The Life of George Borrow

by Herbert George Jenkins

On Borrow asking for permission to print at Madrid the New Testament in Spanish without notes, he was met with an unequivocal refusal. In spite of his arguments that the whole tenor of the work was against bloodshedding and violence, he could not shake the premier’s opinion that it was “an improper book.”

At first Borrow had experienced some difficulty in explaining himself, on account of the Spaniard’s habit of persistent interruption, and at last he was forced in self-defence to hold on in spite of Mendizábal’s remarks. The upshot of the interview was that he was told to renew his application when the Carlists had been beaten and the country was at peace. Borrow then asked permission to introduce into Spain a few copies of the New Testament in the Catalan dialect, but was refused. He next requested to be allowed to call on the following day and submit a copy of the Catalan edition, and received the remarkable reply that the prime-minister refused his offer to call lest he should succeed in convincing him, and Mendizábal did not wish to be convinced. This seemed to show that the Mendizábal was something of a philosopher and a little of a humorist.

With this Borrow had to be content, and after an hour’s interview he withdrew. The premier was unquestionably in a difficult position. On the one hand, he no doubt desired to assist a man introduced to him by the representative of Great Britain, to whom he looked for assistance in suppressing Carlism; on the other hand, he had the priesthood to consider, and they would without question use every means of which they stood possessed to preserve the prohibition against the dissemination of the Scriptures, without notes, a prohibition that had become almost a tradition.

But Borrow was not discouraged. He wrote in a most hopeful strain that he foresaw the speedy and successful termination of the Society’s negotiations in the Peninsula. He looked forward to the time when only an agent would be required to superintend the engagement of colporteurs, and to make arrangements with the booksellers. He proceeds to express a hope that his exertions have given satisfaction to the Society.

Borrow received an encouraging letter from Mr Brandram, telling him of the Committee’s appreciation of his work, but practically leaving with him the decision as to his future movements. They were inclined to favour a return to Lisbon, but recognised that “in these wondrous days opportunities may open unexpectedly.” In the matter of the Gospel of St Luke in Spanish Romany, the publication of extracts was authorised, but there was no enthusiasm for the project. “We say,” wrote Mr Brandram, “festina lente. You will be doing well to occupy leisure hours with this work; but we are not prepared for printing anything beyond portions at present.”

In the meantime, however, an article in the Madrid newspaper, El Español, upon the history, aims, and achievements of the British and Foreign Bible Society, had determined Borrow to remain on at Madrid for a few weeks at least.

“Why should Spain, which has explored the New World, why should she alone be destitute of Bible Societies,” asked the Español. “Why should a nation eminently Catholic continue isolated from the rest of Europe, without joining in the magnificent enterprise in which the latter is so busily engaged?” [173a]

This article fired Borrow, and with the promise of assistance from the liberal-minded Español, he set to work “to lay the foundation of a Bible Society at Madrid.” [173b] As a potential head of the Spanish organization, Borrow’s eyes were already directed towards the person of “a certain Bishop, advanced in years, a person of great piety and learning, who has himself translated the New Testament” [173c] and who was disposed to print and circulate it.

Nothing, however, came of the project. Mr Brandram wrote to Borrow:—“With regard to forming a Bible Society in Madrid, and appointing Dr Usoz Secretary, it is so out of our usual course that the Committee, for various reasons, cannot comply with your wishes—of the desirableness of forming such a Society at present, you and your friend must be the best judges. If it is to be an independent society, as I suppose must be the case,” Mr Brandram continues, and the Bible Society’s aid or that of its agent is sought, the new Society must be formed on the principles of the British and Foreign Bible Society, admitting, “on the one hand, general cooperation, and on the other, that it does not circulate Apocryphal Bibles.” There was doubt at Earl Street as to whether the time was yet ripe; so the decision was very properly left with Borrow, and he was told that he “need not fear to hold out great hopes of encouragement in the event of the formation of such a Society.” [174]

A serious difficulty now arose in the resignation of Mendizábal (March 1836). Two of his friends and supporters, in the persons of Francisco de Isturitz and Alcala Galiano, seceded from his party, and, under the name of moderados, formed an opposition to their Chief in the Cortes. They had the support of the Queen Regent and General Cordova, whom Mendizábal had wished to remove from his position as head of the army on account of his great popularity with the soldiers, whose comforts and interests he studied. Isturitz became Premier, Galiano Minister of Marine (a mere paper title, as there was no navy at the time), and the Duke of Rivas Minister of the Interior.