Next morning Ahmed proceeded to the lists, which were situated in a large plain near the city. They presented a scene of unparalleled brilliance, and n.o.ble knights and lovely ladies had congregated in hundreds to try their skill in arms or display their beauty. But all the latter were quite eclipsed by the Princess Aldegonda, who shone like the moon among the stars. At the appearance of Ahmed, who was announced as 'The Pilgrim of Love,' excitement ran high, for he made a most gallant and resplendent figure in his glittering armour and bejewelled casque. He was informed, however, that none but princes might encounter in the tournament, and on learning this he disclosed his rank and name. On hearing that he was a Moslem a universal scoffing arose among the Christian champions, and Ahmed, incensed, challenged the knight who displayed the bitterest enmity. The course was run, and the brawny scoffer tilted out of his saddle. But the prince now found that he had to deal with a demoniac horse and armour. Once in action, nothing could control them. The Arabian steed charged into the thickest of the throng. Down went Ahmed's opponents before his levelled lance like ninepins, so that the lists were soon strewn with their rec.u.mbent forms. But at midday the spell which had been laid upon the charger resumed its power. The Arabian steed scoured across the plain, leaped the barrier, plunged into the Tagus, swam its raging current, and bore the prince, breathless yet avenged, to the cavern, where it resumed its station like a statue beside the iron table, on which the prince laid the armour.

Ahmed's feelings were most unenviable, for among those whom he had unhorsed in his wild career had been the King himself, the father of Aldegonda, who, on witnessing the overthrow of his guests, had angrily rushed to their a.s.sistance. Full of anxiety, he dispatched his winged messengers to gather tidings. The parrot returned with a world of gossip. Toledo, he said, was in consternation; the princess had been carried home senseless, and the general opinion was that the prince was either a Moorish magician or a demon such as tradition said dwelt in the mountain caverns.

It was morning when the owl came back. He had peered through the windows of the palace, and had seen the princess kiss Ahmed's letter, and give way to loud lamentations. Later, she was conveyed to the highest tower in the palace, every avenue to which was strictly guarded. But a melancholy, deep and devouring, had settled upon her, and it was thought that she was the victim of magic, so that at last a great reward--the richest jewel in the royal treasury--was offered to anyone who should effect her cure.

Now the wise owl chanced to know that in the royal treasury was deposited a certain box of sandal-wood secured by bands of steel, and inscribed with mystic characters known only to the learned few. This coffer contained the silken carpet of Solomon the Great, which had been brought to Spain by exiled Jews. All this caused the prince to ponder deeply. Next day he laid aside his rich attire, and arrayed himself in the simple garb of an Arab of the desert, dyeing his face and hands a tawny brown. Thus disguised, he repaired to the royal palace, and after some delay, was admitted. When the King asked him his business, he boldly claimed his ability to cure the princess, who, he said, was certainly possessed of a devil, which he could exorcise by the power of music alone, as the folk of his tribe were wont to do.

The King, seeing him so confident, immediately conducted him to the lofty tower where the princess lay, the windows of which opened upon a terrace commanding a view over the city and surrounding country. On this terrace the prince seated himself, and began to play on his pipe. But the princess remained insensible. Then, as if chanting an exorcism, he repeated the verses of the letter which he had sent to the princess, in which he had first declared his pa.s.sion. Rousing, she recognized the words with emotion, and asked that the prince should be brought into her presence. Ahmed was conducted into her chamber, but the lovers, knowing their danger, were discreet, and contented themselves with the exchange of glances more eloquent than speech. Never was triumph of music more complete. The roses returned to the pale cheeks of the princess, and so delighted was the King that he at once requested Ahmed to select the most precious jewel in his treasury. The prince, feigning modesty, replied that he disdained jewels, and desired only an old carpet enclosed in a sandal-wood coffer, which had been handed down by the Moslems who once owned Toledo. The box was immediately brought, and the carpet spread out on the terrace.

"This carpet," said the prince, "once belonged to Solomon the Wise. It is worthy of being placed beneath the feet of beauty. Let the Princess stand upon it."

The King motioned his daughter to accede to the Arab's request, and she at once complied. Then Ahmed took his place beside her, and, turning to her astonished father, said:

"Know, O King, that your daughter and I have long loved one another. Behold in me the Pilgrim of Love."

He had scarcely spoken when the carpet rose in the air, and, to the consternation of all, the lovers were borne off, and swiftly disappeared.

