An equally well known of the Spanish folk-dances is the Jota, which is said to have originated in the province of Aragon, though the inhabitants of Valencia and Andalusia claim that the Jota is the invention of their ancestors centuries before the Aragonians knew of it. It is a more ceremonial and less passionate dance than the Fandango, as it is performed on Christmas Eve and at other festivals with the purpose of invoking the favor of the Virgin. The Kinneys write of it: ‘It is a good, sound fruit of the soil, full of substance, and inviting to the eye as good sound fruit may be. No academy’s hothouse care has been needed to develop or protect it; the hand of the peasant has cultivated without dirtying it. And that, when you look over the history of dancing in some more progressive nations, is a pretty significant thing. The people of Aragon are not novelty-hunters. Perhaps that is why they have been satisfied while perfecting the dance of their province not to pervert it from its proper motive—which is to express in terms of poetry both the vigor and the innocence of rustic, romping, boy-and-girl courtship.’
‘A trace of stiffness of limb and angularity of movement, proper to the Jota, imbued it with a continuous hint of the rural grotesque. Yet, as the angular spire of the Gothic cathedral need be no less graceful than the rounded dome of the mosque, so the Jota concedes nothing in beauty to the more rolling movement of the dance of Andalusia. It is broad and big of movement; the castañets most of the time are held strongly out at arm’s length. One of its many surprises is the manner of the pauses: the movement is so fast, the pauses are so electrically abrupt, and the group in which the dancers hold themselves statue-like through a couple of measures is so suddenly formed, that a layman’s effort to understand the transition would be like trying to analyze the movements of the particles in a kaleidoscope.’
The Jotas of the other provinces, particularly of Andalusia and Valencia, are less racial than la Jota Aragonesa, but nevertheless they are true to the spirit of their localities. Thus the Andalusian Jota breathes mystery and romantic gloom, while that of Valencia is fluid and graceful in every movement. The great violinist Sarasate was so fond of the Jota that he made special trips after his concert season in the capitals of the world to his home town in Spain, and immensely enjoyed dancing with his old friends and the townspeople or playing the violin to them free of charge.
An extremely graceful and dignified Spanish folk-dance is the Bolero. This dance more than any other resembles the general architectonic and decorative style of the Spanish middle class. It has round and fluid lines, rich, soft forms, and graceful poses. In many respects it rather suggests a mediæval ballroom than a simple folk-dance. Some authors say that it is an invention of Sebastian Cerezo, a celebrated dancer of the eighteenth century, but the Spaniards themselves maintain that it dates back to the Arab rule or before. Blasis writes of it: ‘The Bolero consists of five parts: the paseo, or promenade, which is introductory; the differencia, in which the step is changed; the traversia, in which places are changed; then the so-called finale; followed in conclusion by the bien parado, distinguished by graceful attitudes, and a combined pose of both the dancers. The Bolero is generally in duple time, though some Boleros are written in triple time. Its music is varied and abounds in cadences. The tune or air may change, but the peculiar rhythm must be preserved, as well as the time and the preludes, otherwise known as feigned pauses—feintes pauses. The Bolero step is low and gliding, battu or coupé, but always well marked.’
A folk-dance of great antiquity, according to Fuentes, is the Seguidilla, which has certain affinities with the Bolero. It is a spirited, gay and modest country dance of the Andalusian peasants. The Seguidillas of some provinces have a rapid rhythm and are accompanied by humorous recitative songs. It is said that in La Mancha, whose inhabitants are famous for their passionate love of dancing, verses to Seguidillas are improvised by popular poets to suit every occasion. The Seguidillas are dances that you see performed on any occasion at country inns and at social festivals. Though requiring less physical strength and dynamic technique than many others, nevertheless the Seguidilla is difficult to untrained aspirants. But like most of the Spanish folk-dances it betrays caprice, coquettishness and romantic tendencies of some sort. The theme of the Seguidilla poems is always love. Davillier says that the Seguidilla that he saw at Albacetex ‘began in a minor key with some rapid arpeggios; and each dancer chose his partner, the various couples facing each other some three or four paces apart. Presently, two or three emphatic chords indicated to the singers that their turn had come, and they sang the first verse of the copla (the song that accompanies a dance); meanwhile the dancers, toes pointed and arms rounded, waited for their signal. The singers paused, and the guitarist began the air of an old Seguidilla. At the fourth bar the castañets struck in, the singers continued their copla, and all the dancers began enthusiastically turning, returning, following and fleeing from each other. At the ninth bar, which indicates the finish of the first part, there was a slight pause; the dancers stood motionless and the guitar twanged on. Then, with a change of step, the second part began, each dancer taking his original place again. It was then we were able to judge of the most interesting and graceful part of the dance—the bien parado—literally: well stopped. The bien parado in the Seguidillas is the abrupt breaking off of one figure to make way for a new one. It is a very important point that the dancers should stand motionless, and, as it were, petrified, in the position in which they are surprised by the final notes of the air. Those who managed to do this gracefully were applauded with repeated cries of bien parado!
