ZERBINO AND ISABELLA
Zerbino's pain at seeing the Tartar prince go off with the sword surpassed the anguish of his wound; but now the loss of blood so reduced his strength that he could not move from where he fell. Isabella, not knowing whither to resort for help, could only bemoan him, and chide her cruel fate. Zerbino said, "If I could but leave thee, my best beloved, in some secure abode, it would not distress me to die; but to abandon thee so, without protection, is sad indeed." She replied, "Think not to leave me, dearest; our souls shall not be parted; this sword will give me the means to follow thee." Zerbino's last words implored her to banish such a thought, but live, and be true to his memory. Isabella promised, with many tears, to be faithful to him so long as life should last.
When he ceased to breathe, Isabella's cries resounded through the forest, and reached the ears of a reverend hermit, who hastened to the spot. He soothed and calmed her, urging those consolations which the word of God supplies; and at last brought her to wish for nothing else but to devote herself for the rest of life wholly to religion.
As she could not bear the thoughts of leaving her dead lord abandoned, the body was, by the good hermit's aid, placed upon the horse, and taken to the nearest inhabited place, where a chest was made for it, suitable to be carried with them on their way. The hermit's plan was to escort his charge to a monastery, not many days' journey distant, where Isabella resolved to spend the remainder of her days. Thus they travelled day after day, choosing the most retired ways, for the country was full of armed men. One day a cavalier met them, and barred their way. It was no other than Rodomont, king of Algiers, who had just left the camp of Agramant, full of indignation at the treatment he had received from Doralice. At sight of the lovely lady and her reverend attendant, with their horse laden with a burden draped with black, he asked the meaning of their journey. Isabella told him her affliction, and her resolution to renounce the world and devote herself to religion, and to the memory of the friend she had lost. Rodomont laughed scornfully at this, and told her that her project was absurd; that charms like hers were meant to be enjoyed, not buried, and that he himself would more than make amends for her dead lover. The monk, who promptly interposed to rebuke this impious talk, was commanded to hold his peace; and still persisting was seized by the knight and hurled over the edge of the cliff, where he fell into the sea, and was drowned.
Rodomont, when he had got rid of the hermit, again applied to the sad lady, heartless with affright, and, in the language used by lovers, said, "she was his very heart, his life, his light." Having laid aside all violence, he humbly sued that she would accompany him to his retreat, near by. It was a ruined chapel from which the monks had been driven by the disorders of the time, and which Rodomont had taken possession of. Isabella, who had no choice but to obey, followed him, meditating as she went what resource she could find to escape out of his power, and keep her vow to her dead husband, to be faithful to his memory as long as life should last. At length she said, "If, my lord, you will let me go and fulfil my vow, and my intention, as I have already declared it, I will bestow upon you what will be to you of more value than a hundred women's hearts. I know an herb, and I have seen it on our way, which, rightly prepared, affords a juice of such power, that the flesh, if laved with it, becomes impenetrable to sword or fire. This liquor I can make, and will, to-day, if you will accept my offer; and when you have seen its virtue you will value it more than if all Europe were made your own."
Rodomont, at hearing this, readily promised all that was asked, so eager was he to learn a secret that would make him as Achilles was of yore. Isabella, having collected such herbs as she thought proper, and boiled them, with certain mysterious signs and words, at length declared her labor done, and, as a test, offered to try its virtue on herself. She bathed her neck and bosom with the liquor, and then called on Rodomont to smite with all his force, and see whether his sword had power to harm. The pagan, who during the preparations had taken frequent draughts of wine, and scarce knew what he did, drew his sword at the word, and struck across her neck with all his might, and the fair head leapt sundered from the snowy neck and breast.
Rude and unfeeling as he was, the pagan knight lamented bitterly this sad result. To honor her memory he resolved to do a work as unparalleled as her devotion. From all parts round he caused laborers to be brought, and had a tower built to enclose the chapel, within which the remains of Zerbino and Isabella were entombed. Across the stream which flowed near by he built a bridge, scarce two yards wide, and added neither parapet nor rail. On the top of the tower a sentry was placed, who, when any traveller approached the bridge, gave notice to his master. Rodomont thereupon sallied out, and defied the approaching knight to fight him upon the bridge, where any chance step a little aside would plunge the rider headlong in the stream. This bridge he vowed to keep until a thousand suits of armor should be won from conquered knights, wherewith to build a trophy to his victim and her lord.
