Creciendo de sus riscos la estatura,
Desmesuradas tanto las montanas
Que ofuscan ya del Sol la lumbre pura
Son rusticos los lados, las entrañas
Del valle visten siempre la hermosura
Fronsidad el ayre, y de colores
El suelo texe alfombra de primores._
_Aunque los montes con espesas breñas
El lado al sitio forman horroroso,
Y contra su verdor desnudas peñas
Compiten de lo llano lo frondoso;
Pintados pajarillos dulces senas
Al son del agua en trino sonoroso
De ignorados idiomas en su canto
Dan con arpados picos dulce encanto._
_Lo ultimo de este valle la alta sierra
De Covadonga ocupa, donde fuerte
Se expone el Heroe al juego de la guerra,
Sin temor negro ocaso de la suerte:
Los que animosos este sitio encierra
El ceño despreciando de la muerte,
Su pecho encienden en la altiva llama
Que no cabra en las trompas de la Fama._
_De Diba en ella la preciosa fuente
Al llano brota arroyos de cristales,
Donde en pequena balsa su corriente
Se detiene en suspensos manantiales
Despues se precipita su torrente
Quanto sus ondas enfreno neutrales,
Con sonoroso ruido de la peña
El curso de sus aguas se despeña._
_Cierra todo este valle esta robusta
Peña, donde la Cueva està divina,
Que amenaza tajada a ser injusta
Del breve llano formidable ruina:
Parece quiere ser con saña adusta
Seco padron, y fiera se destina
A erigirse epitafio peñascoso,
Sepultando su horror el sitio hermoso._
_De piedra viva tan tremenda altura
Que la vista al mirarla se estremece;
Vasta grena se viste, y la hermosura
De la fertilidad seca aborrece:
Es tan desmesurada su estatura
Que estrecha el ayre, y barbara parece
Que quiere que la sirvan de Cimera
Las fulminantes luces de la Esphera._
_Como a dos picas en la peña dura
Construye en circo una abertura rara,
De una pica de alto, y dos de anchura,
Rica de sombras su mansion avara:
Ventana, ò boca de la cueva obscura
Donde el Sol no dispensa su luz clara,
Tan corta, que su centro tenebroso
Aun no admite crepusculo dudoso._
_En este sitio puez, donde compite
La rustiquez con las pintadas flores,
Puez la pelada sierra no permite
A la vista, sino es yertos horrores:
Por el contrario el llano que en si admite
De los bellos matices los primores,
Efecto siendo de naturaleza
La union en lo fealdad, y la belleza._
_A tiorba de cristal las dulces aves
Corresponden en trinos amorosos,
Vertiendo en blando son tonos suaves
Ecos los ayres beben harmoniosos:
Enmudecen su canto quando graves
Bemoles gorgeando mas preciosos,
Es maestro à la barbara Capilla
El Ruyseñor, plumada maravilla._
_Elige este distrito la Divina
Providencia à lo grave de la hazaña,
Pues aqui su justicia determina
La monarquia fabricar de España:
A las cortas reliquias, que à la ruina
Reservò su piedad, enciende en saña
Religiosa, que à Imperio sin regunda
Abra futura llave Nuevo Mundo._
El Pelayo, Cant. ix.
Christoval de Mesa also describes the scene.
