Kitabı oku: «Old Court Life in Spain; vol. 1»

PREFACE

IN no boastful spirit I gratefully acknowledge the flattering success of Old Court Life in France, written twenty years ago. It is precisely owing to the favour with which the public in England, America, and on the Continent still honour this work that I have endeavoured to reproduce on the same plan some pictures of early Spanish history comparatively little known to the general public.

Nothing can possibly be more thrilling and more romantic.

It is with the earlier and less known passages of old Court life I have dealt down to the reign of Ferdinand and Isabel, from which period the history of Spain loses its peculiar identity and becomes merged into that of Europe.

If I have loved the courtly history I also love the country. A great part of this work was written in Spain, in the very places where the events occurred. May the reader share the same enthusiasm I felt in describing them!

AUTHORITIES

Dozy – Histories.

Mrs. Humphry Ward in Smith’s Dictionary of Christian Biography on Gothic Ecclesiastical History.

Biographie Universelle.

Bradley – Story of the Nations.

Lane Poole – The Moors.

Romanceros, Ballads of the Cid, Ballads of Bernardo del Carpio.

Lockhart – Spanish Ballads.

Cid Campeador, by Prince Odescalchi.

Storia de Don Pedro Abogado da los Tribunales Nacionales.

Chronicles of King Alfonso El Sabio.

Washington Irving’s Works.

Murray’s Guide for Spain.

Diary of an Idle Woman in Spain.

Prescott’s History of Ferdinand and Isabel.

CHAPTER I
Introduction

HOW great is Spain! How mighty! From the rugged mountains of the Asturias, their base washed by stormy waves, and the giddy heights of the Pyrenean precipices – an eternal barrier between rival peoples – to the balmy plains of the South, where summer ever reigns! A world within itself, with a world’s variety! Quien dice España dice todo!

And its history is as varied as the land. First, according to the legend, Hercules set his pillars, or “keys” – the ne plus ultra of land and sea – on the rock of Calpe (Gibraltar) in Europe, and on Abyla (Ceuta) in Africa. And, that no one should doubt it, he placed his temple on the water-logged flats, half-sea, half-land, behind Cadiz, long remembered by the Moors as the “district of Idols,” near the city of Gades, where Geryon dwelt, from whom Hercules “lifted” that troop of fat oxen which he was destined so long to drive wearily about the earth. In memory of all which Charles the Fifth, the great Emperor, carried Hercules’ pillars on his shield, with the proud motto, Ne plus ultra, and the city of Cadiz (Gades) still bears them as its arms.

Then, tradition past, came invaders from the earliest times, Celts, Phœnicians, and Greeks, driving the Iberians from their rightful lands. The Carthaginians, too, crossed from Africa along the southern coast, and settled at Cartagena, which still bears their name.

The Romans next appeared, victorious under Pompey and Cæsar, spreading over Spain, but especially powerful at Seville, Cordoba, Toledo, Segovia, and Tarragona, where they have left their mark in mighty monuments.

A race of uncivilised warriors followed from the North, so powerful that two Roman emperors perished in battle with them. Of the precise seat of the Gothic nation it is hard to speak with certainty. It is, however, known that they came from the extreme north, spreading to the borders of the Black Sea, into Asia Minor in the east, and to the south of Spain in the west. They are mentioned by Pliny, about sixty years before Christ, and later by Tacitus, who twice refers to them as “Gothones.” There were so many tribes, Visigoths, Astrogoths, Gepidæ, and even Vandals, that their story is as a tangled web, mixed with that of all nations, but it is clear that those who concern our present purpose came down into Spain from Narbonne and Toulouse.

It is strange how soon these savage northmen discarded their wooden idols, Woden, Thor, and Balder, the gods of thunder and of the sun – so that when Constantine the Great christianised the world, the Gothic chief Wulfila was ready to become a convert. Who this Wulfila was, and how he came to be at Constantinople, is not clear. As Bishop of the Goths he returned to missionarise his countrymen, the Dacian tribes, in the mighty plains of Philippopolis (A.D. 310-314), and made a translation of the Bible into Gothic. Even in our own day something of this precious manuscript remains, beautifully written in letters of gold on purple vellum, at the Swedish University of Upsala.

From the earliest times the Goths had a rude alphabet (Runes), which Wulfila increased, with letters closely resembling English, in his translation of the Scriptures.

