sans doubt I feel myself as strong now as on the day when I set forth. And the King said to him, Friend of God, I rejoice much in thy coming, for that in my misfortunes I shall be by thee consoled and instructed in that which must be done to fulfil my penitence; I rejoice also that this holy Hermit here shall receive burial from the hands of a man much more righteous than I. And the false Hermit said, Think not, King, that it is for the service of God to give to any person a name not appertaining to him. And this I say because I well know the life of this person, what it was; and as thou knowest nothing of celestials, thou thinkest that as the tongue speaketh, even such is the heart. But I tell thee the habit doth not make the monk, and it is from such persons as these that the saying arose which is common in the world, I would have justice, but not for my own house. This I say to thee, because he commanded thee to perform a penance such as never man did, the which is, that thou shouldst eat only once a day, and that of such bread that even the shepherds’ dogs would not eat it; and of this that thou shouldst not eat as much as thou couldst; and appointed thee the term of a year that thou shouldst continue in this diet. Also he commanded thee that thou shouldst not hear mass during the time that thou abidest here, for that the two masses which thou hast heard should suffice; look now if that doctrine be good, which bids a man forget the holy sacrament! Certes I tell thee that only for that which he commanded thee to observe, his soul is consigned to a place where I would not that thine should go for all the world, if it were in my power, with all its riches. Nevertheless, to be rid of the ill smell which he would give, it is fit that you should bury him, and while you do this I will go for food. And the King said, Friend of God, do not take this trouble, but remain still, and before noon there will come food, which will suffice for you and for me; help me now to give burial to this good man, which will be much for the service of God, although he may have been a sinner. And the false Hermit answered, King, it would be less evil to roll him over these rocks into the sea; but if not, let him lie thus upon the earth till the birds and the beasts devour his flesh. And the King marvelled at this: nevertheless though he believed that this false Hermit was a servant of God, he left not for that to bury the good Hermit who there lay without life, and he began by himself to carry him to the grave which he had made. And as he was employed in burying him, he saw that the false Hermit went away over the mountains at a great rate, not as one who was a cripple, but like a stout man and a young; and he marvelled what this might mean.

Ch. 242.—How King Don Rodrigo informed himself concerning the penance which he was to perform, from the writing which the holy Hermit left him.

“When the King had finished burying the good servant of God, he went to the altar, and took the writing in his hand, and read it to inform himself well of it. And when he had read it, he saw that of a certainty all that was said therein was for the service of God, and was of good doctrine for his soul; and he said, that, according to the greatness of his sins, it behoved that his penitence must be severe, if he wished to save his soul. And then he called to mind the life which St. Mary Magdalen endured, for which God had mercy on her. And forthwith he went to his oratory, and began his prayers; and he remained there till it was near noon; and he knew that he had nothing to eat, and awaited till it should be brought him.

Ch. 243.—How the Devil brought meat to King Don Rodrigo that he should eat it; and he would only eat of the Hermit’s bread.