The magical carpet descended at Granada, where Ahmed and the princess were espoused to one another with fitting splendour. In course of time he reigned in his father's stead long and happily. But although he had become a king he did not forget the services of his bird friends. He appointed the owl his vizier, and the parrot his master of ceremonies, and we may be sure by these tokens that in all his royal and domestic circ.u.mstances he was attended by wisdom and magnificence.

This striking tale is, of course, manufactured out of a number of original and separate elements--the lovers destined to be kept in ignorance of love because of some danger prophesied at their birth, the old theme of the language of birds, the 'helpful animal' theme, and that of the magic carpet. The latter is merely an adaptation of the idea that a magician was able to transport himself through the air in a non-natural manner, and this ability he seems to have handed on to the witches of the Middle Ages, whose broomsticks were merely magical subst.i.tutes for the 'flying horse.' [54] But the appearance of the carpet in such a tale makes it probable that it drew its inspiration from Persia, the land where carpets were first manufactured, as the wizards of more primitive folk adopted other and simpler means of supernatural flight.

The Paynim's Promise

A singular story which shows that tolerance and even generosity were occasionally to be found between Moor and Christian in ancient Spain is narrated in connexion with the exploits of Narvaez, the general who commanded the garrison of Medina Antequara, a Moorish town that had fallen into the hands of the Spaniards. Narvaez made the city a centre from which he launched a series of incursions into the neighbouring districts of Granada for the purpose of obtaining provisions and relieving the unfortunate inhabitants of any booty which might happen to be left to them.

On one of these occasions Narvaez had dispatched a large body of horse to scour the surrounding country. They had started on their raid at an early hour of the morning and while it was yet dark, so that by the hour of sunrise they had penetrated far into hostile country. The officer in command of the expedition rode a few bow-shots ahead, and to his surprise suddenly encountered a Moorish youth who had lost his way in the darkness, and who was now returning home. With great boldness the young man faced the Spanish hors.e.m.e.n, but was quickly overpowered, and when they learned from him that the district in which they were was little more than a desert, having been stripped of all its resources by the inhabitants who had abandoned it, they returned to Antequara, where they brought their captive before Narvaez.

The prisoner, a young man of about twenty-three years of age, was of handsome and dignified appearance. He was dressed in a flowing robe of rich mulberry-coloured silk, gorgeously decorated in the Moorish manner, and was mounted on a magnificent horse of the Arab breed. From these indications, Narvaez judged him to be a cavalier of importance. He inquired his name and lineage, and was told that his prisoner was the son of the Alcayde of Ronda, a Moor of high distinction, and an implacable enemy of the Christians. But when Narvaez questioned the young man himself, to his astonishment he found that he was unable to reply to him. Tears streamed down his face, and his utterance was choked by sobs which seemed to rise from a heart overflowing with grief.

"I marvel to see thee," said Narvaez. "That thou, being as thou art, a cavalier of good race, and the son of a n.o.ble so valiant as is thy father, should be thus cast down and weep like a woman, knowing too what are the chances of war and having all the appearance of a brave soldier and a good knight--this surpa.s.ses my understanding."

"I do not weep because I have been taken captive," replied the youth. "The tears flow from mine eyes because of a much deeper sorrow, compared with which my fallen state is as nothing."

Struck by the young man's earnestness, and pitying his position, Narvaez asked him sympathetically to confide to him the cause of his sorrow. The cavalier, touched by the general's kindness, sighed deeply, and replied:

"Lord Governor, I have long loved a lady, daughter of the Alcayde of a certain fortress. Many times have I fought in her honour against the men of your race. In time the lady came to return my affection, and declared herself willing to become my wife, and I was on my way to her when, by evil chance, I encountered your hors.e.m.e.n and fell into their hands. Thus I have lost not only my liberty, but all the happiness of my life, which I believed I held in my hand. If this does not seem to you to be worthy of tears, I know not for what purpose they are given to the eyes of man, or how to make you understand the misery I am suffering."

The bold Narvaez was much affected at the pitiful nature of his prisoner's story, and being a man of sympathetic instincts and generous heart, he at once resolved to do what he could to lighten the captive's sorrowful predicament.

"Thou art a cavalier of good family," he said, "and if thou wilt pledge me thy word to return to this place, I will give thee permission to go to thy beloved and acquaint her with the cause of thy failure to be with her this day."

