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Dost thou not marvel by what wonderous chance,
Said he, Orelio to his master's hand
Hath been restored? I found the renegade
Of Seville on his back, and hurled him down
Headlong to the earth. The noble animal
Rejoicingly obeyed my hand to shake

His recreant burthen off, and trample out
The life which once I spared in evil hour.
Now let me meet Witiza's viperous sons
In yonder field, and then I may go rest
In peace, my work is done!

And nobly done!
Exclaimed the old man. Oh! thou art greater now
Than in that glorious hour of victory
When grovelling in the dust Witiza lay,
The prisoner of thy hand!-Roderick replied,
O good Siverian, happier victory

Thy son hath now achieved,-the victory
Over the world, his sins, and his despair.
If on the field my body should be found,
See it, I charge thee, laid in Julian's grave,
And let no idle ear be told for whom
Thou mournest. Thou wilt use Orelio

As doth beseem the steed which hath so oft
Carried a king to battle-he hath done
Good service for his rightful Lord to-day,
And better yet must do. Siverian, now
Farewell! I think we shall not meet again
Till it be in that world where never change
Is known, and they who love shall part no more.
Commend me to my mother's prayers, and say
That never man enjoyed a heavenlier peace
Than Roderick at this hour. O faithful friend,
How dear thou art to me these tears may
tell!

With that he fell upon the old man's neck;
Then vaulted in the saddle, gave the reins,
And soon rejoined the host. On, comrades, on!
Victory and Vengeance! he exclaimed, and took
The lead on that good charger, he alone
Horsed for the onset. They with one consent
Gave all their voices to the inspiring cry,
Victory and Vengeance! and the hills and rocks
Caught the prophetic shout and rolled it round.
Count Pedro's people heard amid the heat
Of battle, and returned the glad acclaim.
The astonished Musselmen, on all sides charged,
Hear that tremendous cry; yet manfully
They stood, and every where with gallant front
Opposed in fair array the shock of war.
Desperately they fought, like meu expert in arms,
And knowing that no safety could be found,
Save from their own right hands. No former day
Of all his long career had seen their chief
Approved so well; nor had Witiza's sons
Ever before this hour atchieved in fight
Such feats of resolute valour. Sisibert
Beheld Pelayo in the field afoot,

And twice essayed beneath his horse's feet

To thrust him down. Twice did the Prince evade
The shock, and twice upon his shield received
The fratricidal sword. Tempt me no more,
Son of Witiza, cried the indignant chief,
Lest I forget what mother gave thee birth!
Go meet thy death from any hand but mine!
He said, and turned aside. Fitliest from me!

Exclaimed a dreadful voice, as through the throng
Orelio forced his way: fitliest from me
Receive the rightful death too long withheld'
'Tis Roderick strikes the blow! And as he spake,
Upon the traitor's shoulder fierce he drove
The weapon, well-bestowed. He in the seat
Tottered and fell. The Avenger hastened on
In search of Ebba; and in the heat of fight
Rejoicing and forgetful of all else,
Set up his cry as he was wont in youth,
Roderick the Goth!-his war-cry known so well.
Pelayo eagerly took up the word,

And shouted out his kinsman's name beloved,
Roderick the Goth! Roderick and Victory!
Roderick and Vengeance! Odoar gave it forth!
Urban repeated it, and through his ranks
Count Pedro sent the cry. Not from the field
Of his great victory, when Witiza fell,
With louder acclamations had that name
Been borne abroad upon the winds of heaven.
The unreflecting throng, who yesterday,
If it had past their lips, would with a curse
Have clogged it, echoed it as if it came
From some celestial voice in the air, reveal'd
To be the certain pledge of all their hopes.
Roderick the Goth! Roderick and Victory!
Roderick and Vengeance! O'er the field it spread,
All hearts and tongues uniting in the cry;
Mountains and rocks and vales re-echoed round;
And he rejoicing in his strength rode on,

Laying on the Moors with that good sword, and smote,
And overthrew, and scatter'd, and destroy'd,
And trampled down; and still at every blow
Exultingly he sent the war-cry forth,
Roderick the Goth! Roderick and Victory!
Roderick and Vengeance!

