TURPIN'S CHRONICLE
HISTORY OF CHARLES THE GREAT AND ROLAND
ASCRIBED TO ARCHBISHOP TURPIN
TRANSLATED FROM THE LATIN IN
SPANHEIM'S LIVES OF ECCLESIASTICAL WRITERS
BY THOMAS RODD
JOHN TURPIN'S HISTORY OF CHARLES THE GREAT AND ROLAND
CHAPTER 1.
Archbishop Turpin's Epistle to Leopander.
Turpin, by the grace of God, Archbishop of Rheims, the
faithful companion of the Emperor Charles the Great in Spain, to
Leopander, Dean of Aix la Chapelle, greeting.
Forasmuch as you requested me to write to you from
Vienne (my wounds being now cicatrized) in what manner the
Emperor Charles delivered Spain and Gallicia from the yoke of
the Saracens, you shall attain the knowledge of many memorable
events, and likewise of his praiseworthy trophies over the Spanish
Saracens, whereof I myself was eyewitness, traversing France and
Spain in his company for the space of forty years: and I hesitate the
less to trust these matters to your friendship, as I write a true
history of his warfare. For indeed all your researches could never
have enabled you fully to discover those great events in the
Chronicles of St. Denis, as you sent me word: neither could you for
certain know whether the author had given a true relation of those
matters, either by reason of his prolixity, or that he was not himself
present when they happened. Nevertheless this book will agree
with his history. Health and happiness,
CHAPTER 2.
How Charles the Great delivered Spain and Gallicia from the
Saracens.
The most glorious Christian Apostle St. James, when the
other Apostles and Disciples of our Lord were dispersed abroad
throughout the whole world, is believed to have first preached the
gospel in Gallicia. After his martyrdom, his servants, rescuing his
body from King Herod, brought it by sea to Gallicia, where they
likewise preached the gospel. But soon after, the Gallicians,
relapsing into great sins, returned to their former idolatry, and
persisted in it till the time of Charles the Great, Emperor of the
Romans, French, Germans, and other nations. Charles therefore,
after prodigious toils in Saxony, France, Germany, Lorraine,
Burgundy, Italy, Brittany, and other countries; after taking
innumerable cities from sea to sea, which he won by his invincible
arm from the Saracens, through divine favor; and after subjugating
them with great fatigue of mind and body to the Christian yoke,
resolved to rest from his wars in peace.
But observing the starry way in the heavens, beginning at
the Friezeland sea, and passing over the German territory and Italy,
between Gaul and Aquitaine, and from thence in a straight line over
Gascony, Bearne, and Navarre, and through Spain to Gallicia,
wherein till his time lay undiscovered the body of St. James; when
night after night he was wont to contemplate it, meditating upon
what it might signify, a certain beautiful resplendent vision
appeared to him in his sleep, and, calling him son, inquired what he
was attempting to discover; at which Charles replied, "Who art
thou, Lord ?" "I am," answered the vision, "St. James the Apostle,
Christ's disciple, the son of Zebedee, and brother of John the
Evangelist, whom the Lord was pleased to think worthy, in his
ineffable goodness, to elect on the sea of Galilee to preach the
gospel to his people, but whom Herod the King slew. My body now
lies concealed in Gallicia, long so grievously oppressed by the
Saracens, from whose yoke I am astonished that you, who have
conquered so many lands and cities, have not yet delivered it.
Wherefore I come to warn you, as God has given you power above
every other earthly prince, to prepare my way, and rescue my
dominions from the Moabites, that so you may receive a brighter
crown of glory for your reward. The starry way in the heavens
signifies that you, with a great army, will enter Gallicia to fight the
Pagans, and, recovering it from them, will visit my church and
shrine; and that all the people from the borders of the sea, treading
in your steps, will ask pardon of God for their sins, and return in
safety, celebrating his praise; that you likewise will acknowledge
the wonders he hath done for you in prolonging your life to its
present period. Proceed then as soon as you are ready: I am your
friend and auxiliary: your name shall become famous to all eternity,
and a crown of glory be your reward in heaven."
Thus did the blessed Apostle appear thrice to the Emperor,
who, confiding in his word, assembled a great army, and entered
Spain to fight the infidels.
CHAPTER 3.
Of the Walls of Pamplona, that fell of themselves.
The first city Charles besieged was Pamplona; he invested
three months, but was not able to take it, through the invincible
strength of the walls. He then made this prayer to God: "O Lord
Jesus Christ, for whose faith I am come hither to fight the Pagans;
for thy glory's sake deliver this city into my hands; and O blessed
St. James, if thou didst indeed appear to me, assist me in taking it."
And now God and St. James, hearkening to his petition, the walls
utterly fell to the ground of themselves: but Charles spared the lives
of the Saracens that consented to be baptized; the rest he put to the
edge of the sword. The report of this miracle induced all their
countrymen to surrender their cities, and consent to pay tribute to
the Emperor. Thus was the whole land shortly subjugated.
The Saracens were amazed to see the French well clothed,
accomplished in their manners and persons, and strictly faithful to
their treaties; they gave them therefore a peaceful and honorable
reception, dismissing all thoughts of war. The Emperor, after
frequently visiting the shrine of St. James, came to Ferrol, and,
fixing his lance in the sea, returned thanks to God and the Apostle
for having brought him to this place, though he could then proceed
no farther.
The Pagan nations, after the first preaching of St. James and
his disciples, were converted by Archbishop Turpin, and by the
grace of God baptized: but those who refused to embrace the faith
were either slain or made slaves by the Christians. Turpin then
traversed all Spain from sea to sea.
CHAPTER 4.
Of the Idol Mahomet.
The Emperor utterly destroyed the idols and images in
Spain, except the idol in Andalusia, called Salamcadis. Cadis
properly signifies the place of an island, but in Arabic it means God.
The Saracens had a tradition that the idol Mahomet, which they
worshipped, was made by himself in his lifetime; and that by the
help of a legion of devils it was by magic art endued with such
irresistible strength, that it could not be broken. If any Christian
approached it, he was exposed to great danger; but when the
Saracens came to appease Mahomet, and make their supplications
to him, they returned in safety. The birds that chanced to light upon
it were immediately struck dead.
There is, moreover, on the margin of the sea an ancient
stone excellently sculptured after the Saracenic fashion; broad and
square at the bottom, but tapering upward to the height that a crow
generally flies, having on the top an image of gold, admirably cast in
the shape of a man, standing erect, with a certain great key in his
hand, which the Saracens say was to fall to the ground immediately
after the birth of a King of Gaul, who would overrun all Spain with a
Christian army, and totally subdue it. Wherefore it was enjoined
them, whenever that happened, to fly the country, and bury their
jewels in the earth.
CHAPTER 5.
Of the Churches the King built.
