Oriental Women Part 14

"The land of the cedar and pine, Where the flowers ever blossom, the beams ever shine; Where the light wings of Zephyr, oppressed with perfume, Wax faint in the gardens of Gul in her bloom.

Where the virgins are soft as the roses they twine, And all save the spirit of man is divine."

Yes, even the land of the Turk may see such ideals of womanhood realized as those which made the women of the ancient Hebrews and the early Christians--who lived upon what is now Turkish soil--to be honored throughout the ages.

XI

THE MOORISH WOMEN

We are now to turn our attention to one of the most fascinating of all the women of the world--the Moorish woman. Her fascination does not lie altogether in her intrinsic charm, but in the atmosphere that romance has cast about her. And while there is, of course, a very close kinship between the Moorish women of Spain and Morocco and the women of the Orient, especially the Mohammedan women, yet, the lady of Moorish ancestry has a history and a life of her own which are well worthy of consideration.

The Moors brought culture to Spain, and it was not long after their expulsion that learning began to decline, and with it Spain. It was during the period of the Western movement of Mohammedanism that Islam made its contribution to the world's progress. In its very work of devastation, Arabian civilization was destined to render mankind great service. Conquering the north of Africa and then coming across the narrow Straits of Gibraltar, the Moors were destined to write out a wonderful history in their European home. So deeply did the Moors impress their life upon the Spaniards, that long after their expulsion they continued to influence Spain by the power of their thought and the impress of their customs. Even to-day, after the lapse of more than four centuries, Moorish footprints are traceable in Spanish soil. While the Moors brought culture into Spain, it cannot be said that they made any direct attempt to educate or to elevate their women. But among a people whose learning was relatively so high for its age, it was impossible to prevent the women from receiving a certain refinement and at times an elevation of mind which made them worthy of the respect and admiration of not only the prouder s.e.x, but of the world. The capacity for true poetry and the gift of music were not uncommon accomplishments of these women. There was ample leisure for these arts to be cultivated by them.

Charm of presence seemed to belong by nature and habit to the Moorish woman, as

"Some grace propitious on her steps attends, Adjusts her charms by stealth and recommends."

The Moorish women were pretty, as indeed their descendants are, especially when young. Like the ancient Egyptians, they blackened their eyelashes and eyebrows and used henna stains upon their finger tips.

Beauty was at a high premium, not because there was so little of it in Moorish Spain, but because it was highly prized. Some of this peculiar type of beauty persists even to-day in parts of the peninsula. As Aranzadi (quoted by Ripley) says: "The very prevalent honey-brown eyes of the southwest quarter of Spain, near Granada, is probably due to strong Moorish influence."

The respect for women among the Moors of Spain was higher than it would be natural to expect in a land where Mohammed's influence was paramount.

It is a tradition that the Prophet once declared: "I stood at the gate of Paradise and lo! most of its inmates were poor; and I stood at the gate of h.e.l.l and lo! most of its inmates were women." The Arabian nature was intuitive, ardent, impulsive. So the beauty of a beautiful woman awakened the feeling of love and chivalry. On the other hand, the women were warm-hearted, though custom required them to be dignified and self-contained. Among a people where generosity, courage, hospitality, and veneration for old age were conspicuous virtues, it is not strange that women should have received more than ordinary respect. And yet these very qualities, when abused, often degenerated into idleness, pride, ignorance, bigotry, and even the grossest sensuality.

Chivalry, however, had its better side, for "Here gallants held it little thing for ladies' sake to die," as the old Spanish ballad tells us. The Cid stories of valor--like that of Antar in Arabian literature, Orlando in Italian, and Arthur in early English legend--brought this powerful influence upon the imaginations and conduct of both men and women:

"For here did valor flourish and deeds of warlike might Enn.o.bled lordly palaces in which was our delight."

Spain was for centuries known for its gallantry. Indeed, "the Spaniards bore away the palm of gallantry from the French," and have in some respects perpetuated the influence stamped upon them by the Moorish women, even to this day. As Thomas Bourke says, in his _Moors in Spain_: "Much of the chivalrous manner of the Granadians is no doubt to be attributed to their women, who were exactly qualified to create and keep alive this spirit of gallantry among their countrymen and to occasion those excesses of love, of which so many examples, equally extraordinary as pleasing, occur both in Spanish and in Arabian history."