Within ten days the bridge was built, and the tower was in progress. In a short time many knights, either seeking the shortest route, or tempted by a desire of adventure, had made the attempt to pass the bridge. All, without exception, had lost either arms or life, or both; some falling before Rodomont's lance, others precipitated into the river. One day, as Rodomont stood urging his workmen, it chanced that Orlando in his furious mood came thither, and approached the bridge. Rodomont halloed to him, "Halt, churl; presume not to set foot upon that bridge; it was not made for such as you!" Orlando took no notice, but pressed on. Just then a gentle damsel rode up. It was Flordelis, who was seeking her Florismart. She saw Orlando, and, in spite of his strange appearance, recognized him. Rodomont, not used to have his commands disobeyed, laid hands on the madman, and would have thrown him into the river, but to his astonishment found himself in the gripe of one not so easily disposed of. "How can a fool have such strength?" he growled between his teeth. Flordelis stopped to see the issue, where each of these two puissant warriors strove to throw the other from the bridge. Orlando at last had strength enough to lift his foe with all his armor, and fling him over the side, but had not wit to clear himself from him, so both fell together. High flashed the wave as they together smote its surface. Here Orlando had the advantage; he was naked, and could swim like a fish. He soon reached the bank, and, careless of praise or blame, stopped not to see what came of the adventure. Rodomont, entangled with his armor, escaped with difficulty to the bank. Meantime, Flordelis passed the bridge unchallenged.
After long wandering without success she returned to Paris, and there found the object of her search; for Florismart, after the fall of Albracca, had repaired thither. The joy of meeting was clouded to Florismart by the news which Flordelis brought of Orlando's wretched plight. The last she had seen of him was when he fell with Rodomont into the stream. Florismart, who loved Orlando like a brother, resolved to set out immediately, under the guidance of the lady, to find him, and bring him where he might receive the treatment suited to his case. A few days brought them to the place where they found the Tartar king still guarding the bridge. The usual challenge and defiance was made, and the knights rode to encounter one another on the bridge. At the first encounter both horses were overthrown; and, having no space to regain their footing, fell with their riders into the water. Rodomont, who knew the soundings of the stream, soon recovered the land; but Florismart was carried downward by the current, and landed at last on a bank of mud where his horse could hardly find footing. Flordelis, who watched the battle from the bridge, seeing her lover in this piteous case, exclaimed aloud, "Ah! Rodomont, for love of her whom dead you honor, have pity on me, who love this knight, and slay him not. Let it suffice he yields his armor to the pile, and none more glorious will it bear than his." Her prayer, so well directed, touched the pagan's heart, though hard to move, and he lent his aid to help the knight to land. He kept him a prisoner, however, and added his armor to the pile. Flordelis, with a heavy heart, went her way.
We must now return to Rogero, who, when we parted with him, was engaged in an adventure which arrested his progress to the monastery whither he was bound with the intention of receiving baptism, and thus qualifying himself to demand Bradamante as his bride. On his way he met with Mandricardo, and the quarrel was revived respecting the right to wear the badge of Hector. After a warm discussion both parties agreed to submit the question to King Agramant, and for that purpose took their way to the Saracen camp. Here they met Gradasso, who had his controversy also with Mandricardo. This warrior claimed the sword of Orlando, denying the right of Mandricardo to possess it in virtue of his having found it abandoned by its owner. King Agramant strove in vain to reconcile these quarrels, and was forced at last to consent that the points in dispute should be settled by one combat, in which Mandricardo should meet one of the other champions, to whom should be committed the cause of both. Rogero was chosen by lot to maintain Gradasso's cause and his own. Great preparations were made for this signal contest. On the appointed day it was fought in the presence of Agramant, and of the whole army. Rogero won it; and Mandricardo, the conqueror of Hector's arms, the challenger of Orlando, and the slayer of Zerbino, lost his life. Gradasso received Durindana as his prize, which lost half its value in his eyes, since it was won by another's prowess, not his own.
