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    Gerli. Rewriting myth and history. Discourses of race, marginality ad resistance in the captive's tale

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    Gerli. Rewriting myth and history. Discourses of race, marginality ad resistance in the captive's tale

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    Gerli. Rewriting Myth and History. Discourses of Race, Marginality Ad Resistance in The Captive's Tale

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    Gianfranco Rojas
    Gerli. Rewriting myth and history. Discourses of race, marginality ad resistance in the captive's tale

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    Chapter 3 Rewriting Myth and History Discourses of Race, Marginality, and Resistance in the Captives Tale (Don Quijote 1, 37-42) sags cura ps Gracious Mahe ofthe Rewer thew whe reinet the verge te of Here, wal the stared the fico thy pele wh all Fate ta pin Main Anion Aung de ue icles decease ‘eam sn pros Gath ‘Th yu way deco wat es nag ye ak ve ~Parolé Leonard de Argensla Das wk publish eer a rite cen we form seculariada de espiualidad eligiss, Arise isto rote tat use de ec 9 a dos (Corte es cab os {Lend one Cpr ren scene Lan hucthori by Readmay, Witt hag, AAA Rowe ci quriva Authori n evans wghenl: The ° Tn UCK Rewriting Myth and History a ‘ala que nensoacin thaweiapenecles nhc ae ‘de exe tun Don Quit y Si, ales de conte Inexitente cou vite ante sein envi en ni te de sieve cma dea ene. Sin ns esto aici, pol comer alg ave le venereal die fetinnis,.vettcern”-- Enel Qj eset es sewn atueamnte lq antes yen tor if sid ‘aperienci sisi y nie, nntcmpecin ener ¥ cttlen. 1966 07,117 CCervanees accompli he mass fo plane ens the Dl of Cn Ove them sec 0 that deal lsen lg cen or ed i ‘ork! Don Quote ad Srl, inate contemplating the rnexiene asf ferret 0 engin weaned fe fee luton inner ole "Wi ie a rca prs to eompone “eething tt makes el he wh ssl eth, -etetera Inthe Qt hat wee belong andallaroad biennial experiences stat, ee yearning and contemplation were recur, pve Hie. and vsicaly tered. My celts) “The remarkable Mrcing of the bourabvies between the sace| tnd dhe seculat, te historical and dhe ysical, and their animation singlet out by Casto is one ofthe distinguishing marks of the Calves tale in Don Rawjote (I, 37-42). Mave than an instance of Aristtelan ‘tint, the tory i accomding te Don Femara, one the earacters inthe book who hears the telling of the tales an “esteafo sues (Csrange event” fll of “haved estaese” aoveley anal strane ain, ylenode necidentes" Cusaqe ana fullt enincidences), ‘whose events“maravillan ysuspenden aes kaye” ponluce marvel tnd suspense in all who heae them’) (433)—In sbuxt, an acco hordes om the mincules. fit, paraligmagie cultural al eligi myths of all and redemption ane inseribed aed rewcten as they are woven into a plor famed by contemporary histvical, areal, and soctalreaftes. Divine teuths snd etl events ese teeter, bine. and coexist in the Captive tae e fortn a tcly embgoiere fromic Mstovtcolterary tapestey soning the ethical aml eth ten sions uinerpinning Spanish fie at dhe beginning of the seventeenth century Although since mid-twenties century eels has soul co 5. 40-60. 2 Refiguring Authority ike vestiges of seinutebiogaphical and historical elements in Cervantes en, ile pone find deeper, more eloent spel anxlsoctal teanances inf eam any of thes paralelecan prow! Far Inore ean sn aggregate of bite of autobography merged! with the venirable wri of medieval lends about Christian capes eho fall iy Tove ad espe to feed with the ives dager (Maquer Villas 1975, 92-111), the zal is, when ead within the lange ae of hvistin sony and Spanish national mythology. astoey of exile and retro alcnotinn, al, and restitution dat eoativte a efoguent aca x cull an religios tolerance atx painfly divisive mement inSpanillile ts, woe re, a dconstenction and rewsting of Spain’ lewgatational ferins nf Recnnysest—the land of La Cava Rurnia ot the slestnation of Spin by the Arale—teatlornal by Cervantes into Iwdhsaporadleof al plea for aca, cultured and ideological tolerance, shih fics bath the protize os new Spe Founded wpon Chstan feabeorance fall hv the recone of pice by means of the buna spi “Th tale opens witha conapicous llasice to Macy Joseph's return ta Berache fo cbt of Jess, hus inedieey estab Tishes the ink betece a sane and storie reality tn he text Arsvinyat J Patomeue's inn, where Dea Quijote and his compan ione are sraying, the as-yet-womamed Zevaida, dressed in Mrs ab str okey, and her older smal companion seek longs foe che hight, Tal dhar there enw ons atthe inn, ciselear tha, though these srayesa who they te travelons on tesoads of La Mancha—they el tsnsparent aati of Mary anu Jeseph on ate ale, om anther ke the eve of Chvistnn rlesmptien “Theta ina blue hae with ascinitar ung acts bis breast, ml se wat, re cee ns bye form am aoe ge that peaaces oth worder al sespiion atl Doro politely brenks the sncennforable silence and invites Zoraid's conversation. Dorotea’s rest ene ly hya gesture of pty fom Zor, flowed bya rote herbal ny from the nero Mo seein ety embod, nino cov ge Irene dele mts haa, y psi entre ace crue sd el poco nein ks eaten del el cue e0 ‘cal de qe To agree. Pru silencio mapaon que, sia. duds Sle deh deer mora ye a retin.» i Rewriting Myth and History 9 “The ligule lly made ane anes, eae thing than ariag Gn ple whee eal eg he ane ther bona heen haw ray it the reader them thank; by hersece they discon: tured hero bea Moo, sl hat se ink speak the Cn tongue. 