Wayengubani uRosario de la Peña y Llerena ngempela, futhi yiziphi izimfanelo nezimo zomuntu siqu ezamvumela ukuba abe yi-eksisi yeqembu lababhali labesilisa futhi-futhi elivelele kakhulu, ngokuya ngemikhakha yezenhlalo neyokuziphatha esetshenziswayo?
Iyancomeka ngamalambu asebusuku
Izintaba nolwandle kuyamoyizela
Futhi kuyimbangi yelanga,
Umbhalo wonyawo lwakhe, i-phosphorescent,
Ukuphuma umqhele ebunzini eliqhoshayo
Hhayi kusuka engelosini, kunkulunkulu.
Yile ndlela u-Ignacio Ramírez ohlakaniphe ngayo achaza ngayo ngo-1874 lowo wesifazane oqoqelwe ongqondongqondo bekhulu leshumi nesishiyagalolunye leminyaka abahlakaniphile baseMexico: izimbongi, ababhali beprose, izintatheli nezikhulumi ezazimkhethe “njengomlondolozi osemthethweni” wenhlangano ecebile yezincwadi yalabo iminyaka, okufanayo nanamuhla esiyibona ngaphakathi komlando wezwe wokubhala njengenkathi yangemva kothando.
Kepha wayengubani ngempela uRosario de la Peña y Llerena, futhi yiziphi izimfanelo nezimo zomuntu siqu ezamvumela ukuba abe yi-eksisi yeqembu lababhali labesilisa futhi-futhi elivelele kakhulu, ngokuya ngemikhakha yezenhlalo neyokuziphatha esetshenziswayo?
Kuyaziwa ukuthi wazalelwa endlini eCalle Santa Isabel, inombolo 10, eMexico City, ngo-Ephreli 24, 1847, nokuthi wayeyindodakazi kaDon Juan de Ia Peña, umnikazi womhlaba ocebile, kanye noDoña Margarita Llerena, Bamfundise kanye nabafowabo nodadewabo endaweni yokuxhumana nabantu nokuvuselelwa kwezincwadi, ngoba babehlobene ngezindlela ezahlukahlukene nobuntu bezincwadi nezepolitiki yangaleso sikhathi, njengomlobi waseSpain uPedro Gómez de la Serna kanye UMarshal Bazaine, woMbuso WaseMaximilian.
Ngokunjalo, lapho sibuyela emakhasini abhalwe eMexico engxenyeni yesithathu yokugcina yekhulu elidlule, kuyamangaza ukuthola imvamisa -namuhla umuntu angasho ngokungalingani- lapho isibalo sikaRosario sivela khona emsebenzini wezimbongi zezwe ezihamba phambili zangaleso sikhathi, esasimenyezelwa njalo ngokuthi "cha kuphela njengophawu lowesifazane, kodwa njengobumnandi obumsulwa ngokwamakhemikhali ”.
Akungabazeki ukuthi uRosario kufanele abe ngowesifazane omuhle kakhulu, kepha uma singezela kulokhu iziphiwo zethalente, ukunambitheka okuhle, ukufundiswa ngokucophelela, ukwelashwa okubucayi kanye nomusa womuntu siqu okwakubonwa abathandekayo bakhe nabangane bakhe, kanye nemininingwane mayelana nesimo sakhe esifanele senhlalo nomnotho. yomndeni wakubo, konke lokhu, noma kunjalo, bekuzobe kunganele, futhi kungeke kube okuvelele, ukufakazela udumo lwale ntokazi ogama lakhe, ngaphandle kokuba ngumlobi, lixhunyaniswe ngokungenakuhlukaniswa nomlando wezincwadi zezwe zekhulu le-19.
