Short Stories of Jorge Luis Borges - the Giovanni Translations (And Others)

by Jorge Luis Borges

  C. S. Lewis: Perelandra

  The Crocotta and the Leucrocotta

  Ctesias, physician to Artaxerxes Mnemon in the fourth century b.c., made use of Persian sources to compile a description of India, a work of incalculable value if we are curious as to how Persians under Artaxerxes Mnemon imagined India. In Chapter 32, he gives an account of the cynolycus, or dog-wolf, from which Pliny seems to have evolved his Crocotta. Pliny writes (VIII, 30) that the Crocotta is ‘an animal which looks as though it had been produced by the coupling of the wolf and the dog, for it can break anything with its teeth, and instantly on swallowing it digest it with the stomach He goes on to describe another Indian animal, the Leucrocotta, as follows:

  a wild beast of great swiftness, the size of the wild ass, with the legs of a stag, the neck, tail, and breast of a lion, the head of a badger, a cloven hoof, the mouth slit up as far as the ears, and one continuous bone instead of teeth; it is said, too, that this animal can imitate the human voice.

  Later authorities seem to feel that Pliny’s Leucrocotta is a cumbersome blend of the Indian antelope and the hyena. All of these animals Pliny has fit into an Ethiopian landscape, where he also lodges a wild bull with convenient movable horns, a hide as hard as flint, and hair turned contrariwise.

  A Crossbreed

  I have a curious animal, half-cat, half-lamb. It is a legacy from my father. But it only developed in my time; formerly it was far more lamb than cat. Now it is both in about equal parts. From the cat it takes its head and claws, from the lamb its size and shape; from both its eyes, which are wild and changing, its hair, which is soft, lying close to its body, its movements, which partake both of skipping and slinking. Lying on the window-sill in the sun it curls itself up in a ball and purrs; out in the meadow it rushes about as if mad and is scarcely to be caught. It flies from cats and makes to attack lambs. On moonlight nights its favourite promenade is the tiles. It cannot mew and it loathes rats. Beside the hen-coop it can lie for hours in ambush, but it has never yet seized an opportunity for murder.

  I feed it on milk; that seems to suit it best. In long draughts it sucks the milk into it through its teeth of a beast of prey. Naturally it is a great source of entertainment for children. Sunday morning is the visiting hour. I sit with the little beast on my knees, and the children of the whole neighbourhood stand round me.

  Then the strangest questions are asked, which no human being could answer: Why there is only one such animal, why I rather than anybody else should own it, whether there was ever an animal like it before and what would happen if it died, whether it feels lonely, why it has no children, what it is called, etc.

  I never trouble to answer, but confine myself without further explanation to exhibiting my possession. Sometimes the children bring cats with them; once they actually brought two lambs. But against all their hopes there was no scene of recognition. The animals gazed calmly at each other with their animal eyes, and obviously accepted their reciprocal existence as a divine fact.

  Sitting on my knees the beast knows neither fear nor lust of pursuit. Pressed against me it is happiest. It remains faithful to the family that brought it up. In that there is certainly no extraordinary mark of fidelity, but merely the true instinct of an animal which, though it has countless step-relations in the world, has perhaps not a single blood relation, and to which consequently the protection it has found with us is sacred. Sometimes I cannot help laughing when it sniffs round me and winds itself between my legs and simply will not be parted from me. Not content with being lamb and cat, it almost insists on being a dog as well. Once when, as may happen to any one, I could see no way out of my business difficulties and all that depends on such things, and had resolved to let everything go, and in this mood was lying in my rocking-chair in my room, the beast on my knees, I happened to glance down and saw tears dropping from its huge whiskers. Were they mine, or were they the animal’s? Had this cat, along with the soul of a lamb, the ambitions of a human being? I did not inherit much from my father, but this legacy is worth looking at.

  It has the restlessness of both beasts, that of the cat and that of the lamb, diverse as they are. For that reason its skin feels too narrow for it. Sometimes it jumps up on the armchair beside me, plants its front legs on my shoulder, and puts its muzzle to my ear. It is as if it were saying something to me, and as a matter of fact it turns its head afterwards and gazes in my face to see the impression its communication has made. And to oblige it I behave as if I had understood and nod. Then it jumps to the floor and dances about with joy.

