Read Short Stories of Jorge Luis Borges - The Giovanni Translations Online
Authors: Jorge Luis Borges (trans. by N.T. di Giovanni)
Tags: #Short stories
The Circular Ruins
(1940)
And if he left off dreaming about you. . . .
Through the Looking-Glass
,
IV
Nobody saw him come ashore in the encompassing night, nobody saw the bamboo craft run aground in the sacred mud, but within a few days everyone knew that the quiet man had come from the south and that his home was among the numberless villages upstream on the steep slopes of the mountain, where the Zend language is barely tainted by Greek and where lepers are rare. The fact is that the gray man pressed his lips to the mud, scrambled up the bank without parting (perhaps without feeling) the brushy thorns that tore his flesh, and dragged himself, faint and bleeding, to the circular opening watched over by a stone tiger, or horse, which once was the color of fire and is now the color of ash. This opening is a temple which was destroyed ages ago by flames, which the swampy wilderness later desecrated, and whose god no longer receives the reverence of men. The stranger laid himself down at the foot of the image.
Wakened by the sun high overhead, he noticed—somehow without amazement—that his wounds had healed. He shut his pale eyes and slept again, not because of weariness but because he willed it. He knew that this temple was the place he needed for his unswerving purpose; he knew that downstream the encroaching trees had also failed to choke the ruins of another auspicious temple with its own fire-ravaged, dead gods; he knew that his first duty was to sleep. Along about midnight, he was awakened by the forlorn call of a bird. Footprints, some figs, and a water jug told him that men who lived nearby had looked on his sleep with a kind of awe and either sought his protection or else were in dread of his witchcraft. He felt the chill of fear and searched the crumbling walls for a burial niche, where he covered himself over with leaves he had never seen before.
His guiding purpose, though it was supernatural, was not impossible. He wanted to dream a man; he wanted to dream him down to the last detail and project him into the world of reality. This mystical aim had taxed the whole range of his mind. Had anyone asked him his own name or anything about his life before then, he would not have known what to answer. This forsaken, broken temple suited him because it held few visible things, and also because the neighboring villagers would look after his frugal needs. The rice and fruit of their offerings were nourishment enough for his body, whose one task was to sleep and to dream.
At the outset, his dreams were chaotic; later on, they were of a dialectic nature. The stranger dreamed himself at the center of a circular amphitheater which in some way was also the burnt-out temple. Crowds of silent disciples exhausted the tiers of seats; the faces of the farthest of them hung centuries away from him and at a height of the stars, but their features were clear and exact. The man lectured on anatomy, cosmography, and witchcraft. The faces listened, bright and eager, and did their best to answer sensibly, as if they felt the importance of his questions, which would raise one of them out of an existence as a shadow and place him in the real world. Whether asleep or awake, the man pondered the answers of his phantoms and, not letting himself be misled by impostors, divined in certain of their quandaries a growing intelligence. He was in search of a soul worthy of taking a place in the world.
After nine or ten nights he realized, feeling bitter over it, that nothing could be expected from those pupils who passively accepted his teaching, but that he might, however, hold hopes for those who from time to time hazarded reasonable doubts about what he taught. The former, although they deserved love and affection, could never become real; the latter, in their dim way, were already real. One evening (now his evenings were also given over to sleeping, now he was only awake for an hour or two at dawn) he dismissed his vast dream-school forever and kept a single disciple. He was a quiet, sallow, and at times rebellious young man with sharp features akin to those of his dreamer. The sudden disappearance of his fellow pupils did not disturb him for very long, and his progress, at the end of a few private lessons, amazed his teacher. Nonetheless, a catastrophe intervened. One day, the man emerged from his sleep as from a sticky wasteland, glanced up at the faint evening light, which at first he confused with the dawn, and realized that he had not been dreaming. All that night and the next day, the hideous lucidity of insomnia weighed down on him. To tire himself out he tried to explore the surrounding forest, but all he managed, there in a thicket of hemlocks, were some snatches of broken sleep, fleetingly tinged with visions of a crude and worthless nature. He tried to reassemble his school, and barely had he uttered a few brief words of counsel when the whole class went awry and vanished. In his almost endless wakefulness, tears of anger stung his old eyes.