Thus he made his way,

Smiting and slaying through the astonish'd ranks,
Till he beheld where on a fiery barb,

Ebba, performing well a soldier's part,
Dealt to the right and left his deadly blows.
With mutual rage they met. The renegade
Displays a scymitar, the splendid gift
Of Walid from Damascus sent; its hilt
Embossed with gems, its blade of perfect steel,
Which like a mirror sparkling to the sun 68
With dazzling splendour flashed. The Goth objects
His shield, and on its rim received the edge
Driven from its aim aside, and of its force
Diminished. Many a frustrate stroke was dealt
On either part, and many a foin and thrust
Aimed and rebated; many a deadly blow
Straight, or reverse, delivered and repelled.
Roderick at length with better speed hath reached
The apostate's turban, and through all its folds
The true Cantabrian weapon making way
Attained his forehead. Wretch! the avenger cried,
It comes from Roderick's hand! Roderick the Goth,
Who spared, who trusted thee, and was betrayed!
Go tell thy father now how thou hast sped
With all thy treasons! Saying thus, he seized
The miserable, who, blinded now with blood,
Reeled in the saddle; and with sidelong step
Backing Orelio, drew him to the ground.
He shrieking, as beneath the horse's feet
He fell, forgot his late-learnt creed, and called

On Mary's name. The dreadful Goth past on,
Still plunging through the thickest war, and sti!l
Scattering, where'er he turn'd, the affrighted ranks.

Oh who could tell what deeds were wrought that day;
Or who endure to hear 69 the tale of rage,
Hatred, and madness, and despair, and fear,
Horror, and wounds, and agony, and death,
The cries, the blasphemies, the shrieks, and groans,
And prayers, which mingled with the din of arms
In one wild uproar of territic sounds;
While over all predominant was heard
Reiterate from the conquerors o'er the field,
Roderick the Goth! Roderick and Victory!
Roderick and Vengeance!-Woe for Africa!
Woe for the circumcised! Woe for the faith
Of the lying Ishmaelite that hour! The Chiefs
Have fallen; the Moors, confused and captainless,
And panic-stricken, vainly seek to escape
The inevitable fate. Turn where they will,
Strong in his cause, rejoicing in success,
Insatiate at the banquet of revenge,
The enemy is there; look where they will,
Death hath environed their devoted ranks;
Fly where they will, the avenger and the sword
Await them,-wretches! whom the righteous arm
Hath overtaken!-Joined in bonds of faith
Accurst, the most flagitious of mankind
From all parts met are here; the apostate Greek,
The vicious Syrian, and the sullen Copt,
The Persian cruel and corrupt of soul,
The Arabian robber, and the prowling sons
Of Africa, who from their thirsty sands
Pray that the locusts on the peopled plain
May settle and prepare their way. 70 Conjoined
Beneath an impious faith, which sanctifies
To them all deeds of wickedness and blood,-
Yea and halloos them on,-here are they met
To be conjoined in punishment this hour.
For plunder, violation, massacre,
All hideous, all unutterable things,
The righteous, the immitigable sword
Exacts due vengeance now! the cry of blood
Is heard the measure of their crimes is full:
Such mercy as the Moor at Auria gave,
Such mercy hath he found this dreadful hour!

The evening darkened, but the avenging sword
Turned not away its edge till night had closed
Upon the field of blood. The Chieftains then
Blew the recall, and from their perfect work
Returned rejoicing, all but he for whom
All looked with most expectance. He full sure
Had thought upon that field to find his end
Desired, and with Florinda in the grave
Rest, in indissoluble union joined.

