The Bible in Spain. Volume 2 of 2

The Euscarra, then, is the proper term for a certain speech or language, supposed to have been at one time prevalent throughout Spain, but which is at present confined to certain districts, both on the French and Spanish side of the Pyrenees, which are laved by the waters of the Cantabrian Gulf, or Bay of Biscay. This language is commonly known as the Basque, or Biscayan, which words are mere modifications of the word Euscarra, the consonant B having been prefixed for the sake of euphony. Much that is vague, erroneous, and hypothetical has been said and written concerning this tongue. The Basques assert that it was not only the original language of Spain, but also of the world, and that from it all other languages are derived; but the Basques are a very ignorant people, and know nothing of the philosophy of language. Very little importance, therefore, need be attached to any opinion of theirs on such a subject. A few amongst them, however, who affect some degree of learning, contend that it is neither more nor less than a dialect of the Phœnician, and that the Basques are the descendants of a Phœnician colony, established at the foot of the Pyrenees at a very remote period. Of this theory, or rather conjecture, as it is unsubstantiated by the slightest proof, it is needless to take further notice than to observe that, provided the Phœnician language, as many of the truly learned have supposed, and almost proved, was a dialect of the Hebrew, or closely allied to it, it were as unreasonable to suppose that the Basque is derived from it as that the Kamschatkan and Cherokee are dialects of the Greek and Latin.

There is, however, another opinion with respect to the Basque which deserves more especial notice, from the circumstance of its being extensively entertained amongst the literati of various countries of Europe, more especially England. I allude to the Celtic origin of this tongue, and its close connexion with the most cultivated of all the Celtic dialects – the Irish. People who pretend to be well conversant with the subject, have even gone so far as to assert, that so little difference exists between the Basque and Irish tongues, that individuals of the two nations, when they meet together, find no difficulty in understanding each other, with no other means of communication than their respective languages; in a word, that there is scarcely a greater difference between the two than between the French and the Spanish Basque. Such similarity, however, though so strongly insisted upon, by no means exists in fact; and perhaps in the whole of Europe it would be difficult to discover two languages which exhibit fewer points of mutual resemblance than the Basque and Irish.

The Irish, like most other European languages, is a dialect of the Sanscrit, a remote one, as may well be supposed; the corner of the western world in which it is still preserved being, of all countries in Europe, the most distant from the proper home of the parent tongue. It is still, however, a dialect of that venerable and most original speech, not so closely resembling it, it is true, as the English, Danish, and those which belong to what is called the Gothic family, and far less than those of the Sclavonian; for the nearer we approach to the East, in equal degree the assimilation of languages to this parent stock becomes more clear and distinct; but still a dialect, agreeing with the Sanscrit in structure, in the arrangement of words, and in many instances in the words themselves, which, however modified, may still be recognized as Sanscrit. But what is the Basque, and to what family does it properly pertain?

To two great Asiatic languages all the dialects spoken at present in Europe may be traced. These two, if not now spoken, still exist in books, and are, moreover, the languages of two of the principal religions of the East. I allude to the Tibetian and Sanscrit – the sacred languages of the followers of Buddh and Bramah. These tongues, though they possess many words in common, which is easily to be accounted for by their close proximity, are properly distinct, being widely different in structure. In what this difference consists, I have neither time nor inclination to state; suffice it to say, that the Celtic, Gothic, and Sclavonian dialects in Europe belong to the Sanscrit family, even as in the East the Persian, and to a less degree the Arabic, Hebrew, etc.; 41 whilst to the Tibetian or Tartar family in Asia pertain the Mandchou and Mongolian, the Calmuc and the Turkish of the Caspian sea; and in Europe, the Hungarian and the Basque partially.

