Not all crimes, however, are so easily resolved. In Lisbon, for example, where another miracle was widely known, no one has yet been able to confirm who was responsible for the theft, although suspicions could be aired about a certain party who might be pardoned because of the good intentions that motivated the crime. It happened that some thief or thieves broke into the Convent of St Francis of Xabregas, through the skylight of a chapel adjacent to that of St Antony, and he or they made straight for the high altar and took the three altar lamps, and vanished by the same route in less time than it takes to recite the Nicene Creed. That someone could remove the lamps from their hooks and carry them off in darkness for greater safety, and then stumble and cause a commotion without anyone rushing to the scene to investigate, would lead one to suspect complicity, were it not for the fact that at that very moment the friars were engaged in their customary practice, noisily summoning the community to midnight matins with rattles and handbells, enabling the thief to escape and had he caused an even greater commotion the friars would not have heard him, from which one may assume that the culprit was perfectly familiar with the convent schedule.
As the friars began to file into the church, they found it plunged into darkness. The lay brother in charge was already resigning himself to the punishment he was certain to incur for this omission, which defied explanation, because the friars observed and confirmed by touch and smell that it was not the oil that was missing, spilled as it was all over the floor, but the silver altar lamps. The sacrilege was all too recent, for the chains from which the missing lamps had been hanging were still swaying gently, whispering in the language of copper, We've had a narrow escape. We've had a narrow escape.
Some of the friars rushed out immediately into the nearby streets, divided up into several patrols, had they apprehended the thief, one cannot imagine what they might have done to him in their mercy, but they found no trace of him or of his accomplices, if there were any, which is not surprising, for it was already after midnight and the moon was waning. The friars puffed and panted as they chased through the neighbourhood at a sluggish pace, before finally returning to the convent empty-handed. Meantime, other friars, believing that the thief might have concealed himself in the church by some cunning ruse, searched the place thoroughly from choir to sacristy, everyone treading on sandalled feet in this frantic search, tripping over the hems of habits, raising the lids of chests, moving cupboards, and shaking out vestments, an elderly friar known for his virtuous ways and staunch faith noticed that the altar of St Antony had not been violated by thieving hands, despite its array of solid silver, which was prized for its value and craftsmanship. The holy friar found himself bemused, just as we should have been bemused had we been present, because it was quite obvious that the thief had entered from the skylight overhead and in order to remove the lamps from the high altar, must have passed right by the chapel of St Antony. Inflamed with holy zeal and indignation, the friar turned on St Antony and rebuked him, as if he were a servant caught neglecting his duties, Some saint you are, to protect only your own silver while watching the rest get stolen, well, in return you'll be left without anything, and with these harsh words, the friar entered the chapel and began to strip it of all its contents, removing not only the silver but the altar cloths and other furnishings as well, and once the chapel was bare, he started stripping the statue of St Antony, who saw his removable halo vanish along with his cross, and would soon have found himself without the Child Jesus in his arms if several friars had not come to the rescue, who feeling the punishment was excessive, persuaded the enraged old man to leave at least the Child Jesus for the consolation of the disgraced saint. The old friar considered their plea for a moment before replying, Very well, then, let the Child Jesus remain as his guarantor until the lamps are returned. Since it was now almost two o'clock and several hours had elapsed while the search and episode just narrated took place, the friars retired to their cells, some of them seriously worried that St Antony would come to avenge this insult.
Next day, about eleven o'clock, someone knocked at the convent door, a student who, it should be explained immediately, had been aspiring to join the order for some considerable time and who visited the friars at every possible opportunity, this information being provided, first, because it is true and the truth is always worthwhile, and, second, to assist those who enjoy deciphering criss-cross patterns of words and events, in short, the student knocked at the convent door and said he wished to speak to the Superior. Permission granted, the student was shown into his presence, he kissed the prior's ring, or the cord hanging from his habit, or it might have been the hem, for this detail has never been fully clarified, and informed His Reverence that he had overheard in the city that the lamps were to be found in the Monastery of Cotovia, which belonged to the Jesuits and was located some distance away, in the Bairro Alto of St Roch. At first the prior was inclined to mistrust this information, coming as it did from a student who could have been taken for a scoundrel had he not been an aspirant to holy orders, although one often finds the two roles coincide, and besides, it seemed unlikely that thieves would hand over to Cotovia what they had taken from Xabregas, locations so different and remote from each other, religious orders with so little in common, and almost a league apart as the crow flies. Therefore prudence demanded that the student's information should be investigated and a suitably cautious member of the community was dispatched, accompanied by the aforesaid student, from Xabregas to Cotovia, and they entered the city on foot through the Gate of the Holy Cross, and so that the reader may be apprised of all the facts, it is worth noting the itinerary they followed before finally reaching their destination. Passing close by the Church of St Stephanie, they walked alongside the Church of St Michael, passed the Church of St Peter and entered the Gate known by the same name, heading down towards the river by the Outlook of the Conde de Linhares, before turning right and going through the Sea-Gate to the Old Pillary, names and landmarks no longer in existence, they avoided the Rua Nova dos Mercadores, a street which even to this day is the haunt of money-lenders, and after skirting the Rossio they arrived at the Outlook of St Roch and finally reached the Monastery of Cotovia, where they knocked and entered, and having been ushered before the rector, the friar explained, This student who accompanies me has brought news to Xabregas that the altar lamps stolen from our church last night are to be found here, That is so, from what I have been told, it would appear that about two o'clock there was a loud knocking at the door, and when the porter asked the caller what he wanted, a voice replied through the peephole that he should open the door immediately because the caller was anxious to return some goods, and when the porter came to give me this strange news, I ordered that the door be opened, and there we found the altar lamps, somewhat dented and with a few of the embellishments damaged, here they are, and if there is anything missing you have our assurance that we found them in this condition, Did anyone catch sight of the caller, No, we saw no one, some of the fathers went out into the street, but they found no one.