He realized that, though he may penetrate all the riddles of the higher and lower orders, the task of shaping the senseless and dizzying stuff of dreams is the hardest that a man can attempt—much harder than weaving a rope of sand or of coining the faceless wind. He realized that an initial failure was to be expected. He then swore he would forget the populous vision which in the beginning had led him astray, and he sought another method. Before attempting it, he spent a month rebuilding the strength his fever had consumed. He gave up all thoughts of dreaming and almost at once managed to sleep a reasonable part of the day. The few times he dreamed during this period he did not dwell on his dreams. Before taking up his task again, he waited until the moon was a perfect circle. Then, in the evening, he cleansed himself in the waters of the river, worshiped the gods of the planets, uttered the prescribed syllables of an all-powerful name, and slept. Almost at once, he had a dream of a beating heart.
He dreamed it throbbing, warm, secret. It was the size of a closed fist, a darkish red in the dimness of a human body still without a face or sex. With anxious love he dreamed it for fourteen lucid nights. Each night he perceived it more clearly. He did not touch it, but limited himself to witnessing it, to observing it, to correcting it now and then with a look. He felt it, he lived it from different distances and from many angles. On the fourteenth night he touched the pulmonary artery with a finger and then the whole heart, inside and out. The examination satisfied him. For one night he deliberately did not dream; after that he went back to the heart again, invoked the name of a planet, and set out to envision another of the principal organs. Before a year was over he came to the skeleton, the eyelids. The countless strands of hair were perhaps the hardest task of all. He dreamed a whole man, a young man, but the young man could not stand up or speak, nor could he open his eyes. Night after night, the man dreamed him asleep.
In the cosmogonies of the Gnostics, the demiurges mold a red Adam who is unable to stand on his feet; as clumsy and crude and elementary as that Adam of dust was the Adam of dreams wrought by the nights of the magician. One evening the man was at the point of destroying all his handiwork (it would have been better for him had he done so), but in the end he restrained himself. Having exhausted his prayers to the gods of the earth and river, he threw himself down at the feet of the stone image that may have been a tiger or a stallion, and asked for its blind aid. That same evening he dreamed of the image. He dreamed it alive, quivering; it was no unnatural cross between tiger and stallion but at one and the same time both these violent creatures and also a bull, a rose, a thunderstorm. This manifold god revealed to him that its earthly name was Fire, that there in the circular temple (and in others like it) sacrifices had once been made to it, that it had been worshiped, and that through its magic the phantom of the man’s dreams would be wakened to life in such a way that—except for Fire itself and the dreamer—every being in the world would accept him as a man of flesh and blood. The god ordered that, once instructed in the rites, the disciple should be sent downstream to the other ruined temple, whose pyramids still survived, so that in that abandoned place some human voice might exalt him. In the dreamer’s dream, the dreamed one awoke.
The magician carried out these orders. He devoted a period of time (which finally spanned two years) to initiating his principle into the riddles of the universe and the worship of Fire. Deep inside, it pained him to say goodbye to his creature. Under the pretext of teaching him more fully, each day he drew out the hours set aside for sleep. Also, he reshaped the somewhat faulty right shoulder. From time to time, he was troubled by the feeling that all this had already happened, but for the most part his days were happy. On closing his eyes he would think, “Now I will be with my son.” Or, less frequently, “The son I have begotten awaits me and he will not exist if I do not go to him.”
Little by little, he was training the young man for reality. On one occasion he commanded him to set up a flag on a distant peak. The next day, there on the peak, a fiery pennant shone. He tried other, similar exercises, each bolder than the one before. He realized with a certain bitterness that his son was ready—and perhaps impatient—to be born. That night he kissed him for the first time and sent him down the river to the other temple, whose whitened ruins were still to be glimpsed over miles and miles of impenetrable forest and swamp. At the very end (so that the boy would never know he was a phantom, so that he would think himself a man like all men), the magician imbued his disciple with total oblivion of his long years of apprenticeship.
His triumph and his peace were blemished by a touch of weariness. In the morning and evening dusk, he prostrated himself before the stone idol, perhaps imagining that his unreal son was performing the same rites farther down the river in other circular ruins. At night he no longer dreamed, or else he dreamed the way all men dream. He now perceived with a certain vagueness the sounds and shapes of the world, for his absent son was taking nourishment from the magician’s decreasing consciousness. His life’s purpose was fulfilled; the man lived on in a kind of ecstasy. After a length of time that certain tellers of the story count in years and others in half-decades, he was awakened one midnight by two rowers. He could not see their faces, but they spoke to him about a magic man in a temple up north who walked on fire without being burned. The magician suddenly remembered the god’s words. He remembered that of all the creatures in the world, Fire was the only one who knew his son was a phantom. This recollection, comforting at first, ended by tormenting him. He feared that his son might wonder at this strange privilege and in some way discover his condition as a mere appearance. Not to be a man but to be the projection of another man’s dreams—what an unparalleled humiliation, how bewildering! Every father cares for the child he has begotten—he has allowed—in some moment of confusion or happiness. It is understandable, then, that the magician should fear for the future of a son thought out organ by organ and feature by feature over the course of a thousand and one secret nights.
