XI. COUNT PEDRO'S CASTLE. TWELVE weary days with unremitting speed, Cautious with course circuitous they shunn'd Ere long the heroic Prince (who passing now Of rout and death through many an age of blood. How then, Alphonso, did thy eager soul Chide the slow hours and painful way, which scem'd Lengthening to grow before their lagging pace ! Youth of heroic thought and high desire, "Tis not the spur of lofty enterprize That with unequal throbbing hurries now The unquiet heart, now makes it sink dismay'd; His soul is sick with hope. So near his home, As earth from heaven. Sorrow in these long months Or what if at his flight the bloody Moor And he himself should thus have brought the sword Just then that faithful servant raised his hand, From whom to learn if time or chance had wrought Is it the spoiler's work? At yonder door Return'd to tell the symbols of good hope, Fronting the gate the standard-bearer holds Doth aught of fear find utterance, though perchance But, Pedro, thou art calm; thou dost not share XII. THE VOW. ALWAYS I knew thee for a generous foe, Our ancient houses, that those happy days, Her smiles had been its daily food of love. I need not tell thee what Alphonso is,.. Already had that hope, Here, in thy presence, thus we pledge our hands! Strange hour to plight espousals! yielding half To superstitious thoughts, Favinia cried, And these strange witnesses!.. The times are strange, With thoughtful speech composed her Lord replies, And what thou seest accords with them. This day Is wonderful; nor could auspicious Heaven With fairer or with fitter omen gild Our enterprize, when strong in heart and hope We take the field, preparing thus for works Unwillingly Peace! he replied: thou know'st there is no choice, Of piety and love. I did not raise the storm; I cannot turn Even as he spake, the astonish'd troop set up A shout of joy which rung through all the hills. Alphonso heeds not how they break their ranks And gather round to greet him; from his horse Precipitate and panting off he springs.. Pedro grew pale, and trembled at his sight; Favinia claspt her hands, and looking up To Heaven as she embraced the boy, exclaim'd, Lord God, forgive me for my sinful fears; Unworthy that I am,.. my son, my son! I yielded to my people's general voice, Then Pedro told Pelayo how from vale To vale the exalted Adosinda went, Exciting sire and son, in holy war Conquering or dying, to secure their place In Paradise and how reluctantly, And mourning for his child by his own act Thus doom'd to death, he bade with heavy heart His banner be brought forth. Devoid alike Of purpose and of hope himself, he meant To march toward the western Mountaineers, Where Odoar by his counsel might direct To shine amid the pageantry of war, Their force conjoin'd. Now, said he, we must haste And for the proof of battle. Many a time To Cangas, there, Pelayo, to secure, Then looking to his men, he cried, Bring forth The armour which in Wamba's wars' I wore.. Alphonso's heart leapt at the auspicious words. Count Pedro mark'd the rising glow of joy,.. Doubly to thee, Alphonso, he pursued, This day above all other days is blest, From whence as from a birth-day thou wilt date Thy life in arms! Rejoicing in their task, The servants of the house with emulous love The sword, his comrade lifts the helm on high: In the valuable history of this king by a contemporary writer, the following character of the French is given: "Hujus igitur gloriosis temporibus, Galliarum terra altrix perfidiæ infami denotatur elogio, quæ utique inestimabili infidelitatis febre vexata, genita a se infidelium depasceret membra. Quid enim non in illa crudele vel lubricum? ubi conjuratorum conciliabulum, perfidiæ signum, obscenitas operum, fraus negotiorum, venale judicium, et quod pejus his omnibus est, contra ipsum Salvatorem nostrum et Dominum, Judæorum blasphemantium prostibulum habebatur. Hæc enim terra suo, ut ita dixerim, partu, perditionis suæ sibimet præparavit excidium, et ex ventris sui generatione viperea eversionis sure nutrivit decipulam. Etenim dum multo jam tempore his febrium diversitatibus ageretur, subito in ea unius nefandi capitis prolapsione turba infidelitatis adsurgit, et conscensio perfidiæ per unum ad plurimos transit." -S. Julian, Hist. Wamba, § 5. España Sagrada, vi. 544. The Partidas have some curious matter upon this subject. "Cleanliness makes things appear well to those who behold them, even as propriety makes them seemly, each in its way. And therefore the ancients held it good that knights should be made cleanly. For even as they ought to have cleanliness within them in their manners and customs, so ought they to have it without in their garments, and in the arms which they wear. For albeit their business is hard and cruel, being to strike and to slay; yet notwithstanding they may not so far forego their natural inclinations, as not to be pleased with fair and goodly things, especially when they wear them. For on one part they give joy and delight, and on the other make them fearlessly perform feats of arms, because they are aware that by them they are known, and that because of them men take more heed to what they