ON SS. NICHOLAS THE BOY AND COMPANIONS: NICHOLAS THE BOY, AND NICHOLAS AND LEONARD, PRESBYTERS, MARTYRS AT LEDESMA IN SPAIN,
PROBABLY ABOUT THE YEAR DCCLVII.
PRELIMINARY COMMENTARY.
Nicholas, presbyter, at Ledesma in Spain. (S.)
Leonard, presbyter, at Ledesma in Spain. (S.)
Nicholas, a boy, at Ledesma in Spain. (S.)
BY J. V. H.
A town of the diocese of Salamanca whose name is Ledesma, or Bletisa, about six leagues to the west distant from the episcopal city Cf. Madoz, Diccion. geog. de Espana, vol. X, p. 119 f., vol. IV, p. 360. , [The Acts of St. Nicholas and his companions were written by J. Gil of Zamora in the fourteenth century,] was the wrestling-ground of St. Nicholas the little boy, and of the presbyters Nicholas and Leonard, martyrs. Their Acts are not ancient, being composed by Juan Gil of Zamora, of the Order of Minors, who flourished in the fourteenth century. He was a man, says Wadding [Scriptt. Ord. Min., p. 188. Cf. Ann. Ord. Min., vol. VI, at the year 1301, p. 6, Rome 1733. Cf. Nicolás Antonio, Bibl. Hisp. vet., vol. II, p. 108. Cf. Juan de San Antonio, Biblioth. Franciscana, vol. II, p. 116.] , most learned on every side and most approved in morals; whence Alfonso the Tenth, the Astronomer, who made the Alfonsine tables, king of Spain, gave him as tutor to his son Sancho, who afterward succeeded in the kingdom. Juan of Zamora wrote a history of Illustrious persons in seven great volumes, which has not so far been printed España sagrada, vol. XIV, p. 296 . Wadding indeed makes no mention of this work in the Writers of the Order of Minors, unless perhaps it is the book which he himself calls the Natural, ecclesiastical and civil history, and which comprises six huge volumes; of which distinguished parchment copies are kept in the library of the Minors of Zamora, having now suffered the injuries of time, to the great loss of historical matter Wadding, Scriptt. Ord. Min., p. 189. . It seems to me one and the same work, although the title and the number of volumes differ; and I think these things were rightly handed down by Enrique Flórez, author of the España sagrada, since he personally inspected the Zamora copy Cf. España sagrada, vol. XIV, p. 296. .
[2] long after the death of the martyrs. That history Tamayo, about to speak of our saints in the Spanish Martyrology, wished to use, and, as he himself narrates Vol. V, p. 681. , he asked the bishop of Zamora, Juan Coello de Sandoval, to try to have a copy of those Acts extracted. But, although he went in person to the monastery of the Friars Minor of Zamora and often turned over the manuscript volumes of the works… of Gil, he could never find such Acts, written in verse or prose: perhaps because they were removed from the codices. They had not been removed from the book of Illustrious persons, on the witness of the author of the España sagrada; but perhaps the prelate sought them in vain in those seven volumes for this reason, that he was ignorant of the plan of the work. For this proceeds in the manner of a lexicon, and all the Lives are disposed in it according to the order of the letters; and accordingly, when the author reaches book XIII, which comprises the letter N España Sagr., vol. XIV, p. 296. , he writes this: Omitting to a more opportune time * the history of Nicholas, bishop of Bari (rather of Myra), which is written at sufficient length, we turn to the history of Nicholas, martyr of Ledesma Ibid., p. 392. . It is established therefore that the Minorite of Zamora composed the Acts of St. Nicholas. Since these were composed about the sixth century after the death of the holy boy, and not, as it seems, from a more ancient Life, but according to the tradition of the local people, everyone sees how little authority they have. Indeed it must be added that some things are met in them which contradict matters known from elsewhere Cf. below, no. 6. . Yet the tradition concerning the martyrdom itself could the more easily be continued and perpetually preserved, because cult was accorded to the servants of God from those ancient times, indeed probably at once from their death Cf. below, no. 8. .