  Perhaps the knife of the butcher would be a release for this animal; but as it is a legacy I must deny it that. So it must wait until the breath voluntarily leaves its body, even though it sometimes gazes at me with a look of human understanding, challenging me to do the thing of which both of us are thinking.

  Franz Kafka: Description of a Struggle (Translated from the German by Tania and James Stern)

  The Double

  Suggested or stimulated by reflections in mirrors and in water and by twins, the idea of the Double is common to many countries. It is likely that sentences such as A friend is another self by Pythagoras or the Platonic Know thyself were inspired by it. In Germany this Double is called Doppelgänger, which means ’double walker’. In Scotland there is the fetch, which comes to fetch a man to bring him to his death; there is also the Scottish word wraith for an apparition thought to be seen by a person in his exact image just before death. To meet oneself is, therefore, ominous. The tragic ballad ‘Ticonderoga’ by Robert Louis Stevenson tells of a legend on this theme. There is also the strange picture by Rossetti (‘How They Met Themselves’) in which two lovers come upon themselves in the dusky gloom of a wood. We may also cite examples from Hawthorne (‘Howe’s Masquerade’), Dostoyevsky, Alfred de Musset, James (‘The Jolly Corner’), Kleist, Chesterton (‘The Mirror of Madmen’), and Hearn (Some Chinese Ghosts).

  The ancient Egyptians believed that the Double, the ka, was a man’s exact counterpart, having his same walk and his same dress. Not only men, but gods and beasts, stones and trees, chairs and knives had their ka, which was invisible except to certain priests who could see the Doubles of the gods and were granted by them a knowledge of things past and things to come.

  To the Jews the appearance of one’s Double was not an omen of imminent death. On the contrary, it was proof of having attained prophetic powers. This is how it is explained by Gershom Scholem. A legend recorded in the Talmud tells the story of a man who, in search of God, met himself.

  In the story ‘William Wilson’ by Poe, the Double is the hero’s conscience. He kills it and dies. In a similar way, Dorian Gray in Wilde’s novel stabs his portrait and meets his death. In Yeats’s poems the Double is our other side, our opposite, the one who complements us, the one we are not nor will ever become.

  Plutarch writes that the Greeks gave the name other self to a king’s ambassador.

  The Eastern Dragon

  The Dragon has the ability to assume many shapes, but these are inscrutable. Generally, it is imagined with a head something like a horse’s, with a snake’s tail, with wings on its sides (if at all), and with four claws, each furnished with four curved nails. We read also of its nine resemblances: its horns are not unlike those of a stag, its head that of a camel, its eyes those of a devil, its neck that of a snake, its belly that of a clam, its scales those of a fish, its talons those of an eagle, its footprints those of a tiger, and its ears those of an ox. There are specimens of the Dragon that lack ears and hear with their horns. It is customary to picture them with a pearl, which dangles from their necks and is a symbol of the sun. Within this pearl lies the Dragon’s power. The beast is rendered helpless if its pearl is stolen from it.

  History traces the earliest emperors back to Dragons. Their teeth, bones, and saliva all possess medicinal qualities. According to its will, the Dragon can become visible or invisible. In springtime it ascends into the skies; in the fall it dives down into the dep
ths of the seas. Some Dragons lack wings yet fly under their own impetus. Science distinguishes several kinds. The Celestial Dragon carries on its back the palaces of the gods that otherwise might fall to earth, destroying the cities of men; the Divine Dragon makes the winds and rains for the benefit of mankind; the Terrestrial Dragon determines the course of streams and rivers; the Subterranean Dragon stands watch over treasures forbidden to men. The Buddhists affirm that Dragons are no fewer in number than the fishes of their many concentric seas; somewhere in the universe a sacred cipher exists to express their exact number. The Chinese believe in Dragons more than in any other deities because Dragons are frequently seen in the changing formations of clouds. Similarly, Shakespeare has observed, ‘Sometime we see a cloud that’s dragonish.’