But still where through the press of war he went
Half-armed, and like a lover seeking death,
The arrows past him by to right and left,
The spear-point pierced him not, the scymitar
Glanced from his helmet: he, when be beheld
The rout complete, saw that the shield of Heaven
Had been extended over him once more,
And bowed before its will. Upon the banks
Of Sella was Orelio found, his legs

And flanks incarnadined, his poitral smeared

With froth and foam and gore, his silver mane
Sprinkled with blood, which hung on every hair,
Aspersed like dew-drops; trembling there he stood
From the toil of battle, and at times sent forth
His tremulous voice far echoing loud and shrill,
A frequent, anxious cry, with which he seemed
To call the master whom he loved so well,
And who had thus again forsaken him.
Siverian's helm and cuirass on the grass
Lay near; and Julian's sword, its hilt and chain
Clotted with blood; but where was he whose hand
Had wielded it so well that glorious day?—71

Days, months, and years, and generations past,
And centuries held their course, before, far off
Within a hermitage near Viseu's walls

A humble tomb was found, 72 which bore inscribed
In ancient characters King Roderick's name.

NOTES.

Note 1, page 385, col. 1.

Count Julian called the invaders.

The story of Count Julian and his daughter has been treated as a fable by some authors, because it is not mentioned by the three writers who lived nearest the time. But those writers state the mere fact of the conquest of Spain as briefly as possible, without entering into particulars of any kind; and the best Spanish historians and antiquaries are persuaded that there is no cause for dis believing the uniform and concurrent tradition of both Moors and Christians.

For the purposes of poetry, it is immaterial whether the story be true or false. I have represented the Count as a man both sinned against and sinning, and equally to be commiserated and condemned. The author of the Tragedy of Count Julian has contemplated his character in a grander point of view, and represented him as a man self-justified in bringing an army of foreign auxiliaries to assist him in delivering his country from a tyrant, and foreseeing, when it is too late to recede, the evils which he is thus bringing upon her.

Not victory that o'ershadows him, sees he!
No airy and light passion stirs abroad
To ruffle or to sooth him; all are quell'd
Beneath a mightier, sterner stress of mind:
Wakeful he sits, and lonely and unmoved,
Beyond the arrows, views, or shouts of men:
As oftentimes an eagle, when the sun
Throws o'er the varying earth his early ray,
Stands solitary, stands immoveable
Upon some highest cliff, and rolls his eye,
Clear, constant, unobservant, unabased,
In the cold light, above the dews of morn.
Act V, Scene 2.

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Louvar se pode ao Conde o sentimento

Da offensa da sua bonestidade, Se o nam vituperara co cruento

Disbarate da Hispana Christandade; Se hoje ouvera stupros cento e cento Nesta nossa infeliz lasciva idade, Nam se perdera uam a forte Espanha. Que o crime frequentado nam se estranha. Por mulheres porem se tem perdido

Muitos reynos da outra e desta vida; Por Eva se perdeo o Ceo sobido, Por Heleni a Asia esclarecida ; Por Cleopatra o Egypto foi vencido, Assiria por Semiramis perdida, Por Cava se perdeo a forte Espanha E por Anna Bolena a Gram Bretanha. Destruicam de Espanha, p. 9.

Note 2, page 385, col. 1.

Inhuman priests with unoffending blood
Had stained their country.

Never has any country been so cursed by the spirit of persecution as Spain. Under the Heathen Emperors it had its full share of suffering, and the first fatal precedent of appealing to the secular power to punish heresy with death, occurred in Spain. Then came the Arian controversy. There was as much bigotry, as much rancour, as little of the spirit of Christianity, and probably as much intolerance, on one part as on the other; but the successful party were better politicians, and more expert in the management of miracles.

Near to the city of Osen, or Ossel, there was a famous Athanasian church, and a more famous baptistery, which was in the form of a cross. On Holy Thursday in every year, the bishop, the clergy, and the people assembled there, saw that the baptistery was empty, and enjoyed a marvellous fragrance which differed from that of any, or all, flowers and spices, for it was an odour which came as the vesper of the divine virtue that was about to manifest itself: Then they fastened the doors of the church and sealed them. On Easter Eve the doors were opened, the baptistery was found full of water, and all the children born within the preceding twelve months were baptized. Theudisclo, an Arian king, set his seal also upon the doors for two successive years, and set a guard there. Still the miraculous baptistery was filled. The third year he suspected pipes, and ordered a trench to be dug round the building; but before the day of trial arrived, he was murdered, as opportunely as Arius himself. The trench was dry, but the workmen did not dig deep enough, and the miracle was continued. When the victory of the catholic party was complete, it was no longer necessary to keep it up. The same baptistery was employed to convince the Spaniards of their error in keeping Easter. In Brito's time, a few ruins called Oscla, were shewn near the river Cambria; the broken baptistery

was then called the Bath, and some wild superstitions which the peasantry related bore traces of the original legend. The trick was not uncommon; it was practised in Sicily and in other places. The story, however, is of some value, as showing that baptism was administered only once a year, (except in cases of danger,) that immersion was the manner, and that infants were baptised.

