Mediaeval Tales Part 2

CHAPTER XII.

_Of the Truce, and of the Discourse between the King and Argolander._

A truce thus being granted, Argolander drew out his people from the city, and attended by sixty guards came into the King's presence, who was at this time encamped about a mile from Pampeluna. The two armies occupied a s.p.a.cious plain six miles square, separated by the main road to Compostella.

When Charles perceived Argolander, he addressed him in these words:

"You are, then, he that have fraudulently taken possession of my territories in Spain and Gascony, which I conquered by the favour of G.o.d, and reduced to the faith of Christ. You have perverted the princes from my allegiance, and slain the Christians with the edge of the sword.

Availing yourself of my return to Gaul, you have destroyed my towns and castles, and laid waste the territory with fire and sword. At present, therefore, you have the advantage of me."

Now when Argolander heard the King speak in the Arabic tongue, he was greatly pleased and astonished, for Charles had learnt it in his youth in the city of Thoulouse, where he had spent some time. Argolander then answered in these terms: "I wonder you should reason thus, for the territory did not belong to you; neither was it your father's, grandfather's, or great-grandfather's. Why then did you take possession of it?" "Because," replied Charles, "our Lord Jesus Christ, the creator of heaven and earth, elected us in preference to others, and gave us dominion over all the earth: therefore I endeavoured to convert the Saracens to the Christian faith."--"It would be unworthy of us to submit to you," rejoined Argolander, "when our own faith is best. We have Mahomet, a prophet of G.o.d, whose precepts we obey. Therefore we have a powerful G.o.d, who through his prophet has declared his will, and by him we live and reign." "O Argolander," said the King, "how widely do you err! You follow the vain precepts of a man; we believe and wors.h.i.+p Father, Son, and Holy Ghost: you wors.h.i.+p mortal man. After death our souls are received into Paradise, and enjoy everlasting life, but yours descend to the abyss of h.e.l.l. Wherefore our faith is evidently best.

Accept then baptism, or fight and perish."

"Far be it from me," said Argolander, "to accept baptism, and deny Mahomet and my G.o.d! But I will fight you on these terms: if your faith is best, you shall gain the victory, otherwise heaven shall give it to me; and let shame be the portion of the conquered, but eternal glory reward the conqueror. Furthermore, if my people are subdued, and I survive the contest, I will receive baptism."

These terms being mutually agreed, twenty Christians were sent against twenty Saracens, and the battle commenced. What further? Nearly all the Saracens fell. Forty were then sent against forty, and they were defeated also. A hundred then fought together; but the Saracens turned their backs from the face of the Christians, and were all slain. Are not these Christians then types for us? Does it not argue that we likewise should fight manfully against our sins; should face our spiritual enemies, and never ign.o.bly yield to them, since they will infallibly lead us into perdition? He only, says the Apostle, shall receive the crown that fights the good fight, and overcomes.

Two hundred Saracens were then sent out, and were all slain; lastly a thousand, who shared the same fate. A truce being then granted, Argolander promised to be baptized on the morrow with all his people, and, calling his Kings and Captains together, told them his intention, to which they likewise a.s.sented, few only refusing to follow his example.

CHAPTER XIII.

_Of the King's Banquet, and of the Poor, at whom Argolander took so great Offence that he refused to be Baptized._

On the third day Argolander attended the King, as he promised, and found him at dinner. Many tables were spread at which the guests were sitting; some in military uniform; some in black; some in Priests' habits; which Argolander perceiving, inquired what they were? "Those you see in robes of one colour," replied the King, "are priests and bishops of our holy religion, who expound the gospel to us, absolve us from our offences, and bestow heavenly benediction. Those in black are monks and abbots; all of them holy men, who implore incessantly the divine favour in our behalf." But in the meantime Argolander espying thirty poor men in mean habiliments, without either table or table-cloth, sitting and eating their scanty meals upon the ground, he inquired what they were? "These,"

replied the King, "are people of G.o.d, the messengers of our Lord Jesus, whom in his and his Apostles names we feed daily." Argolander then made this reply: "The guests at your table are happy; they have plenty of the best food set before them; but those you call the messengers of G.o.d, whom you feed in his name, are ill fed, and worse clothed, as if they were of no estimation. Certainly he must serve G.o.d but indifferently who treats his messengers in this manner, and thus do you prove your religion false." Argolander then refused to be baptized, and, returning to his army, prepared for battle on the morrow.