The end of these anxieties came suddenly, but certain signs foretold it. First (after a long drought), a far-off cloud on a hilltop, as light as a bird; next, toward the south, the sky, which took on the rosy hue of a leopard’s gums; then, the pillars of smoke that turned the metal of the nights to rust; finally, the headlong panic of the forest animals. For what had happened many centuries ago was happening again. The ruins of the fire god’s shrine were destroyed by fire. In a birdless dawn the magician saw the circling sheets of flame closing in on him. For a moment, he thought of taking refuge in the river, but then he realized that death was coming to crown his years and to release him from his labors. He walked into the leaping pennants of flame. They did not bite into his flesh, but caressed him and flooded him without heat or burning. In relief, in humiliation, in terror, he understood that he, too, was an appearance, that someone else was dreaming him.
Death and the Compass
To Mandie Molina Vedia
(1942)
Of the many problems ever to tax Erik Lönnrot’s rash mind, none was so strange—so methodically strange, let us say—as the intermittent series of murders which came to a culmination amid the incessant odor of eucalyptus trees at the villa Triste-le-Roy. It is true that Lönnrot failed to prevent the last of the murders, but it is undeniable that he foresaw it. Neither did he guess the identity of Yarmolinsky’s ill-starred killer, but he did guess the secret shape of the evil series of events and the possible role played in those events by Red Scharlach, also nicknamed Scharlach the Dandy. The gangster (like so many others of his ilk) had sworn on his honor to get Erik Lönnrot, but Lönnrot was not intimidated. Lönnrot thought of himself as a pure logician, a kind of Auguste Dupin, but there was also a streak of the adventurer and even of the gambler in him.
The first murder took place in the Hôtel du Nord—that tall prism which overlooks the estuary whose broad waters are the color of sand. To that tower (which, as everyone knows, brings together the hateful blank white walls of a hospital, the numbered chambers of a cell block, and the overall appearance of a brothel) there arrived on the third of December Rabbi Marcel Yarmolinsky, a gray-bearded, gray-eyed man, who was a delegate from Podolsk to the Third Talmudic Congress. We shall never know whether the Hôtel du Nord actually pleased him or not, since he accepted it with the ageless resignation that had made it possible for him to survive three years of war in the Carpathians and three thousand years of oppression and pogroms. He was given a room on floor R, across from the suite occupied—not without splendor—by the Tetrarch of Galilee.
Yarmolinsky had dinner, put off until the next day a tour of the unfamiliar city, arranged in a closet his many books and his few suits of clothes, and before midnight turned off his bed lamp. (So said the Tetrarch’s chauffeur, who slept in the room next door.) On the fourth of December, at three minutes past eleven in the morning, an editor of the
Jüdische Zeitung
called him by telephone. Rabbi Yarmolinsky did not answer; soon after, he was found in his room, his face already discolored, almost naked under a great old-fashioned cape. He lay not far from the hall door. A deep knife wound had opened his chest. A couple of hours later, in the same room, in the throng of reporters, photographers, and policemen, Inspector Treviranus and Lönnrot quietly discussed the case.
“We needn’t lose any time here looking for three-legged cats,” Treviranus said, brandishing an imperious cigar. “Everyone knows the Tetrarch of Galilee owns the world’s finest sapphires. Somebody out to steal them probably found his way in here by mistake. Yarmolinsky woke up and the thief was forced to kill him. What do you make of it?”
“Possible, but not very interesting,” Lönnrot answered. “You’ll say reality is under no obligation to be interesting. To which I’d reply that reality may disregard the obligation but that we may not. In your hypothesis, chance plays a large part. Here’s a dead rabbi. I’d much prefer a purely rabbinical explanation, not the imagined mistakes of an imagined jewel thief.”
“I’m not interested in rabbinical explanations,” Treviranus replied in bad humor; “I’m interested in apprehending the man who murdered this unknown party.”
