He was a foreigner, a South American, and he came from Paris. “But these Christs!—Good God!” he said to me, as we stood before one of the bloodiest of those that are to be found in our cathedrals, “this thing repels, revolts—— ”
“It revolts him who knows nothing of the cult of suffering,” I said. And he replied: “But suffering is not blood. There is bloodless suffering, serene suffering.” ...
And we began to talk about it.
I confessed to him that I have the soul of my people, and that I like these livid Christs, emaciated, purple, bloody, these Christs that someone has called ferocious. Lacking in art? Barbarous? I don’t know. And I like these harsh Marias Dolorosas, rigid with grief.
The Spanish Christ—so Guerra Junqueiro has often said to me—was born in Tangiers. Perhaps. Perhaps He is an African Christ. Would He be more Christ if He were an Attic or a Parisian or an English Christ? For the other Christ, the Galilean, the historical, we must bid farewell to. And as for history as applied to Christianity.... This history is the history of the last twenty centuries, and here, in Spain, history is Spanish. He was born then, perhaps, in Tangiers. Not very far from Tangiers was born St. Augustine.
Bloodless, serene, purified suffering.... Yes, yes, “stylistic”—or shall we say, artistic?—suffering. The cry of suffering breathed into a flute and become a dirge. Very good. All that the Laocoön inspired in Lessing was just that.
Very good. But it is the same with this kind of suffering as with irony. Usually ironists are people who are never angry. He who is angry is insulting. The ironist forgives everything and says that it is because he understands everything. And what if it is because he understands nothing? I don’t know.
This harsh, raw manner of ours—I said to my friend, the South American—not everyone can bear it. It has been said that hate is rife in Spain. Perhaps. Perhaps we begin by hating ourselves. You will find many here, a great many, who dislike themselves. We follow the precept of “love thy neighbour as thyself,” and since, in spite of inevitable egoism, we do not love ourselves, so neither do we love our neighbours. The ascetic and the egoist are made in the same way. Not that the ascetic is not an egoist; egoistic he may indeed be, and with a vengeance. But even when an egoist, he does not know how to love himself.
When you see a bull-fight, I continued, you will understand these Christs. The poor bull is also a kind of irrational Christ, a propitiatory victim, whose blood cleanses us from not a few of the sins of barbarism. And leads us, nevertheless, to others. But is it not true that forgiveness leads us—unhappy humans!—to sin again?
My friend saw a bull-fight in Madrid and wrote to me as follows;
“You are right. The Spanish people likes violent spectacles, which beget the emotion of tragedy, or rather of ferocity. I had no difficulty in understanding this at the bull-fight last Sunday. I understood it also when I conversed with various people, and in particular with literary people, who tear one another to pieces with unparalleled ferocity. Poor Christ, pierced and bathed with blood! There is no hope that His wounds will ever heal in these Spanish cathedrals or that the grimace of His frenzied pain will ever relax—for here there is no knowledge of the return of Jesus to heaven, after His martyrdom.”
“You are right. The Spanish people likes violent spectacles, which beget the emotion of tragedy, or rather of ferocity. I had no difficulty in understanding this at the bull-fight last Sunday. I understood it also when I conversed with various people, and in particular with literary people, who tear one another to pieces with unparalleled ferocity. Poor Christ, pierced and bathed with blood! There is no hope that His wounds will ever heal in these Spanish cathedrals or that the grimace of His frenzied pain will ever relax—for here there is no knowledge of the return of Jesus to heaven, after His martyrdom.”
Perhaps—who knows?—our heaven is martyrdom itself.
Not a few foreigners who have learnt to know us have been struck with this ferocity with which, here in Spain, men of letters destroy one another. Yes, here all men, but particularly artists and writers, destroy one another with the ferocity of bull-fighters—or it may be with the Christian ferocity of our Tangerine Christianity.
And I, who do not like bull-fights and never go to see them, I, who do not like flaying my fellow writers (for the office of executioner dirties the hands), I like these Tangerine Christs, purple, livid, blood-stained and blood-drained. Yes, I like these bleeding and exsanguious Christs.
And the smell of tragedy! Above all, the smell of tragedy!
You should read the great Sarmiento’s comparison between bull-fights and tragedy, in his account of his journey in Spain about the middle of the last century.In the bull-fight there is none of the insupportable unities of the pseudo-classical tragedy, and there is, moreover, real dying. Real dying, and, above all, real killing. The bull is killed just as an infidel dog was killed by a good Spanish Christian in the good old days—really killed.
For many people, perhaps for my friend the American, all this creates an atmosphere difficult to breathe, an acrid atmosphere. But if you take away the taste, other atmospheres too become insipid. It is like the austere beauty of our bleak upland deserts. He who tempers his soul, or distempers it—I know not which—in the contemplation of these blood-stained and blood-drained Christs, never accustoms himself afterwards to others.
And this hate, this same hate that circulates everywhere here, like a subterranean stream of lava, this same hate ...
It has its source in what is deepest in ourselves; we hate ourselves and not one another only, but each one his own self.
“But you people have no real love of life, although you are tenacious of it,” another foreigner said to me once, a Frenchman, as one who makes a discovery. And I replied: “Perhaps!” He exclaimed again: “But this is a veritable cult of death!” And I answered: “Of death, no—of immortality!” The fear that if we die, we die utterly and altogether, makes us cling to life, and the hope of living another life makes us hate this one.
La joie de vivre.It has been translatedla alegría de vivir. But it is only a translation. Thisalegría devivir—let them say what they like—is a gallicism. It is not an authentic Spanish phrase. I do not remember to have met with it in any of our classics. For man’s greatest crime is that of having been born.[1]Indeed it is!
And this same literary ferocity with which our men of letters bite and tear and flay and quarter one another is not without its sharp voluptuousness for the spectator. And it is in this strife that our masterminds are tempered. Many of their ripest have been produced in the atmosphere of defamatory coteries. And they carry with them, naturally enough, the acrid flavour of their origin. They smell of hate. And the public, scenting hate, becomes excited and applauds. Applauds as it does at the bull-fight when it smells blood. Blood of the body or blood of the soul, what is there else?
Is this cultured? is this civilized? is this European? I don’t know. But it is Spanish.
Ought we to be ashamed of it? Why? Better to probe into it, scrutinize it, stir up the depths of it, make ourselves fully conscious of this hatred of our own selves. The evil lies in our being unconscious of it, for once it is revealed to us for what it is, a hatred and abhorrence of our own selves, it is already in the way of becoming ennobling and strengthening and redeeming. Do you not remember that terrible paradox of the Gospels about having to hate father and mother and wife and children in order to take up the cross, theblood-stained cross, and follow the Redeemer? Hatred of ourselves, when it is unconscious, obscure, purely instinctive, almost animal, engenders egoism; but when it becomes conscious, clear, rational, it is able to engender heroism. And there is a rational hatred, yes, there is.
