The Shadow of the Cathedral. Blasco Ibáñez Vicente

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СКАЧАТЬ In his French captivity he loses the faith which was one with the Carlist cause, and in England he reads Darwin and becomes an evolutionist of the ardor which the evolutionists have now lost. He wanders over Europe with the English girl whom he worships with an intellectual rather than passionate ardor, and after her death he ends at Barcelona in time to share one of the habitual revolutions of the province and to spend several years in one of its prisons. When he comes out it is into a world which he is doomed to leave; he is sick to death and in hopeless poverty; he has lost the courage of his revolutionary faith if not his fealty to it; all that he asks of the world is leave to creep out of it and somewhere die in peace. He thinks of an elder brother who like himself was born in the precincts of the Cathedral where generations of their family have lived and died, and his brother does not deny him. In fact the kind, dull gardener welcomes him to a share of his poverty, and Gabriel begins dying where he began living. The kindness between the brothers is as simple in the broken adventurer whose wide world has failed him as in the aging peasant, pent from his birth in the Cathedral close, with no knowledge of anything beyond it. All their kindred who serve in their several sort the stepmother church, down to the gardener's son whose office is to keep dogs out of the Cathedral and has the title of perrero, are good to the returning exile. They do not well understand what and where he has been; the tradition of his gifted youth when he was dedicated to the church and forsook her service at the altar for her service in the field, remains unquestioned, and he is safe in the refuge of his family who can offer mainly their insignificance for his protection. The logic of the fact is perfect, and Gabriel's emergence from the quiet of his retreat inevitably follows from the nature of the agitator as the logic of his own past and has the approval at least of the perrero and the allegiance of the rest. What is very important in the affair is that most of the inhabitants of this Cathedral-world, rich and poor, good, bad, and indifferent, mean and generous, are few of them wicked people, as wickedness is commonly understood; they all have their habitual or their occasional moments of good will.

      The refugee is tired of his past but he does not deny his faith in humanity; his doctrine only postpones to a time secularly remote the redemption of humanity from its secular suffering. He begins at once to do good; he rescues his kind elder brother from the repudiation of the daughter whom he has cast off because her seduction has condemned her to a life of shame; he wins back the poor prostitute to her home, and forces her father to tolerate her in it.

      Most of the Cathedral folk are of course miserably poor, but willing to be better than they are if they can keep from starving; the fierce and prepotent Cardinal who is over them all, has moments of the common good will, when he forgives all his enemies except the recalcitrant canons. He likes to escape from these, and talk with the elderly widow of the gardener whom he has known from his boyhood, and to pity himself in her presence and smoke himself free from, his rancor and trouble. He is such a prelate as we know historically in enough instances; but he is pathetic in that simplicity which survives in him and almost makes good the loss of innocence in Latin souls. He keeps with him the young girl who is the daughter of his youth, and whom it cuts him to the soul to have those opprobrious canons imagine his mistress. He is one out of the many figures that affirm their veracity in the strange world where they have their being; and he is only the more vivid as the head of a hierarchy which he rules rather violently though never ignobly.

      But the populace, the underpaid domestics and laborers of the strange ecclesiastical world in their wretched over-worked lives and hopeless deaths are what the author presents most vividly. There is the death of the cobbler's baby which starves at the starving mother's breast which the author makes us witness in its insupportable pathos, but his art is not chiefly shown in such extremes: his affair includes the whole tragical drama of the place, both its beauty and its squalor of fact, but he keeps central the character of the refugee, Gabriel Luna, in the allegiance to his past which he cannot throw off. When he begins to teach the simple denizens of the Cathedral, some of them hear him gladly, and some indifferently, and some unwillingly, but none intelligently. He fails with them in that doctrine of patience which was his failure, as an agitator, with the proletariat wherever he has been; they could not wait through geological epochs for the reign of mercy and justice which he could not reasonably promise the over-worked and underfed multitude to-morrow or the day after. His brother, who could not accept his teachings, warns him that the people of the Cathedral will not understand him and cannot accept his scientific gospel, and for a while he desists. In fact he takes service in the ceremonial of the Cathedral; he even plays a mechanical part in the procession of Corpus Christi, and finally he becomes one of the night-watchmen who guard the temple from the burglaries always threatening its treasures.

      The story is quite without the love-interest which is the prime attraction of our mostly silly fiction. Gabriel's association with the English girl who wanders over Europe with him is scarcely passionate if it is not altogether platonic; his affection for the poor girl for whom he has won her father's tolerance if not forgiveness becomes a tender affection, but not possibly more; and there is as little dramatic incident as love interest in the book. The extraordinary power of it lies in its fealty to the truth and its insight into human nature. The reader of course perceives that it is intensely anti-ecclesiastical, but he could make no greater mistake than to imagine it in any wise Protestant. The author shares this hate or slight of ecclesiasticism with all the Spanish novelists, so far as I know them; most notably with Perez Galdós in Doña Perfecta and Lean Rich, with Pardo-Bazan in several of her stories, with Palacio Valdés in the less measure of Marta y Maria, and La Hermana de San Sulpicio and even with the romanticist Valera in Pepita Jimenez. But it may be said that while Ibañez does not go any farther than Galdós, for instance, he is yet more intensively agnostic. He is the standard bearer of the scientific revolt in the terms of fiction which spares us no hope of relief in the religious notion of human life here or hereafter that the Hebraic or Christian theology has divined.

      It is right to say this plainly, but the reader who can suffer it from the author will find his book one of the fullest and richest in modern fiction, worthy to rank with the greatest Russian work and beyond anything yet done in English. It has not the topographical range of Tolstoy's War and Peace, or Resurrection; but in its climax it is as logically and ruthlessly tragical as anything that the Spanish spirit has yet imagined.

      Whoever can hold on to the end of it will find his reward in the full enjoyment of that "noble terror" which high tragedy alone can give. Nothing that happens in the solemn story—in which something significant is almost always happening—is of the supreme effect of the socialist agitator's death at the hands of the disciples whom he has taught to expect mercy and justice on earth, but forbidden to expect it within the reach of the longest life of any man or race of men. His rebellious followers come at night into the Cathedral where Gabriel is watching, to rob an especially rich Madonna, whom he has taught them to regard as a senseless and wasteful idol, and they will not hear him when he pleads with them against the theft. The inevitable irony of the event is awful, but it is not cruel, rather it is the supreme touch of that pathos which seems the crowning motive of the book.

W.D. HOWELLS.* * * * *

      THE SHADOW OF THE CATHEDRAL

      CHAPTER I

      The dawn was just rising when Gabriel Luna arrived in front of the Cathedral, but in the narrow street of Toledo it was still night. The silvery morning light that had scarcely begun to touch the eaves and roofs, spread out more freely in the little Piazza del Ayuntamiento, bringing out of the shadows the ugly front of the Archbishop's Palace, and the towers of the municipal buildings capped with black slate, a sombre erection of the time of Charles V.

      Gabriel walked for some time up and down the deserted square, wrapping himself up to his eyes in the muffler of his cloak, while at intervals his hollow cough shook him painfully. Without daring to stop walking on account of the bitter cold, he looked at the great doorway called "del Perdon," the only part of the church able to present a really imposing aspect. He recalled other famous cathedrals, isolated, occupying commanding situations, showing themselves freely in the full pride of their beauty, and he compared them СКАЧАТЬ