The town is stifled and somber: it is like an apple rotted by this old church at its core. The Basque here has forgotten how to dance. He has not turned his saints’ days into merry making. The church has conquered: the Empiry of Castile.
But more significant than such invasions of the end of old Spain upon the Basque, are the invasions of the modern Basque into the life of Spain. While the Spaniard gave himself to crusades and conquest, the Basque held aloof with his energy untapped. To resist invasion of body and of spirit took courage. But the effort was as naught beside the effort of the Spaniard to fuse Moslem, Jew, German, Roman, Celt, into one Spanish soul. The Spanish soul was achieved: but Spanish spirit locked in the exertion. This was the moment of the Basque with his reserve of virgin power. He had no culture but the most primitive; no world for the expanding of his might save a strip of rocky soil. Spain offered a profound culture and the sea, and worlds beyond the sea. Now the Basque passes from his spiritual sleep—passes into Spain, through the door which Spain herself had battered open....
CHAPTER XIII
TWO ANDALUSIANS
a. The Sleepers
b. The Awakeners
c. The Sleepless Spirit
a. The Sleepers
Spain is not a failure; Spain is not decadent; Spain is complete. By the too literal achievement of kings and mystics, the vital forces of a vital land lock as in sleep. This sleep is one of the two moods of art and letters in contemporary Spain. It has been long upon the land and the land loves it. Poets have found in it all the delight of cradled balance, all the delight of dream. They have made of this sleep of Spain a passionate Nirvana in which the actions of Spain’s waking life return in pageantry. The ghosts of fire and blood are here: and a pleasant hopelessness which saves from the scourge of ambition. Spain becomes a mirrored play of faces and of scenes, for her own self-adoring. First of all despair. This perennially ironic race has distilled the love of failure from its too great success. Spain in the nineteenth century knew an ecstatic impotence which only Russia equaled. It was about 1835 that Larra wrote: “Escribir en Madrid es llorar—to write in Madrid is to weep.” “Do not attempt to create,” he told his fellows. “Ye are Spaniards; the task is hopeless. Must ye wield a pen? Then translate from the French.” Larra’s last logical act was to blow out his brains. But the spirit of Larra is still upon the tables of the cafés of Madrid. Sleep here is a wine of Spain’s historic act. Despair is voluptuous. Incompetence is a cult. And votaries of this narcistic trance are among Spain’s finest writers.
Chief of them all perhaps is Don Ramón María del Valle-Inclán.[30] Cervantes had a crippled hand; Don Ramón lacks an arm. Rojas who wrote La Celestina four centuries ago split his novel into dialogue and acts. Don Ramón does likewise—and interweaves with his Castilian words and forms that even Rojas would have found archaic. Don Ramón’s books sell not for current pesetas, but for obsolete reales. His typography is studiously ancient. Upon his works is printed opera omnia: and they are illumined with medieval wood-cuts. His texts reveal a virtuosity in the use of old Castilian with a mingling of the pure vocables of Galician, once the poetic tongue of Spain, so imaginative as to be an art. It is an art of tone and verbal plastic. Don Ramón is an hidalgo of Galicia, that rocky northwest province which the Arabs scarce pierced: and he boasts of his Celtic blood. There is a strong and curious kinship between the dialogue of his books and that of Synge. But the kinship goes no deeper than an echo. The volumnear body of Valle-Inclán’s prose serves to mass a death: his drama is one of furious rhetoric. All the more glorious ghosts of Spain stalk in his books. The Church with its “charity of the sword,” chivalry mildewed and broken from its long passage southward, clan warfare, mystic fealty and love are personified in the were-wolf bombast of his scenes. But though these shapes be ghosts, they have no charnel odor: the salt of modern irony—the perennial Spanish irony—is on them. Their puissance is not to be challenged. The dark firm candor of this prose is so enchanting that one accepts the nightmarish or sentimental dumb-show: this gesturing pageantry of Dream which is the Dream of Spain.
A pendant to Don Ramón is José Martínez Ruiz, known as Azorín.[31] Valle-Inclán is dramatic and dionysian: his mood is perpendicular like the mountain steeps of his Galicia. Azorín’s elegiac tone is smooth as the subtle huertas of Valencia where he was born. His books are haunting, climaxless: they spread the nostalgia which inspires them. In them lives the small pueblo of high Spain. He loves the village for the pure success of its equilibrium in sleep. He loves to follow Don Quixote over the llanura of La Mancha. He loves to doze in the manure-soaked inns of the Castilian desert. For this world is full of ghosts. And Azorín casts the wide net of wistfulness to snare them all. His prose, unlike the mighty, archaic organ of Valle-Inclán, has been tinged with the perfumed winds of France which mingle oddly enough, across the Pyrenees, with the rank heat of the posadas of Toledo or with the ciceronian rhetoric of a peasant from Medina. Azorín’s passive, apollonian state has left him open to invading foreign accents. Yet his central impulse is authentic, and his form is Spanish. Here is the pleasant pain of dream—against the nightmare mood of Don Ramón: a minor note within Spain’s sleep. After the battalions of Moor and Catholic have trampled on, here is the plaint in which the fields and towns sink back upon themselves....