Yes, there is a triumphant, heavenly, glorious Christ, He of the Transfiguration, He of the Ascension, He who sits at the right hand of the Father; but He is for when we shall have triumphed, for when we shall have been transfigured, for when we shall have ascended. But for here and now, in this bull-ring of the world, in this life which is nothing but tragic bull-fighting, the other Christ, the livid, the purple, the bleeding and exsanguious.
You ask me, my friend, if I know of any way of loosing a delirium, a vertigo, any kind of madness, upon these poor ordered and tranquil multitudes who are born, eat, sleep, reproduce themselves and die. Is there no means, you ask me, of reproducing the epidemic of the Flagellants or of the Tarantists? And you talk of the millennium.
Like you, I often feel a nostalgia for the Middle Ages; like you, I should like to live in the throes of the millennium. If we could make people believe that on a given day, say the 2nd of May, 1908,—the centenary of our shout of independence—Spain would come to an end for ever, that on that day we should be scattered like sheep, then I believe that the 3rd of May, 1908, would be the greatest day of our history, the dawn of a new life.
But now it’s all hopeless, utterly hopeless. Nothing whatever matters to anybody. And if any isolated individual attempts to agitate any problem or question, he is supposed to be prompted either by self-interest or by a thirst for notoriety and a passion for singularizing himself.
Not even madness is understood here to-day. Even of the madman they say that there is method andreason in his madness. The wretched multitude takes for granted the reason of unreason. If our Lord Don Quixote were to rise again and return to this Spain of his, they would go about looking for some ulterior purpose in his noble extravagances. If any one denounces an abuse, attacks injustice, fustigates orthodox platitudes, the slavish crowd asks: What is his object in that? What is he aiming at? Sometimes they believe and say that he does it in the hope of being paid to keep quiet; sometimes that he is actuated by base and despicable passions of vengeance and envy; sometimes that his motive is vainglory, that he only wants to make a stir in order to get himself talked about; sometimes that he does it for the sake of killing time, for amusement, for sport. Pity that there are so few who go in for this kind of sport!
Mark this well!—When confronted by any act of generosity, of heroism, of madness, all these stupid bachelors, curates and barbers of to-day think only of asking: Why does he do it? And as soon as they think they have discovered the reason of the action, whether their supposition is correct or not, they exclaim: Bah! he has done it for the sake of this or for the sake of that. As soon as they know theraison d’êtreof a thing, that thing has lost all its value for them. Such are the uses of logic, filthy logic.
To understand is to forgive, it has been said. And these mean souls need to understand in order to forgive their being humiliated, to forgive the indirect reproach of deeds and words that show up their own meanness.
When it has occurred to them to ask themselves, stupidly enough, why God made the world, they haveanswered: For His own glory! And the fools are as pompously satisfied with the answer as if they knew what is meant by the glory of God.
Things are made first, their wherefore comes afterwards. Give me any new idea about anything and it will tell me its wherefore afterwards.
Whenever I put forward some project, something which it appears to me ought to be done, there is always somebody who is sure to ask me: And afterwards? To such a question the only possible reply is another question. To the “And afterwards?” one can only ripost by an “And before?”
There is no future, there is never any future. This thing that is called the future is one of the greatest of deceptions. The real future is to-day. What is going to happen to us to-morrow? There is no to-morrow. What is happening to us to-day? That is the only question.
And so far as to-day is concerned, all these petty souls are quite content because to-day they exist. Existing suffices them. Existence, sheer, naked existence, fills their whole soul. They don’t feel that there is something more than existing.
But do they exist? Do they really exist? I believe not. For if they existed, if they really existed, they would suffer because they existed, existing would not content them. If they really and truly existed in time and in space they would suffer because they did not exist in eternity and in infinity. And this suffering, this passion, which is nothing other than the passion of God in us, of God who in us suffers at feeling Himself imprisoned in our finitude and our temporality, thisdivine suffering would cause them to break all those paltry logical chains with which they seek to bind their paltry memories to their paltry hopes, the illusion of their past to the illusion of their future.
“Why does he do it?” Did Sancho, perchance, never inquire why Don Quixote did the things that he did?
And to return to your question, to your preoccupation: With what collective madness could we inoculate these tranquil multitudes? With what delirium?
You yourself have hinted at a solution in one of those letters in which you bombard me with questions. “Do you not believe,” you asked me, “that it might be possible to start some new crusade?”
Yes, I believe that it is possible to start the holy crusade for the redemption of the sepulchre of Don Quixote from the dominion of the bachelors, curates, barbers, dukes and canons who have taken possession of it. I believe that it is possible to start the holy crusade for the redemption of the sepulchre of the Knight of Folly from the dominion of the mandarins of Reason.
They will defend their usurpation, naturally, and will endeavour to prove with many and elaborate reasons that the guard and custody of the sepulchre belongs to them. They guard it in order that the Knight shall not rise again.
These reasons must be answered with insults, with stone-throwings, with shouts of passion, with lance-thrusts. These people are not to be reasoned with. If you try to reason against their reasons, you are lost.
If they ask you, as they usually do, by what right you claim the sepulchre, answer nothing. They willfind out afterwards. Afterwards ... perhaps when both they and you no longer exist, at any rate not in this world of appearances.
And this holy crusade has one great advantage over those other holy crusades which spread the dawn of a new life upon this old world. Those other ardent crusaders knew where the sepulchre of Christ was, where it was said that it was; but our new crusaders will not know where the sepulchre of Don Quixote is to be found. It must be sought for in the act of fighting to redeem it.
Your quixotesque madness has led you more than once to speak to me of quixotism as of a new religion. And I must tell you that this new religion which you propose, if it should ever come to materialize, would have two notable characteristics. First, that we are not sure whether its founder, its prophet, Don Quixote—not Cervantes, of course—was a real man, a man of flesh and bone; indeed, we rather suspect that he was a pure fiction. And second, that this prophet was a ridiculous prophet; the butt and laughing-stock of the world.
It is courage that we need most of all—courage to face ridicule. Ridicule is the weapon wielded by all the miserable bachelors, barbers, curates, canons and dukes who guard the hidden sepulchre of the Knight of Folly. The Knight who made all the world laugh but never made a joke himself. He had too great a soul to make jokes. He was laughed at for his seriousness.
Begin then, my friend, to play Peter the Hermit and call the people to join you, to join us, and let us all go to redeem this sepulchre which lies we know not where. The crusade itself will reveal the holy place to us.
You will see that as soon as the sacred squadron begins to march, a new star will appear in the sky, a bright and sounding star, which will sing a new song in the long night that encompasses us, and the star will begin to move when the squadron of the crusaders begins to march, and when they have conquered in their crusade, or when they have all succumbed—which is perhaps the only way of truly conquering—the star will fall from the sky, and the place where it falls will be the place of the sepulchre. The sepulchre will be where the squadron dies.
And where the sepulchre is, there is the cradle, there is the birth-place. And from there the bright and sounding star will mount again heavenwards....
Question me no more, dear friend. When you force me to speak of these things, you force me to bring to light from the depths of my heart, sick with the atmosphere of conventionality that harasses and oppresses me on all sides, sick with the slime of the slough of falsehood in which we are mired, sick with scrabbling cowardice which shows itself on every hand, you force me to bring to light from the depths of my sick heart visions without reason, concepts without logic, things of which I know not the meaning and whose meaning I do not wish to try to fathom.
