The History of the Reign of Ferdinand and Isabella the Catholic — Volume 1

by William Hickling Prescott

The first volume, which may be considered as having received the last touches of its author, embraces a circumstantial narrative of the great Saracen invasion, of the subsequent condition of Spain under the viceroys, and of the empire of the Omeyades; undoubtedly the most splendid portion of Arabian annals, but the one, unluckily, which has been most copiously illustrated in the popular work compiled by Cardonne from the Oriental manuscripts in the Royal Library at Paris. But as this author has followed the Spanish and the Oriental authorities, indiscriminately, no part of his book can be cited as a genuine Arabic version, except indeed the last sixty pages, comprising the conquest of Granada, which Cardonne professes in his Preface to have drawn exclusively from an Arabian manuscript. Conde, on the other hand, professes to have adhered to his originals with such scrupulous fidelity, that "the European reader may feel that he is perusing an Arabian author;" and certainly very strong internal evidence is afforded of the truth of this assertion, in the peculiar national and religious spirit which pervades the work, and in a certain florid gasconade of style, common with the Oriental writers. It is this fidelity that constitutes the peculiar value of Conde's narrative. It is the first time that the Arabians, at least those of Spain, the part of the nation which reached the highest degree of refinement, have been allowed to speak for themselves. The history, or rather tissue of histories, embodied in the translation, is certainly conceived in no very philosophical spirit, and contains, as might be expected from an Asiatic pen, little for the edification of a European reader on subjects of policy and government. The narrative is, moreover, encumbered with frivolous details and a barren muster-roll of names and titles, which would better become a genealogical table than a history. But, with every deduction, it must be allowed to exhibit a sufficiently clear view of the intricate conflicting relations of the petty principalities, which swarmed over the Peninsula; and to furnish abundant evidence of a wide-spread intellectual improvement amid all the horrors of anarchy and a ferocious despotism. The work has already been translated, or rather paraphrased, into French. The necessity of an English version will doubtless be in a great degree superseded by the History of the Spanish Arabs, preparing for the Cabinet Cyclopaedia, by Mr. Southey,—a writer, with whom few Castilian scholars will be willing to compete, even on their own ground; and who is, happily, not exposed to the national or religious prejudices, which can interfere with his rendering perfect justice to his subject.

FOOTNOTES

[1] See Introduction, Section I. Note 2, of this History.

[2] The Koran, in addition to the repeated assurances of Paradise to the martyr who falls in battle, contains the regulations of a precise military code. Military service in some shape or other is exacted from all. The terms to be prescribed to the enemy and the vanquished, the division of the spoil, the seasons of lawful truce, the conditions on which the comparatively small number of exempts are permitted to remain at home, are accurately defined. (Sale's Koran, chap. 2, 8, 9, et alibi.) When the algihed, or Mahometan crusade, which, in its general design and immunities, bore a close resemblance to the Christian, was preached in the mosque, every true believer was bound to repair to the standard of his chief. "The holy war," says one of the early Saracen generals, "is the ladder of Paradise. The Apostle of God styled himself the son of the sword. He loved to repose in the shadow of banners and on the field of battle."

[3] The successors, caliphs or vicars, as they were styled, of Mahomet, represented both his spiritual and temporal authority. Their office involved almost equally ecclesiastical and military functions. It was their duty to lead the army in battle, and on the pilgrimage to Mecca. They were to preach a sermon, and offer up public prayers in the mosques every Friday. Many of their prerogatives resemble those assumed anciently by the popes. They conferred investitures on the Moslem princes by the symbol of a ring, a sword, or a standard. They complimented them with the titles of "defender of the faith," "column of religion," and the like. The proudest potentate held the bridle of their mules, and paid his homage by touching their threshold with his forehead. The authority of the caliphs was in this manner founded on opinion no less than on power; and their ordinances, however frivolous or iniquitous in themselves, being enforced, as it were, by a divine sanction, became laws which it was sacrilege to disobey. See D'Herbelot, Bibliothèque Orientale, (La Haye, 1777-9,) voce Khalifah.