Charles remained three years in these parts, and with the
gold given him by the kings and princes greatly enlarged the church
of the blessed St. James, appointing an Abbot and Canons of the
order of St. Isidore, martyr and confessor, to attend it: he enriched
it likewise with bells, books, robes, and other gifts. With the residue
of the immense quantity of gold and silver, he built many churches
on his return from Spain; namely, of the blessed Virgin in Aix la
Chapelle, of St. James in Thoulouse, and another in Gascony,
between the city commonly called Aix, after the model of St. John's
at Córdoba, in the Jacobine road; the church likewise of St. James at
Paris, between the river Seine and Montmartre, besides founding
innumerable abbeys in all parts of the world.
CHAPTER 6.
Of the King's Return to France, and of Argolander King of the
Africans.
After the King's return from Spain, a certain Pagan King,
called Argolander, recovered the whole country with his army,
driving the Emperor's soldiers from the towns and garrisons, which
led him to march back his troops, under their General, Milo of
Angleris.
CHAPTER 7.
Of the false Executor.
But the judgment inflicted on a false executor deserves to be
recorded as a warning to those who unjustly pervert the alms of the
deceased. When the King's army lay at Bayonne, a certain soldier,
called Romaricus, was taken grievously ill, and, being at the point of
death, received the eucharist and absolution from a priest,
bequeathing his horse to a certain kinsman in trust, to dispose of
for the benefit of the priest and the poor. But when he was dead his
kinsman sold it for a hundred pence, and spent the money in
debauchery. But how soon does punishment follow guilt! Thirty
days had scarcely elapsed when the apparition of the deceased
appeared to him in his sleep, uttering these words: "How is it you
have so unjustly misapplied the alms entrusted to you for the
redemption of my soul? Do you not know they would have
procured the pardon of my sins from God? I have been punished for
your neglect thirty days in fire; tomorrow you shall be plunged in
the same place of torment, but I shall be received into Paradise."
The apparition then vanished, and his kinsman awoke in extreme
terror.
On the morrow, as he was relating the story to his
companions, and the whole army was conversing about it, on a
sudden a strange uncommon clamor, like the roaring of lions,
wolves, and calves, was heard in the air, and immediately a troop of
demons seized him in their talons, and bore him away alive. What
further? Horse and foot sought him four days together in the
adjacent mountains and valleys to no purpose; but the twelfth day
after, as the army was marching through a desert part of Navarre,
his body was found lifeless, and dashed to pieces, on the summit of
some rocks, a league above the sea, about four days journey from
the city. There the demons left the body, bearing the soul away to
hell. Let this be a warning, then, to all that follow his example to
their eternal perdition.
CHAPTER 8.
Of the War of the Holy Facundus, where the Spears grew.
Charles and Milo, his General, now marched after Argolander
into Spain, and found him in the fields of the river, where a castle
stands in the meadows, in the best part of the whole plain, where
afterwards a church was built in honor of the blessed martyrs
Facundus and Primitivus; where likewise their bodies rest, an
abbey was founded, and a city built. When the King's army
advanced, Argolander wished to decide the contest by set combat
between twenties, forties, hundreds, thousands, or even by two
champions only. Charles willingly consented, and marched a
hundred of his soldiers against a bundred Saracens, when all of
them were slain. Argolander then sent two hundred, who shared
the same fate. Two thousand were then led against two thousand,
part of whom were slain, and the rest fled. But on the third day
Argolander cast lots, and, knowing that evil fortune threatened the
Emperor, sent him word he would draw out his whole army on the
open plain, on the morrow, which challenge was accepted,
Then did this miracle happen. Certain of the Christians, who
carefully had been furbishing their arms against the day of battle,
fixed their spears in the evening erect in the ground before the
castle in the meadow, near the river, and found them early in the
morning covered with bark and branches. Those, therefore, that
were about to receive the palm of martyrdom were greatly
astonished at this event, ascribing it to divine power: then cutting
off their spears close to the ground, the roots that remained shot
out afresh, and became lofty trees, which may be still seen
flourishing there, chiefly ash. All this denoted joy to the soul, but
loss to the body; for now the battle commenced, and forty thousand
Christians were slain, together with Milo, their General, the father of
Roland. The King's horse was likewise slain under him; but Charles
resolutely continued the fight on foot, and with two thousand
Christians gallantly hewed his way through the Saracens, cleaving
many of them asunder from the shoulders to the waist.
The following day both Christians and Saracens remained
quietly in their camps, but the day after four Marquisses brought
four thousand fresh troops from Italy to the King's assistance;
whereupon Argolander retreated with his army to Leon, and
Charles led back his forces to France.
And here it is proper to observe we should strive for Christ's
blessing; for as the soldiers prepared their arms against the day of
battle, so we in like manner should prepare ours, namely our
virtues to resist our passions. For he that would oppose faith to
infidelity, brotherly love to hatred, charity to avarice, humility to
pride, chastity to lust, prayer to temptation, perseverance to
instability, peace to strife, obedience to a carnal disposition, must
fortify his soul with grace, and prepare his spear to flourish against
the day of judgment. Triumphant indeed will he be in heaven who
conquers on earth! As the King's soldiers died for their faith, so
should we die to sin, and live in holiness in this world, that we may
receive the palm of glory in the next, which shall be the reward of
those who fight manfully against their three grand adversaries, the
World, the Flesh, and the Devil.
CHAPTER 9.
Of King Argolander's Army.
Argolander now assembled together innumerable nations of
Saracens, Moors, Moabites, Parthians, Africans, and Persians:
Texephin, King of Arabia; Urabell, King of Alexandria; Avitus, King
of Bugia; Ospin, King of Algarve; Facin, King of Barbary; Ailis, King
of Malclos; Manuo, King of Mecca; Ibrahim, King of Seville; and
Almanzor, King of Córdoba. Then, marching to the city of Agen, he
took it, and sent word to Charles he would give him sixty horse-load
of gold, silver, and jewels, if he would acknowledge his right to the
scepter. But Charles returned this answer, "that he would
acknowledge him no otherwise than by slaying him whenever it
should be his chance to meet him in battle."
The Emperor had by this time approached with in four miles
of Agen, when, secretly dismissing his army, he proceeded with only
sixty soldiers to the mountain near the city. There he left them, and,
changing his dress, came with his shield reversed, after the custom
of messengers in time of war, accompanied by one soldier only to
the city: and when the people inquired his business, he informed
them he had brought a message from King Charles to Argolander,
whereupon he was admitted into his presence, and addressed him
in these words: "My King bids me say, you may expect to see him,
provided you will come out with sixty only of your people to meet
him." Now Argolander little thought it was Charles himself to whom
he was speaking, who all the while took especial note of his person,
and of the weakest parts of the walls of the city, as well as of the
auxiliary kings that were then within it. Argolander then armed
himself, and Charles rejoined his sixty soldiers, and soon after the
two thousand that at first accompanied him. But Argolander came
out with seven thousand men, thinking to slay the Emperor, but
was himself compelled to fly.
The King then recruited his army and besieged the city for
six months. On the seventh his battering rams, wooden castles, and
other engines were ready to storm it, but Argolander and the rest
of the Kings made their escape in the night through the common
sewers, and, passing up the Garonne, got clear off. Charles entered
the city in triumph the next day and slew ten thousand of the
remaining Saracens.