  The Dragon rules over mountains, is linked to geomancy, dwells near tombs, is connected with the cult of Confucius is the Neptune of the seas and appears also on terra firma.

  The Sea-Dragon Kings live in resplendent underwater palaces and feed on opals and pearls. Of these Kings there are five: the chief is in the middle, the other four correspond to the cardinal points. Each stretches some three or four miles in length; on changing position, they cause mountains to tumble. They are sheathed in an armour of yellow scales, and their muzzles are whiskered. Their legs and tail are shaggy, their forehead juts over their flaming eyes, their ears are small and thick, their mouths gape open, their tongues are long, and teeth sharp. Their breath boils up and roasts whole shoals of fishes. When these Sea Dragons rise to the ocean surface, they cause whirlpools and typhoons; when they take to the air they blow up storms that rip the roofs off the houses of entire cities and flood the countryside. The Dragon Kings are immortal and can communicate among themselves, without recourse to words, in spite of any distance that separates them. It is during the third month that they make their annual report to the upper heavens.

  The Eater of the Dead

  There is a strange literary genre which, spontaneously, has sprung up in various lands and at various times. This is the manual for the guidance of the dead through the Other World. Heaven and Hell by Swedenborg, the writings of the Gnostics, the Tibetan Bardo Thödol (which, according to Evans-Wentz, should be translated as ‘Liberation by Hearing on the After-Death Plane’), and the Egyptian Book of the Dead do not exhaust the possible examples. The similarities and differences of the latter two books have attracted the attention of esoteric scholarship; for us, let it be enough to recall that in the Tibetan manual the Other World is as illusory as this one, while to the Egyptians it has a real and objective existence.

  In both texts there is a Judgment Scene before a jury of deities, some with the heads of apes; in both, a symbolical weighing of evil and good deeds. In the Book of the Dead, a heart and a feather are weighed against each other, ‘the heart representing the conduct or conscience of the deceased and the feather righteousness or truth’. In the Bardo Thödol, white pebbles and black pebbles are placed on either side of the balance. The Tibetans have demons or devils who lead the condemned to the place of purgation in a hell-world; the Egyptians have a grim monster attending their wicked, an Eater of the Dead.

  The dead man swears not to have caused hunger or sorrow, not to have killed or to have made others kill for him, not to have stolen the food set aside for the dead, not to have used false weights, not to have taken the milk from a baby’s mouth, not to have driven livestock from their pasturage, not to have netted the birds of the gods.

  If he lies, the forty-two judges deliver him to the Eater, ‘who has the head of a crocodile, the trunk of a lion, and the hinder parts of a hippopotamus’. The Eater is assisted by another animal Babaí, of whom we know only that he is frightening and that Plutarch identifies him with the Titan who fathered the Chimera.

  The Eight-Forked Serpent

  The Eight-Forked Serpent of Koshi is prominent in the mythical cosmogony of Japan. It was eight-headed and eight-tailed; its eyes were red as the winter cherry, and pine trees and mosses grew on its back, while firs sprouted on each of its heads. As it crawled, it stretched over eight valleys and eight hills, and its belly was always flecked with blood. In seven years this beast had devoured seven maidens, the daughters of a king, and in the eighth year was about to eat up the youngest daughter, named Princess Comb-Ricefield. The Princess was saved by a god who bore the name of Brave-Swift-Impetuous-Male. This knight built a circular enclosure of wood with eight gates and eight platforms at each gate. On the platforms he set tubs of rice beer. The Eight-Forked Serpent came and, dipping a head into each of the tubs, gulped down the beer and was soon fast asleep. Then Brave-Swift-Impetuous-Male lopped the heads. A river of blood sprang from the necks. In the Serpent’s tail a sword was found that to this day commands veneration in the Great Shrine of Atsuta. These events took place on the mountain formerly named Serpent-Mountain and now called Eight-Cloud Mountain. The number eight in Japan is a magic number and stands for many, just as forty (‘When forty winters shall besiege thy brow’) did in Elizabethan England. Japanese paper currency still commemorates the killing of the Serpent. It is superfluous to point out that the redeemer married the redeemed, as in Hellenic myth Perseus married Andromeda.

