Wanene Rosario de la Peña y Llerena da gaske, kuma waɗanne irin kyawawan halaye da halaye ne suka ba ta damar zama matattarar ƙungiyar marubuta ta maza har ma da mashawarta, daidai da tsarin zamantakewar al'umma da ɗabi'un da ake amfani da su?
Yana da sha'awar fitilun dare
Duwatsu da tekuna suna yi masa murmushi
Kuma ita kishiya ce ta rana,
Alamar ƙafarsa, phosphorescent,
Fita ado a goshi mai girman kai
Ba daga mala'ika ba, daga allah.
Wannan shine yadda mai hankali Ignacio Ramírez ya bayyana a cikin 1874 cewa mace a kusa da ita wacce aka haɗu da mafi kyawun ƙarni na sha tara na masu hankali na Mexico: mawaƙa, marubuta marubuta, 'yan jarida da masu magana waɗanda suka zaɓe ta a matsayin "gidan tarihin hukuma" na wadataccen tsarin wallafe-wallafen waɗancan shekaru, iri ɗaya ne wanda a yau muke ganewa a cikin tarihin wallafe-wallafen ƙasa azaman lokacin bayan soyayya.
Amma wanene Rosario de la Peña y Llerena da gaske, kuma waɗanne kyawawan halaye da halaye na mutum ne suka ba ta damar zama tushen ƙungiyar mawaƙa har ma da shahararren masanin adabin gargajiya, daidai da tsarin zamantakewar al'umma da ɗabi'un da ake amfani da su?
An san cewa an haife ta ne a cikin wani gida a Calle Santa Isabel, lamba 10, a cikin garin Mexico, a ranar 24 ga Afrilu, 1847, kuma ita 'yar Don Juan de Ia Peña, mai arzikin ƙasa, da kuma Doña Margarita Llerena, wanda Sun ilmantar da ita tare da heran uwanta maza da mata a cikin yanayin zamantakewar zamantakewar jama'a da sabunta littattafai, tunda suna da alaƙa ta hanyoyi daban-daban tare da halaye na adabi da siyasa na lokacin, kamar marubucin Spain Pedro Gómez de la Serna da Marshal Bazaine, na Daular Maximilian.
Hakanan, idan muka dawo shafukan da aka rubuta a Meziko a ƙarshen sulusin ƙarshe na ƙarni na ƙarshe, abin mamaki ne a gano yawan -a yau wani zai iya cewa ba daidai ba- wanda adadi na Rosario ya bayyana a cikin aikin mawaƙan ƙasa masu kyau na wancan lokacin, koyaushe ana yin sanarwar "a'a kawai a matsayin alama ce ta abin mace, amma a matsayinta na ainihin kyakkyawar kyakkyawa ”.
Babu shakka, Rosario tabbas ta kasance kyakkyawa mace, amma idan a wannan sai mu ƙara kyaututtuka na baiwa, ɗanɗano mai kyau, horo mai kyau, kulawa mai kyau da jin ƙai na sirri da masu sha'awa da abokai suka gane ta, da kuma bayanai game da matsayin zamantakewar tattalin arziki mai dacewa. na iyalinta, duk wannan, duk da haka, har yanzu bai isa ba, kamar yadda ba na kwarai ba, don tabbatar da shaharar wannan yarinyar wacce sunanta, ba tare da kasancewa marubuci ba, tana da alaƙa da tarihin haruffan ƙasa na ƙarni na sha tara.