The Moor gladly availed himself of his captor's indulgence, gave Narvaez the required a.s.surance, and that same night reached the castle wherein his lady dwelt. Entering the garden, he gave the signal by which he usually signified his presence there, and she immediately came to the trysting-place agreed upon between them. She at once expressed the greatest surprise that he had not arrived at the time he had promised to be with her, and he explained the circ.u.mstances which had attended his delay. On hearing what had occurred the lady was cast into the deepest grief, and as her lover was attempting to console her by every means in his power the hour of dawn reminded him of his pledge to Narvaez, and how he had given his word as a soldier and a cavalier to return to his captivity.

"There is nothing left but that I should return," he said. "I have lost my own liberty, and G.o.d forbid that, loving you as I do, I should bear you to a place where yours also would be in danger. We must wait patiently until the time when I can obtain my ransom, when I shall immediately return to you."

"Before this hour," replied the lady, "you have given me many proofs that you truly love me, but now you show your attachment more plainly than ever in your desire for my safety, and for that very reason I should be most ungrateful if I did not go with you to share your captivity. Therefore I shall accompany you to the Christian prison for which you are destined. If you must be a slave, so also shall I be."

The lady then commanded her waiting damsel to bring her jewel-case, and when this had been done she mounted behind her lover. All night they rode, and in the morning they arrived at Antequara, where they presented themselves to Narvaez, who was no less struck with the constancy of the lady than with the honour and fidelity of the young Moorish cavalier. He immediately gave both their liberty, and, loading them with presents and other marks of honour, accorded them permission to return to their own land, providing an escort of troops to accompany them until they had reached a place of safety.

This adventure, the love of the lady, the loyalty of the Moor, and more than all the generosity of the high-souled Christian commander, were greatly celebrated and applauded by the n.o.ble Saracens of Granada, and were sung in the lays of their most distinguished poets and chronicled by their annalists. And although this story in every way partakes of the nature of romance, it has the additional merit of being true.

The Dream of King Alfonso

A mysterious story indeed is that which tells of the manner in which Don Alfonso, King of Galicia, one of the Christian states which held out against the Moors, was haunted by a dream which came to him again and again in the watches of the night, and which no one might interpret, until at last he was forced to call to his aid the occult science of those very enemies against whom the vision warned him.

In the year 1086 the territories of Alfonso and other Christian sovereigns were invaded by a vast army of Almoravide Moors, who, sweeping over from Africa, menaced Central and Northern Spain. When he learned of their advance Alfonso was engaged in the siege of Saragossa, but in view of the danger which confronted him he joined his allies at Toledo and prepared to give battle to the invaders, who, numerous in themselves, had been reinforced by the Moors of the various Mohammedan states in Spain. Before leaving Toledo Alfonso was visited by one of those terrible visions of the night which, history tells us, have so often prophesied the fall of nations. It appeared to him that he was mounted on an elephant, and that beside him, on the flank of the great beast, was placed an atambore or Moorish drum, which he beat with his own hands. But the clamours which pealed forth from the instrument were so loud and terrifying that he instantly awoke in terror and amazement. At first he scoffed at the dream as nothing but a nightmare, but when it returned again and again on the succeeding nights of his stay at Toledo he began to feel that it must contain some element of awful warning. Night after night he awoke in great terror, drenched with perspiration, and with the echoes of the Eastern drum thundering in his ear, until at last, in great disquietude, he resolved to ask the advice of the learned men of his Court regarding what the vision might portend.

With this object in view, he summoned to his presence the scholars and sages of his retinue, as well as the bishops and priests, and even the rabbis of the Jews who were his va.s.sals, and who were more profoundly skilled in divination and the interpretation of dreams than any of his Christian subjects. When they had come before him, he related the substance of his dream, which he described very minutely, concluding his narration by saying: "That which most amazes and alarms me in this matter is the peculiarity of the elephant which I see in my visions, and which is an animal not reared in our country nor seen therein. In like manner, the atambore is not of the form and kind which we have in use among us, nor is that either to be seen in Spain. Wherefore do ye consider what these may portend, and give me the signification thereof without delay."