Arianism seems to have lingered in Spain long after its defeat. The name Pelayo (Pelagius), and Arius, certainly appear to indicate a cherished heresy, and Brito 2

must have felt this when he deduced the former name from Saint Pelayo of the tenth century; for how came the saint by it, and how could Brito have forgotten the founder of the Spanish monarchy?

In the latter half of the eleventh century, the Count of Barcelona, Ramon Berenguer, Cap de estopa, as he was called, for his bushy head, made war upon some Christians who are said to have turned Arians, and took the castles into which they retired. 3 By the number of their castles, which he gave to those chiefs who assisted him in conquering them, they appear to have been numerous. It is not improbable that those people were really what they are called; for Arian has ever been, like Manichæan, a term ignorantly and indiscriminately given to heretics of all descriptions; and there is no heresy which would be so well understood in Spain, and so likely to have revived there.

The feelings of the triumphant party toward their opponents, are well marked by the manner in which St Isidore speaks of the death of the Emperor Valens. << Thraciam ferro incendiisque depopulantur, deletoque Romanorum exercitu ipsum Valentem jaculo vulneratum, in quadam villa fugientem succenderunt, ut merito ipse ab eis vivus temporali cremaretur incendio, qui tam pulchras animas ignibus æternis tradiderat.»> 4 If the truth of this opinion should be doubted, there is a good Athanasian miracle in the Chronicon 3 of S. Isidoro and of Melitus, to prove it. A certain Arian, by name Olympius, being in the bath, blasphemed the Holy Trinity, and behold! being struck by an angel with three fiery darts, he was visibly consumed.

With regard to the Arians, the Catholics only did to the others as the others would have done with them; but the persecution of the Jews was equally unprovoked and inhuman. They are said to have betrayed many towns to the Moors; and it would be strange indeed if they had not, by every means in their power, assisted in overthrowing a government under which they were miserably oppressed. St Isidore has a memorable passage relating to their cruel persecution and compulsory conversion under Sisebut. « Qui initio regni Judæos ad Fidem Christianam permovens æmulationem quidem habuit, sed non secundum scientiam potestate enim compulit, quos provocare fidei ratione oportuit. Sed sicut est scriptum sive per occasionem sive per verita

In the seventeenth, and last council of Toledo, it was decreed that the baptistery should be shut up, and sealed with the episcopal seal, during the whole year, till Good Friday; on that day the bishop, in his pontificals, was to open it with great solemnity, in token that Christ, by his passion and resurrection, had opened the way to heaven for mankind, as on that day the hope was opened of obtaining redemption through the holy sacrament of baptism.— Morales, 12, 62, 3.

2 Monarchia Lusitana, 2, 7, 19. Pere Tomich. c. 34, ff. 26.

4 Hist. Goth. apud Flore. Espana Sagrada, T. 6, 486. Espana Sagrada, T. 6, 474.

tem, Christus annuntiatur, in hoc gaudeo et gaudebo." por noso alvedrio veniremos en consentimiento de la -S. Isidor. Christ. Goth. Espana Sagrada, 6. 5oz.

The Moorish conquest procured for them an interval of repose, till the Inquisition was established, and by its damnable acts put all former horrors out of remem

brance.