What is the secret of the alluring and overpowering charms with which the Moorish women have fascinated the historian, enkindled the novelist and poet, set the musician's heart to vibrating and stirred the imagination of the world? A description of them which goes back to the old Arabian days is of interest in finding the secret of their power over the senses and the imaginations of men. "They are uncommonly beautiful; their charms which very rarely fail to impress, even at first sight, are further set off by a lightness and grace which gives them an influence quite irresistible. They are rather below the middle stature; their hair, which is of a beautiful black, descends almost to their ankles. No vermilion can vie with their lips, which are continually sending forth the most bewitching smiles, as if expressly to display teeth as white as alabaster. They are profuse in the use of perfumes and washes which, being exquisite in their kinds, give a freshness and l.u.s.tre to the skin rarely to be equalled by the women of other countries. Their steps, their dances, all their movements display a graceful softness, an easy negligence, that enhances their other charms, and not only renders them irresistible, but exalts them beyond all power of praise. Their conversation is lively and poignant; their wit refined and penetrating, equally adapted to grave and abstruse discussions as to the pleasantest and most lively sallies."

The dresses of the Granadian women, not unlike those of the modern Turks and Russians, consisted chiefly of a long tunic, which was held in by a girdle. There was also an upper garment with straight sleeves. This was called a _dolyman_. Large drawers upon the legs and Morocco slippers upon the feet finished the costume, with the exception of their small bonnets, to which were attached costly veils, richly embroidered and descending to their knees, altogether presenting a picture which, at its best, made the Moorish woman one of the most graceful and picturesque of her day. The stuffs which went into a Moorish woman's dress were usually of extraordinary fineness, and the tr.i.m.m.i.n.gs were costly, gold and silver edging being used without stint.

Hairdressing was not an unimportant part of her toilette. The black hair, befitting her complexion, was allowed to fall down in braids upon the shoulders, but in front there was a fringe. Strings of coral beads were often intertwined with the side locks; and the ornaments of the hair, often costly pearls, were allowed to hang down, giving a delicate tinkle as the woman moved her head. There were some little superst.i.tions about the hair. It was thought that a direful curse fell upon those who joined another's hair to their own. To send a person a bit of hair, or even, by metonymy, the silken string which bound it, was a token of submission. Jewelry was used by the Moorish women in great profusion.

They are still pa.s.sionately fond of ornaments. Even the poorest are well supplied, and the shapely brown arms of the little girls are encircled at the wrist and above the elbow with bands of bra.s.s or copper. As the women walk they "make a tinkling with their feet, because of all the rings and anklets and bangles which they wear with so much delight."

This jewelry is the woman's personal property, and in case her husband should see fit to divorce her, it still remains her own.

One of the most important parts of a Moorish lady's daily life was the bath, a pastime which was both pleasurable and imperative, especially in the homes of the wealthier cla.s.ses. Coppee, in his _Conquest of Spain_, has thus described the bathing equipment of a Moorish home: "Pa.s.sing from the centre of a luxurious court through a double archway into another _patio_, similar in proportions and surroundings, and usually lying at right angles to the first, in the centre is a great _estangue_, or oblong basin, seventy-five feet long by thirty in width, and six feet in depth in its deepest part, supplied with limpid waters, raised to a pleasant temperature by heated metallic pipes. Here the indolent, the warm, the weary, may bathe in luxurious languor. Here the women disport themselves, while the entrances are guarded by eunuchs against intrusion. The contented bather may then leave the court by a postern in the gallery, which opens into a beautiful garden, with mazy walks and blooming parterres, redolent with roses and violets. Water is everywhere; one garden house is ingeniously walled in with fountain columns, meant to bid defiance to the fiercest heats and droughts of summer."

From these ample and often luxurious arrangements, it might be surmised that by the Moor water was regarded not as a luxury, but as an absolute necessity to a happy life. All cla.s.ses shared more or less in the habits of cleanliness; for it is said that many of the poor would have spent "their last _dirhem_ for soap, preferring rather to be dinnerless than dirty," while the Moors of the higher order were so scrupulously cleanly that they are said to have spent a very large part of their lives in the bath.

Strangely enough, the Catholics of Spain, determining to get as far away as possible from the customs of their Mohammedan captors, eschewed the bath because the Moors made so much of it; and men and women among them were known to be strangers to the touch of water. So far from cleanliness being regarded as next to G.o.dliness, dirt became the very emblem of Christian society, "monks and nuns boasted of their filthiness," and there is on record a female saint who boasted at the age of sixty that no drop of water had ever touched her body, except that the tips of her fingers had been dipped into the holy water at the ma.s.s!