71 TShelon mistnneives crime Clan nis clear that Cow piety, 3 he ironical iw the file ion eauating astlian wih bey Chest an. Theoph the lange conceit ceallapeing the sotion ofthe Spans lange anal Chistiuity wn cach other, he calle tenn the level of couse tlt religions theme aa tthe reign confusion of natinal ad clea sestice swith forms of sprtvalicy: Debberately hile Zor cual Alffeence in longonae, dees, a gstues, she Is ive Pol Julian Sinieh scenery pats “eiply muninalize hol ace! seligion, and geradr” (1993, 228). Ty her actions al etl apc. fnce, Zora incarnaes fr alle aroun her tthe fn he ms fg alien presence ofthe Other. Heesilence ander foci gr empl with the aerator mon sensitive questions pointingto a subterfuge of itu, igo realotny.anl mca hing which cull nthe been lat apn Cervantes render of 1605. Once agin taking Dayotea tans now te “oral Castilion-spenking companion anal Koc an explaathons" De ide, ford Daroten-—:jesta sera es cristiana @ mera? Pq el trae ye slencio nas hace pens que et bn qu 4 questa fuse" (387) ("Tall me, gol i? quoth Dsorbea, whether itis aly Christian ara Moor? for by her otie nl ences makes sspoct hot she i thar sve soul ot se she were!” (172)}. The Gapetoes newer the question isa controveral one, espctally fn Spi fn 1589, the year acconling «0 Lie Marla, (1975, 9495) in which Cervantes, recently retrned from is captivity a Algiers, initially wrote aul placed the Captive’ tales"Mors exon trae yen eer; peroen elakna esmay rar ristinn,pongue tiene pnnddimes ese de sero" (387) (*°A Mocs she is iv atte ant holy aniveral the (Capeives ue in ashe voy event Clee, fe he ath sy expressty desired to becnime ae!" G73)), The response pats ince limmediate focus » pomertl contras: with the histrial present and trons the narative with a distinctive historicity whose hai dynamic cesundexminesthe notin ofa Spon mewvepay 4 Refiguring Authority eres nthe conjenction ofthe mythical withthe acta, Theerucial mn to the hisovieal moment roused by tae Cape's reply posnes Jecisively 19 the sharp public debate concerning the expulsion of he Moriscas (Arsh Chrstians)—their right to remain eutarally and ineistially suonomeus yet to be recognised as Christians and ae panards—which galvanized Spain fo the hetr half ofthe sisteerth eniry, sd culasinate fis with che Morscoe diaspora within the rns after 1570, sl fly with their permanent expan orm Fi 1609 (sce Caedallae 1977) Fesring pone sedition, in 1567 Philp I had sought co imple nc: injection against the Moriscos, bth, since the mass cone ions of Melons to Christianity after the fof Granada is 1492, had 1 oo silly enforced. The ec, in ion to prahbitng Islamic hs etic, Gane che utilization of spoken or writen Arabic, tional fv25 t extiepate al pes of cultural diference, owientalle Spanish society, and ensure socal and politcal stabi the kings action aginst the Morscos was perecived as an thie cultural identity, as well ss an offense against theic ist pty and patricia, Ke resulted in viclene resistance and ly produced an event that soak the kingdom to its fondations— ch he west Meslew appeuel, ava the public exercise of shui estes. Re he Seco Fcbellion ofthe Alpulrta (1568-70). The uprising cul ste in the tl pyesion and massacre f 2,500 men, women, and hiker cunbwszedhy Dom Jun de Avsria atthe rownof Galera, which eral tthe groin and sewn with sae tad ro ste farther pnsrection,slcr 1570 tens of dhousant of Grenadine Moriscos had rtd cules —surrendeced ta OKI Caritans fom the eth ru wore upto to nee parts ofthe peninsula. Despite these mene coe—indcel perhaps because of them-—ethic and relists tensions conn OLIC Tristianeana Morigcorendured ant reached sever pitch sini 1982, when Philip Coane of theReain conchae athe Here’ expulsion we the ly rltinn tothe diteord and warest.? Francis Miipnez Villoweva (1984) has raced the polemical apuringe the wehemence of the debate and shown hw twa (ih ailing ses of Spanish civic Hien he cling deciles of I century. Fry Dann Fonseca Fray Marca de Gua ra, and Vos Asmar Cardona, the chief apologise for expulsion, ‘early escalated tensione with their inceiliarythetoric 48 they nul 0 justly Rainn wit loge-choprieg meval al philesop hi Hanan al of which cutminnted in 1618—neaely a decal afer Rewriting Myth and History 45 the final royal order commavuling dhe dzsewy—tn Fray Jaime cde Ble’ ‘Corde detos moos de Espa, eos at sect taunt ed De ts juntny gensral expulssle I mois de Espa, executaks por manda del Causico Rey don Felipe Il" Concerning the Jus Expulsion of the Morieeor fin Spin, Executed by Manulte ofthe Catholic King Philip 1), More than a eligious dspote the debate was marke by peta cultural anu racial overtones hae exploited the myth of Cristian ‘Spanish society's essential Gothiisn-—ite present links to ancient Geren oigins symbolized the felon Retione ofthe Recon quest The mythology of s Neo-Gorhie empire, a testoration of the cultusal and politieal splendor of Spin prot to the Arsh inension of LL, drove Spanish ideology from the Mille Apes wll iga the seven teenth century (Maravall 1954, 33641; Clawerfa 1960, 1973). te ws, In the concise wonls of Mique? Ville, "cons coma vera alicial espaniala desde Ios tempos de Liens de Tuy y det arzbispo Ximéner de Rada" (1981, 352) Ceonsecri ol offical uth since the times of Lucas of Tay and Archbishoy Jines de Rad") bn fact, 1589, the year Cervanes wae writing the Captive’ tale signaled one ofthe Ihgh poines ofthe racial and culeural sles ofthe discussion wich the composition of Miguel de Lunas Vedadeva hier di ey don Raskigy ‘ive History of King Reaigo}. Lan’ history constitutes Moriscos rrolemical rewriting ofthe legend ofthe