_Acercandose mas, oye el sonido
Del agua, con un manso y sordo ruydo,
El qual era de quatro claras fuentes
Que estavan de la ermita en las esquinas,
Cuyas puras de plata aguas corrientes
Mostro la blanca Luna cristalinas;
Y corriendo por partes diferentes
Eran de grande maravilla dignas,
Y en qualquiera de todas por su parte
Naturaleza se esmero con arte._
_La una mana de una viva pena,
Y qual si tambien fuera el agua viva,
Parte la bana, y parte se despeña
Con rapida corriente fugitiva:
Despues distinto un largo arroyo enseña
Que por diversas partes se derriba,
Con diferente curso en vario modo,
Hasta que a donde nace buelve todo._
_Otra, que alta descubre ancho Orizonte,
Como agraviada del lugar segundo
Sustenta un monstruo que parece un monte,
Qual Atlante que tiene en peso el mundo:
Y como suele el caudaloso Oronte
Dar el ancho tributo al mar profundo,
Assi se arroja con furiosas ondas,
Por las partes mas baxas y mas hondas._
_Sale bramando la tercera fuente,
Como un mar, y despues por el arena
Va con tan mansa y placida corriente
Tan grata y sossegada, y tan serena,
Que a las fieras, ganados, peces, gente,
Puede aplacar la sed, menguar la pena,
Y da despues la buelta, y forma el cuerno
De la Luna, imitando el curso eterno._
_Nace la quarta de una gran caverna,
Y siguiendo su prospera derrota
Parece que por arte se govierna,
Segun va destilando gota a gota:
No vido antigua edad, edad moderna
En region muy propinqua, o muy remota,
Fuente tan peregrina, obra tan nueva,
En gruta artificiosa, o tosca cueva._
Restauracion de Espana, Lib. 2. ff. 27.
Morales has given a minute description both of the scenery and
antiquities of this memorable place. The Conde de Saldueña evidently had
it before him. I also am greatly indebted to this faithful and excellent
author.
* * * * *
_The timid hare soon learns that she may trust
The solitary penitent, and birds
Will light upon the hermit’s harmless hand._—XVII. p. 154.
_Con mil mortificaciones
Sus passiones crucifican,
Porque ellas de todo mueran
Porque el alma solo viva.
Hazen por huyr al ocio
Cestos, y espuertas texidas
De las hojas de las palmas
Que alli crecen sin medida.
Los arboles, y las plantas
Porque a su gusto los sirvan
Para esto vergas offrecen,
De las mas tiernas que crian.
Tambien de corcho hazen vasos
Cuentas, Cruzes, y baxillas,
Cuyo modo artificioso.
El oro, y la plata embidian,
Este los cilicios texe,
Aquel haze disciplinas,
El otro las calaveras
En tosco palo esculpidas.
Uno a sombra del aliso,
Con la escritura divina
Misticos sentidos saca
De sus literales minas.
Otro junto de la fuente
Que murmura en dulce risa
Mira en los libros las obras
De los santos Eremitas.
Qual cerca del arroyuelo
Que saltando corre aprissa,
Discurre como a la muerte
Corre sin parar la vida.
Qual con un Christe abraçado
Besandole las heridas,
Herido de sus dolores
A sus pies llora, y suspira.
Qual en las flores que al campo
Entre esmeraldas matizan,
Las grandezas soberanas
Del immenso autor medita.
Qual subida en las piçarras
Que plata, y perlas distilan,
Con lagrimas acrecienta
Su corriente cristalina.
Qual a las fieras convoca,
Las aves llama, y combida
A que al criador de todo
Alaben agradecidas.
Qual immoble todo el cuerpo,
Con las acciones perdidas,
Tiene arrebatada el alma
Alla donde amando anima.
Y de aquel extasi quando
Parece que resuscita,
Dize con razon que muere
Porque no perdio lo vida.
La fuerça de amor a vezes
Sueño, y reposo los quita,
Y saliendo de su estancia
Buscan del Cielo la vista.
Quando serena la noche
Clara se descubre Cynthia,
Bordando de azul, y plata
El postrer mobil que pisa;
Quando al oro de su hermano
No puede tener embidia,
Que llena del que le presta
Haze de la noche dia;
Del baculo acompañado
El amante Anachorita
Solo por las soledades
Solitarios pasos guia.
Y parando entre el silencio
Las claras estrellas mira
Que le deleitan por obra
De la potencia divina.
En altas bozes alaba
Sin tener quien se lo impida
Al amador soberano
Cuya gracia solicita.
