In the following days, the Gutres would wolf down the spitted beef and canned sardines in order to arrive sooner at the Gospel.
The girl had a little lamb; it was her pet, and she prettied it with a sky blue ribbon. One day it cut itself on a piece of barbed wire; to stanch the blood, the Gutres were about to put spiderwebs on the wound, but Espinosa treated it with pills. The gratitude awakened by that cure amazed him. At first, he had not trusted the Gutres and had hidden away in one of his books the two hundred forty pesos he'd brought; now, with Daniel gone, he had taken the master's place and begun to give timid orders, which were immediately followed. The Gutres would trail him through the rooms and along the hallway, as though they were lost. As he read, he noticed that they would sweep away the crumbs he had left on the table.
One afternoon, he surprised them as they were discussing him in brief, respectful words. When he came to the end of the Gospel According to St. Mark, he started to read another of the three remaining gospels, but the father asked him to reread the one he'd just finished, so they could understand it better. Espinosa felt they were like children, who prefer repetition to variety or novelty. One night he dreamed of the Flood (which is not surprising) and was awakened by the hammering of the building of the Ark, but he told himself it was thunder. And in fact the rain, which had let up for a while, had begun again; it was very cold. The Gutres told him the rain had broken through the roof of the toolshed; when they got the beams repaired, they said, they'd show him where. He was no longer a stranger, a foreigner, and they all treated him with respect; he was almost spoiled. None of them liked coffee, but there was always a little cup for him, with spoonfuls of sugar stirred in.
That second storm took place on a Tuesday. Thursday night there was a soft knock on his door; because of his doubts about the Gutres he always locked it. He got up and opened the door; it was the girl. In the darkness he couldn't see her, but he could tell by her footsteps that she was barefoot, and afterward, in the bed, that she was naked—that in fact she had come from the back of the house that way. She did not embrace him, or speak a word; she lay down beside him and she was shivering. It was the first time she had lain with a man. When she left, she did not kiss him; Espinosa realized that he didn't even know her name. Impelled by some sentiment he did not attempt to understand, he swore that when he returned to Buenos Aires, he'd tell no one of the incident.
The next day began like all the others, except that the father spoke to Espinosa to ask whether Christ had allowed himself to be killed in order to save all mankind. Espinosa, who was a freethinker like his father but felt obliged to defend what he had read them, paused.
"Yes," he finally replied. "To save all mankind from hell."
"What is hell?" Gutre then asked him.
"A place underground where souls will burn in fire forever."
"And those that drove the nails will also be saved?"
"Yes," replied Espinosa, whose theology was a bit shaky. (He had worried that the foreman wanted to have a word with him about what had happened last night with his daughter.) After lunch they asked him to read the last chapters again.
Espinosa had a long siesta that afternoon, although it was a light sleep, interrupted by persistent hammering and vague premonitions. Toward evening he got up and went out into the hall.
"The water's going down," he said, as though thinking out loud. "It won't be long now."
"Not long now," repeated Gutre, like an echo.
The three of them had followed him. Kneeling on the floor, they asked his blessing. Then they cursed him, spat on him, and drove him to the back of the house. The girl was weeping. Espinosa realized what awaited him on the other side of the door. When they opened it, he saw the sky. A bird screamed; it's a goldfinch, Espinosa thought. There was no roof on the shed; they had torn down the roof beams to build the Cross.
Brodie's Report
Tucked inside a copy, bought for me by my dear friend Paulino Keins, of the first volume of Lane's translation of the Thousand and One Nights (An Arabian Night's Entertainment, London, 1840), we discovered the manuscript that I now make known to the world. The meticulous penmanship—an art which typewriters are teaching us to forget—suggests that the note was written around that same date.
