and he wrote his immortal "Coplas" in the golden age of Isabella herself.
To return to Ximenez. After a long period of retirement he was made, against his will, confessor to the Queen at Valladolid. There exists an account by a witness of the sensation his thin, ascetic face caused in the court, as if an early Syrian anchorite had wandered thither. Three years later, on the death of Mendoza, the Queen's influence in Rome had Ximenez named his successor in Toledo. So angry was her confessor that he left the court. Isabella, gallant woman of heart and brain, who so enthusiastically perceived greatness in others, appealed to the Pope to order Cisneros to accept his see.
Up to this the Archbishops of Toledo had been men of great lineage who lived with splendor. And a striking succession of master minds they make, lying ready for an historian to group in a remarkable record; scholars, statesmen, founders of hospitals and schools, now a prelate of saintly life, now a leader of armies like Archbishop Rodrigo, who having borne the standard of the Cross in the thick of the fight at Las Navas de Tolosa, chanted the Te Deum of victory on that memorable field, the first Christian foothold in Andalusia. Of all the primates of Toledo, Mendoza, "Tertius Rex," had been highest in rank and power. The monk who succeeded this prince of the church dropped all pomp and lived like a humble Franciscan. Again the undaunted Isabella appealed to her friend the Pope to advise the new Archbishop to keep up the dignity of his see before the people. Cisneros yielded outwardly, but under the veneer of display he led the ascetic life.
The Queen's insight into character had judged right. Mystic contemplator though he was, Ximenez was a born ruler: prudent, courageous, and firm. He straightened difficulties and reformed abuses. As his own moral character was stainless and his disinterestedness well proven, there was happily no inconsistency in his preaching. Gomez tells that the moral tone of society, lay and ecclesiastic, was so improved by the energetic bishop that "men seemed to have been born again."
As to Ximenez' much criticised attitude toward the Moors, it was at one with its age. To reproach him with it is as unreasonable as to condemn Marcus Aurelius for having persecuted the Christians, or George Washington for having silently accepted negro slavery. A man, no matter how great his character, is limited somewhere by the standards of his period. The fifteenth century was far from being radical in the privileges it extended to free opinion. Even some generations later we find, in the Palatinate, when the Elector Frederick III turned from Lutheranism to Calvinism, in 1563, he forced all his subjects under pain of banishment, to turn with him. Within a few years his son changed them back to Lutheranism, only to have them, under the next ruler, constrained with severe punishments to again accept the Heidelberg catechism. The religious history of most of the states of Europe prove that the same theory was held: "cujus regio, ejus religio." Ximenez can plead more excuse for his attitude since in Spain was the problem of the more radical difference of Christianity and Islam. He felt, and the constant later revolts somewhat justified the idea, that a newly conquered people is not likely to remain loyal, when they are bound together against their ruler in an antagonistic creed. So he went to Granada in 1499 to labor for the conversion of the people.
At first he used much the same methods that prevail to-day in some of our cities, what we may call the soup-kitchen missionary system to evangelize the emigrant. Ximenez instructed the Mohammedan in doctrine, and he also gave presents to impress the oriental mind. So effectively did the method work that immense numbers of citizens embraced the faith. On one day four thousand were baptized. So far the treaty of the Conquest was not violated, since the conversions were voluntary. When, however, there was a revolt of those Moors who were angered by seeing the rapid spread of Christianity, harsher methods than persuasion were resorted to. The letter of the treaty was kept but its spirit, that reflected Isabella's magnanimous tolerance, was stretched indeed. The first uprising turned to open rebellion, and when this was put down, the majority of the citizens let themselves be baptized to avoid exile and confiscation. Though the two great prelates, the gentle Talavera and the indomitable Ximenez, burning with zeal, went about the city catechising and instructing the poorest, there were many thousands of Mohammedans who hated the religion to which outwardly they conformed. A child to-day can understand the futility of such conversions. No one denies that Ximenez was stern. He who loved learning with the passionate devotion of a Bede or an Erasmus, (we all know the remark of Francis I when confined at Alcalá, "one Spanish monk has done what it would take a line of kings in France to accomplish"), this same humanist scholar burned in public bonfire the Moslem books, only reserving the medical ones for Alcalá: surely this is proof of his grim sincerity.
When Isabella died, Ximenez took Ferdinand's side against his impertinent Austrian son-in-law. Philip I did not live long enough to involve Spain in an internecine war, her curse for ages; and it was the great statesman's hold on the government, at the time of the young king's sudden death, that saved the country from a revolution. Ferdinand had the man to whom he owed Castile, created a Cardinal, and he also appointed him Grand-Inquisitor.
Many hold the erroneous opinion that Ximenez was one of the founders of the Holy Office in Spain. It was established ten years before he came to court as Isabella's confessor, and it was only now, in his sixty-first year that he had control in it. True to his reforming character he set about changing what abuses had crept in. He fostered the better religious instruction of the newly converted; and he prosecuted the inquisitor Lucero, who had been guilty of injustice.