[3] From these Acts, which, faithfully copied, are kept at the Escorial, Those Acts, because better ones are not available, we shall set before the eyes of the readers, copied from the Escorial apograph and collated with the edition of Flórez. They were sent to our predecessors from a manuscript folio volume of the upper library of the royal monastery of St. Lawrence, commonly the Escorial, marked "various treatises" … copied on the 14th day of Feb. 1722. The origin of this copy is explained by a diploma annexed to the Passion, and given on the 17th day of December of the year 1474. From this we learn that Francisco Mendez, cleric of Ledesma and apostolic notary, was charged by the people of Ledesma to betake himself to Zamora and in the library of the convent of the Friars Minor of St. Francis, which is situated outside the walls of the city, to seek the Life of St. Nicholas, and to turn it most accurately into Latin; that he carried this out in the presence of Friar Antonio de Benavente, guardian of the convent, and of Friars Alexius and Francisco de Carvajal, inhabitants of the same convent; which witnesses approved the translation by subscribing their names. From this apograph was copied the copy which came into the Escorial library, and which Flórez also edited Cf. España sagr., vol. XIV, p. 296. .
[4] [nearly similar is the narrative enclosed in the reliquary after a certain vision.] From those Acts there differs not much a certain narrative, long since enclosed in the reliquary, and which is said to have been composed in a wondrous manner. For when at one time the people of Ledesma, who then did not know the names of their holy patrons and the manner of their martyrdom, were celebrating the vigils of a certain feast in the church of St. Nicholas, suddenly there appeared a man, in the dress of a pilgrim, holding a traveler's staff in his right hand, and a palm in his left. This sight so troubled those standing by that they wished to flee. But the pilgrim, imposing silence, said that, because they piously and ardently desired to know those martyrs by whose intercession God wrought such great miracles, he had come to set forth their life and martyrdom. He therefore explained these things, and of his narrative an instrument was made, which was enclosed in the chest of Saint Nicholas. The thing is not indeed repugnant, says Enrique Flórez Esp. sagr., vol. XIV, p. 304. , who read it in a manuscript codex handed to him by José de Quiros; but neither he nor anyone else indicates any circumstances from which it can be seen what authority is to be accorded to the writing.
[5] St. Nicholas, probably grandson of Alchama, Before we print the Life, a number of things in it are to be noted or set out in a few words. In sum it is narrated that a little Moorish boy was brought over to the Christian religion by the presbyters Nicholas and Leonard, and therefore with them was condemned to death by his father, then reigning at Ledesma in Spain. In the manuscript relation, which was enclosed in the throne and which we shall call that of Ledesma, the boy before receiving the faith is said to have been called Alij, and his father Mafoma. But Juan of Zamora hands down that Nicholas (this name was given him after baptism) was begotten of Alcama, king of Morocco, father of Galaffra, the most noble king of Toledo. Whether Alchama is the father or the grandfather, I would not dare to determine with certainty from this and other places. Yet, if the time of the martyrdom is regarded, of which we shall speak below, I shall not unwillingly assent to those who call the martyr the son of Galaffra [Cf. Juan de Marieta, Tradado de las fundaciones de las cividades de España, fol. 37.] , and the grandson of Alchama.
