their model, Tauler and others of the Germans. In saying this, however, it was not my intention to deny the claims of any of these mystical writers as founders of their school in Spain, but only to recognize, in this unbroken transmission of doctrine, the progressive continuity of European civilization.
For the purpose of carrying forward my undertaking, I read and studied with ardor every Spanish book on devotion, asceticism, and mysticism that fell into my hands, growing every day more charmed with the richness of our literature in such works; with the treasures of poetry contained in them; with the boldness and independence of their authors; with the profound and delicate observation, in which they excel the Scottish school, that they display in examining the faculties of the soul; and with their power of entering into themselves, of penetrating to the very centre of the mind, in order there to behold God, and to unite themselves with God, not therefore losing their own personality, or their capacity for an active life, but issuing from the ecstasies and ravishments of love more apt than before for every work that can benefit the human species, as the steel is more finely tempered, polished, and bright after it has burned in the fires of the forge.
Of all this, on its most poetic and easily understood side, I wished to give a specimen to the Spanish public of to-day, who had forgotten it; but, as I was a man of my epoch, a layman, not very exemplary as regards penitential practises, and had the reputation of a freethinker, I did not venture to undertake doing this in my own name, and I created a theological student who should do it in his. I then fancied that I could paint with more vividness the ideas and the feelings of this student by contrasting them with an earthly love; and this was the origin of “Pepita Jiménez.” Thus, when it was farthest from my thoughts, did I become a novelist. My novel had, therefore, the freshness and the spontaneity of the unpremeditated.
The novels I wrote afterward, with premeditation, are inferior to this one.
“Pepita Jiménez” pleased the public, also, as I have said, by its transcendentalism.
The rationalists supposed that I had rejected the old ideals, as my hero casts off the clerical garb. And the believers, with greater unanimity and truth, compared me with the false prophet who went forth to curse the people of Israel, and without intending it exalted and blessed them. What is certain is that, if it be allowable to draw any conclusion from a story, the inference that may be deduced from mine is, that faith in an all-seeing and personal God, and in the love of this God, who is present in the depths of the soul, even when we refuse to follow the higher vocation to which He would persuade and solicit us—even were we carried away by the violence of mundane passions to commit, like Don Luis, almost all the capital sins in a single day—elevates the soul, purifies the other emotions, sustains human dignity, and lends poetry, nobility, and holiness to the commonest state, condition, and manner of life.
Such is, in my opinion, the novel you are now about to present to the American public; for I repeat that I have not the right to make the presentation.
Perhaps, independent of its transcendentalism, my novel may serve to interest and amuse your public for a couple of hours, and may obtain some favor with it; for it is a public that reads a great deal, that is indulgent, and that differs from the English public—which is eminently exclusive in its tastes—by its generous and cosmopolitan spirit.
I have always regarded as a delusion of national vanity the belief that there is, or the hope that there ever will be, anything that, with legitimate and candid independence, may be called American literature. Greece diffused herself through the world in flourishing colonies, and, after the conquests of Alexander, founded powerful states in Egypt, in Syria, and even in Bactriana, among peoples who, unlike the American Indians, possessed a high civilization of their own. But, notwithstanding this dispersion, and this political severance from the mother-country, the literature of Syracuse, of Antioch, and of Alexandria was as much Greek literature as was the literature of Athens. In my opinion, then, and for the same reason, the literature of New York and Boston will continue to be as much English literature as the literature of London and Edinburgh; the literature of Mexico and Buenos Ayres will continue to be as much Spanish literature as the literature of Madrid; the literature of Rio Janeiro will be as much Portuguese literature as the literature of Lisbon. Political union may be severed, but, between peoples of the same tongue and the same race, the ties of spiritual fraternity are indissoluble, so long as their common civilization lasts. There are immortal kings or emperors who reign and rule in America by true divine right, and against whom no Washington or Bolivar shall prevail—no Franklin succeed in plucking from them their sceptre. These tyrants are called Miguel de Cervantes, William Shakespeare, and Luiz de Camöens.
All this does not prevent the new nation from bringing to the common fund, and pro indiviso, of the culture of their race, rich elements, fine traits of character, and perhaps even higher qualities. Thus it is that I observe, in this American literature, of English origin and language, a certain largeness of views, a certain cosmopolitanism and affectionate comprehension of what is foreign, broad as the continent itself which the Americans inhabit, and which forms a contrast to the narrow exclusivism of the insular English. It is because of these qualities that I venture to hope now for a favorable reception of my little book; and it is in these qualities that I found my hope that the fruits of Spanish genius in general will, in future, be better known and more highly esteemed here than in Great Britain.
Already, to some extent, Irving, Prescott, Ticknor, Longfellow, Howells, and others have contributed, with judgment and discretion, translating, criticizing and eulogizing our authors, to the realization of this hope.
Forgive my wearying you with this letter, and believe me to be sincerely yours,
JUAN VALERA.
NEW YORK, April 18, 1886.
Pepita Jiménez:
Discovery of the Manuscript
“NESCIT LABI VIRTUS”
THE REVEREND Dean of the Cathedral of ——, deceased a few years since, left among his papers a bundle of manuscript, tied together, which, passing from hand to hand, finally fell into mine, without, by some strange chance, having lost a single one of the documents contained in it. Inscribed on this manuscript were the Latin words I use above as a motto, but without the addition of the woman’s name I now prefix to it as its title; and this inscription has probably contributed to the preservation of the papers, since, thinking them, no doubt, to be sermons, or other theological matter, no one before me had made any attempt to untie the string of the package, or to read a single page of it.
The manuscript is in three parts. The first is entitled “Letters from my Nephew”; the second, “Paralipomena”; and the third, “Epilogue—Letters from my Brother.”
All three are in the same handwriting, which, it may be inferred, is that of the reverend Dean; and as taken together they form something like a novel, I at first thought that perhaps the reverend Dean wished to exercise his genius in composing one in his leisure hours; but, looking at the matter more closely, and observing the natural simplicity of the style, I am inclined to think now that it is no novel at all, but that the letters are copies of genuine epistles which the reverend Dean tore up, burned, or returned to their owners, and that the narrative part only, designated by the pedantic title of “Paralipomena,” is the work of the reverend Dean, added for the purpose of completing the story with incidents not related in the letters.
However this may be, I confess that I did not find the reading of these papers tiresome; I found them, indeed, rather interesting than otherwise; and as nowadays everything is published, I have decided to publish them too, without