What do you mean by that? you ask me yet again. And I reply: Perhaps I don’t even know myself.
No, my friend, no. The meaning of many of these utterances of my spirit I do not know myself, or rather it is not I who know them. There is someone within me who dictates them to me, who speaks them to me. I obey him and I never penetrate within to behold hisface or to ask his name. Only I know that if I beheld his face and if he told me his name, I should die that he might live.
I am ashamed of having sometimes created fictitious beings, the personages of my novels, in order that I might put into their mouths that which I dare not put into my own and make them say in jest what I feel in deadly earnest.
You know me, and you know how far I am from intentionally going in search of paradoxes, extravagances, and mannerisms—whatever some dull fools may think. You and I, my good friend, my only absolute friend, have often debated between ourselves as to what madness really is, and we have commented upon that saying of Ibsen’s Brand, the spiritual son of Kierkegaard, to the effect that the man who is mad is the man who is alone. And we have agreed that madness ceases to be madness when it becomes collective, when it is the madness of a whole people, of the whole human race perhaps. In so far as a hallucination becomes collective, becomes popular, becomes social, it ceases to be a hallucination and becomes a reality, something that is external to each one of those who share it. And you and I are agreed that the multitudes, the people, our Spanish people, must be inoculated with some madness or other, the madness of some one of its members who is mad—but really mad, not mad only in jest. Mad, and not foolish.
You and I, my good friend, have been scandalized at that which they call here fanaticism and which—to our shame be it said—is not fanaticism at all. No, nothing is fanaticism that is regulated and restrained and directed by bachelors, curates, barbers, canons and dukes; nothing is fanaticism that carries a banner inscribed with logical formulas, nothing that has a program, nothing that holds out for to-morrow merely a proposition that an orator can develop methodically in a speech.
Once—do you remember?—we saw a group of eight or ten youths and one of them said: “Let’s do something rash!” and the others followed him. And you and I long for the people to get together and shout: “Let’s do something rash!” and begin to march. And if any bachelor, any barber, any curate, any canon or any duke should stop them and say: “My children, that’s right! I see that you are bursting with heroism and righteous indignation. I also will go with you. But before we all go, and I along with you, to do this rash deed, don’t you think that we ought to agree as to the rashness that we are going to commit?”—if any of these mandarins should stop them and say that, then they ought to knock him down on the spot and walk over him, trampling on him, and that would be a beginning of the heroic rashness. Don’t you think, my friend, that there are many lonely souls amongst us whose heart craves for some rashness, something to set it aflame? Go then and see if you can’t gather them together and form them into a squadron and start us on the march—for I will go with them and march behind you—to redeem the sepulchre of Don Quixote, which lies, thank God, we know not where. The bright and sounding star will tell us.
But—you say in your hours of depression, when your spirit fails you—may it not be that when we think weare marching forward into new countries, we are really all the time revolving round the same spot? In that case the star will rest quietly over our heads and the sepulchre will be within us. And then the star will fall, but it will fall in order that it may bury itself in our souls. And our souls will be turned to light, and when they are all fused together in the bright and sounding star, the star will mount upwards, brighter still, and it will change into a sun, a sun of eternal melody, to lighten the sky of our redeemed country.
Forward then! And take care that no bachelors, barbers, curates, canons or dukes disguised as Sancho Panzas join the sacred squadron of crusaders. No matter if they ask you for islands; what you have got to do is to throw them out directly they ask to be informed of the itinerary of the march, directly they begin to talk about a program, directly they whisper to you and ask you, maliciously, to tell them the whereabouts of the sepulchre. Follow the star! And do like the Knight—redress the wrong that lies in front of you. Do now what is to be done now; do here what is to be done here.
Begin the march! Where are we going? The star answers: To the sepulchre! What are we going to do on the way, as we march? What? Fight! Fight, and how?
How? If you come across a man who is telling lies, shout out Liar! in his face, and forward! If you come across a man who is stealing, shout out Thief! and forward! If you come across a man who is talking fool-talk to a crowd listening with gaping mouths, shout out Idiots! and forward! Always forward!
“And is this the way,” a would-be crusader asks me, “that you propose to abolish lying and thieving and foolishness from the world?” Why not? The most pusillanimous of all pusillanimities, the most detestable and pestilent sophistry of cowardice, is that of saying that it is no use denouncing a thief because others will go on stealing, that nothing is gained by calling a fool a fool to his face, for this will not lessen the sum of foolishness in the world.
Yes, it has got to be repeated a thousand and one times—if you can finish once, only once, utterly and for ever, with only one liar, then you will have finished with lying for good and all.
March then! And throw out of the sacred squadron all those who begin to pay too much attention to the step that has to be kept on the march, to its time and rhythm. Above all, out with those who are always talking about rhythm. They will turn your squadron into a quadrille and the march into a dance. Out with them! Let them go and sing to the flesh somewhere else.
Those who would seek to turn your marching squadron into a quadrille call themselves and call one another poets. They are not. They are anything else you like. They only go to the sepulchre out of curiosity, to see what it is like, to get a new sensation, and to amuse themselves on the way. Out with them!
They it is whose Bohemian tolerance contributes to the maintenance of cowardice and falsehood and all the other ignominies that overwhelm us. When they preach liberty, the only liberty they are thinking about is that of making free with their neighbour’s wife.They are compact of sensuality, and they have a sensual attitude even to the great ideas that they are enamoured of. They are incapable of marrying themselves to any great and pure idea and begetting a family upon it; they only intoxicate themselves with ideas. They make mistresses of them, and sometimes tire of them after a single night. Out with them!
If when on the march anyone wants to pluck a flower that smiles by the roadside, let him pluck it, but in passing, without stopping, and let him follow the squadron, whose leader must not take his eyes off the bright and sounding star. And if he fastens the flower to his breastplate, not to look at himself but for others to look at, out with him! Let him go off, with his flower in his buttonhole, and dance somewhere else.
Listen, my friend. If you wish to fulfil your mission and serve your country, you must needs make yourself hateful to all those sensible young men who see the world only through the eyes of the woman they love. Or worse still: your words must be strident and bitter in their ears.
The squadron must halt only at night, at the edge of the wood or in the shadow of the mountain. The crusaders will pitch their tents, they will wash their feet, they will sup on what their wives have prepared for them, and afterwards they will beget sons on them, they will give them a kiss, and then they will fall asleep and the following day they will continue their march. And when any one of them dies, they will leave him by the roadside, shrouded in his armour, to the mercy of the ravens. Let the dead bury their dead.
If during the march anyone essays to play the fifeor the pipe or the flute or the guitar or whatever it may be, break his instrument and throw him out of the ranks, for he hinders the others from hearing the song of the star. And, what is more, he himself does not hear it. And he who does not hear the celestial song must not go in quest of the sepulchre of the Knight.
