The Life of Lazarillo of Tormes: His Fortunes and Misfortunes As Told by Himself

Part 1

The Life of Lazarillo of Tormes, Parts One and Two Translated by Robert Rudder (C)1992

Copyright 1973 by Frederick Ungar Publishing Co., Inc. Copyright 1995 by Robert S. Rudder

THE LIFE OF LAZARILLO OF TORMES, HIS FORTUNES AND MISFORTUNES AS TOLD BY HIMSELF

Edited and Translated by Robert S. Rudder

With a Sequel by Juan de Luna

Translated by Robert S. Rudder with Carmen Criado de Rodriguez Puertolas

Copyright 1973 by Frederick Ungar Publishing Co., Inc. Copyright 1995 by Robert S. Rudder

This translation is for

LISA, PAULA,

and

CHRISTOPHER MICHAEL,

three small picaros.

Contents

Introduction

THE LIFE OF LAZARILLO OF TORMES

Prologue

I Lazaro Tells about His Life and His Parents

II How Lazaro Took up with a Priest and the Things That Happened to Him with That Man

III How Lazaro Took up with a Squire and What Happened to Him Then

IV How Lazaro Went to Work for a Friar of the Order of Mercy and What Happened to Him

V How Lazaro Went to Work for a Pardoner and the Things That Happened to Him Then

VI How Lazaro Went to Work for a Chaplain and What Happened to Him Then

VII How Lazaro Went to Work for a Constable and Then What Happened to Him

VIII In Which Lazaro Tells of the Friendship He Struck up in Toledo with Some Germans and What Happened to Them

THE SECOND PART OF THE LIFE OF LAZARILLO OF TORMES

Letter of Dedication

To The Reader

I Where Lazaro Tells about How He Left Toledo to Go to the War of Algiers

Part 2

II How Lazaro Embarked at Cartagena

III How Lazaro Escaped from the Sea

IV How They Took Lazaro through Spain

V How They Took Lazaro to the Capital

VI How They Took Lazaro to Toledo

VII What Happened to Lazaro on the Way to the Tagus River

VIII How Lazaro Brought a Lawsuit against His Wife

IX How Lazaro Became a Baggage Carrier

X What Happened to Lazaro with an Old Bawd

XI How Lazaro Left for His Homeland and What Happened to Him on the Way

XII What Happened to Lazaro in an Inn Three Miles outside of Valladolid

XIII How Lazaro Was a Squire for Seven Women at One Time

XIV Where Lazaro Tells What Happened to Him at a Dinner

XV How Lazaro Became a Hermit

XVI How Lazaro Decided to Marry Again

Bibliography

INTRODUCTION

Lazarillo of Tormes appeared in sixteenth-century Spain like a breath of fresh air among hundreds of insipidly sentimental novels of chivalry. With so many works full of knights who were manly and brave enough to fight any adversary, but prone to become weak in the knees when they saw their fair lady nearby, was it any wonder that Lazarillo, whose only goal was to fill a realistically hungry stomach, should go straight to the hearts of all Spain. The little novel sold enough copies for three different editions to be issued in 1554, and then was quickly translated into several languages. It initiated a new genre of writing called the "picaresque."

It seems certain that other editions, or at least other manuscripts, of Lazarillo were circulating previously, but the earliest we know of were the three published in 1554. One of these was printed at Burgos, another at Antwerp, and the third at Alcala de Henares. They all differ somewhat in language, but it is the one from Alcala de Henares that departs most radically from the other two. It adds some episodes, not in the other editions, which were probably written by a second author.

Because Lazarillo was so critical of the clergy, it was put on the Index Purgatorius in 1559 and further editions were prohibited inside Spain. Then, in 1573, an abridged version was printed that omitted Chapters four and five, along with other items displeasing to a watchful Inquisition; later additional episodes were suppressed. This mutilated version was reprinted until the nineteenth century, when Spain finally allowed its people to read the complete work once again.