CHAPTER 10.
Of the City of Xantonge, where the Spears grew.
Argolander now came to Xantonge, at that time under the
dominion of the Saracens; but Charles, pursuing him, summoned
him to restore the city, which Argolander refused, resolving first to
fight, and that it should be the conqueror's reward. But on the eve
of battle, when the battering rams were ready to attack the castle in
the meadows, called Taleburg, and that part of the city near the
river Carenton, certain of the Christians fixed their spears in the
ground before the castle, and on the morrow found them covered
with bark and branches. Those therefore that were to receive the
crown of martyrdom perished in the fight, after slaying a multitude
of the Saracens, namely about four thousand men. The King's horse
was likewise slain under him but, valiantly placing himself at the
head of his infantry, he slew so many of his enemies that they were
forced back into the city, which Charles invested on every side but
the river, through which Argolander made his escape, with the loss
of the Kings of Algarve and Bugia, and about four thousand of his
army.
CHAPTER 11
Of Argolander's Flight, and of the King's Warriors.
Argolander fled beyond the passes of the Pyrenees, and
came to Pamplona, where he sent Charles word he would stay for
him. Charles then returned to France, and with the utmost diligence
summoned his troops from all parts to his assistance, proclaiming
free pardon to all banished persons, on condition they would join
him against the Pagans. What further? He liberated all the
prisoners; made the poor rich; clothed the naked; reconciled the
disaffected; bestowed honors on the disinherited; preferred the
most experienced to the best commands; making friends of enemies
and associating both the civilized and the barbarian in the war of
Spain, uniting them through the favor of God in the bond of love.
Then did I, Turpin, absolve them from their sins, and give them my
benediction.
These are the names of the warriors that attended the King:
Turpin, Archbishop of Rheims, who by the precepts of Christ, and
for his faith's sake, brought the people to fight valiantly, fighting
likewise himself hand to hand with the Saracens. Roland, General
of the whole army, Count of Mans and Lord of Guienne, the King's
nephew, Son of Milo of Angleris and Bertha, the King's sister. His
soldiers were four thousand. Another Roland likewise, of whom
we are silent. Oliver, a General also, and a valiant soldier, renowned
for strength and skill in war, led three thousand troops. Aristagnus,
King of Brittany, seven thousand. Another King of Brittany, of whom
little mention is made. Angelerus, Duke of Aquitaine, brought four
thousand valiant bowmen. At this time likewise there was in the
city of Poictiers another Duke of Aquitaine, but Angelerus was the
son of Gascon, Duke of the city of Aquitaine, lying between Limorge,
Bourges, and Poictiers, which city Augustus Cæsar founded; and the
rest of the cities, as well as Xantonge and Angoulême, with their
provinces, were subject to it; the whole country was also called
Aquitaine. But after the death of its lord, who perished with all his
people in the fatal battle of Ronceval, it was never fresh colonized,
and fell utterly to ruin.
Gayfere, King of Bordeaux, led three thousand warriors.
Galerus, Galinus, Solomon, Estolfo's friend and companion; Baldwin,
Roland's brother, Galdebode, King of Friezeland, led seven
thousand heroes; Ocellus, Count of Nantes, two thousand, who
achieved many memorable actions, celebrated in songs to this day.
Lambert, Count of Berry, led two thousand men. Rinaldo of the
White Thorn, Vulterinus, Garinus, Duke of Lorraine, four thousand.
Hago, Albert of Burgundy, Berard of Miblis, Gumard, Esturinite,
Theodoric, Juonius, Beringaire, Hato, and Ganelon, who afterwards
proved the traitor, attended the King into Spain. The army of the
King's own territory was forty thousand horse, and foot
innumerable.
These were all famous heroes and warriors, mighty in battle,
illustrious in worldly honor, zealous soldiers of Christ, that spread
his name far and near, wherever they came. For even as our Lord
and his twelve Apostles subdued the world by their doctrine, so did
Charles, King of the French and Emperor of the Romans, recover
Spain to the glory of God. And now the troops, assembling in
Bordeaux, overspread the country for the space of two days'
journey, and the noise they made was heard at twelve miles
distance. Arnold of Berlanda first traversed the pass of the
Pyrenees and came to Pamplona. Then came Astolfo, followed by
Aristagnus; Angelerus, Galdebode, Ogier the King, and Constantine,
with their several divisions. Charles and his troops brought up the
rear, covering the whole land from the river of Rume to the
mountains, that lie three leagues beyond them on the Compostella
road. They now halted for eight days. In the interval Charles sent
Argolander word, if he would restore the city he had built, he would
return home, or otherwise wage cruel war against him: but
Argolander, finding he could not keep possession of the city,
resolved to march out, rather than tamely perish in it. Charles then
granted him a truce to draw out his army and prepare for battle;
expressing moreover his willingness to see him face to face,
agreeable to Argolander's wishes.
CHAPTER 12.
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
Pamplona. The two armies occupied a spacious 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
favor of God, 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 endeavored 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 God, whose precepts we obey. Therefore, we have a
powerful God, 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 worship Father, Son, and Holy Ghost: you worship
mortal man. After death our souls are received into Paradise, and
enjoy everlasting life, but yours descend to the abyss of hell.
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 God! 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 ignobly 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 assented, a few only
refusing to follow his example.
CHAPTER 13.
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 color,"
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 favor in our
behalf." But in the meantime, Argolander espying thirty poor men
in mean habiliments, without either table or tablecloth, sitting and
eating their scanty meals upon the ground, he inquired what they
were? These," replied the King, "are people of God, 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 God, whom you feed in his name,
are ill fed, and worse clothed, as if they were of no estimation.
Certainly, he must serve God 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 pronounced — "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 14.
Of the Battle of Pamplona, and of 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 Arnold of
Berlanda and his troops; then Astolfo; next Aristagnus, Galdebode,
Ogier, and Constantine; lastly the King himself, and his innumerable
warriors. Arnold was the first that broke in upon the enemy,
overthrowing them to right and left till he reached Argolander
himself in the center and slew him with his own hand. Then ensued
a great shout, and the Christians, rushing in upon the Saracens, slew
them on all sides, making so great a slaughter that none escaped but
the Kings of Seville and Córdoba, 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 15.
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 Córdoba, 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 steadfast, but
seek unlawful pleasures, suffering themselves to be mastered in turn
by their grand adversary. So likewise the religious, that forsake their
vocation to reengage in worldly concerns and profits, lose the
reward of eternal life, and entail upon themselves everlasting
perdition.
CHAPTER 16.
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 shew 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 17.
Of the War with Ferracute, and of Roland's admirable Dispute with
him.
Charles now received news that a certain Giant, called
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 Roland 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, Roland 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. Roland, 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 Roland 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 Roland with his fist, but, missing him, hit his
horse on the forehead, and laid him dead upon 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 Roland without
horse or spear. Each warrior then retired to his post.