Nine hundred well-equipped baths in the rich city of Cordova, and thousands throughout Spain, were destroyed by Philip II., the husband of Queen Mary of England, on the ground that they were but relics of Spain's occupancy by the infidel.

While Mohammed refused to Mohammedan women the right to marry any but a Mohammedan, yet he granted to his male followers the right to marry Christians or Jewesses if they saw fit. This privilege led to a considerable admixture of blood in Moorish Spain. Spanish pride did not suffice to prevent these intermarriages of Arab and Spaniard. Polygamy also being in vogue,--for their religion allowed the Moors four wives,--a blending of races went on rapidly, and the Moorish type of beauty may be discovered to-day in any part of southern Spain. The Christian influence in Spain tended to soften the almost necessary asperities of a life where plural marriages are sanctioned. The degradation incident to Mohammedan ideals concerning women was much checked by a counter current of Christian feeling, by which the Moors could not but be influenced. So, also, did poets and lovers in Moorish Spain show a respect for womanly worth and grace, if not womanly virtue, which marks an advance from the Mohammedan or even the earlier Arabian days.

As might be inferred from their Oriental antecedents, the Spanish Arabs gave much time to eating and drinking. The chief meal followed the evening prayer. The men ate alone, the women and children followed when their lord had finished his repast. The tray containing the food was placed upon an embroidered rug. Silver and fine earthenware were not wanting. Bread and limes were expected with every meal. A dish made of the flesh of a sheep or fowls stewed with vegetables was a common dish, as, indeed, it is a favorite among the Moorish people to-day. "The diner sat on a low cushion, with legs crossed. A servant poured water on his hands before eating, from a basin and ewer, which formed a necessary part of the table furniture. The meal then began with the _Bismillah_--'In the name of the most merciful G.o.d'--for grace. The right hand only was used in eating; and with it the host, if he had guests, transferred choice pieces from his own plate to theirs, and sometimes, as a mark of greater favor, to their very mouths. Ordinarily there were soups, boiled meats, stuffed lambs, and all meats not forbidden. Very little water was taken during the meal; in its place, and especially after the meal, sherbets were drunk, those flavored with violet and made very sweet being preferred."

The contact between the Mohammedans and the Christians in Moorish Spain inevitably brought conflict. Christians often unnecessarily threw away their lives in courted martyrdom. Many were the staunch women who thus willingly laid down their lives. The story of Flora, the beautiful daughter of a Moorish father and a Christian mother, has in it elements of the deepest pathos. The offspring of mixed marriages among the Moors was universally regarded by them as of necessity Mohammedan in faith.

Flora's mother, however, had secretly instilled into her the beliefs of the Christian religion, though outwardly she was a good follower of the Prophet. At length, however, stirred by the sacrifices she saw the Christian martyrs making for their cause, her father being now dead, she fled from her home and took refuge among the Christians. Her Mohammedan brother searched for her, but in vain. Priests were charged with her abduction and were punished with imprisonment. Unwilling that they should be thus punished on her account, Flora returned and gave herself up, confessing that she was no longer a Moslem, but a Christian. All efforts to make her recant proved fruitless. There remained nothing except to bring her before the Mohammedan judge and try her for the capital offence of apostasy. The judge, however, willing to show mercy, sentenced Flora not to death as the law prescribed, but to a severe flogging. Her brother was enjoined to take the girl home and instruct her in the faith of Mohammed. It was not long, however, before she again made good her escape and joined some Christian friends, among whom a new experience awaited her. Here, Saint Eulogius, an enthusiast among the Christians, met Flora and conceived for her a love that was pure and tender, so admirable did he adjudge her steadfastness to the faith. It was a day when martyrs willingly laid down their lives, accounting it a proud distinction to die at the hands of the infidel. They courted death. So with Flora. Appearing before the judge one day with a Christian maiden who also sought a martyr's death, this girl of half Moorish blood, but with staunch Christian faith, reviled that officer and cursed his religion and the Prophet. The Mohammedan judge pitied the young girls, but had them thrown into prison. Here they might have weakened had not Eulogius urged them to stand fast in their holy faith.