E damos

sua morte. Ca, si nos esto fiziessemos, logo seria nues-
co, que la profezia que diz, congregaronse de consuno
contra el Sennor, et contra el suo Messias.
vos este consejo, maguera sodes homes de muyta sa-
pença, que tengades grande aficamento sobre tamana
fazienda, porque el Dios de Israel enojado con vusco,
non destruya casa segunda de voso segundo templo.
Ca sepades cierto, cedo ha de ser destruyda; et por
esta razon nosos antepassados, que salieron de capti-
verio de Babylonia, siendo suo Capitane Pyrro, que em-
bio Rey Cyro, et aduxo nusco muytas requeças que tollo
de Babylonia el anno de sesenta et nueve de captivi-
dade, et foron recebidos en Toledo de Gentiles que y
moravan, et edificaron una grande Aljama, et non qui-
sieron bolver a Jerusalem otra vegada a edificar Tem-

When Toledo was recovered from the Moors by Alonzo VI, the Jews of that city waited upon the conqueror, and assured him that they were part of the ten tribes whom Nebuchadnezzar had transported into Spain; not the descendants of the Jerusalem Jews who had crucified Christ. Their ancestors, they said, were entirely innocent of the crucifixion; for when Caiaphas the high-priest had written to the Toledan synagogues to ask their advice respecting the person who called himself the Messiah, and whether he should be slain, the Toledan Jews returned for answer, that in their judg-ple, aviendo ser destruido otra vegada. De Toledo ment the prophecies seemed to be fulfilled in this person, and therefore he ought not by any means to be put to death. This reply they produced in the original Hebrew, and in Arabic, as it had been translated by command of King Galifre. Alonzo gave ear to the story, had the letter rendered into Latin and Castilian, and deposited it among the archives of Toledo. The latter version is thus printed by Sandoval : <«<Levi Archisinagogo, et Samuel, et Joseph, homes bonos del Aljama de Toledo, a Eleazar Muyd gran Sacerdote, e a Samuel Canud, y Anas, y Cayphias, homes bonos de la Aljama de la Terra Santa, Salud en el

Dios de Israel.

«Azarias voso home, Maeso en ley nos aduxo las cartas que vos nos embiavades, por las quales nos faziades saber cuemo passava la facienda del Propheta Nazaret, que diz que facie muchas sennas. Colo por esta vila non ha mucho, un cierto Samuel, fil de Amacias, et fablo nusco, et reconto muchas bondades deste home, que ye, que es home homildoso et manso, que fabla con los laçeriados, que faz a todos bien, e que faciendole a el mal, el non faz mal a ninguem; et que es home fuerte con superbos et homes malos, et que vos malamente teniades enemiga con ele, por quanto en faz el descubria vosos pecados, ca por quanto facia esto, le aviades mala voluntad. Et perquirimos deste home, en que anno, o mes o dia, avia nacido: et que nos lo dixesse: falamos que el dia de la sua Natividade foron vistos en estas partes tres soles muelle a muelle, fizieron soldemente un sol; et cuemo nosos padres cataron esta senna, asmados dixeron que cedo el Messias naceria, et que por aventura era ja nacido. Catad hermanos si por aventura ha ja venido et non le ayades acatado. Relataba tambien el susodicho home, que el suo pay le recontava, que ciertos Magos, homes de mucha sapiencia, en la sua Natividade legaron a tierra santa, perquiriendo logar donde e niuno sancto era nacido; y que Herodes voso Rey se asmo, et disposito junto a homes sabios de sua vila, e perquirio donde nasceria el Infante, por quien perquirian Magos, et le respondieron, en Betlem de Juda, segun que Micheas depergino profeto. Et que dixeron aqueles Magos, que una estrella de gran craredad, de luenne aduxo a tierra santa: catad nou sca esta quela profezia, cataran Reyes, et andaran en craridad de la sua Natividade. Otro si, catad non persigades al que forades tenudos mucho honrar et recibir de bon talante. Mais fazed lo que tuvieres por bien aguisada; nos vos dezimos que nin por consejo, nin

catorze dias del mes Nisan. Era de Cesar diez y ocho, y de Augusto Octaviano setenta y uno.»>-Sandoval, 71.

Had Alonzo been as zealous as some of his Gothic predecessors, or his Most Catholic successors, he might have found a fair pretext in this letter for order ing all the Jews of Toledo to the font, unless they would show cause why they should adhere to the opinion of Caiaphas and the Jerusalem Jews, rather than

to that of their own ancestors.