The altar lamps were duly returned to Xabregas, and the reader may believe what he likes. Could it have been the student after all who was the culprit, devising this cunning strategy in order to force his way into the convent and don the habit of St Francis, as he did in the end, and could he have stolen and then returned the altar lamps in the hope that the worthiness of his intentions would absolve him from this wicked sin on the Day of Final Judgment, or could it have been St Antony, responsible for so many different miracles in the past, who also worked this miracle, upon finding himself suddenly deprived of all his silver because of the holy wrath of a friar who knew full well what he was doing, just like the boatmen and sailors of the Tagus who punish the saint when he fails to fulfil their wishes or reward their pledges by plunging him headfirst into the waters of the river, not so much the discomfort, because the lungs of any saint worthy of that name are as capable of breathing the air we all share, as gills of breathing the water whic
h is the sky of fishes, but the mortification of knowing that the humble soles of his feet are exposed, and the sorrow of finding himself without silver and almost without the Child Jesus, make St Antony the most miraculous of saints, especially when it comes to finding lost objects. In the end, the student would have been completely exonerated, had he not become involved in yet another dubious episode.
Given similar precedents, because the Franciscans are so well endowed with means to change, overturn, or hasten the natural order of things, even the recalcitrant womb of the Queen must respond to the solemn injunction of a miracle. All the more so since the Franciscan Order has been petitioning for a convent in Mafra since the year sixteen hundred and twenty-four, a time when the King of Portugal was a Felipe imported from Spain, who had little interest in the religious communities of Portugal and persisted in withholding his permission throughout the sixteen years of his reign. This did not deter initiatives on the part of the friars, and the prestige of noble patrons in the town was invoked, but the influence of the province of Arrábida petitioning for the convent appeared to have diminished and its resolve had weakened, for only recently, which one can say of something that happened six years ago, in seventeen hundred and five, the same thing occurred, the Royal Court of Appeal turned down the petition, and expressed itself strongly, if not altogether disrespectfully, about the material and spiritual interests of the Church, and had the audacity to declare the petition inopportune, the realm being already overburdened with mendicant orders and other inconveniences dictated by human wisdom. The judges of the Court of Appeal reserved the right to determine what those inconveniences dictated by human wisdom might be, but now they will have to hold their tongues and bury their dark thoughts, for Friar Antony of St Joseph has promised that once the friars have their convent there will be an heir to the throne. A pledge has been made, the Queen will give birth, and the Franciscan Order will gather the palm of victory, just as it has gathered so many palms of martyrdom. A hundred years of waiting is no great sacrifice for those who count on living for all eternity.
We saw how the student was finally exonerated of blame in the episode of the stolen altar lamps. But it would be folly to suggest that because of secrets divulged in the confessional the friars knew of the Queen's pregnancy even before the Queen herself knew and could confide in the King. Just as it would be wrong to suggest that Dona Maria Ana, because she was such a pious lady, agreed to remain silent until the appearance of God's chosen messenger, the virtuous Friar Antony. Nor can anyone say the King will be counting the moons from the night the pledge was given until the day the child is born, and find the cycle complete. There is nothing to add to what has already been said.
So let not Franciscans be impugned, unless they should become involved in other equally dubious intrigues.
IN THE COURSE OF the year some people die from having overindulged during their lifetime, which explains why apoplectic fits recur one after another, why sometimes only one is needed to dispatch a victim to his grave, and why even when spared death they remain paralysed down one side, their mouths all twisted, sometimes unable to speak, and without hope of an effective cure apart from continuous blood-lettings. But many more people die from malnutrition, unable to survive on a miserable diet of sardines and rice along with some lettuce, and a little meat when the nation celebrates the King's birthday. May God grant that our river yield an abundance of fish, and let us give praise to the Holy Trinity with this intention in mind. And may lettuce and other produce arrive from the surrounding countryside, transported in great baskets filled to the brim by the country swains and maidens who do not excel in these labours. And may there be no intolerable shortage of rice. For this city, more than any other, is a mouth that gorges itself on one side and starves on the other, and there is no happy medium between ruddy and pale complexions, between bulging and bony hips, between great paunches and shrivelled bellies. But Lent, like the rising sun, is for everyone.
