His countenance, in the bright circle of lamplight, was certainly that of an ancient, but it shone with something unyielding, even immortal.
With slow precision, he read two versions of the same epic chapter. In the first, an army marches into battle over a desolate mountain pass. The bleak and somber aspect of the rocky landscape made the soldiers feel that life itself was of little value, and so they won the battle easily. In the second, the same army passes through a palace where a banquet is in progress. The splendor of the feast remained a memory throughout the glorious battle, and so victory followed.
With proper veneration I listened to these old tales, although perhaps with less admiration for them in themselves than for the fact that they had been thought out by one of my own blood, and that a man of a distant empire had given them back to me, in the last stage of a desperate adventure, on a Western island. I remember the final words, repeated at the end of each version like a secret command: “Thus the heroes fought, with tranquil heart and bloody sword. They were resigned to killing and to dying.”
At that moment I felt within me and around me something invisible and intangible pullulating. It was not the pullulation of two divergent, parallel, and finally converging armies, but an agitation more inaccessible, more intimate, prefigured by them in some way. Stephen Albert continued:
“I do not think that your illustrious ancestor toyed idly with variations. I do not find it believable that he would waste thirteen years laboring over a never ending experiment in rhetoric. In your country the novel is an inferior genre; in Ts'ui Pên's period, it was a despised one. Ts'ui Pên was a fine novelist but he was also a man of letters who, doubtless, considered himself more than a mere novelist. The testimony of his contemporaries attests to this, and certainly the known facts of his life confirm his leanings toward the metaphysical and the mystical. Philosophical conjectures take up the greater part of his novel. I know that of all problems, none disquieted him more, and none concerned him more than the profound one of time. Now then, this is the only problem that does not figure in the pages of The Garden. He does not even use the word which means time. How can these voluntary omissions be explained?”
I proposed various solutions, all of them inadequate. We discussed them. Finally Stephen Albert said: “In a guessing game to which the answer is chess, which word is the only one prohibited?” I thought for a moment and then replied:
“The word is chess.”
“Precisely,” said Albert. “The Garden of Forking Paths is an enormous guessing game, or parable, in which the subject is time. The rules of the game forbid the use of the word itself. To eliminate a word completely, to refer to it by means of inept phrases and obvious paraphrases, is perhaps the best way of drawing attention to it. This, then, is the tortuous method of approach preferred by the oblique Ts'ui Pên in every meandering of his interminable novel. I have gone over hundreds of manuscripts, I have corrected errors introduced by careless copyists, I have worked out the plan from this chaos, I have restored, or believe I have restored, the original. I have translated the whole work. I can state categorically that not once has the word time been used in the whole book.
“The explanation is obvious. The Garden of Forking Paths is a picture, incomplete yet not false, of the universe such as Ts'ui Pên conceived it to be. Differing from Newton and Schopenhauer, your ancestor did not think of time as absolute and uniform. He believed in an infinite series of times, in a dizzily growing, ever spreading network of diverging, converging and parallel times. This web of time—the strands of which approach one another, bifurcate, intersect or ignore each other through the centuries—embraces every possibility. We do not exist in most of them. In some you exist and not I, while in others I do, and you do not, and in yet others both of us exist. In this one, in which chance has favored me, you have come to my gate. In another, you, crossing the garden, have found me dead. In yet another, I say these very same words, but am an error, a phantom.”
“In all of them,” I enunciated, with a tremor in my voice. “I deeply appreciate and am grateful to you for the restoration of Ts'ui Pên's garden.”
“Not in all,” he murmured with a smile. “Time is forever dividing itself toward innumerable futures and in one of them I am your enemy.”
Once again I sensed the pullulation of which I have already spoken. It seemed to me that the dew-damp garden surrounding the house was infinitely saturated with invisible people. All were Albert and myself, secretive, busy and multiform in other dimensions of time. I lifted my eyes and the short nightmare disappeared. In the black and yellow garden there was only a single man, but this man was as strong as a statue and this man was walking up the path and he was Captain Richard Madden.
“The future exists now,” I replied. “But I am your friend. Can I take another look at the letter?”