They will talk to you, these poet-dancers. Pay no heed to them. He who begins to play his Pan-pipes beneath the sky of heaven and does not hear the music of the spheres, does not deserve to hear it. He does not know the abyss-deep depths of the poetry of fanaticism, he does not know the infinite poetry of empty temples, without lights, without ornament, without images, without pomps, without incense, without anything of what is called art.
Throw all these Pan-pipe dancers out of the squadron. Throw them out before they leave you for a mess of pottage. They are the cynical philosophers, the tolerant Bohemians, the good fellows who understand everything and forgive everything. And he who understands everything understands nothing and he who forgives everything forgives nothing. They have no scruples about selling themselves. As they live in two worlds at the same time, they are able to preserve their liberty in the other world and sell themselves as slaves in this. They serve art and at the same time they are the servants of López or Pérez or Rodriguez.
It has been said that hunger and love are the two mainsprings of human life. Of this low human life, of the life of earth. The dancers dance only because of hunger or because of love; hunger of the flesh, love also of the flesh. Throw them out of the squadron and letthem dance their fill in yonder meadow, while one plays the pipe, another claps his hands to the music, and another sings in praise of his pottage or of his mistress’s thighs. And there let them invent new dancesteps, new pirouettes, new figures of a rigadoon.
And if anyone shall come to you and say that he knows how to construct bridges and that perhaps a time will come when you will wish to avail yourself of his science in order to cross over a river, out with him! Out with the engineer! Rivers will be crossed by wading or swimming them, even if half the crusaders drown themselves. Let the engineer go off and build bridges somewhere else, where they are badly wanted. For those who go in quest of the sepulchre, faith is bridge enough.
My friend, if you want to fulfil your task duly, distrust art, distrust science, or at any rate distrust that which is called art and science and which is nothing but a wretched mockery of true art and true science. Let your faith suffice you. Your faith will be your art, your faith will be your science.
More than once, when I observed what pains you take in composing your letters, I have doubted whether you would be able to accomplish your work. They are full of erasures, emendations, corrections, Pan-pipings. They don’t jet forth violently, driving out the plug. Occasionally your letters degenerate into literature, into that filthy literature which is the natural ally of all slaveries and of all ignominies. Slavedrivers know well enough that when the slave is singing a hymn toliberty, he is consoling himself for his slavery and not thinking about breaking his chain.
But at other times I regain my faith and hope in you when I feel beneath the hurrying, spontaneous, cacophonous words the voice trembling with the fever that consumes you. There are times when your speech may be said to belong to no determinate language. Let everyone translate it into his own.
Aim at living in a continual vertigo of passion, be the passion that dominates you what it may. Only men of passion achieve works that really live and bear fruit. When you hear it said of someone that his works are impeccable, in whichever sense that stupid word is employed, fly from him—above all if he is an artist. Just as the man who is most a fool is he who has never done or said a foolish thing, so the artist who is least a poet, most anti-poetic—and among artists anti-poetic natures are common—is the impeccable artist, the artist whom the Pan-pipe dancers decorate with the pasteboard laurel crown of impeccability.
You are consumed, my friend, with a perpetual fever, with a thirst for unfathomable, shoreless oceans, with a hunger for universes, with a home-sickness for eternity. Reason is suffering to you. And you don’t know what you want. And now, now you want to go to the sepulchre of the Knight of Folly and there dissolve yourself in tears, consume yourself in fever, die of your thirst for oceans, of your hunger for universes, of your home-sickness for eternity.
Begin to march, alone. All the other lonely souls will march by your side, even though you don’t seethem. Each one will think that he marches alone, but together you will form a sacred battalion, the battalion of the holy and unending crusade.
You don’t yet understand, my good friend, how all lonely souls, without knowing one another, without beholding one another’s face, without knowing one another’s names, journey together and lend one another mutual support. The others, those who are not lonely, talk about one another, offer one another their hands, congratulate one another, belaud and denigrate one another, chatter among themselves—and each one goes his own way. And they all fly from the sepulchre.
You don’t belong to the coterie but to the battalion of free crusaders. Why do you hover round the walls of the coterie to hear what they are cackling about inside? No, my friend, no! When you pass close to a coterie, stop your ears, fling your word and go straight on, on to the sepulchre. And let the word that you fling vibrate with all your thirst, with all your hunger, with all your home-sickness, with all your love.
I remember that unhappy letter that you wrote me when you were on the point of succumbing, of yielding, of joining the confraternity. I saw then how much your solitude weighed upon you, that solitude which must be your consolation and your strength.
You had arrived at the most terrible and desolating state of all; you had approached the brink of the precipice of your perdition; you had come to doubt your solitude, you had come to believe that you were surrounded by companions. “May not this notion that I am alone,” you said, “be mere cavilling, the fruit of pride, of petulance, perhaps of madness? For whenI am tranquil, I see myself companioned, I feel my hand warmly clasped, I hear voices of encouragement, words of sympathy, I receive all kinds of proofs that I am not alone—far from it.” And I saw you deceived and lost, I saw you flying from the sepulchre.
No, you are not deceived in the accesses of your fever, in the agonies of your thirst, in the anguish of your hunger; you are alone, eternally alone. Not only are the bites that you feel really bites, but those that seem like kisses are bites too. Those who applaud you are hissing you, they want to stop you marching to the sepulchre when they shout “Forward!” Stop your ears. And, above all, beware of a terrible temptation—however much you may try to shake it off, it will return to you with the pertinacity of a fly—beware of the temptation to concern yourself with how you appear to others. Think only of how you appear to God, think only of the idea that God has of you.
You are alone, much more alone than you imagine, and yet, even so, you have not arrived at absolute, utter, real solitude. Absolute, utter, real solitude consists in not being even with yourself. And you will not be really, utterly, absolutely alone until you have emptied yourself of yourself, by the side of the sepulchre. Holy Solitude!
All this I said to my friend, and he answered me, in a long letter, full of furious dismay, in these words:
“All that you say is good, very good. But don’t you think that instead of going in quest of the sepulchre of Don Quixote and redeeming it from the bachelors, curates, barbers, canons and dukes, we ought to go in quest of the sepulchre of God and rescue it from the atheists and deists who occupy it, and there, giving voice to our supreme despair and dissolving our heart in tears, wait for God to rise again and save us from nothingness?”
“All that you say is good, very good. But don’t you think that instead of going in quest of the sepulchre of Don Quixote and redeeming it from the bachelors, curates, barbers, canons and dukes, we ought to go in quest of the sepulchre of God and rescue it from the atheists and deists who occupy it, and there, giving voice to our supreme despair and dissolving our heart in tears, wait for God to rise again and save us from nothingness?”
“Pray, good gentlemen,” said the barber,[2]“let us have your opinion in this matter. I suppose you will grant this same helmet to be a basin?” “He that dares grant any such thing,” said Don Quixote, “must know that he lies plainly, if he is a knight; but, if a squire, he lies abominably.”