The sentence of death was pa.s.sed upon them; and the girls were led away to execution. Eulogius, who loved Flora above all else on earth, and hence desired her to win what he considered the most glorious of all crowns, that of martyrdom, looked on in the hour of her death, and wrote: "She seemed to me an angel. A celestial illumination surrounded her; her face lightened with happiness; she seemed already to be tasting the joys of the heavenly home.... When I heard the words of her sweet mouth, I sought to establish her in her resolve, by showing her the crown that awaited her. I worshipped her, I fell down before this angel, and besought her to remember me in her prayers; and strengthened by her speech, I returned less sad to my sombre cell." Thus did Moorish blood and Christian faith unite to make a life of wonderful daring and fort.i.tude.

To-day in Moorish states the strictest seclusion prevails for the women. The love of idleness, ignorance, and sensuality are their dominating traits. They are veiled when in public, and in the north of Africa wear a striped white shawl, called a _haik_, of coa.r.s.er or finer material, according to the wealth or position of the wearer. This piece of apparel is thrown over the head and conceals the person down to the feet, the face being hidden by a white linen handkerchief, called the _adjar_, tied tightly across the nose just under the eyes. Says Sequin, in _Walks about Algiers_, in describing the Moorish women of that region: "In the street they present the appearance of animated clothes-bags, and walk with a curious shuffling gait, very far removed from the unfettered dignity of their lords and masters. They are not 'emanc.i.p.ated'; and though in the houses of the richer Moors the slavery of their women may be gilded, it is but slavery after all. The Mohammedan invariably buys his wife--that is to say, he pays a price for her to her family, large or small, according to her reputed beauty, or accomplishments as a housewife; and though when a girl is born to him, an Arab laments, a man with many daughters, if he knows how to dispose of them well, in time becomes rich. Arab women, unlike the men, are small in stature, and the wearing of the _adjar_ has flattened their noses and made their faces colorless. It is a curious fact that this disguise was unknown among Arab women until the time of Mahommed's marriage with his young and beautiful wife Ayesha, as to whose conduct, indeed, it became needful for the angel Gabriel to make a special communication, before the Prophet's uneasiness could be removed. The jealousy of one man has been powerful enough to cover the faces of all Moslem wives and daughters for twelve hundred years."

The Moorish women of the better cla.s.s are rarely seen upon the streets or in public places. Indeed, they are not expected to cross their threshold for at least twelve months after their marriage; and when that time has elapsed, it is seldom they are seen abroad. They go to the baths, and sometimes on Fridays they visit the cemeteries. Other recreations or amus.e.m.e.nts are not open to them, except that in the marriage ceremonies women have peculiar privileges, since these ceremonies are held in the women's apartments. "Marriage festivities last a week, during which time the chief amus.e.m.e.nt is the eating of sweetmeats and the dressing, bejewelling, dyeing, painting, and generally adorning of the bride, who is, as a rule, a girl of some thirteen or fourteen years old, and who is compelled to sit idle and immovable the whole time without showing the slightest interest in anything. She has probably never seen and has certainly never been seen by the bridegroom. At the conclusion of the ceremonies the bridegroom is introduced to the women's apartments, and permitted to raise his bride's veil, but etiquette obliges the lady to keep her eyes tightly closed on the occasion, and in some cases the unfortunate young woman's eyelashes are gummed down to her cheeks, to save the possibility of an indiscreet glance. If the face of the bride is displeasing to the bridegroom, he is at liberty after this one glance to reject her. If, on the contrary, he is satisfied, he drinks a few drops of scented water from the bride's hand, offers her the same from his, and the marriage is concluded."

In contrast with their once great enemies, the Spaniards, the Moors have no kind of public spectacle. For the Moors of Africa, story-telling, in which the Arabs have time out of mind delighted, the recitation of poems, to which is usually added a dance of _almehs_, generally negresses, expert in their art of pleasing the native a.s.semblies. These entertainments are held in the open courtyard of some quaint old Moorish house; the centre of the court being reserved for the dancers and the musicians. The men fill the s.p.a.ce around, beneath the arches, while in the galleries are the ghostly forms of veiled women.

It cannot be said that the Moorish women of to-day still retain that grace of form and charm of manner which the Moorish lady of five centuries ago possessed. A prominent woman, who has travelled widely in Moslem countries, has given this rather repellent description of the women of the Moors of to-day. "They are huge puncheons of greasy flesh, daubed with white and scarlet, strung with a barbaric wealth of jewels and scented beads. They eat and sleep, and then for variety's sake they sleep and eat. They gossip, scold, and intrigue; and are valued according to their weight. They blacklead their eyes, and paint their cheeks like Jezebel; beat their slaves, drink tea and chat and quarrel."