Albert rose from his seat. He stood up tall as he opened the top drawer of the high writing cabinet. For a moment his back was again turned to me. I had the revolver ready. I fired with the utmost care: Albert fell without a murmur, at once. I swear that his death was instantaneous, as if he had been struck by lightning.
What remains is unreal and unimportant. Madden broke in and arrested me. I have been condemned to hang. Abominably, I have yet triumphed! The secret name of the city to be attacked got through to Berlin. Yesterday it was bombed. I read the news in the same English newspapers which were trying to solve the riddle of the murder of the learned Sinologist Stephen Albert by the unknown Yu Tsun. The Chief, however, had already solved this mystery. He knew that my problem was to shout, with my feeble voice, above the tumult of war, the name of the city called Albert, and that I had no other course open to me than to kill someone of that name. He does not know, for no one can, of my infinite penitence and sickness of the heart.
—Translated by HELEN TEMPLE and RUTHVEN TODD
* A malicious and outlandish statement. In point of fact, Captain Richard Madden had been attacked by the Prussian spy Hans Rabener, alias Viktor Runeberg, who drew an automatic pistol when Madden appeared with orders for the spy's arrest. Madden, in self defense, had inflicted wounds of which the spy later died.—Note by the manuscript editor.
PART TWO
ARTIFICES
(1944)
PROLOGUE
Though less torpidly executed, the pieces in this section are similar to those which form the first part of the book. Two of them allow, perhaps, separate mention: “Death and the Compass” and “Funes, the Memorious.” The second is a long metaphor of insomnia. The first, despite the German or Scandinavian names, occurs in a Buenos Aires of dreams: the twisted Rue de Toulon is the Paseo de Julio; Triste-le-Roy, is the hotel where Herbert Ashe received, and probably did not read, the eleventh volume of an illusory encyclopedia. After composing this narrative, I have come to consider the soundness of amplifying the time and space in which it occurs: vengeance could be inherited; the periods of time might be computed in years, perhaps in centuries; the first letter of the Name might be spoken in Iceland; the second, in Mexico; the third, in Hindustan. Should I add that the Hasidim included saints and that the sacrifice of four lives in order to obtain the four letters imposed by the Name is a fantasy dictated by the form of my story?
Postscript. 1956, I have added three stories to the series: “The South,” “The Sect of the Phoenix,” “The End.” Apart from one character—Recabarren—whose immobility and passivity serve as a contrasting background, nothing or almost nothing in the brief course of the last-named is an invention of mine; everything in it is implicit in a famous book, and I have merely been the first to reveal, or at least to declare it. In the allegory of the Phoenix I imposed upon myself the problem of hinting at an ordinary fact—the Secret—in a irresolute and gradual manner, which, in the end, would prove to be unequivocal; I do not know how fortunate I have been. Of “The South,” which is perhaps my best story, let it suffice for me to suggest that it can be read as a direct narrative of novelistic events, and also in
another way.
The heterogenous census of the authors whom I continually reread is made up of Schopenhauer, De Quincey, Stevenson, Mauthner, Shaw, Chesterton, Léon Bloy. I believe I perceive the remote influence of the last-mentioned in the Christological fantasy entitled “Three Versions of Judas.”
Buenos Aires
August 29, 1944
— J. L. B.
FUNES, THE MEMORIOUS
I remember him (I scarcely have the right to use this ghostly verb; only one man on earth deserved the right, and he is dead), I remember him with a dark passionflower in his hand, looking at it as no one has ever looked at such a flower, though they might look from the twilight of day until the twilight of night, for a whole life long. I remember him, his face immobile and Indian-like, and singularly remote, behind his cigarette. I remember (I believe) the strong delicate fingers of the plainsman who can braid leather. I remember, near those hands, a vessel in which to make maté tea, bearing the arms of the Banda Oriental;* I remember, in the window of the house, a yellow rush mat, and beyond, a vague marshy landscape. I remember clearly his voice, the deliberate, resentful, nasal voice of the old Eastern Shore man, without the Italianate syllables of today, I did not see him more than three times; the last time, in 1887 …..
