Chapter 6

The second act is the play of the banderilleros, the flag-men. They are beautifully dressed and superbly built fellows, principally from Andalusia, got up precisely like Figaro in the opera. Theirs is the most delicate and graceful operation of the bull-fight. They take a pair of barbed darts, with little banners fluttering at their ends, and provoke the bull to rush at them. At the instant he reaches them, when it seems nothing can save them, they step aside and plant the banderillas in the neck of the bull. If the bull has been cowardly and sluggish, and the spectators have called for "fire," darts are used filled with detonating powder at the base, which explode in the flesh of the bull. He dances and skips like a kid or a colt in his agony, which is very diverting to the Spanish mind. A prettier conceit is that of confining small birds in paper cages, which come apart when the banderilla is planted, and set the little fluttering captives free.

Decking the bull with these torturing ornaments is the last stage in the apprenticeship of the chulo, before he rises to the dignity of matador, or killer. The matadors themselves on special occasions think it no derogation from their dignity to act as banderilleros. But they usually accompany the act with some exaggeration of difficulty that reaps for them a harvest of applause. Frascuelo sits in a chair and plants the irritating bannerets. Lagartijo lays his handkerchief on the ground and stands upon it while he coifs the bull. A performance which never fails to bring down the house is for the torero to await the rush of the bull, and when the bellowing monster comes at him with winking eyes and lowered head, to put his slippered foot between the horns, and vault lightly over his back.

These chulos exhibit the most wonderful skill and address in evading the assault of the bull. They can almost always trick him by waving their cloaks a little out of the line of their flight. Sometimes, however, the bull runs straight at the man, disregarding the flag, and if the distance is great to the barrier the danger is imminent; for swift as these men are, the bulls are swifter. Once I saw the bull strike the torero at the instant he vaulted over the barrier. He fell sprawling some distance the other side, safe, but terribly bruised and stunned. As soon as he could collect himself he sprang into the arena again, looking very seedy; and the crowd roared, "Saved by miracle." I could but think of Basilio, who, when the many cried, "A miracle," answered, "Industria! Industria!" But these bullfighters are all very pious, and glad to curry favor with the saints by attributing every success to their intervention. The famous matador, Paco Montes, fervently believed in an amulet he carried, and in the invocation of Our Lord of the True Cross. He called upon this special name in every tight place, and while other people talked of his luck he stoutly affirmed it was his faith that saved him; often he said he saw the veritable picture of the Passion coming down between him and the bull, in answer to his prayers. At every bull-ring there is a little chapel in the refreshment-room where these devout ruffians can toss off a prayer or two in the intervals of work. A priest is always at hand with a consecrated wafer, to visa the torero's passport who has to start suddenly for Paradise. It is not exactly regular, but the ring has built many churches and endowed many chapels, and must not be too rigidly regarded. In many places the chief boxes are reserved for the clergy, and prayers are hurried through an hour earlier on the day of combat.

The final act is the death of the bull. It must come at last. His exploits in the early part of his career afford to the amateur some indication of the manner in which he will meet his end. If he is a generous, courageous brute, with more heart than brains, he will die gallantly and be easily killed. But if he has shown reflection, forethought, and that saving quality of the oppressed, suspicion, the matador has a serious work before him. The bull is always regarded from this objective standpoint. The more power of reason the brute has, the worse opinion the Spaniard has of him. A stupid creature who rushes blindly on the sword of the matador is an animal after his own heart. But if there be one into whose brute brain some glimmer of the awful truth has come,--and this sometimes happens,--if he feels the solemn question at issue between him and his enemy, if he eyes the man and not the flag, if he refuses to be fooled by the waving lure, but keeps all his strength and all his faculties for his own defence, the soul of the Spaniard rises up in hate and loathing. He calls on the matador to kill him any way. If he will not rush at the flag, the crowd shouts for the demi-lune; and the noble brute is houghed from behind, and your soul grows sick with shame of human nature, at the hellish glee with which they watch him hobbling on his severed legs.