Rude indeed! The letters were formed by staves on wooden boards, but all the same were destined to become most ornamental. Gothic letters are still in use for decorative purposes. Numerous Gothic manuscripts exist, written in these picturesque characters, and the inscription over the portal of Pedro el Cruel at the Alcazar at Seville is in Gothic. To this day, too, in the Muzaraba Chapel, under the eastern tower of the Cathedral of Toledo, the service is celebrated according to the Christian rite from Gothic missals, dating from the time of King Recaredo.

The line of Gothic rulers in Spain lasted for nearly two centuries and a half. No less than thirty kings succeeded each other in that period, most of whom died either by violence or in battle.

Alaric, “the scourge of God,” never came into Spain, but Eurico, his immediate successor, did. Eurico was the greatest warrior of his time, and so versed in Christian polemics that he insisted on the entire nation becoming Arians like himself. Nothing but the close contact of the Goths with that hotbed of heresy, Constantinople, can account for a semi-barbarian indulging in a choice of divers forms of doctrine, nor for the power the Gothic bishops arrogated to themselves after the precedent of the Eastern prelates up to the time of Witica. Like the Greek patriarchs they were mixed up in every political intrigue, conspiracy, and revolution; made and unmade kings at their pleasure, and greatly influenced the ecclesiastical world by the decrees of their councils at Toledo. The Goths were, indeed, for ages a priest-ridden nation, and the names of their great archbishops have come down to us as landmarks in the land.

So high did party feeling run between Arians and Orthodox that Leovigildô caused his only son to be executed because he had called an Arian bishop “a servant of the devil,” and refused to “communicate” with him. Yet Leovigildô was a great king according to his lights, sat on a raised throne among his long-haired chiefs, and had money coined in his name bearing an effigy of himself. Even now a dim halo of the pomp of the Basileus seems to shine around him, as we picture him wearing the Gothic crown, clothed in an ermine mantle, with the purple sandals of empire on his feet.

How early is the religion of peace turned to strife! We are in the sixth century among a new race, and already the flames of persecution are blazing. Two parties divide the kingdom, “the bigots” and “the Romanisers,” degenerate Goths, who aspire in dress and manners to ape the culture of Byzantium, as opposed to the cloddish habits of the “bigots,” content to know how to master a horse, draw the long bow, launch the javelin, and follow their king to battle. Whether this type of original Goth would have brought back the worship of Thor and Woden does not appear. At least under these idols there was unity; the sacrifice of human victims formed a convenient method of getting rid of prisoners, and the temporary altars among migratory tribes, served by male and female priests, were simple and convenient.

But Recaredo, on his accession, settled the question by becoming (like the mass of his subjects) a Catholic, after a synod of sixty-seven bishops, held at Toledo, had solemnly decided in favour of the orthodoxy of that Church. Perhaps his religious divergences might not have been so unquestioningly accepted, had he not defeated King Gouteran and 60,000 Franks. A Goth must know how to fight, or he was nothing; and thus it came to pass that the theology of a commander, brave enough to hurl destruction on his foes, was thankfully accepted.

Unlike the majority of his predecessors, Recaredo died in his bed (A.D. 601), applauded by all men for his wisdom in completing the union of the conquered Iberians with the Goths, and forming what was destined to become the future kingdom of Spain.

Eleven kings pass, and now (A.D. 680) Recesvinto, whom all men loved, son of Chindavinto, lies dead upon a bed of state, raised on a dais, draped with purple hangings; the four pillars of the canopy are plated with sheets of gold, and a crown formed by strings of jewels, depending from a circlet set with uncut stones, hangs over his head.

So bushy and matted is his hair – worn in the fashion of the Goths, in long loose curls – and so thick his beard, that the sunken features of the good old King are almost hidden. For twenty-three years Recesvinto has reigned in peace, and now he lies in honoured death, while gathered around him is such pomp as the nation possesses of golden crome and kingly insignia; ermine-lined robe, and silken vest, sandals and buskins laced with gold, the baton of command and the Gothic sceptre long borne in battle by their kings.