“Not so unknown,” corrected Lönnrot. “There are his complete works.” He pointed to a row of tall books on a shelf in the closet. There were a
Vindication of the Kabbalah
, a
Study of the Philosophy of Robert Fludd
, a literal translation of the
Sefer Yeçirah
, a
Biography of the Baal Shem
, a
History of the Hasidic Sect
, a treatise (in German) on the Tetragrammaton, and another on the names of God in the Pentateuch. The Inspector stared at them in fear, almost in disgust. Then he burst into laughter.
“I’m only a poor Christian,” he said. “You may cart off every last tome if you feel like it. I have no time to waste on Jewish superstitions.”
“Maybe this crime belongs to the history of Jewish superstitions,” Lönnrot grumbled.
“Like Christianity,” the editor from the
Jüdische Zeitung
made bold to add. He was nearsighted, an atheist, and very shy.
Nobody took any notice of him. One of the police detectives had found in Yarmolinsky’s small typewriter a sheet of paper on which these cryptic words were written:
The first letter of the Name has been uttered
Lönnrot restrained himself from smiling. Suddenly turning bibliophile and Hebraic scholar, he ordered a package made of the dead man’s books and he brought them to his apartment. There, with complete disregard for the police investigation, he began studying them. One royal-octavo volume revealed to him the teachings of Israel Baal Shem Tobh, founder of the sect of the Pious; another, the magic and the terror of the Tetragrammaton, which is God’s unspeakable name; a third, the doctrine that God has a secret name in which (as in the crystal sphere that the Persians attribute to Alexander of Macedonia) His ninth attribute, Eternity, may be found—that is to say, the immediate knowledge of everything under the sun that will be, that is, and that was. Tradition lists ninety-nine names of God; Hebrew scholars explain that imperfect cipher by a mystic fear of even numbers; the Hasidim argue that the missing term stands for a hundredth name—the Absolute Name.
It was out of this bookworming that Lönnrot was distracted a few days later by the appearance of the editor from the
Jüdische Zeitung
, who wanted to speak about the murder. Lönnrot, however, chose to speak of the many names of the Lord. The following day, in three columns, the journalist stated that Chief Detective Erik Lönnrot had taken up the study of the names of God in order to find out the name of the murderer. Lönnrot, familiar with the simplifications of journalism, was not surprised. It also seemed that one of those tradesmen who have discovered that any man is willing to buy any book was peddling a cheap edition of Yarmolinsky’s
History of the Hasidic Sect
.
The second murder took place on the night of January 3rd out in the most forsaken and empty of the city’s western reaches. Along about daybreak, one of the police who patrol this lonely area on horseback noticed on the doorstep of a dilapidated paint and hardware store a man in a poncho laid out flat. A deep knife wound had ripped open his chest, and his hard features looked as though they were masked in blood. On the wall, on the shop’s conventional red and yellow diamond shapes, were some words scrawled in chalk. The policeman read them letter by letter. That evening, Treviranus and Lönnrot made their way across town to the remote scene of the crime. To the left and right of their car the city fell away in shambles; the sky grew wider and houses were of much less account than brick kilns or an occasional poplar. They reached their forlorn destination, an unpaved back alley with rose-colored walls that in some way seemed to reflect the garish sunset. The dead man had already been identified. He turned out to be Daniel Simon Azevedo, a man with a fair reputation in the old northern outskirts of town who had risen from teamster to electioneering thug and later degenerated into a thief and an informer. (The unusual manner of his death seemed to them fitting, for Azevedo was the last example of a generation of criminals who knew how to handle a knife but not a revolver.) The words chalked up on the wall were these:
The second letter of the Name has been uttered
The third murder took place on the night of February third. A little before one o’clock, the telephone rang in the office of Inspector Treviranus. With pointed secrecy, a man speaking in a guttural voice said his name was Ginzberg (or Ginsburg) and that he was ready—for a reasonable consideration—to shed light on the facts surrounding the double sacrifice of Azevedo and Yarmolinsky. A racket of whistles and tin horns drowned out the informer’s voice. Then the line went dead. Without discounting the possibility of a practical joke (they were, after all, at the height of Carnival), Treviranus checked and found that he had been phoned from a sailors’ tavern called Liverpool House on the Rue de Toulon—that arcaded waterfront street in which we find side by side the wax museum and the dairy bar, the brothel and the Bible seller. Treviranus called the owner back. The man (Black Finnegan by name, a reformed Irish criminal concerned about and almost weighed down by respectability) told him that the last person to have used the telephone was one of his roomers, a certain Gryphius, who had only minutes before gone out with some friends. At once Treviranus set out for Liverpool House. There the owner told him the following story:
