In a voice of lamentation that resounded throughout all the palace she called for help, as if, in truth, she were in some great danger. Her servants rushed up and saw the young monk fleeing and the queen pulling back the sheets upon her couch. They all cried out together. And when King Brian, attracted by the noise, entered the chamber, Glamorgan, showing him her dishevelled hair, her eyes flooded with tears, and her bosom that in the fury of her love she had torn with her nails, said:

"My lord and husband, behold the traces of the insults I have undergone.

Driven by an infamous desire Oddoul has approached me and attempted to do me violence."

When he heard these complaints and saw the blood, the king, transported with fury, ordered his guards to seize the young monk and burn him alive before the palace under the queen's eyes.

Being told of the affair, the Abbot of Yvern went to the king and said to him:

"King Brian, know by this example the difference between a Christian woman and a pagan. Roman Lucretia was the most virtuous of idolatrous princesses, yet she had not the strength to defend herself against the attacks of an effeminate youth, and, ashamed of her weakness, she gave way to despair, whilst Glamorgan has successfully withstood the a.s.saults of a criminal filled with rage, and possessed by the most terrible of demons." Meanwhile Oddoul, in the prison of the palace, was waiting for the moment when he should be burned alive. But G.o.d did not suffer an innocent to perish. He sent to him an angel, who, taking the form of one of the queen's servants called Gudrune, took him out of his prison and led him into the very room where the woman whose appearance he had taken dwelt.

And the angel said to young Oddoul:

"I love thee because thou art daring."

And young Oddoul, believing that it was Gudrune herself, answered with downcast looks:

"It is by the grace of the Lord that I have resisted the violence of the queen and braved the anger of that powerful woman."

And the angel asked:

"What? Hast thou not done what the queen accuses thee of?"

"In truth no, I have not done it," answered Oddoul, his hand on his heart.

"Thou hast not done it?"

"No, I have not done it. The very thought of such an action fills me with horror."

"Then," cried the angel, "what art thou doing here, thou impotent creature?" *

* The Penguin chronicler who relates the fact employs the expression, Species inductilis. I have endeavoured to translate it literally.

And she opened the door to facilitate the young man's escape. Oddoul felt himself pushed violently out. Scarcely had he gone down into the street than a chamber-pot was poured over his head; and he thought:

"Mysterious are thy designs, O Lord, and thy ways past finding out."

II. DRACO THE GREAT (Translation of the Relics of St. Orberosia)

The direct posterity of Brian the Good was extinguished about the year 900 in the person of Collic of the Short Nose. A cousin of that prince, Bosco the Magnanimous, succeeded him, and took care, in order to a.s.sure himself of the throne, to put to death all his relations. There issued from him a long line of powerful kings.

One of them, Draco the Great, attained great renown as a man of war. He was defeated more frequently than the others. It is by this constancy in defeat that great captains are recognized. In twenty years he burned down more than a hundred thousand hamlets, market towns, unwalled towns, villages, walled towns, cities, and universities. He set fire impartially to his enemies' territory and to his own domains. And he used to explain his conduct by saying:

"War without fire is like tripe without mustard: it is an insipid thing."

His justice was rigorous. When the peasants whom he made prisoners were unable to raise the money for their ransoms he had them hanged from a tree, and if any unhappy woman came to plead for her dest.i.tute husband he dragged her by the hair at his horse's tail. He lived like a soldier without effeminacy. It is satisfactory to relate that his manner of life was pure. Not only did he not allow his kingdom to decline from its hereditary glory, but, even in his reverses he valiantly supported the honour of the Penguin people.

Draco the Great caused the relics of St. Orberosia to be transferred to Alca.

The body of the blessed saint had been buried in a grotto on the Coast of Shadows at the end of a scented heath. The first pilgrims who went to visit it were the boys and girls from the neighbouring villages. They used to go there in the evening, by preference in couples, as if their pious desires naturally sought satisfaction in darkness and solitude.

They worshipped the saint with a fervent and discreet worship whose mystery they seemed jealously to guard, for they did not like to publish too openly the experiences they felt. But they were heard to murmur one to another words of love, delight, and rapture with which they mingled the name of Orberosia. Some would sigh that there they forgot the world; others would say that they came out of the grotto in peace and calm; the young girls among them used to recall to each other the joy with which they had been filled in it.

Such were the marvels that the virgin of Alca performed in the morning of her glorious eternity; they had the sweetness and indefiniteness of the dawn. Soon the mystery of the grotto spread like a perfume throughout the land; it was a ground of joy and edification for pious souls, and corrupt men endeavoured, though in vain, by falsehood and calumny, to divert the faithful from the springs of grace that flowed from the saint's tomb. The Church took measures so that these graces should not remain reserved for a few children, but should be diffused throughout all Penguin Christianity. Monks took up their quarters in the grotto, they built a monastery, a chapel, and a hostelry on the coast, and pilgrims began to flock thither.

