It may be quoted, as a proof of the profound disregard for Spanish literature in Europe, that Bouterwek never mentions this extraordinary dramatist; and that Schlegel, who affected such profound knowledge of the Spanish drama, and whose remarks on Euripides and Molière are so thoroughly unjust and absurd, has been to all real purpose equally silent concerning him; though no man, not even Lope de Vega, or Calderon himself, whom Schlegel praises (not because he was a great poet, but because he was a bigoted Roman Catholic,), bears a stronger impress of true Castilian genius, or is more identified with the drama of his country. Gabriel Tellez was considerably younger than Lope de Vega: he was born about 1570. Little is known of his life till he became a monk at Madrid. He became a doctor of theology, and died in 1648, prior of the monastery at Soria. His comedies are second only, in point of number, to those of Lope de Vega—a circumstance which makes Schlegel's absolute omission of all but his very name, and perhaps of that, the more unpardonable; and he was, besides, the author of many other works—among others, of a defence of the national drama of Spain against the champions of the unities. This was written twelve years before The Cid of Corneille, and therefore anticipated a controversy to which we invariably assign a more recent, as well as a Gallic origin. The following are extracts from this admirable vindication.
"The delightful interest excited by the drama, the skill of the actors, and the succession of various incidents, make the time appear so short, that no man, though the representation had lasted three hours, would find aught to censure but its brevity. This at least was the judgment of the unprejudiced—I mean of those who attend a dramatic representation, not so much to find fault as to procure for themselves a poetical gratification. The drones who do not themselves know how to labour, but how to rob the industrious bees, could not indeed renounce their nature, and plunged their stings, with a malignant hum, into the honeyed treasures of genius. One says the piece is intolerably too long; another says it is unseemly; a pedantic historian said the poet should be chastised, because he has, against the truth of Portuguese history, made the Duke Pedro of Coimbra a shepherd—though he was in fact slain in battle against his cousin, King Alonzo, and left no posterity. It is an affront to the house of Aveiro, and its great duke, that the daughters of the last should be described as reckless damsels, who, in defiance of all the laws of decency, turn their garden into a scene of their licentiousness—as if the liberties of Apollo were tethered to historical accuracy, and might not raise the fabric of poetry on true historical foundations. In the mean time there were not wanting defenders of the absent poet, who maintained his honour, and struck to earth the argument of the envious censurers; although besotted minds, who are in love with their own opinion, and display their acuteness rather in the censure of others' works than in any productions of their own, never will allow that they are overcome.... Among many absurdities," says the critic to be refuted, "it has most shocked me to observe the impudence with which the poet has transgressed the limits assigned to their art by the inventors of the drama; for though the action required by them is one which is complete in twenty-four hours at the most, he has crowded months into his play, crammed with love adventures; and even that time is not long enough for ladies of rank and education to fall blindly in love with a shepherd, to make him their secretary, and enable him to decipher their real purpose amid the riddles with which it is expressed.... Moreover, I am at a loss to comprehend with what propriety a piece, in which dukes and counts make their appearance, can be called a comedy." So far the malignant censurer proceeds, when he is interrupted by Don Alejo, the other speaker in the Dialogue. "I cannot assent to your opinion, inasmuch as, setting aside the rule that, in common courtesy, the guest is bound not to quarrel with the viands set before him, this particular comedy does comply with the rules which still are valid; and, in my opinion, which is common to all who are free from prejudice with myself, the dramas actually represented in our Spain have a great advantage over those of antiquity, although they depart from the rules laid down by the creators of the stage. If they establish this principle, that a play should only represent such transactions as can by possibility be compressed within the space of twenty-four hours—can there be a more flagrant absurdity than that a man in his senses should, in so short a period, fall passionately in love with a woman equally in possession of hers, and carry the matter on so rapidly, that the love, which is announced in the morning, ends in a marriage at night? Is that time enough to represent jealousy, despair, hope—in short, all the passions and incidents, without which love is a mere word, without any signification? These evils are, according to the judgment of all persons competent to form an opinion, far greater than those arising from the circumstance that the spectators, without moving from their seats, see and hear things which must occupy several days. For as he who reads a history of a few pages, informs himself of events which have occurred in remote countries during many centuries, even so may comedy, which is the image and representation of that on which it is founded, in describing the events which befall two lovers, paint in the most vivid colours all that can take place on such an occasion; and as it is improbable that all these incidents should occur in one day, may feign also for itself the longer time, of which it stands in need. Not improperly has poetry been called a living picture; and as the pencil represents on a few feet of canvass remote distances, which cheat the eye with an appearance of reality, so must the same privilege be conceded to the pen; and so much the rather, as the latter is incomparably more energetic than the former, inasmuch as articulated syllables are more intelligible than silent images, which can explain thought by signs only. And if you object to me, that, under pain of being esteemed presumptuous and ungrateful, we must obey the precepts of the first inventors of the drama, I reply to you, that we owe them indeed reverence for having triumphed over the difficulties which belong to a beginning in any matter, but that we are bound to bring what they have discovered to perfection; so that, without impairing the substance, we may change the manner of proceeding, and improve it by the lessons of experience.