Eight days earlier, Gryphius had taken a small room above the bar. He was a sharp-featured man with a misty gray beard, shabbily dressed in black. Finnegan (who used that room for a purpose Treviranus immediately guessed) had asked the roomer for a rent that was obviously steep, and Gryphius paid the stipulated sum on the spot. Hardly ever going out, he took lunch and supper in his room; in fact, his face was hardly known in the bar. That night he had come down to use the telephone in Finnegan’s office. A coupé had drawn up outside. The coachman had stayed on his seat; some customers recalled that he wore the mask of a bear. Two harlequins got out of the carriage. They were very short men and nobody could help noticing that they were very drunk. Bleating their horns, they burst into Finnegan’s office, throwing their arms around Gryphius, who seemed to know them but who did not warm to their company. The three exchanged a few words in Yiddish—he in a low, guttural voice, they in a piping falsetto—and they climbed the stairs up to his room. In a quarter of an hour they came down again, very happy. Gryphius, staggering, seemed as drunk as the others. He walked in the middle, tall and dizzy, between the two masked harlequins. (One of the women in the bar remembered their costumes of red, green, and yellow lozenges.) Twice he stumbled; twice the harlequins held him up. Then the trio climbed into the coupé and, heading for the nearby docks (which enclosed a string of rectangular bodies of water), were soon out of sight. Out front, from the running board, the last harlequin had scrawled an obscene drawing and certain words on one of the market slates hung from a pillar of the arcade.
Treviranus stepped outside for a look. Almost predictably, the phrase read:
The last letter of the Name has been uttered
He next examined Gryphius-Ginzberg’s tiny room. On the floor was a star-shaped spatter of blood; in the corners, cigarette butts of a Hungarian brand; in the wardrobe, a book in Latin—a 1739 edition of Leusden’s
Philologus Hebraeo-Graecus
—with a number of annotations written in by hand. Treviranus gave it an indignant look and sent for Lönnrot. While the Inspector questioned the contradictory witnesses to the possible kidnapping, Lönnrot, not even bothering to take off his hat, began reading. At four o’clock they left. In the twisted Rue de Toulon, as they were stepping over last night’s tangle of streamers and confetti,” Treviranus remarked, “And if tonight’s events were a put-up job?”
Erik Lönnrot smiled and read to him with perfect gravity an underlined passage from the thirty-third chapter of the
Philologus
: “ ‘
Dies Judaeorum incipit a solis occasu usque ad solis occasum diei sequentis.
’ Meaning,” he added, “ ‘the Jewish day begins at sundown and ends the following sundown.’ ”
The other man attempted a bit of irony. “Is that the most valuable clue you’ve picked up tonight?” he said.
“No. Far more valuable is one of the words Ginzberg used to you on the phone.”
The evening papers made a great deal of these recurrent disappearances.
La Croix de l’Épée
contrasted the present acts of violence with the admirable discipline and order observed by the last Congress of Hermits. Ernst Palast, in
The Martyr
, condemned “the unbearable pace of this unauthorized and stinting pogrom, which has required three months for the liquidation of three Jews.” The
Jüdische Zeitung
rejected the ominous suggestion of an anti-Semitic plot, “despite the fact that many penetrating minds admit of no other solution to the threefold mystery.” The leading gunman of the city’s Southside, Dandy Red Scharlach, swore that in his part of town crimes of that sort would never happen, and he accused Inspector Franz Treviranus of criminal negligence.
On the night of March first, Inspector Treviranus received a great sealed envelope. Opening it, he found it contained a letter signed by one “Baruch Spinoza” and, evidently torn out of a Baedeker, a detailed plan of the city. The letter predicted that on the third of March there would not be a fourth crime because the paint and hardware store on the Westside, the Rue de Toulon tavern, and the Hôtel du Nord formed “the perfect sides of an equilateral and mystical triangle.” In red ink the map demonstrated that the three sides of the figure were exactly the same length. Treviranus read this Euclidean reasoning with a certain weariness and sent the letter and map to Erik Lönnrot—the man, beyond dispute, most deserving of such cranky notions.
Lönnrot studied them. The three points were, in fact, equidistant. There was symmetry in time (December third, January third, February third); now there was symmetry in space as well. All at once he felt he was on the verge of solving the riddle. A pair of dividers and a compass completed his sudden intuition. He smiled, pronounced the word Tetragrammaton (of recent acquisition) and called the Inspector on the phone.