Mohammedan civilization in Spain, from decay within, was completely disintegrated by 1275. The caliphs of Granada led the lives of weak voluptuaries, artistic but decadent; no rose-colored romancing can veil their essential decline. Isabella's court, traveling with its university, with the learned Peter Martyr instructing the young nobles in Renaissance lore, so that a son of the Duke of Alva, and a cousin of the King are to be found among the lecturers of Salamanca, presents a noble contrast. When the Reconquista was achieved, and after three thousand seven hundred battles, the Spaniard was again master in his own land, grievous mistakes were made, until finally, in 1609, in a panic of fear that the corsairs of Africa were uniting with their co-religionists along the Spanish coasts, the Moriscos were expelled. Spain inflicted this blow on herself at an ill moment, since already from the enormous emigration to the New World, her crying need was population. But this act of bad government whereby she threw away over half a million of her inhabitants (always remember, however, far more Moorish blood remained than was lost, for nine centuries of occupation had well infiltered it through the southern provinces) did not drive out the intellectual and moral backbone of the land as we are given to understand. The Moors of Isabella's day were not the liberal-minded, cultivated people they had been under the Ommiade caliphs four centuries earlier, and the persecuted Moriscos of Philip III's time were far lower in standing. Also it cannot be questioned that Valencia, the province that expelled them, whose rich soil to-day supports a crowded population, quickly filled up, and soon showed with its irrigation the same industry that seemed peculiar to the Moors. It was central Spain, eminently "old Christian," that when its people flocked as adventurers to America, could offer neither fertile soil nor inviting climate to lure new settlers. The quotations usually cited to prove that Valencia was irremediably devastated by the Expulsion are taken from men who wrote within a few years of the disaster; it would be an easy matter, following the same sophistry to quote aspects of our South a generation ago that could make the Civil War appear an irremediable blight.
Seeking for the cause of the tendency to overrate the Moor at the expense of his hereditary enemy, it seems to me it is to be traced to that period of rancor, the Invincible Armada, when religious and political passions ran so high that it was forgotten that the hated Spaniard was before all else a Christian, and on his heroic struggle for the Cross had hung the civilization of Europe.
The capital of the Asturian province is Oviedo. Alfonso II, the eighth king that followed Pelayo, made it his chief city, but in spite of its antiquity it is a disappointing town. I had pictured an unspoiled bit of the past, locked in as it is by mountains whose valleys reach to the city gates, with curiously-named saints still serving as titulars, with the oldest remains of Christian architecture in the Peninsula. But the reality is a smug, commonplace, successful little city of slight local color. The mansions are Renaissance, not mediæval; if you stumble on an ancient street it soon brings you to a straight new boulevard. Children in English clothes and ladies dressed like Parisians walk in the park facing a line of pretentious apartment houses. I asked in the shops for pictures of the Cámera Santa. They could only give me postcards of the model prison and the model insane asylum. Sleepy little Palencia, with its rows of classic water jars waiting—time no consideration—till the water was turned on in the fountains, it seemed hardly possible we had left it only that morning. The remote old world may be found in central Spain, but as this is the land of anomalies, the mountain provinces of the north are busy to-day with mines and commerce. It remains but a question of time for Bilbao, Santander, Gijón, Coruña, and Vigo, the northern harbors, to become commercial centers. They are awake at last and keen to enter the struggle.
This industrial tendency is what we agree in calling progress, and Spain has been censured for her backwardness in entering the world's competition, so it is not justifiable to regret the unambitious past. But who can be consistent in the home of el ingenioso hidalgo! From the moment of entering Spain till we left I leaned now to one side, now to the other, glad and proud one day to see her new industries, a model hospital or asylum, and scoffing the next, at a hideous new boulevard that had relieved a congested district. This land of racy types and vigorous humanity may be doomed to have factory chimneys belching smoke, to have lawless mobs of socialists and pitiful slums in cities where now is frugal poverty, where a beggar lives contentedly next door to a prince, because he feels the prince recognizes him as his fellow countryman and fellow Christian: progress and wealth are bought with a price. Oviedo, just entering the competition, and fast sweeping away its picturesque past, made me glad to be in time to see something of the old ways of Spain.
