Part 24

“When the vigil is over, as soon as it is day, he ought first to hear mass, and pray God to direct all his feats to his service. And afterwards he who is to knight him shall come and ask him, if he would receive the order of knighthood; and if he answereth yea, then shall it be asked him, if he will maintain it as it ought to be maintained; and when he shall have promised to do this, that knight shall fasten on his spurs, or order some other knight to fasten them on, according to what manner of man he may be, and the rank which he holdeth. And this they do to signify, that as a knight putteth spurs on the right and on the left, to make his horse gallop straight forward, even so he ought to let his actions be straight forward, swerving on neither side. And then shall his sword be girt on over his _brial_.—Formerly it was ordained that when noble men were made knights, they should be armed at all points, as if they were about to do battle. But it was not held good that their heads should be covered, for they who cover their heads do so for two reasons: the one to hide something there which hath an ill look, and for that reason they may well cover them with any fair and becoming covering. The other reason is, when a man hath done some unseemly thing of which he is ashamed. And this in no wise becometh noble knights. For when they are about to receive so noble and so honourable a thing as knighthood, it is not fitting that they should enter into it with any evil shame, neither with fear. And when they shall have girded on his sword, they shall draw it from out the scabbard, and place it in his right hand, and make him swear these three things: first, That he shall not fear to die for his faith, if need be; secondly, For his natural Lord; thirdly, For his country; and when he hath sworn this, then shall the blow on the neck be given him, in order that these things aforesaid may come into his mind, saying, God guard him to his service, and let him perform all that he hath promised; and after this, he who hath conferred the order upon him, shall kiss him, in token of the faith and peace and brotherhood which ought to be observed among knights. And the same ought all the knights to do who are in that place, not only at that time, but whenever they shall meet with him during that whole year.”—_Part. ii. Tit. 21. Ley 14._

“The gilt spurs which the knights put on have many significations; for the gold, which is so greatly esteemed, he puts upon his feet, denoting thereby, that the knight shall not for gold commit any malignity or treason, or like deed, that would detract from the honour of knighthood. The spurs are sharp, that they may quicken the speed of the horse; and this signifies that the knight ought to spur and prick on the people, and make them virtuous; for one knight with his virtues is sufficient to make many people virtuous, and on the other hand, he ought to prick a perverse people to make them fearful.”—_Tirante il Blanco_, p. 1. C. 19. ff. 44.

The Hermit reads to Tirante a chapter from the _Arbor de battaglie_ explaining the origin of knighthood. The world, it is there said, was corrupted, when God, to the intent that he might be loved, honoured, served, and feared once more, chose out from every thousand men one who was more amiable, more affable, more wise, more loyal, more strong, more noble-minded, more virtuous, and of better customs than all the others: And then he sought among all beasts for that which was the goodliest, and the swiftest, and which could bear the greatest fatigue, and might be convenient for the service of man; and he chose the horse, and gave him to this man who was chosen from the thousand; and for this reason he was called _cavallero_, because the best animal was thus joined to the most noble man. And when Romulus founded Rome, he chose out a thousand young men to be knights, and _furno nominati militi porche mille furono fatti in un tempo cavalleri_.—P. 1. C. 14. ff. 40.

The custom which some kings had of knighting themselves is censured by the Partidas.—P. ii. T. 21. L. 11. It is there said, that there must be one to give, and another to receive the order. And a knight can no more knight, than a priest can ordain himself.

“When the Infante Hernando of Castile was chosen king of Aragon, he knighted himself on his coronation day:—_De que tots los Barons nobles ho tengeren una gran maravella com el matex se feu cavaller, qui segons los dessus dits deyen nenguno pot esser cavaller, sino dones nos fa cavaller de ma de cavaller qui hage lorde de cavalleria_.”—Tomich. C. 47. ff. 68.