[6] with his companions he fell at the beginning of Moorish domination in Spain, Speaking of the coming of the Moors to Spain, the author repeats that widely spread little tale of the loves of King Roderic and the vengeance of Julian, which all erudite men now hiss off as a fable. The Zamoran goes on thus, mixing not a few errors into his narrative, as is manifestly plain from the more recent writers: He Alchama the father or perhaps grandfather of the boy Nicholas with his son Galaffra, king of Toledo, and an innumerable multitude of Saracens occupied all Spain, King Roderic and an innumerable multitude of Christians being killed. What the writer narrates of Alchama, there is no one who does not know is to be attributed to Musa and Tariq, legates of the prince Walid I. Moreover Abd al-Rahman from the year 756 to 788 held the rule of Saracen Spain [Gams, Kirchengeschichte von Spanien, vol. II, part II, p. 244. Cf. Bernardo Dorado, Compendio historico de la ciudad de Salamanca, p. 69. Cf. Viardot, Hist. des Arabes et des Mores d'Espagne, vol. I, p. 110 ff.] . Those therefore who in the Acts are called Moorish kings must have been at most kinglets, governors of provinces or cities; and several authors have more rightly written that the father of Nicholas, Abd al-Rahman by name, presided over Ledesma Cf. Dorado, Compend. hist. de la c. de Sal., p. 69. . Of this city the writer of the Life says: So therefore, the whole kingdom being occupied by the Arabs, King Alchama wished to populate the fortress, which was then called Fera, but is now named Ledesma, that is, to endow it with inhabitants for the cultivation of the fields and the abundance of tributes. The historian therefore indicates that the father of St. Nicholas lived at Ledesma at the beginning of Moorish domination in Spain, and indeed a little after the disaster of Roderic. This calamity Christian Spain received in the year 711 [Masdeu, Historia critica de España, vol. XII, p. 13 ff. Viardot, Histoire des Arabes et des Mores d'Espagne, vol. I, p. 71 ff.] , and because the contest of our saints took place somewhat after, provided credit can be given to the Acts, not a few historians refer the martyrdom to about the year 757 Cf. Bern. Dorado, Compendio hist. de la ciudad de Salamanca, p. 69. ; which note of time we also have written at the head of this commentary, doubtfully indeed, since no sufficiently certain testimonies are at hand. But, if the martyr fell in fact in the year 757, and indeed, as the report goes, at twelve years of age, it is easily understood why many authors have made him the grandson, not the son, of Alchama; since already in the year 711 Alchama with his son Galaffra is related to have waged war in Spain.
[7] on account of baptism received and given. The cause of the martyrdom is set forth more clearly in the Acts; namely the holy boy was condemned to death because, leaving Mahomet, he followed Christ; and the presbyters Leonard and Nicholas, because they were the ministers of the baptism conferred on the boy Nicholas. For both were forbidden by law; and although the Moors in some measure suffered the native Spaniards to serve God by the Christian rite, yet they punished many with death for the cause of religion. The state of the Church under the Moorish yoke Ambrosio de Morales thus sketches: Spain being occupied, he says In Migne, Patrologia latina, vol. CXV, col. 917. , by the Saracens, for many causes the barbarian victors spared the Christians: and this moved them above all, that they themselves could not fill the great and widely spread provinces of Spain with settlers. That there might be, then, those who should cultivate the fields, carry on the accustomed trades and pay tributes to the prince, they preserved as many Christians in Spain as they could. There was left to them the worship of their religion, churches in many places remained untouched, and it was freely permitted that they should frequent them by the Christian rite. Then enumerating what things were especially splendid at Cordoba, he reviews among others the Christian churches preserved there and in the neighboring region. But this indulgence of the Moors was narrowed by many exceptions; and, to omit other prohibitions Cf. Viardot, Histoire des Arabes et des Mores d'Espagne, vol. II, p. 18 ff. , it was forbidden for Christians to preach their religion openly, or to bring over any of the Mahometans to Christ [Cf. Adrian Reland, Verhandeling van den godsdienst der Mahomet., p. 215 f., Utrecht 1718.] . And of this kind were the causes of the martyrdom, both of many other saints, as manifestly appears in the Memoriale of St. Eulogius In Migne, Patr. lat., vol. CXV, col. 735 ff. , in the General Chronicle of Ambrosio Morales Coronic. gen., de Espana, vol. VII, p. 274 ff. , etc., and also of Saints Nicholas the boy and Leonard and Nicholas, presbyters.