“After it was mid-day the false Hermit came with a basket upon his shoulders, and went straight to where the King was, and he came sweating and weary. And the King had compassion on him, howbeit he said nothing, neither did he leave his prayers. And the false Hermit said to him, King, make an end of thy prayers, for it is time to eat; and here I bring food. And the King lifted up his eyes and looked toward him, and he saw that there came into the hermitage a shepherd with a wallet upon his back, and he thought this must be he who brought him that which he was to eat. And so in truth it was, that that shepherd brought every Friday four loaves of pannick and rye for the holy Hermit, upon which he lived during the week. And as this shepherd knew not that the good man was dead, he did no more than put his bread upon the altar, and go his way. And the King, when he had ceased praying, rose up from the oratory, and went to the false Hermit. And he found the four loaves, and he took one, and brake it in the middle, and laid by the rest carefully, and he went out of the hermitage into the portal, where there was a table full small, and he laid a cloth upon it, and the bread which he was to eat, and the water; and he began to bless the table, and then seated himself. And the false Hermit noted well how he blest the table, and arose from where he was, and went to the King, and said, King take of this poor fare which I have brought, and which has been given me in alms. And he took out two loaves which were full white, and a roasted partridge, and a fowl, of which the legs were wanting; and he placed it upon the table. And when the King saw it, his eyes were filled with tears, for he could not but call to mind his great honour in former times, and how it was now fallen, and that his table had never before been served like this. And he said, addressing himself to the Lord, Praised be thy name, thou who canst make the high low, and the low nothing. And he turned to his bread and did eat thereof. And though he had great hunger, yet could he scarcely eat thereof, for he had never used it till in that hermitage, and now it seemed worse by reason of the white bread which that false Hermit had brought. And the false Hermit, who saw that he gave no regard neither to the bread, nor the meat which he had brought, said to the King, Why eatest thou not of this which God has sent thee? and the King said, I came not to this hermitage to serve God, but to do penance for my sins, that my soul may not be lost. And the penance which is given me in this life, I must observe for a year and not depart from it, lest it should prove to my great hurt. And the false Hermit said, How, King, hath it been given thee for penance, that thou shouldst let thyself die for despair? The Gospel commands not so; contrariwise it forbids man to do any such penance through which the body might be brought to death; for if in killing another, he who causes the death is held for a murderer, much more is he who killeth himself; and such thou wouldst be. And now through despair thou wouldst let thyself die of hunger, that thou mightest no longer live in this world, wherefore I say eat of this food that I have brought thee some little, that thou mayest not die. And with that he began to eat right heartily. And the King, when he beheld him, was seized with affection to do the like, howbeit he was withheld, and would eat nothing thereof. And as it was time when he would drink of the water, the false Hermit said to him, that he should drink of the wine; and the King would only taste of that water; and as he went to take of it, the false Hermit struggled with him, but he could not prevail, and the King did according to his rule, and departed not from it. And when he had eaten, he began to give thanks to God. And the false Hermit, who saw that he would have to cross himself at arising from the table, rose up before him, as one who was about to do something; and the King heeded it not. And when he had thus eaten, he went to the oratory, and began to give praises to the Virgin Mary, according as the good man had commanded him; when that traitor went to him and said, Certes this doctrine which thou holdest is no way to serve God, for sans doubt when the stomach is heated with food the will shall have no power to pray as it ought; and although the tongue may say the prayers, the heart confirms them not, being hindered by the force which nature derives from the food. Therefore I say to thee that thou oughtest to sleep first; for whilst thou art sleeping the food will settle, and the will will then be more able for contemplation. Moreover, God is not pleased with prayers without contrition, as with one who speaketh of one thing, and hath his heart placed on another, so that he can give no faith to the words which he beginneth. If thou wouldest be saved, O King, it behoves thee to listen to me; and if thou wilt not believe me, I will depart and leave thee, as one who will take no counsel, except from himself. And the King replied, if I should see that thou confirmedst the good manner of life whereof my soul hath need, according as it was appointed by the good man whom I have buried, then would I follow thy way. But I see that thy life is not that of a man of abstinence, nor of one who forsakes worldly enjoyments for the love of God; rather it seemeth by what I see in thee that thy life is a strengthening of worldly glory; for thou satisfiest thy flesh with good viands as I was wont to do, when I was puffed up with the vanities of the world. Wherefore I will in no wise follow thy way, for I see that thou art a worldly man, who deceivest God and the world, and when it comes to the end thou thyself wilt be deceived.

Ch. 244.—Of what the Devil said to King Don Rodrigo to dispart him from his penance.

“The false Hermit said to him, For what reason art thou certain that the rule which this deceiver whom thou hast buried appointed for thee, will be salvation for thy soul, and that what I say to thee is not of a truth? Thou understandest me not well: I never forbade thee that thou shouldst hear mass, as he has done; for this is one of the good things that man may every day see his Saviour and adore him. And seeing that he forbade thee to do this, thou mayest be certain that as he deceived his own soul, he would deceive thine also. For at the hour when man passeth away out of the world, he would fain that that same hour should be the end of all the world; and thus that enemy did, for where he went, thither he would draw thee also. Now since God hath given thee sense and reason, thou mayest clearly understand that his counsel and doctrine are deceitful, and what thou oughtest to do.