General Vallancy believes that the Spanish Jews were brought into the Peninsula by Nebuchadnezzar, and admits these Toledans as authority. He quotes Count Gebelin, and refers to Strabo and Ezekiel. The proof from Ezekiel rests upon the word Orb, Earb, Warb, or Gharb; which is made into Algarve!

A Jew in Tirante el Blanco (p. 2. c. 74. f. 243.) explains the difference between the different races of Jews. They are three, he says. One the progeny of those who took counsel for the death of Christ; and they were known by this, that they were in continual motion, hands and feet, and never could rest; neither could their spirit ever be still, and they had very little shame. The second were the descendants of those who put in execution and assisted at the various parts of the sufferings and death of Christ, and they never could look any man in the face, nor could they, without great difficulty, ever look up to heaven. The third were the children of David, who did all they could to prevent the death of Christ, and shut themselves up in the temple that they might not witness it. These are affable, good men, who love their neighbours; a quiet peaceable race, who can look any where.

Thomas Tomaio de Vargas, the editor of the spurious Luitprand, says, that not only many Hebrew words are mixed with the old Spanish, but that, prô dolor! the black and stinking Jewish blood had been mingled with the most pure blood of the Spaniards, (p. 96). They were very anxious, he says, to intermarry, and spoil the pure blood. And he adds, that the Spaniards call them putos, quia putant. « But,» says Sir Thomas Brown, «that an unsavoury odour is gentilitious, or national to the Jews, we cannot well concede. And if, (according to good relations), where they may freely speak it, they forbear not to boast that there are at present many thousand Jews in Spain, France, and England, and some dispensed withal even to the degree of priesthood, it is a matter very considerable, and could they be smelled out, would much advantage not only the

Note 4, page 385, col. 1.

church of Christ but also the coffers of princes.-The plaints that the people would avoid the service if they ground that begat or propagated this assertion might could. Habits of settled life seem throughout Europe be the distasteful averseness of the Christian from the to have effeminated the northern conquerors, till the Jew upon the villainy of that fact, which made them Normans renovated the race, and the institutions of abominable, and stink in the nostrils of all men. chivalry and the crusades produced a new era. Which real practice and metaphorical expression did after proceed into a literal construction; but was a fraudulent illation; for such an evil savour their father Jacob acknowledged in himself, when he said his sons had made him stink in the land, that is, to be abominable unto the inhabitants thereof.-Another cause is urged by Campegius, and much received by Christians; that this ill savour is a curse derived upon them by Christ, and stands as a badge or brand of a generation that crucified their Salvator. But this is a conceit without all warrant, and an easy way to take off dispute in what point of obscurity soever.»-Vulgar Errors, Book iv, ch. 10.

The Mahommedans also hold a like opinion of the unsavouriness of the Jews, and account for it by this legend, which is given by Sale. « Some of the children of Israel abandoned their dwellings because of a pestilence, or, as others say, to avoid serving in a religious war; but as they fled, God struck them all dead in a certain valley. About eight days or more after, when their bodies were corrupted, the Prophet Ezekiel happening to pass that way, at the sight wept; whereupon God said to him, Call to them, O Ezekiel, and I will restore them to life. And accordingly, on the prophet's call, they all arose, and lived several years after; but they retained the colour and stench of dead corpses as long as they lived, and the clothes they wore were changed as black as pitch, which qualities they transmitted to their posterity.»>

One of our own travellers' tells us of a curious practical application of this belief in Barbary. «The Moors of Tangier, he says, « when they want rain, and have prayed in vain for it, set the Jews to work, saying, that though God would not grant it to the prayers of the faithful, he would to the Jews, in order to be rid of their stink.» Ludicrous as this is, South has a passage concerning the Jews, which is little more reasonable, in one of his sermons. «The truth is,” he says, they were all along a cross, odd, untoward sort of people, and such as God seems to have chosen, and (as the Prophets sometimes phrase it) to have espoused to himself, upon the very same account that Socrates espoused Xantippe, only for her extreme ill conditions, above all that he could possibly find or pick out of that sex: and so the fittest argument both to exercise and declare his admirable patience to the world.»—Vol. i, 421.