Not a very attractive picture is this,--and perhaps a little gloomy,--but it is given as presenting a marked and altogether truthful contrast between the Moorish women of the days when chivalry flourished in southern Spain, and the women of the Morocco of to-day in their poverty and degradation. Once the women exerted a strong influence over the men; the truth is that frequently the "power behind the throne" was to be located within the harem. This was probably true during the reign of Hakam II., who was so fond of books that war and the practical concerns of government had little charm for him. He was the son of the great Kalif of Cordova, Abd-er-Rahman III. The latter had built a city to please his Ez-Zahra, and called it "City of the Fairest," but he did not turn over the government to his spouse. His son Hakam, however, allowed the influence of the women of the court to become dominant, and on his death the Sultana Aurora, mother of the young Kalif Hisham, became the most important personage in the state. It was she who was chiefly instrumental in introducing into power the young Almanzor.

Gifted in the fine art of flattery and being brilliant withal, the princesses, and more particularly Aurora herself, fell in love with the talented young man, and turned all the currents of influence and power toward him. Thus did the women of the court succeed in developing one of the most successful and unscrupulous of Moorish leaders. He made all Spain tremble by his victories, and Christians sighed with relief when death at last conquered the conqueror.

The power of the wife of the Spanish Moor was by no means small. A fine example of her influence at times may be ill.u.s.trated by the history of Muley Abul Ha.s.san, the royal Moorish ruler of the Alhambra, who came to the throne in A.D. 1465. "Though cruel by nature," says Washington Irving, "he was p.r.o.ne to be ruled by his wives." He had married early in life a young kinswoman, the daughter of the Sultan Mohammed VII., his great-uncle. This Ayxa--or Ayesha, as she has been called--was, says the historian, of almost masculine spirit and energy, and of such immaculate and inaccessible virtue that she was generally called La Horra--"the Chaste." To her there was born a son, who received the name of Abu Abdallah; or as he is commonly known, by the abbreviation Boabdil. The astrologers were called upon to cast the horoscope of the infant, as was usual; and, to their great trepidation, it was found that it was "written in the book of fate that this child will one day sit upon the throne, but the downfall of the kingdom will be accomplished during his reign." At once the young prince and heir began to be looked upon with suspicion and even aversion by his father, who proceeded to persecute the child over whom such a prediction hung. He was accordingly nicknamed El Zogoybi--"the Unfortunate." It was a valiant and fond-hearted mother whose constant care and protection enabled him to grow up to young manhood; for she was a woman of strong character and of dominating will.

But, alas! growing somewhat old, and losing some of her personal charm and influence, Ayesha must face a rival in the harem. Among the captives taken by the Moors at this time, says Irving, was one Isabella, the daughter of a Christian cavalier, Sancho Ximenes de Solis. Her Moorish captors gave her the name of Fatima; but as she grew up, her surpa.s.sing beauty gained her the surname of Zoraya, or "the Morning Star," by which she has become known to history. Her charms at length attracted the notice of Muley Abul Ha.s.san, and, after being educated in the Moslem faith, she became his wife.

Zoraya soon acquired complete ascendency over the mind of Muley Abul Ha.s.san. "She was as ambitious as she was beautiful, and, having become the mother of two sons, looked forward to the possibility of one of them sitting on the throne of Granada." Zoraya succeeded in gathering about her a faction, who were drawn to her by her foreign and Christian descent. These were anxious to a.s.sist her in her ambition and that of her sons, as they arrayed themselves against Boabdil and his mother. The latter, however, were not without their ardent supporters. There were engendered jealousies that were inveterate and hatreds that were deep.

Intriguing was the order of the day. Fearing that a plot would succeed in deposing Muley Abul Ha.s.san and in putting Boabdil upon the throne of his father, the prince, together with his mother, was thrown into prison and confined in the tower of Cimares. Ha.s.san resolved not only to set the stars at defiance and to prove the lying fallacy of the horoscope, but to silence at once and for all, by the executioner's sword, the ambitions of his son Boabdil. But here the versatility of Ayesha again a.s.serted itself. She at once began to make a way for Boabdil's escape.