Ch. 245.—Of the Reply which the King made to the Devil.

“Sans doubt, said the King, he forbade me not that I should hear mass; but because he commanded me that I should fulfil my penance here for the term of a year, as he knew the hour of his own death, so also he knew that no other person who could say mass would come to this hermitage within the year; and, therefore, he said to me, that in this hermitage I should not hear mass, but he never forbade me from hearing it.

Ch. 246.—Of the Reasoning which the false Hermit made to King Don Rodrigo.

“The false Hermit said, Now thou thyself manifestest that he was not so worthy as a man ought to be who knows that which is to come. For according to thy words, he knew not that I should come here, who can say mass if I please; and if there be good judgement in thee, thou wilt understand that I must needs be nearer to God, because I know all which he had commanded thee to do, and also how he was to die. And I can know better in what place he is, than he who has commanded thee to observe this rule, knew concerning himself while he was here. But this I tell thee, that as I came to teach thee the way in which thou shouldst live, and thou wilt not follow my directions, I will return as I came. And now I marvel not at any thing which has befallen thee, for thou hast a right stubborn heart; hard and painful wilt thou find the way of thy salvation, and in vain wilt thou do all this, for it is a thing which profiteth nothing.

Ch. 247.—Of the Reply which King Don Rodrigo made to the false Hermit.

“Good man, said the King, all that thou shalt command me to do beyond the rule which the holy Hermit appointed me, that will I do; that in which my penance may be more severe, willingly will I do it. But in other manner I will not take thy counsel; and as thou hast talked enough of this, leave me, therefore, to my prayers. And then the King bent his knees, and began to go on with his rule. And the false Hermit when he saw this, departed, and returned not again for a month; and all that time the King maintained his penance, in the manner which had been appointed him. And by reason that he ate only of that black bread, and drank only water, his flesh fell away, and he became such that there was not a man in the world who would have known him. Thus he remained in the hermitage, thinking of no other thing than to implore the mercy of God that he would pardon him.

Ch. 248.—Of what the false Hermit said to King Don Rodrigo to dispart him from his rule.

“King Don Rodrigo living thus, one day, between midnight and dawn, the false Hermit came to the hermitage; and not in the same figure as before, but appearing more youthful, so that he would not be known. And he called at the door, and the King looked who it might be, and saw that he was habited like a servant of God, and he opened the door forthwith. And they saluted each other. And when they saw each other, the false Hermit greeted the King, and demanded of him where the father was; and the King answered, that for more than a month there had been no person dwelling there save himself. And the false Hermit, when he heard this, made semblance as if he were afflicted with exceeding grief, and said, How came this to be, for it is not yet six weeks since I came here and confessed my sins to the father who abode here, and then departed from this hermitage to my own, which is a league from hence? And King Don Rodrigo said, Friend, know that this Hermit is now in Paradise, as I believe, and I buried him with my own hands: and he showed him the place where he lay. And when he went there he began to kiss the earth of the grave, and to make great dole and lamentation over him. And when some half hour had past, he withdrew, making semblance as if he wished to say his hours. And before the King had finished to say his, he came to him, and said, Good man, will you say mass? And the King answered, that he never said it. Then, said the false Hermit, Hear me then in penitence, for I would confess. And the King seeing that it was for the service of God to hear him in penitence, they seated themselves both at the foot of the altar. And when the false Hermit spake, it appeared that he had no sin to confess: for he began to relate many great services which he had done to God, as well in the life which he led as in other things. And before the King could absolve him he rose up, and asked if things were ready for the mass. And the King said that he knew not, and bade him look. It was now time that he should go to his oratory. And the false Hermit asked him that he should assist him in saying mass, and then he should hear it. And the King said, that for nothing in the world would he leave to fulfil his penance, according as it had been appointed him: and he went to his oratory. And the false Hermit made as if he put on the vestments and all the ornaments, and began to say mass, to the end that he might deceive the King, and make him cease to observe his penance, and come to adore the mass. And he made a watery cloud arise, so that it rained heavily where the King was. And when he saw that he could in no ways entice him, then he went to him, and said, Good man, for that you may be placed out of danger in cases which at all times will happen, seeing that you are alone, I have consecrated the body of Jesus Christ, that you may adore it every day, since you may not hear mass; and thus you may fulfil your penance as a faithful Christian. And with that he dispeeded himself, saying, In the coffer upon the altar you will find the Corpus Christi: when you rise from hence go and adore it. When he had said this, he went his way. And the King believed that what he said was true, and held that he was a good man, and of holy life.”