The great Cardinal-Archbishop was over threescore and ten when he undertook the expedition to Northern Africa. He had long burned to plant the Church again where it had flourished under St. Cyprian and St. Augustine. As the pirates of Oran were a terror in the Mediterranean, it was against that city he set out in the year 1509. His address to the troops before the battle, encouraging them against an enemy who had ravaged their coasts, dragged their children into slavery, and insulted the Christian name, roused the men to an heroic charge up the hill of Oran with Spain's battle cry Santiago! on their lips. Of the vast treasure found in the city, Ximenez who had spent a fortune to fit out the expedition, only reserved the Moslem books for his University of Alcalá. For it must not be forgotten that in the midst of state questions, this remarkable man was carrying on the building and endowing of an University to whose halls the learned minds of Spain and Europe were invited. He was printing at his own expense the well-known Polyglot Bible, the first edition in their original texts of the Christian Scriptures. From his early years a close student of the Bible, he had learned Chaldaic and Hebrew for its better study; every day on his knees he read a chapter of the Holy Word. Besides these interests he found time to build various hospitals, libraries, and churches, to organize summer retreats for the health of his professors, to print and distribute free works on agriculture, to give dowries to distressed women, to visit the sick in person, and to feed daily thirty poor in his palace.
Ferdinand, a good ruler, but suspicious and ungrateful, never had much love for the Cardinal. Yet on his deathbed he left him Regent of Castile, saying that a better leader on account of his virtues and love of justice could not be found to reëstablish order and morality, and only wishing he were a little more pliable. Some idea of Ximenez' genius may be gathered from a hasty review of his Regency, which covered the last two years of his life. It stands an astonishing feat of noble activity. He brought order into the finances and paid the crown debts. He introduced the militia system into the army, proving that men fight better when they defend their own homes. He strengthened the navy to help break the Moorish pirate Barbarossa who controlled the sea. He restored the dockyards of Seville. He crushed a French invasion in Navarre, and put down local disorders in Málaga and other places, for the nobles took this opportunity to again assert themselves. He adjusted troubles with both the ex-queens, Juana la Loca and Germaine de Foix. It was just four months before his death that the Polyglot Bible was finished. When the young son of the printer, dressed in his best attire, ran with the last sheets to the Cardinal, Ximenez exclaimed fervently: "I thank thee, O most high God, that thou hast brought this work to its longed-for end!" To-day the more scientific methods of philology have put the Complutensian Polyglot in the shade, but none deny that for its period it was a notable work.
Another of Ximenez' reforms, little known, was his advocacy of Las Casas in the crusade against Indian slavery in the American colonies. As early as 1511, a Dominican preacher named Montesino gave a sermon in the Cathedral of Santo Domingo, before the governor Diego Columbus, in which he thundered against the ill-treatment of the natives. The monks were threatened with expulsion by the rich settlers unless Montesino retracted, whereupon on the following Sunday, the brave reformer not only repeated his previous attack but added fresh proofs. Against fierce opposition the Dominicans refused the sacraments to every one who owned an Indian slave. But they could not end the evil, so the passionate Las Casas, whose whole life may be said to have burned with fury for this cause, returned to Spain to plead for the Indians.
The Regent took up the question with interest, and the commission which he organized and sent out to the Colonies is a model of reforming government worthy of study. Just as it was about to start, fourteen pious Franciscans came down to Spain to offer themselves for the good work. Among them was a brother of the King of Scotland,—a rather delightful episode of the cosmopolitanism of religion. Ximenez also issued a proclamation forbidding the importation of negro slaves, for the colonists had already learned that one negro did the work of four Indians. Should not this act of farseeing wisdom, be set against his stern treatment of the Moors?
Ximenez ruled as Regent of Castile from the time of Ferdinand's death to the coming of Charles V to his distant possessions. The Cardinal-Archbishop, alert in mind and body though over eighty, was on his way to meet the young Emperor on his landing in the north, when he died suddenly at Roa, in the province of Burgos. He was buried in his loved Alcalá, and his tomb still rests in the dismantled town whose University has been removed to Madrid. Just thirty years after the Cardinal's death, one of the world's supreme geniuses was born under the shadow of his University, as if a compensating Providence would reward the Franciscan friar's unresting love of letters. Ximenez has received scant justice, but if the atmosphere of culture which he created at Alcalá, had aught to do with making Cervantes what he was, the stern educator did not live in vain.