Next morning, they accordingly met once more. The Giant
brought a sword, but Roland 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. Roland, taking a stone
for a pillow, quietly laid himself down also. For such was the law of
honor between the Christians and Saracens at that time, that no one
on any pretense 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 Roland awake also, who
thereupon rose, and seated himself by the Giant's side, inquiring
how it came to pass he was so very strong? "Because," replied the
Giant, "I am only vulnerable in the navel." Ferracute spoke in the
Spanish language, which Roland understanding tolerably well, a
conversation now followed between them, which Ferracute
recommenced by inquiring his name, which Roland 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 God, 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 God, and that, as he was not made himself, so cannot
another God spring from him. There is therefore only one God, not
three, as I understand you Christians profess." "You say well," said
Roland; "there is but one God, but your faith is imperfect; for as the
Father is God, so likewise is the Son, and so is the Holy Ghost. Three
persons, but one God." — "Nay," said Ferracute: "if each of these three
persons be God, there must be three Gods."
"By no means," replied Roland; "he is both three and one.
The three persons are coeternal and coequal. There is indeed
distinction of person, but unity of essence, and equality of majesty.
Abraham saw three but worshipped one. Let us recur to natural
things. When the harp sounds, there is the art, the strings, and the
hand, yet but one harp. In the almond there is the shell, the coat, and
the kernel. In the sun, the body, the beams, and the heat. In the
wheel, the center, the spokes, and the nave. In you likewise, there is
the body, the members, and the soul. In like manner may Trinity in
Unity be ascribed to God."
"I now comprehend," replied Ferracute, "how God may be
three in one, but I know not how he begot the Son." "Do you,"
answered Roland, "believe that God made Adam?" — "I do." Adam
himself was not, then, born of any, and yet he begot sons. So God the
Father is born of none, yet of his own ineffable grace begot the Son
from all eternity." — "Your arguments," said the Giant, "please me
exceedingly, but still I am at a loss to know how he that was God
became man." "The Creator of heaven and earth, who made all
things out of nothing, could certainly," said Roland, "engender his
Son of a pure Virgin, by divine afflation." "There lies the difficulty,"
returned Ferracute, "how without human aid, as you affirm, he could
spring from the womb." "Surely," said Roland, "God, who formed
Adam from no seed, could form his Son in like manner; and as from
God the Father he was without Mother, so from his Mother did he
spring without an earthly Father." — "It makes me blush," said the
Giant, "to think that a virgin should conceive without a man." "He,"
answered Roland, "that causes the worm in the bean, and many
species of birds, beasts, and serpents, to engender without the help
of the male, could produce God and Man of a pure Virgin without the
help of Man. For as his power enabled him to produce the first man
from the ground, so could he produce the second from a virgin." —
"I grant it," replied the Giant; "he might be born of a virgin; but if he
was the Son of God, how could he die, for God never dies?" "That
indeed is true," said Roland: "as God, he could not die; but when he
took our nature upon him, and was made man, he became subject
unto death, for every man dies. As we believe his nativity, so may we
likewise believe his passion and resurrection."
"And what is it we are to believe of his resurrection?"
inquired Ferracute. "That he died and rose again the third day." —
The Giant, hearing this, was greatly astonished, and exclaimed to
Roland, "Why do you talk so idly? It is impossible that a man, after
he is once dead, can return to life again." "Not only did the Son of
God rise from the dead," replied Roland, "but all the men that have
died since the creation of the world shall rise again, and appear
before his tribunal, where they shall be rewarded every one
according to his deeds, whether they be good or evil. That God, who
makes the tree spring from the soil, and the grain of wheat to rot in
the ground, that it may revive with fresh increase, can at the last day
clothe the souls of men with their own bodies, and restore them to
life. Take the mystic example of the lion, which on the third day
revives his dead cubs with his breath by licking them. What wonder,
then, that God should after three days revive his Son? Nor ought it to
seem strange, that, as the Son of God rose from the dead, many
others of the dead should rise even before his own resurrection. If
Elijah and Elisha by the power of God could perform this miracle,
how much more easily could the Father restore the Son, whom it
was indeed impossible that Death could retain in his fetters. Death
fled at his sight, as he shall fly likewise at the sound of his voice,
when the whole phalanx of the dead shall rise again." — "Enough,"
said Ferracute, "I clearly perceive all this; but how could he ascend
into heaven?" "He that descended," answered Roland, "could easily
ascend. He that rose of himself could enter the skies in triumph.
Does not the wheel of the mill descend low, and return to its height
again? Does not the bird in the air ascend and descend? Can you not
yourself come down from a mountain, and return thither? Did not
the sun yesterday rise in the east and set in the west, and yet rise
again in the east today? To that place from whence the Son of God
descended, did he likewise ascend."
"Well," said Ferracute, "to end our arguments, I will fight you
on these terms: If the faith you profess be the true faith, you shall
conquer; otherwise, the victory shall be mine; and let the issue be
eternal honor to the conqueror, but dishonor to the vanquished."
"Be it so!" said Roland: whereupon they immediately fell to blows.
But the very first which the Giant aimed at him would have certainly
been fatal, if Roland had not nimbly leaped aside, and caught it on
his staff, which was however cut in twain. The Giant, seeing his
advantage, then rushed in upon him, and both came to the ground
together. Roland then, finding it impossible to escape, instantly
implored the divine assistance, and, feeling himself reinvigorated,
sprung upon his feet, when, seizing the Giant's sword, he thrust it
into his navel, and made his escape. Ferracute, finding himself
mortally wounded, called aloud upon Mahomet, which the Saracens
hearing, sallied from the city, and bore him off in their arms. Roland
returned safe to the camp; the Christians then boldly attacked the
city and carried it by storm. The Giant and his people were slain, his
castle taken, and all the Christian warriors liberated.
CHAPTER 18.
The War of the Masks.
Soon after the Emperor heard that Ibraim, King of Seville, and
Almanzor, who escaped from the battle of Pamplona, had gathered
together at Córdoba a body of troops from seven of the neighboring
cities of Seville. Thither then did the King pursue his march with six
thousand men, and found the Saracens, ten thousand strong, about
three miles from the city. The King formed his army into three
divisions. The first composed of his best troops, all cavalry; the two
last, foot. The Saracens formed theirs in a similar manner. But when
the King in person advanced against the first squadron of Pagans, he
found them all disguised in bearded masks, with horns upon their
heads, like demons, making so strange a din with their hands upon
their drums and other instruments, that the horses were terrified,
and galloped back in spite of all their riders could do to prevent
them. Whereupon the foot retreated likewise to an adjacent
mountain, where, uniting in one squadron, they stopped for the
Saracens, who would then advance no further, but gave our people
time to pitch their tents and encamp that night.
Charles then called a council of his captains, and agreed to tie
bandages over their horses' eyes, and to stuff their ears, in order to
disconcert this stratagem on the morrow. Admirable experiment!
For now we fought the enemy from morning till night, and slew a
great number, though it was by no means a general slaughter; for
the Saracens, again joining in martial array, brought forward a
castle, drawn by eight oxen, with a certain red banner waving upon
it, which so long as they saw present, it was their rule never to fly.
