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Doña Emilia Pardo-Bazan, Neo-Catholicism and Christian Socialism*
Published online by Cambridge University Press: 11 December 2015
Extract
THE CENTENARY OF THE BIRTH of Doña Emilia Pardo-Bazán has brought a revival of scholarly interest in a great writer who played a significant part in the intellectual and religious life of her age. She was one of Spain’s most enlightened representatives of Neo-Catholicism and Christian Socialism.
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- Research Article
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- Copyright
- Copyright © Academy of American Franciscan History 1955
Footnotes
*
Another study of Pardo-Bazán by the same author may be found in THE AMERICAS, IX (1953), 135–148, “Emilia Pardo-Bazán and the Americas.”
References
1 Despite the cult of St. Francis, practically no serious book on the Poverello was produced in Spain during the last century. Except for a translation, published at Barcelona in 1890, of Saint François d’Assise by Léopold de Chérancé, Pardo-Bazán’s book may be described as unique. Perhaps the essay of Doña Emilia’s friend Emilio Castelar, “San Francisco y su convento en Asís (Recuerdos de Italia [Madrid, 1876], II, 111–225), should also be quoted. Pardo-Bazán’s only Spanish source of any importance was the Crónica seráfica (4 vols.; Madrid, 1682, 1698) of Fray Damián Cornejo. Her more immediate sources were chiefly French, in particular the Histoire de Saint François d’Assise (Paris, 1840) of Chavrin de Malau (which she spells Chavin de Malan). She is also indebted to Antoine-Frédéric Ozanam, in particular to his outstanding doctoral thesis Dante et la philosophie catholique (1838) and to his Poètes franciscains en Italie au XIII siècle (1852).
2 Conrado Muiños Sáenz (1858–1913): An Angustinian monk born in Almarza (Soria), of a Galician family. He was for long years a professor of philosophy and literature in the Escorial. There the Augustinians published the Revista Augustiniana (later called La Ciudad de Dios) of which Muiños Sáenz was editor. He contributed numerous articles to El Siglo Futuro, that bitter enemy of Pardo-Bazán. See Ruiz, R. Valle, Semblanza literaria del P. Conrado Muiños Sáenz (Madrid, 1914)Google Scholar.
3 Nuevo Teatro Crítico, I, Num. 6, pp. 19 ff.
4 What event is Pardo-Bazán referring to? In any case, the accusation rebounds against Spain, since Charles V was guilty of precisely this cruelty in the Netherlands: an edict of 1550 condemned even repentant women heretics to be buried alive. Moreover, Charles took this extreme measure on the advice of his Spanish counselors. There is a vivid description of some of these executions in Jean Crespin, Histoire des Martyrs persecutez et mis a mort pour la verité de l’Evangile depuis le temps des apôtres jusques a present [1619] (3 vols.; Toulouse, 1885–1889), I, 465. Michelet drew upon Crespin for the account in his Histoire de France (Paris: Chamerot, 1864), IX, 87 ff. See Beuzart, Paul, Les Hérésies pendant le moyen âge et la réforme (Paris: Honoré Champion, 1912), p. 120 Google Scholar. It is highly probable that Pardo-Bazán was following Michelet, whose work she knew well, but, through an easily explicable confusion, attributed to France a Netherlands episode inserted in the Histoire de France.
5 “Coletilla a Mi romería,” p. 299. Note that the adjective hispano is used in preference to español by traditionalist writers who wish to exalt the products of Spain’s past. See Ramiro de Maeztu, Defensa de la Hispanidad.
6 De siglo a siglo, p. 141.
7 A photograph and description of this exquisite tower, formerly one of the gems of Saragossa, are to be found in “España,” Volume Aragón, by José M. Quadrado. (Barcelona, 1886), pp. 410–414.
8 “Zaragoza,” Por la Europa católica, p. 213.
9 “Castilla,” ibid., chap. iii.
10 See Guerlin, Henri, Ségovie, Avila, et Salamanque (in series “Les villes d’art célèbres” [Paris, 1914], pp. 18–19 Google Scholar; photograph, p. 16.