Rogero, though victorious, was severely wounded, and lay helpless many weeks in the camp of Agramant, while Bradamante, ignorant of the cause of his delay, expected him at Montalban. Thither he had promised to repair in fifteen days, or twenty at furthest, hoping to have obtained by that time an honorable discharge from his obligations to the Saracen commander. The twenty days were passed, and a month more, and still Rogero came not, nor did any tidings reach Bradamante accounting for his absence. At the end of that time, a wandering knight brought news of the famous combat, and of Rogero's wound. He added, what alarmed Bradamante still more, that Marphisa, a female warrior, young and fair, was in attendance on the wounded knight. He added that the whole army expected that, as soon as Rogero's wounds were healed, the pair would be united in marriage.
Bradamante, distressed by this news, though she believed it but in part, resolved to go immediately and see for herself. She mounted Rabican, the horse of Astolpho, which he had committed to her care, and took with her the lance of gold, though unaware of its wonderful powers. Thus accoutred, she left the castle, and took the road toward Paris and the camp of the Saracens.
Marphisa, whose devotion to Rogero in his illness had so excited the jealousy of Bradamante, was the twin sister of Rogero. She, with him, had been taken in charge when an infant by Atlantes, the magician, but while yet a child she had been stolen away by an Arab tribe. Adopted by their chief, she had early learned horsemanship and skill in arms, and at this time had come to the camp of Agramant with no other view than to see and test for herself the prowess of the warriors of either camp, whose fame rang through the world. Arriving at the very moment of the late encounter, the name of Rogero, and some few facts of his story which she learned, were enough to suggest the idea that it was her brother whom she saw victorious in the single combat. Inquiry satisfied the two of their near kindred, and from that moment Marphisa devoted herself to the care of her new-found and much-loved brother.
In those moments of seclusion Rogero informed his sister of what he had learned of their parentage from old Atlantes. Rogero, their father, a Christian knight, had won the heart of Galaciella, daughter of the Sultan of Africa, and sister of King Agramant, converted her to the Christian faith, and secretly married her. The Sultan, enraged at his daughter's marriage, drove her husband into exile, and caused her with her infant children, Rogero and Marphisa, to be placed in a boat and committed to the winds and waves, to perish; from which fate they were saved by Atlantes. On hearing this, Marphisa exclaimed, "How can you, brother, leave our parents unavenged so long, and even submit to serve the son of the tyrant who so wronged them?" Rogero replied that it was but lately he had learned the full truth; that when he learned it he was already embarked with Agramant, from whom he had received knighthood, and that he only waited for a suitable opportunity when he might with honor desert his standard, and at the same time return to the faith of his fathers. Marphisa hailed this resolution with joy, and declared her intention to join with him in embracing the Christian faith.
We left Bradamante when, mounted on Rabican and armed with Astolpho's lance, she rode forth, determined to learn the cause of Rogero's long absence. One day, as she rode, she met a damsel, of visage and of manners fair, but overcome with grief. It was Flordelis, who was seeking far and near a champion capable of liberating and avenging her lord. Flordelis marked the approaching warrior, and, judging from appearances, thought she had found the champion she sought. "Are you, Sir Knight," she said, "so daring and so kind as to take up my cause against a fierce and cruel warrior who has made prisoner of my lord, and forced me thus to be a wanderer and a suppliant?" Then she related the events which had happened at the bridge. Bradamante, to whom noble enterprises were always welcome, readily embraced this, and the rather as in her gloomy forebodings she felt as if Rogero was forever lost to her.