Contempla sus perfeciones,
Sus grandezas soleniza,
Sus misericordias canta,
Sus excelencias publica.
La noche atenta entre tanto
Callando porque el prosiga,
Cruxen los vezinos ramos,
Y blando el viento respira.
Gimen las aves nocturnas
Por hazerle compania,
Suenan las fuentes, y arroyos,
Retumban las penas frias.
Todo ayuda al solitario,
Mientras con el alma fixa
En sus queridos amores
Contemplandolos se alivia._
Soledades de Busaco.
Fuller, the Worthy, has a beautiful passage in his Church History
concerning “Primitive Monks with their Piety and Painfulness.”—“When
the furnace of persecution in the infancy of christianity was grown so
hot, that most cities, towns, and populous places were visited with that
epidemical disease, many pious men fled into deserts, there to live with
more safety, and serve God with less disturbance. No wild humour to make
themselves miserable, and to choose and court their own calamity, put
them on this project, much less any superstitious opinion of transcendant
sanctity in a solitary life, made them willingly to leave their former
habitations. For whereas all men by their birth are indebted to their
country, there to stay and discharge all civil relations, it had been
dishonesty in them like bankrupts to run away into the wilderness to
defraud their country, their creditor, except some violent occasion
(such as persecution was) forced them thereunto; and this was the first
original of monks in the world, so called from μόνος, because living
alone by themselves.
“Here they in the deserts hoped to find rocks and stocks, yea beasts
themselves, more kind than men had been to them. What would hide and
heat, cover and keep warm, served them for clothes, not placing (as
their successors in after ages) any holiness in their habit, folded up
in the affected fashion thereof. As for their food, the grass was their
cloth, the ground their table, herbs and roots their diet, wild fruits
and berries their dainties, hunger their sauce, their nails their knives,
their hands their cups, the next well their wine-cellar; but what their
bill of fare wanted in cheer it had in grace, their life being constantly
spent in prayer, reading, musing, and such like pious employments. They
turned solitariness itself into society; and cleaving themselves asunder
by the divine art of meditation, did make of one, two or more, opposing,
answering, moderating in their own bosoms, and busy in themselves with
variety of heavenly recreations. It would do one good even but to think
of their goodness, and at the rebound and second hand to meditate upon
their meditations. For if ever poverty was to be envied it was here. And
I appeal to the moderate men of these times, whether in the height of
these woeful wars, they have not sometimes wisht (not out of passionate
distemper, but serious recollection of themselves) some such private
place to retire unto, where, out of the noise of this clamorous world,
they might have reposed themselves, and served God with more quiet.”
* * * * *
_None but that heavenly Father, who alone
Beholds the struggles of the heart, alone
Sees and rewards the secret sacrifice._—XVIII. p. 163.
_Meu amor faça em Deos seu fundamento
Em Deos, que so conhece e so estima
A nobreza e o valor de hum pensamento._
Fernam Alvares do Oriente.
* * * * *
_Sindered._—XVIII. p. 163.
“_Per idem tempus divinæ memoriæ Sinderedus urbis Regiæ Metropolitanus
Episcopus sanctimoniæ studio claret; atque longævos et merito honorabiles
viros quos in suprafata sibi commissa Ecclesia repetit, non secundum
scientiam zelo sanctitatis stimulat, atque instinctu jam dicti Witizæ
Principis eos sub ejus tempore convexare non cessat; qui et post
modicum incursus Arabum expavescens, non ut pastor, sed ut mercenarius,
Christi oves contra decreta majorum deserens, Romanæ patriæ sese
adventat._”—Isid. Pacensis, Espana Sagrada, T. 8. p. 298.
“_E assi como el Arçobispo fue cierto de la mala andança partio de
Cordova; y nunca cesso de andar dia ni noche fasta que llego a Toledo;
y no embargante que el era hombre de buena vida, no se quiso mostrar
por tal como deviera ser, y sufrir antes martyrio por amor de Jesu
Christo y esforçar los suyos, porque se defendiessen, y que las gentes no
desamparassen la tierra; ca su intencion fue de ser confessor antes que
martyr._”—Cor. del K. D. Rodrigo, p. 2. C. 48.
* * * * *
_While the Church
Keeps in her annals the deserter’s name,
But from the service which with daily zeal
Devout her ancient prelacy recalls,
Blots it, unworthy to partake her prayers._—XVIII. p. 163.
“_Je ne serois pas en grande peine_,” says Pierre de Marca, “_de
rechercher les noms des Evesques des Bearn, si la saincte et louable
pratique des anciens Peres d’inserer dans les Diptyches, et cayers
sacrés de chascune Eglise, les noms des Evesques orthodoxes, et qui
estoient decedés dans la communion de l’Eglise Catholique, eust este
continuée jusqu’aux derniers siècles. Et je pourrois me servir en cette
rencontre du moyen que l’Empereur Justinian et le cinquiesme Concile
General employerent, pour sçavoir si Theodore Evesque de Mopsuestie
estoit reconnu apres sa mort pour Evesque de l’Eglise qu’il avoit
possedée durant sa vie. Car ils ordonnerent a l’Evesque et au Clergé de
cette ville, de revoir les Diptyches de leur Eglise, et de rapporter
fidellement ce qu’ils y trouveroient. Ce qu’ayant exécuté diligemment,
ils firent rapport qu’apres avoir fueilleté quatre divers cayers en
parchemin, qui estoient leurs Diptyches, ils y avoient trouvé le nom de
tous les Evesques de ce siege; horsmis qu’en la place de Theodore, avoit
esté substitué le nom de Cyrille, qui estoit le Patriarche d’Alexandrie;
lequel présidant au Concile d’Ephese avoit condamné l’heresie de
Nestorius et de Theodore de Mopsuestie. D’ou il apert que les noms de
tous les Evesques depuis l’origine et l’establissement de chascune
des Eglises estoient enregistrés dans les cayers que l’on appelloit
Diptyches, et que l’on les recitoit nom par nom en leur lieu, pendant la
celebration de la Liturgie, tant pour tesmoigner la continuation de la
communion avec les Evesques decedés, que l’on avoit euë avec euxmesmes
vivans, qu’afin de procurer par les prieres publiques, et par l’efficace
du Sacrifice non sanglant, en la celebration du quel ils estoient
recommendés a Dieu, suivant l’ordonnance des Apostres, un grand profit,
soulagement, et refraichissement pour leurs ames, comme enseignent
Cyrille de Hierusalem, Chrysostome, et Epiphane._”—Histoire de Bearn, l.
4. c. 9. § 1.
“Some time before they made oblation for the dead, it was usual in some
ages to recite the names of such eminent bishops, or saints, or martyrs,
as were particularly to be mentioned in this part of the service. To this
purpose they had certain books, which they called their Holy Books, and
commonly their _Diptychs_, from their being folded together, wherein the
names of such persons were written, that the deacon might rehearse them
as occasion required in the time of divine service. Cardinal Bona and
Schelstrate make three sorts of these _Diptychs_; one wherein the names
of bishops only were written, and more particularly such bishops as had
been governors of that particular church: a second, wherein the names of
the living were written, who were eminent and conspicuous either for any
office and dignity, or some benefaction and good work, whereby they had
deserved well of the church; in this rank were the patriarchs and bishops
of great sees, and the bishop and clergy of that particular church:
together with the emperors and magistrates, and others most conspicuous
among the people; the third was the book containing the names of such as
were deceased in catholic communion.—These therefore were of use, partly
to preserve the memory of such eminent men as were dead in the communion
of the church, and partly to make honourable mention of such general
councils as had established the chief articles of the faith: and to erase
the names either of men or councils out of these _Diptychs_, was the same
thing as to declare that they were heterodox, and such as they thought
unworthy to hold communion with, as criminals, or some way deviating from
the faith. Upon this account St. Cyprian ordered the name of Geminius
Victor to be left out among those that were commemorated at the holy
table, because he had broken the rules of the church. And Evagrius
observes of Theodorus bishop of Mopsuestia, that his name was struck
out of the Holy Books, that is, the _Diptychs_, upon the account of his
heretical opinions, after death. And St. Austin, speaking of Cæcilian,
Bishop of Carthage, whom the Donatists falsely accused of being ordained
by _Traditores_, or men who had delivered up the Bible to be burned in
the times of persecution, tells them that if they could make good any
real charge against him, they would no longer name him among the rest
of the bishops, whom they believed to be faithful and innocent, at the
altar.”—_Bingham_, b. 15. ch. 3. sect. 17.
* * * * *
_Orary._—XVIII. p. 164.
“The Council of Laodicea has two canons concerning the little habit
called the _Orarium_, which was a scarf or tippet to be worn upon the
shoulders; and might be used by bishops, presbyters, and deacons, but
not by subdeacons, singers, or readers, who are expressly debarred the
use of it in that council.—The first council of Braga speaks of the
_tunica_ and the _orarium_ as both belonging to deacons. And the third
council of Braga orders priests to wear the _orarium_ on both shoulders
when they ministered at the altar. By which we learn that the _tunica_
or _surplice_ was common to all the clergy, the _orarium_ on the left
shoulder proper to deacons, and on both shoulders the distinguishing
badge of priests.—The fourth council of Toledo is most particular
in these distinctions. For in one canon it says, that if a bishop,
presbyter, or deacon, be unjustly degraded, and be found innocent by a
synod, yet they shall not be what they were before, unless they receive
the degrees they had lost from the hands of the bishops before the
altar. If he be a bishop, he must receive his _orarium_, his ring, and
his staff: if a presbyter, his _orarium_ and _planeta_: if a deacon,
his _orarium_ and _alba_. And in another canon, that the deacon shall
wear but one _orarium_, and that upon his left shoulder, wherewith he
is to give the signal of prayers to the people. Where we may observe
also the reason of the name _orarium_ in the ecclesiastical sense _ab
orando_, from praying, though in common acceptation it signifies no more
than an handkerchief to wipe the face, and so comes _ab ore_, in which
signification it is sometimes used by St. Ambrose and St. Austin, as well
as by the old Roman authors. But here we take it in the ecclesiastical
sense for a sacred habit appropriated to bishops, priests, and deacons,
in the solemnities of divine service, in which sense it appears to have
been a habit distinct from that of civil and common use, by all the
authorities that have been mentioned.”—_Bingham_, b. 13. c. 8. sect. 2.
* * * * *
_Nor wore he mitre here,
Precious or auriphrygiate._—XVIII. p. 164.
