He was a frail, gray man with the kind of ash-colored hair and moustache that made him look like Mark Twain. The resemblance pleased him, but when he was reminded that he also looked like Paul Valéry, he resented it, since he had little use for Frenchmen. He always wore that black bowler, and for all I know may even have slept in it. He never undressed to go to bed, and at night, to fend off drafts that he thought might cause him toothache, he draped a towel around his head. This made him look like an Arab. Among his other eccentricities were his nationalism (he admired one Argentine president after another for the sufficient reason that the Argentine electorate could not be wrong), his fear of dentistry (this led him to tugging at his teeth, in public, behind a hand, so as to stave off the dentist’s pliers), and a habit of falling sentimentally in love with streetwalkers.
As a writer, Macedonio published several rather unusual volumes, and papers of his are still being collected close to twenty years after his death. His first book, published in 1928, was called No toda es vigilia la de los ojos abiertos (We’re Not Always Awake When Our Eyes Are Open). It was an extended essay on idealism, written in a deliberately tangled and crabbed style, in order, I suppose, to match the tangledness of reality. The next year, a miscellany of his writings appeared—Papeles de Recienvenido (Newcomer’s Papers)—in which I myself took a hand, collecting and ordering the chapters. This was a sort of miscellany of jokes within jokes. Macedonio also wrote novels and poems, all of them startling but hardly readable. One novel of twenty chapters is prefaced by fifty-six different forewords. For all his brilliance, I don’t think Macedonio is to be found in his writings at all. The real Macedonio was in his conversation.
Macedonio lived modestly in boardinghouses, which he seemed to change with frequency. This was because he was always skipping out on the rent. Every time he would move, he’d leave behind piles and piles of manuscripts. Once, his friends scolded him about this, telling him it was a shame all that work should be lost. He said to us, “Do you really think I’m rich enough to lose anything?”
Readers of Hume and Schopenhauer may find little that is new in Macedonio, but the remarkable thing about him is that he arrived at his conclusions by himself. Later on, he actually read Hume, Schopenhauer, Berkeley, and William James, but I suspect he had not done much other reading, and he always quoted the same authors. He considered Sir Walter Scott the greatest of novelists, maybe just out of loyalty to a boyhood enthusiasm. He had once exchanged letters with William James, whom he had written in a medley of English, German, and French, explaining that it was because “I knew so little in any one of these languages that I had constantly to shift tongues.” I think of Macedonio as reading a page or so and then being spurred into thought. He not only argued that we are such stuff as dreams are made on, but he really believed that we are all living in a dream world. Macedonio doubted whether truth was communicable. He thought that certain philosophers had discovered it but that they had failed to communicate it completely. However, he also believed that the discovery of truth was quite easy. He once told me that if he could lie out on the pampa, forgetting the world, himself, and his quest, truth might suddenly reveal itself to him. He added that, of course, it might be impossible to put that sudden wisdom into words.
Macedonio was fond of compiling small oral catalogs of people of genius, and in one of them I was amazed to find the name of a very lovable lady of our acquaintance, Quica González Acha de Tomkinson Alvear. I stared at him open-mouthed. I somehow did not think Quica ranked with Hume and Schopenhauer. But Macedonio said, “Philosophers have had to try and explain the universe, while Quica simply feels and understands it” He would turn to her and ask, “Quica, what is Being?” Quica would answer, “I don’t know what you mean, Macedonio.” “You see,” he would say to me, “she understands so perfectly that she cannot even grasp the fact that we are puzzled.” This was his proof of Quica’s being a woman of genius. When I later told him he might say the same of a child or a cat, Macedonio took it angrily.
Before Macedonio, I had always been a credulous reader. His chief gift to me was to make me read skeptically. At the outset, I plagiarized him devotedly, picking up certain stylistic mannerisms of his that I later came to regret. I look back on him now, however, as an Adam bewildered by the Garden of Eden. His genius survives in but a few of his pages; his influence was of a Socratic nature. I truly loved the man, on this side idolatry, as much as any.
This period, from 1921 to 1930, was one of great activity, but much of it was perhaps reckless and even pointless. I wrote and published no less than seven books— four of them essays and three of them verse. I also founded three magazines and contributed with fair frequency to nearly a dozen other periodicals, among them La Prensa, Nosostros, Inicial, Criterio, and Síntesis. This productivity now amazes me as much as the fact that I feel only the remotest kinship with the work of these years. Three of the four essay collections—whose names are best forgotten—I have never allowed to be reprinted. In fact, when in 1953 my present publisher—Emecé—proposed to bring out my “complete writings,” the only reason I accepted was that it would allow me to keep those preposterous volumes suppressed. This reminds me of Mark Twain’s suggestion that a fine library could be started by leaving out the works of Jane Austen, and that even if that library contained no other books it would still be a fine library, since her books were left out.