In Toledo it takes no effort of the imagination to people the streets with the figures of the past; it is every-day life that drops away, and the surprise is that one does not meet some intellectual-faced cardinal, some hidalgo in velvet cloak or chased armor. The stone effigies on the tombs of Spanish churches make it easy to picture a certain very splendid presence that once walked, in youth's proud livery, these silent streets. Garcilaso de la Vega is a pure type of the grandee, Spain's Philip Sidney, a courtier, a soldier, a poet whose gift of song made him the idol of the nation, he is one of the alluring figures of history. By writing in Virgilian classic verse, he changed the rhythm of Spanish poetry from that of the "Cid," of Juan de Mena and Manrique. "In our Spain, Garcilaso stands first beyond compare," wrote a contemporary poet, a judgment held later by Cervantes and Lope de Vega.
This lovable hero was born in Toledo while Ximenez was still its active if aged Archbishop. He came of distinguished stock, the first Garcia Laso de la Vega was the favorite of Alfonso XI in 1328. This later namesake had for father a knight of Santiago, lord of many towns, ambassador to Rome, and one of Isabella and Ferdinand's councilors of state; on his mother's side his lineage was still more illustrious, she was a Guzmán, another of Spain's families whose prominence continued for centuries.
Garcilaso, who early showed his love for the liberal arts, received a finished education. At fifteen he became guardsman to Charles V, and his qualities of heart and brain soon won him the affectionate admiration of the court. "Comely in action, noble in speech, gentle in sentiment, vehement in friendship, nature had made his body a fitting temple for his soul." And Spain can show this harmony in many of her sons. Some untranslatable words describe Garcilaso, hermosamente varonil, the superb manhood of beauty. During the Emperor's wars in Italy he fought bravely, and at the Battle of Pavia, where Pescara's lions of Spain carried all before them, he won distinction. He was not merely a soldier in Italy, his richly-endowed nature avidly seized on her art and learning. Cardinal Bembo calls him "best loved and most welcome of all the Spaniards that ever come to us." Like Sir Philip Sidney, the young poet was not destined to reach middle age; a short thirty-three years is his record. At a siege near Fréjus, in the south of France, he fell wounded into the arms of his dearest friend, the Marquis de Lombay, and in spite of Charles V sending his skilled physician and coming in person to visit the wounded knight, he died. He was buried among his ancestors in the church of San Pedro Mártir, in Toledo, "where every stone in the city is his monument," wrote the euphuistic Góngora.
Truly that age was past rivalry in the appealingly noble characters it produced, fine spirits of heroism, fit inheritors of Isabella's period that had prepared the soil for such a flowering. A Garcilaso de la Vega is the bosom friend of a Francis Borgia, a Francis Borgia communes with a Teresa de Jesús with the intense pleasure of feeling souls akin, an Ignatius Loyola serves as guide to a Francis Xavier, and so on, these noted lives touch and overlap. What an array the first fifty years of the sixteenth century can show! 1503 Garcilaso was born, also Diego Hurtado de Mendoza, the noted diplomat and patron of letters; 1504 Luis de Granada, the religious writer; 1506 St. Francis Xavier of Navarre, who died the great missionary of the East; 1510 St. Francis Borgia; 1515 St. Teresa, "fair sister of the seraphim"; 1529 Luis de León, Spain's best lyric poet; 1534 Fernando de Herrera, another poet; 1542, St. John of the Cross, that mystic flame of Divine love; 1545, the dashing hero of Lepanto, Don John of Austria; and final glory of this half century, and of all centuries, 1547, Miguel de Cervantes. The opening of the next century was fecund in men of creative genius: 1599, Velasquez; 1616, Calderón; 1617, Murillo, but to one who loves España la heróica, the earlier age is dearer.
The gray city on the Tagus is worthy of such citizens, "fit compeer for such high company." So many are her associations that one turns aside in irresistible digressions. In a palace near Santo Tomé, Isabella of Portugal, Charles V's wife, died: to those who know Titian's portrait of her in the Prado, she is a beautiful, living presence. Francis Borgia who in early youth had married one of her ladies in waiting, was the equerry appointed to escort her dead body to Granada, where it was to be laid in the Chapel Royal. When the coffin was opened to verify the Empress, she who had been all loveliness so short a time before was changed to so horrible a sight that the Marquis de Lombay is said to have exclaimed, "Never more will I serve a master who can die!" The Hound of Heaven was in pursuit of grand quarry here. A few years before, the death of Garcilaso his friend had sobered Francis. Now came the loss of his cherished wife, with whom he had lived in truly holy wedlock: in Catalonia where he was the Emperor's viceroy, a lady asked the Marquesa one day why she of such high standing and beauty dressed so plainly, and she answered how could she do otherwise when her husband wore a hair-shirt beneath his velvet. Lombay succeeded to his father's estates and the title of Duke of Gandía, his children—who eventually rose to distinction—were a natural temptation to stifle the higher call of which he was conscious:
It was a tremendous decision to make, completely to relinquish a future of international influence; relentlessly the heavenly Feet pursued:
The compelling Voice won. Having settled his children, the Duke of Gandía gave up titles and estates to enter the Company of Jesus, of which he has been called the second founder, so fruitful were the years of his generalship.