[4] The character of the Arabs before the introduction of Islam, like that of most rude nations, is to be gathered from their national songs and romances. The poems suspended at Mecca, familiar to us in the elegant version of Sir William Jones, and still more, the recent translation of "Antar," a composition indeed of the age of Al Raschid, but wholly devoted to the primitive Bedouins, present us with a lively picture of their peculiar habits, which, notwithstanding the influence of a temporary civilization, may be thought to bear great resemblance to those of their descendants at the present day.

[5] Startling as it may be, there is scarcely a vestige of any of the particulars, circumstantially narrated by the national historians (Mariana, Zurita, Abarca, Moret, etc.) as the immediate causes of the subversion of Spain, to be found in the chronicles of the period. No intimation of the persecution, or of the treason, of the two sons of Witiza is to be met with in any Spanish writer, as far as I know, until nearly two centuries after the conquest; none earlier than this, of the defection of Archbishop Oppas, during the fatal conflict near Xerez; and none of the tragical amours of Roderic and the revenge of count Julian, before the writers of the thirteenth century. Nothing indeed can be more jejune than the original narratives of the invasion. The continuation of the Chronicon del Biclarense, and the Chronicon de Isidoro Pacense or de Beja, which are contained in the voluminous collection of Florez, (España Sagrada, tom. vi. and viii.) afford the only histories contemporary with the event. Conde is mistaken in his assertion (Dominacion de los Arabes, Pról. p. vii.), that the work of Isidoro de Beja was the only narrative written during that period. Spain had not the pen of a Bede or an Eginhart to describe the memorable catastrophe. But the few and meagre touches of the contemporary chroniclers have left ample scope for conjectural history, which has been most industriously improved.

The reports, according to Conde, (Dominacion de los Arabes, tom. i. p. 36,) greedily circulated among the Saracens, of the magnificence and general prosperity of the Gothic monarchy, may sufficiently account for its invasion by an enemy flushed with uninterrupted conquests, and whose fanatical ambition was well illustrated by one of their own generals, who, on reaching the western extremity of Africa, plunged his horse into the Atlantic, and sighed for other shores on which to plant the banners of Islam. See Cardonne, Histoire de l'Afrique et de l'Espagne sous la Domination des Arabes, (Paris, 1765,) tom. i. p. 37.

[6] The laborious diligence of Masdeu may be thought to have settled the epoch, about which so much learned dust has been raised. The fourteenth volume of his Historia Crítica de España y de la Cultura Española (Madrid, 1783-1805) contains an accurate table, by which the minutest dates of the Mahometan lunar year are adjusted by those of the Christian era. The fall of Roderic on the field of battle is attested by both the domestic chroniclers of that period, as well as by the Saracens. (Incerti Auctoris Additio ad Joannem Biclarensem, apud Florez, España Sagrada, tom. vi. p. 430.—Isidori Pacensis Episcopi Chronicon, apud Florez, España Sagrada, tom. viii. p. 290.) The tales of the ivory and marble chariot, of the gallant steed Orelia and magnificent vestments of Roderic, discovered after the fight on the banks of the Guadalete, of his probable escape and subsequent seclusion among the mountains of Portugal, which have been thought worthy of Spanish history, have found a much more appropriate place in their romantic national ballads, as well as in the more elaborate productions of Scott and Southey.

[7] "Whatever curses," says an eye-witness, whose meagre diction is quickened on this occasion into something like sublimity, "whatever curses were denounced by the prophets of old against Jerusalem, whatever fell upon ancient Babylon, whatever miseries Rome inflicted upon the glorious company of the martyrs, all these were visited upon the once happy and prosperous, but now desolated Spain." Pacensis Chronicon, apud Florez, España Sagrada, tom. viii. p. 292.