In 1859 appeared a volume of short tales entitled Rose-colored Stories (Cuentos de Color de Rosa): these were followed by Tales of the Country (Cuentos campesinos), Popular Tales (Cuentos popolares), Popular Narrations (Narraciones popolares), Tales of Various Colors, Tales of the Dead and Living, etc.[4]
Before examining in detail any of these collections it may be well to learn the author's views of his task and definition of his subject. In the introduction to the Popular Tales he says, addressing his friend Don José de Castro y Serrano: "The object of this preface is simply to tell you why I have given the name of Popular Tales to those contained in this volume, what I understand by popular literature, and why I write tales instead of writing novels or comedies or cookbooks. There are two reasons why I have called these tales popular. First, because many of them are told by the people; and, secondly, because in retelling them I have used the simple and plain style of the people.... In my conception, popular literature can be defined in this manner: That literature which by its simplicity and clearness is within the reach of the intelligence of the people.... However, in popular literature the simplicity of form is not enough: it is necessary to reproduce Nature, because if not reproduced there will be no truth in it; and if there is no truth in it the people will not believe it; and if they do not believe it they will not feel it. For my part, I take such pains in studying Nature, in order that my pictures may be true, that I fear you will accuse me of extravagance, and will laugh at me when you read the two examples I am going to cite. On a very severe night in January I was writing in the fourth story of the street Lope de Vega, No. 32, the tale which I named De Patas en el Infierno ('The Feet in Hell'), and when a detail occurred which consisted in explaining the changes in the sound made by water in filling a jar at a fountain, I found that I had never studied these changes, and I did not have in the house at that moment water enough to study them. The printers were going to send for the story early in the morning, and it must be finished that night. Do you know what I did to get out of my difficulty? At three o'clock in the morning, facing the darkness, rain and wind, I went to the little fountain near by with a jar under my cloak, and spent a quarter of an hour there listening to the sound of the water as it fell into the jar. A short time after I was preparing to write the rural tale called Las Siembras y las Cosechas ('Seed-time and Harvest'), and the description of a sunrise in the country entered into my plan. I had often seen the sun rise in the country, but it was necessary to contemplate and study anew that beautiful spectacle in order to describe it exactly; and early one morning, long before the dawn, accompanied by two friends, I went to the hills of Vicalvaro, where we made some good studies, but were very much frightened by some thieves who attacked us knife in hand, believing we were people who carried watches."
These words of the author reveal better than we could explain his aim and method. He is a follower of Fernan Caballero, in so far as he has devoted himself to illustrate the every-day life of the Spanish people. The former writer has filled her pages with brilliant pictures of the life of Andalusia. Her canvas is, however, larger than Trueba's: she depicts the society of the South in all its grades; Trueba has chosen a more limited circle on which he has lavished all his care.
The volume of Rose-colored Tales is in many respects the best that Trueba has produced. The dedication to his wife explains the title and reveals the author's optimistic views. He says: "I call them Rose-colored Tales because they are the reverse of that pessimistic literature which delights in representing the world as a boundless desert in which no flower blooms, and life as a perpetual night in which no star shines. I, poor son of Adam, in whom the curse of the Lord on our first parents has not ceased to be accomplished a single day since the time when, still a child, I left my beloved valley of the Encartaciones,—I shall love this life, and shall not believe myself exiled in the world while God, friendship, love and the family exist in it, while the sun shines on me every morning, while the moon lights me every night and the flowers and birds visit me every day."
The scene of all the stories of this collection is in the Encartaciones, and an examination of a few of them will make us acquainted with the usual range of characters and the author's mode of treatment. The first is entitled "The Resurrection of the Soul" (La Resurreccion del Alma), and opens with an account of the village of C——, one of the fifteen composing the Encartaciones. Here lived Santiago and Catalina, the latter a foundling whom Santiago's parents had found at their door one winter morning. The good people, who had always desired a daughter, cared tenderly for the little stranger, and she grew up with their son, who was a few years older. It had been decided that when Santiago was fifteen he should go to his uncle in Mexico; which country, for the simple inhabitants of Biscay, is still "India," and the retired merchants who return to spend their last days in their native towns are "Indians"—a class that often play an important part in the dénouement of Trueba's simple plots. At the beginning of the story the two children (Santiago was nearly fifteen) had gone off to play and allowed the goats to get into the fields. The angry father is about to punish Catalina, who has assumed all the blame, but his wife mollifies him by reminding him that they have received a piece of good news. Ramon good-humoredly says, "You women always have your own way," and proceeds to tell a story to illustrate it. We give it as an example of the popular tales that Trueba often weaves into his stories:
"Once upon a time, when Christ went through the world healing the sick and raising the dead, a woman came out to meet him and said to him, seizing hold of his cloak and weeping like a Magdalen, 'Lord, do me the favor to come and raise my husband, who died this morning.'
"'I cannot stop,' answered the Lord. 'I am going to perform a great miracle—that is, find a good mother among the women who are fond of bull-fights; but everything will turn out well if the ass doesn't stop. All I can do for you is that if you take it into your head to raise your husband, your husband will be raised.'
"And indeed the wife took it into her head that her husband must be raised, and her husband was raised, for even the dead can't resist the whims of women."
The good news that Ramon had received was a letter from his brother, who wished Santiago to be sent to him by the first steamer leaving Bilbao. It was the 15th of August, the Feast of the Assumption, when Santiago, accompanied by his father, prepared to start for Bilbao.
"Quica, who until the moment of departure had not shed a tear, because she had only seen her son on the way to happiness, as you saw yours, disconsolate mother, who now see only a sepulchre in the Americas,—Quica now wept without restraint. Poor Catalina had wept so much for a month and a half that there were no tears left in her eyes: she did not weep, but she felt the faintness and sorrow which the dying must experience. Santiago's eyes were moist at times, but soon shone with joy.