The wise men thereupon retired, and having considered the dream, returned to the royal presence. "Lord King," they said, "we are of opinion that this dream of yours was sent to signify that you shall vanquish these great armies that the Moslems have brought against you, that you shall despoil their camp and plunder it of the riches it contains, and that you shall occupy their territory and return victorious, with great honour and glory. Moreover, we believe that your triumph will be made known through all parts of the East, since the elephant which you nightly appear to bestride can be no other than Juzef Aben Taxfin, King of the Moslems and lord of the far-extending lands of Africa, who, like that animal, has been reared in the deserts of that country. The strangely formed atambore which you have sounded on these many nights implies the fame which shall echo throughout the world, to every part of which it shall carry the knowledge of your ill.u.s.trious victories."

Alfonso listened to this interpretation with the utmost attention, and when it concluded he said: "It appears to me that you have gone far from the true interpretation of my dream, seeing that the explanation which my heart gives me is of a widely different kind, for it announces to me nothing better than events of terror and dismay."

Having thus spoken, the King turned his head, and, looking toward certain Moorish knights who were his va.s.sals, he asked them if perchance they knew of any wise man of their nation who had skill in the interpretation of dreams. They replied that they did know of one such, and that there was in Toledo at that moment a wise man who taught in one of the mosques and who would interpret the vision to the satisfaction of the King.

Alfonso at once commanded that they should bring the sage before him, and in a short s.p.a.ce the Moorish cavaliers returned with the man of whom they had spoken, the Faki Mohammed Aben Iza, who, however, sternly refused to interpret the dream of an infidel, and when he learned for what purpose he was required would not even set foot in the palace. The Moorish knights in their dilemma told Alfonso that the Faki's religious scruples would not permit him to appear in a Christian court, and the King, who well knew the niceties of Mohammedan law, contented himself with their a.s.surance that they would bring him the wise man's interpretation of the dream. They then entreated the Faki to consider it, and as they pressed him urgently he replied: "Go to the King Alfonso and say that the accomplishment of his vision is very near, and that its significance is after this wise. He shall be vanquished, yea, in a disgraceful defeat, and with great slaughter. He shall fly, with but few of his people, and the victory shall remain with the Sons of the Prophet. Tell him, moreover, that this declaration is derived from the Koran: 'Know ye not what your G.o.d has prepared for him of the Elephant? Hath he not brought his force to nothing and rendered his evil intentions of no avail? See ye not that he hath sent over them the vultures of Babel?' These words," continued the Faki, "foretold the downfall of Ibrahim, King of the Abba.s.sides, when he went forth with his army against Arabia, riding on a great elephant. But G.o.d sent for his destruction the wild vultures of Babel, who cast b.a.l.l.s of glowing fire upon that host and turned his pomp into wretchedness and the vileness of dust. As to the atambore which Alfonso described, that signifies that the hour of his desolation is approaching."

The Moorish cavaliers, as in duty bound, returned to the King and acquainted him with the prophetic words of the Faki. On hearing them he turned pale, and e.j.a.c.u.l.a.t.ed: "By the G.o.d of my worship, let this your Al Faki tremble if he hath lied, for be sure that I will make of him a warning."

Shortly after this King Alfonso a.s.sembled his host, an innumerable mult.i.tude of foot-soldiers and more than eighty thousand cavalry, nearly thirty thousand of whom were Arabs. With this array he marched to the encounter with King Taxfin and his allies, and came face to face with him near Badajoz, among the groves and plains called Zalacca, about twelve miles from that city. The armies were divided by a river, and across this Taxfin sent an insulting message to Alfonso, bidding him either abjure the Christian faith or acknowledge himself his va.s.sal. When Alfonso read this missive he cast it to the earth in great anger, and, turning haughtily to the envoy, said: "Go and bid Taxfin not to conceal himself in the battle, which if he do not, we shall see each other."

Certain circ.u.mstances affected the combat. Friday was the holy day of the Moslems, Sat.u.r.day was the Sabbath of the Jews, of whom there were many in the Christian host, and Sunday that of the Christians, and Alfonso had already requested Taxfin that truce should be observed on these days, and the Moor had consented. But Alfonso considered himself justified in attacking at the hour of dawn on the Friday morning. He marshalled his host into two divisions, and set on. The Moorish King of Seville had asked his astrologer to cast a horoscope with the intention of discovering the fate of the day, and as this had been entirely unfavourable to the Moslems they were somewhat disheartened. But as they succeeded in withstanding Alfonso's first attack, the student of the stars cast another mystical diagram, and on this occasion found his prognostication more auspicious. The King of Seville, inspired by the favourable prophecy, sat down in his pavilion and, taking pen and parchment, dashed off the following verse, which he sent for the inspiration of his ally, Taxfin:

G.o.d's anger on the Christian horde Sends cruel slaughter by thy sword, While favouring stars announce to thee And to thy Moslems victory!