This seldom happens. The final act is usually an admirable study of coolness and skill against brute force. When the banderillas are all planted, and the bugles sound for the third time, the matador, the espada, the sword, steps forward with a modest consciousness of distinguished merit, and makes a brief speech to the corregidor, offering in honor of the good city of Madrid to kill the bull. He turns on his heel, throws his hat by a dexterous back-handed movement over the barrier, and advances, sword and cape in hand, to where his noble enemy awaits him. The bull appears to recognize a more serious foe than any he has encountered. He stops short and eyes the newcomer curiously. It is always an impressive picture: the tortured, maddened animal, whose thin flanks are palpitating with his hot breath, his coat one shining mass of blood from the darts and the spear-thrusts, his massive neck still decked as in mockery with the fluttering flags, his fine head and muzzle seeming sharpened by the hour's terrible experience, his formidable horns crimsoned with onset; in front of this fiery bulk of force and courage, the slight, sinewy frame of the killer, whose only reliance is on his coolness and his intellect. I never saw a matador come carelessly to his work. He is usually pale and alert. He studies the bull for a moment with all his eyes. He waves the blood-red engano, or lure, before his face. If the bull rushes at it with his eyes shut, the work is easy. He has only to select his own stroke and make it. But if the bull is jealous and sly, it requires the most careful management to kill him. The disposition of the bull is developed by a few rapid passes of the red flag. This must not be continued too long: the tension of the nerves of the auditory will not bear trifling. I remember one day the crowd was aroused to fury by a bugler from the adjoining barracks playing retreat at the moment of decision. All at once the matador seizes the favorable instant. He poises his sword as the bull rushes upon him. The point enters just between the left shoulder and the spine; the long blade glides in up to the hilt. The bull reels and staggers and dies. Sometimes the matador severs the vertebrae. The effect is like magic. He lays the point of his sword between the bull's horns, as lightly as a lady who touches her cavalier with her fan, and he falls dead as a stone.

If the blow is a clean, well-delivered one, the enthusiasm of the people is unbounded. Their approval comes up in a thunderous shout of "Well done! Valiente! Viva!" A brown shower of cigars rains on the sand. The victor gathers them up: they fill his hands, his pockets, his hat. He gives them to his friends, and the aromatic shower continues. Hundreds of hats are flung into the ring. He picks them up and shies them back to their shouting owners. Sometimes a dollar is mingled with the flying compliments; but the enthusiasm of the Spaniard rarely carries him so far as that. For ten minutes after a good estocada, the matador is the most popular man in Spain.

But the trumpets sound again, the door of the Toril flies open, another bull comes rushing out, and the present interest quenches the past. The play begins again, with its sameness of purpose and its infinite variety of incident.

It is not quite accurate to say, as is often said, that the bull-fighter runs no risk. El Tato, the first sword of Spain, lost his leg in 1869, and his life was saved by the coolness and courage of Lagartijo, who succeeded him in the championship, and who was terribly wounded in the foot the next summer. Arjona killed a bull in the same year, which tossed and ruptured him after receiving his death-blow. Pepe Illo died in harness, on the sand. Every year picadors, chulos, and such small deer are killed, without gossip. I must copy the inscription on the sword which Tato presented to Lagartijo, as a specimen of tauromachian literature:--

"If, as philosophers say, gratitude is the tribute of noble souls, accept, dear Lagartijo, this present; preserve it as a sacred relic, for it symbolizes the memory of my glories, and is at the same time the mute witness of my misfortune. With it I killed my last bull named _Peregrino,_ bred by D. Vicente Martinez, fourth of the fight of the 7th June, 1869, in which act I received the wound which has caused the amputation of my right leg. The will of man can do nothing against the designs of Providence. Nothing but resignation is left to thy affectionate friend, Antonio Sanchez [Tato]."

It is in consideration of the mingled skill and danger of the trade, that such enormous fees are paid the principal performers. The leading swordsmen receive about three hundred dollars for each performance, and they are eagerly disputed by the direction of all the arenas of Spain. In spite of these large wages, they are rarely rich. They are as wasteful and improvident as gamblers. Tato, when he lost his leg, lost his means of subsistence, and his comrades organized one or two benefits to keep him from want. Cuchares died in the Havana, and left no provision for his family.

There is a curious naivete in the play-bill of a bull-fight, the only conscientious public document I have seen in Spain. You know how we of Northern blood exaggerate the attractions of all sorts of shows, trusting to the magnanimity of the audience. "He warn't nothing like so little as that," confesses Mr. Magsman, "but where's your dwarf what is?" There are few who have the moral courage to demand their money back because they counted but thirty-nine thieves when the bills promised forty. But the management of the Madrid bull-ring knows its public too well to promise more than it is sure of performing. It announces six bulls, and positively no more. It says there will be no use of bloodhounds. It promises two picadors, with three others in reserve, and warns the public that if all five become inutilized in the combat, no more will be issued. With so fair a preliminary statement, what crowd, however inflammable, could mob the management?

