Christianity and Islam in Spain, A.D. 756-1031 Part 5

[4] Eulogius, "Mem. Sanct.," ii. c. ix.

There was now a pause for six months in the race for martyrdom, and it seemed as if the Church had come to its right mind upon this subject.

This, however, was far from being the case. Hitherto the victims had been almost without exception priests, monks, and nuns; but the next martyrs afford us instances of married couples claiming a share in this doubtful honour. These were Aurelius, son of a Moslem father and a Christian mother, and his wife Sabigotha (or Nathalia), the daughter of Moslem parents, whose father dying, her mother married a Christian and was converted; and Felix and his wife Liliosa.[1] It would seem that with all the harm that was done by this outbreak of fanaticism, some good was also effected in awaking the worldly-minded adherents of Christianity from the spiritual torpor into which they were sinking; for these new martyrs were of the cla.s.s of hidden[2] Christians, who were now shamed into avowing their real creed.[3] Yet surely it had been far better if they had been content to live like Christians instead of dying like suicides. In their case, indeed, we find no sudden irresistible impulse driving them to defy the laws, but a slowly-matured conviction that it was their duty, disregarding all human ties, to give themselves up to death. In this resolution they were fortified by the advice and encouragement of Eulogius and Alvar,[4] the latter of whom prudently warns Aurelius to make sure that his courage is sufficient to stand the trial.[5] Sabigotha is persuaded to accompany her husband in his self-destruction, her natural reluctance to leave her children being overcome by Eulogius,[6] who recommends that they should be given over to the care of a monastery. A seasonable vision, in which Flora and Maria appear to her, clenches her purpose.

[1] _Ibid._, ii. ch. x., secs. 1, 2.

[2] See below, p. 72.

[3] Aurelius was roused from his religious dissimulation by seeing the sufferings of John. See Eulog., "Mem. Sanct.," ii.

c. x. sec. 5.

[4] _Ibid._, sec. 18.

[5] This would lead us to suppose that the courage of some _had_ failed.

[6] Eulogius comments:--"O admirabilis ardor divinus, quo filiorum affectus respuitur!" The parents not only desert their children, but give away most of their goods to the poor, thereby making their own children of the number.

Meanwhile a foreign monk from Bethlehem, who, being sent on business connected with his monastery to Africa, had crossed over in Spain, impelled by the wild enthusiasm there prevailing, determined to offer himself as a candidate for martyrdom with the four persons above mentioned.

They then take counsel together how they may best effect their purpose, there being evidently enough difficulty in procuring martyrdom for themselves to shew the statements of the apologists, that there was a fierce persecution raging, to be at least much exaggerated, if not entirely without foundation. The plan decided upon, which the devisers audaciously attributed to the suggestion of G.o.d,[1] was that the women should go forth unveiled and with hurried steps to the church, in the hope that such an unwonted sight would direct attention to them, and occasion the arrest of the whole number. It fell out as desired, and they were all brought before the judge, and interrogated with the usual result, except that the judge on this occasion dismissed them with scornful anger.[2] But George, disappointed at his untoward clemency, as they were being led away broke out with,[3] "Can you not go down to h.e.l.l without seeking to drag us also thither as your companions?"

This incoherent abuse naturally incensed the soldiers, as it was no doubt intended that it should. Accordingly the prisoners were dragged again before the Kadi, who asked them in a mild tone of remonstrance, why they had abandoned the faith of Islam,[4] and refused to live, promising them at the same time great rewards, if they would become Moslems again. On their refusal they were remanded for two days, which seemed a very long time, so eager were they to die. They pa.s.s the time with singing hymns, and are blessed with visits of angels and miraculous signs. Their chains drop off, and the gaolers dare not again bind those whom Christ Himself had loosed.[5] The authorities, now as ever, anxious if possible to avoid extreme penalties, determine to release George, because they had not themselves[6] heard his blasphemy. He baulks their merciful intention by repeating his words on the spot, and he is accordingly led forth and beheaded with the others (July 27, 852).

Within a month Christopher,[7] a monk of Rojana, and of Arab lineage, and Leovigild, a monk of Fraga, both being places near Cordova, are executed for the same offence and in the same manner, their dead bodies being nailed to stakes. While taking the air in his palace,[8] the king saw these bodies, and ordered them to be burnt, and the ashes scattered in the river. The same night Abdurrahman II. was struck down with apoplexy, and the martyrs' friends hailed it as a manifest judgment from Heaven.

[1] Eulog., "Mem. Sanct.," ii. sec. 27. "Omnes in cornmuni coepimus _cogitare quomodo ad desideratum perveniremus coronam:_ et ita _Domino disfiensante_ visum est n.o.bis ut fugerent sorores nostrae revelatis vultibus ad ecclesiam si forte nos alligandi daretur occasio, et ita factum est."

[2] _Ibid._, sec. 29. "Exite quibus vita praesens taedium est, et mors pro gloria computatur."