The lion of the city, the Cathedral, adds to this inconsistent feeling of disappointment. It is the only cathedral of the twenty and more we were to see that has removed the choir from the nave and placed pews down the center of the church. At Burgos the heavy blocking mass of the coro in the nave had startled and bewildered me, but soon I grew so accustomed to this Spanish usage that a church without it seemed incomplete. Oviedo has modernized its side chapels, recklessly sweeping away carvings and sarcophagi. It thought the tombs of Pelayo's successors, the early kings, were cluttering rubbish, so a good plain stone, easy to decipher, has been put up in place of the ancient memorials!
The Cathedral is perpendicular Gothic of the 14th century. The west façade has a spacious portico, whose effect, however, is lessened by the church being set so that you descend to it from the street. On one side of the portico rises the tower, bold and graceful, showing from its base to its open-lace stone turret an easy gradation of styles. This is the tower that runs like an echo through a powerful modern novel set in Oviedo, "La Regenta," by Leopoldo Alas. "Poema romántica de piedra," he calls it, "delicado himno de dulces líneas de belleza muda." Out of the south transept open cloisters that made, the first day of our visit, a charming picture in the sunshine after the weeks of cold rain; the red pendants of the fuschia bushes caught the long-absent warmth with palpable enjoyment. The shafts of the pillars here were oval shaped, not a wholly successful change, as in profile view they appeared unsymmetrical. Out of this south transept also opens the gem of the church, the Cámera Santa, which has escaped the general renovation as being too closely bound to the historical and religious past of Spain to be tampered with. Alfonso el Casto in 802 built this shrine, raised twenty feet from the church pavement to preserve it from damp. A small room with apostle-figures serving as caryatids leads to the sanctum sanctorum where the famous relics are kept. They were brought here in a Byzantine chest from Toledo when the Moors conquered that city, and probably there are few collections of old jewelers' work equal to them. Here is kept the cross Pelayo carried as a standard at the battle of Cavadonga more than eleven hundred years before. Few can help feeling in Spain the charm of continuous tradition. Never were her treasures scattered by revolution; that this was Pelayo's very cross is not problematic but a fact assured by unbroken record.
A printed sheet describing the sacred objects in the Cámera Santa is given to each visitor. It would be easy to turn many of these relics of a more naïve, less logical age, into ridicule. To one, however, who tries to see a new land with comprehending sympathy, to which alone it will reveal itself, these relics, brought back from the Holy Land by crusading knight or warrior bishop, are tender memorials of a great hour of Christian enthusiasm. One of the strongest traits of Spanish character is reverence for all links that bind it to its past, especially its religious past, and happy it is for such old treasures that they find shelter in a land where a Cámera Santa is still a shrine, not a museum. "¡Triste de la nación que deja caer en el olvido las ideas y concepciones de sus majores!"
If Oviedo itself is disappointing to those who seek the antiquely picturesque, the countryside that encircles it is doubly lovely. On a bright Sunday morning we walked out a few miles to see the church of Santa María de Naranco, built by Ramiro I back in 850. It was a steep scramble up the mountain side, for the road was like a torrent bed. Peasants on donkeys passed, on their way into the town for their day of rest, some with brightly decorated bagpipes groaning out their merriment. To avoid the sea of mud in the high road, we took short-cuts up the hills, following a peasant who, seated sideways on her donkey, balanced on her head a huge loaf of bread. And her bread, round and flattened in the center, was the exact shape of the loaves chiseled, centuries before, in the Bible scenes of Burgos choir-stalls. The old woman smiled and nodded as she smoked her cigarettes, watching us pick our way with difficulty where the tiny hoofs of her ass trod lightly. What cares a Spanish peasant whether the road is good or bad when he has a sure-footed donkey to carry him!
At length we reached the small church built by the third king after Pelayo. It is a room thirty-six by fifteen feet, with a chamber at the east and another at the west end. Along the north and south walls are pillars from which spring the arcades, and these pillars and arches make the support of the building; the walls merely fill in. This is the earliest example in Spain of the separation into active and passive members; whether the idea came from Lombardy or was of native birth is not known.
We climbed still higher up the red sandstone hill, among gnarled old chestnut trees, to where the ancient church of San Miguel de Lino stands. The oriental windows, being in Spain, would naturally be thought of Moorish origin, but their Eastern source antedates the Moor. They came from the Byzantine East, by way of the Bosphorus, not the Straits of Gibraltar. They are reminiscent of the time when the Goths, before their invasion of Spain, lived around the Danube.