Collected Fictions

by Jorge Luis Borges

  The villagers huddled together, seized with astonishment and horror. Men forced their wives to look upon the wonder. One woman covered her face with her forearm, another squeezed her eyes shut tight.

  No one had the courage to touch the disks—save one happy boy-child that played with them. Just at that moment I sensed that all this confusion was profaning the miracle. I gathered the disks, all of them I could, and returned to my hut.

  It may be that I have tried to forget the rest of that day, which was the first of a misfortunate series that continues even until now. Whether I tried to forget the day or not, I do not remember it. Toward evening, I began to think back on the night before, which had not been a particularly happy one, with a sort of nostalgia; at least it, like so many others, had been filled with my obsession with the tiger. I tried to find solace in that image once charged with power, now trivial. The blue tiger seemed no less innocuous than the Roman's black swan, which was discovered subsequently in Australia.

  Rereading what I have written, I see that I have committed a fundamental error. Led astray by the habit of that good or bad literature wrongly called psychology, I have attempted to recover—I don't know why—the linear chronology of my find. Instead, I should have stressed the monstrousness of the disks.

  If someone were to tell me that there are unicorns on the moon, I could accept or reject the report, or suspend judgment, but it is something I could imagine. If, on the other hand, I were told that six or seven unicorns on the moon could be three, I would declare a priori that such a thing was impossible. The man who has learned that three plus one are four doesn't have to go through a proof of that assertion with coins, or dice, or chess pieces, or pencils. He knows it, and that's that. He cannot conceive a different sum. There are mathematicians who say that three plus one is a tautology for four, a different way of saying " four "... But I, Alexander Craigie, of all men on earth, was fated to discover the only objects that contradict that essential law of the human mind.

  At first I was in a sort of agony, fearing that I'd gone mad; since then, I have come to believe that it would have been better had I been merely insane, for my personal hallucinations would be less disturbing than the discovery that the universe can tolerate disorder. If three plus one can be two, or fourteen, then reason is madness.

  During that time, I often dreamed about the stones. The fact that the dream did not recur every night left me a sliver of hope, though a hope that soon turned to terror. The dream was always more or less the same; the beforening heralded the feared end. A spiral staircase—an iron railing and a few iron treads—and then a cellar, or system of cellars, leading through the depths to other stairways that might abruptly end, or suddenly lead into ironworks, locksmith's forges, dungeons, or swamps. At the bottom, in their expected crevice in the earth, the stones, which were also Behemoth, or Leviathan—the creatures of the Scriptures that signify that God is irrational. I would awaken trembling, and there the stones would be, in their box, ready to transform themselves.

  The villagers' attitude toward me began to change. I had been touched by something of the divinity that inhered in the stones the villagers had named "blue tigers," but I was also known to have profaned the summit. At any moment of the night, at any moment of the day, the gods might punish me. The villagers dared not attack me or condemn what I had done, but I noticed that everyone was now dangerously servile. I never again laid eyes on the child who had played with the stones. I feared poison, or a knife in the back. One morning before dawn I slipped out of the village. I sensed that its entire population had been keeping an eye on me, and that my escape would be a relief to them. Since that first morning, no one had ever asked to see the stones.

  I returned to Lahore, the handful of disks in my pocket. The familiar environment of my books did not bring the relief I sought. That abominable village, and the jungle, and the jungle's thorny slope rising to the plateau, and on the plateau the little crevices, and within the crevices, the stones—all that, I felt, continued to exist on the planet. My dreams confused and multiplied those dissimilar things. The village was the stones, the jungle was the swamp, the swamp was the jungle.

  I shunned the company of my friends. I feared that I would yield to the temptation of showing them that dreadful miracle that undermined humanity's science.

  I performed several experiments. I made a cross-shaped incision in one of the disks, put that disk with the others, and shuffled them around; within one or two conversions, I had lost it, though the number of disks had increased. I performed an analogous test with a disk from which I filed a semicircular notch.

  That disk also disappeared. I punched a hole in the center of one disk with an awl and tried the test again. That disk disappeared forever. The next day the disk with the cross cut in it reappeared from its journey into the void. What mysterious sort of space was this, which in obedience to inscrutable laws or some inhuman will absorbed the stones and then in time threw an occasional one back again?

  The same yearning for order that had created mathematics in the first place made me seek some order in that aberration of mathematics, the insensate stones that propagate themselves. I attempted to find a law within their unpredictable variations. I devoted days and nights alike to establishing statistics on the changes. From that stage of my investigations I still have several notebooks, vainly filled with ciphers.

  My procedure was this: I would count the stones by eye and write down the figure. Then I would divide them into two handfuls that I would scatter separately on the table. I would count the two totals, note them down, and repeat the operation. This search for order, for a secret design within the rotations, led nowhere. The largest number of stones I counted was 419; the smallest, three. There was a moment when I hoped, or feared, that they would disappear altogether. It took little experimenting to show that one of the disks, isolated from the others, could not multiply or disappear.