Charles, seeing the mischief his neglect of these poor men had occasioned, ordered them to be decently clothed and better fed. Here then we may note the Christian incurs great blame who neglects the poor. If Charles, from inattention to their comfort, thereby lost the opportunity of converting the Saracens, what will be the lot of those who treat them still worse? They will hear this sentence p.r.o.nounced--"Depart from me, ye cursed, into everlasting fire; for I was an hungered, and ye gave me no meat; naked, and ye clothed me not."

We must consider likewise that our faith in Christ is of little value without good works. As the body, says the Apostle, without the soul is dead, so is faith dead if it produce not good fruit. And as the Pagan King refused baptism because he found something wrong after it, so our Lord, I fear, will refuse our baptism at the day of judgment if superfluity of faults be found in us.

CHAPTER XIV.

_Of the Battle of Pampeluna, and Argolander's Death._

Both armies now prepared for battle in the morning, contending for their different faiths. The King mustered one hundred and thirty thousand men, but Argolander only one hundred thousand. The Christians formed themselves into four squadrons; the Saracens into five; whose first corps being speedily discomfited, they all joined in one phalanx, with Argolander in the midst. The Christians then surrounded them on all sides. First Arnaldo de Berlanda and his troops; then Astolfo; next Aristagnus, Galdebode, Ogier, and Constantine; lastly the King himself, and his innumerable warriors. Arnaldo was the first that broke in upon the enemy, overthrowing them right and left till he reached Argolander himself in the centre, and slew him with his own hand. Then ensued a great shout, and the Christians, rus.h.i.+ng in upon the Saracens, slew them on all sides, making so great a slaughter that none escaped but the Kings of Seville and Cordova, and a few of their troops. So great, indeed, was the effusion of blood, that the Christians waded in it to their very knees. They slew likewise all the Saracens left in the city.

Charles fought for the faith, and therefore triumphed over Argolander.

Note then, O Christian, that whatsoever thou undertakest thou likewise shalt accomplish if thou hast faith, for all things are possible to them that believe. Greatly rejoiced at this victory, the King marched forward, and came to the bridge of Arge in the Compostella road.

CHAPTER XV.

_Of the Christians that returned unlawfully to Spoil the Dead._

Certain of the Christians however, coveting the spoils of the dead, returned that same night to the field of battle, and loaded themselves with heaps of gold and silver. But as they were returning to the camp, Almanzor, King of Cordova, who had fled for refuge to the mountains with the Saracens that made their escape, came pouring down, and slew them all to the number of a thousand men. These, then, are types of such as strive against sin, but afterwards relapse; who, when they have overcome, continue not stedfast, but seek unlawful pleasures, suffering themselves to be mastered in turn by their grand adversary. So likewise the religious, that forsake their vocations to re-engage in worldly concerns and profits, lose the reward of eternal life, and entail upon themselves everlasting perdition.

CHAPTER XVI.

_Of the War of Furra._

The day after the King was informed that a certain King of Navarre, called Furra, designed to fight him at Mount Garzim. Charles therefore prepared for battle; but desiring to know who should perish in it, he entreated the Lord to show him; whereupon in the morning a red cross appeared on their shoulders behind. In order therefore to preserve them, he confined them in his Oratory. Then joining battle, Furra and three thousand of his troops were slain. These were all Saracens of Navarre.

The King now returned to his Oratory, but found them all dead that he had left in it, to the number of one hundred and fifty men.

"O holy band of Christian warriors, though the sword slew you not, yet did you not lose the palm of victory, or the prize of martyrdom!"

Charles then made himself master of the mountain and castle of Garzim, and subdued the whole country of Navarre.

CHAPTER XVII.