Indeed, this latter language is a strange anomaly, so that upon the whole it is less difficult to say what it is not, than what it is. It abounds with Sanscrit words to such a degree that its surface seems strewn with them. Yet would it be wrong to term it a Sanscrit dialect, for in the collocation of these words the Tartar form is most decidedly observable. A considerable proportion of Tartar words is likewise to be found in this language, though perhaps not in equal numbers to the terms derived from the Sanscrit. Of these Tartar etymons I shall at present content myself with citing one, though, if necessary, it were easy to adduce hundreds. This word is Jauna, or, as it is pronounced, Khauna– a word in constant use amongst the Basques, and which is the Khan of the Mongols and Mandchous, and of the same signification —Lord.

Having closely examined the subject in all its various bearings, and having weighed what is to be said on one side against what is to be advanced on the other, I am inclined to rank the Basque rather amongst the Tartar than the Sanscrit dialects. Whoever should have an opportunity of comparing the enunciation of the Basques and Tartars would, from that alone, even if he understood them not, come to the conclusion that their respective languages were formed on the same principles. In both occur periods seemingly interminable, during which the voice gradually ascends to a climax, and then gradually sinks down.

I have spoken of the surprising number of Sanscrit words contained in the Basque language, specimens of some of which will be found below. It is remarkable enough, that in the greater part of the derivatives from the Sanscrit, the Basque has dropped the initial consonant, so that the word commences with a vowel. The Basque, indeed, may be said to be almost a vowel language, the number of consonants employed being comparatively few; perhaps eight words out of ten commence and terminate with a vowel, owing to which it is a language to the highest degree soft and melodious, far excelling in this respect any other language in Europe, not even excepting the Italian. Here follow a few specimens of Basque words with the Sanscrit roots in juxtaposition: —

42 See the Glossary.

Such is the tongue in which I brought out Saint Luke’s Gospel at Madrid. The translation I procured originally from a Basque physician of the name of Oteiza. 43 Previous to being sent to the press, the version had lain nearly two years in my possession, during which time, and particularly during my travels, I lost no opportunity of submitting it to the inspection of those who were considered competent scholars in the Euscarra. It did not entirely please me; but it was in vain to seek for a better translation.

In my early youth I had obtained a slight acquaintance with the Euscarra, as it exists in books. This acquaintance I considerably increased during my stay in Spain, and, by occasionally mingling with Basques, was enabled to understand the spoken language to a certain extent, and even to speak it, but always with considerable hesitation; for to speak Basque, even tolerably, it is necessary to have lived in the country from a very early period. So great are the difficulties attending it, and so strange are its peculiarities, that it is very rare to find a foreigner possessed of any considerable skill in the oral language, and the Spaniards consider the obstacles so formidable that they have a proverb to the effect that Satan once lived seven years in Biscay, and then departed, finding himself unable either to understand or to make himself understood.

There are few inducements to the study of this language. In the first place, the acquisition of it is by no means necessary even to those who reside in the countries where it is spoken, the Spanish being generally understood throughout the Basque provinces pertaining to Spain, and the French in those pertaining to France.

In the second place, neither dialect is in possession of any peculiar literature capable of repaying the toil of the student. There are various books extant both in French and Spanish Basque, 44 but these consist entirely of Popish devotion, and are for the most part translations.

It will, perhaps, here be asked whether the Basques do not possess popular poetry, like most other nations, however small and inconsiderable. They have certainly no lack of songs, ballads, and stanzas, but of a character by no means entitled to the appellation of poetry. I have noted down from recitation, a considerable portion of what they call their poetry, but the only tolerable specimen of verse which I ever discovered amongst them was the following stanza, which, after all, is not entitled to very high praise: —

“Ichasoa urac aundi,Estu ondoric agueri —Pasaco ninsaqueni andicMaitea icustea gatic.” 45

i. e. “The waters of the sea are vast, and their bottom cannot be seen; but over them I will pass, that I may behold my love.”

