The Book of Disquiet (11 page)

The window of the room where I’m to sleep looks out on to the open field, on to an indefinite field that is all fields, on to the vast and vaguely starry night, in which a breeze that cannot be heard is felt. Sitting next to the window, I contemplate with my senses the nothingness of the universal life outside. There is, at this hour, a disquieting harmony, extending from the visible invisibility of everything to the slightly rough wood of the white sill, where my left hand rests sideways on the old, cracked paint.

And yet how often I’ve longingly envisioned this peace that I would almost flee, if I could do so easily and gracefully! How often back home, among the tall buildings and narrow streets, I’ve supposed that peace, prose and definitive reality would be here among natural things rather than there, where the tablecloth of civilization makes us forget the already painted pine it covers! And now that I’m here, feeling healthy and tired after a good long day, I’m restless, I feel trapped, I’m homesick.

I don’t know if it happens only to me or to everyone who, through civilization, has been born a second time. But for me, and perhaps for other people like me, it seems that what’s artificial has become natural, and what’s natural is now strange. Or rather, it’s not that what’s artificial has become natural; it’s simply that what’s natural has changed. I have no use for motor vehicles. I have no use for the products of science – telephones, telegraphs – which make life easy, nor for its fanciful by-products – phonographs, radios – which make life amusing for those who are amused by such things.

None of that interests me, none of it appeals. But I love the Tagus because of the big city along its shore. I delight in the sky because I see it from the fourth floor on a downtown street. Nothing nature or the country can give me compares with the jagged majesty of the tranquil, moonlit city as seen from Graça or São Pedro de Alcântara.* There are no flowers for me like the variegated colouring of Lisbon on a sunny day.

The beauty of a naked body is only appreciated by cultures that use clothing. Modesty is important for sensuality like resistance for energy.

Artificiality is the best way to enjoy what’s natural. Whatever I’ve enjoyed in these vast fields I’ve enjoyed because I don’t live here. One who has never lived under constraints doesn’t know what freedom is.

Civilization is an education in nature. Artificiality is the path for appreciating what’s natural. We should never, however, take the artificial for the natural.

It’s the harmony between the natural and the artificial that constitutes the natural state of the superior human soul.

51

The black sky to the south of the Tagus was an evil-looking black in contrast to the vividly white wings of the gulls that flew around restlessly. But the storm had passed. The huge dark mass that threatened rain had moved to the far shore, and the downtown, still damp from the drizzle that had fallen, smiled from the ground to a sky whose
northern reaches began to be blue instead of white. The cool spring air felt almost cold.

At empty and imponderable times like this, I like to employ my thoughts in a meditation that’s nothing at all but that captures, in its void transparency, something of the desolate chill in the cleared-up day, with the black sky in the background, and certain intuitions – like seagulls – which evoke by way of contrast the mystery of everything shrouded in darkness.

But suddenly, and contrary to my literary intention, the black depths of the southern sky – by a true or false recollection – evoke for me another sky, perhaps seen in another life, in a North traversed by a smaller river, with sad rushes and no city. I don’t know how, but a landscape made for wild ducks unrolls across my imagination, and with the graphic clarity of a bizarre dream I feel I’m right next to the scene I imagine.

A landscape for hunters and anxieties, with rushes growing along rivers whose jagged banks jut like miniature muddy capes into the lead-yellow waters, then re-enter to form slimy bays for toy-like boats, swampy recesses where water glistens over the sludge that’s hidden between the black-green stalks of rushes too thick to walk through…

The desolation is of a lifeless grey sky, here and there crumpled into clouds with more black in their grey. I don’t feel the wind but it’s there, and the opposite shore turns out to be a long island behind which – great and abandoned river! – the true shore can be glimpsed, lying in the depthless distance.

No one has been there or will ever go there. Even if I could go backwards in time and space, fleeing the world for that landscape, no one would ever join me there. I would wait in vain for what I didn’t know I was waiting for, and in the end there would be nothing but a slow falling of night, with the whole of space gradually turning the colour of the darkest clouds, which little by little would vanish into the abolished mass of sky.

And suddenly, here, I feel the cold from over there. It comes from my bones and makes my flesh shiver. I gasp and wake up. The man who passes me under the arcade by the Stock Exchange stares at me warily, without knowing why. And the black sky, closing in, pressed even lower over the southern shore.

52

The wind was rising… First it was like the voice of a vacuum, a sucking of space into a hole, an absence in the air’s silence. Then there was a sobbing, a sobbing from the world’s depths, the realization that the panes were rattling and that it really was the wind. Then it sounded louder, a deafening howl, a disembodied weeping before the deepening night, a screeching of things, a falling of fragments, an atom from the end of the world.

And then it seemed.....

53

When Christianity passed over souls like a storm that rages all night until morning, the havoc it had invisibly wreaked could be felt, but only after it had passed did the actual damage become clear. Some thought that the damage resulted from Christianity’s departure, but this was just what revealed the damage, not what caused it.

And so our world of souls was left with this visible damage, this glaring affliction, without the darkness to cloak it with its false affection. Souls were seen for what they were.