That’s right, my lord Don Quixote, that’s right. It is courage, it is the barefaced courage that is ready to affirm a thing aloud and before all the world and to defend the affirmation of it to the death, it is courage that creates all truths. Things are so much the truer the more they are believed, and it is not intelligence but will that imposes them upon the world.
“Now I swear before you all,” said Don Quixote,“by the order of knighthood which I profess, that that is the same individual helmet which I won from him, without the least addition or diminution.” To which Sancho added, in timid support of his master: “That I will swear, for since my lord won it, he never fought but once in it, and that was the battle wherein he freed those ungracious galley-slaves, who by the same token would have knocked out his brains with a shower of stones, had not this same honest basin-helmet saved his skull.”
In “The Tragic Sense of Life” Unamuno says: “I wrote myVida de Don Quixote y Sanchoin opposition to the Cervantists and erudite persons, in order to make a living work of what was and still is for the majority a dead letter. What does it matter to me what Cervantes intended or did not intend to put into it and what he actually did put into it? What is living in it is what I myself discover in it, whether Cervantes put it there or not, what I myself put into and under and over it, and what we all put into it. I wanted to track down our philosophy in it.”
Readers of Don Quixote will recall the encounter between the Knight of La Mancha and the barber who had clapped his brass basin on his head to keep his hat from being spoiled by the rain. Having routed his enemy, the Knight seized the basin, which he asserted to be the golden helmet of Mambrino, a famous Saracen (seeOrlando Furioso, Canto I). When afterwards the barber met Don Quixote at an inn and claimed his basin, the dispute as to whether it was really a basin or a helmet was referred to the rest of the company,some of whom sided with the Knight and others with the barber.
Basin-helmet? Basin-helmet, Sancho? We must not do you the injustice to suppose that your calling it a basin-helmet was one of your sly jokes—no, it marks the progress of your faith. You were unable to pass from what your eyes assured you of, showing you the object in dispute in the likeness of a basin, to what faith in your master assured you, showing it to you in the likeness of a helmet, without catching at this compromise of a basin-helmet. In this respect there are many Sanchos like you and you have invented this notion that virtue consists in thevia media. No, friend Sancho, no, there is no basin-helmet that is worth a straw. It is a helmet or it is a basin according to him who uses it, or rather it is basin and helmet at the same time for it serves both turns. Without the least addition or diminution it can and ought to be both helmet and basin, all of it helmet and all of it basin; but what it can never be nor ought to be, however much be added to it or taken away from it, is basin-helmet.
The barber to whom the basin belonged found the other barber, Master Nicolas, and Don Fernando and the curate and Cardenio and the judge more emphatic, for to the amazement of all the others who were present they insisted that it was a helmet. One of the four pursuivants, regarding this as a laborious joke, became annoyed and treated those who said it was a helmet as if they were drunk. Don Quixote called him a liar and hurled himself upon him; both sides prepared forbattle and fell to blows. Then it was that Don Quixote, thinking that he was certainly involved in the disorder and confusion of King Agramant’s camp, lifted up his voice and quieted the tumult.
What! it surprises you that the question as to whether the basin was a basin or a helmet should have given rise to a general dispute? Other and more involved disputes have broken out in the world with regard to other basins and those not belonging to Mambrino. As to whether bread is bread and wine wine and the like. Human sheep flock round Knights of the Faith and maintain for various reasons or for no reason at all, that the basin is a helmet, as the Knights assert, and they are surprisingly rewarded for so maintaining it, and the strange thing is that most of those who contend that it is a helmet really believe it to be a basin. The heroism of Don Quixote communicated itself to his mockers, who became quixotized in spite of themselves, and Don Fernando made one of the pursuivants measure his length on the ground because he had dared to maintain that the basin was not a helmet but a basin. Heroical Don Fernando!
Thus we see Don Quixote’s mockers mocked by him, quixotized in their own despite, joining in the fray and fighting with all their might to defend the Faith of the Knight, although without sharing it. I am convinced—although Cervantes does not tell us so—I am convinced that the partisans of the Knight, the quixotists or helmetists, after having received and administered punishment, began themselves to doubt whether the basin were a basin and to believe that it really was the helmet of Mambrino, for their ribs bore evidence oftheir belief. It must be affirmed here yet again that it is martyrs who create faith rather than faith that creates martyrs.
In few of his adventures does Don Quixote appear greater than in this one, in which he imposes his faith upon those who mocked at it, so that they are led to defend it with kicks and blows and to suffer for it.
And what was it that inspired them to do so? Simply his courage in affirming before everybody that that basin, which he no less than they saw with his own eyes to be a basin, was the helmet of Mambrino, for to him it served the office of a helmet.
This is the courage of the purest water—that which resists not merely a shock to the reason or decay of fortune or loss of honour, but also being taken for a madman and an idiot.
This is the courage that we need in Spain and our soul remains paralysed because of the lack of it. It is because of the lack of it that we are neither powerful nor wealthy nor cultured; it is because of the lack of it that we have no system of irrigation, no good harvests; it is because of the lack of it that it doesn’t rain more on our drought-parched fields, or that when it does rain it rains in torrents, sweeping away the manure and sometimes sweeping away the houses too.
This seems to you like a paradox? Go into the country and propose to any farmer some improvement in his methods of cultivation or the introduction of a new kind of crop or of a new agricultural machine, and he will say: “That doesn’t pay here.” “Have you tried it?” you ask, and he simply repeats: “That doesn’t pay here.” He doesn’t know whether it paysor whether it doesn’t pay, for he hasn’t tried it and doesn’t mean to try it. He would try it if he were sure of its success beforehand, but the prospect of the possibility of a failure, with the consequent mockery and derision of his neighbours, the possibility of their taking him for a deluded fool or a lunatic, this prospect terrifies him and so he doesn’t experiment. And then people are surprised at the triumph of those who have the courage to face ridicule serenely, of those who rid themselves of the herd-instinct.
In the province of Salamanca there was a remarkable man who rose from the greatest poverty to be a millionaire. The peasants of the district, with the sheep-like instincts of their kind, were only able to explain his success by supposing that in his younger days he had embezzled money, for these wretched peasants, crusted over with common sense and entirely lacking in moral courage, believe only in theft and the lottery. But one day I was told of a quixotic feat which this cattle farmer had performed. It seems that he had brought sea-bream’s spawn from the Cantabrian coast to put in one of his ponds! When I heard that, I understood everything. He who has the courage to face the jeers which are bound to be provoked by bringing the spawn of a salt-water fish to put in a pond in Castile, he who does that deserves his fortune.
But it was absurd, you say? And who knows what is absurd and what is not? And even if it were! Only he who attempts the absurd is capable of achieving the impossible. There is only one way of hitting the nail on the head and that is by hammering on the shoe a hundred times. And there is only one way of achieving a real triumph and that is by facing ridicule with serenity. And it is because our agriculturists haven’t the courage to face ridicule that our agriculture languishes in its present backward condition.
Yes, all our ills spring from moral cowardice, from the individual’s lack of staunch resolution in affirming his own truth, his own faith, and defending it. The soul of this people, this flock of somnolent sheep, is smothered and swathed in falsehood, and their stupidity proceeds from their very excess of prudence.