In the first of these reckless compilations, there was a quite bad essay on Sir Thomas Browne, which may have been the first ever attempted on him in the Spanish language. There was another essay that set out to classify metaphors as though other poetic elements, such as rhythm and music, could be safely ignored. There was a longish essay on the nonexistence of the ego, cribbed from Bradley or the Buddha or Macedonio Fernández. When I wrote these pieces, I was trying to play the sedulous ape to two Spanish baroque seventeenth-century writers, Quevedo and Saavedra Fajardo, who stood in their own stiff, arid, Spanish way for the same kind of writing as Sir Thomas Browne in “Urne-Buriall.” I was doing my best to write Latin in Spanish, and the book collapses under the sheer weight of its involutions and sententious judgments. The next of these failures was a kind of reaction. I went to the other extreme—I tried to be as Argentine as I could. I got hold of Segovia’s dictionary of Argentinisms and worked in so many local words that many of my countrymen could hardly understand it. Since I have mislaid the dictionary, I’m not sure I would any longer understand the book myself, and so have given it up as utterly hopeless. The third of these unmentionables stands for a kind of partial redemption. I was creeping out of the second book’s style and slowly going back to sanity, to writing with some attempt at logic and at making things easy for the reader rather than dazzling him with purple passages. One such experiment, of dubious value, was “Hombres pelearon” (Men Fought), my first venture into the mythology of the old Northside of Buenos Aires. In it, I was trying to tell a purely Argentine story in an Argentine way. This story is one I have been retelling, with small variations, ever since. It is the tale of the motiveless, or disinterested, duel—of courage for its own sake. I insisted when I wrote it that in our sense of the language we Argentines were different from the Spaniards. Now, instead, I think we should try to stress our linguistic affinities. I was still writing, but in a milder way, so that Spaniards would not understand me—writing, it might be said, to be un-understood. The Gnostics claimed that the only way to avoid a sin was to commit it and be rid of it. In my books of these years, I seem to have committed most of the major literary sins, some of them under the influence of a great writer, Leopoldo Lugones, whom I still cannot help admiring. These sins were fine writing, local color, a quest for the unexpected, and a seventeenth-century style. Today, I no longer feel guilty over these excesses; those books were written by somebody else. Until a few years ago, if the price were not too stiff, I would buy up copies and burn them.
Of the poems of this time, I should perhaps have also suppressed my second collectio
n, Luna de enfrente (Moon Across the Way). It was published in 1925 and is a kind of riot of sham local color. Among its tomfooleries were the spelling of my first name in the nineteenth-century Chilean fashion as “Jorje” (it was a halfhearted attempt at phonetic spelling); the spelling of the Spanish for “and” as “i” instead of “y” (our greatest writer, Sarmiento, had done the same, trying to be as un-Spanish as he could); and the omission of the final “d” in words like “autoridá” and “ciudá” In later editions, I dropped the worst poems, pruned the eccentricities, and, successively—through several reprintings—revised and toned down the verses. The third collection of the time, Cuaderno San Martín (the title has nothing to do with the national hero; it was merely the brand name of the out-of-fashion copybook into which I wrote the poems), includes some quite legitimate pieces, such as “La noche que en el Sur lo velaron,” whose title has been strikingly translated by Robert Fitzgerald as “Deathwatch on the Southside,” and “Muertes de Buenos Aires” (Deaths of Buenos Aires), about the two chief graveyards of the Argentine capital. One poem in the book (no favorite of mine) has somehow become a minor Argentine classic: “The Mythical Founding of Buenos Aires.” This book, too, has been improved, or purified, by cuts and revisions down through the years.
In 1929, that third book of essays won the Second Municipal Prize of three thousand pesos, which in those days was a lordly sum of money. I was, for one thing, to acquire with it a secondhand set of the Eleventh Edition of the Encyclopædia Britannica. For another, I was insured a year’s leisure and decided I would write a longish book on a wholly Argentine subject. My mother wanted me to write about any of three really worthwhile poets—Ascasubi, Almafuerte, or Lugones. I now wish I had. Instead, I chose to write about a nearly invisible popular poet, Evaristo Carriego. My mother and father pointed out that his poems were not good. “But he was a friend and neighbor of ours,” I said. “Well, if you think that qualifies him as the subject for a book, go ahead,” they said. Carriego was the man who discovered the literary possibilities of the run-down and ragged outskirts of the city—the Palermo of my boyhood. His career followed the same evolution as the tango— rollicking, daring, courageous at first, then turning sentimental. In 1912, at the age of twenty-nine, he died of tuberculosis, leaving behind a single volume of his work. I remember that a copy of it, inscribed to my father, was one of several Argentine books we had taken to Geneva and that I read and reread there. Around 1909, Carriego had dedicated a poem to my mother. Actually, he had written it in her album. In it, he spoke of me: “And may your son . . . go forth, led by the trusting wing of inspiration, to carry out the vintage of a new annunciation, which from lofty grapes will yield the wine of Song.” But when I began writing my book the same thing happened to me that happened to Carlyle as he wrote his Frederick the Great. The more I wrote, the less I cared about my hero. I had started out to do a straight biography, but on the way I became more and more interested in old-time Buenos Aires. Readers, of course, were not slow in finding out that the book hardly lived up to its title, Evaristo Carriego, and so it fell flat. When the second edition appeared twenty-five years later, in 1955, as the fourth volume of my “complete” works, I enlarged the book with several new chapters, one a “History of the Tango.” As a consequence of these additions, I feel Evaristo Carriego has been rounded out for the better.