The King, knowing this, armed himself with a strong breastplate, a
mighty spear, and invincible sword, and, aided by divine assistance,
hewed his way through his enemies, overturning them to right and
left, till he reached the car, when, cutting the flagpole with his sword,
the Saracens instantly fled in all directions. Prodigious shouts were
made by both armies. We then slew eight thousand Moors, together
with Ibraim, King of Seville. Almanzor made good his retreat into the
city, but submitted to Charles the day after, consenting to be
baptized, and to do homage for his dominions.
The King now divided the conquered countries of Spain
amongst his soldiers. Navarre and Bearn he gave to the inhabitants
of Brittany; Castile to the Franks; Nadres and Zaragoza to the
Apulians; Arragon to the Ponthieuse; Andalusia, on the sea coast, to
the Germans; and Portugal to the Dacians and Flemings. But the
French would not settle in the mountainous parts of Gallicia. Thus,
apparently there remained no more enemies in Spain to molest the
Emperor.
CHAPTER 19.
Of the Council the Emperor summoned; and of his Journey to
Compostella.
Charles then dismissed the greatest part of his troops, and
came to Gallicia, where he behaved very liberally to the Christians
he found there, but either put to death or banished those that had
revolted to the Moorish faith. He then appointed bishops and
prelates in every city, and, assembling a council of the chief
dignitaries in Compostella, decreed that the church of St. James
should be henceforth considered as the Metropolitan, instead of Iria,
as it was no city, subjecting Iria likewise to Compostella. In the same
council I, Turpin, Archbishop of Rheims, together with forty other
Bishops and Prelates, dedicated, by the King's command, the church
and altar of St. James, with extraordinary splendor and magnificence.
All Spain and Gallicia were made subject to this holy place: it was
moreover endowed with four pieces of money from every house
throughout the kingdom, and at the same time totally freed from the
royal jurisdiction; being from that hour styled the Apostolic See, as
the body of the holy Apostle laid entombed within it. Here likewise
the general councils of Spain are held; the Bishops ordained, and the
Kings crowned by the hand of the Metropolitan Bishop, to the
Apostle's honor. Here too, when any crying sin is committed, or
innovations made in the faith and precepts of our Lord, through the
meritoriousness of this venerable edifice the grievance is discovered,
and atonement made. As the Eastern Apostolic See was established
by St. John, the brother of St. James, at Ephesus, so was the Western
established in Gallicia by St. James.
And those Sees are undoubtedly the true Sees. Ephesus on
the right hand of Christ's earthly kingdom, and Compostella on the
left, both which fell to the share of the sons of Zebedee, according to
their request. There are, then, three Sees which are deservedly held
preeminent, even as our Lord gave the preeminence to the three
Apostles, Peter, James, and John, who first established them. And
certainly these three places should be deemed more sacred than
others, where they preached, and their bodies lie enshrined. Rome
claims the superiority from Peter, Prince of the Apostles.
Compostella holds the second place from St. James, the elder brother
of St. John, and first inheritor of the crown of martyrdom. He
dignified it with his preaching, consecrated it with his sepulcher, and
ceases not to exalt it by miracles and dispensations of mercy. The
third See justly is Ephesus; for there St. John wrote his gospel," In
the beginning was the Word," assembling there likewise the bishops
of the neighboring cities, whom he calls Angels in the Apocalypse. He
established that church by his doctrine and miracles, and there his
body was entombed. If, therefore, any difficulty should occur that
cannot elsewhere be resolved, let it be brought before these Sees,
and it shall, by divine grace, be decided. As Gallicia was freed in
these early ages from the Saracen yoke, by the favor of God and St.
James, and by the King's valor, so may it continue firm in the
Orthodox faith till the consummation of ages!
CHAPTER 20.
Of the Emperor's Person and Courage.
The Emperor was of a ruddy complexion, with brown hair; of
a well-made handsome form, but a stern visage. His height was
about eight of his own feet, which were very long. He was of a strong
robust make; his legs and thighs very stout, and his sinews firm. His
face was thirteen inches long; his beard a palm; his nose half a palm;
his forehead a foot over. His lion-like eyes flashed fire like
carbuncles; his eyebrows were half a palm over. When he was
angry, it was a terror to look upon him. He required eight spans for
his girdle, besides what hung loose. He ate sparingly of bread; but a
whole quarter of lamb, two fowls, a goose, or a large portion of pork;
a peacock, crane, or a whole hare. He drank moderately of wine and
water. He was so strong, that he could at a single blow cleave
asunder an armed soldier on horseback from the head to the waist,
and the horse likewise. He easily vaulted over four horses harnessed
together; and could raise an armed man from the ground to his head,
as he stood erect upon his hand.
He was liberal, just in his decrees, and fluent of speech. Four
days in the year, especially during his residence in Spain, he held a
solemn assembly at court, adorning himself with his royal crown and
sceptre; namely, on Christmas Day, at Easter, Whitsuntide, and on
the festival of St. James. A naked sword, after the imperial fashion,
was then borne before him. A hundred and twenty orthodox soldiers
watched nightly round his couch, in three courses of forty each. A
drawn sword was laid at his right hand, and a lighted candle at his
left. Although many would delight to read his great actions, they
would be too tedious to relate. How he invested Galifer, Admiral of
Coleto, where he was banished, with the military order, and, in
return for his kindness, slew Bramantes, his enemy, the proud
Saracen King; how many kingdoms and countries he conquered;
Abbies he founded; bodies of the saints and relics he enshrined in
gold; how he was made Emperor of Rome, and visited the holy
sepulcher, bringing back with him the wood of the Holy Cross,
wherewith he endowed the shrine of St. James; of all this I shall say
no more: the hand and the pen would sooner fail than the history.
But what befell his army at his return to France, we now briefly
proceed to relate.
CHAPTER 21.
Of the Treachery of Ganelon; the Battle of Ronceval, and the
Sufferings of the Christian Warriors.
When this famous Emperor had thus recovered Spain to the
glory of our Lord and St. James, after a season he returned to
Pamplona, and encamped there, with his army. At that time there
was in Zaragoza two Saracen Kings, Marsilius, and Beligard, his
brother, sent by the Soldan of Babylon from Persia to Spain. Charles
had subjugated them to his dominion, and they served him upon all
occasions, but only with feigned fidelity. For the King having sent
Ganelon to require them to be baptized, and to pay tribute, they sent
him thirty horse load of gold, silver, and jewels; forty load of wine
likewise for his soldiers, and a thousand beautiful Saracen women.
But the same time they covenanted with Ganelon to betray the
King's army into their hands for twenty horse-load of gold and silver
which wicked compact being accordingly made, Ganelon returned to
the King with intelligence that Marsilius would embrace the Christian
faith and was preparing to follow him into France to receive baptism
there and would then hold all Spain under oath of fealty to him. The
old soldiers would accept the wine only, but the young men were
highly gratified with the present of the women.