Wasu yanayi guda biyu - ɗayan ɗabi'ar tarihi-wallafe-wallafe da kuma ɗayan almara - zai zama mabuɗin shahararsa. Na farko, wanda za'a iya fahimta daga halayyar zamantakewar al'umma wacce take nuna soyayya, tana haifar da haduwar gaskiya da zace-zace, da kuma irin wadannan dabi'un bautar gumaka dangane da mace, wanda aka fifita manufa a kan ainihin mahallin cikin binciken neman mutum. na kyau. Amma na biyu, ya faru ne a lokacin da fitaccen marubucin nan Manuel Acuña ya kashe kansa, wanda ya faru a cikin ɗakin cewa shi, a matsayin ɗan horon gida, ya kasance a cikin ginin wanda a wancan lokacin mallakar Makarantar Medicine ne. An sanar da labarin wannan gaskiyar washegari, 8 ga Disamba, 1873, tare da fitowar farko ta waƙinsa "Nocturno", waƙar da ta fi shahara don ɓacin rai da waƙar waƙoƙin Mexico ke da ita a yau, kuma a wanda mawallafinta, bisa ga ƙaddamarwa, ya bayyana cikakkun bayanai game da zargin dangantakar soyayya tsakaninsa da Rosario de la Peña. A karkashin wasu yanayi, wannan labarin ba zai zama kawai jita-jita mai ban sha'awa ba, amma ya karu da mummunan yanayin mutuwar matashin mawaƙin, ya zama wuri mai zafi a duk tattaunawa. Bugu da ƙari, a cewar José López-Portillo, al'amarin ya zama babban birni, na ƙasa, kuma an tattauna shi a duk faɗin Jamhuriyar, daga Arewa zuwa Kudu da kuma daga Ocean zuwa Ocean; kuma ba kawai wannan ba, amma, daga ƙarshe ya wuce iyakokin yankinmu, ya bazu ko'ina cikin duk ƙasashen da ke amfani da Sifaniyancin wannan nahiya. Kuma kamar dai hakan bai isa ba tukuna, ya tsallaka ruwan Tekun Atlantika, ya isa Turai kanta, inda 'yan jarida da ke damuwa da al'amuran Spain-Amurka suka kula da batun a wancan lokacin. Homelandasar da aka zana ta wannan birni ta sake buga wata kasida mai tsawo wacce aka buga a cikin Paris Charmant, na babban birnin Faransa (which) inda aka bayyana cewa bakin cikin ƙarshen mawaƙin daga Coahuila ya faru ne saboda rashin amincin mutum. Acuña, a cewar marubucin, ya kasance yana soyayya da Rosario kuma yana shirin aurenta, lokacin da aka tilasta shi barin Mexico saboda dalilan kasuwanci, kuma ba ya son ganin ta ta fada cikin haɗarin kadaici, ya bar ta amana. daga amintaccen aboki; kuma shi da ita, sun aikata mafi baƙin rashin godiya, sun fahimci junan su ƙaunaci juna yayin babu mawaki. Don haka lokacin da ya dawo daga tafiyarsa ta rashin sa'a, sai ya tarar da marasa aminci sun riga sun yi aure, sannan kuma cikin damuwa da rashin jin daɗi da kuma ciwo, ya yi ƙoƙari sosai don kashe kansa.
Mutuwa ta ba wa wanda aka azabtar da darajar da 'yan kaɗan kuma ba su da sa'a da za su ƙaryata shi. Don haka, Rosario de Ia Peña - tun daga lokacin ana kiranta Rosario la de Acuña - ya kasance yana da tarihin tarihi na lalata da lalata wanda ya zarce iyakar karninta kuma hakan, ko da a cikin shekarun tamanin da suka gabata, ya sake rayuwa. haske a cikin sake buga rubutun da aka ambata ta López-Portillo, wanda - duk da cewa ya yi niyyar ɓata sunan wannan mace - ya sake shiga cikin fassarar da ba ta dace ba game da sanannen "Nocturno", kuma tare da shi, ɓata sunan na Rosario lokacin da yake tabbatar da cewa za a iya hango wani abin takaici a cikin ayoyinsa, "a cikin wani lokaci na ramawa, kuma daga ƙarshe ba a sani ba kuma wataƙila an ci amanarsa".
Koyaya, babu layi guda ɗaya daga "Nocturno" wanda ke tabbatar da wannan; inda abin da ya faɗi ya fara ayoyinsa, ya bayyana a sarari cewa yana ƙaddamar da sanarwar soyayya ga matar da ba ta san komai sosai ba, watakila ba komai, game da ita, kamar yadda ya gaya mata:
Ni
To ina bukatan
zan fada muku cewa ina kaunar ku,
Zan fada muku cewa ina son ku
da dukkan zuciyata;
Cewa na wahala sosai,
cewa nayi kuka sosai,
Cewa ba zan iya ƙara yawa ba,
da kuma kukan da nake rokon ku,
Ina roƙonku kuma zan yi magana da ku a madadinku
na karshe mafarki.