[8] Their bodies were at once held as relics. The bodies of our martyrs the Christians, as we read in the Passion, no. 5, gathered as relics and placed in individual monuments. That ecclesiastical cult began thereupon seems the more credible because in that age martyrs were accustomed, at once from their death, to be venerated with special veneration Cf. Ambrosio de Morales, Coronica general, vol. VII, p. 391 f. . Let St. Eulogius be an example; composing whose Life Alvarus Cf. Acta SS., vol. II Mar., p. 89. , not only a contemporary but also a friend, testifies that he wrote for this purpose, that the annual memory of the saint might be celebrated: Because, he says, it is expedient and has seemed worthy to us for the benefit of readers, and for the annual recurrence of his festival, to set forth his passion briefly, therefore separately, purely and sincerely have we brought in the most beautiful end of his contest In Migne, Patr. lat., vol. CXV, col. 713. . So also in the Memoriale of the saints of St. Eulogius Ibid., col. 792. , we see bodies of martyrs and their separate limbs translated to various churches in the manner of relics. From what is to be said below also it will appear that the cult of St. Nicholas and his companions is in fact very ancient.
[9] The church of St. John is dedicated to St. Nicholas the boy, The boy was slain, if we hearken to the writer of Zamora, in the atrium of St. John, where the little boy had received the sacraments of faith. But when Gil González Dávila, in the Theatro ecclesiastico, relates that the Christians constructed a church in memory of the glorious contest [Teatro eccles. dellas iglesias de los regnos de las dos Castillas, vol. III, p. 257.] , this seems to be understood of the restoration, and probably of the enlargement, of that same church of St. John; which then, whether from a new dedication or from popular appellation, was called the church of St. Nicholas, on account of the renown of the miracles which God wrought at the tombs of the saints. Yet not a few assert that a new church was built in honor of St. Nicholas, after the martyrs, buried in the field beside the church of St. John, had made their presence manifest by portentous flashes of light Esp. sagr., vol. XIV, p. 302. .
[10] and in it are kept the relics of the same St. Nicholas and his companions: The relics of those saints which were found are kept today (as Enrique Flórez was writing in the year 1768) in two silk bags, and emit a heavenly fragrance. There survived, moreover, besides the cotton garment of the holy boy, ashes with some bones which the fire had not consumed, and with the remains of the two priests, on which traces of burning were to be seen. But two presbyters of Salamanca tried to steal so great a treasure, allured namely by the fame of many miracles. The matter is narrated by an instrument kept in the archive of Ledesma, which the above-praised Gil González first brought to light, and in
his Spanish sacred history, as a document of ancient cult, Enrique Flórez repeated Esp. sagr., vol. XIV, p. 299. . I render from the Spanish speech into Latin: Two prebendaries or canons entered on a plan of stealing the relics of Saint Nicholas, and of translating them into the church of Salamanca, that the Lord God might work in the see of Salamanca the mighty works which he was working in the place of their station. They ordered, then, a new chest to be made in which to lay the relics of the sacred body of St. Nicholas; and on a certain Saturday, going out from the city with their beasts, taking gifts, they betook themselves to the church of St. Nicholas, and with evil mind recited solemn vespers and compline. When they had watched all night, about dawn they rose, stole the bones from the sepulcher of the holy martyr, and wrapping them in a white cloth deposited them in the chest; then matins being sung and Mass celebrated, they returned rejoicing to their homes with the bones of the holy martyr.