The vaulted chamber in which he lies in the castle of Gerticos is lined with planks of shining pine, on which some rude embroidery is stretched. The hallowed roof is formed of thick beams and rafters, and huge fireplaces flank either end, filled now with strong-smelling herbs, rosemary and wild myrtle, lavender and thyme, loose sprigs of which, with yew and cypress, are strewn on the rudely worked counterpane which covers the corpse. Broadswords with huge hilts are crossed upon the walls, along with solidly embossed shields and heavily topped lances, the implements of the chase, and skins of wolves and deer, which have fallen by the prowess of those royal hands, now lying white and cold in death, crossed on his breast, clasping a crucifix! Saddles, too, and the silver trappings of his war-horse, are there, and Runic bracelets, collars, and buckles; all the paraphernalia of a Gothic chief, come down from Dacian ancestors, ranged on tables full in the crimson rays of the setting sun, streaming through the small bars of the uncurtained casements, and illuminating each detail in flickering patches as of flame.

On an oaken bench an altar has been raised to receive his last confession, devoutly made, as he felt death approaching. The Eucharist is still present in a jewelled box, the cup, platter, and crucifix, while priests and acolytes, in stoles and copes, offer up silent prayers for his departed soul. Clouds of incense darken the room and mount into the lofty vaulting of the roof in huge shadowy masses, which to the superstitious mind might shape into the outlines of dead Gothic kings, hovering over the form of the royal brother who has joined them in the world beyond.

Around the chamber are gathered the warriors and chiefs who have followed him in battle, habited in the full loose garments of peace, bound in with girdles and waistbands. Tall, strong men, with blue eyes and fair skins, who, by their dress, might be mistaken for Roman senators, save for the pervading colour of their abundant hair, passing from every tint of pale straw colour to a dull red, their bare arms circled with bracelets and amulets, on which, spite of Christian doctrine, charms and cabalistic signs are engraved.

Chief among them stands Hilderic, Governor of Nîmes (for the south of France up to the centre is Gothic), a massive, large-limbed man of brutal courage, whose life has passed in feuds and battles with Franks and Basques, never hesitating at any act of cruelty that would extend his power. A fierce crimson hue is on his broad face from constant exposure, and there are scars on neck and cheek, calculated to inspire sympathy with his courage, if his ferocious expression did not turn them rather into a cause of dread. Beside him stands Gunhild of Maguelone, a turbulent soldier of inferior position, wanting in the authority assumed by Hilderic.

Both these ambitious chiefs have been intriguing for the crown, as Recesvinto grew old, hating each other bitterly while he lived, and now that he is dead, bearing themselves with an irreverent indifference painful to behold, talking in loud whispers to those about, and laughing at rude jokes, especially Hilderic, who stands apart stroking the head of a favourite wolf-dog of gigantic size.

Beside them is a Greek, Paul by name, who has made his way into favour by extraordinary valour. Of his origin no one is certain; of polished exterior, his superior civilisation is apparent in manners and in dress, much more gaudy and ornate than that of the rest. A mantle of fine blue cloth falls in ample folds about his graceful form, with a certain Oriental amplitude easy to distinguish, and in his hand he carries a scarlet cap.

Paul is to head a revolution by-and-by, under Hilderic; then, unsuccessful, to be dragged by the hair of his head (more Gotico), between two horses – friends and allies to-day, mortal enemies to-morrow – such is the custom of these chiefs, often incited by the rancour of the women, who appear in history as more bloodthirsty, if possible, than the men.

Aëtius is there also, and Turismundo and Sisenanth, all mighty nobles, and placed modestly behind a noble Goth, verging into years, noticeable for the merciful disposition expressed in his wrinkled face; Wamba is his name, the friend of the oppressed and of the tillers of the soil, poor slaves whom no man heeds – even of the Jews, whom he insists upon treating as members of the great human family; a brave, determined man of the old Dacian type, notable among the fiery spirits around. As he has great possessions, to which he attends himself, he is known as “the farmer,” in derision of his simple tastes. Wamba is no kinsman to Recesvinto, but a whisper has gone forth that he is destined to succeed him. The Church, at this time most powerful, favours him, and he is the only chief present whose record is free from crime. Many and many a time he has fought shoulder to shoulder with the king who now lies dead. To him the funeral chamber brings a genuine sorrow – not even pretended by the rest – and as he gazes on the features of his friend, tears rise and moisten his eyes.

