Fernando Meets his "Double"

Fernando pa.s.sed on his way, and this day in his wanderings may be taken as representative of many another. For three months he wandered through the Moorish land, studying its inst.i.tutions and its people at first hand, and gleaning a practical insight into the national characteristics. At the end of that time he had conceived such a high opinion of his one-time foes that it was with heartfelt sorrow that he turned his steps northward to the borders of his own princ.i.p.ality. Loath to cross them, he resolved to spend the night at a small khan on the Moorish side of the hills. It was a poor place, but beautifully situated at the entrance to a peaceful little valley. Giving his horse to the white-robed ostler, he entered. To his utter amazement, the first person he encountered was a young man who so closely resembled himself that he started back in surprise and dismay, for there was not a lineament in the stranger's countenance which was not mirrored in his own. The young man thus confronted also halted abruptly, and stared at his living counterpart; then a smile broke over his pleasant face, and he said, with a laugh: "I see, sir, you are as surprised as myself, but I hope you are not angry that G.o.d has made us so alike, for I have heard that people who closely resemble one another are apt to cherish a mutual distrust."

"There is small danger of that, friend," said Fernando, "for if G.o.d has made our minds as like each other as He has fas.h.i.+oned our bodies, I am convinced that you are of a liberal and unconventional disposition,"

and, laughing heartily, he indicated a table. "It would be fitting,"

he continued, "that we should break bread together."

"Agreed!" cried the other; "I accept your invitation with all the goodwill in the world." And, seating themselves at the rough board, the two young men were soon engaged in an animated conversation. Much as they had been surprised at the physical resemblance between them, they were even more astonished at the close similarity they bore to one another in taste and disposition. For hours they sat in close discussion. At last the stranger said: "I feel as if we had known each other for a lifetime, and as I am certain that I can trust you thoroughly, I will reveal to you my secret. Know then that I am Muza, the prince of this country, and that I am even now returned from a prolonged journey in the land of the Christians, whose character and customs it had long been my desire to study."

"I am indeed honoured by your Majesty's condescension and confidence,"

replied Fernando, "and you may rest a.s.sured that your secret will remain inviolate with me. But may I ask what opinion you formed of the inhabitants of Christian Spain during your sojourn among them?"

"Such a high opinion," replied Muza, "that it is with the greatest regret that I quit their country, for I find among them a spirit so much more in consonance with my own than that of my native subjects that I solemnly a.s.sure you I had much rather rule over them than over my own people."

"Have then your wish, n.o.ble Muza," said Fernando, rising, "for I am none other than Fernando, prince of the Christians, who, impelled by a similar desire, has been travelling in your dominions, and who has conceived such a strong predilection for the character and customs of its people that he asks nothing better than to be permitted to guide their destinies. That I am what I represent myself to be you may know by this token," and, searching beneath his burnous, Fernando drew out a gold chain, from which was suspended his royal signet. "There is, so far as I can see," he continued, "but one possible bar to our compact, and that is the difference between our religions."

"Nay, Fernando," said Muza, with uplifted hands, "I find no difficulty in that, for, as I understand the matter, the difference is merely one of exteriors. The inward spirit of our faiths is the same, and it is only in their outward manifestations that they present any divergency. Both spring from the one G.o.d, Who designed them for the uses of differently const.i.tuted races, and if you agree with me that this is so, there should be no greater difficulty in our embracing the religions of each other's people than in accepting their customs."

"I heartily agree," replied Fernando, "but what I fear is that we shall not be able to convince our respective peoples of the purity of our motives. They certainly must not share our secret."

"Our great safeguard," said Muza, "is the extraordinary resemblance between us, but it will be necessary that we should instruct each other in our past histories, and in the intricacies of our personal affairs, in order that ignorance of these may not give rise to suspicion."

"You speak like a wise man," rejoined Fernando; "let us address ourselves to this business at once."

Far into the night the two young princes sat initiating each other into the intimacies of their respective national diplomacies and personal relations.h.i.+ps, and at last, when morning broke, they parted with every mark of mutual esteem, mounted their horses, and rode off, Fernando to the capital of the Moor, Muza to that of the Christian. But ere they parted they agreed to meet at the inn where they had first forgathered at least once in three months, in order to discuss any eventualities which might arise.

Three months pa.s.sed rapidly, and, prompt to the day, the two young rulers met once more at the inn. There was a noticeable stiffness in the manner of their greeting.

"And how fare you, n.o.ble Muza, in the kingdom of my fathers?" asked Fernando.

"Alas! your Majesty," replied Muza, "I am constrained to say that I fare but ill. Every day your advisers present to me new schemes of aggression against my late kingdom to which I can give no manner of countenance, and they upbraid me bitterly with what they are pleased to call my disloyalty."

"Precisely the same thing has happened to myself," said Fernando, "and may I say, with all due regard to the race from which you spring, that they do not compare in liberality of outlook with my own, that they are extremely conservative, and difficult of comprehension!"