It is claimed that there are certain principles that are beyond discussion and when anyone attempts to criticize them the air rings with shouts of protest. Not long ago I proposed that we should demand the abolition of certain of the articles of our law of Public Instruction, and a pack of poltroons began to bellow that such a course was inopportune and impertinent, not to mention stronger and more offensive epithets that were used. I am sick of hearing everything that is most opportune called inopportune, everything that tends to disturb the digestion of the full-bellied and infuriates fools. What are they afraid of? That it will result in a brawl? that a new civil war will break out? Better and better. That’s what we need.
Yes, that’s what we need—a new civil war. It is necessary to assert that basins ought to be and are helmets and to get up a fight about it like the fight they got up at the inn. A new civil war, let the weapons be what they will. Can’t you hear those spiritless creatures whose hearts are dried and shrivelled up reiterating that these kinds of disputes lead to nothing practical? What do they understand by practical? Can’t youhear them reiterating that there are discussions which ought never to be broached?
There are plenty of cowardly spirits who are always drilling it into us that we ought to leave religious questions on one side, that the first thing to do is to become powerful and wealthy. And the poltroons don’t see that it is just because we ignore what concerns our inward well-being that we are not and never shall be wealthy and powerful. I repeat it yet again, there will never be any agriculture or industry or commerce in our country, nor roads where there ought to be roads, until we have discovered our Christianity, which is Quixotic Christianity. We shall never have a powerful and splendid and glorious and strong external life until we have kindled in the hearts of our people the fire of the eternal disquietudes. We cannot be rich so long as our life is nothing but deceit, and deceit is our spirit’s daily bread.
Can’t you hear the solemn ass that opens his mouth and says: “It’s forbidden to say that here”? Can’t you hear all those who are bound with the fetters of falsehood talking about peace, a peace that is more deadly than death itself? That terrible and ignominious rule which figures in the list of regulations of almost all the social clubs in Spain, “political and religious discussions prohibited”—does that say nothing to you?
Peace! peace! peace! all the frogs of our national pond croak in chorus.
Peace! peace! peace! Yes, but peace established upon the triumph of sincerity, peace established upon the overthrow of falsehood. Peace, but not a peace of compromise, not a hollow political agreement, but acomprehensive peace. Peace, yes, but only after the pursuivants have recognized Don Quixote’s right to assert that the basin is a helmet; and, furthermore, only after the pursuivants themselves have admitted and affirmed that in the hands of Don Quixote the basin is a helmet. And the wretched crowd that shout “Peace! peace!” dare to take upon their lips the name of Christ! They forget that Christ said that He came not to bring peace but war, and that because of Him they of the same household should be divided against one another, father against son and brother against brother. And this should be because of Him, because of Christ, that His kingdom might be established, the social kingdom of Jesus—which is the very reverse of that which the Jesuits call the social kingdom of Jesus Christ—the kingdom of real sincerity and real truth and real love and real peace. In order that the kingdom of Jesus may be established, there must be war.
The good Alonso Quixano went on with the dictation of his will and bequeathed all his estate to Antonia Quixano, his niece, but imposing it upon her, as a necessary condition of enjoying the bequest, that “if she is desirous of marrying, she marry none but a man who, upon strict inquiry, shall be found never to have read a book of knight-errantry in his life; and in case it appears that he has been conversant with such books, and that she persists in her resolution to marry him, she is then to forfeit all that I have bequeathed her, which in such case my executors shall dispose of to pious uses at their own discretion.”
How clearly Don Quixote recognized the violent mutual incompatibility that exists between the office of husband and that of knight-errant! And in dictating this clause, may not the good knight have been thinking of his Aldonza and of how, had he but ventured to break the seal of his too great love, he mighthave been spared all the misfortunes of his knight-errantry and remained by his own fireside a happy prisoner in the arms of his love?
Your will has been faithfully executed, Don Quixote, and the young men of this your country have renounced all knight-errantry so that they might enjoy the estates of your nieces—and among these must be counted almost all the women of Spain—and enjoy the nieces themselves too. In their arms all heroism is smothered. They tremble lest it should strike their lovers and husbands with its rushing wind as it struck their uncle. It is your niece, Don Quixote, it is your niece who rules and governs Spain to-day—it is your niece, not Sancho. It is the timorous, home-keeping, narrow-souled Antonia Quixano, she who feared lest you should turn poet, “a catching and incurable disease”; she who so zealously assisted the curate and the barber in burning your books; she who presumed to tell you to your face that all stories of knight-errantry were nothing but a pack of lies and fables—a maidenly audacity which provoked you to exclaim: “By the God that sustains me, wert thou not my proper niece, my own sister’s daughter, I would take such revenge for the blasphemy thou hast uttered as would resound through the whole world”; it is she, “the young baggage who scarce knows how to manage a dozen lace-work bobbins,” and who presumed to put in her oar and censure the histories of knights-errant, it is she who manages and dangles and juggles with the sons of your Spain as if they were puppets. It is not Dulcinea del Toboso, no. Neither is it Aldonza Lorenzo, she for whom you sighed for twelve years without seeing her more than four timesand without ever confessing your love. It is Antonia Quixano, she who scarce knew how to manage a dozen lace-work bobbins, who controls your countrymen to-day.
It is Antonia Quixano, who, because she has a small soul and no belief in her husband’s greatness, keeps him at home and hinders him from going forth to seek heroic adventures which would win him glory and an everlasting name. If it were only Dulcinea!... Dulcinea, yes, for however strange it may seem, Dulcinea can make a man renounce all glory, can make him choose the glory of renouncing glory. Dulcinea, or let us rather call her Aldonza, the ideal Aldonza might say to him: “Come, come to my arms and let all your wild longings melt away in tears upon my breast. Come to me. Yes, I see you set up on a lofty pinnacle for all time, I see all your brother men gazing up at you, I see you acclaimed by generations yet unborn—but come to me, renounce it all for my sake, and that will make you great, my Alonso, that will make you greater still. Take my mouth and cover it with warm kisses in silence, and renounce a cold eternity of fame in the mouths of those whom you will never know. Will you hear them speaking of you when you are dead? Bury all your love in my breast, and if it is a great love, it is better that you should bury it in me than that you should lavish it among men who easily forget and soon pass away. They are not worthy of admiring you, my Alonso, they are not worthy of it. You will live for me alone and so you will live more truly for all the universe and for God. So living, yourmight and your heroism will seem to be lost, but don’t mind that. Do you not know the infinite streams of life which flow from a silent and heroic love, flowing out in wave after wave beyond humanity to the orbit of the remotest of the stars? Do you not know that the silent and triumphant love of a happy pair of lovers is a fount of mysterious energy that irradiates a whole people and all generations to come to the end of time? Do you not know what it is to guard the sacred fire of life, fanning it to ever brighter flame in simple and silent worship? Love, the simple act of loving, without deeds, is itself a heroic deed. Come and renounce all your deeds in my arms—the dim obscurity of your repose in my arms will be a seed-time which will bear fruit in the deeds and glory of others to whom your very name will be unknown. When even the echo of your name is no longer borne upon the air, when there is no longer any air to bear the echo of it, the embers of your love will warm the ruins of perished worlds. Come and give yourself to me, Alonso, for though you should never ride abroad redressing wrongs, your greatness will not be lost, for in my heart nothing is lost. Come, rest your head upon my heart and I will carry you thence to the rest that has no ending.”