Ezinye izimo ezimbili - esinye sezomlando nokubhalwa kwemibhalo kanye nenye i-anecdotal - kungaba ngukhiye wodumo lwakhe. Esokuqala, esichazekayo kusuka kumqondo wobuciko bezenhlalo obubonisa ukuthandana, kukhuthaza lokho kuhlangana kweqiniso nefantasy, kanye nalezo zimo zokukhonza izithombe maqondana nesimame, lapho umbono wawubekwe phezu kwento yangempela ekufuneni ukwenziwa samuntu. yobuhle. Ngokuqondene nowesibili, kwenzeka ngesikhathi sokuzibulala kombhali osedumile manje uManuel Acuña, okwenzeka egumbini lapho yena, njengomfundi, ayehlala esakhiweni ngaleso sikhathi okwakungeseSikole Sezokwelapha. Izindaba zaleli qiniso zamenyezelwa ngosuku olulandelayo, ngoDisemba 8, 1873, kanye nokushicilelwa kokuqala kwenkondlo yakhe ethi "Nocturno", iculo elidume kakhulu othandweni olukhungathekisayo umlobi waseMexico onalo kuze kube manje. okuthe umbhali wayo, ngokusho kokuzinikela, waveza imininingwane yobudlelwano bothando obusolwa phakathi kwakhe noRosario de la Peña. Kwezinye izimo, le ndaba ibingeke idlule kusuka kumahemuhemu athakazelisayo wamasalon, kepha ikhuliswe yi-halo esabekayo yokufa kwembongi esencane, yaba yindawo eshisayo kuzo zonke izingxoxo. Ngaphezu kwalokho, ngokusho kukaJosé López-Portillo, lolu daba lwaba yidolobha elikhulu, lukazwelonke, futhi kwakhulunywa ngalo kulo lonke iRiphabhulikhi, ukusuka eNyakatho kuya eNingizimu nokusuka e-Ocean kuya e-Ocean; futhi hhayi lokho kuphela, kodwa, ekugcineni kweqa imikhawulo yendawo yethu, kwasabalala kuwo wonke amazwe akhuluma iSpanishi aleli zwekazi. Futhi sengathi lokho kwakunganele okwamanje, wawela amanzi e-Atlantic, wafika e-Europe uqobo, lapho lesi siqephu sasiphathwa khona ngabezindaba ababephathelene nezindaba zaseSpain-American ngaleso sikhathi. I-Illustrated Homeland yaleli dolobha iphinde yakhipha udaba olude olushicilelwe eParis Charmant, enhlokodolobha yaseFrance (…) lapho kwathiwa ukuphela okubuhlungu kwembongi yaseCoahuila kungenxa yokungathembeki okungenabuntu kwesithandwa sayo. U-Acuña, ngokusho kombhali wephephabhuku, wayethandana noRosario futhi esezoshada naye, lapho ephoqeleka ukuba ashiye iMexico ngenxa yezizathu zebhizinisi, futhi engafuni ukumbona evezwa ezingozini zesizungu, wamshiya ephathiswe ukunakekelwa kusuka kumngane othembekile; futhi yena naye, benza ukungabongi okumnyama bha, babezwana ukuthandana ngesikhathi imbongi ingekho. Ngakho-ke lapho ebuya ohambweni lwakhe olubi, wathola abangathembekile sebeshadile, wabe esesangana ngenxa yokudangala nobuhlungu, wanxusa kakhulu ukuzibulala.
Ukufa kunikeze isisulu sakhe isikweletu ukuthi bambalwa futhi ngenhlanhla encane kakhulu wazama ukusiphika. Ngakho-ke, uRosario de Ia Peña - kusukela ngaleso sikhathi owaziwa ngokuthi iRosario la de Acuña - waphawulwa unomphela ngomlando wokugcotshwa nokukhohliswa okwedlula umngcele wekhulu lakhe nokuthi, naseminyakeni yamashumi ayisishiyagalombili edlule, wabuyela empilweni. ukukhanya ekushicilelweni kabusha kombhalo oshiwo ngenhla nguLópez-Portillo, othe - ngaphandle kwenhloso yakhe efakazelwe yokwehlisa lesi sibalo sabesifazane - wabamba iqhaza futhi ekuchazeni okungekho emthethweni kwe- "Nocturno" edumile, kanye nayo, ekungcoleni igama kaRosario lapho eqinisekisa ukuthi uthando olubi lungavezwa emavesini akhe, "ngesikhathi esibuyekeziwe, futhi ekugcineni singaziwa mhlawumbe sikhashelwe.
Kodwa-ke, awukho umugqa owodwa we "Nocturno" oqinisekisa lokhu; lapho abucala baqala khona amavesi akhe, kusobala ukuthi wayeqala isimemezelo sothando kowesifazane owayazi okuncane kakhulu, mhlawumbe lutho, ngakho, njengoba emtshela:
Mina
Ngiyakudinga
ngikutshele ukuthi ngiyakuthanda,
Ngikutshele ukuthi ngiyakuthanda
ngayo yonke inhliziyo yami;
Ukuthi ngihlupheka kakhulu,
ukuthi ngiyakhala kakhulu,
Ukuthi angisakwazi kakhulu,
nakukukhala engikuncenga kukho,
Ngiyakunxusa futhi ngikhuluma nawe ngimele
kokukhohlisa kwami kokugcina.