The Basques are a singing rather than a poetical people. Notwithstanding the facility with which their tongue lends itself to the composition of verse, they have never produced among them a poet with the slightest pretensions to reputation; but their voices are singularly sweet, and they are known to excel in musical composition. It is the opinion of a certain author, the Abbé D’Iharce, 46 who has written about them, that they derived the name Cantabri, by which they are known to the Romans, from Khantor-ber, signifying sweet singers. They possess much music of their own, some of which is said to be exceedingly ancient. Of this music specimens were published at Donostian (San Sebastian) in the year 1826, edited by a certain Juan Ignacio Iztueta. 47 These consist of wild and thrilling marches, to the sound of which it is believed that the ancient Basques were in the habit of descending from their mountains to combat with the Romans, and subsequently with the Moors. Whilst listening to them it is easy to suppose one’s self in the close vicinity of some desperate encounter. We seem to hear the charge of cavalry on the sounding plain, the clash of swords, and the rushing of men down the gorges of hills. This music is accompanied with words, but such words! Nothing can be imagined more stupid, commonplace, and uninteresting. So far from being martial, they relate to everyday incidents, and appear to have no connexion whatever with the music. They are evidently of modern date.

In person the Basques are of the middle size, and are active and athletic. They are in general of fair complexions and handsome features, and in appearance bear no slight resemblance to certain Tartar tribes of the Caucasus. Their bravery is unquestionable, and they are considered as the best soldiery belonging to the Spanish crown: a fact highly corroborative of the supposition that they are of Tartar origin, the Tartars being of all races the most warlike, and amongst whom the most remarkable conquerors have been produced. They are faithful and honest, and capable of much disinterested attachment; kind and hospitable to strangers; all of which points are far from being at variance with the Tartar character. But they are somewhat dull, and their capacities are by no means of a high order, and in these respects they again resemble the Tartars.

No people on earth are prouder than the Basques, but theirs is a kind of republican pride. They have no nobility amongst them, and no one will acknowledge a superior. The poorest carman is as proud as the governor of Tolosa. “He is more powerful than I,” he will say, “but I am of as good blood; perhaps hereafter I may become a governor myself.” They abhor servitude, at least out of their own country; and though circumstances frequently oblige them to seek masters, it is very rare to find them filling the places of common domestics; they are stewards, secretaries, accountants, etc. True it is, that it was my own fortune to obtain a Basque domestic; but then he always treated me more as an equal than a master, would sit down in my presence, give me his advice unasked, and enter into conversation with me at all times and occasions. Did I check him? Certainly not! For in that case he would have left me, and a more faithful creature I never knew. His fate was a mournful one, as will appear in the sequel.

I have said that the Basques abhor servitude, and are rarely to be found serving as domestics amongst the Spaniards. I allude, however, merely to the males. The females, on the contrary, have no objection whatever to enter houses as servants. Women, indeed, amongst the Basques are not looked upon with all the esteem which they deserve, and are considered as fitted for little else than to perform menial offices, even as in the East, where they are viewed in the light of servants and slaves. The Basque females differ widely in character from the men; they are quick and vivacious, and have in general much more talent. They are famous for their skill as cooks, and in most respectable houses of Madrid a Biscayan female may be found in the kitchen, queen supreme of the culinary department. 48

CHAPTER XXXVIII

The Prohibition – Gospel Persecuted – Charge of Sorcery – Ofalia.

About the middle of January 49 a swoop was made upon me by my enemies, in the shape of a peremptory prohibition from the political governor of Madrid to sell any more New Testaments. This measure by no means took me by surprise, as I had for some time previously been expecting something of the kind, on account of the political sentiments of the ministers then in power. I forthwith paid a visit to Sir George Villiers, informing him of what had occurred. He promised to do all he could to cause the prohibition to be withdrawn. Unfortunately, at this time he had not much influence, having opposed with all his might the entrance of the moderado 50 ministry to power, and the nomination of Ofalia 51 to the presidency of the cabinet. I however, never lost confidence in the Almighty, in whose cause I was engaged.