Ch. 249.—How the Holy Ghost visited King Don Rodrigo.

“Now when the King had ended his prayers, which he used to say every day before he took his food, he saw a good man come towards him, clad in white garments, and with a fresh countenance and a cheerful, and a cross upon his breast. And as he arrived where the King was, he blest him; and when the King saw him he perceived that it was a revelation of God, and he joined his hands and placed himself on his knees upon the ground, weeping plentifully. And the holy man said, King, who art desirous of heavenly glory, continue the service which thou art performing for the love of my holy name; and take heed lest the enemy overcome thee, as he who many times hath overcome thee, whereby thou hast come to what thou now art. And believe none of all those who may come to thee here, for they come for no other cause but only to deceive thee, and withdraw thee from the service which thou dost me. And always observe the rule given thee by the holy man whom thou buriedst; for I am content with it, and thy soul shall receive refreshment if thou observest it. Come here, and I will show thee how the Devil thought to deceive thee, that thou mightest adore him. Then the King arose and went, alway upon his knees, following the Holy Spirit of God; and when he was within the hermitage, our Lord spake and said, Depart from hence, thou cursed one, and go thy way, for thou hast no power to deceive him who continues in my service. Get thee to the infernal pains which are suffered by those who are in the ninth torment! And at that hour the King plainly saw how from the ark, which was upon the altar, there went out a foul and filthy devil, with more than fifty tails and as many eyes, who, uttering great yells, departed from the place. And the King was greatly dismayed at the manner in which the false Hermit had deceived him. And the Holy Spirit of God said to him, King, let thy hope be in my name, and I will alway be with thee, so thou wilt not let thyself be vanquished by the enemy. Then the Holy Spirit of God departed, and the King remained full joyful and greatly comforted, as if he had been in celestial glory. And thus he continued his life for nearly two months.

Ch. 250.—How the Devil would have deceived King Don Rodrigo in the figure of Count Don Julian.