Behind Wamba stands his beloved follower, Ervig, a youth whose olive-complexioned face and clear brown eyes show alien blood. His mother, a Gothic princess, was kinswoman to King Chindavinto, but his father was a Greek. As yet no one reads the unscrupulous ambition of his soul. Indeed, he hardly realises it himself. Crime often lies dormant in seemingly innocent natures, until occasion discovers it. The evil spirit within him is to be developed by the indulgence of his patron Wamba, who, unknowingly, is warming a serpent in his breast.

All present fall back as Julianus, the Archbishop of Toledo, enters. He has hurried from Toledo to be present ere the old king breathes his last. But death waits for no man. As he enters the homely chamber of death with an overwhelming majesty of look and manner, his cold, impassive glance dominates them all. Nor is the dignity of costume wanting. His monastic mantle is secured at the neck by a golden clasp, and drapes heavily about him; the sleeves of his tunic are lined with precious fur; on his finger is the pastoral ring, and from his neck is suspended a jewelled cross; a dress at once simple and costly, answering to the imperious expression of his face, looking out from the folds of a dark silken cowl, which falls back from his head, his deeply-sunk eyes taking in at a glance all the details around him.

Julianus is the foremost prelate in learning and power the Goths ever had. Next, indeed, in historical importance to Isidor of Seville, though much earlier in point of date; his influence and preponderance are at this time supreme. Possibly he was by birth a Jew, though early attached to the Chapter of Toledo. A churchman of great literary gifts, restless, unscrupulous, ambitious; the very Hildebrand of those early times, who raised the see of Toledo to a position of unparallelled supremacy, presiding during his life at various councils most important in the history of the mediæval church.

The archbishop is attended by his secretary, a lay brother, habited in black, carrying papers, who (as reflecting the tyranny of his master) stands, without daring to raise his eyes, more like an automaton than a living man.

The only one whom the archbishop condescends to notice among the assembly is Wamba, who holds himself somewhat apart from the rest. He at once singles him out and salutes him with a profound obeisance which Wamba, without evincing any surprise, returns in silence.

To look on the face of the dead is a duty among these savage races, who believe that the soul of the departed lingers for awhile about its tenement of clay. But there is another and more powerful incentive which has assembled these chiefs from the far-off provinces of the kingdom.

Round the bed of the dead king they stand to choose his successor. Absolute silence reigns. Each man is jealous of his neighbour, and convinced that his own claims will prevail. Especially is this the case with Hilderic, who has a secret compact with the Jews who fled from oppression in the south of Spain to his government of Narbonne, and he knows that they will gladly furnish him with funds to harass the Christian nobles.

At last the voice of the archbishop is raised to break the strange hush around.

“Chiefs and nobles of the Gothic nation,” he says, in a tone of authority, while all eyes are fixed on him, “the king who lies here reigned in peace according to the Gospel. I am not come to make his funeral oration. All present know his good deeds and the moderation of his rule. For twenty-three years the sword of the Goth has rested in the scabbard. But this calm cannot continue. An able man must succeed him. One” – and as he spoke the silken cowl fell altogether back, displaying the powerful lines of his tonsured head, the broad intellectual brow, and the erectness of command – “one, I say, alone is worthy, and that is Wamba. He has no enemies.”

As a long-drawn breath of eager expectation looses itself with a distinct note of relief, so did a low sound pass through the dead chamber as Julianus spoke. On every countenance came an expression of astonishment, but it was astonishment unmixed with opposition or anger. A relief indeed to pent-up feelings, which finally found vent in a burst of loud applause, each man falling back instinctively to where Wamba had placed himself at the foot of the bed. Then, as with one voice, came the response:

“Yes, Wamba! He shall be our king!”

“But,” cried Wamba, his wrinkled face working with emotion, as he advanced quickly to where Julianus stood, “my consent is needful to this proposal. Now I refuse it. I am not of an age to rule over my valorous countrymen. I am old, I am unworthy. The strength of my arm is gone. I am unfit to lead the dauntless Goths to battle.”

“Then rule over them at home,” is the short rejoinder of the archbishop. “In a nation of soldiers a peaceful sovereign is best. You are great in wisdom, O Wamba! Recesvinto was no warrior, and we are here to mourn his loss.”

“Yes,” replies Hilderic, secretly rejoiced at the choice of Julianus, as from the age of Wamba he will have time and occasion to complete his treacherous plans before the new king’s probable death, for to Hilderic Wamba appears an aged visionary, easy to be put aside when opportunity is ripe, a convenient stop-gap for a time – “yes, Wamba, you are the only man we will accept without bloodshed.”