do. Therefore, for this reason, cleanliness and propriety do not diminish the hardihood and cruelty which they ought to have. Moreover, as is aforesaid, that which appears without is the signification of what they have in their inclinations within. And therefore the ancients ordained that the squire, who is of noble lineage, should keep vigil the day before he receives knighthood. And after midday the squires shall bathe him, and wash his head with their hands, and lay him in the goodliest bed that may be. And there the knights shall draw on his hose, and clothe him with the best garments that can be had. And when the cleansing of the body has been performed, they shall do as much to the soul, taking him to the church, where he is to labour in watching and beseeching mercy of God, that he will forgive Alphonso from his nurse's lap had stretch'd No season this for old solemnities, For wassailry and sport; . . the bath, the bed, The vigil,.. all preparatory rites him his sins, and guide him so that he may demean himself well in that order which he is about to receive; to the end that he may defend his law, and do all other things according as it behoveth him, and that he would be his defender and keeper in all dangers and in all difficulties. And he ought to bear in mind how God is powerful above all things, and can show his power in them when he listeth, and especially in affairs of arms. For in his hand are life and death, to give and to take away, and to make the weak strong, and the strong weak. And when he is making this prayer, he must be with his knees bent, and all the rest of the time on foot, as long as he can bear it. For the vigil of knights was not ordained to be a sport, nor for any thing else, except that they, and those who go there, should pray to God to protect them, and direct them in the right way, and support them, as men who are entering upon the way of death."-- Part. ii. Tit. 21. Ley 13. "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 straightforward, 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 Omitted now,.. here in the face of Heaven, Blessings were breathed from every heart, and joy, Powerful alike in all, which as with force Of an inebriating cup inspired The youthful, from the eye of age drew tears. The uproar died away, when standing forth, But as the servant of the living God, The God of Hosts. This day thou promisest Spread o'er the glow of joy which flush'd his checks. To die when honour calls thee for thy faith, Do thou the rest, Pelayo! said the Count; So shall the ceremony of this hour The sword; he girt it round the youth, and drew Thus long the crowd For thy liege Lord, and for thy native land; The thoughts with which thy childhood hath been fed, Are sureties for thee. But these dreadful times 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. f. 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 furono nominati militi porche mille furono fatti in un tempo cavalleri."- P. 1. C. 14. f. 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. f. 68. "The qualifications for a knight, cavallero, or horsesoldier, 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, 1. 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. 1 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. Young Baron, and before thy people take The vow which, in Toledo's sacred name, Poor as these weeds bespeak me, I am here To minister with delegated power. With reverential awe was Roderick heard By all, so well authority became That mien and voice and countenance austere. The unlook'd-for interposal, and the Count O noble youth, the Royal Goth pursued, Thy country is in bonds; an impious foe Oppresses her; he brings with him strange laws, Strange language, evil customs, and false faith, And forces them on Spain. Swear that thy soul Will make no covenant with these accursed, But that the sword shall be from this day forth Thy children's portion, to be handed down From sire to son, a sacred heritage, Through every generation, till the work Be done, and this insulted land hath drunk In sacrifice, the last invader's blood! Through every heart the rapid feeling ran,.. For us! they answer'd all with one accord, And at the word they knelt: People and Prince, The young and old, the father and the son, At once they knelt; with one accord they cried, For us, and for our seed! with one accord They cross'd their fervent arms, and with bent head Inclined toward that aweful voice from whence The inspiring impulse came. The Royal Goth Made answer, I receive your vow for Spain And for the Lord of Hosts: your cause is good, Go forward in his spirit and his strength. Ne'er in his happiest hours had Roderick With such commanding majesty dispensed His princely gifts, as dignified him now, When with slow movement, solemnly upraised, Toward the kneeling troop he spread his arms, The people knelt, and when they rose, such awe A speck scarce visible, gyred round and round, In that deep hush of feeling, like the voice XIII. COUNT EUDON. THAT aweful silence still endured, when one, Count Pedro met the Chief In full career; he bore hiin from his horse Scatter'd before the impetuous Mountaineers, |