Tragic Sense Of Life. Miguel de UnamunoЧитать онлайн книгу.
a poem is above all an essay, a means for conveying a lesson in forcible and easily remembered terms to those who are in need of improvement. For Unamuno, a poem or a novel (and he holds that a novel is but a poem) is the outpouring of a man's passion, the overflow of the heart which cannot help itself and lets go. And it may be that the essential difference between the two is to be found in this difference between their respective purposes: Unamuno's purpose is more intimately personal and individual; Wordsworth's is more social and objective. Thus both miss the temperate zone, where emotion takes shape into the moulds of art; but while Wordsworth is driven by his ideal of social service this side of it, into the cold light of both moral and intellectual self-control, Unamuno remains beyond, where the molten metal is too near the fire of passion, and cannot cool down into shape.
Unamuno is therefore not unlike Wordsworth in the insufficiency of his sense of form. We have just seen the essential cause of this insufficiency to lie in the nonesthetical attitude of his mind, and we have tried to show one of the roots of such an attitude in the very loftiness and earnestness of his purpose. Yet, there are others, for living nature is many-rooted as it is many-branched. It cannot be doubted that a certain refractoriness to form is a typical feature of the Basque character. The sense of form is closely in sympathy with the feminine element in human nature, and the Basque race is strongly masculine. The predominance of the masculine element—strength without grace—is as typical of Unamuno as it is of Wordsworth. The literary gifts which might for the sake of synthesis be symbolized in a smile are absent in both. There is as little humour in the one as in the other. Humour, however, sometimes occurs in Unamuno, but only in his ill-humoured moments, and then with a curious bite of its own which adds an unconscious element to its comic effect. Grace only visits them in moments of inspiration, and then it is of a noble character, enhanced as it is by the ever-present gift of strength. And as for the sense for rhythm and music, both Unamuno and Wordsworth seem to be limited to the most vigorous and masculine gaits. This feature is particularly pronounced in Unamuno, for while Wordsworth is painstaking, all-observant, and too good a "teacher" to underestimate the importance of pleasure in man's progress, Unamuno knows no compromise. His aim is not to please but to strike, and he deliberately seeks the naked, the forceful, even the brutal word for truth. There is in him, however, a cause of formlessness from which Wordsworth is free—namely, an eagerness for sincerity and veracity which brushes aside all preparation, ordering or planning of ideas as suspect of "dishing up," intellectual trickery, and juggling with spontaneous truths.
Such qualities—both the positive and the negative—are apparent in his poetry. In it, the appeal of force and sincerity is usually stronger than that of art. This is particularly the case in his first volume (Poesías, 1907), in which a lofty inspiration, a noble attitude of mind, a rich and racy vocabulary, a keen insight into the spirit of places, and above all the overflowing vitality of a strong man in the force of ripeness, contend against the still awkward gait of the Basque and a certain rebelliousness of rhyme. The dough of the poetic language is here seen heavily pounded by a powerful hand, bent on reducing its angularities and on improving its plasticity. Nor do we need to wait for further works in order to enjoy the reward of such efforts, for it is attained in this very volume more than once, as for instance in Muere en el mar el ave que voló del nido, a beautiful poem in which emotion and thought are happily blended into exquisite form.
In his last poem, El Cristo de Velázquez (1920), Unamuno undertakes the task of giving a poetical rendering of his tragic sense of life, in the form of a meditation on the Christ of Velázquez, the beautiful and pathetic picture in the Prado. Why Velázquez's and not Christ himself? The fact is that, though in his references to actual forms, Unamuno closely follows Velázquez's picture, the spiritual interpretation of it which he develops as the poem unfolds itself is wholly personal. It would be difficult to find two great Spaniards wider apart than Unamuno and Velázquez, for if Unamuno is the very incarnation of the masculine spirit of the North—all strength and substance—Velázquez is the image of the feminine spirit of the South—all grace and form. Velázquez is a limpid mirror, with a human depth, yet a mirror. That Unamuno has departed from the image of Christ which the great Sevillian reflected on his immortal canvas was therefore to be expected. But then Unamuno has, while speaking of Don Quixote, whom he has also freely and personally interpreted,[2] taken great care to point out that a work of art is, for each of us, all that we see in it. And, moreover, Unamuno has not so much departed from Velázquez's image of Christ as delved into its depths, expanded, enlarged it, or, if you prefer, seen in its limpid surface the immense figure of his own inner Christ. However free and unorthodox in its wide scope of images and ideas, the poem is in its form a regular meditation in the manner approved by the Catholic Church, and it is therefore meet that it should rise from a concrete, tangible object as it is recommended to the faithful. To this concrete character of its origin, the poem owes much of its suggestiveness, as witness the following passage quoted here, with a translation sadly unworthy of the original, as being the clearest link between the poetical meditation and the main thought that underlies all the work and the life of Unamuno.
NUBE NEGRA
O es que una nube negra de los cielos
ese negror le dió a tu cabellera
de nazareno, cual de mustio sauce
de una noche sin luna sobre el río?
¿Es la sombra del ala sin perfiles
del ángel de la nada negadora,
de Luzbel, que en su caída inacabable
—fondo no puede dar—su eterna cuita
clava en tu frente, en tu razón? ¿Se vela,
el claro Verbo en Ti con esa nube,
negra cual de Luzbel las negras alas,
mientras brilla el Amor, todo desnudo,
con tu desnudo pecho por cendal?
BLACK CLOUD
Or was it then that a black cloud from heaven
Such blackness gave to your Nazarene's hair,
As of a languid willow o'er the river
Brooding in moonless night? Is it the shadow
Of the profileless wing of Luzbel, the Angel
Of denying nothingness, endlessly falling—
Bottom he ne'er can touch—whose grief eternal
He nails on to Thy forehead, to Thy reason?
Is the clear Word in Thee with that cloud veiled
—A cloud as black as the black wings of Luzbel—
While Love shines naked within Thy naked breast?
The poem, despite its length, easily maintains this lofty level throughout, and if he had written nothing else Unamuno would still remain as having given to Spanish letters the noblest and most sustained lyrical flight in the language. It abounds in passages of ample beauty and often strikes a note of primitive strength in the true Old Testament style. It is most distinctively a poem in a major key, in a group with Paradise Lost and The Excursion, but in a tone halfway between the two; and, as coming from the most Northern-minded and substantial poet that Spain ever had, wholly free from that tendency towards grandiloquence and Ciceronian drapery which blighted previous similar efforts in Spain. Its weakness lies in a certain monotony due to the interplay of Unamuno's two main limitations as an artist: the absolute surrender to one dominant thought and a certain deficiency of form bordering here on contempt. The plan is but a loose sequence of meditations on successive aspects of Christ as suggested by images or advocations of His divine person, or even of parts of His human body: Lion, Bull, Lily, Sword, Crown, Head, Knees. Each meditation is treated in a period of blank verse, usually of a beautiful texture, the splendour of which is due less to actual images than to the inner vigour of ideas and the eagerness with which even the simplest facts are interpreted into significant symbols. Yet, sometimes, this blank verse becomes hard and stony under the stubborn hammering of a