let Gothic king provoked by the appearance two yout cli of Amos dle Morale’ Crinicn teveral de Espasa (General Chriele of Spain), a work arnong many denoting che reenulescence ofan apgessive historical oationalan an general resingence ofthe mythsofthe Recanjuesteipectly dhe story ‘of King Rodeigo and hit wiolvion oF the wonvan Known at La Cas Ruma The story, which secounts La Cava’s sew dishonor a¢ the hands ofthe fet Gothic king, mas i de leper history of Spain the Lore dunnation ofthe Gothic enpite by means ofthe Aca ps Arab invasion. The legend remaiacdl tthe center of the discourse of Spanish history fiom the end of the Fie willium, when 9 Tass priest insrid ts essential elements se sel ational heey in the so-called Hisar Pacule-sidsonn (Psenk- Iida Hite), cndowing Spain's history with a prophetic tleolagy of apocalyptic doom, exile nnd yearned for estate, wn the fll of Grama 1492 “Theevente at Granada cle Gnas pridentil plan fora pelt cal retortion ofthe Gothic naion, alough Spanith pubic peliey 6 Retiguring Authority uno shesinteonth entry persisted inthe belie hat che Recon rt ail et eee unl Then sei was cleanse of the lst Arab fa honor yet fall ot Fernand ad babel, but co their geat- t-grandan in 4608, King Felipe Heerenegi os Philip I, whose pul april of Heemenld merges hk derity wit the patron di the Recnnest! Allof which consitwes the political, ile sean tlsical new in whic Cervantes wrote che Captive’ tale. ‘With the arial of Zoraida and dhe Captive atthe inn, theo, ‘ervamtesevokeea polarity of moval values Wingat the center of events she nandiires the allusions to the Holy Coupe ito the historical resent. The dhstnetion between mthand sory ieffaced as the ext inltanconly denotes the mio present and points to the master freative of Chistian scenpeion just 8 Konically reminds the rial ris of Critnnity deep Semitic roots. The occurrences a inn ae saklenly ener! in ase of caltaaly provided ethical nd gi nyse tat fen Kova eal and metaphyseal meaning tite pla abate unfold. The Captive’ tne wil be insribed in to rage sjubwlc naveatives encompassing the entre eccnomy of the iar in sei all the characters in the navel moveche legend of fory ant Joss anal she fodaicnal nacional myth of King Redz iu La Cava Rumna—ae epee t 3 fguet me which forges Tinks ‘ween he nalerstandig ofthe individual evens of Chitin reve rion erent istry, av Spanish national feians. Couched in his ay he Capt’ tke Es autlcricate, eensated ait were, into a aesligmatic erative code, ani tansforme into something tftier an Tie ise so sat is yreater moval aa exltral significance may he rn cil gees Piling upon the banal conceit equating national langue with cigs conscience, Zot inability to speak the "Chistian tongue cu Tasca wih asoniesment Laego jne es bapa S87) C Thien she ier yr bapeised™ (372). The answer is no-—yet, sonically. eile ws the Virgin Mary, cid she reed tobe. Unbap- jaa like the Vig, yet innacolate ad filed wich a grace only faith in sustain, Zoi Retfies closely withthe Virgin thae he calls tvs Mary Hosting her companion anses Ton Feaanda’s equest The name, she interrpts ancl exclaims: "No, no Zora: Mat, ita” (8), Her fervent interjection lesves noe the ped the Fase qvestion of here to passthrough rel sacraments before ing cae a Christin, as Lascie, “ea rucho ann.” symbolically iss Mavi, Mavis (388), reo nese and epee Rewriting Myth and Hi 7 “ rising he by her self given Chistian name The peimacy af fit sa conscience in questions of orthodoxy and bli, quite apart fom tual fbservance, I this emphatically affrmed as Zerakln reruns be devout silence. 6 Through her stillness, Zora fers at cloguent,alheit nate, ceontaiction: a vision of oko Chrktin fit, piety, aad peace ‘again the backgroud of hace and yrseeution eer up by conten porary history an image ofepeny panfesso snd deeply el moral an Felipious convictions unimpeded hy tne consteanrsof rie, yor rp toed bythe reality of racist, Theo faich—the Christian blessings fof peace, haumony and love enteretostark cnet with an actuality tuled by intolesance spd disaffection as the texte ransfrmid int 8 soe of reference to comtersporaty Aster Indeed, at this point the efereice Is peeps too exlilt a ts Intentions t00 obviosly perilous an} pial so the nerative ie de> toured as Don Quijote burst ont with an enconiam on the chivalric lifes followed by «seemingly lac Hiren comtrasting the wees ‘of rms and fetes. Yer Dan Quijote specl sino enucal othe po, thematically germane to the Captive eae, since the goal af arms and Teter, he tells, ft achieve both rence and justice: ah de srs junk cia yd ea un og sy enter cee gue lates perspire genes yaa 1 ign de grande alban per no defn camo merece ae {qelisarmas ater, lasses ene poe jn fn a, ge Srelnmyorhicn que he fnabesputendecaren wav [8] se a fe pr pate a sea not en fini. Lo of aman scenes as nnn deve ic isrefection,augive everyone that wich ie isons to enlesvor ad ce el Favs to sighs olservadan eal most erty gers, hh, sa ‘wtf peat raise btw: somchas thi fo whi the xeric ‘farm annexe, whic hat for eect al end peace, Sthepeatet pod mencandeaeein Hise [94-75] Infact rather tan contiate gees, Don Qui discmse— called "presale! (394) by the nartaroe—serves aa dtreduction tothe personalities, theses, aa Meu of the Captive soldier tale Iisconnectin toa larger Marian subtext sexi, on, when mediated 5 etigring Authority y Felicia de fa Vor’ Im to Moy inthe Las trays de Penis vismunda (The Tals of Tersies ara Sigismund) (1617), which satex La jcc yf pa hoy se han juneada fen vos, Viegen satis 111) Chstice and peace have way heen joined in yeu, Holy Vien oy tanslaion) ‘Ac