“The King was in his oratory one Sunday toward nightfall, just as the sun was setting, when he saw a man coming toward him, clad in such guise as is fitting for one who follows arms. And as he looked at him, he saw that it was the Count Don Julian who approached; and he saw that behind him there came a great power of armed people. And the false Count, when he drew nigh, made obeisance to him; and the King was amazed at seeing him, for he knew him well: nevertheless he remained still. And the false Count came to him, and would have kissed his hand, but the King would not give it, neither would he rise up from the oratory: and the false Count knelt upon the ground before him, and said, Sir, forasmuch as I am he who sinned against thee like a man who is a traitor to his Lord, and as I did it with great wrath and fury, which possessed my heart through the strength of the Devil, our Lord God hath had compassion upon me, and would not that I should be utterly lost, nor that Spain should be destroyed, nor that thou, sir, shouldst be put down from thy great honour and state, and the great lordship which thou hadst in Spain. And he has shown me, in a revelation, how thou wert here in this hermitage doing this great penance for thy sins. Wherefore I say to thee, that thou shouldst do justice upon me, and take vengeance according to thy will, as upon one who deserves it, for I acknowledge that thou wert my lord, and also the great treason into which I have fallen. Wherefore, sir, I pray and beseech thee by the one only God, that thou wilt take the power of Spain, which is there awaiting thee, and that thou wilt go forth to defend the faith of our Lord Jesus Christ, and suffer not that poor Spain, should be utterly destroyed, seeing that thou canst defend it and protect it. And then Count Julian drew his sword, and gave it to the King, saying, Sir, take this my sword, and with thine own hand do justice upon me, and take such vengeance as thou pleasest; for I will suffer it with much patience, seeing I have sinned against thee. And the King was greatly troubled at his sight, and at his words also, and knew not what he should do, neither what he should say. Howbeit, presently he called to mind what the Holy Spirit of God had said to him, how he should take heed lest the Devil should subdue him; and so he said nothing, but continued in his prayer. And the false Count Don Julian said to him, Sir, wilt thou not turn for the Holy Faith of Jesus Christ, which is utterly going to destruction? rise up and defend it, for I bring thee a full great power; and thus thou wilt serve God and recover the honour which thou hadst lost. Rise then and go forth, and have pity upon miserable Spain, which is about to be lost; and have compassion also upon so many people as are perishing for want of a Lord who should defend them. Now all these words were only meant to deceive him, for it was the Devil who had taken the form of Count Don Julian, and not the Count himself. But the King could no longer restrain himself from replying, and he said, Go you, Count, and defend the land with this force which you have assembled, even as you went to destroy it by the great treason which you committed against me and against God. And even as you brought the men, who are enemies of God and of his Holy Faith, and led them into Spain, so now thrust them out and defend it; for I will neither slay you, nor assist you in it. Leave me to myself; I am no longer for the world, for here I will do penance for my sins. Urge me, therefore, no more with these reasons. And the false Count Don Julian rose, and went to the great company which he had brought there, and brought them all before the King. And the King, when he beheld that great company of knights, saw some among them whom he surely thought had been slain in battle. And they all said to him with loud voices, Sir, whom wilt thou send us, that we may take him for our King and Lord to protect and defend us, seeing that thou wilt not defend the land, neither go with us? Wouldst thou give us thy nephew the Infant Don Sancho? He is dead. What then wouldst thou command us that we should do? Look to it well, sir; it is no service of God that thou shouldst let perish so great a Christianity as is every day perishing, because thou art here dwelling in this solitude. Look to it, for God will require an account at thy hands: thou hadst the charge of defending them, and thou lettest them die. And tell us what course shall we take. And when the King heard these words he was moved to compassion: and the tears came into his eyes, so that he could not restrain them: and he was in such state that his thoughts failed him, and he was silent, and made no reply to any thing that they could say. And all these companies who saw him complained so much the more, and sent forth great cries, and made a great tumult, and uproar, and said, O miserable King, why wilt thou not rouse thyself for thy own sake, and for that of all thy people whom thou seest without a Lord; and thou wilt not even speak a word to comfort them, and tell them what they shall do. And all this while the King did nothing but weep, and answered them never a word. And when this vile race saw that they could not take him from thence, and that he answered them nothing, and that they could not overcome him by whatever they might do, they went forthwith from the mountain down into a plain, which was then made to appear before the King, and there they drew up their battles in such guise as the King Don Roderigo was used to darrain them. And eft-soon he saw great multitudes of strange people, who came from the other side, and they began a battle so fierce and so cruel, that the King thought he had never seen one like it. And the one party put the other to the worst, and followed after them in pursuit. And then there came messengers to the King, telling him that his people had conquered, and had slain many of the enemy; but the King was confounded, and as it were beside himself, and heeded not, neither did he know what they said, and he answered nothing. And then they all went away, and seemed to the King that the one were pursuing the others, and this continued till the first crowing of the cock. And the King recovered his senses: howbeit he knew not whether it was a vision, or if it had indeed happened; but he called to mind that he had not compleated the prayers which he made every day; and he began them again and finished them. And when he had finished, great part of the night was past, and he laid himself down to sleep. And then for three months he had no other temptation.”

Ch. 251.—How the Devil, in the Figure of La Cava, the Daughter of Count Don Julian, sought to deceive King Don Rodrigo.