_Of the War with Ferracute, and of Orlando's admirable Dispute with him._

Charles now received news that a certain Giant, of the name of Ferracute, of the race of Goliath, was come to Nager, sent thither by Admiraldus, with twenty thousand Turks of Babylon, to fight him. This Giant neither feared spear nor dart, and was stronger than forty men. Charles therefore marched to Nager, and Ferracute, hearing of his arrival, sallied out from the city to challenge any warrior to single combat.

Charles then sent Ogier the Dacian, whom the Giant no sooner perceived, than, leisurely approaching, he caught him up under his right arm, as easily as he would a lamb, and bore him off in sight of all his friends to the city; for the Giant's stature was twelve cubits; his face a cubit long; his nose a palm; his arms and thighs four cubits; and his fingers three palms in length.

Rinaldo of the White Thorn was next sent against him, but he seized him in like manner, and imprisoned him with Ogier. The King then sent Constantine and Ocellus, but, seizing one under each arm, he bore them off likewise. He then sent twenty warriors by pairs against him, but they shared the same fate. Charles dared not then venture to send more warriors: but Orlando with the King's permission approached the Giant, who seized him instantly by the right arm, and seated him upon his steed before him.

But as he was bearing him to the city, Orlando, recovering his strength, and trusting in the Almighty, seized the Giant by the beard, and tumbled him from his horse, so that both came to the ground together. Orlando, then, thinking to slay the Giant, drew his sword, and struck at him, but the blow fell upon his steed, and pierced him through. The Giant being thus on foot, drew his enormous sword, which Orlando perceiving, who had remounted his own charger, struck him on the sword arm, and, though he did not wound him, struck the sword out of his hand; which greatly enraging Ferracute, he aimed a blow at Orlando with his fist, but, missing him, hit his horse on the forehead, and laid him dead on the spot. And now the fight lasted till noon with fists and stones. The Giant then demanded a truce till next day, agreeing to meet Orlando without horse or spear. Each warrior then retired to his post.

Next morning they accordingly met once more. The Giant brought a sword, but Orlando a long staff to ward off the Giant's blows, who wearied himself to no purpose. They now began to batter each other with stones, that lay scattered about the field, till at last the Giant begged a second truce, which being granted, he presently fell fast asleep upon the ground. Orlando, taking a stone for a pillow, quietly laid himself down also. For such was the law of honour between the Christians and Saracens at that time, that no one on any pretence dared to take advantage of his adversary before the truce was expired, as in that case his own party would have slain him.

When Ferracute awoke, he found Orlando awake also, who thereupon rose, and seated himself by the Giant's side, inquiring how it came to pa.s.s he was so very strong? "Because," replied the Giant, "I am only vulnerable in the navel." Ferracute spoke in the Spanish language, which Orlando understanding tolerably well, a conversation now followed between them, which Ferracute recommenced by inquiring his name, which Orlando told him. "And what race are you of?" said the Giant. "Of the race of the Franks."--"What law do you follow?" "The law of Christ, so far as his grace permits me."--"Who is this Christ in whom you profess to believe?"

"The Son of G.o.d, born of a Virgin, who took upon him our nature, was crucified for us, rose again from the dead, and ascended into heaven, where he sitteth on the right hand of his Father."

"We believe," said Ferracute, "that the Creator of heaven and earth is one G.o.d, and that, as he was not made himself, so cannot another G.o.d spring from him. There is therefore only one G.o.d, not three, as I understand you Christians profess." "You say well," said Orlando; "there is but one G.o.d, but your faith is imperfect; for as the Father is G.o.d, so likewise is the Son, and so is the Holy Ghost. Three persons, but one G.o.d."--"Nay," said Ferracute: "if each of these three persons be G.o.d, there must be three G.o.ds."

"By no means," replied Orlando; "he is both three and one. The three persons are co-eternal and co-equal. There is indeed distinction of person, but unity of essence, and equality of majesty. Abraham saw three, but wors.h.i.+pped one. Let us recur to natural things. When the harp sounds, there is the art, the strings, and the hand, yet but one harp.