That all those who knew him should write something about him seems to me a very felicitous idea; my testimony may perhaps be the briefest and without doubt the poorest, and it will not be the least impartial. The deplorable fact of my being an Argentinian will hinder me from falling into a dithyramb—an obligatory form in the Uruguay, when the theme is an Uruguayan.
Littérateur, slicker, Buenos Airean: Funes did not use these insulting phrases, but I am sufficiently aware that for him I represented these unfortunate categories. Pedro Leandro Ipuche has written that Funes was a precursor of the superman, “an untamed and vernacular Zarathustra” I do not doubt it, but one must not forget, either, that he was a countryman from the town of Fray Bentos, with certain incurable limitations.
My first recollection of Funes is quite clear, I see him at dusk, sometime in March or February of the year ‘84. That year, my father had taken me to spend the summer at Fray Bentos. I was on my way back from the farm at San Francisco with my cousin Bernardo Haedo. We came back singing, on horseback; and this last fact was not the only reason for my joy. After a sultry day, an enormous slate-gray storm had obscured the sky. It was driven on by a wind from the south; the trees were already tossing like madmen; and I had the apprehension (the secret hope) that the elemental downpour would catch us out in the open. We were running a kind of race with the tempest. We rode into a narrow lane which wound down between two enormously high brick footpaths. It had grown black of a sudden; I now heard rapid almost secret steps above; I raised my eyes and saw a boy running along the narrow, cracked path as if he were running along a narrow, broken wall. I remember the loose trousers, tight at the bottom, the hemp sandals; I remember the cigarette in the hard visage, standing out against the by now limitless darkness. Bernardo unexpectedly yelled to him: “What's the time, Ireneo?” Without looking up, without stopping, Ireneo replied: “In ten minutes it will be eight o'clock, child Bernardo Juan Francisco.” The voice was sharp, mocking.
I am so absentminded that the dialogue which I have just cited would not have penetrated my attention if it had not been repeated by my cousin, who was stimulated, I think, by a certain local pride and by a desire to show himself indifferent to the other's three-sided reply.
He told me that the boy above us in the pass was a certain Ireneo Funes, renowned for a number of eccentricities, such as that of having nothing to do with people and of always knowing the time, like a watch. He added that Ireneo was the son of María Clementina Funes, an ironing woman in the town, and that his father, some people said, was an “Englishman” named O'Connor, a doctor in the salting fields, though some said the father was a horse-breaker, or scout, from the province of El Salto. Ireneo lived with his mother, at the edge of the country house of the Laurels.
In the years ‘85 and ‘86 we spent the summer in the city of Montevideo. We returned to Fray Bentos in ‘87. As was natural, I inquired after all my acquaintances, and finally, about “the chronometer Funes.” I was told that he had been thrown by a wild horse at the San Francisco ranch, and that he had been hopelessly crippled. I remember the impression of uneasy magic which the news provoked in me: the only time I had seen him we were on horseback, coming from San Francisco, and he was in a high place; from the lips of my cousin Bernardo the affair sounded like a dream elaborated with elements out of the past. They told me that Ireneo did not move now from his cot, but remained with his eyes fixed on the backyard fig tree, or on a cobweb. At sunset he allowed himself to be brought to the window. He carried pride to the extreme of pretending that the blow which had befallen him was a good thing.... Twice I saw him behind the iron grate which sternly delineated his eternal imprisonment: unmoving, once, his eyes closed; unmoving also, another time, absorbed in the contemplation of a sweet-smelling sprig of lavender cotton.
