be conveyed by what precedes, of the life and ways of Unamuno. So that it may not be superfluous to say that Don Miguel de Unamuno is a Professor of Greek in the University of Salamanca, an ex-Rector of it who left behind the reputation of being a strong ruler; a father of a numerous family, and a man who has sung the quiet and deep joys of married life with a restraint, a vigour, and a nobility which it would be difficult to match in any literature. Yet a passionate man—or, as he would perhaps prefer to say, therefore a passionate man. But in a major, not in a minor key; of strong, not of weak passions.
The difference between the two lies perhaps in that the man with strong passions lives them, while the man with weak passions is lived by them, so that while weak passions paralyze the will, strong passions urge man to action. It is such an urge towards life, such a vitality ever awake, which inspires Unamuno's multifarious activities in the realm of the mind. The duties of his chair of Greek are the first claim upon his time. But then, his reading is prodigious, as any reader of this book will realize for himself. Not only is he familiar with the stock-in-trade of every intellectual worker—the Biblical, Greek, Roman, and Italian cultures—but there is hardly anything worth reading in Europe and America which he has not read, and, but for the Slav languages, in the original. Though never out of Spain, and seldom out of Salamanca, he has succeeded in establishing direct connections with most of the intellectual leaders of the world, and in gathering an astonishingly accurate knowledge of the spirit and literature of foreign peoples. It was in his library at Salamanca that he once explained to an Englishman the meaning of a particular Scotticism in Robert Burns; and it was there that he congratulated another Englishman on his having read Rural Rides, "the hall-mark," he said, "of the man of letters who is no mere man of letters, but also a man." From that corner of Castile, he has poured out his spirit in essays, poetry, criticism, novels, philosophy, lectures, and public meetings, and that daily toil of press article writing which is the duty rather than the privilege of most present-day writers in Spain. Such are the many faces, moods, and movements in which Unamuno appears before Spain and the world. And yet, despite this multiplicity and this dispersion, the dominant impression which his personality leaves behind is that of a vigorous unity, an unswerving concentration both of mind and purpose. Bagaria, the national caricaturist, a genius of rhythm and character which the war revealed, but who was too good not to be overshadowed by the facile art of Raemaekers (imagine Goya overshadowed by Reynolds!), once represented Unamuno as an owl. A marvellous thrust at the heart of Unamuno's character. For all this vitality and ever-moving activity of mind is shot through by the absolute immobility of two owlish eyes piercing the darkness of spiritual night. And this intense gaze into the mystery is the steel axis round which his spirit revolves and revolves in desperation; the unity under his multiplicity; the one fire under his passions and the inspiration of his whole work and life.
It was Unamuno himself who once said that the Basque is the alkaloid of the Spaniard. The saying is true, so far as it goes. But it would be more accurate to say "one of the two alkaloids." It is probable that if the Spanish character were analyzed—always provided that the Mediterranean aspect of it be left aside as a thing apart—two main principles would be recognized in it—i.e., the Basque, richer in concentration, substance, strength; and the Andalusian, more given to observation, grace, form. The two types are to this day socially opposed. The Andalusian is a people which has lived down many civilizations, and in which even illiterate peasants possess a kind of innate education. The Basques are a primitive people of mountaineers and fishermen, in which even scholars have a peasant-like roughness not unlike the roughness of Scotch tweeds—or character. It is the even balancing of these two elements—the force of the Northerner with the grace of the Southerner—which gives the Castilian his admirable poise and explains the graceful virility of men such as Fray Luis de León and the feminine strength of women such as Queen Isabel and Santa Teresa. We are therefore led to expect in so forcible a representative of the Basque race as Unamuno the more substantial and earnest features of the Spanish spirit.
Our expectation is not disappointed. And to begin with it appears in that very concentration of his mind and soul on the mystery of man's destiny on earth. Unamuno is in earnest, in dead earnest, as to this matter. This earnestness is a distinct Spanish, nay, Basque feature in him. There is something of the stern attitude of Loyola about his "tragic sense of life," and on this subject—under one form or another, his only subject—he admits no joke, no flippancy, no subterfuge. A true heir of those great Spanish saints and mystics whose lifework was devoted to the exploration of the kingdoms of faith, he is more human than they in that he has lost hold of the firm ground where they had stuck their anchor. Yet, though loose in the modern world, he refuses to be drawn away from the main business of the Christian, the saving of his soul, which, in his interpretation, means the conquest of his immortality, his own immortality.
An individualist. Certainly. And he proudly claims the title. Nothing more refreshing in these days of hoggish communistic cant than this great voice asserting the divine, the eternal rights of the individual. But it is not with political rights that he is concerned. Political individualism, when not a mere blind for the unlimited freedom of civil privateering, is but the outcome of that abstract idea of man which he so energetically condemns as pedantic—that is, inhuman. His opposition of the individual to society is not that of a puerile anarchist to a no less puerile socialist. There is nothing childish about Unamuno. His assertion that society is for the individual, not the individual for society, is made on a transcendental plane. It is not the argument of liberty against authority—which can be easily answered on the rationalistic plane by showing that authority is in its turn the liberty of the social or collective being, a higher, more complex, and longer-living "individual" than the individual pure and simple. It is rather the unanswerable argument of eternity against duration. Now that argument must rest on a religious basis. And it is on a religious basis that Unamuno founds his individualism. Hence the true Spanish flavour of his social theory, which will not allow itself to be set down and analyzed into principles of ethics and politics, with their inevitable tendency to degenerate into mere economics, but remains free and fluid and absolute, like the spirit.
Such an individualism has therefore none of the features of that childish half-thinking which inspires most anarchists. It is, on the contrary, based on high thinking, the highest of all, that which refuses to dwell on anything less than man's origin and destination. We are here confronted with that humanistic tendency of the Spanish mind which can be observed as the dominant feature of her arts and literature. All races are of course predominantly concerned with man. But they all manifest their concern with a difference. Man is in Spain a concrete being, the man of flesh and bones, and the whole man. He is neither subtilized into an idea by pure thinking nor civilized into a gentleman by social laws and prejudices. Spanish art and letters deal with concrete, tangible persons. Now, there is no more concrete, no more tangible person for every one of us than ourself. Unamuno is therefore right in the line of Spanish tradition in dealing predominantly—one might almost say always—with his own person. The feeling of the awareness of one's own personality has seldom been more forcibly expressed than by Unamuno. This is primarily due to the fact that he is himself obsessed by it. But in his expression of it Unamuno derives also some strength from his own sense of matter and the material—again a typically Spanish element of his character. Thus his human beings are as much body as soul, or rather body and soul all in one, a union which he admirably renders by bold mixtures of physical and spiritual metaphors, as in gozarse uno la carne del alma (to enjoy the flesh of one's own soul).
In fact, Unamuno, as a true Spaniard which he is, refuses to surrender life to ideas, and that is why he runs shy of abstractions, in which he sees but shrouds wherewith we cover dead thoughts. He is solely concerned with his own life, nothing but his life, and the whole of his life. An egotistical position? Perhaps. Unamuno, however, can and does answer the charge. We can only know and feel humanity in the one human being which we have at hand. It is by penetrating deep into ourselves that we find our brothers in us—branches of the same trunk which can only touch each other by seeking their common origin. This searching within, Unamuno has undertaken with a sincerity, a fearlessness which cannot be excelled. Nowhere will the reader find the inner contradictions of a modern human being, who is at the same time healthy and capable of thought set down with a greater respect for truth. Here the uncompromising tendency of the Spanish race, whose eyes never turn away from nature, however unwelcome the