Next day the two arrived at the bridge. The sentry descried them approaching, and gave notice to his lord, who thereupon donned his armor and went forth to meet them. Here, as usual, he called on the advancing warrior to yield his horse and arms an oblation to the tomb. Bradamante replied, asking by what right he called on the innocent to do penance for his crime. "Your life and your armor," she added, "are the fittest offering to her tomb, and I, a woman, the fittest champion to take them." With that she couched her spear, spurred her horse, and ran to the encounter. King Rodomont came on with speed. The trampling sounded on the bridge like thunder. It took but a moment to decide the contest. The golden lance did its office, and that fierce Moor, so renowned in tourney, lay extended on the bridge. "Who is the loser now?" said Bradamante; but Rodomont, amazed that a woman's hand should have laid him low, could not or would not answer. Silent and sad, he raised himself, unbound his helm and mail, and flung them against the tomb; then, sullen and on foot, left the ground; but first gave orders to one of his squires to release all his prisoners. They had been sent off to Africa. Besides Florismart, there were Sansonnet and Oliver, who had ridden that way in quest of Orlando, and had both in turn been overthrown in the encounter.
Bradamante after her victory resumed her route, and in due time reached the Christian camp, where she readily learned an explanation of the mystery which had caused her so much anxiety. Rogero and his fair and brave sister, Marphisa, were too illustrious by their station and exploits not to be the frequent topic of discourse even among their adversaries, and all that Bradamante was anxious to know reached her ear, almost without inquiry.
We now return to Gradasso, who by Rogero's victory had been made possessor of Durindana. There now only remained to him to seek the horse of Rinaldo; and the challenge, given and accepted, was yet to be fought with that warrior, for it had been interrupted by the arts of Malagigi. Gradasso now sought another meeting with Rinaldo, and met with no reluctance on his part. As the combat was for the possession of Bayard, the knights dismounted and fought on foot. Long time the battle lasted. Rinaldo, knowing well the deadly stroke of Durindana, used all his art to parry or avoid its blow. Gradasso struck with might and main, but wellnigh all his strokes were spent in air, or if they smote they fell obliquely and did little harm.
Thus had they fought long, glancing at one another's eyes, and seeing naught else, when their attention was arrested perforce by a strange noise. They turned, and beheld the good Bayard attacked by a monstrous bird. Perhaps it was a bird, for such it seemed; but when or where such a bird was ever seen I have nowhere read, except in Turpin; and I am inclined to believe that it was not a bird, but a fiend, evoked from underground by Malagigi, and thither sent on purpose to interrupt the fight. Whether a fiend or a fowl, the monster flew right at Bayard, and clapped his wings in his face. Thereat the steed broke loose, and ran madly across the plain, pursued by the bird, till Bayard plunged into the wood, and was lost to sight.
Rinaldo and Gradasso, seeing Bayard's escape, agreed to suspend their battle till they could recover the horse, the object of contention. Gradasso mounted his steed, and followed the foot-marks of Bayard into the forest. Rinaldo, never more vexed in spirit, remained at the spot, Gradasso having promised to return thither with the horse, if he found him. He did find him, after long search, for he had the good fortune to hear him neigh. Thus he became possessed of both the objects for which he had led an army from his own country, and invaded France. He did not forget his promise to bring Bayard back to the place where he had left Rinaldo, but only muttering, "Now I have got him, he little knows me who expects me to give him up; if Rinaldo wants the horse let him seek him in India, as I have sought him in France,"--he made the best of his way to Arles, where his vessels lay; and in possession of the two objects of his ambition, the horse and the sword, sailed away to his own country.
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Urantia Book, 44:0.11 - The Celestial Artisans
Never in your long ascendancy will you lose the power to recognize your associates of former existences. Always, as you ascend inward in the scale of life, will you retain the ability to recognize and fraternize with the fellow beings of your previous and lower levels of experience. Each new translation or resurrection will add one more group of spirit beings to your vision range without in the least depriving you of the ability to recognize your friends and fellows of former estates.
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Princess Bride 1987 Wallace Shawn (Vizzini) and Mandy Patinkin (Inigo Montoya)
Vizzini: HE DIDN'T FALL? INCONCEIVABLE.
Inigo Montoya: You keep using that word. I do not think it means what you think it means. -
Urantia Book, 117:4.14 - The Finite God
And here is mystery: The more closely man approaches God through love, the greater the reality -- actuality -- of that man. The more man withdraws from God, the more nearly he approaches nonreality -- cessation of existence. When man consecrates his will to the doing of the Father's will, when man gives God all that he has, then does God make that man more than he is.