The death of Isabella of Portugal is connected with another foremost member of the Compañía. The Pope sent Cardinal Farnese to carry his condolences to the Emperor, and the papal suite lodged in a house of Toledo near that of a widow named Ribadeneyra. Her willful, high-spirited and captivating boy Pedro attached himself voluntarily to the embassy, and so won the notice of the Cardinal that he was taken back to Rome, where, by another hap-hazard in his life, he fell under the influence of St. Ignatius Loyola, became his loved pupil and future biographer. The books of this delightful Pedro, telling the early history of the Jesuit Order make as solidly interesting a bout of reading as can while away a month. He was not only the confidant of the first General, but of his two successors, Lainez and Borgia, he helped St. Charles Borromeo in his reforms at Milan, and lived long enough to rejoice on the day of his great master's beatification, 1609.
In Toledo many a time Cervantes strolled, here he has set several of the interesting "Novelas Exemplares"; St. Teresa founded one of her houses here, described in her "Libro de las Fundaciones," a companion book to the "Novelas"; that prodigy of improvization, Lope de Vega, also placed some dramas in these dark winding streets; and in the Jesuit house the historian Mariana, a friend of Ribadeneyra, browsed over his work, called by Ticknor "the most remarkable union of picturesque chronicling with sober fact that the world has ever seen."
Our days in Toledo sped all too fast. For me it is one of those few fascinating cities of the world that rouses a recurrent longing to return. The impressive, solitary walk above the Tagus gorge at the hour of sunset is an unforgettable memory. Another walk leads to San Cristo-in-the-fields, the legend of whose crucifix, with one arm hanging pendant, has been told by Bécquer; beyond this church, across the vega, where the Tagus spreads out in relief from the confining gorge behind, is the Fábrica de Armas, where good Toledan blades are made, so elastic that they are packed in boxes curled up like the mainspring of a watch. Within the town the rambles are endless, now down the step-cut hill, past the Plateresque façade of Santa Cruz hospital, founded by Cardinal Mendoza; now out by the one sloping side of the city to another hospital, where the sculptor Berruguete died, and lies buried near his last work, the marble tomb of the founder, Cardinal Tavera. One day in the narrow street, hearing the sound of singing, I entered a monastery church, to listen for an enchanted hour to a choir of male voices admirably trained.[27] There is about this town an atmosphere that makes you sure that real peace and holiness lie within the looming convent walls under which you pass. The wise Chinese statesman, Kang Yu Wei, who has toured the world studying its religions, said he found in a monastery of Toledo an impressive spirit of devout silence.
Tomb of Bishop San Segundo, by Berruguete, Avila
Tomb of Bishop San Segundo, by Berruguete, Avila
We carried away a beautiful last picture of the "Crown of Spain," as her loyal son Padilla called her. We were to catch the night train to Andalusia, at Castillejo on the express route. It was a night with an early moon. So white and romantic lay the city streets that we sent the luggage by the diligence and went on foot to the distant station. When we crossed the Alcántara bridge, we turned to look back at the climbing mass of houses and churches. With a feeling of sadness we gazed at the old mediæval city, so far from the fret of modern life. This was to be, we thought, our last impression of the Castiles. Andalusia, enticing, warm in the sun, facile, impudent, lay ahead. Farewell to the grave, courteous Castilian! Farewell to the valorous stoic-heart of Spain!
"The art of the Alhambra is eminently decorative, light, and smiling; it expresses the well being, the repose, the riches of life; its grace lay almost entirely in its youth. Not having the severe lines that rest the eye, these works paled when their first freshness faded. Theirs was a delicate beauty that has suffered more than others from the deterioration of its details."
RENÉ BAZIN.
IN his "Terre d' Espagne," M. René Bazin speaks of the faded city of Cordova, and the term is singularly exact. It is a tranquil, faded ghost, not a nightmare ghost, but an aloof, melancholy specter. I have been haunted by it often since the day and night spent there. Dull and unimportant as it now is, hard to be imagined as the Athens of the West with almost a million inhabitants and an enlightened dynasty of Caliphs, yet, like a true ghost, vague in feature, Cordova succeeds in making itself unforgettable. The past covers it like a mist. It gave me more the sensation of the Moslem than any other spot in Spain: Allah, not Christ, is its brooding spirit.
We strolled hither and thither through its preternaturally quiet streets which are lined with two-storied white or pinkish houses. Every few minutes we stopped with exclamations of delight to gaze through the iron grilles at the tiled and marble patios, here seen for the first time. "A patio! How shall I describe a patio!" exclaimed De Amicis, when he first came into Andalusia. "It is not a garden, it is not a room, it is not a courtyard, it is the three in one,—small, graceful, and mysterious." They are so spotless a king could eat off their paving-stones. Isolated from the stir of the world, they breathe that intimate quiet of the spirit felt in the pictures of the Primitives. To wander for the first time over a city filled with these oases, gives that exhilaration of novelty which as a rule the traveler has long since lost with his first journeys.