At the time I had begun, not without some ostentation, the methodical study of Latin. My valise contained the De viris illustribus of Lhomond, the Thesaurus of Quicherat, Caesar's Commentaries, and an odd-numbered volume of the Historia Naturalis of Pliny, which exceeded (and still exceeds) my modest talents as a Latinist. Everything is noised around in a small town; Ireneo, at his small farm on the outskirts, was not long in learning of the arrival of these anomalous books. He sent me a flowery, ceremonious letter, in which he recalled our encounter, unfortunately brief, “on the seventh day of February of the year ‘84,” and alluded to the glorious services which Don Gregorio Haedo, my uncle, dead the same year, “had rendered to the Two Fatherlands in the glorious campaign of Ituzaingó,” and he solicited the loan of any one of the volumes, to be accompanied by a dictionary “for the better intelligence of the original text, for I do not know Latin as yet.” He promised to return them in good condition, almost immediately. The letter was perfect, very nicely constructed; the orthography was of the type sponsored by Andrés Bello: i for y, j for g. At first I naturally suspected a jest. My cousins assured me it was not so, that these were the ways of Ireneo. I did not know whether to attribute to impudence, ignorance, or stupidity, the idea that the difficult Latin required no other instrument than a dictionary; in order fully to undeceive him I sent the Gradus ad Parnassum of Quicherat, and the Pliny.
On February 14, I received a telegram from Buenos Aires telling me to return immediately, for my father was “in no way well.” God forgive me, but the prestige of being the recipient of an urgent telegram, the desire to point out to all of Fray Bentos the contradiction between the negative form of the news and the positive adverb, the temptation to dramatize my sorrow as I feigned a virile stoicism, all no doubt distracted me from the possibility of anguish. As I packed my valise, I noted that I was missing the Gradus and the volume of the Historia Naturalis. The “Saturn” was to weigh anchor on the morning of the next day; that night, after supper, I made my way to the house of Funes. Outside, I was surprised to find the night no less oppressive than the day.
Ireneo's mother received me at the modest ranch.
She told me that Ireneo was in the back room and that I should not be disturbed to find him in the dark, for he knew how to pass the dead hours without lighting the candle. I crossed the cobblestone patio, the small corridor; I came to the second patio. A great vine covered everything, so that the darkness seemed complete. Of a sudden I heard the high-pitched, mocking voice of Ireneo. The voice spoke in Latin; the voice (which came out of the obscurity) was reading, with obvious delight, a treatise or prayer or incantation. The Roman syllables resounded in the earthen patio; my suspicion made them seem undecipherable, interminable; afterwards, in the enormous dialogue of that night, I learned that they made up the first paragraph of the twenty-fourth chapter of the seventh book of the Historia Naturalis. The subject of this chapter is memory; the last w
ords are ut nihil non iisdem verbis redderetur auditum.
Without the least change in his voice, Ireneo bade me come in. He was lying on the cot, smoking. It seems to me that I did not see his face until dawn; I seem to recall the momentary glow of the cigarette. The room smelled vaguely of dampness. I sat down, and repeated the story of the telegram and my father's illness.
I come now to the most difficult point in my narrative. For the entire story has no other point (the reader might as well know it by now) than this dialogue of almost a half- century ago. I shall not attempt to reproduce his words, now irrecoverable. I prefer truthfully to make a resume of the many things Ireneo told me. The indirect style is remote and weak; I know that I sacrifice the effectiveness of my narrative; but let my readers imagine the nebulous sentences which clouded that night.
Ireneo began by enumerating, in Latin and Spanish, the cases of prodigious memory cited in the Historia Naturalis: Cyrus, king of the Persians, who could call every soldier in his armies by name; Mithridates Eupator, who administered justice in the twenty-two languages of his empire; Simonides, inventor of mnemotechny; Metrodorus, who practiced the art of repeating faithfully what he heard once. With evident good faith Funes marveled that such things should be considered marvelous. He told me that previous to the rainy afternoon when the blue-tinted horse threw him, he had been—like any Christian—blind, deaf-mute, somnambulistic, memory less. (I tried to remind him of his precise perception of time, his memory for proper names; he paid no attention to me). For nineteen years, he said, he had lived like a person in a dream: he looked without seeing, heard without hearing, forgot everything—almost everything. On falling from the horse, he lost consciousness; when he recovered it, the present was almost intolerable it was so rich and bright; the same was true of the most ancient and most trivial memories. A little later he realized that he was crippled. This fact scarcely interested him. He reasoned (or felt) that immobility was a minimum price to pay. And now, his perception and his memory were infallible.
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