_“Mitræ usus antiquissimus est, et ejus triplex est species: una quæ
pretiosa dicitur, quia gemmis et lapidibus pretiosis, vel laminis aureis,
vel argenteis contexta esse solet; altera auriphrygiata sine gemmis, et
sine laminis aureis vel argenteis; sed vel aliquibus parvis margaritis
composita, vel ex serico albo auro intermisto, vel ex tela aurea simplici
sine laminis et margaritis; tertia, quæ simplex vocatur, sine auro,
ex simplici sirico Damasceno, vel alio, aut etiam linea, ex tela alba
confecta, rubeis laciniis seu frangiis et vittis pendentibus. Pretiosa
utitur Episcopus in solemnioribus festis, et generaliter quandocumque
in officio dicitur hymnus ~Te Deum laudamus, &c.~ et in missa ~Gloria
in excelsis Deo~. Nihilominus in eisdem festis etiam auriphrygiata uti
poterit, sed potius ad commoditatem quam ex necessitate; ne scilicet
Episcopus nimis gravetur, si in toto officio pretiosa utatur: propterea
usu receptum est, tam in Vesperis, quam in Missis, ut pretiosa utatur
Episcopus in principio et in fine Vesperarum et Missarum solemnium,
ac eundo ad Ecclesiam et redeundo ab ea; et quando lavat manus et dat
benedictionem solemnem. Intermedio autem spatio loco pretiosæ accipit
auriphrygiatam.—Auriphrygiata mitra utitur Episcopus ab Adventu Domini
usque ad festum Nativitatis, excepta Dominica tertia Adventus, in qua
dicitur Introitus ~Gaudete, &c.~ ideoque in signum lætitiæ utitur tunc
pretiosa. Item a Septuagesima usque ad feriam quartam majoris hebdomadæ
inclusivè, excepta Dominica quarta Quadragesimæ, in qua dicitur
Introitus ~Lætare, &c.~ Item in omnibus vigiliis, quæ jejunantur, et in
omnibus quatuor temporibus; in Rogationibus, Litaniis et processionibus,
quæ ex causa penitentiæ fiunt; in festo Innocentium, nisi veniat in
Dominica; et benedictionibus, et consecrationibus, quæ private aguntur.
Quibus quidem temporibus abstinet, Episcopus a mitra pretiosa. Poterit
tamen Episcopus dum utitur auriphrygiata, uti etiam simplici eodem modo
et forma, prout de pretiosa et auriphrygiata dictum est. Simplici vero
mitra utitur Episcopus feria sexta in Parasceve, et in officiis et Missis
defunctorum._”—Cæremoniale Episcoporum, l. 1. c. 17.
* * * * *
_The pall
Of wool undyed, which on the Apostle’s tomb
Gregory had laid._—XVIII. p. 164.
“By the way, the pall is a pontifical vestment, considerable for the
matter, making, and mysteries thereof. For the matter, it is made of
lamb’s wooll and superstition. I say of lamb’s wooll, as it comes from
the sheep’s back, without any other artificiall colour, spun, say some,
by a peculiar order of nunnes, first cast into the tombe of St. Peter,
taken from his body, say others, surely most sacred if from both; and
superstitiously adorned with little black crosses. For the form thereof;
the breadth exceeded not three fingers, one of our bachelours’ lambskin
hoods in Cambridge would make three of them, having two labells hanging
down before and behind, which the archbishops onely, when going to the
altar, put about their necks, above their other pontificall ornaments.
Three mysteries were couched therein. _First_, Humility, which beautifies
the clergy above all their costly copes. _Secondly_, Innocency, to
imitate lamb-like simplicitie. And, _Thirdly_, Industry, to follow him
who fetched his wandering sheep home on his shoulders. But to speak
plainly, the mystery of mysteries in the pall was, that the archbishops
receiving it shewed therein their dependence on Rome; and a mote in
this manner ceremoniously taken was a sufficient acknowledgement of
their subjection. And as it owned Rome’s power, so in after ages it
increased their profit. For, though now such palls were freely given
to archbishops, whose places in Britain for the present were rather
cumbersome than commodious, having little more than their paines for
their labour; yet in after ages the archbishop of Canterburie’s pall was
sold for five thousand florenes, so that the pope might well have the
golden fleece if he could sell all his lamb’s wooll at that rate. Onely
let me add, that the author of Canterbury-book stiles this pall _Tanquam
grande Christi Sacramentum_. It is well _tanquam_ came in to help it, or
else we should have had eight sacraments.”—_Fuller’s Church History_,
page 71.
* * * * *
_The relics and the written works of Saints,
Toledo’s choicest treasure, prized beyond
All wealth, their living and their dead remains;
These to the mountain fastnesses he bore
Of unsubdued Cantabria, there deposed,
One day to be the boast of yet unbuilt
Oviedo, and the dear idolatry
Of multitudes unborn._—XVIII. p. 163.