“The qualifications for a knight, cavallero, or horse-soldier, in the barbarous stage of society, were three: _1st_, That he should be able to endure fatigue, hardship, and privations. _2dly_, That he should have been used to strike, that his blows might be the more deadly. _3dly_, That he should be bloody-minded, and rob, hack, and destroy the enemy without compunction. The persons, therefore, who were preferred, were mountaineers, accustomed to hunting,—carpenters, blacksmiths, stone-cutters, and butchers. But it being found that such persons would sometimes run away, it was then discovered that they who were chosen for cavaliers ought to have a natural sense of shame. And for this reason it was appointed that they should be men of family.”—_Partida, ii. T. 21. L. 2. Vegetius, l. 1. c. 7._

The privileges of knighthood were at one time so great, that if the goods of a knight were liable to seizure, they could not be seized where he or his wife were present, nor even where his cloak or shield was to be found.—_Part. ii. Tit. 21. Ley 23._

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_The coated scales of steel Which o’er the tunic to his knees depend._—XII. p. 111.

Canciani (T. 3. p. 34.) gives a representation of Roland from the porch of the Cathedral at Verona, which is supposed to have been built about the beginning of the ninth century. The figure is identified by the inscription on the sword, ... _Du-rin-dar-da_. The _lorica_, which Canciani explains, _Vestica bellica maculis ferreis contexta_, is illustrated by this figure. It is a coat or frock of _scale_-mail reaching to the knees, and with half sleeves. The only hand which appears is unarmed, as far as the elbow. The right leg also is unarmed, the other leg and foot are in the same sort of armour as the coat. The end of a loose garment appears under the mail. The shield reaches from the chin to the middle of the leg, it is broad enough at the top to cover the breast and shoulder, and slopes gradually off to the form of a long oval.

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_At every saddle-bow A gory head was hung._—XIV. p. 127.

This picture frequently occurs in the Spanish Chronicles. Sigurd the elder, Earl of Orkney, owed his death to a like custom. “Suddenly clapping spurs to his horse, as he was returning home in triumph, bearing, like each of his followers, one of these bloody spoils, a large front tooth in the mouth of the head which hung dangling by his side, cut the calf of his leg,—the wound mortified, and he died.—The Earl must have been bare-legged.”—_Torfæus, quoted in Edmonston’s View of the Zetland Islands_, vol. i. p. 33.

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_In reverence to the priestly character._—XV. p. 135.

“At the synod of Mascou, laymen were enjoined to do honour to the honourable clergy by humbly bowing the head, and uncovering it, if they were both on horseback, and by alighting also if the clergyman were a-foot.”—_Pierre de Marca._ _Hist. de Bearn_, l. i. ch. 18. § 2.

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_Whom not the spoils of Atabalipa Could satisfy insatiate._—XVI. p. 142.

Hernando de Soto,—the history of whose expedition to Florida by the Inca Garcilaso, is one of the most delightful books in the Spanish language.

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_Nor wicker storehouse for the autumnal grain._—XVI. p. 144.

“Morales (8. 23. 3.), speaking of the Asturians, mentions with wonder their chairs, furniture, and granaries of basket-work, ... _las sillas y otras cosas de servicio recias y firmas que hacen entretexidas de mimbres y varas de avellano. Y aun a me no me espantaba en aquella tierra tanto esto como ver los graneros, que ellos llaman los horreos, fabricados desta misma obra de varas entretexidas, y tan tapidas y de tanta firmeza, que sufren gran carga como buenas paredes._”

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_Covadonga._—XVI. p. 146.

The valley of Covadonga is thus described by the Conde de Saldueña;—and the description is a fair specimen of his poem;—

_Yace de Asturias, donde el Sol infante Sus montes con primeras luces baña, De Covadonga el sitio, que triunfante Cuna fue en que nacio la insigne España Vierte en el Sela liquidos cristales Con Buena y Deba, que de la montaña Deben la vida a la fragosa copa, A quien la antiguedad llamò de Europa._

_Aqui la juventud de un bello llano Compite à flores, luces de la esphera; Y burlando el Invierno y el Verano Eterna vive en el la Primavera: Sobre sus glebas se derrama ufano El prodigioso cuerno de la Fiera De Amaltea, y aromas, y colores Confunden los matices con olores._

_Robustos troncos, con pobladas ramas Vuelven el sitio rustica Alameda, Y del Sol no permiten a las llamas Lo espeso penetrar de la Arboleda: Pierden sus rayos las ardientes famas, Pues la frondosidad opuesta veda La luz al dia, y denso verde muro Crepusculo le viste al ayre puro._