  In his English rendering of the cosmogonies and theogonies of old Japan (The Sacred Scriptures of the Japanese), Post Wheeler also records analogous legends of the Hydra of Greek myth, of Fafnir from the Germanic, and of the Egyptian goddess Hathor, whom a god made drunk with blood-red beer so that mankind would be saved from annihilation.

  The Elephant That Foretold the birth of the Buddha

  Five centuries before the Christian era, Queen Maya, in Nepal, had a dream that a white Elephant, which dwelled on the Golden Mountain, had entered her body. This visionary beast was furnished with six tusks. The King’s soothsayers predicted that the Queen would bear a son who would become either ruler of the world or the saviour of mankind. As is common knowledge, the latter came true.

  In India the Elephant is a domestic animal. White stands for humility and the number six is sacred, corresponding to the six dimensions of space: upward, downward, forward, back, left, and right.

  The Eloi and the Morlocks

  The hero of the novel The Time Machine, which a young writer Herbert George Wells published in 1895, travels on a mechanical device into an unfathomable future. There he finds that mankind has split into two species: the Eloi, who are frail and defenseless aristocrats living in idle gardens and feeding on the fruits of the trees; and the Morlocks, a race of underground proletarians who, after ages of labouring in darkness, have gone blind, but driven by the force of the past, go on working at their rusted intricate machinery that produces nothing. Shafts with winding staircases unite the two worlds. On moonless nights, the Morlocks climb up out of their caverns and feed on the Eloi.

  The nameless hero, pursued by Morlocks, escapes back into the present. He brings with him as a solitary token of his adventure an unknown flower that falls into dust and that will not blossom on earth until thousands and thousands of years are over.

  The Elves

  The Elves are of Nordic origin. Little is known about what they look like, except that they are tiny and sinister. They steal cattle and children and also take pleasure in minor acts of devilry. In England, the world ‘elflock’ was given to a tangle of hair because it was supposed to be a trick of the Elves. An Anglo-Saxon charm, which for all we know may go back to heathen times, credits them with the mischievous habit of shooting, from afar, miniature arrows of iron that break the surface of the skin without a trace and are at the root of sudden painful stitches. In the Younger Edda, a distinction is noted between Light Elves and Dark: ‘The Light Elves are fairer than a glance of the sun, the Dark Elves blacker than pitch.’ The German for nightmare is Alp; etymology traces the word back to ‘elf’, since it was commonly believed in the Middle Ages that Elves weighed heavily upon the breast of sleepers, giving them bad dreams.

  An Experimental Account of What Was Known, Seen, a
nd Met by Mrs. Jane Lead in London in 1694

  Among the many writings of the blind English mystic Jane Lead (or Leade) is to be found The Wonders of God’s Creation manifested in the variety of Eight Worlds, as they were known experimentally unto the Author (London, 1695). About this time, as Mrs Lead’s fame spread throughout Holland and Germany, her work was done into Dutch by an eager young scholar, H. van Ameyden van Duym. But later on when, due to the jealousies of her disciples, the authenticity of certain manuscripts was disputed, it became necessary for the van Duym versions to be retranslated into English. On page 340 (10 B) of the Eight Worlds, we read:

  Salamanders have their appointed Dwelling in Fire; Sylphs in the Air; Nymphs in the flowing Waters; and Gnomes in Earthen-burrows, but the creature whose substance is Bliss is everywhere at home. All sounds, even to the roaring of Lions, the screeching of the nightly Owls, the laments and groans of those entrapped in Hell, are as sweet Musick to her. All odours, even to the foulest stench of Corruption, are to her as the delight of roses and Lilies. All savours, even to the banquet-table of the Harpys of heathen lore, are as Sweet loaves and spiced Ale. Wandering at noon through the Waste-Places of the world, it seems to her she is refreshed by Canopies of flocking Angels. The earnest seeker will look for her in All places, however dim and sordid, of this world or in the seven others. Thrust a keen Sword-blade through her and it will seem as a fountain of Divine and Pure pleasure. These eyes, by Translation, have been given to see her ways; and an equal gift as revealed by Wisdom is sometimes granted the Child.