Kuma har yanzu yana ƙarawa a cikin stanza IV:
Na fahimci cewa sumbatar ku
ba za su taba zama nawa ba,
Na fahimci hakan a idanun ku
Ba zan taba ganin kaina ba,
Kuma ina son ku, kuma a cikin mahaukacina
da wutar wuta
Na albarkaci raina,
Ina son ƙaunarka,
Kuma maimakon ƙaunace ku kaɗan,
Ina son ku sosai.
Game da waccan bakararriyar VI da López-Portillo ya ambata a matsayin hujja mai yiwuwa na alaƙar da aka ƙulla (Kuma bayan an gama tsattsarkan wurinku, / Fitilarku mai haske, / mayafinku a kan bagade, […]), mawaki ne da kansa wanda ya gaya mana cewa wannan ba komai bane face bayanin sha'awar sa ga ƙauna, kamar yadda sunayen da yake amfani da su a ƙasa suka nuna - mafarki, ɗoki, fata, farin ciki, jin daɗi, ƙoƙari-, haskakawa kawai fata, tsinkaye , nufin so:
IX
Allah ya sani hakane
mafarkina mafi kyau,
Bukata da bege na,
farin ciki na da farincikina,
Allah ya sani cewa babu komai
Na ɓoye alƙawarin da na ɗauka,
Amma a cikin ƙaunarku da yawa
a karkashin murhun dariya
Wannan ya lullube ni da sumbantarsa
lokacin da ya ga an haife ni!
Koyaya, a cikin yanayin soyayya (kuma har yanzu a zamaninmu), wani bala'i na cin amanar mata da laifi ya kai ga sauƙaƙawa fiye da bayanin kisan kai saboda cututtukan cututtukan cututtuka; don haka waɗancan muryoyin waɗanda, a cewar ɗan ƙasar Peru Carlos Amézaga, suka tashi tsaye don kare yarinyar kuma, fiye da duka, shaidar da ta bayar game da rashin laifinta, an ɓoye su a ƙarƙashin muryoyin da ke motsa jikin wasu, ko su ne fitattun mambobi ne na Liceo Hidalgo - wacce ta yi tofin Allah tsine a bainar farko da aka gudanar da wannan dalilin bayan kashe Acuña- ko wasu daga cikin wadanda ake kira masoyanta, wadanda suka ci gaba da tabbatar da bacin rai, har ma da hotunan aljannu na Rosario tare da ayyukansu na waƙa har zuwa ƙarshen karnin .
Lokacin da muka fahimci wannan, zamu iya tsammanin har yaya wannan waƙar ta Acuña da ta mutu da kuma martabar 'yan uwansa maza, ta haifar da lalacewar ɗabi'a da ɗabi'a ga ainihin Rosario, ɗayan mata da yawa na ainihi waɗanda tarihi ya sa shuru, ba ta iya gina nata martabar jama'a ba. Ba abin mamaki bane a san cewa duk da wayewar hankalinta, ta zama mace mai bakin ciki, rashin amana, mai juyayi da rashin tsaro, kamar yadda Martí ta bayyana ta: "ku a cikin dukkan shakku da duk shakku da duk fatan ku a gabana." Ba kuma abin mamaki ba ne game da kasancewarta maras aure - duk da dimbin masoyanta - bayan doguwar zawarci ta sama da shekaru goma sha ɗaya tare da mawaƙi Manuel M. Flores, haka kuma rashin lafiyarsa da mutuwarsa suka ɓarke.