"It were indeed a precious state of things if the musician, because the inventors of music studied harmony of sound from the blows of the hammer on the anvil, were at the present day to use the instruments of Vulcan, and incur censure because they introduced a harp with strings, and thus brought to perfection what originally was imperfect. Herein it is that art differs from nature, because what the one has established since the creation remains immutable—as the pear-tree always produces pears, and the oak its acorns (for we shall not now stop to consider the exceptions arising from soil and climate, and the skill and graftings of the gardener); while in art, the roots of which grow in the shifting qualities of men, use causes the most important changes and modifications. What reason is there for surprise, then, if comedy transgresses the rules of our forefathers, and, according to the analogy of nature and of art, grafts the comic on the tragic, while it combines these opposite kinds of poetry in a fascinating whole, in which sometimes the serious characters of the one, sometimes the ludicrous and playful characters of the other, make their appearance. Moreover, if the pre-eminence of Æschylus and Menander in Greece, and that of Terence and Seneca in Rome, were sufficient to make their rules immutable, the excellence of our Lope de Vega, the pearl of the Manzanares, the Tully of Castile, the phœnix of our nation, so far surpasses these in the quantity as well as the quality of his writings, that his authority is abundantly sufficient to weigh down the doctrine I have cited; and as he has brought comedy to the perfection and consummate refinement in which we now behold it, we must think ourselves fortunate in having such a teacher, and zealously defend his school of poetry against its passionate antagonists. For when he says, in many passages of his writings, that he has deviated from the rules of the ancients only out of condescension to the taste of the multitude, this is only said from the modesty of his nature, and in order that the malevolence of the ignorant should not ascribe that to arrogance which is in fact aiming at perfection. But it is incumbent on us who are his followers, for the reasons which I have enumerated, as well as many others which I will not now allege, to look upon him as the reformer of the new comedy, and to hold in honour modern writers as more beautiful and more instructive than those of former ages." It is difficult to conceive a more ingenious and solid defence of the Spanish drama than Tellez has here put forward; and it is time to examine how far his practice exemplifies his theory. Many of our readers will be surprised to hear that Tirso de Molina, or Gabriel Tellez, is the first author who brought Don Juan and the famous story of the statue-guest upon the stage, under the title of the Burlador de Sevilla, or the Convidado de Piedra. The name of the hero is Don Juan Tenorio. The story still lives in the tradition of the people of Seville, in which city the Tenorios were a distinguished race, though the name exists no longer. It was one of the famous twenty-four, the "veinti-cuatros" of Seville. The basis of the story is, that, after seducing the daughter of the Comendador Ulloa, Don Juan killed the father, who was buried in the convent of San Francisco. Don Juan's birth and connections placed him above the reach of legal punishment; but the monks of San Francisco contrived to get him within their walls, where they put him to death, and propagated a rumour that Don Juan had gone to the chapel in which the statue of the Comendador was placed, for the purpose of insulting his memory, when the statue had seized him and precipitated him into the infernal regions. Such is the legend on which rests El Burlador de Sevilla. It became extremely popular in Spain, and even more so in foreign countries. In 1620 it was transplanted to the Italian stage. Three translations of it appeared in France, under the not very happily chosen title of the Festin de Pierre; the first in 1659 by De Villiers; the second 1661, by Dorimon; the third 1665, by Molière. In Spain the same subject was dramatised by Zamora, in a play which still keeps possession of the stage.
As a specimen, we subjoin a translation from one of his most amusing plays, The Pious Martha, (Martha la Piadosa) in which long before the Tartuffe, and in Spain, hypocrisy was exposed to ridicule. A girl, in order to get rid of a rich and aged suitor, pretends to be seized with a fit of piety, and an aversion to marriage. Her father, after some little resistance, allows her to follow the bent of her inclination without restraint, under pretence of visiting the sick in hospitals. She contrives to obtain repeated interviews with her favoured lover, who—the trait is thoroughly Spanish—has killed her brother in a duel; and at last to procure admittance for him, under the disguise of a palsied and penniless student, into her father's house to teach her the Latin grammar. Some of the scenes are in the highest vein of comedy:—one, where the student pretends to faint from weakness, and her father desires her to hold him up, and bids him lean upon her without scruple; another where the lady, having given vent to her jealousy in a very vivid exclamation which her father overhears, escapes from the detection of her hypocrisy by pretending that the student has said it, and that she is repeating it in anger. The expression is tantamount to "By heavens!" (vive Dios;) and the father tells her she is too severe. The lover pretends that his feelings are too much hurt for him to stay any longer in the house: the father desires the daughter to appease him; and with wit equal to Molière, the girl, in her father's presence, goes down on her knees before her lover, and kisses his hand, which is the only condition upon which he has said that he will remain.
Martha.—Forgive me, brother,—stay.
Felip.—Yes, if you kiss upon your knees my hand.
(Martha kneels.)
Martha.—This is an act to mortify the flesh.
The Father.—What matchless virtue!
Martha, (aside.)—Were I to say the truth, the kiss was honey.