the insitence of Don Fernando, the Capive begins to tell che ony of his ie, he only unierrped interpolated rale-—hareing Don oat’ uel inteusios to sy Hheaolder'scomede in capviey was s brother—in Dan Quijote. From is begineng i isa story that might - calla x paradigatic narrative of ati Old Cristian Cention vg) coking his ancien faailyzootsin the remote, racially pre mountains she Gothic Krys of Leda, it preceedst appropiate ore than ap hyalslingro national wth, rein treotypes and a historial sin that ooxercare Ruy Pérerde ViedaSunimnpeachble arena de nye (bloat paige”), Henially echoing Don Quijote dubious pine of La Mancha, he le Fre compelled let his ie he tlience knew the “ets garde as onto de Leda revo princinio nye, eon quien fue ms asec y Hiker La nanuralesa que la rama" (395){"Inacerein village inthe moustginsof Leon my lineage ul hexinning, wherewithal narue deale mach mote hberally than rue” (382) Thea poor fe sl in but ine anal ape, aad plicitly fee tien the seal coercive tne of Moorish and Jewish nce, Prom this polar, t becomes inescapable that his dep deve sae the Algerian maid Zora snot ey ofthe Blood but a ely (Ot Chostian and Spanish co the coe, Lay Pére>whose name mens euphnicecho of Ruy Dita, El Cid—naveaces how as one of ree hrohers wlio puss the proverbial carers in the service of the rion (“Iglesia o mae, neasa real) ("The Charch, these, orth ral asi), ews his ont Tea the outa lie. His tote com tment tthe Dake of Alba redoubtable enterprite in Flanders, his eet pte iaion inv he lw camped, ht Fis ly King nad eimtey, culate in the review ne just ofthe ltr but oof hier ond-—the Chistian fith—wih the sabe of his deep ronal stfce, heroic ation, abel fal captivity nt the hatte ran Yagi, ui poral crite an dco, pang en le dese tnd yt acacia del so ene eal, esol ie let eran inven rt a en el Rewriting Myth and History 49 hg donde quedsal oll yssbets tin ucbrantas este {antes vent sl Tn fp me rep ea tritinnos que ll mover i lovee y veneers qo, solo fu el desdchade pes, co cumbin de que pie ees, fuer en os eres il, ng nval or rev aguela Poche qe sig ta amon les cn nara oes xpess loses. 198-9] ‘And hat very day which was atonal Chern or thesia the whlewoeld waeudessledanallche toes erent feed ofall he enor they hell a efi they hatha the Tonk ss invinebl ten inthe very cy Es, erin the sling anche Oneal ride wk anes any ey nen as were thee (forthe Chratian it were shin were ch mote happy than thine which theyll vicaiosaive, see as nfertute, scirg that i excnge fr sane naval crown hich Tonge expect al 1 ved fe ines af the scent Rosmars, eu pel thenighcensing tint snfamous ay with rmylepechoind and my hands maa. [83] Ringlnse with epic cadences, the nara valves the ightewusnesso Spain's Holy War against the Torks anal confirns the Captive's cour -rous comaitmen 9 Crown and Ch Taken prisoner at Lepanto, Ruy Pcs i fst enslaved by Uchalt Fareax, and then by the ersel Axi. Ag wha takes hit to Aliens, cach master ian actual histovcal penonage. The fr, redhead Calabrian reoegae, an the second, a femorexual Venetian eovert to Isl who was also king of Alper rons 1577 to 1578 ilastate inthe narrative noconly theiractal selves alas the untbiekale historical realty of Christian apostasy and pervtsin as they mitror Zea’ eginity and conversion to Christy These charters combine it the wor of Paul Julian Smit, en careitite an image of the heen ‘of etion nd religion .«. with s ecjecion of the eompusay eter sexuality enfored inthe Christi terres” (1993, 291). The Cape rive’ alawe masters offer elequent prof that sexual deviation an renunciation of religous heli, cx wit theologies ere, ent things ied eo race, nae ae thoy alent» Europeans, as they trnieally fect the fact dat Faith anal hasty ae st an alway, ters thoice and conscience (One of the crucial features of the Captive tale sits neti ‘ofthe events offer history aa he expsience of that history hy ts 50 Refiguring Authority clesacters. The rent conics ofthe Mediterranean wort at che close ff the sitcom century fon noc ust che backdop bun asa the pre Cinet uf the events the tle portrays The adventure of Ruy Pére: de Viedms une not iva fabulous land hac amid ceal people in the Uistvially wal Failiargenyronhy of Flanders, Kal, Algiers, ad Spain, seeneso he racially charged political and eigsstrugeesof the years chime which Don Qujte wae written. This i hot by design snd of necessitate! bya story of confit ane division, which ultimately ries wat call for tolerance anal a demonstration shat Christianity Temaine custion of conscience mgr than of race. Ie is chrough hi tinue petition in the great evens of hstory that Ray Pere is able tor suftaantine hie persia virtue, anshacble belie, and learfel Poatisisn, dheely passing the conclive test of oyaiy to fit and tsbived bythe pharooinie Ani Ags Ray Pees sles his Alge son capivty ele poem eteape for himself nd his people, wnt one thy, fens his prison patio, he mes tbe Fest sign of deliverance—a ‘whiteaeed cane ennesining ten gold coins lowered on a tring from wind Later in the day, the window opens again anc aif from heaven, a cs made ef eane tx dropped “9 the Captive. As the yet unseen Zev knee te eane ens ta her wind, es eansformed Jn the sent vaistor of ove and eeleaption, conspicuously com res hy he Captive ta height star in the nother sky (408). Indeed, that str ates metaphorically with Zoraila's name, which in Arabic -ncans "Star "Plein" sit evokes the Virgin Mary—stela mars— titi aconstelltion servingasa guiding con in the spiral wage ffdelivevancesdpserea in the tle! ehissynbat that leas Ruy Pérex Tork of Zor yout fal conversion toChasianity