Lane, as we all know, lavished long explanatory notes upon the tales; the margins of this volume had been filled with additions, question marks, and sometimes corrections, all in the same hand as that of the manuscript. From those marginalia, one might almost conclude that the reader of the volume was less interested in Scheherazade's wondrous tales than in the customs of Islam. About David Brodie, whose signature (with its fine artistic flourish) is affixed to the end of the manuscript, I have been able to discover nothing save that he was a Scottish missionary, born in Aberdeen, who preached Christianity throughout central Africa and later in certain parts of the jungles of Brazil, a country to which he was led by his knowledge of Portuguese. I do not know when or where he died. The manuscript has never, so far as I know, been published.
I will reproduce the manuscript and its colorless language verbatim, with no omissions save the occasional verse from the Bible and a curious passage treating the sexual practices of the Yahoo, which Brodie, a good Presbyterian, discreetly entrusted to Latin. The first page of the manuscript is missing.
. . .
... of the region infested by the Apemen is the area wherein one finds the Mich.[1] Lest my readers should forget the bestial nature of this people (and also because, given the absence of vowels in their harsh language, it is impossible to transliterate their name exactly), I will call them Yahoos. The tribe consists, I believe, of no more than seven hundred individuals; this tally includes the Nr, who live farther south, in the dense undergrowth of the jungle. The figure I give here is conjectural, since with the exception of the king, queen, and various witch doctors, the Yahoos sleep wherever they may find themselves when night falls, in no fixed place. Marsh fever and the constant incursions of the Apemen have reduced their number. Only a very few have names. To call one another, they fling mud at each other. I have also seen Yahoos fall to the ground and throw themselves about in the dirt in order to call a friend. Physically they are no different from the Kroo, except for their lower forehead and a certain coppery cast that mitigates the blackness of their skin. Their food is fruits, tubers, and reptiles; they drink cat's and bat's milk and they fish with their hands. They hide themselves when they eat, or they close their eyes; all else, they do in plain sight of all, like the Cynic school of philosophers. They devour the raw flesh of their witch doctors and kings in order to assimilate their virtue to themselves. I upbraided them for that custom; they touched their bellies and their mouths, perhaps to indicate that dead men are food as well, or perhaps— but this is no doubt too subtle—to try to make me see that everything we eat becomes, in time, human flesh.
In their wars they use rocks, gathered and kept at hand for that purpose, and magical imprecations. They walk about naked; the arts of clothing and tattooing are unknown to them.
I find it worthy of note that while they have at their disposal a broad expanse of grassy tableland, with springs of fresh water and shady trees, they have chosen to huddle together in the swamps that surround the base of the plateau, as though delighting in the rigors of squalor and equatorial sun. Furthermore, the sides of the plateau are rugged, and would serve as a wall against the Apemen. In the Scottish Highlands, clans build their castles on the summit of a hill; I told the witch doctors of this custom, suggesting it as a model that they might follow, but it was to no avail. They did, however, allow me to erect a cabin for myself up on the tableland, where the night breeze is cooler.
The tribe is ruled over by a king whose power is absolute, but I suspect that it is the four witch doctors who assist the king and who in fact elected him that actually rule. Each male child born is subjected to careful examination; if certain stigmata (which have not been revealed to me) are seen, the boy becomes king of the Yaho
os. Immediately upon his elevation he is gelded, blinded with a fiery stick, and his hands and feet are cut off, so that the world will not distract him from wisdom. He is confined within a cavern, whose name is Citadel (Qzr)*; the only persons who may enter are the four witch doctors and a pair of female slaves who serve the king and smear his body with dung. If there is a war, the witch doctors take him from the cavern, exhibit him to the tribe to spur the warriors' courage, sling him over their shoulders, and carry him as though a banner or a talisman into the fiercest part of the battle. When this occurs, the king generally dies within seconds under the stones hurled at him by the Apemen.
In another such citadel lives the queen, who is not permitted to see her king. The queen of the Yahoos was kind enough to receive me; she was young, of a cheerful disposition, and, insofar as her race allows, well favored. Bracelets made of metal and ivory and necklaces strung with teeth adorned her nakedness.