I should not say our very vivid impression of Cordova depended on chance details,—the hour of arrival, a personal mood, the weather. Of course the strangeness was heightened by our coming from the north, through a cold night of travel on the train that made the transition from the central plateau of the Castiles to the semi-tropical coast belt of Andalusia, an abrupt one. Toledo, the last seen Castilian town, had been so distinctly Christian in spite of Moorish remains, and our night-flitting over the level sea of La Mancha was so possessed by that español neto, the adventuresome Don, that suddenly to awake among palm trees and oranges gave the sensation of another race and climate. It was this province with its astonishing fertility that had been the land of Elysium of the ancients.
Having grown familiar with the orderly streets of Cordova by day, it was quite without fear that we took a night ramble. Not a soul was astir. What were they doing, these cloistered people? It was as deserted as Stamboul at night, more lonely even, for here was not a single yellow cur to bay the moon, nor the iron beat of the watchman's staff; and though like the Orient in some aspects, these streets were far too orderly and the houses too spotless. Perhaps there lay the source of the indefinable fascination; this was neither East nor West, but a place stranded in time, made by circumstances that never will be repeated. The Oriental influenced the Spaniard deeply, a psychological as well as a racial influence. I often felt that the dignified gravity which so distinguishes a Spaniard from his fellow Latins is a trait acquired unconsciously from his Arab neighbors: nothing like it is found except among races whose ancestors dwelt in the desert. Also the excessive generosity and hospitality of the Spaniard are oriental virtues, just as the Andalusian procrastination and acceptance of fate are oriental failings. We too often forget that there were generations when, religious hatred quieting down, the two peoples lived side by side in friendly consideration. If the Christian gained from the Moslem, the Moor in Spain was influenced no less potently by the standards of the European. He became a very different being from his brother in northern Africa. He learned to gather libraries, to express himself in buildings where he translated his nomad carpet into colored stucco; much of his traditional jealousy was laid aside and Moorish ladies appeared at the tournaments to applaud their Moorish cavaliers who tilted with the same rules of romantic chivalry as the Christian knights. Moslem civilization could even boast some femmes savantes. The stimulus of the two opposing races gave Spain just the impetus she needed, and the conqueror lost with his very victory. When all men think the same way without the spur of competition, inaction and ill-health are sure to follow. Perhaps the upholders of law and order need not worry too much to-day over the anarchists and socialists in the commercial districts of Spain: is not the health of a nation quickened by struggle?
The soul of a Spanish city is always the Cathedral, and Cordova has what it called one, but it is no more a Christian church than the Caaba at Mecca. The canons in Charles V's time tore out the center of the Mosque and built a Plateresque-Gothic capilla mayor and coro. It was an ignorant thing to do, and when the Emperor saw their work he exclaimed in disgust, "You have built here what anyone might have built elsewhere, but you have destroyed what was unique in the world!" Nevertheless, those old canons had some excuse. They felt that they could not pray in a proper Christian manner under the low, oppressing roof of Islam. Instead of "Christe Eleison," it was "Allah illal allah, ve Mahommed recoul" that came to their lips in abominable heresy, so in desperation they put up the incongruous enclosure and tried to shut Islam out.
A building every one of whose stones has been laid in earnest faith, seems to have a spirit that will never desert it, let the ritual change as it may. Santa Sophia is Christian in spite of eight thousand Mussulmans prostrated there on the 27th of Ramazan: the Gregorian chant still echoes in Westminster Abbey. So here the canons' efforts were in vain, the Mezquita makes heretics of us all, we turn to the Mihrab as the holy of holies, not to the High Altar.
The Mihrab is a dream of art, the mosaics are richer and softer in hue than an eastern rug. Leo, the Christian Emperor on the Bosphorus, sent Byzantine workmen to teach the Caliph this art. The enclosing carvings have the distinction of being in marble, not in the customary plaster, also a Christian innovation. "Let us rear a mosque which shall surpass that of Bagdad, of Damascus, and of Jerusalem, a mosque which shall become the Mecca of the West," said the founders in the eighth century; and there is a tradition that the Caliph himself worked an hour a day with the builders. It is truly "unique in the world," for nothing was ever like these myriad aisles, forty in one direction crossed by twenty in another, with nine hundred short pillars of every kind of marble—green, red, gray, brown, fluted white—holding up the roof. These pillars are baseless and only thirteen feet in height; and arches of an ugly red and yellow spring in two tiers from column to column. The effect is incredibly original and eccentric,—a veritable forest of pillars. The fatalist spirit of Mohammed, the acceptance of life's limitation, is insistent here, the desert Arab's attitude of adoration, forehead prone to earth, is forced on you: to kneel with upraised face is impossible under so low a roof; were there the usual hanging balls and roc's eggs, even the Inquistor-General himself would have genuflected toward Mecca! As I wandered about the Mezquita, the two creeds seemed to formulate themselves more distinctly for me: one, soaring and idealistic, channel for the loftiest aspirations of the soul, the other a magnificent step forward from the lower forms of worship about it in the East, nevertheless limited, so far and not beyond, not cleaving to the impossible, to the unattainable. "Be perfect even as your Father in heaven is perfect" was not taught by Mohammed. Islamism is a very noble average, and perhaps because men in general are the average, it may seem better to satisfy them. Christianity is a religion for the chosen souls of humanity, only by aiming at the impossible can the best in man develop. The majority of us are not chosen souls, hence we have the bitter inconsistencies between the theory and the practice of our faith to-day; and yet, once the vision of the unspeakable soul-paradise of the mystic has been conceived of, to rest satisfied with an average religion is impossible. Islam makes men happy with a dreaming bliss that veils the sun, Christianity bids you look up at the sun whether it blinds you or not, and here and there arise souls that can bear the vision and help weak eyes to see.
