by Rousseau, is avowedly Christian in purpose but the inner struggle that produced his verses makes of him a significant figure in a generally sterile era, and his Ode ao homen selvagem contains lines of appeal to our own contemporary dubiety. São Carlos’s mystic poem A Assumpção da Santissima Virgem possesses, today, merely the importance of its nativistic naïveté; for the third Canto, describing Paradise, he makes extensive use of the Brazilian flora. There is, too, a long description of Rio de Janeiro which describes very little. José Eloy Ottoni, more estimable for his piety and his patriotism than for his poetry, translated the Book of Job as Souza Caldas did the Psalms, and with great success.
Though these religious poets are of secondary importance to letters, they provided one of the necessary ingredients of the impending Romantic triumph; their Christian outlook, added to nationalism, tended to produce, as Wolf has indicated, a genuinely Brazilian romanticism.
Head and shoulders above these figures stands the patriarchal form of José Bonifacio de Andrade e Silva, (1763-1838) one of the most versatile and able men of his day. His scientific accomplishments have found ample chronicling in the proper places; quickly he won a reputation throughout Europe. “The name of José Bonifacio,” wrote Varnhagen, “ … is so interwoven with all that happened in the domains of politics, literature and the sciences that his life encompasses the history of a great period…” His poems, in all truth but a small part of his labours, were published in 1825 under the Arcadian name of Americo Elysio. They are, like himself, a thing of violent passions. In Aos Bahianos he exclaims:
Amei a liberdade e a independencia
Da doce cara patria, a quem o Luso
Opprimia sem dó, com risa e mofa:
Eis o meu crime todo!63
Yet this is but half the story, for the savant’s political life traced a by no means unwavering line. Two years before the publication of his poems he who so much loved to command fell from power with the dissolution of the Constituinte and he reacted in characteristic violence. Brazilians no longer loved liberty:
Mas de tudo acabou da patria gloria!
Da liberdade o brado, que troava
Pelo inteiro Brasil, hoje enmudece,
Entre grilhoes e mortes.
Sobre sus ruinas gemem, choram,
Longe da patria os filhos foragidos:
Accusa-os de traição, porque o amavam,
Servil infame bando.64
A number of other versifiers and prose writers are included by Brazilians in their accounts of the national letters; Romero, indeed, with a conception of literature more approaching that of sociology than of belles lettres, expatiates with untiring gusto upon the work of a formidable succession of mediocrities. We have neither the space nor the patience for them here.
It is during the early part of the period epitomized in this chapter that Brazilian literature, born of the Portuguese, began to be drawn upon by the mother country. “In the last quarter of the eighteenth century,” quotes Verissimo from Theophilo Braga’s Filinto Elysio, “Portuguese poetry receives an impulse of renovation from several Brazilian talents… They call to mind the situation of Rome, when the literary talents of the Gauls, of Spain and of Northern Africa, enrich Latin literature with new creations.”
The period as a whole represents a decided step forward from the inchoate ramblings of the previous epoch. Yet, with few exceptions, it is of interest rather in retrospection, viewed from our knowledge of the romantic movement up to which it was leading.
CHAPTER IV
THE ROMANTIC TRANSFORMATION (1830-1870)
New Currents in Brazilian Poetry – Gonçalves de Magalhães, Gonçalves Dias, Alvarez de Azevedo, Castro Alves – Lesser Figures – Beginnings of the Brazilian Novel – Manoel de Macedo, José de Alencar, Taunay and Others – The Theatre.
Though usually associated with French literature, the Romanticism of the first half of the nineteenth century, like that later neo-romanticism which nurtured the Symbolist and the Decadent schools of the second half, came originally from Germany, and was in essence a philosophy of self-liberation.65 In Brazil it is thus in part applied suggestion rather than spontaneous creation. But national creative production thrives on cross-fertilization and self-made literatures are as unthinkable as self-made men. There is marked difference between mere imitation and subjection to valid influence, and few literary phenomena in the history of the new-world literature, north or south of Panama, attest the truth of this better than Brazil’s period of Romanticism; this is the richest – if not the most refined – of its intellectual epochs. Brazilian culture is thrown open to the currents of European thought, as its ports with the advent of João VI had been thrown open to European commerce, and receives from romanticism, in the words of Wolf, the “ideal consecration” of its nativism. And herein, of course, lies the great distinction between the mere nativism which is so easily taken for a national note, and that nationalism which adds to the exaltation of the milieu the spiritual consciousness of unity and independence. A national literature, in the fuller sense, is now possible because it is the expression not solely of an aspiration but of partial accomplishment, with a historic background in fact. Poetry becomes more varied; the novel takes more definite form; genuine beginnings are made in the theatre, though, despite valiant attempts to prove the contrary, the Brazilian stage is the least of its glories.
Carvalho, selecting the four representative poets of the period, has characterized each by the trait most prominent in his work. Thus Gonçalves de Magalhães (1811-1882) stands for the religious phase of Brazilian romanticism; Gonçalves Dias (1823-1864) for the naturistic; Alvarez de Azevedo (1831-1852) for the poetry of doubt, and Castro Alves (1847) for the muse of social reclamation, particularly the abolition of black slavery. This group is but a solo quartet in a veritable chorus of singers that provides a variegated setting. The individual songs resound now more clearly, like so many strains in the polyphonic hymn of national liberation. The salient four are by no means restricted to the style of verse indicated by their classification, but such a grouping helps to emphasize the main currents of the new poetry.
In 1832, when Magalhães published his first collection, Poesias, he was a conventional worshipper of the Portuguese classics. A visit to Europe in 1833 converted him thoroughly to French Romanticism and when, three years later, he issued the Suspiros poeticos e Saudades (Poetic Sighs and Longings), the very title proclaimed the advent of a new orientation. His invocation to the angel of poesy is in itself a miniature declaration of poetic independence:
Ja nova Musa
meu canto inspira;
não mais empunho
profana lyra.
Minha alma, imita
a natureza;
quem vencer pode
sua belleza?
De dia, de noite
Louva o Senhor;
Canta os prodigios
Do Creador.66
The chaste virgins of Greece, as he announces in the lines preceding this virtual, if distinctly minor ars poetica, have fascinated his childhood enough. Farewell Homer; the poet will dream now of his native land and sigh, amid the cypress, a song made of his own griefs and longings. Nature, fatherland and God guiding humanity are the trinity of his emblem. They are his constant thought at home and abroad. “Nothing for me,” he exclaims in his Deos e o Homem, written in the Alps in 1834, “for my fatherland all.” In these Suspiros form becomes fairly free, rhythm alters with change in the thought; it is difficult to point to anything in them that has not already appeared in Brazilian poetry from the earliest days, but the