by her captive thurs ene the etry of br pital eb by means ofan ‘companyingznore drafted it Arabic. The late, urdecipherable in its ‘vigil sctpt tensa ya Bilingual pisones. The digs text of thetandationcalls Gaby his Aric app ladon, Allah, an stpalares Parsi lesa of the Virgin, Lela Mavén-—Lady Mary—in Arabi fron hs mune, i merges Castiin with her native tongue and sets igo omtralicrory focus the marator’s ear aserton thar Zacaida, Fens she srt speak Cation, ene nce Cesta rani tena palin ci cen ent fe aa alt exsianeen, ye dip muchas cos de Lela Nave Urinary ys etn oe al ag snc A tng Myth and History st peng despa widos wees, yme dio qu ne ae a ten de ates vers LelaMavén, ee quoi och (408-10) ‘When | was» chil my fer bea eesti Chaitin wean Captive, that taught me mine wn tenn all the Christin rand told me many things Lela Marin, The Cisian hed, and Thaww she went not eo the Re, htt Ally or se opened co me vice afer hee Sth, snl bale me g9 10 dhe CGviton country tovee Lela Marien, whotevedsemuch. (97) “The theme of the lettes's translation and ie conepienot Uiglessin symbolies at the level of the text exe Christian conjunction of the tha cultures and he eraeure ofthe frit houndary suk to sere fentethem. Pt simpy ts unpolished ilingualisn eloquently eeifest Christianity’ inclusiveness, and, rexmbling the lead ablets of the Sreromante, provides 9 common pone of reference for Sjnis ‘Arabs Christians lke ® Zoraida, the eter implicitly els ws nakn one of Chisianty'select—a visionnty who is ited by the spi her mute and tery the Vin Mary. That she is acer is not strnge, hut & confirmation of her charianatie Chistian sanctcy. Visionary women were natenlycomnen, i Cervantes’ Spain, bur often severed as they, tke Teves de Jes, propagated new forme of Christian spirituality (Weber 1990; Kagan 1990). Indeed, since the Mille Ages throughout Europe, a El Peteff notes, “visions were a socal canetioned netvity dhe feed 3 woman from conventional female ols by identifying ber asa genie religions figure. They brought he to the attention of others, ving her 4 pbc Inngunge she coull we to.teel and leaun” (1986, 6). While Zoraidn maintains Pauline silence stg dhe Spanish Chitians a the inn, her mute spirituality and whionary sinetty ave subsequently authenticated by her instant recognition of the images ofthe Virgin ‘when she fir entere a church.” Back an Spnish sil, the Captive say, “Puimos deechoe aI igesi, swe gaara Dies por Ta merced recibila: yy asf como en ells ented Zorn, djo que all habla restos que se recanlorde Les Marién. Dine que eran inagenes yas” 432) (Cie went dzetly athe church to give thanks nto Alsighty Gos for thebenefit received; andas sons Zomida entered int she sld there ‘vere ces in it that tetembled very mich that of Lela Marien. We cll baer that they weee her images” (422)) 52 Religuring Authority ‘One the moot import faaure 0! Zor’ charaevzation i her personal moses chastity, al silence, thats, her cose teniien thom wil the Vigin Mary ® Yr, ber virginity signals ne ony her spi tual av eltoralientifiestion with Mary ut also the historical nee text an the snverson of the paradigmatic image of sexual sin Hing at the hewt of the legend of La Cava Rania and unredeemed Spain, “Thoth, tke the legendary LxCava, Zoralas physical beast i beyond Compare her profound spas vite prevails and is mavifested when thr lveliness als te elicitin Bor Fernado ac the inthe desie in Meal by her eoanterprts, Dorotea ae Lscinda, Tobe sure, when de serial, Zaraid’s beauty is incorpreal, ane, when confronted by the Frees consis insight ofthe sabifishore,prodoces nothing ut esteem, sete pate captain repays wth increase, sad in gold he dee of Jus ov de vera de Ey cof ul ist eds esr Fsulnesy pve ser olvitee de endo pun, comes Thee pt por sewer: ano «ol gsto de aleanae {Witeend peril. ne echayon en Ta tea =. y el enn, trailo pot no 36 de qué miseconda, al emareane [a hes esti Zora ted hast cuenta cue dro, 7 no cos TiSele qityen os slo ets eoe ves que ahora Fine esen 29] ewe ween ew of pig wth hesight wherefal or gi ml avers were ae quite fngotten a6 we never al le any 2 Frei the delight a man tks eo aoe is ber. they rt Trine otk, ad ube cepa, moved with some commasion, wil ben Zora emlkel hora Hetowed on her foey si ols nr wel pei ha sedis to desl her of ‘ice very nent whch then and nose dh wear 19] Like Mary, he beauty of Zo spirit merges with er flesh, inspiring charity aml eompaction through piety she remains truly hlesed among the women ia the novel deed, returning metaphor to the threshold tf he liters, the Captive when he fist sees her in che sacred-ike rccinct of bce enclosed garden sas “me pareeia que rena detante de In one ae del cielo, wena fa vera para mi gusto y para mi ened” (417) (1 ehought that some deity had presented itelf 0 ny wie, heing come fons even fo the ent for any recreation and relict" (4079) Rewriting Myth and History 3 ‘Though Zoraida athe Captive identify mariage asthe final col of thee Journey of flight, thei life together, contrary to the union of Lscinda, Cardenio, Don Femande, ad Mortes (aot co mention the tumultaous obsessions of Anselm, Camila, and Lotro) is charac tevzed by an absence of passion and erotic craving. Theie dese for inating, cloely allied to the image of Mary and Josent an divorced from dhe body, exists solely sa pregetion of the yearnings ofthe apt ‘Cenanter thus singles out the te to reveal the higher moral and religious truths estrant an continence—theeestorative forceslying tee heact of Christian viene and che eeeonguest ofthe spirt—a he fontrat the vanity snd ecwerousess of the other characters wh