Read Complete Fictional Works of Washington Irving (Illustrated) Online
Authors: Washington Irving
If I had been pleased and interested by the count and his family, as furnishing a picture of a Spanish domestic life, I was still more so when apprised of historical circumstances which linked them with the heroic times of Granada. In fact, in this worthy old cavalier, so totally unwarlike, or whose deeds in arms extended, at most, to a war on swallows and martlets, I discovered a lineal descendant and actual representative of Gonsalvo of Cordova, “the Grand Captain,” who won some of his brightest laurels before the walls of Granada, and was one of the cavaliers commissioned by Ferdinand and Isabella to negotiate the terms of surrender; nay, more, the count was entitled, did he choose it, to claim remote affinity with some of the ancient Moorish princes, through a scion of his house, Don Pedro Venegas, surnamed the Tornadizo; and by the same token, his daughter, the fascinating little Carmen, might claim to be rightful representative of the princess Cetimerien or the beautiful Lindaraxa.*
* Lest this should be deemed a mere stretch of fancy, the reader is referred to the following genealogy, derived by the historian Alcantara, from an Arabian manuscript, on parchment, in the archives of the marquis of Corvera. It is a specimen of the curious affinities between Christians and Moslems, produced by capture and intermarriages, during the Moorish wars. From Aben Hud, the Moorish king, the conqueror of the Almohades, was descended in right line Cid Yahia Abraham Alnagar, prince of Almeria, who married a daughter of King Bermejo. They had three children, commonly called the Cetimerian Princes. 1st. Yusef ben Alhamar, who for a time usurped the throne of Granada. 2d. The Prince Nasar, who married the celebrated Lindaraxa. 3d. The Princess Cetimerien, who married Don Pedro Venegas, captured by the Moors in his boyhood, a younger son of the House of Luque, of which house the old count was the present head.
Understanding from the count that he had some curious relics of the Conquest, preserved in his family archives, I accompanied him early one morning down to his palace in Granada to examine them. The most important of these relics was the sword of the Grand Captain; a weapon destitute of all ostentatious ornament, as the weapons of great generals are apt to be, with a plain hilt of ivory and a broad thin blade. It might furnish a comment on hereditary honors, to see the sword of the grand captain legitimately declined into such feeble hands.
The other relics of the Conquest were a number of espingardas or muskets of unwieldy size and ponderous weight, worthy to rank with those enormous two-edged swords preserved in old armories, which look like relics from the days of the giants.
Besides other hereditary honors, I found the old count was Alferez mayor, or grand standard-bearer, in which capacity he was entitled to bear the ancient standard of Ferdinand and Isabella, on certain high and solemn occasions, and to wave it over their tombs. I was shown also the caparisons of velvet, sumptuously embroidered with gold and silver, for six horses, with which he appeared in state when a new sovereign was to be proclaimed in Granada and Seville; the count mounting one of the horses, and the other five being led by lackeys in rich liveries.
I had hoped to find among the relics and antiquities of the count’s palace, some specimens of the armor and weapons of the Moors of Granada, such as I had heard were preserved as trophies by the descendants of the Conquerors; but in this I was disappointed. I was the more curious in this particular, because an erroneous idea has been entertained by many, as to the costumes of the Moors of Spain; supposing them to be of the usual oriental type. On the contrary, we have it on the authority of their own writers, that they adopted in many respects the fashions of the Christians. The turban, especially, so identified in idea with the Moslem, was generally abandoned, except in the western provinces, where it continued in use among people of rank and wealth, and those holding places under government. A woollen cap, red or green, was commonly worn as a substitute; probably the same kind originating in Barbary, and known by the name of Tunis or Fez, which at the present day is worn throughout the east; though generally under the turban. The Jews were obliged to wear them of a yellow color.