[11] the two canons who stole them are divinely punished, But because God does not will that anyone should be able to rejoice in an evil accomplished, as a just judge he gives to each the reward according to the works which he has done in this world. Therefore one of these prebendaries, oppressed by a grave infirmity and swollen, on the third day died with his belly burst. The other, still alive, began to be sick after the death of his companion, and greatly fearing that he should likewise have cause to mourn, sent a messenger to the bishop of Salamanca, called Navarro, to visit him, because he was afflicted by a grave disease. The bishop therefore came, and the prebendary told him the deed with all the circumstances, and at the same time declared that he had in his house the sacred bones of St. Nicholas the martyr, enclosed in a chest, as he had taken them out. He at once handed over the chest, which the bishop straightway carried to his house, and on the third day after the prebendary died. Now at that time there was at the church of St. Nicholas, from which the sacred bones had been taken, a certain religious Brother, who kept and cared for the said church. Him the bishop, sending a messenger, summoned. The religious came at once. And the bishop questioned him thus: "O Brother, tell me, do you know where the bones of St. Nicholas the martyr are, whose church you keep, care for and adorn?" — The Brother answered him: "I judge them to be in his church, and in his sepulcher." — The bishop said: "Certainly they are not there." — The Brother, astonished, said: "Where then are they?" And the bishop said: "You lately saw two clerics of my church coming to your church: these stole the bones of the martyr, and carried them to this city. But the Lord was angry with them for the injury branded on St. Nicholas the martyr; wherefore, oppressed by disease, they have perished. But the sacred bones are with me; take them therefore and bring them back to their church." — Then the bishop handed over the chest with the relics of the holy martyr; which having been placed by the monk with great reverence and joy upon his beast, he took to the road again, and came to the church from which they had been stolen. From then until this present day God, for whose honor the saint suffered, works mighty deeds and miracles through his sacred relics.
[12] in the time of Navarro, bishop of Salamanca, until the year 1159. That Navarro, who has been narrated to have restored the stolen relics of St. Nicholas to the citizens of Ledesma, was bishop of Salamanca in the year 1152, before that prelate of Coria from the year 1142, as is established by a diploma of King Alfonso VII * Dorado, Compendio hist. de la ciudad de Salamanca, p. 136 f. . He closed his episcopate in the year 1159 Ibid., p. 141. . Gil González Dávila indeed extends him Teatro eccles., vol. III, p. 259. , and after him Enrique Flórez Espan. sagr., vol. XIV, p. 301. , as far as the year 1177, which year the former says he took from a note written in the margin of a certain volume of the bibles of the church of Salamanca Teatro eccles., vol. III, p. 259. . But here there is a manifest error: for Ordoño, the successor of Navarro, already in the year 1160, in the month of February subscribed a donation of Ferdinand II, made to the church of Orense, in these words: Ordoño, bishop of Salamanca, confirms Dorado, p. 141. .
[13] The cult of St. Nicholas flourishes in the twelfth and following centuries; In that twelfth century and the following, the cult of St. Nicholas flourished not a little. The wooden church sacred to him a pious matron Controya, of Ledesma, changed into one of stone, and by testament bequeathed it to the equestrian Order of St. John of Jerusalem, which she had established as her heir. On account of the frequent miracles wrought at the sepulchers of the saints, the commander of Ledesma strove to carry the sacred relics to Rhodes, the principal island of the Order. But the citizens strongly resisted lest the precious pledges should migrate elsewhere; indeed they obtained from the master general of the Order of Jerusalem that the church of St. Nicholas should pass into the right of the city of Ledesma, and that a convent of Friars Minor should be founded there. Of this matter credit is given by a letter dated in the month of October of the year 1585: which the author of the España sagrada edited in Spanish from the archive of Ledesma Vol. XIV, p. 303. . We render it in Latin: I Friar D. Antonio Zenteno, commander of Zamayón, by the power committed to me for this by my Order, hand over to the city of Ledesma the church of St. Nicholas, which belongs to my Order, built of squared stone, with its nave and three chapels. In the main chapel is the painted altar-tablet, and the sepulcher of St. Nicholas surrounded by wooden lattices. In the chapel which is at the Gospel corner, there is an altar and an image of the B. Virgin Mary, and in the other chapel, at the Epistle corner, an altar with a great very devout image of Christ crucified. Moreover I hand over the two bells which are in the larger bell-tower, and the small bell placed above the greatest chapel: also the chest with the relics placed on the high altar, two chalices, two consecrated stones, three corporals, four chasubles, two missal books etc. All these things I hand over on this condition, that the said city preserve the church of St. Nicholas in its state, in good repair and roofed, and that, even if the monastery that should be built and founded in the above-said church of St. Nicholas should be called by any other title and name, the said church always and perpetually retain the name of the church of St. Nicholas, nor at any time ever lose it.