Note 3, page 385, col. 1.

A yoke

Of iron servitude oppressed and galled
The children of the soil.

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Thou, Calpë, sawest their coming: ancient Rock
Renowned, no longer now shalt thou be called,
From Gods and Heroes of the years of yore,
Kronos, or hundred-handed Briareus,
Bacchus or Hercules; but doomed to bear
The name of thy new conqueror.

Gibel-al-Tarif, the mountain of Tarif, is the received
etymology of Gibraltar: Ben Hazel, a Granadan Moor,
says expressly, that the mountain derived its name from
this general. Its former appellations may be seen in
the Historia de Gibraltar, by Don Ignacio Lopez de
Ayala. The derivation of the word Calpe is not known:
Florian de Ocampo identifies it with the English word
galloping, in a passage which will amuse the Spanish
scholar. «La segunda nombradía fue llamarle Calpe,
cuya razon, segun dicen algunos, procedió de que los
Andaluces ancianos en su lengua vieja solian llamar
Calepas y Calpes á qualesquier cosas enhiestas y levan-
tadas, agora fuesen peñascos, ó pizarras, ó maderos, ó
piedras menores, como lo significamos en los diez y ocho
capítulos precedentes: y dicen que con estar alli junto
de Gibraltar sobre sus marinas el risco, que ya dixe muy
encumbrado y enhiesto, qual hoy dia parece, lo llama-
ban Caipes aquellos Andaluces pasados: y por su res-
pecto la mesma poblacion vino tambien á tener despues
No faltan otras personas que
aquel proprio nombre.
siguiendo las Escrituras Griegas pongan esta razon del
nombre Calpes mucho diversamente, diciendo, que
quando los cosarios Argonautas desembarcaron en Es-
paùa, cerca del estrecho, segun ya lo declaramos, el
tiempo que hacian sus exercicios arriba dichos, de sal-
tos y luchas, y musicas acordadas, bien asi como los
pastores espanoles comarcanos recibian contentamien-
to grande, mirando las tales desenvolturas y ligerezas,
no menos aquellos Griegos recien venidos notaban al-
gunos juegos, dado que trabajosos y dificiles, que los
mesmos pastores obraban entre sí para su recreacion y
deporte; particularmente consideraban un regocijo de
caballos, donde ciertos dias aplazados venian todos á se
juntar como para cosa de gran pundonor.

Tomaban

<< El qual regocijo hacian desta manera. yeguas en pelo, quanto mas corredoras y ligeras podian haber, y puestos ellos encima desnudos sin alguna ropa, ataban en las quixadas barbicachos de rama, torcidos y majados á manera de freno, con que salian del puesto dos á dos á la par corriendo lo mas que sus yeguas podian, para llegar á cierta senal de pizarras enhiestas ó de maderos hincados y levantados en fin de la carrera. Venidos al medio trecho de su corrida saltaban de las

Of the condition of slaves under the Spanish Wisi-Yeguas en tierra, no las parando ni deteniendo : y asi

trabados por el barbicacho, corrian tambien ellos á pie, goths, I have given an account in the Introduction to sin las dexar, puesto que mas furia llevasen: porque the Chronicle of the Cid. This also, like the persecu-si las dexaban ó se desprendian deilas, y no sustentaban tion of the Jews, must greatly have facilitated the Moorish conquest. Another facilitating cause was, that notwithstanding their frequent civil disturbances, they had in great measure ceased to be a warlike people. The many laws in the Fuero Juzgo, for compelling men to military service, prove this. These laws are full of com-maderos hincados. Quando saltaban de sus yeguas,

Hist. of the Captivity of Thomas Pellow, p. 257.

el freno continuamente, hasta ser pasada la carrera, perdian la reputacion y las apuestas, quedando tan amenguados y vencidos, quanto quedaria triunfante quien primero llegase con su yegua para tomar la presa que tenian en el fin de la carrera sobre las pizarras ó

dicen que les iban hablando porque no se detuviesen,

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