Charles, confiding in Ganelon, now began his march through
the pass of the mountains, in his return to France; giving the
command of the rear to his nephew, Roland, Count of Mans and
Lord of Guienne, and to Oliver, Count of Auvergne, ordering them to
keep the station of Ronceval with thirty thousand men, whilst he
passed it with the rest of the army. But many, who had on the night
preceding intoxicated themselves with wine, and been guilty of
fornication with the Saracen women, and other women that
followed the camp from France, incurred the penalty of death. What
more shall we say? When Charles had safely passed the narrow
strait that leads into Gascony, between the mountains, with twenty
thousand of his warriors, Turpin, the Archbishop, and Ganelon, and
while the rear kept guard, early in the morning Marsilius and Beligard,
rushing down from the hills, where, by Ganelon's advice, they had
lain two days in ambush, formed their troops into two great
divisions, and with the first of twenty thousand men attacked our
army, which making a bold resistance, fought from morning to the
third hour, and utterly destroyed the enemy. But a fresh corps of
thirty thousand Saracens now poured furiously down upon the
Christians, already faint and exhausted with fighting so long, and
smote them from high to low, so that scarcely one escaped. Some
were transpierced with lances; some killed with clubs; others
beheaded, burnt, flayed alive, or suspended on trees; only Roland,
Baldwin, and Theodoric, were left: the two last gained the woods,
and finally escaped. After this terrible slaughter, the Saracens
retreated a league from the field of battle.
And here it may be asked, why God permitted those to perish
who in no wise had defiled themselves with women? It was, indeed,
to prevent them from committing fresh sins at their return home,
and to give them a crown of glory in reward for their toils. But
neither is it to be doubted but those who were guilty of this fault
amply atoned for it by their death. In that awful hour they confessed
his name, bewailing their sins, and the all-merciful God forgot not
their past labors for the sake of Christ, for whose faith they lost their
lives. The company of women is evidently baneful to the warrior:
those earthly Princes Darius and Mark Anthony were attended by
their women and perished; for lust at once enervates the soul and
the body.
Those who fell into intoxication and lasciviousness typify the
priests that war against vice but suffer themselves to be overcome
by wine and sensual appetites, till they are slain by their enemy the
devil, and punished with eternal death.
CHAPTER 22.
Of the Death of Marsilius, and the Flight of Beligard.
As Roland was returning after the battle was over to view
the Saracen army, he met a certain black Saracen, who had fled from
the field, and concealed himself in the woods, whom he seized and
bound to a tree with four bands. Then, ascending a lofty hill, he
surveyed the Moorish army, and, seeing likewise many Christians
retreating by the Ronceval road, he blew his horn, and was joined by
about a hundred of them, with whom he returned to the Saracen,
and promised to give him his life if he would shew him Marsilius;
which having performed, he set him at liberty. Animating his little
band, Roland was soon amidst the thickest of the enemy, and,
finding one of huger stature than the rest, he hewed him and his
horse in twain, so that the halves fell different ways. Marsilius and his
companions then fled in all directions, but Roland, trusting in the
divine aid, rushed forward, and, overcoming all opposition, slew
Marsilius on the spot. By this time, every one of the Christians was
slain, and Roland himself sorely wounded in five places by lances,
and grievously battered likewise with stones. Beligard, seeing
Marsilius had fallen, retired from the field with the rest of the Saracens;
whilst Theodoric and Baldwin, and some few other Christians, made
their way through the pass, towards which Roland, wandering,
came likewise to the foot of it, and, alighting from his steed,
stretched himself on the ground, beneath a tree, near a block of
marble, that stood erect in the meadows of Ronceval.
Here drawing his sword, Durendal, which signifies a hard
blow, a sword of exquisite workmanship, fine temper, and
resplendent brightness, which he would sooner have lost his arm
than parted with, as he held it in his hand, regarding it earnestly, he
addressed it in these words: "O sword of unparalleled brightness,
excellent dimensions, admirable temper, and hilt of the whitest
ivory, decorated with a splendid cross of gold, topped by a berylline
apple, engraved with the sacred name of God, endued with keenness,
and every other virtue, who now shall wield thee in battle? Who
shall call thee master? He that possessed thee was never conquered,
never daunted at the foe; phantoms never appalled him. Aided by
Omnipotence, with thee did he destroy the Saracen, exalt the faith of
Christ, and acquire consummate glory. Oft hast thou vindicated the
blood of Jesus, against Pagans, Jews, and Heretics; oft hewed off the
hand and foot of the robber, fulfilling divine justice. O happy sword,
keenest of the keen; never was one like thee! He that made thee,
made not thy fellow! Not one escaped with life from thy stroke! If
the slothful timid soldier should now possess thee, or the base
Saracen, my grief would be unspeakable! Thus, then, do I prevent
thy falling into their hands." — He then struck the block of marble
thrice, which cleft it in the midst, and broke the sword in twain,
CHAPTER 23.
Of the Sound of Roland's Horn; of his Confession, and Death.
He now blew a loud blast with his horn, to summon any Christian
concealed in the adjacent woods to his assistance, or to recall his
friends beyond the pass. This horn was endued with such power,
that all other horns were split by its sound; and it is said that
Roland at that time blew it with such vehemence, that he burst the
veins and nerves of his neck. The sound reached the King's ears,
who lay encamped in the valley still called by his name, about eight
miles from Ronceval, towards Gascony, being carried so far by
supernatural power, Charles would have flown to his succor, but
was prevented by Ganelon, who, conscious of Roland's sufferings,
insinuated it was usual with him to sound his horn on light
occasions. "He is, perhaps," said he, "pursuing some wild beast, and
the sound echoes through the woods; it will be fruitless, therefore,
to seek him." O wicked traitor, deceitful as Judas! What dost thou
merit?
Roland now grew very thirsty, and cried for water to
Baldwin, who just then approached him; but unable to find any, and
seeing him so near his end, he blessed him, and, again mounting his
steed, galloped off for assistance to the army. Immediately after
Theodoric came up and, bitterly grieving to see him in this condition,
bade him strengthen his soul by confessing his faith. Roland had
that morning received the blessed Eucharist, and confessed his sins
before he went to battle, this being the custom with all the warriors
at that time, for which purpose many bishops and monks attended
the army to give them absolution. The martyr of Christ then cast up
his eyes to heaven, and cried, "O Lord Jesus, for whose sake I came
into these barbarous regions; through thy aid only have I conquered
innumerable Pagans, enduring blows and wounds, reproach,
derision, and fatigue, heat and cold, hunger and thirst. To thee do I
commit my soul in this trying hour. Thou, who didst suffer on the
cross for those who deserved not thy favor, deliver my soul, I
beseech thee, from eternal death! I confess myself a most grievous
sinner, but thou mercifully dost forgive our sins: thou pitiest every
one, and hatest nothing which thou hast made, covering the sins of
the penitent in whatsoever day they turn unto thee with true
contrition. O thou, who didst spare thy enemies, and the woman
taken in adultery; who didst pardon Mary Magdalen, and look with
compassion on the weeping Peter; who didst likewise open the gate
of Paradise to the thief that confessed thee upon the cross; have
mercy upon me, and receive my soul into thy everlasting rest!