With such words Aldonza might speak, and in renouncing all glory in her arms Alonso would be truly great; but such words you can never speak, Antonia. You do not believe that love is of more worth than glory; what you believe is that neither love nor glory is worth as much as sleepy fireside peace and quiet, thatneither love nor glory is worth as much as the certainty of the daily mess of pottage; you believe that those who don’t sleep easily in their beds come to a bad end, and you don’t know that love, like glory, never sleeps but watches.
I become more and more convinced that our philosophy, the Spanish philosophy, is liquescent and diffused in our literature, in our life, in our action, above all in our mysticism, and not in philosophical systems. It is concrete. (And is there not perhaps as much philosophy or more in Goethe, for example, as in Hegel?) The poetry of Jorge Manrique, the Romancero,Don Quijote,La Vida es Sueño,La Subida al Monte Carmelo, imply an intuition of the world and a concept of life—Weltanschauung und Lebensansicht. This philosophy of ours could with difficulty formulate itself in the second half of the nineteenth century, a period that was a-philosophical, positivist, technicist, given up to pure history and the natural sciences, a period essentially materialist and pessimistic.
We shall find the hero of Spanish thought, perhaps, not in any philosopher who lived in flesh and bone, but in an entity of fiction and of action, more real than all the philosophers—in Don Quixote. For there is doubtless a philosophic Quixotism, but there is also a Quixotic philosophy. Was not perhaps the philosophy of the Conquistadores, of the Counter-Reformers, of Loyola, and, above all, the philosophy latent in the abstract but passionate thought of our mystics, in its essence none other than this? What was the mysticism ofSt. John of the Cross but a knight-errantry of the heart in the divine warfare?
And the feeling that animated Don Quixote cannot strictly be called idealism; he did not fight for ideas. It was spiritualism; he fought for the spirit.
Speculative or meditative Quixotism is, like practical Quixotism, foolishness, a daughter-foolishness to the foolishness of the cross. And therefore it is contemned by reason. Philosophy at bottom abhors Christianity, and well did the gentle Marcus Aurelius prove it.
The tragedy of Christ, the divine tragedy, is the tragedy of the Cross. Pilate, the sceptic, the man of culture, sought by means of ridicule to turn it into comedy and conceived the farce of the king with the reed sceptre and crown of thorns, saying: “Behold the man!” But the people, more human than he, the people that thirsts for tragedy, cried: “Crucify him! crucify him!” And the other tragedy, the human, the intra-human tragedy, is that of Don Quixote with his face lathered for the ducal servants to laugh at, and for the dukes, as much slaves as their servants, to laugh at too. “Behold the fool!”—so they would say. And the comic, the irrational tragedy is suffering beneath ridicule and contempt.
For an individual, as for a people, the highest heroism is being willing to face ridicule—still more, being willing to make oneself ridiculous and not flinching at the ridicule.
Antero de Quental, the tragic Portuguese who committed suicide, wrote as follows, smarting under the ultimatum which England delivered to his country in 1890: “An English statesman of the last century, alsocertainly a perspicacious observer and a philosopher, Horace Walpole, said that life is a tragedy for those who feel and a comedy for those who think. Very well then, if we have to end tragically, we Portuguese, we whofeel, we much prefer this terrible, but noble, destiny to that which is reserved, and perhaps at no very remote future date, for England, the country thatthinksandcalculates, whose destiny is to end miserably and comically.” We may leave on one side the assertion that England thinks and calculates, implying that she does not feel, the injustice of which is explained by the circumstance that provoked it, and also the assertion that the Portuguese feel, implying that they scarcely ever think or calculate—for we sister peoples of the Atlantic have always been distinguished by a certain sentimental pedantry; but there remains the terrible underlying idea, namely, that some, those who put thought above feeling—I should say reason above faith—die comically, and those die tragically who put faith above reason. For it is the ridiculers who die comically, and God laughs at their comic ending, while the portion, the noble portion, of those who are ridiculed is tragedy.
And what we must look out for in the record of Don Quixote is ridicule.
The philosophy in the soul of my people presents itself to me as the expression of an inward tragedy analogous to the tragedy of the soul of Don Quixote, as the expression of a conflict between the world as the reason of science exhibits it to us and the world as we wish it to be, as our religious faith tells us that it is.And in this philosophy is to be found the secret of what is usually said about us, that we are fundamentally irreducible toKultur, that is to say, that we do not resign ourselves to it. No, Don Quixote resigns himself neither to the world nor to its truth, neither to science nor to logic, neither to art nor aesthetics, neither to morality nor to ethics.
“In any case the result of all this,” so I have been told more than once and by more than one person, “will simply be to urge people on to the maddest kind of Catholicism.” And they have accused me of being a reactionary and even a Jesuit. So be it! And what then?
Yes, I know, I know that it is folly to seek to turn the waters of the river back to their source, and that it is the crowd that seeks the medicine for its ills in the past; but I know too that everyone who fights for any ideal whatsoever, even though it may seem to belong to the past, is urging the world on to the future, and that the only reactionaries are those who find themselves at ease in the present. Every pretended restoration of the past is a creation of the future, and if the past is dream, something not properly known, so much the better. As always, the march is towards the future; he who marches, marches thither, even though he march backwards way—and who knows if that is not the better way?
I feel that I have a mediæval soul and I believe that the soul of my country is mediæval—that it has been forced to traverse the Renaissance, the Reformation and the Revolution, learning from them, yes, but without allowing them to touch the soul, preserving thespiritual heritage of those ages that are called dark. And Quixotism is nothing but the most desperate phase of the struggle of the Middle Ages against their offspring, the Renaissance.
And if some accuse me of furthering the cause of Catholic reaction, perhaps the others, the official Catholics, accuse me of.... But these, in Spain trouble themselves little about anything and are only interested in their own quarrels and dissensions. And besides, poor folk, they are somewhat dull of understanding.
But the fact is that my work—I was going to say my mission—is to shatter the faith of both these and those and of others besides, faith in affirmation, faith in negation and faith in abstention, and this for the sake of faith in faith itself; it is to war against all those who resign themselves, whether to Catholicism or to rationalism or to agnosticism; it is to make them all live lives of inquietude and passionate desire.
Will this work be efficacious? But did Don Quixote believe in the immediate and visible efficacy of his work? It is greatly to be doubted, and at any rate he did not risk putting the visor he had made to the test by giving it a second blow. And many passages in his history indicate that he did not believe much in the immediate success of his design to restore knight-errantry. And what did it matter so long as he himself thus lived and immortalized himself? And he must have surmised, and did in fact surmise, that his achievement would have another and a higher efficacy—namely, that it would go on working in the minds of all those who in the spirit of devotion read of his exploits.