When we left the Mosque, the obsession of the East still continued in the courtyard, where about the fountain sat groups of idlers only wanting the fez and turban for completion. Once the Mezquita opened on this court, there was no dividing wall, the trees planted in symmetrical lines carried on the rows of columns within, and an absolutely enchanting sight it must have been to look from this orange grove far into the dim interior of the Mosque, lighted every evening with some five thousand hanging lamps.
All tourists in Spain go to Granada, so they know the confusing station of Bobadilla where trains from north, south, east, and west, meet and exchange passengers; the journey from there on to Granada gives a beautiful glimpse of Andalusia; picturesquely set towns, scattered white villas, olive groves, even in winter the grass as green as spring. As apples, in the Basque provinces, and carrots at Toledo, so here oranges were piled up in masses. The last thirty miles of the journey were through the historic vega, a veritable garden of Eden in fertility. Before we reached Granada it was dark and above the city was rising an early moon as big as one in a Japanese print. The proprietor of the Pension-Villa Carmona in the Alhambra grounds was there to meet us, and we soon rattled off for the long drive up to the Moorish citadel.
A night arrival at Granada enhances the romantic effect. It is mysterious to turn in from the noisy streets of the town at the Carlo Quinto gate and under the heavy foliage of elm trees slowly to mount the Alhambra hill; there is a gurgle and rush of running water on every side, one has the feeling of being in a thick Alpine forest. The horses mount slowly, wind and turn, pass through various gates and at length you are in the small village of the citadel, and in three minutes can walk right into the Caliph's palace. Spain cannot show many such beautiful northern parks, with a growth of ivy and a shimmer of arrow-headed leaves under the elm trees where nightingales sing in season.
It was Ford I think who started the statement which most guide books have gone on repeating that the Duke of Wellington planted these elms ("the Duke" occupies more space in Murray's Hand-book than los Reyes Católicos themselves!) He may have planted some, but a certain old book of travels, yellow with age, tell us that just these same elm trees were growing and just the same kind of songster singing in 1789. "The ascent toward the Alhambra," wrote the Rev. Joseph Townsend in that year, "is through a shady and well watered grove of elms abounding with nightingales whose melodious warbling is not confined to the midnight hour; here, incessant, it is equally the delight of noon."
This part of Granada is charming. But the city below is so dirty and ill-conditioned that it would spoil the Alhambra for a long stay. Even in the darkness on the night of our arrival it was easy to discern what a different aspect it had from most Spanish towns, which, while they are often poor, are frugally clean and self-respecting. In Granada the people appeared ill-tempered, if you paused anywhere, diseased children gathered in a persistent begging circle, and the fierce copper-colored gypsies were so diabolically bold in glance and act that they made a walk in any of the suburbs too dangerous to be repeated. We had often turned off the beaten track in the Asturias, in Galicia, and Castile, without the least fear, but Granada will remain for me the one thoroughly disagreeable, frightening spot in Spain.
Described as the Alhambra has been, it would be fatuous to try it again. I can only give superficial personal impressions. There is no use in disguising that this style of architecture disappointed me enormously. I could admire its extreme elegance, the details of the artesonado ceilings, the ajimez windows, I could acknowledge it was fairy-like, a charming caprice, exquisite jewel-box work: as a whole it left me quite cold. It was too small, it lacked height, there was no grandeur about it,—and all so newly done up with restorations! The first visit gave me an effect of trumpery, and even after I had seen it daily for two weeks, I could not forget that these mathematically correct designs, one yard very like the next, were imprinted by an iron mold on wet plaster. This was skilled artisan's work, not the intellectual thought of the architect; here was no cutting of enduring, masculine stone with the individual freedom of genius. Decorations of Cufic mottoes are effective, but they can never compete with a Parthenon frieze, with a Chartres or Santiago portal. Fantasy was here, not imagination; again I felt the bound limit of Islam.