  Naturally, the four mathematical operations—adding, subtracting, multiplying, and dividing—were impossible. The stones resisted arithmetic as they did the calculation of probability. Forty disks, divided, might become nine; those nine in turn divided might yield three hundred. I do not know how much they weighed. I did not have recourse to a scale, but I am sure that their weight was constant, and light. Their color was always that same blue.

  These operations helped save me from madness. As I manipulated the stones that destroyed the science of mathematics, more than once I thought of those Greek stones that were the first ciphers and that had been passed down to so many languages as the word "calculus." Mathematics, I told myself, had its origin, and now has its end, in stones. If Pythagoras had worked with these...

  After about a month I realized that there was no way out of the chaos. There lay the unruly disks, there lay the constant temptation to touch them, to feel that tickling sensation once more, to scatter them, to watch them increase or decrease, and to note whether they came out odd or even. I came to fear that they would contaminate other things—particularly the fingers that insisted upon handling them.

  For several days I imposed upon myself the private obligation to think continually about the stones, because I knew that forgetting them was possible only for a moment, and that rediscovering my torment would be unbearable.

  I did not sleep the night of February 10. After a walk that led me far into the dawn, I passed through the gates of the mosque of Wazil Khan. It was the hour at which light has not yet revealed the colors of things. There was not a soul in the courtyard. Not knowing why, I plunged my hands into the water of the fountain of ablutions. Inside the mosque, it occurred to me that God and Allah are two names for a single, inconceivable Being, and I prayed aloud that I be freed from my burden. Unmoving, I awaited some reply.

  I heard no steps, but a voice, quite close, spoke to me:

  "I am here."

  A beggar was standing beside me. In the soft light I could make out his turban, his sightless eyes, his sallow skin, his gray beard
. He was not very tall.

  He put out a hand to me, and said, still softly:

  "Alms, oh Protector of the Poor ..."

  I put my hands in my pocket.

  "I have not a single coin," I replied.

  "You have many," was the beggar's answer.

  The stones were in my right pocket. I took out one and dropped it into his cupped palm. There was not the slightest sound.

  "You must give me all of them," he said. "He who gives not all has given nothing."

  I understood, and I said:

  "I want you to know that my alms may be a curse."

  "Perhaps that gift is the only gift I am permitted to receive. I have sinned."

  I dropped all the stones into the concave hand. They fell as though into the bottom of the sea, without the slightest whisper.

  Then the man spoke again:

  "I do not yet know what your gift to me is, but mine to you is an awesome one. You may keep your days and nights, and keep wisdom, habits, the world."

  I did not hear the blind beggar's steps, or see him disappear into the dawn.

  The Rose of Paracelsus

  De Quincey:Writings, XIII, 345*

  Down in his laboratory, to which the two rooms of the cellar had been given over, Paracelsus prayed to his God, his indeterminate God—any God—to send him a disciple.

  Night was coming on. The guttering fire in the hearth threw irregular shadows into the room. Getting up to light the iron lamp was too much trouble. Paracelsus, weary from the day, grew absent, and the prayer was forgotten. Night had expunged the dusty retorts and the furnace when there came a knock at his door. Sleepily he got up, climbed the short spiral stair-case, and opened one side of the double door.

  A stranger stepped inside. He too was very tired. Paracelsus gestured toward a bench; the other man sat down and waited. For a while, neither spoke.

  The master was the first to speak.

  "I recall faces from the West and faces from the East," he said, not without a certain formality, "yet yours I do not recall. Who are you, and what do you wish of me?"

  "My name is of small concern," the other man replied. "I have journeyed three days and three nights to come into your house. I wish to become your disciple. I bring you all my possessions."

  He brought forth a pouch and emptied its contents on the table. The coins were many, and they were of gold. He did this with his right hand. Paracelsus turned his back to light the lamp; when he turned around again, he saw that the man's left hand held a rose. The rose troubled him.

  He leaned back, put the tips of his fingers together, and said:

  "You think that I am capable of extracting the stone that turns all elements to gold, and yet you bring me gold. But it is not gold I seek, and if it is gold that interests you, you shall never be my disciple."

  "Gold is of no interest to me," the other man replied. "These coins merely symbolize my desire to join you in your work. I want you to teach me the Art. I want to walk beside you on that path that leads to the Stone."

  "The path is the Stone. The point of departure is the Stone. If these words are unclear to you, you have not yet begun to understand. Every step you take is the goal you seek." Paracelsus spoke the words slowly.

  The other man looked at him with misgiving.

  "But," he said, his voice changed, "is there, then, no goal?"

  Paracelsus laughed.

  "My detractors, who are no less numerous than imbecilic, say that there is not, and they call me an impostor. I believe they are mistaken, though it is possible that I am deluded. I know that there is a Path."

  There was silence, and then the other man spoke.

  "I am ready to walk that Path with you, even if we must walk for many years. Allow me to cross the desert. Allow me to glimpse, even from afar, the promised land, though the stars prevent me from setting foot upon it. All I ask is a proof before we begin the journey."

  "When?" said Paracelsus uneasily.

  "Now," said the disciple with brusque decisiveness.

  They had begun their discourse in Latin; they now were speaking German.

  The young man raised the rose into the air.