_Sigeiendo la ribera de Peonia Al Oriente Estival, y algo inclinado A la parte que mira al medio dia, Otro valle se vè mas dilatado: A la derecha de esta selva umbria Reynazo corre, que precipitado Va à dar à Bueña en liquidos abrazos Su pobre vena en cristalinos lazos._

_Sin passar de Reynazo el successivo Curso, dexando presto su torrente, Con el cristal se encuentra fugitivo De Deba, a quien la Cueba dio la fuente: La admiracion aqui raro motivo Vè, formando la senda su corriente, Pues lo estrecho del sitio peñascoso Hace camino del licor undoso._

_Hecho serpiente Deva del camino En circulo se enrosca tortuoso, Vomitando veneno cristalino En el liquido aljofar proceloso: En las orillas con vivaz destino, En tosigo se vuelve, que espumoso Inficiona lethal al pie ligero, Quando le pisa incanto el passagero._

_Ya de este valle cierran las campañas, Creciendo de sus riscos la estatura, Desmesuradas tanto las montanas Que ofuscan ya del Sol la lumbre pura Son rusticos los lados, las entrañas Del valle visten siempre la hermosura Fronsidad el ayre, y de colores El suelo texe alfombra de primores._

_Aunque los montes con espesas breñas El lado al sitio forman horroroso, Y contra su verdor desnudas peñas Compiten de lo llano lo frondoso; Pintados pajarillos dulces senas Al son del agua en trino sonoroso De ignorados idiomas en su canto Dan con arpados picos dulce encanto._

_Lo ultimo de este valle la alta sierra De Covadonga ocupa, donde fuerte Se expone el Heroe al juego de la guerra, Sin temor negro ocaso de la suerte: Los que animosos este sitio encierra El ceño despreciando de la muerte, Su pecho encienden en la altiva llama Que no cabra en las trompas de la Fama._

_De Diba en ella la preciosa fuente Al llano brota arroyos de cristales, Donde en pequena balsa su corriente Se detiene en suspensos manantiales Despues se precipita su torrente Quanto sus ondas enfreno neutrales, Con sonoroso ruido de la peña El curso de sus aguas se despeña._

_Cierra todo este valle esta robusta Peña, donde la Cueva està divina, Que amenaza tajada a ser injusta Del breve llano formidable ruina: Parece quiere ser con saña adusta Seco padron, y fiera se destina A erigirse epitafio peñascoso, Sepultando su horror el sitio hermoso._

_De piedra viva tan tremenda altura Que la vista al mirarla se estremece; Vasta grena se viste, y la hermosura De la fertilidad seca aborrece: Es tan desmesurada su estatura Que estrecha el ayre, y barbara parece Que quiere que la sirvan de Cimera Las fulminantes luces de la Esphera._

_Como a dos picas en la peña dura Construye en circo una abertura rara, De una pica de alto, y dos de anchura, Rica de sombras su mansion avara: Ventana, ò boca de la cueva obscura Donde el Sol no dispensa su luz clara, Tan corta, que su centro tenebroso Aun no admite crepusculo dudoso._

_En este sitio puez, donde compite La rustiquez con las pintadas flores, Puez la pelada sierra no permite A la vista, sino es yertos horrores: Por el contrario el llano que en si admite De los bellos matices los primores, Efecto siendo de naturaleza La union en lo fealdad, y la belleza._

_A tiorba de cristal las dulces aves Corresponden en trinos amorosos, Vertiendo en blando son tonos suaves Ecos los ayres beben harmoniosos: Enmudecen su canto quando graves Bemoles gorgeando mas preciosos, Es maestro à la barbara Capilla El Ruyseñor, plumada maravilla._

_Elige este distrito la Divina Providencia à lo grave de la hazaña, Pues aqui su justicia determina La monarquia fabricar de España: A las cortas reliquias, que à la ruina Reservò su piedad, enciende en saña Religiosa, que à Imperio sin regunda Abra futura llave Nuevo Mundo._

El Pelayo, Cant. ix.

Christoval de Mesa also describes the scene.