"Thou art he who preventest our bodies from perishing in the
grave, changing them to greater glory: thou, O Lord, art he, who hast
said, thou rather wouldest the sinner should live than die.' I believe
in thee with my whole heart, and confess thee with my lips;
therefore I beseech thee to receive me into the enjoyment of a better
life when this is ended. Let my sense and intellects be in the same
measure improved as the shadow differs from the substance." And
now, grasping the flesh and skin near his heart (as Theodoric
afterwards related), he continued his speech with bitter groanings.
"O Lord Jesus Christ, Son of God, and of the blessed Virgin, with my
inmost soul do I confess that thou, my Redeemer, dost live, and that
at the day of judgment I shall rise, and in my flesh behold thee, my
God and my Savior!" And thrice, thus grasping his breast, did he
repeat those words; and, laying his hand upon his eyes in like
manner, he said, "And these eyes shall behold thee!" Uncovering
them, he again looked up to heaven, and, signing himself with the
sign of the cross, he uttered, "All earthly things are vain and
unprofitable; I am now taught of Christ, that eye hath not seen, nor
ear heard, neither hath it entered into the heart of man to conceive,
the good things that God hath prepared for them that love him."
Then, stretching his hands to heaven, he uttered this prayer for
them that perished in the battle: —
"Let thy bowels of compassion, O Lord, be open to thy faithful
servants, who have this day perished by the hand of the barbarians.
Hither did they come to vindicate thy faith; for thy sake are they
fallen. Do thou, O Lord, mercifully blot out their offences, accounting
them worthy to be delivered from the pains of hell. Send thy
archangels to rescue their souls from darkness, and bear them to the
regions of light, where thy blessed martyrs eternally live and reign
with thee, who dost live and reign with God the Father, and the Holy
Spirit, to all ages. Amen!" — Immediately after this confession and
prayer, his soul winged its flight from his body, and was borne by
angels to Paradise, where he reigns in transcendent glory, united by
his meritorious deeds to the blessed choir of martyrs.
CHAPTER 24.
Of Roland's Rank and Virtues.
No longer it becomes the heart to mourn
A hero of immortal joys possess'd;
Of noble rank, and noble parents born,
For nobler deeds in heav'n with glory blest.
To none inferior, thine was native worth;
Thy feet still tending to the temple's bounds;
A glorious model to the wond'ring earth,
A faithful balsam to thy country's wounds.
The Clergy's refuge, and the Widow's friend,
Bounteous to guests, and liberal to the poor;
To heav'n thy parting steps may safely bend,
Whose works have open'd wide salvation's door.
Thy tongue the fount of heav'nly eloquence,
That still would slake the thirst, and never pall,
Endued with graceful wit, and manly sense,
Proclaim'd thee common father, friend of all.
Blest Chief, farewel! but not the marbled urn
That holds thy ashes can thy soul contain:
Our wond'ring eyes to heav'n above we turn,
Where thou for ever dost triumphant reign.
CHAPTER 25.
Archbishop Turpin's Vision, and the King's Lamentation for Roland.
What more shall we say? Whilst the soul of the blessed
Roland was leaving his body, I, Turpin, standing near the King in
the valley of Charles, at the moment I was celebrating the mass of
the dead, namely on the 16th day of June, fell into a trance, and,
hearing the angelic choir sing aloud, I wondered what it might be.
Now, when they had ascended on high, behold there came after
them a phalanx of terrible ones, like warriors returning from the
spoil, bearing their prey. Presently I inquired of one of them what it
meant, and was answered, "We are bearing the soul of Marsilius to hell,
but yonder is Michael bearing the Horn-winder to heaven." When
mass was over, I told the King what I had seen; and whilst I was yet
speaking, behold Baldwin rode up on Roland's horse, and related
what had befallen him, and where he had left the hero in the agonies
of death, beside a stone in the meadows at the foot of the mountain;
whereupon the whole army immediately marched back to Ronceval.
The King himself first discovered the hero, lying in the form
of the cross, and began to lament over him with bitter sighs and
sobs, wringing his hands, and tearing his hair and beard. "O right
arm," cried he, "of thy sovereign's body; honor of the French; sword
of justice, inflexible spear, inviolable breastplate, shield of safety; a
Judas Maccabeus in probity, a Samson in strength; in death like Saul
and Jonathan; brave, experienced soldier, great and noble defender
of the Christians, scourge of the Saracens; a wall to the clergy, the
widow's and orphan's friend, just and faithful in judgment!
Renowned Count of the French, valiant captain of our armies, why
did I leave thee here to perish? How can I behold thee dead, and not
expire myself? Why hast thou left me sorrowful and alone? A poor
miserable King! But thou art exalted to the kingdom of heaven, and
dost enjoy the company of angels and martyrs. Without cease shall I
lament over thee, as David did over Saul and Jonathan, and his son
Absalom.
Thy soul is fled to happier scenes above,
And left us mourning to lament thee here;
Blest in thy God and Saviour's fav'ring love,
Who wipes from ev'ry eye the trickling tear.
Six lustres and eight years thou dwell'dst below,
But, snatch'd from earth to heav'n, thou reign'st on high,
Where feasts divine immortal spirits know,
And joys transcendent fill the starry sky.
Thus did Charles mourn for Roland to the very last day of
his life. On the spot where he died he encamped; and caused the
body to be embalmed with balsam, myrrh, and aloes. The whole
camp watched it that night, honoring his corpse with hymns and
songs, and innumerable torches and fires kindled on the adjacent
mountains.
CHAPTER 26.
How the Sun stood still for three Days; the Slaughter of four
thousand Saracens; and the Death of Ganelon.
Early on the next day they came to the field of battle in
Ronceval, and found the bodies of their friends, many of them still
alive, but mortally wounded. Oliver was lying on his face, pinioned
to the ground in the form of the cross, and flayed from the neck to
his finger ends; pierced also with darts and javelins, and bruised
with clubs. The mourning was now dismal; everyone wept for his
friend, till the groves and valleys resounded with wailing. Charles
solemnly vowed to pursue the Pagans till he found them; and,
marching in pursuit with his whole army, the sun stood still for
three days till he overtook them on the banks of the Ebro, near
Zaragoza, feasting and rejoicing for their success. Attacking them
valiantly, he then slew four thousand, and dispersed the rest. What
further? We now returned to Ronceval, bearing with us the sick and
wounded to the spot where Roland fell. The Emperor then made
strict inquiry after the treachery of Ganelon, which began to be
universally rumored about. Trial was ordained by single combat,
Pinabel for Ganelon, and Theodoric for the Accuser; when, the latter
gaining the victory, the treason was proved. Ganelon was now
sentenced to be torn to pieces by four wild horses, which was
accordingly executed.
CHAPTER 27.
The Embalming of the Dead.