In recent times, souls contracted a sickness known as Romanticism, which is Christianity without illusions or myths, stripped to its withered and diseased essence.

The fundamental error of Romanticism is to confuse what we need with what we desire. We all need certain basic things for life’s preservation and continuance; we all desire a more perfect life, complete happiness, the fulfilment of our dreams and .....

It’s human to want what we need, and it’s human to desire what we don’t need but find desirable. Sickness occurs when we desire what we need and what’s desirable with equal intensity, suffering our lack of perfection as if we were suffering for lack of bread. The Romantic malady is to want the moon as if it could actually be obtained.

‘You can’t have your cake and eat it too.’

Whether in the base realm of politics or in the private sanctuary of each man’s soul, the malady is the same.

The pagan didn’t know, in the real world, this sickly dimension of things and of himself. Being human, he also desired the impossible, but he didn’t
crave
it. His religion was
and only in the inner sanctum of mystery, only to the initiated, far from the common people and the
, was it given to know the transcendental things of religions that fill the soul with the world’s emptiness.

54

In my dreams I’ve sometimes tried to be the unique and imposing individual that the Romantics envisaged in themselves, and I always end up laughing out loud at the very idea. The ultimate man exists in the dreams of all ordinary men, and Romanticism is merely the turning inside out of the empire we normally carry around inside us. Nearly all men dream, deep down, of their own mighty imperialism: the subjection of all men, the surrender of all women, the adoration of all peoples and – for the noblest dreamers – of all eras. Few men devoted, like me, to dreaming are lucid enough to laugh at the aesthetic possibility of dreaming of themselves in this way.

The gravest accusation against Romanticism has still not been made: that it plays out the inner truth of human nature. Its excesses, its absurdities and its ability to seduce and move hearts all come from its being the outer representation of what’s deepest in the soul – a concrete, visible representation that would even be possible, if human possibility depended on something besides Fate.

Even I, who laugh at these seductions that play on the mind, very often catch myself thinking how nice it would be to be famous, how pleasant to be doted on, how colourful to be triumphant! But I’m unable to envision myself in these lofty roles without a hearty snicker from the other I that’s always near by, like a downtown street. See myself famous? What I see is a famous bookkeeper. Feel myself raised
to the thrones of renown? It happens in the office on the Rua dos Douradores, and my colleagues ruin the scene. Hear myself cheered by swarming crowds? The cheering reaches me in my rented room on the fourth floor and collides with the shabby furniture and the banality that humiliates me from the kitchen to my dreams. I didn’t even have castles in Spain, like the Spanish grandees of all illusions. My castles were made of old, grubby playing cards from an incomplete deck that could never be used to play anything; they didn’t even fall but had to be knocked down by the impatient hand of the old maid, who wanted to put back the tablecloth that had been pulled to one side, because the hour for tea had struck like a curse from Fate. But even this vision is flawed, for I have neither the house in the country nor the elderly aunts, at whose table I might sip a relaxing cup of tea at the end of an evening with the family. My dream even failed in its metaphors and depictions. My empire didn’t even happen among the old playing cards. My march of triumph didn’t get as far as a teapot or an old cat. I’ll die as I’ve lived, amid all the junk on the outskirts, sold by weight among the postscripts of the broken.

May I at least carry, to the boundless possibility contained in the abyss of everything, the glory of my disillusion like that of a great dream, and the splendour of not believing like a banner of defeat: a banner in feeble hands, but still and all a banner, dragged through mud and the blood of the weak but raised high for who knows what reason – whether in defiance, or as a challenge, or in mere desperation – as we vanish into quicksand. No one knows for what reason, because no one knows anything, and the sand swallows those with banners as it swallows those without. And the sand covers everything: my life, my prose, my eternity.

I carry my awareness of defeat like a banner of victory.

55

However much my soul may be descended from the Romantics, I can find no peace of mind except in reading classical authors. The very sparseness by which their clarity is expressed comforts me in some strange way. From them I get a joyful sense of expansive life that contemplates large open spaces without actually travelling through them. Even the pagan gods take a rest from the unknown.

The obsessive analysis of our sensations (sometimes of merely imagined sensations), the identification of our heart with the landscape, the anatomic exposure of all our nerves, the substitution of desire for the will and of longing for thinking – all these things are far too familiar to be of interest to me or to give me peace when expressed by another. Whenever I feel them, and precisely because I feel them, I wish I were feeling something else. And when I read a classical author, that something else is given to me.

I frankly and unblushingly admit it: there’s not a passage of Chateaubriand or a canto of Lamartine – passages that often seem to be the voice of my own thoughts, cantos that often seem to have been written for me to know myself – that transports and uplifts me like a passage of Vieira’s prose,* or like certain odes by one of our few classical writers who truly followed Horace.

I read and am liberated. I acquire objectivity. I cease being myself and so scattered. And what I read, instead of being like a nearly invisible suit that sometimes oppresses me, is the external world’s tremendous and remarkable clarity, the sun that sees everyone, the moon that splotches the still earth with shadows, the wide expanses that end in the sea, the blackly solid trees whose tops greenly wave, the steady peace of ponds on farms, the terraced slopes with their paths overgrown by grape-vines.