In Murcia, Valencia, and other eastern provinces, men of the highest rank might be seen in public bareheaded. The warrior king, Aben Hud, never wore a turban, neither did his rival and competitor Al Hamar, the founder of the Alhambra. A short cloak called Taylasan similar to that seen in Spain in the sixteenth and seventeenth centuries, was worn by all ranks. It had a hood or cape which people of condition sometimes drew over the head; but the lower class never.
A Moslem cavalier in the thirteenth century, as described by Ibnu Said, was equipped for war very much in the Christian style. Over a complete suit of mail he wore a short scarlet tunic. His helmet was of polished steel; a shield was slung at his back; he wielded a huge spear with a broad point, sometimes a double point. His saddle was cumbrous, projecting very much in front and in rear, and he rode with a banner fluttering behind him.
In the time of Al Khattib of Granada, who wrote in the fourteenth century, the Moslems of Andalus had resumed the Oriental costumes, and were again clad and armed in Arabic fashion: with light helmet, thin but well tempered cuirass, long slender lance, commonly of reed, Arabian saddle and leathern buckler, made of double folds of the skin of the antelope. A wonderful luxury prevailed at that time in the arms and equipments of the Granadian cavaliers. Their armor was inlaid with gold and silver. Their cimeters were of the keenest Damascus blades, with sheaths richly wrought and enamelled, and belts of golden filagree studded with gems. Their daggers of Fez had jewelled hilts, and their lances were set off with gay banderoles. Their horses were caparisoned in correspondent style, with velvet and embroidery.
All this minute description, given by a contemporary, and an author of distinction, verifies those gallant pictures in the old Morisco Spanish ballads which have sometimes been deemed apocryphal, and gives a vivid idea of the brilliant appearance of the chivalry of Granada, when marshalled forth in warlike array, or when celebrating the chivalrous fetes of the Vivarrambla.
High above the Alhambra, on the breast of the mountain, amidst embowered gardens and stately terraces, rise the lofty towers and white walls of the Generalife; a fairy palace, full of storied recollections. Here is still to be seen the famous cypresses of enormous size which flourished in the time of the Moors, and which tradition has connected with the fabulous story of Boabdil and his sultana.
Here are preserved the portraits of many who figured in the romantic drama of the Conquest. Ferdinand and Isabella, Ponce de Leon, the gallant marquis of Cadiz, and Garcilaso de la Vega, who slew in desperate fight Tarfe the Moor, a champion of Herculean strength. Here too hangs a portrait which has long passed for that of the unfortunate Boabdil, but which is said to be that of Aben Hud, the Moorish king from whom descended the princes of Almeria. From one of these princes, who joined the standard of Ferdinand and Isabella towards the close of the Conquest, and was christianized by the name of Don Pedro de Granada Venegas, was descended the present proprietor of the palace, the marquis of Campotejar. The proprietor, however, dwells in a foreign land, and the palace has no longer a princely inhabitant.
Yet here is every thing to delight a southern voluptuary: fruits, flowers, fragrance, green arbors and myrtle hedges, delicate air and gushing waters. Here I had an opportunity of witnessing those scenes which painters are fond of depicting about southern palaces and gardens. It was the saint’s day of the count’s daughter, and she had brought up several of her youthful companions from Granada, to sport away a long summer’s day among the breezy halls and bowers of the Moorish palaces. A visit to the Generalife was the morning’s entertainment. Here some of the gay company dispersed itself in groups about the green walks, the bright fountains, the flights of Italian steps, the noble terraces and marble balustrades. Others, among whom I was one, took their seats in an open gallery or colonnade commanding a vast prospect, with the Alhambra, the city, and the Vega, far below, and the distant horizon of mountains — a dreamy world, all glimmering to the eye in summer sunshine. While thus seated, the all-pervading tinkling of the guitar and click of the castanets came stealing up from the valley of the Darro, and half way down the mountain we descried a festive party under the trees enjoying themselves in true Andalusian style, some lying on the grass, others dancing to the music.