Don Quixote made himself ridiculous, but did he perchance know the most tragic ridicule of all, the ridicule that is reflected in the eyes of a man’s own soul, the ridicule with which a man sees his own self? Transfer Don Quixote’s battlefield to his own soul; conceive him to be fighting in his soul to save the Middle Ages from the Renaissance, not to lose the treasure of his infancy; turn him into an inward Don Quixote—with his Sancho, a Sancho equally inward and equally heroical at his side—and then talk to me of the comic tragedy.
And what has Don Quixote left, do you ask? I answer that he has left himself, and a man, a living and eternal man, is worth all theories and all philosophies. Other peoples have left principally institutions, books—we have left souls. St. Teresa is worth any institution, any “Critique of Pure Reason.”
Don Quixote was converted? Yes, but only to die. But the other, the real Don Quixote, he who remained on earth and lives among us, breathing his spirit into us, this Don Quixote was never converted, this Don Quixote goes on inciting us to make ourselves ridiculous, this Don Quixote must never die. And the conversion of the other Don Quixote—he who was converted only to die—was possible because he was mad, and it was his madness, not his death or his conversion, that immortalized him and earned for him the forgiveness of the crime of having been born.Felix culpa!Neither was his madness cured but only transformed. His death was his last knightly adventure—in dying he stormed heaven, which suffereth violence.
This Don Quixote died and descended into hell, andhe entered it lance on rest and freed all the condemned, as he freed the galley-slaves, and he shut the gates of hell, and tore down from them the scroll that Dante saw there, and replaced it by one on which was written “Long live hope!” and escorted by those whom he had freed, and they laughing at him, he went to heaven. And God laughed at him paternally and this divine laughter filled his soul with eternal happiness.
And the other Don Quixote remained here amongst us, fighting with desperation. Is not despair the mainspring of his fighting? How is it that among the words that English has borrowed from our tongue—siesta,camarilla,guerillaand the like—there occurs this worddesperado? This inward Don Quixote that I spoke of, conscious of his own comicness, is he not a man of despair—desesperado? A desperado, yes, like Pizarro and like Loyola. But “despair is the master of impossibilities,” as Salazar y Torres tells us, and it is despair and despair alone from whence springs heroic hope, absurd hope, mad hope.Spero quia absurdum, it ought to be said, rather thancredo.
And Don Quixote, who lived solitary, sought more solitude still, sought the solitudes of the Peña Pobre in order that there, alone, without witnesses, he might plunge into yet wilder extravagances to the easing of his soul. Yet he was not quite solitary, for Sancho accompanied him, Sancho the good, Sancho the believing, Sancho the simple. If, as some say, in Spain Don Quixote is dead and Sancho lives, then we are saved, for Sancho, his master dead, will become a knight-errant himself. At any rate he is waiting for some other mad knight to follow yet again.
And there is also a tragedy of Sancho. The other Sancho, the Sancho who journeyed with the mortal Don Quixote—it does not appear certain that he died, although some say that he died hopelessly mad, calling for his lance, and believing that all those things which on his death-bed his converted master abominated as lies had been really true. But neither does it appear certain that the bachelor Sanson Carrasco, or the curate, or the barber, or the dukes and canons are dead, and it is with these that the heroic Sancho has to fight.
Don Quixote journeyed alone, alone with Sancho, alone with his solitude. And shall we not also journey alone, we his lovers creating for ourselves a quixotesque Spain which exists only in our imagination?
And again we shall be asked: What has Don Quixote bequeathed toKultur? I answer: Quixotism, and that is no little thing. It is a whole method, a whole epistemology, a whole aesthetic, a whole logic, a whole ethic, above all a whole religion, that is to say, a whole economy of things human and divine, a whole hope in the rationally absurd.
For what did Don Quixote fight? For Dulcinea, for glory, for life, for survival. Not for Iseult, who is the eternal flesh; not for Beatrice, who is theology; not for Margaret, who is the people; not for Helen, who is culture. He fought for Dulcinea, and he won her, for he lives.
And what is greatest in him is his having been ridiculed and overcome, for it is in being overcome that he overcame; he overcame the world by making it laugh at him.
And to-day? To-day he feels his own comicnessand the vanity of his efforts so far as temporal issues are concerned; he sees himself from without—culture has taught him to objectify himself, that is to say, to alienate himself from himself instead of to enter into himself, and in seeing himself from without he laughs at himself, but with a bitter laughter. Perhaps the most tragic character would be an inward Margutte, who, like the Margutte of Pulci, should die bursting with laughter, but with laughter at himself.E riderá in eterno, he will laugh for all eternity, said the Angel Gabriel of Margutte. Do you not hear the laughter of God?
The mortal Don Quixote, in dying, understood his own comicness and wept for his sins; but the immortal Don Quixote understands and rises above his comicness and triumphs over it without renouncing it.
But now Don Quixote hears his own laughter, he hears the divine laughter, and since he is not a pessimist, since he believes in eternal life, he has to fight, attacking the modern scientific inquisitorial orthodoxy by adducing a new and impossible Middle Age, dualistic, contradictory, passionate. Like a new Savonarola—an Italian Quixote of the end of the fifteenth century—he fights against this Modern Age which began with Machiavelli and which will end comically. He fights against the rationalism inherited from the eighteenth century. Peace of consciousness, reconciliation between reason and faith, are now, thanks to the providence of God, impossible. The world must be as Don Quixote wishes it to be, and inns must be castles, and he will fight against it and will, to all appearances, be overcome, but he will triumph by making himself ridiculous. He will triumph by laughing at himself and making himself laughed at.
“Reason speaks and feeling bites,” said Petrarch; but reason also bites and bites in the heart of hearts. And more light does not make more warmth. “Light, light, more light!” they tell us that the dying Goethe cried. No, warmth, warmth, more warmth, for we die of cold and not of darkness. It is not the night but the frost that kills.
The philosophy of Bergson, which is a spiritualist restoration, in its essence mystical, mediæval, quixotesque, has been calleddemi-mondainephilosophy. Leave out thedemi; call itmondaine, mundane. Mundane—yes, for the world and not for philosophers, just as chemistry ought not to be for chemists alone. The world wishes to be deceived—mundus vult decipi—either with the illusion antecedent to reason, which is poetry, or with the illusion subsequent to reason, which is religion. And Machiavelli has said that whosoever wishes to deceive will always find someone who will let himself be deceived. And blessed are those who are made fools of. A Frenchman, Jules de Gaultier, has said that it was the privilege of his countrymenn’être pas dupe—not to be taken in. A sorry privilege!
Science does not give Don Quixote what he demands of it. “Then let him not demand it,” it will be said, “let him resign himself, let him accept life and truth as they are.” But he does not accept them as they are, and he asks for signs, urged thereto by Sancho who stands by his side. And it is not that Don Quixote does not understand what those understand who talkthus to him, those who are able to resign themselves and to accept rational life and rational truth. No, it is that the needs of his heart are greater. Pedantry? Who knows?