[14] indeed in the sixteenth century it is made illustrious Besides the frequent miracles which we have recorded above, certain others took place about the end of the sixteenth century, especially in the town of Ocaña, in the diocese of Toledo. Juan Maldonado, of the Order of Preachers, a native of Ledesma, had gathered dust from the sepulcher of the holy martyrs; a particle of which he gave to Diego de Frias, burned up with fever, indeed destitute of all hope of healing. He, having drunk water mixed with the dust, and likewise having worn a little of the dust suspended from his neck, recovered within three days to the wonder of all. Of this wondrous healing that Juan Maldonado sent written testimony to Ledesma. Two nuns of the cenoby of St. Catherine in the town of Ocaña, in like manner having swallowed the sacred dust, were freed from a fever from which they were suffering most violently, the one from eleven years, the other from twenty Ibid., p. 304. .
[15] with very many miracles. Another miracle also took place at Ledesma. In the year 1592, namely, Juan Linaya Maldonado, seized in half his body, lay inert in bed for a long time. One night it came into his mind to implore the help of St. Nicholas, and to go to his church, however much he would labor and suffer in clothing his body and in making the journey itself. So, set on a well-saddled horse, with two men supporting him on either side, he took to the road; but he was so slow in going, that he first reached the convent after midday, giving forth cries of pain at almost every step. At length, having entered the church, and been carried before the altar of the relics, having made the confession of his sins, he asked the Father guardian, Antonio of Ávila, that some of the relics might be applied to his sick body. And in the same moment of time at which the paralytic limbs were touched by the sacred remains, Juan leapt up with joy, showing by voice and movement that he was wholly healed. All praised God; and the guardian, with certain brothers and the crowd of relatives, servants and friends who had accompanied the sick man, followed him as far as his home. And he now went before, challenging the others to climb with him at a run from the convent to the town. All held the event for certain as a miracle, by which God showed himself wonderful in his saints Ibid., p. 304 f. . The sepulcher of the martyrs was then situated in the middle of the main chapel, surrounded by wooden lattices, of which not even traces now remain: today, says Flórez Ibid., p. 305. , there is only a little wooden chest, placed not on the principal altar, but on the side, above the door that leads from the main chapel to the sacristy. Gil González relates Ibid. that there is kept in the convent of St. Francis of Ledesma an epitaph, formerly inscribed on the tomb of St. Nicholas the boy:
✠
AQUI YACE EL CUERPO DEL
GLORIOSO MARTYR SAN
NICOLAS HIJO DE AL…
MORO REY…
Which is thus rendered in Latin: Here lies the body of the glorious martyr Saint Nicholas, son of Al(chama), Moorish king…
[16] A sodality was instituted in his honor. In the seventeenth century there was instituted at Ledesma a sodality of St. Nicholas, which Pope Alexander VII by his bull, dated the 30th day of July of the year 1662, approved and confirmed. He granted moreover a plenary indulgence, to be gained both on the day on which the members are inscribed on the roll of the sodality, and on the day on which they visit the sacred relics in the church of the convent of St. Francis, from the vespers of the 20th day of October until the sunset of the following day Ibid., p. 305 f. ; but I think that day of the 20th of October is written in error, because we learn from Tamayo and other authors Cf. P. Sainz de Baranda, Clave de la Espana sagrada, p. 431. that the 31st day was sacred to our martyrs, and so it seems nearer to credibility that the indulgence was granted for this day. On the day before the solemnity the members would assemble for compline; and on the feast day itself, a public procession was held, and, the venerable Sacrament being exposed, Mass was sung, during which a sermon was given to the people from the pulpit. But, as the number of the members little by little diminished and their zeal languished, the celebration of those rites was omitted. Nevertheless, that a liturgical office might be recited in honor of St. Nicholas and his companions, José de Quiros labored in the middle of the eighteenth century, and at the same time, namely on the 6th day of September of the year 1755, José Zorilla, bishop of Salamanca, visited the sacred relics.
