Handbook of Universal Literature, From the Best and Latest Authorities

by Anne C. Lynch Botta

The fame of Lope de Vega rests upon his dramas alone, and in these there is no end to their diversity, the subjects varying from the deepest tragedy to the broadest farce, from the solemn mysteries of religion to the loosest frolics of common life, and the style embracing every variety of tone and measure known to the language of the country. In these dramas, too, the sacred and secular, the tragic and comic, the heroic and vulgar, all run into each other, until it seems that there is neither separate form nor distinction attributed to any of them.

The first class of plays that Lope seems to have invented, and the one which still remains most popular in Spain, are dramas of the cloak and sword, so called from the picturesque national dress of the fashionable class of society from which the principal characters were selected. Their main principle is gallantry. The story is almost always involved and intriguing, accompanied with an under-plot and parody on the principal parties, formed by the servants and other inferior persons. The action is chiefly carried on by lovers full of romance, or by low characters, whose wit is mixed with buffoonery.

To the second class belong the historical or heroic dramas. Their characters are usually kings, princes, and personages in the highest rank of life, and their prevailing tone is imposing and tragical. A love story, filled as usual with hair-breadth escapes, jealous quarrels, and questions of honor, runs through nearly every one of them; but truth, in regard to facts, manners, and customs, is entirely disregarded.

The third class contains the dramas founded on the manners of common life; of these there are but few. Lope de Vega would doubtless have confined himself to these three forms, but that the interference of the church for a time forbade the representations of the secular drama, and he therefore turned his attention to the composition of religious plays. The subjects of these are taken from the Scriptures, or lives of the saints, and they approach so near to the comedies of intrigue, that but for the religious passages they would seem to belong to them. His "Sacramental Acts" was another form of the religious drama which was still more grotesque than the last. They were performed in the streets during the religious ceremonies of the Corpus Christi. The spiritual dramas of Lope de Vega are a heterogeneous mixture of bright examples of piety, according to the views of the age and country, and the wildest flights of imagination, combined into a whole by a fine poetic spirit.

The variety and inexhaustible fertility of the genius of this writer constituted the corner-stone of his success, and did much to make him the monarch of the stage while he lived, and the great master of the national theatre ever since. But there were other circumstances that aided in producing these surprising results, the first of which is the principle, that runs through all his plays, of making all other interests subordinate to the interest of the story. For this purpose he used dialogue rather to bring out the plot than the characters, and to this end also he sacrificed dramatic probabilities and possibilities, geography, history, and a decent morality.

Another element which he established in the Spanish drama, was the comic under-plot, and the witty gracioso or droll, the parody of the heroic character of the play. Much of his power over the people of his time is also to be found in the charm of his versification, which was always fresh, flowing, and effective. The success of Lope de Vega was in proportion to his rare powers. For the forty or fifty years that he wrote, nobody else was willingly heard upon the stage, and his dramas were performed in France, Italy, and even in Constantinople. His extraordinary talent was nearly allied to improvisation, and it required but a little more indulgence of his feeling and fancy to have made him not only an improvisator, but the most remarkable one that ever lived.

Nearly thirty dramatic writers followed Lope de Vega, but the school was not received with universal applause. In its gross extravagances and irregularities, severe critics found just cause for complaint. The opposition of the church to the theatre, however, which had been for a time so formidable, had at last given way, and from the beginning of the seventeenth century, the popular drama was too strong to be subjected either to classical criticism or ecclesiastical rule.

Calderon de la Barca (1600-1681) was the great successor and rival of Lope de Vega. At the age of thirty-two, his reputation as a poet was an enviable one. Soon after, when the death of Lope de Vega left the theatre without a master, he was formally attached to the court for the purpose of furnishing dramas to be represented in the royal theatres. In 1651, he followed the example of Lope de Vega and other men of letters of his time, by entering a religious brotherhood. Many ecclesiastical dignities were conferred upon him, but he did not, however, on this account intermit his dramatic labors, but continued through his long life to write for the theatres, for the court, and for the churches. Many dramas of Calderon were printed without his consent, and many were attributed to him which he never wrote. His reputation as a dramatic poet rests on the seventy-three sacramental autos, and one hundred and eight dramas, which are known to be his. The autos, from the twelfth and thirteenth centuries, were among the favorite amusements of the people; but in the age of Calderon they were much increased in number and importance; they had become attractive to all classes of society, and were represented with great luxury and at great expense in the streets of all the larger cities. A procession, in which the king and court appeared, preceded by the fantastic figures of giants, with music, banners, and religious shows, followed the sacrament through the street, and then, before the houses of the great officers of state, the autos were performed; the giants made sport for the multitude, and the entertainment concluded with music and dancing. Sometimes the procession was headed by the figure of a monster called the Tarasca, half serpent in form, borne by men concealed in its cumbrous bulk, and surmounted by another figure representing the woman of Babylon, —all so managed as to fill with wonder and terror the country people who crowded round it, and whose hats and caps were generally snatched away by the grinning beast, and became the lawful prize of his conductors. This exhibition was at first rude and simple, but under the influence of Lope de Vega it became a well-defined, popular entertainment, divided into three parts, each distinct from the other. First came the loa, a kind of prologue; then the entremes, a kind of interlude or farce; and last, the autos sacramentales, or sacred acts themselves, which were more grave in their tone, though often whimsical and extravagant.

The seventy-three autos written by Calderon are all allegorical, and by the music and show with which they abound, they closely approach to the opera. They are upon a great variety of subjects, and indicate by their structure that elaborate and costly machinery must have been used in their representation. They are crowded with such personages as Sin, Death, Judaism, Mercy, and Charity, and the purpose of all is to set forth the Real Presence in the Eucharist. The great enemy of mankind of course fills a large place in them. Almost all of them contain passages of striking lyrical poetry.

The secular plays of Calderon can scarcely be classified, for in many of them even more than two forms of the drama are mingled. To the principle of making a story that should sustain the interest throughout, Calderon sacrificed almost as much as Lope de Vega did. To him facts are never obstacles. Coriolanus is a general under Romulus; the Danube is placed between Sweden and Russia; and Herodotus is made to describe America. But in these dramas we rarely miss the interest and charm of a dramatic story, which provokes the curiosity and enchains the attention.