"On the other hand," said Muza, "I find your people much too active and unruly, and I do not encounter the same implicit obedience to which I have hitherto been accustomed. If I may say so, there is a want of dignity----"

"I find some of my personal relations awkward too," groaned Fernando; "your matrimonial arrangements, for example."

"And your lack of the same," replied Muza.

"On the whole I think----" said Fernando.

"I fully agree," replied Muza.

"If we put the matter in a nutsh.e.l.l," remarked Fernando, "it is better for a man--even a liberal-minded one--to remain in the bosom of his own people, for no matter how broad his views may be, among strangers he must constantly be doomed to encounter much which will tend to strengthen his prejudices against them and create odious comparisons and regrets."

"Once more I agree," said Muza. "When once the novelty wears off----"

"Exactly," responded Fernando. "After all, what country can compare with that in which one has been born?"

So the two princes parted, each to take his way to his native land. But, despite the threats and entreaties of their advisers, neither of them would ever again consent to make war upon the dominions of the other, and it was even hinted by disgruntled and badly disposed persons that Fernando and Muza met occasionally on their common frontiers for the sole purpose of settling difficulties which had arisen between their respective states--an unnatural proceeding which they avowed was bound sooner or later to end in political disaster.

CHAPTER XII: TALES OF SPANISH MAGIC AND SORCERY

Spain seems to have been regarded by the other countries of Western Europe as the special abode of superst.i.tion, sorcery, and magic, probably because of the notoriety given to the discoveries of the Moorish alchemists, the first scientists in Europe. But with the coming of the Inquisition a marked and natural falling off is noticeable in the prevalence of occult belief, for anything which in the least tended to heresy was repressed in the most rigid manner by that illiberal inst.i.tution. In this way much of the folk-lore and peasant belief of Spain, many fascinating legends, and many a curious custom have been lost, never to be recovered. The Brothers, in their zeal for the purity of their Church, banished not only the witch, the sorcerer, and the demon from Spain, but also the innocent fairy, the spirits of wood and wold, and those household familiars which harm no one, but a.s.sist the housewife and the dairymaid.

The first information we receive that the authorities intended a campaign against the whole demonhood, good and evil, of Spain is contained in a work by Alfonso de Speria, a Castilian Franciscan, who wrote, about 1458 or 1460, a work specially directed against heretics and unbelievers, in which he gives a chapter on those popular beliefs which were derived from ancient pagan practices. The belief in witches, whom he calls xurguine (jurguia) or bruxe, seems to have been imported from Dauphine or Gascony, where, he tells us, they abounded. They were, he says, wont to a.s.semble at night in great numbers on a high tableland, carrying candles with them, for the purpose of wors.h.i.+pping Satan, who appeared to them in the form of a boar, rather than in that of the he-goat in which he so frequently manifested himself in other localities.

Llorente, in his History of the Inquisition in Spain, states that the first auto-de-fe against sorcery was held at Calabarra in 1507, when thirty women charged with witchcraft by the Inquisition were burnt. In the first treatise on Spanish sorcery, that of Martin de Castanaga, a Franciscan monk (1529), we learn that Navarre was regarded as the motherland of Spanish witchcraft, and that that province sent many 'missionaries' to Aragon to convert its women to sorcery. But we find that the Spanish theologians of the sixteenth century were so much more enlightened than those of other countries that they admitted that witchcraft was merely a delusion, and the punishment they meted out to those who believed in it was inflicted in respect that the belief, erroneous though it was, was contrary to the tenets of the Church. Pedro de Valentin, in a treatise on the subject (1610), entirely adopts the opinion that the acts confessed to by the witches were imaginary. He attributed them partly to the manner in which the examinations were carried out, and to the desire of the ignorant people examined to escape by saying what seemed to please their persecutors, and partly to the effect of the ointments and draughts which they had been taught to use, which were composed of ingredients that produced sleep and acted upon the imagination and the mental faculties.

The Religion of Witchcraft

This view is very generally held at the present time as accounting for the phenomena of witchcraft. But the researches of Charles G.o.dfrey Leland, Miss M. A. Murray, and others, seem to indicate that the cult of witchcraft is by no means a thing of the imagination. The last-named writer, indeed, claims that it is the detritus of an ancient pagan faith surviving into modern times, having a priesthood and well-defined ritual of its own, and in a measure conserving the practice of child-sacrifice.