are driven into matrimony by impulse, wanronness, aed ust this way a8 Juergen Haha (1979) points ost, he Caprve' tale ston cmt a distinct from the roriesof the others. Sepang the norion ofthe bly andthe sol tsepegate she physical fom the inwiible, negating metaphor (of cainal compulsion and entatorhe etihuces lying a the cone of King Reig’ legen. From the fifteenth century on, the spth of La Covn Ramis, a inscribed in Peco del Cotas Cronica Somecina Sarncen Chronicte) (1425), offered an influential model forthe contrivance of plots com bing political providentialiem, tansgresive sexual ets, ane da totic nationalism” While erties have acknowledged the sigicance hehe Captive’ etymological digression on La Cava Ruta and sought to find in itm symbolic presence (notably Spiter 1968, 177; Murillo 1983, 238; and Weber 1991), they have ale 1o see how, situs on the voyage of reirn to Spain accompanied by a vignal, Chistian ‘woman of cola. marks bot tenporlly ind geographically lxger Journey—an eschatological and cul wal one—endingin restitution and final elonure forthe Meo Ges lege of the destrction f Spin ‘As Jneques Le Goff (1989, 112-87) notes, heaven aa enth are conceived asspatial continuities lenling to complemencary coherence nd uniformity tthe relation fetwcen sacred rd secular cemporlity Jnchronotopes configured by Christian cay inthe Middle Ages the Renaissance." In thi way pace and vie ae thought of as sings cccupied by significant lac, rather than discrete places er seimens of honalogy Asaich, theynequize Leiemcanieg thong paradigm elation with ileologcally exqivest ments nee lye contiran of che histor of salvation to whicheey ufelmatly point “As a result, the meaning ofthe foerd of La Cava Runt for Zoeaid and her exiled companions ie expicty denied in the was of 54 ‘Refigucing Authority ihe impeccably pre-loaded Old Christian Captive as he sands upon. the precinct of La Cava grave and extablisws th underlying analogy ofile evens in ie eae ques era buena me gue gna au ala que hace a Thou peqetineomontila oeaboae dele enorr elma lela nope est enguare decivtaala er ‘ct talckesenteloe morse queen aqel gw et fre deci mjer mal, yr etn au ee pt ee ep lla dar ody cue a rece es Fees tle pore men Lens elle; pet ce pata ness no fe Siva de mata mje. snn puetoaegno denvesto reed sgin wuleaerala Tamar 126] peal funedecting i, we aria eke cock the Sheol senah ape or omental by the Moore che Cape ‘the Cen Rn, wh nt angie he ll Choe ‘ha wrnan.” And the Moors eli ora dition eatin the very fame place wa the Cava buried, for whim Spel was lt, ae Connqa by the Moon for Cava in heielarguage see il od Romito. Yona ey ld or ip of ise ro ave o eat anchor thee, when tere neesity hives thea hither, without wih dey never apeoach ie yet dd Stoo prove ue te selec ill wey tthe secure ae souesaery HIG) Rahr than a story of enslavement and arisheent, Cervantes ee fines the Irycnd into one of deliverance deliverance fou the racial Mleanee thar preeidenuoethe Spanih dscouneofhiory and the fouuatonal fiction of Reconguest, ns he leaves La Cen enonbsl oy an Afiean promontory and through Zoids public profession of lt erin hie readers of humanity's alain eheoogh the gency of Semitic woman, ssid’ public decloeation of hee Chron fit, sessed eo her father on boned the ship eaking her to Spin, has generated heated critical tesnse. Schlars hnve seen in it evrgthine from the ations ofan “hia ocisa ynimaea de a pode" Cirolent sod spoiled child of er father) (Peres de Ponset, 1995, 1246) to an atte shaped by ina deci rink afeceiva® Ca decd y hig affctviy”) Mie ued Villans 1975, 140) co gesture of “gran maligne” Rewriting Myth and History 55 cv”) (Spier 1968, 177) 10 aaron" (Murillo 1983, 257), and even 10 8 emacs Oedipal can ‘la wit Freudian wl Jonge ‘overtones (Weber 1991; El Sala 198), 25-79, an 1988; Grreés 1989), Yer ie too may be placed anaogicllyin the context ofthe legend of La Cava to sgnify a commemoration of one of its eentral figures, Count Jilin, whee ingenious bestowalofhisdughter upon King Rega ted ther ape and to the calamiies that hell Spain becauee of the Fathers calor vengeance. Zoraid’ fate, ike La Cava eschew molest an fnvites the Spaniatd ro ay eves upon his dante in che gen of heir Frome (“evan su pave vio que vena, yd esc, fs Hay marl ‘qe lege” [417] Cher father perceiving that she eame on slowly it call aneleemmanced hertodaw nent 406) hur wnke King Reign. Ruy Péret feels no carnal compulsins art perceives only the sich ‘exceroal adornments Zoraida wears. I this wn, Zorada’aardhnment ‘of her father in sight of La Cava’ tb, more thon a eruel act oF pessonal teal, constitutes a remembrance and exaction of po fal debian actin che name of fath symbolizing dhe rejection of 2 patrimony of carality,ifdelty, vergence, an enslavement in for ‘fa mateimany in Christan pence ‘Asthe words etymology ipl, matrimony is derived fom dhe Latin ret mater and the efi, signifying the state of nse Food. Zoids renunciation may he rea, the, 8a symbue ne i which she ahavdone a father in fwse of « mother--the Virgin, ce Church, and ultimately» Spin peso aver by peace al justice Ter pain public profession of her Christan ith ensets thei necessary Feniuncation of the vengsflfther of myth snd seioval (Langhehn-Rohland, 1970), the figure of Counc Jal symbolising retribution atthe center ofthe Gti legend tch semantic fl. Far foun a “naratve of deterrtornlation® sting a recur of phallic ‘ret, at Paul Julisn Stith (1993) conclales, the tale embvaties % lsayowal of a central patcarchal nyth anu replaces it with one of symbolic recovery though maternal ve, fellaehip, aad