All these sights and sounds, together with the princely seclusion of the place, the sweet quiet which prevailed around, and the delicious serenity of the weather had a witching effect upon the mind, and drew from some of the company, versed in local story, several of the popular fancies and traditions connected with this old Moorish palace; they were “such stuff as dreams are made of,” but out of them I have shaped the following legend, which I hope may have the good fortune to prove acceptable to the reader.
Legend of Prince Ahmed al Kamel, or, The Pilgrim of Lov
e
.
There was once a Moorish king of Granada who had but one son, whom he named Ahmed, to which his courtiers added the surname of al Kamel, or the perfect, from the indubitable signs of superexcellence which they perceived in him in his very infancy. The astrologers countenanced them in their foresight, predicting every thing in his favor that could make a perfect prince and a prosperous sovereign. One cloud only rested upon his destiny, and even that was of a roseate hue: he would be of an amorous temperament, and run great perils from the tender passion. If, however, he could be kept from the allurements of love until of mature age, these dangers would be averted, and his life thereafter be one uninterrupted course of felicity.
To prevent all danger of the kind, the king wisely determined to rear the prince in a seclusion where he should never see a female face, nor hear even the name of love. For this purpose he built a beautiful palace on the brow of the hill above the Alhambra, in the midst of delightful gardens, but surrounded by lofty walls, being, in fact, the same palace known at the present day by the name of the Generalife. In this palace the youthful prince was shut up, and intrusted to the guardianship and instruction of Eben Bonabben, one of the wisest and dryest of Arabian sages, who had passed the greatest part of his life in Egypt, studying hieroglyphics, and making researches among the tombs and pyramids, and who saw more charms in an Egyptian mummy than in the most tempting of living beauties. The sage was ordered to instruct the prince in all kinds of knowledge but one — he was to be kept utterly ignorant of love.
“Use every precaution for the purpose you may think proper,” said the king; “but remember, O Eben Bonabben, if my son learns aught of that forbidden knowledge while under your care, your head shall answer for it.”
A withered smile came over the dry visage of the wise Bonabben at the menace. “Let your majesty’s heart be as easy about your son, as mine is about my head: am I a man likely to give lessons in the idle passion?”
Under the vigilant care of the philosopher, the prince grew up, in the seclusion of the palace and its gardens. He had black slaves to attend upon him — hideous mutes who knew nothing of love, or if they did, had not words to communicate it. His mental endowments were the peculiar care of Eben Bonabben, who sought to initiate him into the abstruse lore of Egypt; but in this the prince made little progress, and it was soon evident that he had no turn for philosophy.
He was, however, amazingly ductile for a youthful prince, ready to follow any advice, and always guided by the last counsellor. He suppressed his yawns, and listened patiently to the long and learned discourses of Eben Bonabben, from which he imbibed a smattering of various kinds of knowledge, and thus happily attained his twentieth year, a miracle of princely wisdom — but totally ignorant of love.
About this time, however, a change came over the conduct of the prince. He completely abandoned his studies, and took to strolling about the gardens, and musing by the side of the fountains. He had been taught a little music among his various accomplishments; it now engrossed a great part of his time, and a turn for poetry became apparent. The sage Eben Bonabben took the alarm, and endeavored to work these idle humors out of him by a severe course of algebra; but the prince turned from it with distaste. “I cannot endure algebra,” said he; “it is an abomination to me. I want something that speaks more to the heart.”
The sage Eben Bonabben shook his dry head at the words. “Here is an end to philosophy,” thought he. “The prince has discovered he has a heart!” He now kept anxious watch upon his pupil, and saw that the latent tenderness of his nature was in activity, and only wanted an object. He wandered about the gardens of the Generalife in an intoxication of feelings of which he knew not the cause. Sometimes he would sit plunged in a delicious reverie; then he would seize his lute, and draw from it the most touching notes, and then throw it aside, and break forth into sighs and ejaculations.
By degrees this loving disposition began to extend to inanimate objects; he had his favorite flowers, which he cherished with tender assiduity; then he became attached to various trees, and there was one in particular, of a graceful form and drooping foliage, on which he lavished his amorous devotion, carving his name on its bark, hanging garlands on its branches, and singing couplets in its praise, to the accompaniment of his lute.
