“It is this which those who, like myself, know and esteem the United States,—and the best way of showing one’s esteem is not by praising unreservedly,—are hoping will come as the result of the great university movement which is gradually crystallizing in this country. Here idealism is a feature of the race (nor would you without it belong to a superior race), an ideal so noble and elevated as that of respect for the right of others, as that of human solidarity through the unification of culture. The great statesman who now presides over the destinies of the Argentine Republic, proclaimed at the First Pan-American Conference, at Washington, that America belonged to all humanity, not to a fraction of it; and indeed America is and will continue to be more and more the field for the employment of European capital, of study for European scholars, of commerce for European merchants, of activity for European immigration. Only thus will the New World fulfil its historical and social mission and redeem the debt contracted with Europe, which has given it its civilization.”[2]
This is an example of that “Spirit of peace and concord to which I have ever subordinated my spiritual activity.”[3]
As an investigator, Lima has always gone to the sources; he has the born historian’s patience with detail, and if he lacks the music of a seductive prose, he compensates for this more purely literary grace with a gift for vivifying the men and events of the past. Thus, if his sole venture into the historical drama has been unproductive of dramatic beauty, his historical writings abound in passages of colourful, dramatic power. Carlos Pereyra, himself a prolific writer upon American history, has, in his Spanish translation of Lima’s Historic Formation of the Brazilian Nationality, compared him to such painters of the soul as Frans Hals. “Oliveira Lima paints portraits in the fashion of Hals. Thus we behold his personages not only in the ensemble of the canvas and in the external perfection of each figure, but in that mysterious prolongation that carries us into the intimate shadows of the personality.…”
Lima’s eclecticism is but the natural result of his residence in many parts of the world; it is also an aspect of a spiritual tolerance which is a trait of his personality, and which despite his “historic Catholicism” evokes, even from an unbeliever, the simple tribute which in this modest essay I seek to render as much to that personality as to any of its products.
As for his growing influence upon the youth of Brazil, I will let one of the most promising of those young men speak for his colleagues. Writes Senhor Gilberto de Mello Freyre,[4] “This independence of view and attitude explains the fascination that he exercises over the intellectual youth of Brazil.… He is generous toward the newcomers, without for that reason being easy with his praise. On the contrary, he is discreet. His generosity never reaches the extremes of indulgence. His intellectual hospitality has been great; he has been a sort of bachelor uncle to the nation’s ‘enfants terribles.’ He was one of the first to proclaim the powerful, strange talents of Euclydes da Cunha. He has sponsored other youthful intellects whose brilliant future he can foresee, such as Sr. Assis Chateaubriand, Sr. Antonio Carneiro Leão, Sr. Mario Mello, Sr. Annibal Fernandes.”
There are men whose lives are the best books they have written; to this company Manoel de Oliveira Lima belongs. He has identified himself so completely with the cultural history of his nation that, as I said at the beginning, he is an integral part of it, and if his works were removed from the national bookshelf, a yawning gap would be left. That is the better nationalism, to which he has devoted an unchauvinistic career of the higher patriotism. He has, on the other hand, become so essentially cosmopolitan as to have earned the rare title of world-citizen. If more diplomats have not been able to reconcile these two supposed “opposites,” it is not because such a patriotism is incompatible with the international mind, but because under their ceremonial clothes they hide the age-old predatory heart and serve the age-old predatory interests. Lima has not labelled others, and I am not going to label him; men, like countries, must remain ever different. But countries, like men, may bridge the gulf of difference by patient understanding, and the rivers of blood that flow under those bridges must be the blood of human tolerance and aid, not the blood of barter and battle. It would be easy to point out a certain “conservatism” in Lima, as in more than one other, and yet, if it be possible for us to live in anything but the present, he is a man of the future, for he has always dwelt above boundaries, above battles, above most of the sublimated childishness which we grown-ups pompously call “the serious business of the world.”
FOOTNOTES:
[1] See Introduction to The Evolution of Brazil compared with that of Spanish and Anglo-Saxon America. Stanford University, California, 1914. The introduction, by Professor Percy Alvin Martin, should be read with care, as it assigns Lima’s year of birth erroneously to the year 1865, and gives wrong dates for the Aspectos (1896, not 1906) and Pernambuco (1894, not 1895); moreover, it ascribes to Björnstjerne Björnsen, instead of to Goran Björkman, the bestowal upon Lima of the epithet “intellectual ambassador of Brazil.”
[2] Lima here refers to Dr. Roque Saenz-Peña, inaugurated 1910. The citation is from Lecture VI (and last); the series was delivered in English.
[3] See Preface to his book on Argentina (1920, Spanish version, Buenos Aires).