As if strengthened by a longer sojourn in heaven, the blessed Orberosia now performed still greater miracles for those who came to lay their offerings on her tomb. She gave hopes to women who had been hitherto barren, she sent dreams to rea.s.sure jealous old men concerning the fidelity of the young wives whom they had suspected without cause, and she protected the country from plagues, murrains, famines, tempests, and dragons of Cappadocia.

But during the troubles that desolated the kingdom in the time of King Collic and his successors, the tomb of St. Orberosia was plundered of its wealth, the monastery burned down, and the monks dispersed. The road that had been so long trodden by devout pilgrims was overgrown with furze and heather, and the blue thistles of the sands. For a hundred years the miraculous tomb had been visited by none save vipers, weasels, and bats, when, one day the saint appeared to a peasant of the neighbourhood, Momordic by name.

"I am the virgin Orberosia," said she to him; "I have chosen thee to restore my sanctuary. Warn the inhabitants of the country that if they allow my memory to be blotted out, and leave my tomb without honour and wealth, a new dragon will come and devastate Penguinia."

Learned churchmen held an inquiry concerning this apparition, and p.r.o.nounced it genuine, and not diabolical but truly heavenly, and in later years it was remarked that in France, in like circ.u.mstances, St.

Foy and St. Catherine had acted in the same way and made use of similar language.

The monastery was restored and pilgrims flocked to it anew. The virgin Orberosia worked greater and greater miracles. She cured divers hurtful maladies, particularly club-foot, dropsy, paralysis, and St. Guy's disease. The monks who kept the tomb were enjoying an enviable opulence, when the saint, appearing to King Draco the Great, ordered him to recognise her as the heavenly patron of the kingdom and to transfer her precious remains to the cathedral of Alca.

In consequence, the odoriferous relics of that virgin were carried with great pomp to the metropolitan church and placed in the middle of the choir in a shrine made of gold and enamel and ornamented with precious stones.

The chapter kept a record of the miracles wrought by the blessed Orberosia.

Draco the Great, who had never ceased to defend and exalt the Christian faith, died fulfilled with the most pious sentiments and bequeathed his great possessions to the Church.

III. QUEEN CRUCHA

Terrible disorders followed the death of Draco the Great. That prince's successors have often been accused of weakness, and it is true that none of them followed, even from afar, the example of their valiant ancestor.

His son, Chum, who was lame, failed to increase the territory of the Penguins. Bolo, the son of Chum, was a.s.sa.s.sinated by the palace guards at the age of nine, just as he was ascending the throne. His brother Gun succeeded him. He was only seven years old and allowed himself to be governed by his mother, Queen Crucha.

Crucha was beautiful, learned, and intelligent; but she was unable to curb her own pa.s.sions.

These are the terms in which the venerable Talpa expresses himself in his chronicle regarding that ill.u.s.trious queen:

"In beauty of face and symmetry of figure Queen Crucha yields neither to Semiramis of Babylon nor to Penthesilea, queen of the Amazons; nor to Salome, the daughter of Herodias. But she offers in her person certain singularities that will appear beautiful or uncomely according to the contradictory opinions of men and the varying judgments of the world.

She has on her forehead two small horns which she conceals in the abundant folds of her golden hair; one of her eyes is blue and one is black; her neck is bent towards the left side; and, like Alexander of Macedon, she has six fingers on her right hand, and a stain like a little monkey's head upon her skin.

"Her gait is majestic and her manner affable. She is magnificent in her expenses, but she is not always able to rule desire by reason.

"One day, having noticed in the palace stables, a young groom of great beauty, she immediately fell violently in love with him, and entrusted to him the command of her armies. What one must praise unreservedly in this great queen is the abundance of gifts that she makes to the churches, monasteries, and chapels in her kingdom, and especially to the holy house of Beargarden, where, by the grace of the Lord, I made my profession in my fourteenth year. She has founded ma.s.ses for the repose of her soul in such great numbers that every priest in the Penguin Church is, so to speak, transformed into a taper lighted in the sight of heaven to draw down the divine mercy upon the august Crucha."

From these lines and from some others with which have enriched my text the reader can judge of the historical and literary value of the "Gesta Penguinorum." Unhappily, that chronicle suddenly comes suddenly to an end at third year of Draco the Simple, the successor of Gun the Weak.

Having reached that point of my history, I deplore the loss of an agreeable and trustworthy guide.

During the two centuries that followed, the Penguins remained plunged in blood-stained disorder. All the arts perished. In the midst of the general ignorance, the monks in the shadow of their cloister devoted themselves to study, and copied the Holy Scriptures with indefatigable zeal. As parchment was scarce, they sc.r.a.ped the writing off old ma.n.u.scripts in order to transcribe upon them the divine word. Thus throughout the breadth of Penguinia Bibles blossomed forth like roses on a bush.