Annotated* tempore in edit.
* or rather VIII
PASSION OF ST. NICHOLAS, SON OF KING ALCHAMA, AND OF HIS COMPANION MARTYRS AT LEDESMA,
BY JUAN GIL OF ZAMORA
from the Brussels cod. 8927, collated with the España sagrada.
Nicholas, presbyter, at Ledesma in Spain. (S.)
Leonard, presbyter, at Ledesma in Spain. (S.)
Nicholas, a boy, at Ledesma in Spain. (S.)
BHL Number: 6100
aBY JUAN OF ZAMORA.
SINGLE CHAPTER.
The irruption of the Moors into Spain. The conversion and martyrdom of Nicholas.
The wife of Count Julian having been violated by King Roderic, Nicholas [In the printed text this prologue is set before: Omissa opportuniori tempore (sic) historia Nicolai, episcopi Barensis, quæ satis extensa scribitur, ad Nicolai martyris de Ledesma historiam convertemur; quam describentes, primo agemus de ipsius conditione in statu infidelitatis et Hispaniæ vastatione, secundo de ipsius conversione, tertio de ipsius passione propter fidem veritatis.] was begotten of Alchama Alcama. , king of Morocco, father of Galaffra, the most noble king of Toledo b. Now the aforesaid Alcama add. king of Morocco, being a Saracen Sarracenus. and tributary of King Roderic, who governed all Spain, it happened that the same King Roderic Rudericus. sent Count Julian c, Gothic by race, to Morocco apud Marroch. for the tribute. And when Count Julian was taking the road that [et.] he might carry out the king's orders, it happened that King Roderic, stirred by the flame of lust, by force overpowered, at the city which is called Caparra, the wife of Count Julian. For that countess was as noble by birth as she was very beautiful in face. She also etiam. was afterward wife of King Galaffra and mother of Galiana Gallianæ. , who afterward, as it is commonly said, was wife of King Charles Karuli. . And when Count Julian had returned from Morocco with the tribute and had most gladly presented the tribute to King Roderic, wishing to enjoy the longed-for delights of his wife, he went back to his own home. When his spouse conjux. saw him, she disclosed and uncovered to him with tears the crime attempted against her by King Roderic.
[2] Alchama, a Saracen prince, is called in by him, and, Spain being subdued, When Count Julian heard the course of this crime, pierced perfosus. by a dire javelin and mortally wounded in mind, he began to think by diverse shortcuts of a way modos. of vengeance on King Roderic, weighing the services he had done King Roderic, and the disgrace and injuries he had sustained from him. So when the year had rolled round, and the time required that King Roderic should send for the tribute, he sent back Count Julian, who, not unmindful of the injuries, announced to Alchama regi Alchamæ. the disgrace inflicted on himself sibi irrogatarum. and his wife by King Roderic, the count adding that, if he would be ruled by his counsel, he would give him all Spain. Assenting to him, the aforementioned Alchama sent back Count Julian with the tribute and solemn envoys, who should propose before King Roderic those things which Count Julian should dictate as to be proposed. When therefore the count and Alchama's envoys came to King Roderic and presented the tribute, they had much conversation and counsel about confirming peace between the two kings. So all the princes and prelates of the kingdom being called together, Count Julian gave such talem. counsel, that in sign of an everlasting treaty and for propter. fostering perpetual mutual peace, he should destroy all the arms of his kingdom; which also was done, the whole council approving. But quod. when the word reached the ears of Alchama, he with his son Galaffra, king of Toledo, and an innumerable multitude of Saracens Sarracenorum. occupied occuparunt. all Spain, King Roderic and an innumerable multitude of Christians being killed, as will appear better below in the History of Roderic, where the battle lines are drawn up.