does. Indeed, the basic tentitoriatpettent af the legend of La Cava is invered ithe Captive’ tale when the Chinn spit fv the pore, ‘of Zouada and the Captsin eestor fom te dzction of Ain, Just ap the cataclysmic Moorieh invasion signaling the damnation of the Gothic people originates with» cr fe hla on the dak sores of tat continent, a0 the promise of theieinal eafemption in the person of sm Arab woman. Cast eft by the eos 2 noone ight off the coast of Sain, it isthe sical ight of Chistian, whose inarnacion , 56 Refigaring Authority isthe Vingin Mary—cale stl rie—theillainaes the way in thi Journey of syabelie rerum. Guide by the inner light of faith, the lost, voyager miraculously make land tear Mags, ina place no vibe Gibran anullcee the perils ssa with an acto thanksgiving that also signifies pssession gal pede we dria y semen, tan junto snare no concede wn poo de esc pata poder desta ‘recat beats enka ena lion ater, bests el ‘hel, y cm gimas de muy algo onteto near tos tracts Dies, efor uate pel en an ineparle qe Toikahecn 430) env t te at of igh nontons aout, which went suger a eae 0 hese ar eee roa le mich of grund whteon we might commedhonly dinbars ‘rherine we om cule cn the sda came all trae Ties thea, ih ef on ou contencand dei, sve hanksuntnove Leed Gao the inampombte fear hich Tehaludonese ins wage. M20) In the new paraigim of Spanish history embedded in this jonney’s _ecoprapial movement back acrons the tits, Zora signal, Hike the ‘Ving May fr al of umariind, the epi of lose grace ta fallen ‘Swish nation. Ye, when they ative, theism’ landfall on Spanish soilar Gibvalar, the eat rock whase namecommemoratesthe Moo:ish sooneral Tk, who hl the Aral host ro Spin, alo rouse echoes ofthe calnitons events of 7H. Ie is mistakenly taken for an invasion from thais Manes gy he hoy coneldee the trveles are atackig Moors anal tgs out sith a eal to arms jMur, noe Anna, arn” (430). Ashe passage reverrates with the pewerbia sing "Hay nero en fa est," indicating pelo the tact: way flan evakes the Eran cance thatthe ait als tw nike the monk, and calls op earlier recollections ofthe judgment resco by Donoten on Zoraid'scatwaed besten image. In hit way, ‘Cervanis itonicilly mimics the entatraphic Arab invasion and sigoals Is inversion of the eracial moment i the myth of an uneedecmed Sp ‘Whew he read the legend of La Car al supplanted i with the suey of May al Joep and a pattern inbolte return, Cervantes Rewriting Myth and History 37 doubtless understood the ih typoegial images ofall and redemption thar structure both these maratives He understood, to, thee signe cance for the polteal and ldeoogial ecanoies of Spaih life ‘wrote Don Quijote, plumbing the depths of their respective senses of decay and renovation. In this wn, in hie rewrting a the dak national tmyth ofcollape he sought consciunl todepose a pattem of Apocalypse with one of Genes, to write 4 new historical allegary—a national revelation tha bos forth no the ings f death ad banishnene bt fof common life In fine, by means of analogy and oppasiton, Cervantes transige uresthe story of La Cava, andatastrkerewetesitroman Apocalyptic naretive of violation, win, and ex into a new Revelation cencering fn fit, hope, nd retumn—of homecoming and of clone. Supplant tng the old, he endows the story ofthe destuctin of Spain with a pew teleology fount an an eth f lve, charity, al peal sae fice chat cepudiages La Cavs fundamental message of violence, venge- ‘ance, and devastation—of polluton and banishment for tespass symbolized in sexual dfilement—dspensed rough usurpation by an covientl race “The mised-race marriage of Puy Pere de Viedna and Zora, civilly sanctioned by a jutice of she peace in the person of Ruy’ ‘serendipcouiy encountered brothey, the sider, and ea be consecrared Tater by the church ander the parcouage ofthe Vigin Mir, provera powedfl image afunion inthe ext. nthe seca and ep ods hae {hod them the thematic threads of peace an justice fem don Quijoce’s peech on ame and eters come tether and finallycoalesee signaling that mariage, the symbolic agent ofaccolaraion, proves the means fortheit realisation. Onallaccountsthee matrimony belie the divisive mythic biecory of the deatrvction nd Reconquewt of Spain sf wa lunderstood and czculated inthe pepula iat, std les i che face of ecclesiastical authorities who continue! to fulainate against, marriages of Chris with Mises (Mater Villanueva 1925, 315, 1200) Rather than depict the sare and plunder of «nation ehrough the metaphor of sexual abuse an calamitous episal the Blocly myth of La Cava Romi i inerextualy denied issystematically easel and fevvitten by Cervantes, 0 he supplanted by the Captive’ tale, which holds forth the promise of « Ctan Spin i interracial mace symbol of uniky, continence, fail, and ith—new hope, peace fd reroltion ne its ceanscends cututal, geographical, and linguistic Aierence 58 Refiguring Authority ‘Theinerracial swry ofleve, test orion and frendshipofZorida and the Captive pins tothe sprit ae ethical energies requited to ‘overcome the deep divisions caused by culture, national enmities, aod War, an to the ironic possiility of redemption and new life through. miscegenaian as exemple in che Gothic Captive’ alliance with a Somitic woman Tobe sue, itresindsthe ede with abroad failaiey of Cervantine texts ofthe apostrophe of Mary in the Perils, ix which she is invoked with the words "vos fast el medio comveniente,/que redujo a rueficn concorda de Dios y € hombre la mortal discord. nue sis universal remediadors” (you were the propitious means,] three to peaesfal concond f man and Gad'smortal coud yo ar the universal