Futhi usenezela ku-stanza IV:
Ngiyaqonda ukuthi ukuqabula kwakho
akufanele babe ngabami,
Ngiyakuqonda lokho emehlweni akho
Angisoze ngazibona,
Futhi ngiyakuthanda, nakuhlanya lwami
nemihosha evuthayo
Ngiyakubusisa ukudelela kwakho
Ngithanda izindlela zakho,
Futhi esikhundleni sokukuthanda kancane,
Ngikuthanda ngokwengeziwe.
Ngokuqondene nalesi sigaba VI esishiwo uLópez-Portillo njengobufakazi obubonakalayo bobudlelwano obuqediwe (Futhi ngemuva kokuba indawo yakho engcwele seyiphelile / isiqediwe, / Isibani sakho esikhanyisiwe, / iveli lakho e-altare, […]), kuyimbongi uqobo lwayo ositshela ukuthi lokhu kwakungeyona enye into ngaphandle kwencazelo yokulangazelela kwakhe uthando, njengoba kukhonjiswa ngamabizo awasebenzisayo ngezansi -iphupho, ukulangazelela, ithemba, injabulo, injabulo, ukuzama-, ukukhanyisa okulindelwe kuphela, ukuthatheka , intando efisayo:
IX
UNkulunkulu uyazi ukuthi lokho bekuyikho
iphupho lami elihle kakhulu,
Ukulangazelela kwami nethemba lami,
injabulo yami nentokozo yami,
UNkulunkulu akazi ukuthi lutho
Ngibethele ukuzibophezela kwami,
Kepha ngokukuthanda kakhulu
ngaphansi kweziko elihlekayo
Lokho kwangisonga ngokwanga kwakhe
lapho yangibona ngizalwa!
Kodwa-ke, kumongo wangemva kothando (futhi namanje ezinsukwini zethu), inhlekelele yokukhashelwa kwabesifazane necala kufinyelele ekusakazekeni kalula kunencazelo yokuzibulala ngenxa ye-hypologicalhesia yezifo; ukuze lawo mazwi, ngokusho kukaCarlos Amézaga wasePeru, asukume avikele le ntokazi futhi, ngaphezu kwakho konke, ubufakazi bakhe obabusekela ubumsulwa bakhe, bafihlwa ngaphansi kwamazwi abanye abantu, noma ngabe Amalungu aqavile kaLiceo Hidalgo - owamlahla esidlangalaleni esigabeni sokuqala esabanjelwa le njongo ngemuva kokuzibulala kuka-Acuña- noma abanye babasolwa ababemhlonipha, abaqhubeka nokuqinisa isithombe esibuhlungu, noma sobudemoni sikaRosario ngemisebenzi yabo yezinkondlo kuze kube sekupheleni kwekhulu leminyaka .
Lapho sikubona lokhu, singacabanga ukuthi leyo nkondlo ka-Acuña eseyidlulile emhlabeni kanye nodumo lwabanye abantu, yadala ukulimala kokuziphatha nangokwengqondo kuRosario wangempela, ongomunye wabesifazane abaningi bangempela abathuliswe ngumlando, abangakwazi ukuzakhela isithombe esidlangalaleni. Akumangazi-ke ukwazi ukuthi yize enobuhlakani obucacile, waba ngowesifazane odabukisayo, ongathembi, okhathazekile futhi ongazethembi, njengoba uMartí amchazayo: "wena kukho konke ukungabaza kwakho nakho konke ukungabaza kwakho nawo wonke amathemba akho phambi kwami." Futhi akumangazi ukungashadi kwakhe okucacile -naphezu kokujola kwakhe okuningi- ngemuva kokuqomisana isikhathi eside iminyaka engaphezu kweshumi nanye nembongi uManuel M. Flores, naye onqanyulwe ukugula nokufa kwakhe.