[3] _Ibid._, sec. 30. "An non poteritis vos infernalia claustra adire, nisi nos comites habeatis? Numquid sine n.o.bis aeterna vos cruciamina non adurent?"

[4] _Ibid._, sec. 31.

[5] Eulog., "Mem. Sanct.," sec. 32.

[6] _Ibid._, sec. 33. "Ipsi optimates et priores palatii."

George, being a foreigner, could not be charged with apostasy like the others.

[7] _Ibid._, ii. c. xi. Alvar's Life of Eul., iv. 12.

[8] On a "sublime solarium," Eul., "Mem. Sanct.," c. ii. sec.

2. See Ortiz, "Compendio," iii. 52 (apud Buckle, ii. 442, note.) "En lo mas cruel de los tormentos subio Abderramen un dia a las azutens o galerias de su Palacio. Descubrio desde alli los cuerpos de los Santos marterizados en los patibulos y atravesados con los palos, mando los quemasen todos paraque no quedase reliquia c.u.mpliose luego la ordsa; pero aquel impio probo bien presto los rigores de la venganza divina que volvia por la sangre derramada de sus Santos. Improvisamente se le pego la lengua al paladar y fauces: cerrossle la boca, y no pudo p.r.o.nunciar una palabra, ni dar un gemido. Conduxeronle, sus criados a la cama, murio aguella misma noche, y antes de apaga.r.s.e las hoqueras en que ardian los santos cuerpos, entro la infeliz alma de Abderramen en los etemos fuegos del infierno."

He was succeeded by Mohammed I. (852-886), a less capable and more bigoted ruler than his father. No sooner was he on the throne than Emila, a deacon, and Jeremiah a priest of St Cyprian's church, near Cordova, following in the footsteps of so many predecessors, came before the Kadi, and reviled Mohammed,--the former being enabled to do this with the more point and effect, as he was to a remarkable degree master of the Arabic language.[1] Emila and Jeremiah won the prize they coveted, and were put to death (September 15, 852). The customary prodigy occurred after the execution, in describing which the pious Eulogius breaks into metre, saying, "Athletas cecidisse pios elementa fatentur."

On the following day occurred an outrage which the most bigoted partizans of the martyrs must have blushed to record. Two eunuchs, Rogel, a monk of Parapanda, near Elvira, and Servio Deo, a eunuch of foreign extraction, forced their way into a mosque, and by way of preaching--as they said--to the a.s.sembled worshippers, they reviled their Prophet and their religion. [2] Being set upon and nearly torn in pieces by the infuriated congregation, they were rescued by the Kadi, who imprisoned them till such time as their sentence should be declared.

They were condemned to have their hands and feet cut off, and be beheaded; which sentence was carried into effect.[3]

[1] Eulog., "Mem. Sanct," ii. c. xii. Arabic boasts a larger vocabulary of abuse than most languages: see the account of Prof. Palmer's death in his Life by Besant.

[2] _Ibid._, c. xiii. secs. 1, 2.

[3] Eul. (1.1), adds: "Et ipsa gentilitas tali spectaculo stupefacta nescio quid de Christianismo indulgentius sentiebat."

Upon this fresh provocation the fury and apprehension of the king knew no bounds. He might well be pardoned for thinking that this defiance of the laws, and religious fanaticism, could only mean a widespread disaffection and conspiracy against the Moslem rule. In fact, as we shall see, the Christians of Toledo raised the banner of revolt in favour of their Cordovan brethren at this very time. Mohammed therefore seems to have meditated a real persecution, such as should extirpate Christianity in his dominions.[1] He is said even to have given orders for a general ma.s.sacre of the males among the Christians, and for the slavery, or worse, of the women, if they did not apostatize.[2] But the dispa.s.sionate advice of his councillors saved the king from this crime.

They pointed out that no men of any intelligence, education, or rank among the Christians had taken part in the doings of the zealots, and that the whole body of Christians ought not to be cut off, since their actions were not directed by any individual leader. Other advisers seem to have diverted the king from his project of a wholesale ma.s.sacre by encouraging him to proceed legally against the Christians with the utmost rigour, and by this means to cow them into submission.[3]

These strong measures apparently produced some effect, for no other executions are recorded for a period of nine months; when Fandila, a priest of Tabanos,[4] and chosen by the monks of St Salvator's monastery to be one of their spiritual overseers, came forward and reviled the Prophet: whereupon he was imprisoned and subsequently beheaded (June 13, 853). His fate awakened the dormant fanaticism of Anastasius,[5] a priest of St Acislus' church; of Felix, a Gaetulian monk of Alcala de Henares; and of Digna, a virgin of St Elizabeth's nunnery at Tabanos (the latter being strengthened in her resolve by a celestial vision), who, pursuing the usual plan, are beheaded the following day; their example being followed by Benildis, a matron (June 15).[6]

[1] Eulog., "Mem. Sanct," ii. c. xii. "Non iam solummodo de mortibus resistentium sibi excogitare coepenint, verum etiam totam extirpare ecclesiam ruminarunt. Quoniam nimio terrore tot hominim recurrentium ad martyrium concussa gentilitas regni sui arbitrabatur imminere excidium, c.u.m tali etiam praecinctos virtute parvulos videret." A similar project is attributed (mistakenly, without doubt) to Abdurrahman.