_Acercandose mas, oye el sonido Del agua, con un manso y sordo ruydo, El qual era de quatro claras fuentes Que estavan de la ermita en las esquinas, Cuyas puras de plata aguas corrientes Mostro la blanca Luna cristalinas; Y corriendo por partes diferentes Eran de grande maravilla dignas, Y en qualquiera de todas por su parte Naturaleza se esmero con arte._

_La una mana de una viva pena, Y qual si tambien fuera el agua viva, Parte la bana, y parte se despeña Con rapida corriente fugitiva: Despues distinto un largo arroyo enseña Que por diversas partes se derriba, Con diferente curso en vario modo, Hasta que a donde nace buelve todo._

_Otra, que alta descubre ancho Orizonte, Como agraviada del lugar segundo Sustenta un monstruo que parece un monte, Qual Atlante que tiene en peso el mundo: Y como suele el caudaloso Oronte Dar el ancho tributo al mar profundo, Assi se arroja con furiosas ondas, Por las partes mas baxas y mas hondas._

_Sale bramando la tercera fuente, Como un mar, y despues por el arena Va con tan mansa y placida corriente Tan grata y sossegada, y tan serena, Que a las fieras, ganados, peces, gente, Puede aplacar la sed, menguar la pena, Y da despues la buelta, y forma el cuerno De la Luna, imitando el curso eterno._

_Nace la quarta de una gran caverna, Y siguiendo su prospera derrota Parece que por arte se govierna, Segun va destilando gota a gota: No vido antigua edad, edad moderna En region muy propinqua, o muy remota, Fuente tan peregrina, obra tan nueva, En gruta artificiosa, o tosca cueva._

Restauracion de Espana, Lib. 2. ff. 27.

Morales has given a minute description both of the scenery and antiquities of this memorable place. The Conde de Saldueña evidently had it before him. I also am greatly indebted to this faithful and excellent author.

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_The timid hare soon learns that she may trust The solitary penitent, and birds Will light upon the hermit’s harmless hand._—XVII. p. 154.

_Con mil mortificaciones Sus passiones crucifican, Porque ellas de todo mueran Porque el alma solo viva. Hazen por huyr al ocio Cestos, y espuertas texidas De las hojas de las palmas Que alli crecen sin medida. Los arboles, y las plantas Porque a su gusto los sirvan Para esto vergas offrecen, De las mas tiernas que crian. Tambien de corcho hazen vasos Cuentas, Cruzes, y baxillas, Cuyo modo artificioso. El oro, y la plata embidian, Este los cilicios texe, Aquel haze disciplinas, El otro las calaveras En tosco palo esculpidas. Uno a sombra del aliso, Con la escritura divina Misticos sentidos saca De sus literales minas. Otro junto de la fuente Que murmura en dulce risa Mira en los libros las obras De los santos Eremitas. Qual cerca del arroyuelo Que saltando corre aprissa, Discurre como a la muerte Corre sin parar la vida. Qual con un Christe abraçado Besandole las heridas, Herido de sus dolores A sus pies llora, y suspira. Qual en las flores que al campo Entre esmeraldas matizan, Las grandezas soberanas Del immenso autor medita. Qual subida en las piçarras Que plata, y perlas distilan, Con lagrimas acrecienta Su corriente cristalina. Qual a las fieras convoca, Las aves llama, y combida A que al criador de todo Alaben agradecidas. Qual immoble todo el cuerpo, Con las acciones perdidas, Tiene arrebatada el alma Alla donde amando anima. Y de aquel extasi quando Parece que resuscita, Dize con razon que muere Porque no perdio lo vida. La fuerça de amor a vezes Sueño, y reposo los quita, Y saliendo de su estancia Buscan del Cielo la vista. Quando serena la noche Clara se descubre Cynthia, Bordando de azul, y plata El postrer mobil que pisa; Quando al oro de su hermano No puede tener embidia, Que llena del que le presta Haze de la noche dia; Del baculo acompañado El amante Anachorita Solo por las soledades Solitarios pasos guia. Y parando entre el silencio Las claras estrellas mira Que le deleitan por obra De la potencia divina. En altas bozes alaba Sin tener quien se lo impida Al amador soberano Cuya gracia solicita. Contempla sus perfeciones, Sus grandezas soleniza, Sus misericordias canta, Sus excelencias publica. La noche atenta entre tanto Callando porque el prosiga, Cruxen los vezinos ramos, Y blando el viento respira. Gimen las aves nocturnas Por hazerle compania, Suenan las fuentes, y arroyos, Retumban las penas frias. Todo ayuda al solitario, Mientras con el alma fixa En sus queridos amores Contemplandolos se alivia._

Soledades de Busaco.