Isibuko samanga sokukhanya nesithunzi siphezulu kwesibalo sakhe sangempela, sishiywe sifihliwe kuze kube namuhla eminye imininingwane ebizokhanyisa izizathu eziningi eziholele u-Acuña ekuzibulaleni, phakathi kwalokhu ukuthanda kwakhe okungafuneki - futhi mhlawumbe okungaziwa - ngoRosario kuphela enye imbangela. Kuningi okwakumele kube nomthelela esinqumweni esibulalayo sale nsizwa ekhathazekile ngokwehlukana kwakhe isikhathi eside ukusuka ekhaya lakhe lokuzalwa kanye nokufa kukayise ngesikhathi engekho - njengoba kuthokozelwa kaningi emsebenzini wakhe-, kanye nokungathembeki kwembongi uLaura Méndez, ayenaye kwaqiniswa kuleyo minyaka ubudlelwane obunothando obusebenzayo, kwaze kwaba seqophelweni lokuba nomntwana naye ezinyangeni ezimbili ngaphambi kokuzibulala kwakhe.
Ngokusobala, lokhu kwakuyinkosikazi eyathi, phakathi nohambo luka-Acuña ukuphuma edolobheni, yamfaka esikhundleni sothando lwezimbongi u-Agustín F. Cuenca, umngani wabo bobabili, ayephathise isithandwa sakhe. ukuyivikela "ezingozini zomphakathi." Leli qiniso lashiwo ngumlando kuRosario, ngokusho kukaLópez-PortiIlo, yize bekungahambisani kahle maqondana neqiniso lokuthi uhlala ehlala nabazali bakhe kanye nezingane zakubo, obekuzokwenza isabelo sika-Acuña eCuenca singadingeki ngokuphelele. Ngakolunye uhlangothi, lesi simo singachazwa kahle uma kuyimbongi eshiwo ngenhla, uma umuntu ezobheka ukuthi wayengumama ongayedwa futhi, phezu kwalokho, wayekude nesifunda sakubo: umasipala wase-Amecameca.
Ngosuku lwakhe lokuzalwa lwama-50, uRosario de la Peña uqhubeke nokuzimisela ukufakazela ubumsulwa bakhe kwabambalwa abafuna ukumlalela, yingakho ekhombisa ukucabanga futhi, naphezu kwakho konke, ukwahlulela okuhle, wazwakalisa u-Amézaga, Ingxoxo yangasese, kamuva yenziwa yaziwa nguye: “Ukube bengingomunye wabesifazane abaningi abayize, bengingaphikisana nalokho, ngezinkulumo ezikhohlisayo zosizi, ukuze nginikeze inoveli leveli engiyiqhawe kuyo. Ngiyazi ukuthi ezinhliziyweni zothando akukho okuhehayo okukhulu kunesifiso esinemiphumela ebuhlungu njengaleyo eshiwo abaningi yi-Acuña; Ngiyazi ukuthi ngiyakulahla, ngaphandle kwemibandela, ngokungagunci kwami, ukunconywa kweziwula, kepha angikwazi ukuba yinsiza yenkohliso enezimpawu zokuqhubeka eMexico nakwamanye amaphuzu. Kuyiqiniso ukuthi u-Acuña wanikela ngeNocturno yakhe kimi ngaphambi kokuba azibulale […] kodwa futhi kuyiqiniso ukuthi le Nocturno kwakuyizaba nje lika-Acuña lokuthethelela ukufa kwakhe; esinye sezifiso eziningi abanye abaculi abanazo ekugcineni kwezimpilo zabo […] Ngingaba yinganekwane yezimbongi ngobusuku bazo bokugcina, enye yalezozinto ezibamba iqhaza entweni ethile yeqiniso, kepha iba nephupho elihlwithiwe kakhulu kanye imizwelo engacacile yaleyo delirium? Mhlawumbe uRosario de Acuña akanalutho lwami ngaphandle kwegama! […] U-Acuña, onobuhlakani bohlelo lokuqala, ngokuba yimbongi enkulu kangaka, wayecashile ekujuleni kobuntu bakhe lelo themba elithule, lokho kungathandi impilo okujwayele ukubulala, lapho imizwa ethile ihlanganiswa. .
Lobu bufakazi uwukuphela komkhondo esiwutholile wezwi lakhe, lokuba kwakhe wangempela njalo obonwa ngamehlo abanye. Kodwa-ke, ukuzimisela okusadlula la mazwi - akhulunywa eminyakeni engaphezu kwengu-100 eyedlule - kanye nokwengezwa kuze kube namuhla kwalowo mfanekiso wakhe okhohlisayo, kusitshela ukuthi indaba kaRosario de la Peña ayiphelile, nokuthi umsebenzi ukukhanyisa ubuso bakho beqiniso ngemuva kwesibuko kusengaphezulu kakhulu kokuvivinya umzimba ngokukhohlwa.