Enough for the negative side. For praise, if the Alhambra itself is disappointing, its setting is imperial. The view on which you look out from its romantic ajimez windows has few equals in the world, and accounts easily for the supremacy of this spot in man's thought. You look down on the ravine of the Darro, the white Generalife near by, across the river, the piled-up houses of Granada backed by near hills covered with cactus. From the Torre de la Vela is a grander view. The vega with towns and historic battlefields lies below, and you try to pick out Santa Fé, which sprang up in eighty days to house the Christian troops, or Zubia, where Isabella was almost captured, or Puente de Pinos, which the discouraged Columbus had reached when the Queen's messenger brought him back to arrange for the great voyage. On this tower, after seven and a half centuries of Moorish rule, the first Christian standard was hoisted by Cardinal Mendoza, on January 2d, 1492, festival still of the countryside, when the fountains play again in the Alhambra, and down in the Royal Chapel the Queen's illuminated missal is used on the altar. All Christian Europe rejoiced with Spain, and Henry VII in England had a special Te Deum chanted in gratitude. While on one side is this tropical vega on the other is the glorious Sierra Nevada, clothed in perpetual snow. So close are the mountains that on certain days it seemed as if a short hour's walk could reach them, closer than the Jungfrau to Mürren. It is the most untarnished expanse of snow I have seen on any mountains. We often climbed the tower for the sunset, and one evening a genuine Alpine glow made the Sierras magnificent past description. "Ill-fated the man who lost all this!" Charles V exclaimed.
There was a lesser view we grew attached to, that from the strip of garden called the Adarves, warm in the sun under the vine-covered bastions. It was laid out by the Emperor, and it fronts the snow range looming above the green mass of park trees. Almost every day we would bring books and sewing there—December, with mountains 12,000 feet high beside us!—and the gardener would set chairs for us at the stone table. Work and books would be dropped for long minutes to look out on those astonishingly noble mountains. If only the city below were well-ordered and clean like Avila or Segovia or Seville, this would be the spot of all Spain for a long stay.
We had to descend at times to the repulsive town for sightseeing. We hunted up the Church of San Gerónimo, where the Gran Capitán, that true Castilian knight alike renowned as general and diplomatist, Gonsalvo de Cordova, was buried. Once around his tomb seven hundred captured banners were ranged, but the church since it was sacked in the French invasion has been unused. It was appropriate that the Great Captain found burial in Granada, since it was here he trained the famous legions he was to lead to victory in Italy. Isabella on her deathbed listened with thrilled interest to the news of Gonsalvo's exploits at Naples. Another day, to see the view of the Sierras from the Church of San Nicolás, we climbed the Albaicín quarter, so squalid and poverty-stricken that the very sheets hung out to dry were a fretwork of patches, and the smells of goats and pigs were awful. A swarm of deformed beggars gathered round us, and I must confess to driving them off indignantly. Then as we descended the hill, down the twisting oriental passages, I was reproached by a little episode that showed a charity wider than mine—not good utilitarian ethics perhaps, but good early Christianity—a woman, poorest of the poor, at a turning of the lane was giving her mite to one more stricken in misery. Is it any wonder Spain can win affection with her good and her evil lying close beside each other in a grand primitive way? Whenever I joined her detractors and abused her, within the hour she would offer some silent rebuke.
Still another walk was the beautiful one along the Darro, then up the steep hill between the Generalife and the Alhambra. In that deserted lane one morning as I was passing alone, suddenly the gypsy king stepped out, a startling image of brutal, manly beauty, with his blue-black hair topped by a peaked hat. He approached insolently, with a glance of contemptuous, piercing boldness, struck an attitude, and holding out a package, commanded: "Buy my photograph." With beating heart I hurried by, to turn into the safe Alhambra enclosure with a tremor of relief.
The Cathedral of Granada is a pretentious Greco-Roman building, good of its kind, but I do not like that kind. Out of it leads the Royal Chapel, where "los muy altos, católicos, y muy poderosos Señores Don Ferdinando y Doña Isabel" lie buried with their unfortunate daughter, Juana la Loca, and her Hapsburg husband. These two elaborate Renaissance tombs, the wood carved retablo and a notably fine reja, make this Capilla Real a unique spot. Isabella the queen left a last testament that breathes the fine sincerity of her whole life: "I order that my body be interred in the Alhambra of Granada in a tomb which will lie on the ground and can be brushed with feet, that my name be cut on a single simple stone. But if the king, my lord, choose a sepulchre in any other part of our kingdom, I wish my body to be exhumed and buried by his side, so that the union of our bodies in the tomb, may signify the union of our hearts in life, as I hope that God in his infinite mercy may permit that our souls be united in heaven." It seems as if a king whose life-long mate had been an Isabella of Castile might have had more dignity of soul than to give her a trivial successor. When Ximenez heard of her death, sternly-repressed man of intellect though he was, he burst into lamentation. "Never," he exclaimed, "will the world again behold a queen, with such greatness of soul, such purity of heart, with such ardent piety and such zeal for justice!" And the Cardinal had known her in the undisguised intimacy of the Confessional and stood side by side with her through years of difficult state guidance. The astute Italian scholar, Peter Martyr, who lived at her court, said that at the end of the fifteenth century Isabella had made Spain the most orderly country in Europe, and another foreign scholar, Erasmus, tells us that under her, letters and liberal studies had reached so high a state that Spain served as a model to the cultivated nations.