[3] he occupies Ledesma; So therefore, the whole kingdom being occupied by the Arabs, King Alchama wished to populate the fortress which was then called Fera, but is now named Ledesma: and certain poor Christians having been gathered, who had escaped evaserant. the sword of the warriors, they began before King Alchama with bent knees and with groaning prægemebundis. griefs to cry out for mercy, and to supplicate that he would grant them some place to populate. The king, assenting to them, beside the foot of the aforesaid fortress on the river Tormes granted them leave to populate. When they had done this, they built a church there in honor of B. John d. The service of the Christians pleased the king and his attendants, and they permitted the Christians to instruct their sons ejus in. in the ecclesiastical office.
[4] [whose son, learning Latin letters with the Christians, himself also clings to Christ,] Now while those poor Christians were worshiping here sic. the name of Christ, and beside the church of St. [B.] John were instructing little boys in learning Latin letters, it happened that the son of the king mentioned memoratus. above frequently made his way past that church with other noble boys, for the sake of hunting and fishing and like games ludicorum consilio. , and by a certain divine instinct was affected toward the boys who were learning, himself desiring to give himself with those same boys to boyish games, and [ac.] to learn Latin letters with them. When he disclosed this desire of his to his father, he took it ill and, as far as he could, dissuaded him. But because human dissuasion avails nothing where the anointing of the Holy Spirit Sancti Spiritus. goads and persuades with affection effectu. , therefore at the boy's insistence, lest the father should trouble the child's delights, unwillingly invictus cod. he assented to what he was asking, and sending for two clerics, namely Nicholas and Leonard, handed over the aforesaid child to them to be imbued with the Latin language and letters. When dum. this was being diligently done, the little child, inflamed by the Holy Spirit, began to believe in Christ and devoutly and urgently petere ac instanter. to ask for baptism. But the clerics, dreading the child's father, put off doing this. He answered them that he was ready to suffer martyrdom for the name of our [om.] Lord Jesus Christ: knowing conjiciens. for certain that his father could kill the body only, but the soul in no way: and that what is momentary and transitory ought to be set aside that the eternal, which will never fail, may be acquired.
[5] and he undergoes martyrdom together with his teachers. The clerics, attending to his constancy, baptized him in the church of B. John, and [om.] called him Nicholas in holy baptism. After the knowledge of this matter reached his father Alchama, inwardly troubled vehemently and turned to fury, he sent for the presbyters and all the Christians, and when he asked the course of this deed, no one dared to speak for dread, but all with one voice answered that his son filius ejus tertius. should indicate the course of this deed. The king's son being presented, and asked who had made him a Christian, he answered in a clear voice: "The Holy Spirit came upon superveniens. me, and the sweet-flowing Jesus Christ breathed into me, and so I have become effectus. a Christian by his breath." Asked again who had ministered to him the laver of baptism, he answered: "Leonard the presbyter and his fellow Nicholas." The father being indignant against his son and against the two presbyters mentioned above, when he could not tear evellere. them away from the foundation of the Christian faith a fibula fidei christianæ. , ordered them to be consigned to prison: and when quum even so he could not recall his son from his purpose, he ordered duxit. him to be overwhelmed with stones and at length burned with fire in the atrium of St. John, where the little boy had received the sacraments of faith fidei puerulus. . And the two presbyters they overwhelmed with stones, and so they migrated to the heavenly kingdoms regna cœlestia. . The Christians gathered the relics of the holy martyrs martyrum om. and placed them in individual monuments. And after the third day the king's belly swelled and burst, and he paid penalties debitas add. for his crimes: by the bounty of the sweet-flowing Jesus Christ, who with the Father and the Holy Spirit cum P. et Sp. S. om. lives and reigns God for infinite ages of ages. Amen [om.] e.