There can be little doubt that this conception of witchcraft is the correct one. In the records of the caste there are numerous proofs that it had a definite ritual and an established priesthood, and that imagination played but a small part in shaping the belief of the adherents of the cult. [55]

The Story of Dr Torralva

Spain had not in the sixteenth century ceased to be celebrated for its magicians, who still retained a modic.u.m of the occult philosophy of the Moorish doctors of Toledo and Granada. Perhaps the most celebrated of these comparatively modern masters of magic was Doctor Eugenio Torralva, physician to the family of the Admiral of Castile. Educated at Rome, he early became a p.r.o.nounced sceptic, and formed an intimacy with a certain Master Alfonso, a man who, after changing his Jewish faith for Islam, and that again for Christianity, had at last become a free-thinker. Another evil companion was a Dominican monk called Brother Pietro, who told Torralva that he had in his service a good angel called Zequiel, who had no equal in the spiritual world as a seer, and was besides of such a disinterested temperament that he served only those who had complete confidence in him and deserved his attachment.

All this excited Torralva's curiosity to an unbounded degree. He was one of those people, fortunate or otherwise, in whom the love of mystery has been deeply implanted, and when Pietro generously proposed to resign his familiar spirit to his friend's keeping he eagerly accepted the offer. Nor did Zequiel himself offer any opposition to this change of master, and, appearing at the summons of Pietro, a.s.sured Torralva that he would follow his service as long as he lived, and wherever he was obliged to go. There was nothing very startling in the appearance of the spirit, who was dressed in a flesh-coloured habit and black cloak, and had the appearance of a young man with an abundance of fair hair.

From this time onward Zequiel appeared to Torralva at every change of the moon, and as often as the physician required his services, which was generally for the purpose of transporting him in a short s.p.a.ce of time to distant places. Sometimes the spirit a.s.sumed the appearance of a hermit, at others that of a traveller, and even accompanied his master to church, from which circ.u.mstance Torralva concluded that he was a beneficent and Christian-minded spirit. But, alas! Dr Torralva was to find, like many another, that attendance at the sacred edifice is not necessarily a guarantee of piety.

For many years Torralva continued to reside in Italy, but in the year 1502 he felt a strong desire to return to the land of his birth. He did so, but seems to have made Rome his headquarters once more in the following year, placing himself under the protection of his old patron, the Bishop of Volterra, now become a cardinal. The influence this connexion brought him proved of the greatest service to him, and he soon rose to high repute for his skill in medicine. But neither the pious cardinal nor any of the other distinguished patients who sought his aid knew that he drew practically all his medical knowledge from his unseen famulus, who taught him the secret virtues of young plants, with which other physicians were not acquainted. Zequiel, however, was untainted by the love of lucre; for when his master pocketed those 'thumping' fees to which all good physicians aspire the spirit rebuked him, telling him that since he had received his knowledge for nothing he ought to impart it gratuitously. On the other hand, did the doctor require funds, he never failed to find a supply of money in his private apartment, which he knew implicitly must have been placed there by his familiar.

Torralva returned to Spain in 1510, and lived for some time at the Court of Ferdinand the Catholic. One day Zequiel confided to him that the King would shortly receive some very disagreeable news. Torralva at once communicated this piece of intelligence to Ximenes de Cisneros, Archbishop of Toledo, and to the Grande Capitan, Gonzalvo Hernandez de Cordova. On the same day a courier arrived from Africa bearing dispatches which informed his Majesty that an expedition against the Moors had met with disaster, and that its commander, Don Garcia de Toledo, son of the Duke of Alva, had been slain.

When in Rome it appears that Torralva had been so indiscreet as to summon Zequiel to appear before his patron, Cardinal Volterra, who now, hearing of the manner in which his protege had 'prophesied'

the disaster to the Spanish arms, acquainted the Archbishop of Toledo with the means by which the doctor had received intelligence of the defeat. Torralva, ignorant of this, continued in his forecasts of political and other events, and soon found his reputation as a seer greatly enhanced. Among others who consulted him was the Cardinal of Santa Cruz, to whom a certain Donna Rosales had complained that her nights were disturbed by a frightful phantom, which appeared in the form of a murdered man. Her physician, Morales, had watched at night with the lady, but although she had pointed out the precise spot where the grisly vision took its stand, he could discern nothing.

Torralva accompanied Morales to the lady's house, and, seated in an ante-chamber, they heard her cry of alarm about an hour after midnight. Entering her apartment, Morales again confessed his inability to see the apparition, but Torralva, who was better acquainted with the spiritual world, perceived a figure resembling a dead man, behind which appeared a shadowy female form. "What dost thou seek here?" he inquired, in a firm voice, whereupon the foremost spirit replied: "I seek a treasure," and immediately vanished. Torralva consulted Zequiel upon the subject, and upon his advice the cellars of the house were dug up, whereupon the corpse of a man who had been stabbed to death with a poignard was discovered, and upon its receiving Christian burial the visitations ceased.

Among Torralva's intimate friends was one Don Diego de Zuniga, a relative of the Duke of Bejar, and brother of Don Antonio, Grand Prior of the Order of St John in Castile. Zuniga had consulted the learned doctor as to how he could gain money at play by magical means, and Torralva informed him that this could be accomplished by writing certain characters on paper, using for ink the blood of a bat. This charm Torralva advised him to wear about his neck, so that he might experience good luck at the gaming-table.