Some industrious and ascetic statistician has visited Spain and interested himself in the bullring. Here are some of the results of his researches. In 1864 the number of places in all the taurine establishments of Spain was 509,283, of which 246,813 belonged to the cities, and 262,470 to the country.

In the year 1864, there were 427 bull-fights, of which 294 took place in the cities, and 13 3 in the country towns. The receipts of ninety-eight bullrings in 1864 reached the enormous sum of two hundred and seventeen and a half millions of reals (nearly $11,000,000). The 427 bull-fights which took place in Spain during the year 1864 caused the death of 2989 of these fine animals, and about 7473 horses,--something more than half the number of the cavalry of Spain. These wasted victims could have ploughed three hundred thousand hectares of land, which would have produced a million and a half hectolitres of grain, worth eighty millions of reals; all this without counting the cost of the slaughtered cattle, worth say seven or eight millions, at a moderate calculation.

Thus far the Arithmetic Man; to whom responds the tauromachian aficionado: That the bulk of this income goes to purposes of charity; that were there no bull-fights, bulls of good race would cease to be bred; that nobody ever saw a horse in a bull-ring that could plough a furrow of a hundred yards without giving up the ghost; that the nerve, dexterity, and knowledge of brute nature gained in the arena is a good thing to have in the country; that, in short, it is our way of amusing ourselves, and if you don't like it you can go home and cultivate prize-fighters, or kill two-year-old colts on the racecourse, or murder jockeys in hurdle-races, or break your own necks in steeple-chases, or in search of wilder excitement thicken your blood with beer or burn your souls out with whiskey.

And this is all we get by our well-meant effort to convince Spaniards of the brutality of bullfights. Must Chicago be virtuous before I can object to Madrid ale, and say that its cakes are unduly gingered?

Yet even those who most stoutly defend the bull-fight feel that its glory has departed and that it has entered into the era of full decadence. I was talking one evening with a Castilian gentleman, one of those who cling with most persistence to the national traditions, and he confessed that the noble art was wounded to death. "I do not refer, as many do, to the change from the old times, when gentlemen fought on their own horses in the ring. That was nonsense, and could not survive the time of Cervantes. Life is too short to learn bull-fighting. A grandee of Spain, if he knows anything else, would make a sorry torero. The good times of the art are more modern. I saw the short day of the glory of the ring when I was a boy. There was a race of gladiators then, such as the world will never see again,--mighty fighters before the king. Pepe Illo and Costillares, Romero and Paco Montes,--the world does not contain the stuff to make their counterparts. They were serious, earnest men. They would have let their right arms wither before they would have courted the applause of the mob by killing a bull outside of the severe traditions. Compare them with the men of to-day, with your Rafael Molina, who allows himself to be gored, playing with a heifer; with your frivolous boys like Frascuelo. I have seen the ring convulsed with laughter as that buffoon strutted across the arena, flirting his muleta as a manola does her skirts, the bewildered bull not knowing what to make of it. It was enough to make Illo turn in his bloody grave.

"Why, my young friend, I remember when bulls were a dignified and serious matter; when we kept account of their progress from their pasture to the capital. We had accounts of their condition by couriers and carrier-pigeons. On the day when they appeared it was a high festival in the court. All the sombreros in Spain were there, the ladies in national dress with white mantillas. The young queen always in her palco (may God guard her). The fighters of that day were high priests of art; there was something of veneration in the regard that was paid them. Duchesses threw them bouquets with billets-doux. Gossip and newspapers have destroyed the romance of common life.

"The only pleasure I take in the Plaza de Toros now is at night. The custodians know me and let me moon about in the dark. When all that is ignoble and mean has faded away with the daylight, it seems to me the ghosts of the old time come back upon the sands. I can fancy the patter of light hoofs, the glancing of spectral horns. I can imagine the agile tread of Romero, the deadly thrust of Montes, the whisper of long-vanished applause, and the clapping of ghostly hands. I am growing too old for such skylarking, and I sometimes come away with a cold in my head. But you will never see a bull-fight you can enjoy as I do these visionary festivals, where memory is the corregidor, and where the only spectators are the stars and I."

RED-LETTER DAYS

No people embrace more readily than the Spaniards the opportunity of spending a day without work. Their frequent holidays are a relic of the days when the Church stood between the people and their taskmasters, and fastened more firmly its hold upon the hearts of the ignorant and overworked masses, by becoming at once the fountain of salvation in the next world, and of rest in this. The government rather encouraged this growth of play-days, as the Italian Bourbons used to foster mendicancy, by way of keeping the people as unthrifty as possible. Lazzaroni are so much more easily managed than burghers!