She looked at me, smelled me, and touched me, and then—in full sight of her attendants—she offered herself to me. My cloth and my habits caused me to decline that honor, which is one granted generally to the witch doctors and to the slave hunters (usually Muslims) whose caravans pass through the kingdom.
She pricked me two or three times with a long golden needle; these pricks are the royal marks of favor, and not a few Yahoos inflict them upon themselves in order to make it appear that they have been recipients of the queen's attentions. The ornaments which I have mentioned come from other regions: the Yahoos believe them to be objects that occur in nature, as they themselves are incapable of manufacturing even the simplest item. In the eyes of the tribe, my cabin was a tree, even though many of them watched me build it, and even aided me. Among other items, I had with me a watch, a pith helmet, a compass, and a Bible; the Yahoos would look at these objects and heft them and ask where I had found them. They would often grasp my hunting knife by the blade; one supposes they saw it differently than I. It is difficult to imagine what they would make of a chair. A house of several rooms would be for them a labyrinth, though they well might not get lost inside it, much as a cat is able to find its way about a house though it cannot conceive it. They all found my beard, which was at that time flaming red, a thing of wonder; they would stroke and caress it for long periods at a time.
The Yahoos are insensitive to pain and pleasure, with the exception of the pleasure they derive from raw and rancid meat and noxious-smelling things. Their lack of imagination makes them cruel.
I have spoken of the king and queen; I will now say something about the witch doctors. I have mentioned that there are four of them; this number is the largest that the Yahoos' arithmetic comprehends.
They count on their fingers thus: one, two, three, four, many; infinity begins at the thumb. The same phenomenon may be seen, I am told, among the tribes that harass the region of Buenos-Ayres with their raids and pillaging. In spite of the fact that four is the largest number they possess, the Yahoos are not cheated by the Arabs who traffic with them, for in their exchanges all the goods are divided into lots of one, two, three, or four items, which each person keeps beside himself. The operation is slow, yet it allows no room for error or trickery. Of all the nation of the Yahoos, the witch doctors are the only persons who have truly aroused my interest. The common people say they have the power to transform anyone they please into an ant or a tortoise; one individual who noted my incredulity at this report showed me an anthill, as though that were proof. The Yahoos have no memory, or virtually none; they talk about the damage caused by an invasion of leopards, but they are unsure whether they themselves saw the leopards or whether it was their parents, or whether they might be recounting a dream. The witch doctors do possess some memory, though to only a very small degree; in the afternoon they can recall things that happened that morning or even on the previous evening. They also possess the ability to see the future; they quite calmly and assuredly predict what will happen in ten or fifteen minutes. They may say, for example: A fly will light on the back of my neck, or It won't be long before we hear a bird start singing. I have witnessed this curious gift hundreds of times, and I have thought about it a great deal. We know that past, present, and future are already, in every smallest detail, in the prophetic memory of God, in His eternity; it is curious, then, that men may look indefinitely into the past but not an instant into the future. If I am able to recall as though it were yesterday that schooner that sailed into port from Norway when I was four years old, why should I be surprised that someone is able to foresee an event that is about to occur? Philosophically speaking, memory is no less marvelous than prophesying the future; tomorrow is closer to us than the crossing of the Red Sea by the Jews, which, nonetheless, we remember.
The tribesmen are forbidden to look at the stars, a privilege reserved for the witch doctors. Each witch doctor has a disciple whom he instructs from childhood in the secret knowledge of the tribe and who succeeds him at his death. Thus there are always four—a number with magical qualities, since it is the highest number the mind of humankind may attain. In their own way, they profess the doctrine of heaven and hell. Both are subterranean. To hell, which is bright and dry, shall go the sick, the old, the mistreated, Apemen, Arabs, and leopards; to heaven, which the Yahoos imagine to be dark and marshlike, shall go the king, the queen, the witch doctors, those who have been happy, hardhearted, and bloodthirsty on earth. They worship a god whose name is Dung; this god they may possibly have conceived in the image of their king, for the god is mutilated, blind, frail, and possesses unlimited power. It often assumes the body of an ant or a serpent.