"At the dead of night she gained access to his prison, and, tying together the shawls and scarfs of herself and her female attendants, lowered him down from a balcony of the Alhambra to the steep, rocky hillside which sweeps down to the Darro. Here some of her devoted adherents were waiting to receive him, who, mounting him upon a swift horse, spirited him away." The young man, acting under the advice of ambitious friends and relatives, began to make preparations for war; and his own mother encouraged his heart and equipped him for the field, giving him her fond benediction as she lovingly girded his scimiter to his side. But his young bride wept, as she tried to fancy the ills that might befall him in so uneven a conquest. "Why dost thou weep, daughter of Ali Altar?" asked the invincible Ayesha; "these tears become not the daughter of a warrior, nor the wife of a king. Believe me, there lurks more danger for a monarch within the strong walls of a palace than within the frail curtains of a tent. It is by perils in the field that thy husband must purchase security on his throne." But Morayma, daughter of Ali Altar, found it hard to be comforted; and as her husband, the prince, departed from the Alhambra, she took her place at her _mirador_, and then, overlooking the Vega, she watched the departing loved one, whom she thought never to see again, as his forces vanished from her sight, and "every burst of warlike melody that came swelling on the breeze was answered by a gush of sorrow."

This succession of fateful incidents connected with the career of one who was destined to be the last to sit upon a Moorish throne in Spain is here recounted because the events give at once an insight into the strength and the weakness of the Moorish womanly character, with all its ardent love and spiteful hate, with its loyalty and its trickery, its hopes and its fears.

It was Ferdinand, with his wife Isabella, who was destined to return to the Spaniards the possession of their land, so long held by the Moors.

The story of the overthrow of Boabdil is a narrative of chivalry and real pathos. Boabdil, standing on a spur of the Alpuxarras, with his mother Ayesha by his side, looked back upon the glory of his lost dominion. The towers of the Alhambra loomed up before him, and the rich and fertile Vega stretched out before his eyes for the last time.

"_Allahu Akbar_," said he, sorrowfully, "G.o.d is most great," and burst into tears. "Well may you weep like a woman," said Ayesha, "for that which you were unable to defend like a man." This final standing place of the last of the Moorish rulers in Spain is still known as El Ultimo Sospiro del Moro--"the last sigh of the Moor." The standard of Castile and Aragon by the side of the Cross has supplanted the crescent of Islam; and Ferdinand, with Isabella, knelt in the Alhambra and gave thanks to G.o.d, while the Spanish army knelt behind them, and the royal choir chanted a _Te Deum_. Had Isabella been more gracious and kept faith with the infidel, the lot of the vanquished had been less sorrowful.

When the Moors were driven out from the home that had been theirs for more than seven eventful centuries, none suffered more than did the proud Moorish ladies. It is creditable, however, to their Spanish victors that they preserved as a part of their own national literature many of the ballads of the vanquished Moors. Lines from the Moorish _Lament for the Slain Celin_ are expressive of the wail of maid and mother at the loss of their former glory and their expulsion from the place they had so long held:

"The Mooress at the lattice stands--the Moor stands at the door One maid is wringing of her hands and one is weeping sore.

Down to the dust men bore their heads, and ashes black they strew Upon their broidered garments of crimson, green and blue."

The aged women also had their hopes stricken low by the downfall of their people:

"An old, old woman cometh forth, when she hears the people cry, Her hair is white as silver, like horn her glazed eye."

The fall of Granada brought bitterness to many a heart. The words of the ballad, _Woe is Me_! translated from the Spanish by Lord Byron, might well depict the feeling of the hour:

"Sires have lost their children--wives, Their lords,--and valiant men, their lives."

The aged Moor, pacing to and fro before the king, pours out his plaint:

"I lost a damsel in that hour, Of all the land the loveliest flower; Doubloons a hundred would I pay, And think her ransom cheap that day.

Woe is me, Alhambra."

As one has written: "Beautiful Granada, how is thy glory faded! The flower of thy chivalry lies low in the land of the stranger; no longer does the Bivarambla echo to the tramp of steed and the sound of trumpet; no longer is it crowded with thy youthful n.o.bles, gloriously arrayed for the tilt and tourney. Beautiful Granada! The soft note of the lute no longer floats through thy moonlit streets; the serenade is no more heard beneath thy balconies; the lively castanet is silent upon thy hills; the graceful dance of the Zambra is no more seen beneath thy bowers.

Beautiful Granada! why is the Alhambra so forlorn and desolate? The orange and the myrtle still breathe their perfumes into its silken chambers; the nightingale still sings within its groves; its marble halls are still refreshed with the plash of fountains and the gush of the limpid rills! Alas! the countenance of the king no longer shines within those halls. The light of the Alhambra is set for ever!"