Fuller, the Worthy, has a beautiful passage in his Church History concerning “Primitive Monks with their Piety and Painfulness.”—“When the furnace of persecution in the infancy of christianity was grown so hot, that most cities, towns, and populous places were visited with that epidemical disease, many pious men fled into deserts, there to live with more safety, and serve God with less disturbance. No wild humour to make themselves miserable, and to choose and court their own calamity, put them on this project, much less any superstitious opinion of transcendant sanctity in a solitary life, made them willingly to leave their former habitations. For whereas all men by their birth are indebted to their country, there to stay and discharge all civil relations, it had been dishonesty in them like bankrupts to run away into the wilderness to defraud their country, their creditor, except some violent occasion (such as persecution was) forced them thereunto; and this was the first original of monks in the world, so called from μόνος, because living alone by themselves.

“Here they in the deserts hoped to find rocks and stocks, yea beasts themselves, more kind than men had been to them. What would hide and heat, cover and keep warm, served them for clothes, not placing (as their successors in after ages) any holiness in their habit, folded up in the affected fashion thereof. As for their food, the grass was their cloth, the ground their table, herbs and roots their diet, wild fruits and berries their dainties, hunger their sauce, their nails their knives, their hands their cups, the next well their wine-cellar; but what their bill of fare wanted in cheer it had in grace, their life being constantly spent in prayer, reading, musing, and such like pious employments. They turned solitariness itself into society; and cleaving themselves asunder by the divine art of meditation, did make of one, two or more, opposing, answering, moderating in their own bosoms, and busy in themselves with variety of heavenly recreations. It would do one good even but to think of their goodness, and at the rebound and second hand to meditate upon their meditations. For if ever poverty was to be envied it was here. And I appeal to the moderate men of these times, whether in the height of these woeful wars, they have not sometimes wisht (not out of passionate distemper, but serious recollection of themselves) some such private place to retire unto, where, out of the noise of this clamorous world, they might have reposed themselves, and served God with more quiet.”

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_None but that heavenly Father, who alone Beholds the struggles of the heart, alone Sees and rewards the secret sacrifice._—XVIII. p. 163.

_Meu amor faça em Deos seu fundamento Em Deos, que so conhece e so estima A nobreza e o valor de hum pensamento._

Fernam Alvares do Oriente.

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_Sindered._—XVIII. p. 163.

“_Per idem tempus divinæ memoriæ Sinderedus urbis Regiæ Metropolitanus Episcopus sanctimoniæ studio claret; atque longævos et merito honorabiles viros quos in suprafata sibi commissa Ecclesia repetit, non secundum scientiam zelo sanctitatis stimulat, atque instinctu jam dicti Witizæ Principis eos sub ejus tempore convexare non cessat; qui et post modicum incursus Arabum expavescens, non ut pastor, sed ut mercenarius, Christi oves contra decreta majorum deserens, Romanæ patriæ sese adventat._”—Isid. Pacensis, Espana Sagrada, T. 8. p. 298.

“_E assi como el Arçobispo fue cierto de la mala andança partio de Cordova; y nunca cesso de andar dia ni noche fasta que llego a Toledo; y no embargante que el era hombre de buena vida, no se quiso mostrar por tal como deviera ser, y sufrir antes martyrio por amor de Jesu Christo y esforçar los suyos, porque se defendiessen, y que las gentes no desamparassen la tierra; ca su intencion fue de ser confessor antes que martyr._”—Cor. del K. D. Rodrigo, p. 2. C. 48.

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_While the Church Keeps in her annals the deserter’s name, But from the service which with daily zeal Devout her ancient prelacy recalls, Blots it, unworthy to partake her prayers._—XVIII. p. 163.