Romantic legends of Spain. Gustavo Adolfo Bécquer

thee not.

      Pale is my forehead and gold my tresses;

       Endless comforts are locked in me,

       Treasure of hearthside tendernesses.

       ’Tis I whom thou seekest?—Nay, not thee.

      I am a dream, afar, forbidden.

       Vague as the mist on the mountain-brow,

       A bodiless glory, haunting, hidden;

       I cannot love thee.—Oh, come! come thou!

      Becquer himself was wont to ascribe the premature death of poets, that breaking of the harp while yet the golden chords have yielded but their least of melodies, to a restless fulness of life, the imprisoned vapor that bursts the vessel. This appears with pathetic emphasis in the Introduction that he wrote, not long before his death, for a projected volume of tales and fantasies. He felt that he must rid his fevered brain of their importunity, but he had begun to give expression to only one, The Woman of Stone, when death broke the magic pen. The story remains a fragment,[5] not passing beyond its opening pages of rich artistic description, nor can its course be clearly conjectured even though in The Kiss, and in the closing passages of his Literary Letters to a Woman, his imagination hovers about the theme. He left, like Hawthorne, many tantalizing titles that suggest the greatness of our loss. That drama on “The Brothers of Sorrow,” that poem on the discovery of America, those Andalusian novels on “The Last Minstrel,” “To Live or Not to Live,” those Toledo legends on “The Foundress of Convents,” “El Cristo de la Vega,” “The Angel Musicians,” those fantasies on “Light and Snow,” “The Diana of the Indies,” “The Life of the Dead,”—these are but a few of the conceptions that teemed in his mind but found no outlet to the world. It seemed to his friends, who knew the man and had listened to his marvellous talk, that the scanty handful of tales they could collect from newspapers here and there made so inadequate a showing as almost to misrepresent his powers. Yet however thwarted and wronged by circumstance this harvest of his imagination may be, it deserves attention if only for its finer and less obvious qualities. Becquer charges himself with a melancholy temperament, and seldom, in fact, do we find in these pages the blither humor playing in The Set of Emeralds; but the occasional morbidness of his tone is due rather, it would seem, to illness and its consequent despondency than to any native quality of his thought. He deals too much in the horrible for modern taste, but he cannot claim, like Baudelaire, to have “invented a new shudder.” Tales grounded in folk-lore are bound to contain elements of superstitious terror, and the affinity of these legends in that respect is rather with German balladry and the earlier romanticism in general than with the genius of Poe. Becquer’s truer kinship is with Hawthorne, whose outer faculty of close and minute observation is his as well as the inner preoccupation with mystery and symbol. All the senses of this young Spaniard seem to have been of the finest, his exquisite hearing entering into these tales as effectively as his keen sight; but he is most himself in presence of the dim, the fugitive, the impalpable. His mind was essentially mystical. His religion was not without its human side. In brooding on the inequalities of the mortal lot, he finds comfort in the reflection: “God, though invisible, yet holds a hand outreached to lift a little the burden that presses on the poor.” But faith in him was of the very fibre of imagination. He even lent a certain sympathetic credence to the mediæval legends of the Church, at least when the spell of Toledo was upon him. “Outside the place that guards their memory,” he says, “far from the precincts which still preserve their traces, and where we seem yet to breathe the atmosphere of the ages that gave them being, traditions lose their poetic mystery, their inexplicable hold upon the soul. At a distance we question, we analyze, we doubt; but there faith, like a secret revelation, illuminates the spirit, and we believe.” In a letter from Veruela to a lady of his acquaintance, a letter relating a brief but lovely legend[6] of an appearance of the Virgin, he asserts: “Only the hand of faith can touch the delicate flowers of tradition.” “God,” he elsewhere says, “is the glowing, eternal centre of all beauty.”

      The writer of these tales described himself thus: “I have a special predilection for all that which cannot be vulgarized by the touch and the judgment of the indifferent multitude. If I were to paint landscapes, I would paint them without figures. I like the fleeting ideas that slip away without leaving a trace on the understandings of practical folk, like a drop of water over a marble shelf. In the cities I visit, I seek the narrow, lonely streets; in the edifices I examine, the dusky nooks and corners of the inner courts, where grass springs up, and moisture enriches with its patches of greenish color the parched tint of the wall; in the women who impress me, the hint of mystery that I think I see shining with wavering light in the depths of their eyes, like the glimmer of a lamp that burns unknown and unsuspected in the sanctuary of their hearts; even in the blossoms of a shrub, I believe there is for me something more potent and exciting in the one that hides beneath the leaves and there, concealed, fills the air with fragrance, unprofaned by human gaze. In all this I find a certain unsullied purity of feelings and of things.”

      Becquer goes on to admit that this “pronounced inclination sometimes degenerates into extravagances.”

FOREWORD

       Table of Contents

      IN dim corners of my mind there sleep, hidden away and naked, the freakish children of my imagination, waiting in silence for art to clothe them with language that it may present them in decency upon the stage of the world.

      My Muse, as fruitful as the marriage-bed of poverty, and like those parents who bring to birth more children than they have means to rear, is ever conceiving and bearing in the mystic sanctuary of the intelligence, peopling it with innumerable creations, to which not my utmost effort nor all the years that are left to me of life, will be sufficient to give form.

      And here within me I sometimes feel them, all unclad and shapeless as they are, huddled and twisted together in confusion indescribable, stirring and living with a dim, strange life, similar to that of those myriad germs which seethe and quiver in eternal generation within the secret places of the earth, without winning strength enough to reach the surface and transform themselves, at the kiss of the sun, into flowers and fruits.

      They go with me, destined to die with me, leaving no more trace than is left by a midnight dream which the morning cannot recall. On certain occasions and in face of this terrible idea, there rises in them the instinct of life, and trooping in formidable though silent multitudes they seek tumultuously a way of escape from amid the shadows of their dwelling-place forth to the light. But alas! between the world of idea and the world of form yawns an abyss which only the word can bridge, and the word, timid and slothful, refuses to aid their efforts. Mute, dim and powerless, after the unavailing struggle they fall back into their old passivity. So fall, inert, into the hollows by the wayside, when the wind ceases, the yellow leaves which the autumn storm blew up.

      These seditions on the part of the rebel sons of my imagination explain some of my attacks of fever; they are the cause, unrecognized by science, of my excitements and depressions. And thus, although in ill estate, have I lived till now, walking among the indifferent throngs of men with this silent tempest in my head. Thus have I lived till now, but all things reach an end, and to these must be put their period.

      Sleeplessness and fantasy go on begetting and producing with monstrous fecundity. Their creations, crowded already like the feeble plants of a conservatory, strive one with another for the expanding of their unreal existences, fighting for the drops of memory as for the scanty moisture of a sterile land. It is needful to open a channel for the deep waters, which, daily fed from a living spring, will at last break down the dike.

      Go forth, then! Go forth and live with the only life I can give you. My intellect shall supply you with nutriment enough to make you palpable; I will clothe you, though in rags, so that you need not blush for nakedness. I would like to fashion for each one of you a marvellous stuff woven of exquisite phrases, in which you could fold yourselves with pride, as in mantles of purple. I would like to engrave the form that must contain you as the golden vase which holds a precious