No one should be surprised, after reading thus far in my account, that I succeeded in converting not a single Yahoo during the entire period of my residence among them. The phrase Our Father disturbed them, since they lack any concept of paternity. They do not understand that an act performed nine months ago may somehow be related to the birth of a child; they cannot conceive a cause so distant and so unlikely. And then again, all women engage in carnal commerce, though not all are mothers.
Their language is complex, and resembles none other that I know. One cannot speak of "parts of speech," as there are no sentences. Each monosyllabic word corresponds to a general idea, which is defined by its context or by facial expressions. The word nrz, for example, suggests a dispersion or spots of one kind or another: it may mean the starry sky, a leopard, a flock of birds, smallpox, something splattered with water or mud, the act of scattering, or the flight that follows a defeat. Hrl, on the other hand, indicates that which is compact, dense, or tightly squeezed together; it may mean the tribe, the trunk of a tree, a stone, a pile of rocks, the act of piling them up, a meeting of the four witch doctors, sexual congress, or a forest. Pronounced in another way, or with other facial expressions, it may mean the opposite. We should not be overly surprised at this: in our own tongue, the verb to cleave means to rend and to adhere. Of course, there are no sentences, even incomplete ones.
The intellectual power of abstraction demanded by such a language suggests to me that the Yahoos, in spite of their barbarity, are not a primitive people but a degenerate one. This conjecture is confirmed by inscriptions which I have discovered up on the tableland. The characters employed in these inscriptions, resembling the runes that our own forebears carved, can no longer be deciphered by the tribe; it is as though the tribe had forgotten the written language and retained only the spoken one.
The tribe's diversions are cat fights (between animals trained for that purpose) and executions. Someone is accused of offending the modesty of the queen or of having eaten within sight of another; there is no testimony from witnesses, no confession, and the king hands down the sentence of guilty. The condemned man is put to torments which I strive not to recall, and then is stoned. The queen has the right to throw the first stone and the last one, which is ordinarily unnecessary. The people applaud her in frenzy, lauding her skill and the beauty of her person and flinging roses and fetid things at her. The queen wordlessl
y smiles.
Another of the tribe's customs is its poets. It occurs to a man to string together six or seven words, generally enigmatic. He cannot contain himself, and so he shrieks them out as he stands in the center of a circle formed by the witch doctors and the tribesmen lying on the ground. If the poem does not excite the tribe, nothing happens, but if the words of the poet surprise or astound the listeners, everyone moves back from him, in silence, under a holy dread. They feel that he has been touched by the spirit; no one will speak to him or look at him, not even his mother. He is no longer a man, but a god, and anyone may kill him. The new poet, if he is able, seeks refuge in the deserts to the north.
I have already related how I came to the land of the Yahoos. The reader will recall that they surrounded me, that I fired a rifle shot in the air, and that they took the report for some sort of magical thunder. In order to keep that error alive, I made it a point never to walk about armed. But one spring morning just at daybreak, we were suddenly invaded by the Apemen; I ran down from my plateau, weapon in hand, and killed two of those beasts. The rest fled in terror. Bullets, of course, work invisibly. For the first time in my life, I heard myself applauded. It was then, I believe, that the queen received me. The Yahoos' memory is not to be depended upon; that same afternoon I left. My adventures in the jungle are of no concern; I came at last upon a village of black men, who were acquainted with plowing, sowing, and praying, and with whom I could make myself understood in Portuguese. A Romish missionary, Padre Fernandes, took me most hospitably into his cabin and cared for me until I was able to continue my painful journey. At first it caused me some revulsion to see him undisguisedly open his mouth and put food in. I would cover my eyes with my hands, or avert them; in a few days I regained my old custom. I recall with pleasure our debates on theological questions. I could not persuade him to return to the true faith of Jesus.
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