The excesses of Shrovetide could be seen throughout the city, those who could afford it stuffed themselves with poultry and mutton, with doughnuts and fritters, outrages were committed on every street corner by those who never miss an opportunity to take liberties, derisive tails were pinned to fugitive backs, water was squirted on faces with syringes meant for other purposes, the unwary were spanked with strings of onions, and wine was imbibed, accompanied by the inevitable belching and vomiting, there was a clanging of pots and pans, bagpipes were played, and if more people did not end up rolling on the ground, in the side streets, squares, and alleyways, it is only because the city is filthy, its roads full of sewage and rubbish, crawling with mangy dogs and stray cats, and mud everywhere even when there is no rain. Now the time has come to pay for all these excesses, the time to mortify the soul so that the flesh may feign repentance, the depraved, rebellious flesh of this pathetic and obscene pigsty known as Lisbon.
The Lenten procession is about to commence. Let us mortify our flesh with fasting and abstinence, let us punish our bodies with flagellation. By eating frugally, we can purify our thoughts, through suffering we can purge our souls. The penitents, all of them male, head the procession, and they are followed by the friars who carry the banners bearing images of the Virgin and of Christ crucified. Behind them comes the bishop under an ornate canopy, and then the effigies of saints carried on litters, followed by an endless regiment of priests, confraternities, and guilds, all of whom are intent upon salvation, some convinced they are already damned, others tortured by uncertainty until they are summoned to Judgment, and there may even be some among them who are quietly thinking that the world has been mad since it was conceived. The procession wends its way through the crowds lining the streets, and as it passes, men and women prostrate themselves on the ground, claw their faces, tear their hair out, and inflict blows on themselves, while the bishop makes fleeting signs of the cross to right and left and the acolyte swings his thurible. Lisbon stinks, but the incense bestows meaning on this putrid stench of decay, a stench that comes from the wickedness of the flesh, for the soul is fragrant.
Women can be seen watching from the windows, as is the custom. The penitents walk slowly, with balls and chains twisted round their ankles, or with their arms holding massive iron bars across their shoulders as if they were suspended from a cross, or they scourge themselves with leather thongs ending in balls of solid wax spiked with glass splinters, and these flagellants are considered to be the highlight of the spectacle, as real blood flows down their backs and they give out loud cries, of pleasure as much as pain, which we should find a little strange if we did not know that some of the penitents have spotted their mistresses at the windows, and they are in the procession not so much for the salvation of their souls as for inciting carnal pleasures, those already experienced and those still to come.
The penitents wear small coloured ribbons, pinned to their hoods or to the thongs, every man has his own colours, so if the mistress of his desire, languishing at her window consumed with pity for her suffering swain, perhaps even with that pleasure later to become known as sadism, should fail to recognise his face or gait amid the bustle of penitents, banners, and spectators who cry out in terror and supplication, and the chanting of litanies as the canopies lurch menacingly and the effigies collide, she will at least be able to recognise, from the ribbons in pink, green, yellow, and lilac, and even red and sky-blue, he who is her slave and admirer, who dedicates his flagellation to her, and who, unable to speak, roars like a rutting bull, and when the other women on the street and the mistress herself feel that he is not flogging himself with enough force to inflict open wounds and draw blood for everyone to see, then the female choir erupts into a hideous wailing, as if possessed, inciting the men to greater violence, they want to hear the whips crack and see the blood flow as it flowed from the Divine Saviour, only then will their bodies throb under their petticoats, and their thighs open and contract to the rhythm and excitement of the flagellants' procession. As the penitent arrives
beneath the window of his beloved, she throws him a haughty glance, she is probably chaperoned by her mother, cousin, or governess, or by some indulgent grandmother or sour old aunt, but they are all aware of what is happening, thanks to their own memories, recent or distant, that God has nothing to do with all this fornication, the ecstasies at the windows mirroring the ecstasies on the street below, the flagellant on his knees, whipping himself into a frenzy and calling out in pain, while the woman ogles the vanquished male and parts her lips to drink his blood and the rest. The procession has paused, allowing the ritual to be concluded, the bishop has bestowed his blessing and consecration, the woman experiences languorous sensations, and the man passes on, relieved that he can now stop scourging himself with quite so much vigour, for now it is the turn of others to satisfy the cravings of their mistresses.
The Collected Novels of José Saramago Page 4