Matters were going on very well before this check. The demand for Testaments was becoming considerable, so much so that the clergy were alarmed, and this step was the consequence. But they had previously recourse to another, well worthy of them; they attempted to act upon my fears. One of the ruffians of Madrid, called Manolos, came up to me one night, in a dark street, and told me that unless I discontinued selling my “Jewish books,” I should have a knife “nailed in my heart;” but I told him to go home, say his prayers, and tell his employers that I pitied them; whereupon he turned away with an oath. A few days after, I received an order to send two copies of the Testament to the office of the political governor, with which I complied, and in less than twenty-four hours an alguazil arrived at the shop with a notice prohibiting the further sale of the work.

One circumstance rejoiced me. Singular as it may appear, the authorities took no measures to cause my little despacho to be closed, and I received no prohibition respecting the sale of any work but the New Testament, and as the Gospel of Saint Luke, in Romany and Basque, would within a short time be ready for delivery, I hoped to carry on matters in a small way till better times should arrive.

I was advised to erase from the shop windows the words “Despacho of the British and Foreign Bible Society.” This, however, I refused to do. Those words had tended very much to call attention, which was my grand object. Had I attempted to conduct things in an underhand manner, I should, at the time of which I am speaking, scarcely have sold thirty copies in Madrid, instead of nearly three hundred. People who know me not, may be disposed to call me rash; but I am far from being so, as I never adopt a venturous course when any other is open to me. I am not, however, a person to be terrified by any danger, when I see that braving it is the only way to achieve an object.

The booksellers were unwilling to sell my work; I was compelled to establish a shop of my own. Every shop in Madrid has a name. What name could I give it but the true one? I was not ashamed of my cause or my colours. I hoisted them, and fought beneath them, not without success.

The priestly party in Madrid, in the mean time, spared no effort to vilify me. They started a publication called The Friend of the Christian Religion, in which a stupid but furious attack upon me appeared, which I, however, treated with the contempt it deserved. But not satisfied with this, they endeavoured to incite the populace against me, by telling them that I was a sorcerer, and a companion of gypsies and witches, and their agents even called me so in the streets. That I was an associate of gypsies and fortune-tellers I do not deny. Why should I be ashamed of their company when my Master mingled with publicans and thieves? Many of the gypsy race came frequently to visit me; received instruction, and heard parts of the Gospel read to them in their own language, and when they were hungry and faint, I gave them to eat and drink. This might be deemed sorcery in Spain, but I am not without hope that it will be otherwise estimated in England; and had I perished at this period, I think there are some who would have been disposed to acknowledge that I had not lived altogether in vain (always as an instrument of the “Most Highest”), having been permitted to turn one of the most valuable books of God into the speech of the most degraded of His creatures.

In the mean time I endeavoured to enter into negotiations with the ministry for the purpose of obtaining permission to sell the New Testament in Madrid, and the nullification of the prohibition. I experienced, however, great opposition, which I was unable to surmount. Several of the ultra-popish bishops, then resident in Madrid, had denounced the Bible, the Bible Society, and myself. Nevertheless, notwithstanding their powerful and united efforts, they were unable to effect their principal object, namely, my expulsion from Madrid and Spain. The Count Ofalia, notwithstanding he had permitted himself to be made the instrument, to a certain extent, of these people, would not consent to be pushed to such a length. Throughout this affair I cannot find words sufficiently strong to do justice to the zeal and interest which Sir George Villiers displayed in the cause of the Testament. He had various interviews with Ofalia on the subject, and in these he expressed to him his sense of the injustice and tyranny which had been practised in this instance towards his countryman.

Ofalia had been moved by these remonstrances, and more than once promised to do all in his power to oblige Sir George; but then the bishops again beset him, and playing upon his political if not religious fears, prevented him from acting a just, honest, and honourable part. At the desire of Sir George Villiers, I drew up a brief account of the Bible Society, and an exposition of its views, especially in respect to Spain, which he presented with his own hand to the Count. I shall not trouble the reader by inserting this memorial, but content myself with observing, that I made no attempts to flatter and cajole, but expressed myself honestly and frankly, as a Christian ought. Ofalia, on reading it, said, “What a pity that this is a Protestant society, and that all its members are not Catholics!”