It is only the holy days that are successfully celebrated in Spain. The state has tried of late years to consecrate to idle parade a few revolutionary dates, but they have no vigorous national life. They grow feebler and more colorless year by year, because they have no depth of earth.

The most considerable of these national festivals is the 2d of May, which commemorates the slaughter of patriots in the streets of Madrid by Murat. This is a political holiday which appeals more strongly to the national character of the Spaniards than any other. The mingled pride of race and ignorant hate of everything foreign which constitutes that singular passion called Spanish patriotism, or Espanolismo, is fully called into play by the recollections of the terrible scenes of their war of independence, which drove out a foreign king, and brought back into Spain a native despot infinitely meaner and more injurious. It is an impressive study in national character and thought, this self-satisfaction of even liberal Spaniards at the reflection that, by a vast and supreme effort of the nation, after countless sacrifices and with the aid of coalesced Europe, they exchanged Joseph Bonaparte for Ferdinand VII. and the Inquisition. But the victims of the Dos de Mayo fell fighting. Daoiz, Velarde, and Ruiz were bayoneted at their guns, scorning surrender. The alcalde of Mostoles, a petty village of Castile, called on Spain to rise against the tyrant. And Spain obeyed the summons of this cross-roads justice. The contempt of probabilities, the Quixotism of these successive demonstrations, endear them to the Spanish heart.

Every 2d of May the city of Madrid gives up the day to funeral honors to the dead of 1808. The city government, attended by its Maceros, in their gorgeous robes of gold and scarlet, with silver maces and long white plumes; the public institutions of all grades, with invalids and veterans and charity children; a large detachment of the army and navy,--form a vast procession at the Town Hall, and, headed by the Supreme Government, march to slow music through the Puerta del Sol and the spacious Alcala street to the granite obelisk in the Prado which marks the resting-place of the patriot dead. I saw the regent of the kingdom, surrounded by his cabinet, sauntering all a summer's afternoon under a blazing sun over the dusty mile that separates the monument from the Ayuntamiento. The Spaniards are hopelessly inefficient in these matters. The people always fill the line of march, and a rivulet of procession meanders feebly through a wilderness of mob. It is fortunate that the crowd is more entertaining than the show.

The Church has a very indifferent part in this ceremonial. It does nothing more than celebrate a mass in the shade of the dark cypresses in the Place of Loyalty, and then leaves the field clear to the secular power. But this is the only purely civic ceremony I ever saw in Spain. The Church is lord of the holidays for the rest of the year.

In the middle of May comes the feast of the ploughboy patron of Madrid,--San Isidro. He was a true Madrileno in tastes, and spent his time lying in the summer shade or basking in the winter sunshine, seeing visions, while angels came down from heaven and did his farm chores for him. The angels are less amiable nowadays, but every true child of Madrid reveres the example and envies the success of the San Isidro method of doing business. In the process of years this lazy lout has become a great saint, and his bones have done more extensive and remarkable miracle-work than any equal amount of phosphate in existence. In desperate cases of sufficient rank the doctors throw up the sponge and send for Isidro's urn, and the drugging having ceased, the noble patient frequently recovers, and much honor and profit comes thereby to the shrine of the saint. There is something of the toady in Isidro's composition. You never hear of his curing any one of less than princely rank. I read in an old chronicle of Madrid, that once when Queen Isabel the Catholic was hunting in the hills that overlook the Manzanares, near what is now the oldest and quaintest quarter of the capital, she killed a bear of great size and ferocity; and doubtless thinking it might not be considered lady-like to have done it unassisted, she gave San Isidro the credit of the lucky blow and built him a nice new chapel for it near the Church of San Andres. If there are any doubters, let them go and see the chapel, as I did. When the allied armies of the Christian kings of Spain were seeking for a passage through the hills to the Plains of Tolosa, a shepherd appeared and led them straight to victory and endless fame. After the battle, which broke the Moorish power forever in Central Spain, instead of looking for the shepherd and paying him handsomely for his timely scout-service, they found it more pious and economical to say it was San Isidro in person who had kindly made himself flesh for this occasion. By the great altar in the Cathedral of Toledo stand side by side the statues of Alonso VIII., the Christian commander, and San Isidro brazenly swelling in the shepherd garb of that unknown guide who led Alonso and his chivalry through the tangled defiles of the Sierra Morena.