Complete Fictional Works of Washington Irving (Illustrated) (302 page)
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Authors: Washington Irving
HOW THE CITY OF MALAGA CAPITULATED.
The people of Malaga, being no longer overawed by Hamet el Zegri and his Gomeres, turned to Ali Dordux, the magnanimous merchant, and put the fate of the city into his hands. He had already gained the alcaydes of the castle of the Genoese and of the citadel into his party, and in the late confusion had gained the sway over those important fortresses. He now associated himself with the alfaqui Abraham Alhariz and four of the principal inhabitants, and, forming a provisional junta, they sent heralds to the Christian sovereigns offering to surrender the city on certain terms protecting the persons and property of the inhabitants, permitting them to reside as mudexares or tributary vassals either in Malaga or elsewhere.
When the herald arrived at the camp and made known their mission to King Ferdinand, his anger was kindled. “Return to your fellow-citizens,” said he, “and tell them that the day of grace is gone by. They have persisted in a fruitless defence until they are driven by necessity to capitulate; they must surrender unconditionally and abide the fate of the vanquished. Those who merit death shall suffer death; those who merit captivity shall be made captives.”
This stern reply spread consternation among the people of Malaga, but Ali Dordux comforted them, and undertook to go in person and pray for favorable terms. When the people beheld this great and wealthy merchant, who was so eminent in their city, departing with his associates on this mission, they plucked up heart, for they said, “Surely the Christian king will not turn a deaf ear to such a man as Ali Dordux.”
Ferdinand, however, would not even admit the ambassadors to his presence. “Send them to the devil!” said he in a great passion to the commander of Leon; “I’ll not see them. Let them get back to their city. They shall all surrender to my mercy as vanquished enemies.”*
* Cura de los Palacios, cap. 84.
To give emphasis to this reply he ordered a general discharge from all the artillery and batteries, and there was a great shout throughout the camp, and all the lombards and catapults and other engines of war thundered furiously upon the city, doing great damage.
Ali Dordux and his companions returned to the city with downcast countenances, and could scarce make the reply of the Christian sovereign be heard for the roaring of the artillery, the tumbling of the walls, and the cries of women and children. The citizens were greatly astonished and dismayed when they found the little respect paid to their most eminent man; but the warriors who were in the city exclaimed, “What has this merchant to do with questions between men of battle? Let us not address the enemy as abject suppliants who have no power to injure, but as valiant men who have weapons in their hands.”
So they despatched another message to the Christian sovereigns, offering to yield up the city and all their effects on condition of being secured in their personal liberty. Should this be denied, they declared they would hang from the battlements fifteen hundred Christian captives, male and female — that they would put all their old men, their women, and children into the citadel, set fire to the city, and sally forth, sword in hand, to fight until the last gasp. “In this way,” said they, “the Spanish sovereigns shall gain a bloody victory, and the fall of Malaga be renowned while the world endures.”
To this fierce and swelling message Ferdinand replied that if a single Christian captive were injured, not a Moor in Malaga but should be put to the edge of the sword.
A great conflict of counsels now arose in Malaga. The warriors were for following up their menace by some desperate act of vengeance or of self-devotion. Those who had families looked with anguish upon their wives and daughters, and thought it better to die than live to see them captives. By degrees, however, the transports of passion and despair subsided, the love of life resumed its sway, and they turned once more to Ali Dordux as the man most prudent in council and able in negotiation. By his advice fourteen of the principal inhabitants were chosen from the fourteen districts of the city, and sent to the camp bearing a long letter couched in terms of the most humble supplication.
Various debates now took place in the Christian camp. Many of the cavaliers were exasperated against Malaga for its long resistance, which had caused the death of many of their relatives and favorite companions. It had long been a stronghold also for Moorish depredators and the mart where most of the warriors captured in the Axarquia had been exposed in triumph and sold to slavery. They represented, moreover, that there were many Moorish cities yet to be besieged, and that an example ought to be made of Malaga to prevent all obstinate resistance thereafter. They advised, therefore, that all the inhabitants should be put to the sword.*
* Pulgar.
The humane heart of Isabella revolted at such sanguinary counsels: she insisted that their triumph should not be disgraced by cruelty. Ferdinand, however, was inflexible in refusing to grant any preliminary terms, insisting on an unconditional surrender.
The people of Malaga now abandoned themselves to paroxysms of despair; on one side they saw famine and death, on the other slavery and chains. The mere men of the sword, who had no families to protect, were loud for signalizing their fall by some illustrious action. “Let us sacrifice our Christian captives, and then destroy ourselves,” cried some. “Let us put all the women and children to death, set fire to the city, fall on the Christian camp, and die sword in hand,” cried others.
Ali Dordux gradually made his voice be heard amidst the general clamor. He addressed himself to the principal inhabitants and to those who had children. “Let those who live by the sword die by the sword,” cried he, “but let us not follow their desperate counsels. Who knows what sparks of pity may be awakened in the bosoms of the Christian sovereigns when they behold our unoffending wives and daughters and our helpless little ones? The Christian queen, they say, is full of mercy.”
At these words the hearts of the unhappy people of Malaga yearned over their families, and they empowered Ali Dordux to deliver up their city to the mercy of the Castilian sovereigns.
The merchant now went to and fro, and had several communications with Ferdinand and Isabella, and interested several principal cavaliers in his cause; and he sent rich presents to the king and queen of Oriental merchandise and silks and stuffs of gold and jewels and precious stones and spices and perfumes, and many other sumptuous things, which he had accumulated in his great tradings with the East; and he gradually found favor in the eyes of the sovereigns.* Finding that there was nothing to be obtained for the city, he now, like a prudent man and able merchant, began to negotiate for himself and his immediate friends. He represented that from the first they had been desirous of yielding up the city, but had been prevented by warlike and high-handed men, who had threatened their lives; he entreated, therefore, that mercy might be extended to them, and that they might not be confounded with the guilty.
* MS. Chron. of Valera.
The sovereigns had accepted the presents of Ali Dordux — how could they then turn a deaf ear to his petition? So they granted a pardon to him and to forty families which he named, and it was agreed that they should be protected in their liberties and property, and permitted to reside in Malaga as mudexares or Moslem vassals, and to follow their customary pursuits.* All this being arranged, Ali Dordux delivered up twenty of the principal inhabitants to remain as hostages until the whole city should be placed in the possession of the Christians.
* Cura de los Palacios, cap. 84.
Don Gutierrez de Cardenas, senior commander of Leon, now entered the city armed cap-a-pie, on horseback, and took possession in the name of the Castilian sovereigns. He was followed by his retainers and by the captains and cavaliers of the army, and in a little while the standards of the cross and of the blessed Santiago and of the Catholic sovereigns were elevated on the principal tower of the Alcazaba. When these standards were beheld from the camp, the queen and the princess and the ladies of the court and all the royal retinue knelt down and gave thanks and praises to the Holy Virgin and to Santiago for this great triumph of the faith; and the bishops and other clergy who were present and the choristers of the royal chapel chanted “Te Deum Laudamus” and “Gloria in Excelsis.”
FULFILMENT OF THE PROPHECY OF THE DERVISE. — FATE OF HAMET EL ZEGRI.
No sooner was the city delivered up than the wretched inhabitants implored permission to purchase bread for themselves and their children from the heaps of grain which they had so often gazed at wistfully from their walls. Their prayer was granted, and they issued forth with the famished eagerness of starving men. It was piteous to behold the struggles of those unhappy people as they contended who first should have their necessities relieved.
“Thus,” says the pious Fray Antonio Agapida,—”thus are the predictions of false prophets sometimes permitted to be verified, but always to the confusion of those who trust in them; for the words of the Moorish nigromancer came to pass that the people of Malaga should eat of those heaps of bread, but they ate in humiliation and defeat and with sorrow and bitterness of heart.”
Dark and fierce were the feelings of Hamet el Zegri as he looked down from the castle of Gibralfaro and beheld the Christian legions pouring into the city and the standard of the cross supplanting the crescent on the citadel. “The people of Malaga,” said he, “have trusted to a man of trade, and he has trafficked them away; but let us not suffer ourselves to be bound hand and foot and delivered up as part of his bargain. We have yet strong walls around us and trusty weapons in our hands. Let us fight until buried beneath the last tumbling tower of Gibralfaro, or, rushing down from among its ruins, carry havoc among the unbelievers as they throng the streets of Malaga.”
The fierceness of the Gomeres, however, was broken. They could have died in the breach had their castle been assailed, but the slow advances of famine subdued their strength without rousing their passions, and sapped the force of both soul and body. They were almost unanimous for a surrender.
It was a hard struggle for the proud spirit of Hamet to bow itself to ask for terms. Still, he trusted that the valor of his defence would gain him respect in the eyes of a chivalrous foe. “Ali,” said he, “has negotiated like a merchant; I will capitulate as a soldier.” He sent a herald, therefore, to Ferdinand, offering to yield up his castle, but demanding a separate treaty. (15) The Castilian sovereign made a laconic and stern reply: “He shall receive no terms but such as have been granted to the community of Malaga.”
For two days Hamet el Zegri remained brooding in his castle after the city was in possession of the Christians; at length the clamors of his followers compelled him to surrender. When the remnant of this fierce African garrison descended from their cragged fortress, they were so worn by watchfulness, famine, and battle, yet carried such a lurking fury in their eyes, that they looked more like fiends than men. They were all condemned to slavery, excepting Ibrahim Zenete. The instance of clemency which he had shown in refraining to harm the Spanish striplings on the last sally from Malaga won him favorable terms. It was cited as a magnanimous act by the Spanish cavaliers, and all admitted that, though a Moor in blood, he possessed the Christian heart of a Castilian hidalgo.*
* Cura de los Palacios, cap. 84.
As to Hamet el Zegri, on being asked what moved him to such hardened obstinacy, he replied, “When I undertook my command, I pledged myself to fight in defence of my faith, my city, and my sovereign until slain or made prisoner; and, depend upon it, had I had men to stand by me, I should have died fighting, instead of thus tamely surrendering myself without a weapon in my hand.”
“Such,” says the pious Fray Antonio Agapida, “was the diabolical hatred and stiff-necked opposition of this infidel to our holy cause. But he was justly served by our most Catholic and high-minded sovereign for his pertinacious defence of the city, for Ferdinand ordered that he should be loaded with chains and thrown into a dungeon.” He was subsequently retained in rigorous confinement at Carmona.*
* Pulgar, part 3, cap. 93; Pietro Martyr, lib. 1, cap. 69; Alcantara,
Hist. Granada, vol. 4, c. 18.
HOW THE CASTILIAN SOVEREIGNS TOOK POSSESSION OF THE CITY OF MALAGA, AND HOW KING FERDINAND SIGNALIZED HIMSELF BY HIS SKILL IN BARGAINING WITH THE INHABITANTS FOR THEIR RANSOM.
One of the first cares of the conquerors on entering Malaga was to search for Christian captives. Nearly sixteen hundred men and women were found, and among them were persons of distinction. Some of them had been ten, fifteen, and twenty years in captivity. Many had been servants to the Moors or laborers on public works, and some had passed their time in chains and dungeons. Preparations were made to celebrate their deliverance as a Christian triumph. A tent was erected not far from the city, and furnished with an altar and all the solemn decorations of a chapel. Here the king and queen waited to receive the Christian captives. They were assembled in the city and marshalled forth in piteous procession. Many of them had still the chains and shackles on their legs; they were wasted with famine, their hair and beards overgrown and matted, and their faces pale and haggard from long confinement. When they found themselves restored to liberty and surrounded by their countrymen, some stared wildly about as if in a dream, others gave way to frantic transports, but most of them wept for joy. All present were moved to tears by so touching a spectacle. When the procession arrived at what is called the Gate of Granada, it was met by a great concourse from the camp with crosses and pennons, who turned and followed the captives, singing hymns of praise and thanksgiving. When they came in presence of the king and queen, they threw themselves on their knees, and would have kissed their feet as their saviors and deliverers, but the sovereigns prevented such humiliation and graciously extended to them their hands. They then prostrated themselves before the altar, and all present joined them in giving thanks to God for their liberation from this cruel bondage. By orders of the king and queen their chains were then taken off, and they were clad in decent raiment and food was set before them. After they had ate and drunk, and were refreshed and invigorated, they were provided with money and all things necessary for their journey, and sent joyfully to their homes.
While the old chroniclers dwell with becoming enthusiasm on this pure and affecting triumph of humanity, they go on in a strain of equal eulogy to describe a spectacle of a far different nature. It so happened that there were found in the city twelve of those renegado Christians who had deserted to the Moors and conveyed false intelligence during the siege: a barbarous species of punishment was inflicted upon them, borrowed, it is said, from the Moors and peculiar to these wars. They were tied to stakes in a public place, and horsemen exercised their skill in transpiercing them with pointed reeds, hurled at them while careering at full speed, until the miserable victims expired beneath their wounds. Several apostate Moors also, who, having embraced Christianity, had afterward relapsed into their early faith, and had taken refuge in Malaga from the vengeance of the Inquisition, were publicly burnt. “These,” says an old Jesuit historian exultingly,—”these were the tilts of reeds and the illuminations most pleasing for this victorious festival and for the Catholic piety of our sovereigns.”*
* “Los renegados fuernon acanavareados: y los conversos quemados;
y estos fueron las canas, y luminarias mas alegres, por la fiesta de la
vitoria, para la piedad Catholica de nuestros Reyes.” — Abarca, “Anales
de Aragon,” tom. 2, Rey xxx. c. 3.
When the city was cleansed from the impurities and offensive odors which had collected during the siege, the bishops and other clergy who accompanied the court, and the choir of the royal chapel, walked in procession to the principal mosque, which was consecrated and entitled Santa Maria de la Incarnacion. This done, the king and queen entered the city, accompanied by the grand cardinal of Spain and the principal nobles and cavaliers of the army, and heard a solemn mass. The church was then elevated into a cathedral, and Malaga was made a bishopric, and many of the neighboring towns were comprehended in its diocese. The queen took up her residence in the Alcazaba, in the apartments of her valiant treasurer, Ruy Lopez, whence she had a view of the whole city, but the king established his quarters in the warrior castle of Gibralfaro.
And now came to be considered the disposition of the Moorish prisoners. All those who were strangers in the city, and had either taken refuge there or had entered to defend it, were at once considered slaves. They were divided into three lots: one was set apart for the service of God in redeeming Christian captives from bondage, either in the kingdom of Granada or in Africa; the second lot was divided among those who had aided either in field or cabinet in the present siege, according to their rank; the third was appropriated to defray by their sale the great expenses incurred in the reduction of the place. A hundred of the Gomeres were sent as presents to Pope Innocent VIII., and were led in triumph through the streets of Rome, and afterward converted to Christianity. Fifty Moorish maidens were sent to the queen Joanna of Naples, sister to King Ferdinand, and thirty to the queen of Portugal. Isabella made presents of others to the ladies of her household and of the noble families of Spain.
Among the inhabitants of Malaga were four hundred and fifty Moorish Jews, for the most part women, speaking the Arabic language and dressed in the Moresco fashion. These were ransomed by a wealthy Jew of Castile, farmer-general of the royal revenues derived from the Jews of Spain. He agreed to make up within a certain time the sum of twenty thousand doblas, or pistoles of gold, all the money and jewels of the captives being taken in part payment. They were sent to Castile in two armed galleys. As to Ali Dordux, such favors and honors were heaped upon him by the Spanish sovereigns for his considerate mediation in the surrender that the disinterestedness of his conduct has often been called in question. He was appointed chief justice and alcayde of the (10) mudexares or Moorish subjects, and was presented with twenty houses, one public bakery, and several orchards, vineyards, and tracts of open country. He retired to Antiquera, where he died several years afterward, leaving his estate and name to his son, Mohamed Dordux. The latter embraced the Christian faith, as did his wife, the daughter of a Moorish noble. On being baptized he received the name of Don Fernando de Malaga, his wife that of Isabella, after the queen. They were incorporated with the nobility of Castile, and their descendants still bear the name of Malaga.*
* Conversaciones Malaguenas, 26, as cited by Alcantara in his
History of Granada, vol. 4, c. 18.
As to the great mass of Moorish inhabitants, they implored that they might not be scattered and sold into captivity, but might be permitted to ransom themselves by an amount paid within a certain time. Upon this King Ferdinand took the advice of certain of his ablest counsellors. They said to him: “If you hold out a prospect of hopeless captivity, the infidels will throw all their gold and jewels into wells and pits, and you will lose the greater part of the spoil; but if you fix a general rate of ransom, and receive their money and jewels in part payment, nothing will be destroyed.” The king relished greatly this advice, and it was arranged that all the inhabitants should be ransomed at the general rate of thirty doblas or pistoles in gold for each individual, male or female, large or small; that all their gold, jewels, and other valuables should be received immediately in part payment of the general amount, and that the residue should be paid within eight months — that if any of the number, actually living, should die in the interim, their ransom should nevertheless be paid. If, however, the whole of the amount were not paid at the expiration of the eight months, they should all be considered and treated as slaves.
The unfortunate Moors were eager to catch at the least hope of future liberty, and consented to these hard conditions. The most rigorous precautions were taken to exact them to the uttermost. The inhabitants were numbered by houses and families, and their names taken down; their most precious effects were made up into parcels, and sealed and inscribed with their names, and they were ordered to repair with them to certain large corrales or enclosures adjoining the Alcazaba, which were surrounded by high walls and overlooked by watchtowers, to which places the cavalgadas of Christian captives had usually been driven to be confined until the time of sale like cattle in a market. The Moors were obliged to leave their houses one by one: all their money, necklaces, bracelets, and anklets of gold, pearl, coral, and precious stones were taken from them at the threshold, and their persons so rigorously searched that they carried off nothing concealed.
Then might be seen old men and helpless women and tender maidens, some of high birth and gentle condition, passing through the streets, heavily burdened, toward the Alcazaba. As they left their homes they smote their breasts and wrung their hands, and raised their weeping eyes to heaven in anguish; and this is recorded as their plaint: “O Malaga! city so renowned and beautiful! where now is the strength of thy castle, where the grandeur of thy towers? Of what avail have been thy mighty walls for the protection of thy children? Behold them driven from thy pleasant abodes, doomed to drag out a life of bondage in a foreign land, and to die far from the home of their infancy! What will become of thy old men and matrons when their gray hairs shall be no longer reverenced? What will become of thy maidens, so delicately reared and tenderly cherished, when reduced to hard and menial servitude? Behold thy once happy families scattered asunder, never again to be united — sons separated from their fathers, husbands from their wives, and tender children from their mothers: they will bewail each other in foreign lands, but their lamentations will be the scoff of the stranger. O Malaga! city of our birth! who can behold thy desolation and not shed tears of bitterness?”*
* Pulgar, Reyes Catolicos, c. 93.
When Malaga was completely secured a detachment was sent against two fortresses near the sea, called Mixas and Osuna, which had frequently harassed the Christian camp. The inhabitants were threatened with the sword unless they instantly surrendered. They claimed the same terms that had been granted to Malaga, imagining them to be freedom of person and security of property. Their claim was granted: they were transported to Malaga with all their riches, and on arriving there were overwhelmed with consternation at finding themselves captives. “Ferdinand,” observes Fray Antonio Agapida, “was a man of his word; they were shut up in the enclosure at the Alcazaba with the people of Malaga and shared their fate.”
The unhappy captives remained thus crowded in the courtyards of the Alcazaba, like sheep in a fold, until they could be sent by sea and land to Seville. They were then distributed about in city and country, each Christian family having one or more to feed and maintain as servants until the term fixed for the payment of the residue of the ransom should expire. The captives had obtained permission that several of their number should go about among the Moorish towns of the kingdom of Granada collecting contributions to aid in the purchase of their liberties, but these towns were too much impoverished by the war and engrossed by their own distresses to lend a listening ear; so the time expired without the residue of the ransom being paid, and all the captives of Malaga, to the number, as some say, of eleven, and others of fifteen, thousand, became slaves. “Never,” exclaims the worthy Fray Antonio Agapida in one of his usual bursts of zeal and loyalty,—”never has there been recorded a more adroit and sagacious arrangement than this made by the Catholic monarch, by which he not only secured all the property and half of the ransom of these infidels, but finally got possession of their persons into the bargain. This truly may be considered one of the greatest triumphs of the pious and politic Ferdinand, and as raising him above the generality of conquerors, who have merely the valor to gain victories, but lack the prudence and management necessary to turn them to account.”*
* The detestable policy of Ferdinand in regard to the Moorish
captives of Malaga is recorded at length by the curate of Los Palacios
(c. 87), a contemporary, a zealous admirer of the king, and one of
the most honest of chroniclers, who really thought he was recording a
notable instance of sagacious piety.