“The King was saying his prayers at the hour of vespers on a Tuesday, when he saw people on horseback coming toward him: and as they were about the reach of a cross-bow from him, he saw that they alighted, and that there came toward him a woman, who was full nobly clad; and when she came near, he knew her that she was La Cava, the daughter of Count Don Julian, and she seemed to him more beautiful than he had ever before seen her in his life. And when she drew nigh she humbled herself, and said, Sir, what fortune has brought you to this wretched life in which you have so long continued? And the King held his peace and said nothing. And that false Cava said, Sir, it is a month since a holy man, clad in white garments, and having a red cross upon his breast, appeared to me when I was with my father Count Don Julian in Toledo; where he now holds the seat of the lordship of Spain, as he who, by force of arms, has subdued the Moors, and killed or made captives of them all. At the hour when this holy man appeared to me I was alone in my chamber, having great sorrow in my heart, because I had no certain news where you was, and whether your soul continued to live in this world, or in another. And, moreover, I was full sorrowful, because of the death of my Lady the Queen Eliaca, your wife, who is now deceased. And for these things my heart was full sorrowful, and in great trouble with griefs and thoughts, which came to me I know not from whence, and I was like one bereft of his judgment. And while I was contemplating in this state, the holy man appeared to me in such wise as I have said, and said to me, Of what art thou taking thought? Cease to lament, for without me thou canst do nothing certain of that which thou desirest. But that the dominion of Spain may not pass away from the power of the Goths, and that he who shall have it may descend from thy seed, and be of the generation of King Don Rodrigo, it is my will that thou shouldst know where he is, and that thou shouldst go to him, and that he should go in unto thee, and that thou shouldst conceive of him a son, and shalt call his name Felbersan, the which shall be such a one that he shall reduce under his forces all the earth which is below the firmament. Depart, therefore, from hence, and go to the place where he is, and make no tarriance: for thus it behoveth for the service of God, and for the weal and protection and defence of the land. And I said to him, Sir, how can this be which you tell me, seeing that King Don Rodrigo is dead; for his enemies slew him when they won the battle in which the great chivalry of Spain perished. And he said to me, Cava, think not he is dead, for he liveth, and passeth his life alone in a hermitage; of the which thy father Count Don Julian will certify thee, for he went to seek him there, and found him there when he overcame the Moors. He will tell thee that he is alive, and in what place is the hermitage wherein he abideth. And I said to him, But if King Don Rodrigo passeth his life after this manner in the service of God, he will not approach me that I may conceive of him this son who shall prove so good. And since it thus pleases you, give me a sign by which I may show him that this is pleasing to God, and that he may do this which you say, seeing so great good is to follow from it. And, moreover, he will be brought to such weakness that he will not be able to obey, by reason of the great abstinence to which his body has been subjected during his continuance there. And the holy man said to me, Care not for this, for God will give him strength; and thou shalt say to him for a sign that he may believe thee, how I told him that he should take heed lest the enemy deceive him, and how I bade the Devil depart from the altar where he was in the ark instead of the Corpus Christi, for that he should adore him. When thou tellest him this he will believe thee, and will understand that it is by the command of God. And when he had said these words he disappeared, so that I saw him no more; and I remained for a full hour, being greatly comforted, because I knew of your life, so that it seemed to me there were no other glory in this world. And when I came to myself, I went incontinently to my father Count Don Julian, and told him all that had befallen me with the holy man who came in that holy vision; and I asked him if he knew aught concerning you. And he told me how he had gone to you with all his chivalry to bid you come out from thence to defend your country, which the enemies had taken from you, and that you would not; but rather commended it to him that he should undertake it, and defend the land and govern it; and that it grieved him to think that you would not be alive, because of the great abstinence which you imposed every day upon your flesh: nevertheless, since it pleases our Lord that I should have a son by you, who should be so good a man that he should recover all Spain, he would have me go to this place, where I should find you if you were alive; and right content would he be that there should remain of you so great good. And I, sir King, seeing how it pleased God that this should be accomplished, according as I have said, am come here in secret, for neither man nor woman knoweth of this, save my father Count Don Julian; for I have told my people who came with me to remain yonder, because I would go and confess to a holy man who had made his abode here more than fifty years. Now, since God is the author of this, recover yourself, and remember the time when you told me that there was nothing in the world which you loved so much as me, nor which you desired so greatly as to obtain a promise of me; the which I could not give at that hour, by reason that the Queen was living, and I knew it to be great sin. And if I come to you now, it is by command of God, for it pleases him to send me here; and, also, because the Queen is no longer in this present life. And because you are so fallen away of your strength, let us go into the hermitage, or I will order a tent to be placed here, and let us sup together, that your heart may revive and you may fulfil the command of God.”