The identity of the author of this novel has always been a mystery. A few names have been suggested over the years: Juan de Ortega, a Jeronymite monk; Sebastian de Horozco, a dramatist and collector of proverbs. But probably the most widely accepted theory was the attribution to Diego Hurtado de Mendoza, a famous humanist. Many early editions of Lazarillo carried his name as author, even though there has never been any real proof of his authorship. Some critics, following Americo Castro's lead, think the author was a Jewish convert to Christianity because of certain phrases which point in that direction. And some think he was a follower of Erasmus, despite the French critic Marcel Bataillon's emphatic statements to the contrary.

One of the first relationships we become aware of as we read this novel is the link of the name Lazaro (Lazarillo: little Lazaro) with the biblical Lazarus: either the figure who died and was brought back to life (John 16) or the beggar (Luke 16:20-31). This "historical" relationship is further compounded by the fact that many episodes of the novel are versions of material traditional in European folklore. There is, for instance, a thirteenth century French theatrical farce, Le garcon et l'aveugle, in which a servant plays tricks on a blind man. And the British Museum manuscript of the Decretals of Gregory IX contains an illustration of a boy drinking through a straw from a blind man's bowl. The episode in which Lazarillo thinks a corpse is being brought to his house appears in the Liber facetiarum et similitudinum Ludovici de Pinedo, et amicorum and may be a folktale. And the story of the constable and the pardoner is to be found in the fourth novel of Il novellino by Masuccio Salernitano, and may also be a folktale.

It has long been said that this novel is an accurate reflection of society in sixteenth-century Spain. And to some extent, this does seem to be true. The king of Spain, Charles I, became involved in several foreign wars, and had gone deeply into debt to German and Italian bankers in order to finance those wars. Soon the quantities of gold and silver coming from Spain's mines in the New World were being sent directly to the foreign bankers. The effects of inflation were to be seen everywhere, as were other social ills. Beggars and beggars' guilds were numerous. Men of all classes were affixing titles to their names, and refusing any work--especially any sort of manual labor--unless it suited their new "rank." The clergy was sadly in need of reform. And pardoners were--often unscrupulously--selling indulgences that granted the forgiveness of sins in return for money to fight the infidel in North Africa and the Mediterranean. All these things are to be found in Lazarillo of Tormes.

But is the book really an accurate reflection of all of Spanish society? If there were avaricious priests, and priests who had mistresses, were there none with strong moral principles? If poverty was felt so keenly by Lazarillo and others, was there no one who enjoyed a good meal? As another writer has suggested, the Spanish conquerors did not come to the New World on empty stomachs, nor was the Spanish Armada ill supplied. It is obvious, then, that while Lazarillo reflects Spanish society, it mirrors only one segment of that society. Its writer ignored uncorrupted men of generosity and high moral principles who surely existed alongside the others. So just as the chivalresque novels distorted reality upward, this novel distorts reality downward and almost invariably gives us only the negative traits of society.

An important point is the unity, or nonunity, of the book. Earliest critics of Lazarillo of Tormes saw it as a loosely formed novel of unconnected episodes whose only point of unity happened to be the little rogue who told his life story, in which he is seen as serving one master after another. Later criticism has changed that point of view, however, by pointing to such unifying factors as wine, which is used as a recurring theme throughout (Lazarillo steals it; it is used for washing his wounds; he sells it). Then there is the "initiation" in which Lazarillo's head is slammed against a stone statue of a bull. Later the blind man smashes his own head against a stone post as poetic justice is meted out. Finally, Lazarillo's mother will "lie at the side--or stay on the side of good people," and as the novel ends Lazaro decides to do the same.

Claudio Guillen, a modern critic, has noted that time is also a unifying factor in this novel. Early incidents are told in detail, and at moments of pain specific amounts of time are measured ("I felt the pain from its horns for three days"). When Lazarillo is taken in by the squire his hunger pangs become so great that he begins to count the hours. But as conditions improve for Lazarillo's stomach, he gradually forgets about the slow passage of time. In fact, time now begins to race past: four months with the pardoner, four years with the chaplain. This slow, then swift, passage of time is used by Guillen to explain the extreme brevity of some later chapters of the novel. It is a mature Lazaro, he says, who is telling the story and reflecting on his childhood. And we are really seeing the memory process of this older Lazaro who glosses over less important parts of his life and dwells on the moments that matter.

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