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Urantia Book, 167:7.4 - The Talk About Angels
"And do you not remember that I said to you once before that, if you had your spiritual eyes anointed, you would then see the heavens opened and behold the angels of God ascending and descending? It is by the ministry of the angels that one world may be kept in touch with other worlds, for have I not repeatedly told you that I have other sheep not of this fold?"
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Urantia Book, Foreword - 0:12.12 - The Trinities
But we know that there dwells within the human mind a fragment of God, and that there sojourns with the human soul the Spirit of Truth; and we further know that these spirit forces conspire to enable material man to grasp the reality of spiritual values and to comprehend the philosophy of universe meanings. But even more certainly we know that these spirits of the Divine Presence are able to assist man in the spiritual appropriation of all truth contributory to the enhancement of the ever-progressing reality of personal religious experience—God-consciousness.
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Urantia Book, 1:4.3 - The Mystery Of God
When you are through down here, when your course has been run in temporary form on earth, when your trial trip in the flesh is finished, when the dust that composes the mortal tabernacle "returns to the earth whence it came"; then, it is revealed, the indwelling "Spirit shall return to God who gave it." There sojourns within each moral being of this planet a fragment of God, a part and parcel of divinity. It is not yet yours by right of possession, but it is designedly intended to be one with you if you survive the mortal existence.
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Urantia Book, 1:4.1 - The Mystery Of God
And the greatest of all the unfathomable mysteries of God is the phenomenon of the divine indwelling of mortal minds. The manner in which the Universal Father sojourns with the creatures of time is the most profound of all universe mysteries; the divine presence in the mind of man is the mystery of mysteries.
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Urantia Book, 1:4.6 - The Mystery Of God
To every spirit being and to every mortal creature in every sphere and on every world of the universe of universes, the Universal Father reveals all of his gracious and divine self that can be discerned or comprehended by such spirit beings and by such mortal creatures. God is no respecter of persons, either spiritual or material. The divine presence which any child of the universe enjoys at any given moment is limited only by the capacity of such a creature to receive and to discern the spirit actualities of the supermaterial world.
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Urantia Book, 11:0.1 - The Eternal Isle Of Paradise
Paradise is the eternal center of the universe of universes and the abiding place of the Universal Father, the Eternal Son, the Infinite Spirit, and their divine co-ordinates and associates. This central Isle is the most gigantic organized body of cosmic reality in all the master universe. Paradise is a material sphere as well as a spiritual abode. All of the intelligent creation of the Universal Father is domiciled on material abodes; hence must the absolute controlling center also be material, literal. And again it should be reiterated that spirit things and spiritual beings are real.
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Urantia Book, 50:6.4 - Planetary Culture
Culture presupposes quality of mind; culture cannot be enhanced unless mind is elevated. Superior intellect will seek a noble culture and find some way to attain such a goal. Inferior minds will spurn the highest culture even when presented to them ready-made.
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Urantia Book, 54:1.6 - True And False Liberty
True liberty is the associate of genuine self-respect; false liberty is the consort of self-admiration. True liberty is the fruit of self-control; false liberty, the assumption of self-assertion. Self-control leads to altruistic service; self-admiration tends towards the exploitation of others for the selfish aggrandizement of such a mistaken individual as is willing to sacrifice righteous attainment for the sake of possessing unjust power over his fellow beings.
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Urantia Book, 54:1.9 - True And False Liberty
How dare the self-willed creature encroach upon the rights of his fellows in the name of personal liberty when the Supreme Rulers of the universe stand back in merciful respect for these prerogatives of will and potentials of personality! No being, in the exercise of his supposed personal liberty, has a right to deprive any other being of those privileges of existence conferred by the Creators and duly respected by all their loyal associates, subordinates, and subjects.
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Urantia Book, 54:1.8 - True And False Liberty
There is no error greater than that species of self-deception which leads intelligent beings to crave the exercise of power over other beings for the purpose of depriving these persons of their natural liberties. The golden rule of human fairness cries out against all such fraud, unfairness, selfishness, and unrighteousness.