They now embalmed the dead bodies of their friends; some
with myrrh and balsam, some with salt, taking out the bowels, and
filling the bodies with aromatic drugs, or with salt only. Some were
buried on the spot; others conveyed to France; but many that
became putrid and offensive were buried on the road. Wooden
carriages were made for the dead, but the sick and wounded were
borne away on litters upon their shoulders.
CHAPTER 28.
Of the consecrated Cemeteries of Arles and Bordeaux.
Two chief burying grounds were now consecrated at Arles
and Bordeaux by seven Bishops; Maximin of Aix, Trophimus of Arles,
Paul of Narbonne, Saturnine of Thoulouse, Frontorne of Perigord,
Martial of Limoges, and Eutropius of Xantonge; where the major
part of the warriors were interred that fell in the battles of Ronceval
and Mount Garzim.
CHAPTER 29.
Of the Burial of Roland and his Companions at Blaye, and other
Places.
Charles deferred the burial of Roland till he came to Blaye.
His body was laid upon gold tapestry on two mules, covered with a
pall, and at length honorably interred in the Church of St. Roman,
which he had formerly built, and endowed with regular Canons. His
helmet was placed upon his head, and his ivory horn at his feet. But
the body was afterwards translated to St. Severin in Bordeaux, the
chief city of these provinces, where it was joyfully welcomed, as it
had liberally tasted his munificence.
At Blaye likewise were buried Oliver, and Galdebode King of
Friezeland; Ogier, King of Dacia; Aristagnus, King of Brittany; Garin,
Duke of Lorraine; and many other warriors. Happy town! graced
with the sepulchers of so many heroes. At Bordeaux, in the Cemetery
of St. Severin, were buried Gayfere, King of Bordeaux; Angelerus,
Duke of Aquitaine; Lambert, Prince of Bourges; Galerius Galin;
Rinaldo of the White-Thorn; Walter of the Olive-Trees; Vulterinus,
and five thousand of their soldiers. Ocellus, Count of Nantes, and
most of the inhabitants of Brittany, were buried in that city. Charles
gave twelve thousand pieces of silver and talents of gold for the
repose of their souls, and fed the poor for many miles round the city
of Blaye; endowing the church likewise with rich vestments, and
silver ornaments, for the love he bore Roland; freeing the Canons
from all service but prayers for him and his companions. He
moreover cloathed and entertained thirty poor men on the
anniversary of their martyrdom, establishing Minstrels, Masses, and
other solemnities, which the Canons were not to neglect on that day,
as they hoped to merit a crown of glory; which they promised to
perform.
CHAPTER 30.
Of those buried at Arles.
After this the King and his army proceeded by the way of
Gascony and Thoulouse, and came to Arles, where we found the
army of Burgundy, which had left us in the hostile valley, bringing
their dead by the way of Morbihan and Thoulouse, to bury them in
the plain of Arles. Here we performed the rites of Estolfo, Count of
Champagne; of Solomon; Sampson, Duke of Burgundy; Arnold of
Berlanda; Alberic of Burgundy; Gumard, Esturinite, Hato, Juonius,
Berard, Berengaire, and Naaman Duke of Bourbon, and of ten
thousand of their soldiers. Constantine, Governor of Rome, and
other Romans, were conveyed thither by sea, and buried in Apulia.
The King gave twelve thousand pieces of silver, and as many talents
of gold, for the repose of their souls, and to the poor of Arles.
CHAPTER 31.
Of the Council held at St. Denis.
We then came to Vienne, where I remained to be healed of
the scars and wounds I received in Spain. The King, much fatigued,
at length arrived at Paris; and, assembling a council of his chief
princes and bishops at St. Denis, returned thanks to God for his
victory over the Pagans, and gave all France as a manor to that
church, in the same manner as St. Paul and St. Clement had formerly
endowed the bishopric of Rome. The French Bishops were likewise
to be ordained there, and not made amenable to the See of Rome.
Then, standing by the tomb of St. Denis, he entreated the Lord for all
who had died in his cause.
The very next night St. Denis appeared to the King in his
sleep, assuring him that full pardon of sin was granted to all that
followed him, and had fought and perished in the wars with the
Saracens; that they likewise should recover of their wounds who
had bestowed money on the church; which being made known by
the King, very liberal offerings were made by the people, who thus
acquired the name of Franks; and the whole land, formerly called
Gaul, was now changed to France, as being freed from all servitude,
and having dominion over other nations. The King then went to Aix
la Chapelle, in the county of Liege, to bathe and drink the waters,
where he liberally endowed St. Mary's Church with gold and silver,
ordering it to be painted with ancient and modern histories, and his
palace to be decorated with the representation of his wars in Spain;
with emblems of the seven liberal arts, and other excellent
embellishments.
CHAPTER 32.
Of the King's Death.
Soon after, the King's approaching death was revealed to me;
for, behold, as I was praying in the church of Vienne, I fell into a
trance, as I was singing psalms, and saw innumerable companies of
soldiers pass before me by the Lorraine road. A certain one, black as
an Ethiop, followed them, of whom I inquired whither he was going,
and received for answer that he was awaiting the death of Charles to
take possession of his soul. "I conjure you, then," said I, "by the name
of the Lord Jesus, to return when you have completed your errand."
When I had rested some time, and begun to explain the psalms,
behold they returned back, and, speaking to the same person I
before addressed, I inquired whom he had been seeking, and was
answered, "the Gallician;" but the stones and timber of the churches
he founded balanced so greatly in his favor, that his good works
outweighed his bad, and his soul was snatched from us, and at this
the demon vanished. Thus I understood Charles died that day, and
was carried into the bosom of God and St. James. But as I had
requested him, before we parted at Vienne, to send me notice of his
decease in case it preceded mine, being then grievously sick, and
remembering his promise, he encharged a certain learned soldier to
bring me word the moment he died. What more need I add? The
messenger arrived on the fifteenth day after it happened. He had,
indeed, been grievously afflicted with illness from the hour he left
Spain and suffered still more in mind than in body for the friends he
lost on the unfortunate 16th of June. On the same day that I saw the
vision, namely on the 5th of February, in the year of our Lord 814, he
departed this life, and was sumptuously buried in the round church
of St. Mary, which he had himself built; and this sign I was credibly
informed happened yearly for three years together before his death,
— "The Sun and Moon became dark, and his name, Charles the Prince,
inscribed on the church, was totally obliterated of itself; and the
portico likewise, between the church and the palace, fell to the very
foundation." The wooden bridge also which he built six years before
over the Rhine at Mentz was destroyed by fire, self-kindled. And the
same day, as a traveler was on his journey, he saw a great flame, like
the flame of a funeral pile, pass from right to left before him; which
terrifying him greatly, he fell from his horse, but was presently
relieved by his friends.
We therefore believe that he now enjoys the crown of the
blessed martyrs, whose labors he imitated, whose pattern and
example he followed. Whereby we may understand that whoever
builds a church to God's glory, provides for himself a residence in his
kingdom. For this cause was Charles snatched from the hands of
demons and borne by good angels to heavenly habitations.
REFERENCES