‘Such are the classic lines upon which the dance is regulated, but how shall we describe its effect upon the dancers? The ardent melody, at once voluptuous and melancholy, the rapid clank of castañets, the melting enthusiasm of the dancers, the suppliant looks and gestures of their partners, the languorous grace and elegance of the impassioned movements—all give to the picture an irresistible attraction only to be appreciated to the full by Spaniards. They alone have the qualities necessary for the performance of their national dance; they alone have the special fire that inspires its movements with passion and with life.’
Noteworthy among the other Spanish folk-dances is El Jaleo, a wild and animated dance, consisting of acrobatic leaping and bounding, pirouet wheeling and fury-like fleeing and rushing. It needs a strong and experienced gypsy girl or a seasoned country dancer to give it its peculiar electrifying quality. El Garrotin is described as a pantomimic dance, in which the gesture of the hands and arms plays a leading rôle. The Kinneys write that La Farruca is an interesting folk-dance. ‘After one becomes accustomed to it sufficiently to be able to dominate one’s own delight and astonishment, one may look at it as a study of contrasts. Now the performers advance with undulation so slow, so subtle that the Saracenic coquetry of liquid arms and feline body is less seen than felt. Mystery of movement envelops their bodies like twilight. Of this perhaps eight measures, when—crash! Prestissimo! Like gatling-fire the volley of heel-tapping. The movements have become the eye-baffling darting of swallows. No preparation for the change, no crescendo nor accelerando; in the matter of abruptness one is reminded of some of the effects familiar in the playing of Hungarian orchestras.’
The Cachucha, Tascara and Zorongo are Spanish folk-dances of more or less local color. While the Zorongo is a rapid dance, performed in backwards and forwards movements, the dancer beating time with his hands, the Cachucha is danced by a single dancer of either sex, in triple time. Its steps are gay, graceful and impassionate, head and bust playing a conspicuous rôle. The Tascara dance is more fantastic and symbolic than hardly any other of Spain. The movements are slow and languorous. It requires more backward curving and strange posing than agility and grace. In olden times Tascara was imagined as a dragon with an enormous mouth and fantastic wings. The slow movements of the dance grow gradually in speed and near the end the castañets strike, for without them a Spanish dancer seems to feel uneasy.
The choreographic designs of all the Spanish folk-dances are rich in graceful curves, with abrupt sharp corners here and there, like the national architecture. They speak of a sweet glow of emotion and make a direct appeal to the passions. In dances of certain provinces and certain ages we discern the influence of Egypt, particularly of the Arabs. They give evidence of an ancient training which has grown into the blood and bones of the nation. They betray more the forms of Moorish arabesques than the clear-cut images of the Roman, Greek, or Gothic style. You can feel in their vigorous rhythm and colorful tunes simple, unspoiled souls, filled with energy and hope. To this the picturesque and romantic dresses of their women add that atmosphere and background which the individual stage dance seeks in proper scenery and costumes. In this the Spaniards are born masters. Take, for instance, the black velvet bodice, golden-yellow satin skirt, net-work dotted with little black balls, draped over the hips of an Andalusian belle, and you have a combination of colors and designs that so aptly fit a Fandango or Bolero that it seems as if a genius had been at work in this harmonious combination. Not less effective are the silver-spangled costume of an Aragonian dancing girl, and the costume of Spanish male dancers, which is suggestive of humor, brilliancy and simple strength. The laced black breeches lashed at the knee, the black velvety waist-coat, broad blue sash, and the red handkerchief tied around the head, and you have the most harmonious counterpart to the picturesque woman dancer. The music, steps, gestures, poses, dress and choreographic figures of the dance melt into a grandiose masterpiece of some gigantic yet unknown genius. The colors, the wide skirt, the light sandals, the comfortable costumes and the animated gestures fit so perfectly together and produce in the symbolic lines of the movement a language that speaks so clearly of the æsthetic peculiarities of the nation that we are convinced we have here the best lesson in the fundamental principles of a new art dance.