Eben Bonabben was alarmed at this excited state of his pupil. He saw him on the very brink of forbidden knowledge — the least hint might reveal to him the fatal secret. Trembling for the safety of the prince and the security of his own head, he hastened to draw him from the seductions of the garden, and shut him up in the highest tower of the Generalife. It contained beautiful apartments, and commanded an almost boundless prospect, but was elevated far above that atmosphere of sweets and those witching bowers so dangerous to the feelings of the too susceptible Ahmed.
What was to be done, however, to reconcile him to this restraint and to beguile the tedious hours? He had exhausted almost all kinds of agreeable knowledge; and algebra was not to be mentioned. Fortunately Eben Bonabben had been instructed, when in Egypt, in the language of birds, by a Jewish Rabbin, who had received it in lineal transmission from Solomon the wise, who had been taught it by the queen of Sheba. At the very mention of such a study, the eyes of the prince sparkled with animation, and he applied himself to it with such avidity, that he soon became as great an adept as his master.
The tower of the Generalife was no longer a solitude; he had companions at hand with whom he could converse. The first acquaintance he formed was with a hawk, who built his nest in a crevice of the lofty battlements, whence he soared far and wide in quest of prey. The prince, however, found little to like or esteem in him. He was a mere pirate of the air, swaggering and boastful, whose talk was all about rapine and carnage, and desperate exploits.
His next acquaintance was an owl, a mighty wise looking bird, with a huge head and staring eyes, who sat blinking and goggling all day in a hole in the wall, but roamed forth at night. He had great pretensions to wisdom, talked something of astrology and the moon, and hinted at the dark sciences; he was grievously given to metaphysics, and the prince found his prosings even more ponderous than those of the sage Eben Bonabben.
Then there was a bat, that hung all day by his heels in the dark corner of a vault, but sallied out in slipshod style at twilight. He, however, had but twilight ideas on all subjects, derided things of which he had taken but an imperfect view, and seemed to take delight in nothing.
Besides these there was a swallow, with whom the prince was at first much taken. He was a smart talker, but restless, bustling, and for ever on the wing; seldom remaining long enough for any continued conversation. He turned out in the end to be a mere smatterer, who did but skim over the surface of things, pretending to know every thing, but knowing nothing thoroughly.
These were the only feathered associates with whom the prince had any opportunity of exercising his newly acquired language; the tower was too high for any other birds to frequent it. He soon grew weary of his new acquaintances, whose conversation spoke so little to the head, and nothing to the heart; and gradually relapsed into his loneliness. A winter passed away, spring opened with all its bloom and verdure and breathing sweetness, and the happy time arrived for birds to pair and build their nests. Suddenly, as it were, a universal burst of song and melody broke forth from the groves and gardens of the Generalife, and reached the prince in the solitude of his tower. From every side he heard the same universal theme — love — love — love chanted forth, and responded to in every variety of note and tone. The prince listened in silence and perplexity. “What can be this love,” thought he, “of which the world seems so full, and of which I know nothing?” He applied for information to his friend the hawk. The ruffian bird answered in a tone of scorn: “You must apply,” said he, “to the vulgar peaceable birds of earth, who are made for the prey of us princes of the air. My trade is war, and fighting my delight. I am a warrior, and know nothing of this thing called love.”
The prince turned from him with disgust, and sought the owl in his retreat. “This is a bird,” said he, “of peaceful habits, and may be able to solve my question.” So he asked the owl to tell him what was this love about which all the birds in the groves below were singing.
Upon this, the owl put on a look of offended dignity. “My nights,” said he, “are taken up in study and research, and my days in ruminating in my cell upon all that I have learnt. As to these singing birds of whom you talk, I never listen to them — I despise them and their themes. Allah be praised, I cannot sing; I am a philosopher, and know nothing of this thing called love.”
The prince now repaired to the vault, where his friend the bat was hanging by the heels, and propounded the same question. The bat wrinkled up his nose into a most snappish expression. “Why do you disturb me in my morning’s nap with such an idle question?” said he, peevishly. “I only fly by twilight, when all birds are asleep, and never trouble myself with their concerns. I am neither bird nor beast, and I thank heaven for it. I have found out the villany of the whole of them, and hate them one and all. In a word, I am a misanthrope — and know nothing of this thing called love.”
As a last resort, the prince now sought the swallow, and stopped him just as he was circling about the summit of the tower. The swallow, as usual, was in a prodigious hurry, and had scarce time to make a reply. “Upon my word,” said he, “I have so much public business to attend to, and so many pursuits to follow, that I have had no time to think on the subject. I have every day a thousand visits to pay; a thousand affairs of importance to examine into, that leave me not a moment of leisure for these little sing-song matters. In a word, I am a citizen of the world — I know nothing of this thing called love.” So saying, the swallow dived into the valley, and was out of sight in a moment.
The prince remained disappointed and perplexed, but with his curiosity still more piqued by the difficulty of gratifying it. While in this mood, his ancient guardian entered the tower. The prince advanced eagerly to meet him. “O Eben Bonabben,” cried he, “thou hast revealed to me much of the wisdom of the earth; but there is one thing of which I remain in utter ignorance, and would fain be informed.”
“My prince has but to make the inquiry, and every thing within the limited range of his servant’s intellect is at his command.”
“Tell me then, O most profound of sages, what is the nature of this thing called love?”
Eben Bonabben was struck as with a thunderbolt. He trembled and turned pale, and felt as if his head sat but loosely on his shoulders.
“What could suggest such a question to my prince — where could he have learnt so idle a word?”
The prince led him to the window of the tower. “Listen, O Eben Bonabben,” said he. The sage listened. The nightingale sat in a thicket below the tower, singing to his paramour the rose; from every blossomed spray and tufted grove rose a strain of melody; and love — love — love — was still the unvarying strain.
“Allah Akbar! God is great!” exclaimed the wise Bonabben. “Who shall pretend to keep this secret from the heart of man, when even the birds of the air conspire to betray it?”
Then turning to Ahmed—”O my prince,” cried he, “shut thine ears to these seductive strains. Close thy mind against this dangerous knowledge. Know that this love is the cause of half the ills of wretched mortality. It is this which produces bitterness and strife between brethren and friends; which causes treacherous murder and desolating war. Care and sorrow, weary days and sleepless nights, are its attendants. It withers the bloom and blights the joys of youth, and brings on the ills and griefs of premature old age. Allah preserve thee, my prince, in total ignorance of this thing called love!”
The sage Eben Bonabben hastily retired, leaving the prince plunged in still deeper perplexity. It was in vain he attempted to dismiss the subject from his mind; it still continued uppermost in his thoughts, and teased and exhausted him with vain conjectures. Surely, said he to himself, as he listened to the tuneful strains of the birds, there is no sorrow in those notes; every thing seems tenderness and joy. If love be a cause of such wretchedness and strife, why are not these birds drooping in solitude, or tearing each other in pieces, instead of fluttering cheerfully about the groves, or sporting with each other among flowers?
He lay one morning on his couch meditating on this inexplicable matter. The window of his chamber was open to admit the soft morning breeze, which came laden with the perfume of orange blossoms from the valley of the Darro. The voice of the nightingale was faintly heard, still chanting the wonted theme. As the prince was listening and sighing, there was a sudden rushing noise in the air; a beautiful dove, pursued by a hawk, darted in at the window, and fell panting on the floor; while the pursuer, balked of his prey, soared off to the mountains.
The prince took up the gasping bird, smoothed its feathers, and nestled it in his bosom. When he had soothed it by his caresses, he put it in a golden cage, and offered it, with his own hands, the whitest and finest of wheat and the purest of water. The bird, however, refused food, and sat drooping and pining, and uttering piteous moans.