  "You are famed," he said, "for being able to burn a rose to ashes and make it emerge again, by the magic of your art. Let me witness that prodigy. I ask that of you, and in return I will offer up my entire life."

  "You are credulous," the master said. "I have no need of credulity; I demand belief."

  The other man persisted.

  "It is precisely because I am not credulous that I wish to see with my own eyes the annihilation and resurrection of the rose."

  "You are credulous," he repeated. "You say that I can destroy it?"

  "Any man has the power to destroy it," said the disciple.

  "You are wrong," the master responded. "Do you truly believe that something may be turned to nothing?

  Do you believe that the first Adam in paradise was able to destroy a single flower, a single blade of grass?"

  "We are not in paradise," the young man stubbornly replied. "Here, in the sublunary world, all things are mortal."

  Paracelsus had risen to his feet.

  "Where are we, then, if not in paradise?" he asked. "Do you believe that the deity is able to create a place that is not paradise? Do you believe that the Fall is something other than not realizing that we are in paradise?"

  "A rose can be burned" the disciple said defiantly.

  "There is still some fire there," said Paracelsus, pointing toward the hearth. "If you cast this rose into the embers, you would believe that it has been consumed, and that its ashes are real. I tell you that the rose is eternal, and that only its appearances may change. At a word from me, you would see it again."

  "A word?" the disciple asked, puzzled. "The furnace is cold, and the retorts are covered with dust. What is it you would do to bring it back again?"

  Paracelsus looked at him with sadness in his eyes.

  "The furnace is cold," he nodded, "and the retorts are covered with dust. On this leg of my long journey I use other instruments."

  "I dare not ask what they are," said the other man humbly, or astutely.

  "I am speaking of that instrument used by the deity to create the heavens and the earth and the invisible paradise in which we exist, but which original sin hides from us. I am speaking of the Word, which is taught to us by the science of the Kabbalah."

  "I ask you," the disciple coldly said, "if you might be so kind as to show me the disappearance and appearance of the rose. It matters not the slightest to me whether you work with alembics or with the Word."

  Paracelsus studied for a moment; then he spoke:

  "If I did what you ask, you would say that it was an appearance cast by magic upon your eyes. The miracle would not bring you the belief you seek. Put aside, then, the rose."

  The young man looked at him, still suspicious. Then Paracelsus raised his voice.

  "And besides, who are you to come into the house of a master and demand a miracle of him? What have you done to deserve such a gift?"

  The other man, trembling, replied:

  "I know I have done nothing. It is for the sake of the many years I will study in your shadow that I ask it of you—allow me to see the ashes and then the rose. I will ask nothing more. I will believe the witness of my eyes."

  He snatched up the incarnate and incarnadine rose that Paracelsus had left lying on the table, and he threw it into the flames. Its color vanished, and all that remained was a pinch of ash. For one infinite moment, he awaited the words, and the miracle.

  Paracelsus sat unmoving. He said with strange simplicity:

  "All the physicians and all the pharmacists in Basel say I am a fraud. Perhaps they are right. There are the ashes that were the rose, and that shall be the rose no more."

  The young man was ashamed. Paracelsus was a charlatan, or a mere visionary, and he, an intruder, had come through his door and forced him now to confess that his famed magic arts we
re false.

  He knelt before the master and said:

  "What I have done is unpardonable. I have lacked belief, which the Lord demands of all the faithful. Let me, then, continue to see ashes. I will come back again when I am stronger, and I will be your disciple, and at the end of the Path I will see the rose."

  He spoke with genuine passion, but that passion was the pity he felt for the aged master—so venerated, so inveighed against, so renowned, and therefore so hollow. Who was he, Johannes Grisebach, to discover with sacrilegious hand that behind the mask was no one?

  Leaving the gold coins would be an act of almsgiving to the poor. He picked them up again as he went out. Paracelsus accompanied him to the foot of the staircase and told him he would always be welcome in that house. Both men knew they would never see each other again.

  Paracelsus was then alone. Before putting out the lamp and returning to his weary chair, he poured the delicate fistful of ashes from one hand into the concave other, and he whispered a single word. The rose appeared again.

  Shakespeare's Memory

  There are devotees of Goethe, of the Eddas, of the late song of the Nibelungen; my fate has been Shakespeare. As it still is, though in a way that no one could have foreseen—no one save one man.

  Daniel Thorpe, who has just recently died in Pretoria. There is another man, too, whose face I have never seen.

  My name is Hermann Sörgel. The curious reader may have chanced to leaf through my Shakespeare Chronology, which I once considered essential to a proper understanding of the text: it was translated into several languages, including Spanish. Nor is it beyond the realm of possibility that the reader will recall a protracted diatribe against an emendation inserted by Theobald into his critical edition of 1734—an emendation which became from that moment on an unquestioned part of the canon. Today I am taken a bit aback by the uncivil tone of those pages, which I might almost say were written by another man. In 19141 drafted, but did not publish, an article on the compound words that the Hellenist and dramatist George Chapman coined for his versions of Homer; in forging these terms, Chapman did not realize that he had carried English back to its Anglo-Saxon origins, the Ur-sprung of the language. It never occurred to me that Chapman's voice, which I have now forgotten, might one day be so familiar to me....