Madubin ƙarya na haske da inuwa wanda aka ɗora a kan ainihin hotonsa, ya ɓoye har zuwa yau wasu bayanan da za su haskaka dalilan da yawa da suka jagoranci Acuña zuwa kashe kansa, daga cikin abin da rashin cancantarsa - kuma mai yiwuwa ba a sani ba - sha'awar Rosario kawai wani dalili kuma. Da yawa dole ne ya shafi yanke hukuncin kisan da saurayin ya yi na tsawon lokacin rabuwa da mahaifinsa da mutuwar mahaifinsa a lokacin da yake rashi - kamar yadda ake yabawa a cikin aikinsa, da kuma rashin amincin mawaƙi Laura Méndez, wanda yake tare da shi ya dore har tsawon wadancan kyakkyawar alakar soyayya, har ta kai ga samun haihuwa da ita wata biyu kafin ta kashe kanta.
A bayyane, wannan ita ce uwargidan wacce a yayin tafiyar Acuña daga cikin birni, ta maye gurbinsa a cikin soyayyar da mawaƙi Agustín F. Cuenca, abokin biyu, wanda ya damƙa amanar ƙaunataccensa. don kare ta daga "haɗarin jama'a." Wannan hujja tarihi ya danganta ta ga Rosario, a cewar López-PortiIlo, duk da rashin dacewar ta game da kasancewar koyaushe tana zaune tare da iyayenta da siblingsan uwanta, wanda hakan zai sanya sanya aikin Acuña zuwa Cuenca kwata-kwata bashi da mahimmanci. A gefe guda kuma, za a iya bayanin wannan yanayin sosai idan mawaƙin da aka ambata a sama ne, idan mutum ya yi la'akari da cewa ita uwa ɗaya tilo, kuma a saman wannan, ta yi nesa da yankinta na asali: gundumar Amecameca.
A ranar haihuwarta ta 50th, Rosario de la Peña ta ci gaba da ƙudurin tabbatar da rashin gaskiyarta ga fewan da ke son su ji ta, saboda haka, ta nuna abin dubawa kuma, duk da komai, hukunci mai daɗi, ta bayyana wa Amézaga, a Tattaunawa ta sirri, daga baya ya sanar da shi: “Idan ina ɗaya daga cikin matan banza da yawa, zan dage akan akasin haka, tare da nuna baƙin ciki, don ba da labari ga wannan labarin wanda ni jarumi ne. Na san cewa don zukatan soyayya babu wani babban abin da ya fi so kamar sha'awa tare da mummunan sakamako kamar wanda mutane da yawa suka danganta ga Acuña; Na san na barranta, ba tare da wani sharadi ba, tare da bayyana gaskiya, da sha'awar wawaye, amma ba zan iya zama kayan hadin kayan yaudara da ke da alamun dorewa a Mexico da sauran maki ba. Gaskiya ne cewa Acuña ya sadaukar da Nocturno a wurina kafin ya kashe kansa […] amma kuma gaskiya ne cewa wannan Nocturno ya zama dalilin Acuña ne kawai don ya tabbatar da mutuwarsa; daya daga cikin yawan kwadayin da wasu masu zane ke da shi a karshen rayuwarsu […] Shin zan iya zama wawancin mawaki a daren jiya, ɗayan waɗancan abubuwan da suka dace da wani abu na gaskiya, amma waɗanda suke da mafarkin fyaucewa da m yanayi na cewa delirium? Wataƙila Rosario de Acuña bashi da wani abu nawa a waje da suna! […] Acuña, tare da mallaki tsarin umarni na farko, tare da kasancewa babban mawaƙi, ya ɓoye a cikin zurfin kasancewarsa wannan yanke kauna, wannan tsananin ƙin rai wanda ke haifar da kashe kansa koyaushe, lokacin da aka haɗa wasu ji. .
Wannan shaidar ita ce kawai alamar da muka samo muryarsa, game da kasancewar sa koyaushe ta hanyar kallon wasu. Koyaya, haƙiƙanin abin da har yanzu ya wuce waɗannan kalmomin - wanda aka faɗi fiye da shekaru 100 da suka gabata - da tsawaita har zuwa yau na wannan hoton na yaudara, ya gaya mana cewa labarin Rosario de la Peña bai ƙare ba, kuma cewa aikin haskaka fuskarka ta gaskiya a bayan madubi har yanzu bai fi motsa jiki kawai game da mantawa ba.
