Old Court Life in Spain; vol. 1. Elliot Frances Minto Dickinson

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