Prisma (Prism), founded in 1921 and lasting two numbers, was the earliest of the magazines I edited. Our small ultraist group was eager to have a magazine of its own, but a real magazine was beyond our means. I had noticed billboard ads, and the thought came to me that we might similarly print a “mural magazine” and paste it up ourselves on the walls of buildings in different parts of town. Each issue was a large single sheet and contained a manifesto and some six or eight short, laconic poems, printed with plenty of white space around them, and a woodcut by my sister. We sallied forth at night—González Lanuza, Piñero, my cousin, and I—armed with pastepots and brushes provided by my mother, and, walking miles on end, slapped them up along Santa Fe, Callao, Entre Ríos, and Mexico Streets. Most of our handiwork was torn down by baffled readers almost at once, but luckily for us Alfredo Bianchi, of Nosotros, saw one of them and invited us to publish an ultraist anthology among the pages of his solid magazine. After Prisma, we went in for a six-page magazine, which was really just a single sheet printed on both sides and folded twice. This was the first Proa (Prow), and three numbers of it were published. Two years later, in 1924, came the second Proa. One afternoon, Brandán Caraffa, a young poet from Córdoba, came to see me at the Garden Hotel, where we were living upon return from our second European trip. He told me that Ricardo Güiraldes and Pablo Rojas Paz had decided to found a magazine that would represent the new literary generation, and that everyone had said that if that were its goal I could not possibly be left out. Naturally, I was flattered. That night, I went around to the Phoenix Hotel, where Güiraldes was staying. He greeted me with these words: “Brandán told me that the night before last all of you got together to found a magazine of young writers, and everyone said I couldn’t be left out.” At that moment, Rojas Paz came in and told us excitedly, “I’m quite flattered.” I broke in and said, “The night before last, the three of us got together and decided that in a magazine of new writers you couldn’t be left out.” Thanks to this innocent stratagem, Proa was born. Each one of us put in fifty pesos, which paid for an edition of three to five hundred copies with no misprints and on fine paper. But a year and a half and fifteen issues later, for lack of subscriptions and ads, we had to give it up.
These years were quite happy ones because they stood for many friendships. There were those of Norah Lange, Macedonio, Piñero, and my father. Behind our work was a sincerity; we felt we were renewing both prose and poetry. Of course, like all young men, I tried to be as unhappy as I could—a kind of Hamlet and Raskolnikov rolled into one. What we achieved was quite bad, but our comradeships endured.
In 1924, I found my way into two different literary sets. One, whose memory I still enjoy, was that of Ricardo Güiraldes, who was yet to write Don Segundo Sombra. Güiraldes was very generous to me. I would give him a quite clumsy poem and he would read between the lines and divine what I had been trying to say but what my literary incapacity had prevented me from saying. He would then speak of the poem to other people, who were baffled not to find these things in the text. The other set, which I rather regret, was that of the magazine Martín Fierro. I disliked what Martín Fierro stood for, which was the French idea that literature is being continually renewed—that Adam is reborn every morning, and also for the idea that, since Paris had literary cliques that wallowed in publicity and bickering, we should be up to date and do the same. One result of this was that a sham literary feud was cooked up in Buenos Aires—that between Florida and Boedo. Florida represented downtown and Boedo the proletariat. I’d have preferred to be in the Boedo group, since I was writing about the old Northside and slums, sadness, and sunsets. But I was informed by one of the two conspirators—they were Ernesto Palacio, of Florida, and Roberto Mariani, of Boedo—that I was already one of the Florida warriors and that it was too late for me to change. The whole thing was just a put-up job. Some writers belonged to both groups—Roberto Arlt and Nicolás Olivari, for example. This sham is now taken into serious consideration by “credulous universities.” But it was partly publicity, partly a boyish prank.
Linked to this time are the names of Silvina and Victoria Ocampo, of the poet Carlos Mastronardi, of Eduardo Mallea, and, not least, of Alejandro Xul-Solar. In a rough-and-ready way, it may be said that Xul, who was a mystic, a poet, and a painter, is our William Blake. I remember asking him on one particularly sultry afternoon about what he had done that stifling day. His answer was “Nothing whatever, except for founding twelve religions after lunch.” Xul was also a philologist and the inventor of two languages. One was a philosophical language after the manner of John Wilkins and the other a reformation of Spanish with man
y English, German, and Greek words thrown in. He came of Baltic and Italian stock. “Xul” was his version of “Schulz” and “Solar” of “Solari.” At this time, I also met Alfonso Reyes. He was the Mexican ambassador to
Argentina, and used to invite me to dinner every Sunday at the embassy. I think of Reyes as the finest Spanish prose stylist of this century, and in my writing I learned a great deal about simplicity and directness from him.
Summing up this span of my life, I find myself completely out of sympathy with the priggish and rather dogmatic young man I then was. Those friends, however, are still very living and very close to me. In fact, they form a precious part of me. Friendship is, I think, the one redeeming Argentine passion.
Collected Stories Page 16