“Impossible!” cries Wamba, his cheeks reddening with anger. “I will accept nothing which I cannot righteously fulfil. I am unfit to reign.”

“No, no!” exclaims Ervig, casting his arms about his patron’s neck and affectionately saluting him. “Goodness and wisdom are the best, and those are yours, dear master.”

“We will have you! Speak! Consent!” come as one word from the circle of nobles. “You dare not refuse the will of the chiefs,” cry all, gathering round him, each more or less approving the choice on the same grounds as did Hilderic, or as considering Wamba an easy ruler, under whom every man would be his own master. Already the brows of some begin to darken at his continued refusal.

“Choose some younger man,” he persists, struggling from the hands which are now laid on him; “one better fitted for the arduous duties of your king. Look at me,” and he raises his grey locks and bares his furrowed forehead, “I am long past my prime.” As he speaks he is retreating as best he can towards the door, when the fiery Hilderic, seizing him with one hand, with the other brandishes a naked spear.

“Look you, Wamba,” says he, a dangerous fire kindling his eye, “you shall never leave this chamber, save as a dead man, or as our king.”

“Dead, or as our king,” came as a war-cry from all the fierce Goths, closing round him with such unseeming shouts and din, that it seemed as if their rude clamour must disturb the last sleep of the dead whose presence all had forgotten.

“You accept the crown in the sight of God?” demands the archbishop in a solemn voice, stretching forth his hands towards Wamba, who, perceiving that further opposition is useless, bows his head. “Then at this altar let us offer up our thanksgivings. The Church is with you, Wamba.” And Julianus turns to the oaken table on which stands the Host, and falls upon his knees, with the priests and acolytes around, followed by all those fierce spirits quelled for an instant by the might of his power.

“And,” says Wamba, as last of all that assembly he slowly bends his knee in the place of honour reserved for him next to the archbishop, “countrymen! let your prayers be for me also, that I may not be deemed unworthy!”

Again the incense rises in shadowy clouds, filling the chamber with strange outlines. Again the voices of the priests rise and fall, and human interests are lulled for awhile in the presence of the dead king. Again the chiefs remember for a brief moment his just and tranquil reign, and many prayers are recited with apparent fervour for the repose of his soul.

Within nineteen days after the election of his successor, Recesvinto was buried and Wamba crowned by Julianus in the Cathedral of Toledo. All Spain was jubilant, for he was a blameless man; indeed, a fond remembrance yet clings to his name at Toledo. The words Tiempo del Rey Wamba still point to some lingering impression of national prosperity and of a time of plenty, answering to the days of the “Saxon kings” in England. And Wamba was indeed no imbecile, or weak-handed in war, as Hilderic and his friend the Greek Paul pretended, when, helped by the Jews, they broke into rebellion. He was a warrior indeed, who, though old, could lead the Goths to victory and punish his enemies by slaughter and torture as was the habit of his nation. After which the “Farmer King,” as he was affectionately called, to indicate his simple tastes and care for the neglected serfs, returned to Toledo to enjoy his triumph, descending the hill to the cathedral, through the narrow streets, much as we see them now, followed by a long procession of captive Basques with shaven heads, a signal mark of humiliation to the abundant-haired Goths (the rebel Paul, in impious mockery, decorated with a leather crown, stuck on his head with melted pitch, and a sceptre of reeds in his hand), to be received by the Archbishop Julianus under the sculptures of the Gate, at the head of his clergy.

But the decline of native valour had gone too far for any single man to stem the downward tide. The free constitution of the Nomad tribes had given place to a military despotism, alternating with, and controlled by, a bigoted priesthood. The tremendous superiority of Julianus delayed for a time this downward course, but could not arrest it. Even his iron will could not stop the decadence of a nation. Each chief – or duke (dux) – was king in his own district, and free to lead a life of idleness and crime. If the Goths still fought well, it was only against each other, or when pressed by necessity to arrest the inroads of the Franks, a much more masculine nation than themselves.

In the south, the Moors were eagerly watching for some chance of crushing out the Northmen. At home, the Jews, persecuted, ill-treated, and numerous, were ready to join with every rebel, and to welcome any invader, while, in spite of the efforts of the king, the freedmen, sunk in hopeless slavery, tilled the land for their masters and lived like the beasts of the field. All who possessed more than themselves or who amassed riches were exposed to the envious rapacity of the nobles.