[2] _Ibid._, iii. c. vii. sec. 4. "Iusserat enim omnes Christianos generali sententia perdere, feminasque publico distractu disperdere." Cp. also Alvar, Life of Eul., iv. 12.

"Rex Mahomad incredibili rabie et effrenata sententia Christicolum genus del ere funditus cogitabat."

[3] _Ibid._ "Multi insaniam modificare nitentes per trucem voluntatis iniquae officium diversis et exquisitis occasionibus gregem Christi impetere tentaverunt."

[4] _Ibid._ iii. c. vii. secs. 1, 2. Fleury, v. 520, says he was a monk of Guadix.

[5] _Ibid._, ch. viii. secs. 1, 2.

[6] Eulog., "Mem. Sanct.," iii. ch. ix.

The cloisters of Tabanos had furnished so many fanatics that the Government now suppressed the place, removing the nuns and shutting them up to prevent others giving themselves up.[1] One of these however, Columba,[2] sister of Elizabeth and of the abbot Martin, contrived to escape. This Columba had persisted in remaining a virgin, in spite of her mother's efforts to make her marry, which only ceased when the mother died. She now gave herself up and was beheaded (September 17).

Just one month later Pomposa,[3] from the monastery of St Salvator, Pegnamellar, suffered the same fate. Then there was a pause in these executions, which was not broken till July 11th of the following year, when Abundius, a priest, was martyred. He seems to have really deserved the name of martyr, for he was given up to the authorities by the treachery of others,[4] and did not seek martyrdom.

Another similar period elapsed before Amator, a priest of Tucci (Tejada); Peter, a monk of Cordova; and Ludovic, a brother of Paul, the deacon, beheaded four years before, shared the same fate (April 30, 855).[5]

After nearly a year Witesindus, a repentant renegade; Elias, an old priest of Lusitania; and Paul and Isidore, young monks, gave themselves up to execution[6] (April 17, 856.) In June of that year a more venerable victim was, like Abundius, betrayed to his destruction. This was Argimirus, an old monk, once Censor of Cordova (June 28).[7] Exactly one month later Aurea, a virgin and sister of the brothers John and Adulphus, whose martyrdom has been already mentioned, was brought before the magistrate. Descended from one of the n.o.blest Arab families,[8] she had long been left unmolested, though her apostasy to Christianity was well known. She was now frightened into temporary submission; but soon repenting of her compliance, and avowing herself truly a Christian, she gained a martyr's crown (July 29).

[1] So Miss Yonge.

[2] Eulog., "Mem. Sanct.," iii. c. x. secs. I, 2.

[3] _Ibid._, c. xi.

[4] _Ibid._, ch. xii. "Quorundam commento vel fraude gentilium ad martyrium furore pertractum."

[5] _Ibid._, ch. xiii.

[6] _Ibid._, cc. xiv. xv.

[7] Eulog., "Mem. Sanct.," iii. c. xv., "Quorundam ethnicorum dolo vel odio circ.u.mventus."

[8] _Ibid._, xvii. sec. I, "Grandi fastu Arabicae traducis exornabatur."

The next example affords a similar instance of real persecution.

Ruderic,[1] a priest, whose brother was a Moslem, unadvisedly intervened as a peacemaker, in a quarrel, in which his brother was engaged. With the usual fate of peacemakers, he was set upon by both parties, and nearly killed. In fact his brother supposed him to be quite dead, and had the body carried through the town, proclaiming that his brother had become a Mussulman before his death.[2] However, Ruderic recovered, and made his escape, but being obliged to return to Cordova, met his brother, who immediately brought him before the Kadi on a charge of apostasy. His life and liberty were promised to him if he would only acknowledge that Christ was merely man, and that Mohammed was the messenger of G.o.d. On refusing, he is imprisoned, and finds in prison a certain Salomon, also charged with apostasy from Islam. The two fellow-prisoners contract a great friendship and are consequently separated. After a third exhortation, they are condemned to death, but not before the judge had done his best to bribe them to forego their purpose by offers of honour and rewards.[3] They were executed March 13, 857, and their bodies thrown into the river--even the stones sprinkled with their blood being taken up and cast into the water, lest the Christians should preserve them as relics. Ruderic's body was washed on sh.o.r.e, fresh as when killed; while Salomon, not being equally fortunate, informed a devout Christian in a vision, where his body lay in a tamarisk thicket near the town of Nymphianum.