From one end of her land to the other this incomparable woman has left her mark; at Valladolid the remembrance of her marriage; Segovia whence she started out to claim her kingdom; at Burgos the tomb of her parents; Salamanca where her son was educated, and whose library façade is in her grandiose style; Avila where this only son lies buried; Santiago where her hospice still harbors the needy; Seville where she gave audience in the Alcázar; her refuge for the insane here in Granada;—hardly a city that she did not visit and endow:
"El secreto de la vida consiste en nacer todas las mañanas."—RAMÓN CAMPOAMOR.
THE outburst of spring in Seville is something unforgettable. With roses in bloom during December and January, the winter was like the summer of some places, and so we realized with surprise during February that a genuine spring was beginning. The bushes and hedges put on fresh coats of green, and barely a month after the trees had been stripped of their myriad oranges, the same trees were covered with white blossoms. To sit beside the lake in the park on a sunny March morning seemed like being in an ideal scene of the theater; hard, white pathways wound in every direction between miles of rose hedges; an avenue of vivid Judas trees led to a blue and white tiled Laiterie, where society came each morning to drink a hygienic glass of milk, and the graceful girls played diavolo with young officers; the groves of orange trees filled the air with an almost overpowering scent; children threw crumbs to the ducks in the pond; high up in the palm trees they were doing the parks' spring cleaning by cutting away the spent leaves.
With such a winter climate it is strange that Seville was deserted by foreigners till the Easter rush. During the four months of our stay we had no need of fires, and sometimes there were days so warm that we did not start for the customary constitutional till toward evening. Every single day of the winter we took a walk in the same direction,—to the Delicias parks. Such monotony at first seemed a very limited pleasure, but before the winter ended we had grown to be such true Sevillians that we liked the placid regularity, and whenever we went further afield the roads were so abominably kept that we were glad to return to the shady fragrance of the park. We gradually learned to sit on the benches with the contented indolence of the southerner, watching the carriages roll by, family coaches a bit antiquated, the women well-dressed but not with the Madrileña's elegance. As the same people passed day after day, we soon had favorites among them. One young girl, like a rose in her bloom of quick blushes, was having the golden hour of her life; all winter we watched her in the Delicias, at the theater, in church, and she never appeared without her cavalier somewhere in sight: a man in love here, like a man at his prayers, has no false pride to disguise his devotion. His carriage openly pursued hers in the park, the coachman an eager abettor of the romance. They would often alight, and while her mother and small sister loitered far behind, the happy novios were allowed to ramble side by side through the lovely paths. It seemed to us that we were no sooner settled in some retired nook of the pleasure grounds than these two sympathetic young people would come strolling past, and her sudden blush in recognition of the two strangers whose interest she felt, was very charming to see,—so too thought the young man at her side, for he always paced with his head bent irresistibly to hers. Life can offer worse fates than to be in love in the springtime, under Seville's flowering trees.
This happy starting with romance has much to do with the contented marriages of the race: here, as I said before, is little of the pernicious "dot" system of France and Italy; good looks and attractive personal qualities win a husband. Spanish women make excellent wives, their first fire and passion turning to self-abnegation. They are spared the ignoble competition that luxury brings; except in Madrid and among a small set in a couple more of the big cities, most Spanish ladies dress with extreme simplicity in black; the mantilla having more or less equalized conditions. It is still the custom for a mother and her daughters to go to church before eight every morning; often I saw them returning as I sat drinking my coffee on the hotel balcony. For church they wear the black veil that so much better becomes them than the big hats donned for the afternoon drive. Strangers are inclined to take for granted the idleness of women's lives in a city like Seville. I had slight opportunity of judging for myself. From a friend, however, who happened to have letters of introduction to a Sevillian whom she thought a mere social butterfly after seeing her drive by idly every afternoon, I learned that being taken into the intimacy of this pretty, fashionable woman, it appeared that she rose before seven every day and had never once missed giving each of her four children his morning bath.
When we occasionally lingered late in the Delicias at noon, we would see the cigarreras from the great tobacco factory come out to spend their siesta. The proverbial beauty of these girls is much exaggerated, but the fresh flower in the hair worn by every woman of the people, old and young alike, gives a decided charm. Sometimes they would dance together under the trees, just for the mere pleasure of motion, and sing the passionate coplas of the province, of the very essence of a people, impossible to translate: