History of the Moors of Spain Part 11

The successors of Ferdinand, Charles V. and especially Philip II., continued to hara.s.s the Moors.[20] The Inquisition was established in the city of Grenada, and all the terrors of that dreaded inst.i.tution were added to gentler means for the conversion of the infidels to Christianity. Their children were taken from them to be educated in accordance with the precepts of that religion whose Adorable Founder enjoined peace, mercy, and forbearance upon his followers, and forbade the practice of injustice and cruelty in every form.

Yielding to the promptings of despair, this crushed and wretched remnant of a once powerful and glorious nation again flew to arms in the year 1569, and executed the most terrible vengeance upon the Catholic priesthood. Mohammed-ben-Ommah, the new king whom they chose to direct their destinies, and who was {202} said to have sprung from the cherished race of the Ommiades, several times gave battle to his opponents in the mountains of the Alpuxares, where he sustained the cause of his injured countrymen for the s.p.a.ce of two years. At the end of that time he was a.s.sa.s.sinated by his own people. His successor shared the same fate, and the Mussulmans were again compelled to submit to a yoke their revolt had rendered even more intolerable than before.

Finally, King Philip III. totally banished the Moors from Spain. The depopulation thus produced inflicted a wound upon that kingdom, from the effects of which it has never since recovered.

More than one hundred and fifty thousand of this persecuted race took refuge in France, where Henry IV. received them with great humanity. A small number also concealed themselves in the recesses of the Alpuxares; but the greatest part of the expatriated Islamites sought a home in Africa. There their descendants still drag out a miserable existence under the despotic rule of the sovereigns of Morocco, and unceasingly pray that they may be restored to their beloved Grenada.

[1] The Darra, Xenil, Dilar, Vagro, and Monachil.

[2] See note A, page 222.

[3] See note B, page 222.

[4] See note C, page 222.

[5] It should be borne in mind, that the description given by M.

Florian of the remains of the once gorgeous splendours of this palace was written nearly half a century ago; and that time, and the yet more ruthless destroyer man, may have wrought great changes since that period amid the ruins of the Alhambra.--_Trans._

[6] The translator has adopted the literal French version of this inscription, given in a note by M. Florian, from the impression that the spirit of the original would thus be better preserved than by attempting to render into rhyme his poetical interpretation.

[7] See Note D, page 223.

[8] See note E, page 224.

[9] A.D. 1302, Heg. 703.

[10] A.D. 1319, Heg. 719.

[11] The mountains of Grenada, in the neighbourhood of which this action took place, have, ever since that event, borne the name of LA SIERRA DE LOS INFANTES.

[12] See Note F, page 224.

[13] See Note G, page 225.

[14] The translator ventures to offer an imitation of M. Florian's French version of this Moorish ballad, and appends the Spanish original with which he presents his readers.

GANZUL Y ZELINDA.

ROMANCE MORO.

En el tiempo que Zelinda Cerro ayrada la ventana A la disculpa a los zelos Que el Moro Ganzul le daya, Confusa y arrepentida De averse fingido ayrada, For verle y desagravialle, El corazon se le abraza; Que en el villano de amor Es mui cierta la mudanza, etc.

Y como supo que el Moro Rompio furioso la lanca, etc.

Y que la librea verde Avia trocado en leonada; Saco luego una marlota De tufetan roxo y plata, Un bizarro capellar De tela de oro morada, etc.

Con une bonete cubierto De zaphires y esparaldas, Que publican zelos muertos, Y vivas las esperancos, Con una nevada toca; Que el color de la veleta Tambien publica bononca Informandose primero.

A donde Ganzul estava, A una caza de plazer Aquella tarde le llama Y diziendole a Ganzul.

Que Zelinda le aguardava, Al page le pregunto Tres vezes si so burlava; Que son malaas de creer Las nuevas mui desseadas, etc.

Hollola en un jardin, Entre mosquetta y jasmine, etc.

Viendose Moro con ella, A penas los ojos alca; Zelinda le asio la mano, Un poco roxa y turbada; Y al fin de infinitas guexas Que en tales pa.s.ses se pa.s.san, Vistio se las ricas presas Con las manos de su dama, etc.

[15] Mohammedan priest.

[16] See Note H, page 225.

[17] A.D. 1453, Heg. 857.

[18] A.D. 1469, Heg. 874.

[19] See Note I, page 226.

[20] The edicts of Charles V., which were renewed and rendered more severe by Philip II., directed an entire change in the peculiar domestic habits and manners of the Moors, prescribed their adoption of the Spanish costume and language, forbade their women to wear veils, interdicted the use of the oath and the celebration of their national dances, and ordered that all their children from the age of five to fifteen should be registered, that they might be sent to Catholic Schools.

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NOTES.

FIRST EPOCH.

A, page 25.

_Until they embrace Islamism, &c._

The word _Islamism_ is derived from _islam_, which signifies _consecration to G.o.d_.

The brief synopsis given in the text of the principles of the Mohammedan religion, is literally rendered by the author from several different chapters of the Koran. These precepts are there to be found almost lost amid a ma.s.s of absurdities, repet.i.tions, and incoherent rhapsodies. Yet, throughout the entire work, there are occasionally bright gleams of fervid eloquence or pure morality. Mohammed never speaks on his own authority; he pretends always to be prompted by the angel Gabriel, who repeats to him the commands of the Most High: the Prophet does but listen and repeat them. The angelic messenger has taken care to enter into a mult.i.tude of details, not only in relation to religion, but also to legislation and government. And thus it happens that the Koran is regarded by the Mussulmans as their standard, no less for civil than for moral law. One half of this book is written in verse, and the remainder in poetical prose. Mohammed possessed great poetical talent; an endowment so highly esteemed by his countrymen, that they were in the habit of a.s.sembling at Mecca to p.r.o.nounce judgment on the different poems affixed {204} by their respective authors to the walls of the temple of tie Caaba; and the individual in whose favour the popular voice decided was crowned with great solemnity. When the second chapter of the Koran, _l.a.b.i.a ebn rabia_, appeared on the walls, the most famous poet of the time, who had previously posted up a rival production of his own, tore it down, and acknowledged himself conquered by the Prophet.

Mohammed was not altogether the monster of cruelty so many authors represent him to have been. He often displayed much humanity towards offenders who were in his power, and even forgave personal injuries.

One of the most unrelenting of his enemies, named Caab, on whose head a price had been set, had the audacity suddenly to appear in the mosque at Medina while Mohammed was preaching to the mult.i.tude. Caab recited some verses which he had composed in honour of the Prophet. Mohammed listened to them with pleasure, embraced the poet, and invested him with his own mantle. This precious garment was afterward bought by one of the caliphs of the East, from the family of Caab, for the sum of twenty thousand drachms, and became the pride of those Asiatic sovereigns, who wore it only on the occasion of some solemn festival.

The last moments of Mohammed would seem to prove that he was far from possessing an ign.o.ble mind. Feeling his end approaching, he repaired to the mosque, supported by his friend Ali. Mounting the tribune, he made a prayer, and then, turning to the a.s.sembly, uttered these words: "Mussulmans, I am about to die. No one, therefore, need any longer fear me; if I have struck any one among you, here is my breast, let him strike me in return: if I have wrongfully taken the property of any one, here is my purse, let him remunerate himself: if I have humbled any one, let him now {205} spurn me: I surrender myself to the justice of my countrymen!" The people sobbed aloud: one individual alone demanded three drachms of the dying Prophet, who instantly discharged the debt with interest. After this he took an affectionate leave of the brave Medinians who had so faithfully defended him, gave liberty to his slaves, and ordered the arrangements for his funeral. His last interview with his wife and daughter, and Omar and Ali, his friends and disciples, was marked by much tenderness. Sorrow and lamentation were universal throughout Arabia on this occasion; and his daughter Fatima died of grief for his loss.

The respect and veneration entertained by his followers for Mohammed is almost inconceivable. Their doctors have gravely a.s.serted in their writings that the world was created for him; that the first thing made was light, and that that light became the substance of the soul of Mohammed, etc. Some of them have maintained that the Alcoran was uncreated, while others have adopted a contrary opinion; and out of these discordant views have arisen numerous sects, and even wars that have deluged Asia with blood.

The life of Mohammed was terminated by poison, which had been administered to him some years before by a Jewess named Zainab, whose brother had been slain by Ali. This woman, to avenge the death of her brother, poisoned some roasted lamb which she served up for the Prophet. Scarcely had he put a morsel of it into his mouth, when, instantly rejecting it, he exclaimed that the meat was poisoned.

Notwithstanding the prompt use of antidotes, the injurious consequences were so severe, that he suffered from them during the remainder of his life, and died four years after, in the sixty-third year of his age.

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B, page 27.