A few days subsequently, to my great astonishment, he sent a message to me by a friend, requesting that I would send him a copy of my gypsy Gospel. I may as well here state, that the fame of this work, though not yet published, had already spread like wildfire through Madrid, and every person was passionately eager to possess a copy: indeed, several grandees of Spain sent messages with similar requests, all of which I however denied. I instantly resolved to take advantage of this overture on the part of Count Ofalia, and to call on him myself. I therefore caused a copy of the Gospel to be handsomely bound, and proceeding to the palace, was instantly admitted to him. He was a dusky, diminutive person, between fifty and sixty years of age, with false hair and teeth, but exceedingly gentlemanly manners. He received me with great affability, and thanked me for my present; but on my proceeding to speak of the New Testament, he told me that the subject was surrounded with difficulties, and that the great body of the clergy had taken up the matter against me; he conjured me, however, to be patient and peaceable, in which case he said he would endeavour to devise some plan to satisfy me. Amongst other things, he observed that the bishops hated a sectarian more than an atheist. Whereupon I replied, that, like the Pharisees of old, they cared more for the gold of the temple than the temple itself. Throughout the whole of our interview he evidently laboured under great fear, and was continually looking behind and around him, seemingly in dread of being overheard, which brought to my mind an expression of a friend of mine, that if there be any truth in metempsychosis, the soul of Count Ofalia must have originally belonged to a mouse. We parted in kindness, and I went away, wondering by what strange chance this poor man had become prime minister of a country like Spain.

CHAPTER XXXIX

The Two Gospels – The Alguazil – The Warrant – The Good Maria – The Arrest – Sent to Prison – Reflections – The Reception – The Prison Room – Redress demanded.

At length the Gospel of Saint Luke in the gypsy language was in a state of readiness. I therefore deposited a certain number of copies in the despacho, and announced them for sale. The Basque, which was by this time also printed, was likewise advertised. For this last work there was little demand. Not so, however, for the gypsy Luke, of which I could easily have disposed of the whole edition in less than a fortnight. Long, however, before this period had expired the clergy were up in arms. “Sorcery!” said one bishop. “There is more in this than we can dive into,” exclaimed a second. “He will convert all Spain by means of the gypsy language,” cried a third. And then came the usual chorus on such occasions, of Que infamia! Que picardia! At last, having consulted together, away they hurried to their tool the corregidor or, according to the modern term, the gefe politico 52 of Madrid. I have forgotten the name of this worthy, of whom I had myself no personal knowledge whatever. Judging from his actions, however, and from common report, I should say that he was a stupid, wrong-headed creature, savage withal – a mélange of borrico, mule, and wolf. Having an inveterate antipathy to all foreigners, he lent a willing ear to the complaint of my accusers, and forthwith gave orders to make a seizure of all the copies of the gypsy Gospel which could be found in the despacho. The consequence was, that a numerous body of alguazils directed their steps to the Calle del Principe; some thirty copies of the book in question were pounced upon, and about the same number of Saint Luke in Basque. With this spoil these satellites returned in triumph to the gefatura politica, where they divided the copies of the gypsy volume amongst themselves, selling subsequently the greater number at a large price, the book being in the greatest demand, and thus becoming unintentionally agents of an heretical society. But every one must live by his trade, say these people, and they lose no opportunity of making their words good, by disposing to the best advantage of any booty which falls into their hands. As no person cared about the Basque Gospel, it was safely stowed away, with other unmarketable captures, in the warehouses of the office.

The gypsy Gospels had now been seized, at least as many as were exposed for sale in the despacho. The corregidor and his friends, however, were of opinion that many more might be obtained by means of a little management. Fellows, therefore, hangers on of the police-office, were daily despatched to the shop in all kinds of disguises, inquiring, with great seeming anxiety, for “gypsy books,” and offering high prices for copies. They, however, returned to their employers empty-handed. My Gallegan was on his guard, informing all who made inquiries, that books of no description would be sold at the establishment for the present. Which was in truth the case, as I had given him particular orders to sell no more under any pretence whatever.