Taxfin was greatly inspirited by these words, and rode up and down his ranks encouraging his men, but he had not much time to do so, for King Alfonso, heading a terrific charge, dashed down on him with all the mail-clad chivalry of Spanish Christendom. A sanguinary and murderous conflict ensued. The Moslems stood their ground bravely, but the heavy cavalry of the Spaniards bore them down, and overwhelmed them on all sides. The Moorish allies of the Christian force now came into action, surrounding and hemming in the Arabs of Andalusia, and the Moslem chroniclers tell us that the darkness produced by that ma.s.s of men and horses was so great that those who fought could no longer see each other, and grappled hand to hand, as in an obscure night. At last Taxfin's forces began to retreat, and broke into disorderly rout, closely pressed by the Christian cavalry. The Moors of Seville alone stood their ground. Taxfin placed himself at the head of his reserve and, charging with great fury, threw his mounted columns directly at the pavilion of King Alfonso. This was but slightly defended, and easily fell a prey to the Moslems, with all its treasure. Alfonso, noting the advance of Taxfin, charged him in flank, and the two princ.i.p.al leaders were soon engaged in furious battle. The Moorish monarch rode among his men, exhorting them to constancy, and crying out that the reward of their valour would be the crown of paradise. As the result of his repeated charges the Christian host began to give way, and on the renewed attack of Taxfin's allies, who had before been beaten, fled in precipitate rout. Alfonso, seeing that all was lost, and accompanied by five hundred followers only, rode fast before the conquering Moors. It was with difficulty that he made his escape to the city of Toledo, where he arrived with only a hundred men.

From that day King Alfonso never regained heart, and some years later, on learning of the death of his son and the defeat of his people in battle with the infidel, he fell sick and died. So was the prophecy of the Faki fulfilled.

The Prince who Changed Crowns

During the age-long struggle between the Gothic and Arab races in Spain many small kingdoms on both sides rose and fell, the names of which have long since been forgotten. Perhaps two hundred years after the infidels had gained a footing in the Peninsula, it chanced that in the central portion of the country there existed side by side two diminutive kingdoms, or rather princ.i.p.alities, the more northerly of which preserved its Spanish nationality with the most jealous care, while that which existed upon its borders was equally conservative in its Moslem prejudices. At this period the Spanish princ.i.p.ality had at the head of its fortunes a prince of exceptional enlightenment and ability, Don Fernando. His training had naturally been of a kind which had led him to regard his Moslem neighbours with the profoundest distrust and dislike. They were, he was told by his instructors, a race of men lost to all humanity, deficient in honour, cruel, malicious, and revengeful--in short, it is not to be wondered at that, having the demerits of his Saracen neighbours so constantly dinned into his ears, the young Fernando began to regard them with the utmost repugnance.

The low range of hills which divided the two princ.i.p.alities rather a.s.sisted than hindered the constant raids which Moslem and Christian made upon each other's territory, as they const.i.tuted a description of No Man's Land, where the forces of either might be carefully marshalled for a lightning foray. In these raids Fernando himself occasionally took part, as it was thought necessary that the prince of a state which lived in a condition of almost constant warfare should be well acquainted with the practical side of military affairs. During one of these constantly recurring miniature invasions, the company which Fernando commanded had ridden far into Moorish territory without encountering any resistance, and, advancing in loose formation and without sufficient care, suddenly encountered an ambuscade of the enemy, who, taking it in flank, succeeded in penetrating its ranks and cutting them in two. The little band of Spaniards, thus separated, fled in opposite directions, and Fernando, accompanied by only a handful of followers, turned his horse's head in the direction of his own country and galloped out of the range of immediate danger.

The route which he was now forced to take to regain his own dominions necessitated his following a wide detour, and as he and his companions had already ridden far that day their horses shortly became so jaded that further progress was almost impossible. They also became aware, to their dismay, that the foremost of the enemy were now not far distant. In the dilemma in which they found themselves they resolved to sell their lives dearly, as befitted Christian knights, and they were about to dismount from their horses to seek a spot which might afford them some advantage in such a struggle when they beheld, some little way off, a building of rough stone standing on a little eminence. "There, if anywhere," said Fernando, "we shall be able to make a good defence. Let us secure that position and take full advantage of the shelter it offers us."