11 San Francisco de Asís, Introduction, p. 63.
12 Una cristiana, pp. 31–32.
13 In 1884, two years after Gobineau’s death, his Essai sur l’inégalité des races humaines (1854) was republished. It would seem that this new edition came into Pardo-Bazán’s hands, or perhaps she had heard only of the activities of the German Gobineau-Vereinigung, founded in Freiburg in 1894, and is speaking merely from hearsay.
14 La revolución y la novela en Rusia, Book I.
15 Ibid., p. 38.
16 “El Padre Luis Coloma,” Retratos y apuntes literarios, p. 294.
17 “Lecturas recreativas (6th ed.; Bilbao, 1902), pp. 421 ff.
18 Op. cit., p. 298.
19 La literatura francesa moderna, I, 238.
20 Faguet, E., Dix-neuvième siècle (Paris: Boivin, preface dated 1887), p. 369 Google Scholar: “Mais voilà qu’il a donné dans le mouvement philosophique, il a lu Lamennais et le Juif errant, il a fait son fameux cours (et très éloquent) de 1843–45 contre les Jésuites au Collège de France—Il revient sur son moyen âge, s’accusant de l’avoir mal compris….”
21 La literatura francesa moderna, I, 304. See Hilton, Ronald, Four Studies in Franco-Spanish Relations (University of Toronto Press, 1942 Google Scholar).
22 Ibid., p. 307.
23 La literatura francesa moderna, II, 239.
24 José Miguel Guardia (1830–1897): Born in Alayor (Minorca), he was naturalized French at the age of 34 and became Professor of Medicine in Paris. He combined interests in medicine and in Spain. In 1886 he began publishing, in the Revue Philosophique, a series of articles on Spanish philosophers (such as Oliva Sabuco, Gómez Pereira, J. Huarte). He opposed very strongly the ideas of Menéndez y Pelayo, whom he attacked strenuously in an article published in the Revue Philosophique of 1890. The name Guardia is indeed a Jewish one.
25 “Don Juan Valera,” Retratos y apuntes literarios, p. 259.
26 Luis Vidart y Schuch (1833–1897): An officer in the army and a politician, besides being a fertile producer of novels, poetry and critical works. Too much, therefore, must not be demanded of these last. Nevertheless, the Apuntes sobre la historia de la filosofía en la península ibérica y breves indicaciones sobre el estado actual de la filosofía en España (1865), and La filosofía española, indicaciones bibliográficas (1866) are important because of their dates. Menéndez y Pelayo’s La ciencia española appeared ten years later (1876).
27 Adolfo de Castro y Rossi (1823–1898): An indefatigable writer on all subjects of literary and historical erudition, devoted a relatively small part of his activities to the history of Spanish philosophy. In particular he edited, with a preface 150 pages long, Vol. LXV of the “Biblioteca de autores españoles,” Obras escogidas de filósofos (1873).
28 Ceferino [sic] González y Díaz Tuñón (1831–1894): A Dominican monk, published important Estudios sobre la filosofía de Santo Tomás (1864; 2d ed., 1886) and a Historia de la filosofía (1878–1879).
29 José Fernández Cuevas (1816–1864): A Spanish Jesuit, in his Historia philosophiae (Madrid, 1858) takes up a scholastic standpoint.
30 “En los días santos,” De siglo a siglo, pp. 192 ff.
31 Los poetas épicos cristianos, Preface, p. 20.
32 Mrs.Villiers-Wardell, , Spain of the Spanish (New York: Scribner’s, 1914), pp. 31–33 Google Scholar.
33 “La segunda fase del renacimiento religioso,” La literatura francesa moderna, I, chap. iv.
34 Ibid., pp. 127–128.
35 Lacordaire’s Vie de Saint Dominique (1840) is not well treated by the critics. See Petit de Julleville, Littérature française, VII, xi, “Ecrivains et orateurs religieux; philosophes,” by Albert Cahen, p. 573. It has a purely claustral and hagiographical inspiration, whereas Montalembert’s work (1836), devoid of historic value, was inspired by the author’s love for a descendant of St. Elizabeth, Marianne de Mérode, whom he married in 1836.
36 El Sol, May 13, 1921, p. 3.
37 “Días nublados,” De siglo a siglo, p. 56.
38 “El Padre Luis Coloma,” op. cit., p. 332.
39 Por la España pintoresca, p. 37.
40 Cuentos de Marineda, p. 192.
41 This story is told in the novel La tribuna.