Thus the nation was threatened with destruction on all sides, yet so short-sighted and effete had the Goths become, that, deluded with the semblance of a false peace, they lived as they listed, unconscious of the ruin gathering around.

For a time all went well with Wamba. The vigour of his government had been a surprise to those who had elected him, to none more than the archbishop himself, who little expected to find a ruler of such determination in the modest-minded chief. No woman swayed his councils, neither wife, daughter, nor leman. All his love was centred in Ervig, whom he constantly advanced step by step to fresh honours and commands. So much was Wamba beloved by the people and nation, that the erudite but ambitious Julianus, still hoping to govern him with courtly flattery, wrote his panegyric in the Storia Wamba, extolling him as the pattern of a Christian hero; and Ervig, who had developed into a subtle statesman, greatly favoured by the archbishop, helped him to turn the elegant sentences.

When Julianus had declared on Wamba’s election that “the Church was with him,” it was in the belief that he was dealing with a weak old man whom he could blindly lead. He never dreamed that he would dare to touch the privileges of his order. Perhaps Wamba thought so himself before power imposed duties on his conscience. But when he insisted on keeping the clergy in check, and exercised his prerogative in enacting new laws of reform, Julianus secretly resolved on his destruction. Imbued with the spirit of the Roman pontiffs he would permit no meddling of the secular arm with his authority. Even the king, according to Julianus, must submit to the decrees of the great councils which he, as archbishop, was so fond of calling together, and which were destined to make his name famous throughout the world.

To effect the downfall of Wamba a tool was needed, and that tool was Ervig. Striking with a master hand on the baser chords of his nature, vanity and ambition, the relentless archbishop crushed out of him every spark of gratitude and love and moulded him to his hand as the potter moulds the clay.

“It is for the salvation of the Church of God,” whispered Julianus, “a holy deed. It is Wamba who is the Judas, not you, my son,” in answer to Ervig’s feeble arguments. “Wamba has basely betrayed his master, and must be cast out as a brand to the burning! You are of royal blood, Wamba is but a hireling. Instead of standing as second to the throne, it is your right to mount it, and prove to this backslider that the same hand which crowned him can cast him down.”

“But you will spare his life,” pleaded Ervig, pricked sorely in his conscience in spite of the casuistry of the archbishop.

“That will be in the hands of the Lord,” answered the arrogant priest. “I am but the instrument of the Most High.”

Wamba did not live in the fortress over the city of Toledo, the present Alcazar, but in a palace near the church now called Juan de los Reyes, situated on a plateau overlooking the Tagus, and lower down in the town among the citizens. Instinctively he was conscious of a change in Ervig. He shunned him, he was short and reticent in his replies, assumed a haughty indifference to his commands, and so openly opposed the new clerical laws that Wamba severely reproved him. After which a strange thing happened. Wamba fell into a deep sleep, sitting in the hall of his palace, lulled by the ripple of the river far below; a stupor, rather than a sleep, for he could not be aroused.

“The hand of God is upon him,” cried the false Ervig, whom the attendants had summoned. “Call the archbishop. He must not die unshriven.”

When consciousness returned, Wamba found himself habited as a monk, with a dark cowl over his eyes, lying on a wooden trestle, more like a bier than a resting-place for a living man. The walls around were bare and discoloured with mildew, a dim uncertain light fell on his face from a narrow window too high in the wall to reveal anything without. A terrible oppression overwhelmed him; he could scarcely open his eyes, and every limb seemed paralysed.

Whether the sleeping potion administered by Ervig had not been potent enough to end life, or whether the strength of his constitution had resisted its full action, no man will ever know. Gradually, as his senses returned, he understood the treason of which he was the victim. He was in a monk’s dress, and, according to the Gothic law, whoever once assumes the ecclesiastical habit is dead to actual life. As far as his kingly office was concerned they might as well have sealed him in a tomb, and read the prayers for the dead over him!

“And Ervig had done this! Ervig!” For he dimly remembered a drink which Ervig had at his request offered him before he fell asleep. In that moment more than the bitterness of death passed over him. Death brings forgetfulness. Wamba’s returning senses came with an agonised recalling of all his former life, out of which rose the image of that one false friend whom he had so loved and trusted. Moment by moment all became clear; Ervig had, during his swoon, clothed him as a monk. He was dethroned!