healer") (311) Inthe Captive’ tale Cervantes not ‘nly deconstruct the lessor implicit in the legend of La Cava hens but also fongesa new moral vin as he move: hs oa lesson closer to the real world of his readers. The Capeives tle, alehough ti made from testa fayths legends. ard remance, snelther eis, onthe contrary, statement on cantempoeary politcal andeocal history translated into a fetenalmicrocosn of everyday le ‘The inscription ofthe legend of La Cava Renin sd is exasure with the story of Joseph and Mary in Don Quijote refers siuleancously tw two ideal versions of the Spanish past. As Edward Sai reminds us, appeals the past ate among the commonest of sistegies in inter tations the present. What animates sich appeals is not only disc mene ahwot whac happened in the past and what the past ass but vacertsnty abot whether the pase relly i ast, ever and concluded, ‘or whether it continues albeit itlifferent brms,perhags. Thi problem simates all sorts of discussions—akout nfluence, about blame andl iment, about present actuaiies and fare priorities" (1993.1). ‘Althvug the narrate of Dan unto sion ogni Moers, calling Cide Hamnete Benengeli a lia (0, ®), and fater asserts thatthe Arabs are a race comprised of “embelecadres, fleario y quimerstas” i, 3) Cale, deceitfl, and chimesial people” (439), and although the Colpo de les peros (1613) and the Feras embrace well now Invectives yinst Morisees, these sentiments aed not be identified with Cervantes 1s seme have vied odo (Colange 1969-70; Mas 1967, 1:322-28; Osuna 1970, Arco y Garay 1951, 194). To be sut, they are likely strategies of eony deployed a cal tention o the plight ofthe Moviscos and, at the sime time, distance and camouflage personal sentiments, As Ménjoer Villanueva obsewves, referring to the antic ‘Mowisco lia nlvaeing their expulsion inthe Perse, ' | | | | | Rewriting Myth and History 59 Bet eh ti de enrlio conti, snd lia secant poms ti aoe que yoené on conver’, es las aera que toler Indice pblice deal sunt, Si Cerone ers alr a Jn pois de eli‘ agar tse ceca de l,l pals spread en tines als y dee ee prog st lead coe extents pon veel. Aue pins sole sie ‘con nne stan, pes, Baja conor de enn en expe ‘nog de lector re rele pr sens Cea telscscbis. 11975,241 Paying ae feo the peticy of expiant an rere, cansitt sf cane! ps othe expen etin aetine Ws hat f ins the oi, tvhich ar then cing em fic dain ofthe moar Tobetolerated If Cervantes reaver othe rey aethe e Iadhedeerationa att he wllnlyexpestistn nit ter nn cae, aly ker having fe eae pr chimed hi loyalty with poss tn. Thee paso te ‘Moraes thus ssewe us arr te olin of Mew ith that special ate frends oe wht Covenes wre the” [My rans Cervantes avocaey of racial wlerance an his opposition 3 policy of ex, sboxh suite snd by vee implicit in hsrewitinge dhe legend of La Cava Ramis. Yeti calm unmistakable a he explicitly sflaces the Inter plot of banishment ged usurpation and inscribe his rareative of Cheeta charity and estoatinn pom the patimpeest of Bistory, ‘Along wits such works as Miguel do Buna’ Under Att da sey dn Rodhigo an Ginds Prec Fatal Gueras cules de Grade, the Captive’ eae in Don Quite eonstiutes at once a statement of resis tance and asratey fo esolution, a cuca? rewritingand diswoval closure ofthe sth of falls Spain brnght to esknee hy bd coviental race. At the center of hese works fice the wish to iscsi a npirens define hy ite conflict wih the ral woeld oveened by a belie ina righteous Spanish Oder, and deep nesta fon sin Thumane ethasof tolerance, peacelul existence, aul asmiaion, Like hose works, the Captive ale exempfes sna capacity fe iterary od histvial eontaditin. In each, mythical sad fatal material, past events and contemporary ealuesauype eft csmante and 38 Retiguring Authority iol story flove trust, uron, and Kiendshipof Zoraida ant che Caprve point tothe spins ard ethical eneegiestequted to overcome the deep divisions caused by elute national enmiies, and war, ara wo che ironic passiilcy of eedemption and new lie through Imisegerition as exemplified in the Gothie Captive’ alliance with a ‘Semitic woman. Ta esr, iteeminds the eer with boa fasilaity ‘of Cervsntine text of the apostonhe of Mary in the Perle, in which she is invoked withthe word vos fuses medio conveniente, que red pacfien concord de Dine y el arbre la mortal discon "que sis universal remediakea” (you were che puoptions means, | thatesiced topeacela concord / man an Godsmoreal discord. you ‘the universal heals”) (311). Tn the Capeive' tale Cervantes not contydecenstsets the Fessoa implicit inthe legend of Cava, then bat al font new mal ving ag he move: is own lesson else to the real world of hic readers, The Captive tale, although i made from thestul of myths legends, and vance, snether leis, onhe contrary, storemenr on contemposary politcal andzocial history eranslaed nt fictional acrocucn of everyday life, ‘The inscription of the legend of La Cava Rema ad its erase with the story of sep and Mary in Dam Qujot refers simultaneous ‘40 ies versions of the Spaaish pose. Ax Edward Said reminds us, ‘appeals tthe past are among the commonest of strategies in interre. tations the present. What animate sichappeaks ie not only dsgtee- ment about what happened in he past and what the past wae, but uncertainty shout whether dhe pas relly spat, over and concluded, ‘or whether i continues albeit indifferent rin, perhap. Tis problem animate all sors of dacussons—ahout influence, about blame and Jian, bent present atualtes and tie priorities” (1993.3) Alihwuph the naertor of Don Cajon hie ior ogni Mors

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