Returning to the cave, he went to look at his little son, asleep in the manger, before telling his wife that he had found work. He thought to himself, He'll die, he must die, and his heart grieved, but then he reflected that by the natural order of things he himself would die first and that his departure from the land of the living would bestow on his son a limited eternity, a contradiction in terms, an eternity that allows one to go on for a little longer when those whom we know and love no longer exist.
Joseph had been careful not to mention to the head carpenter that he would be staying only a few weeks, five at the most, enough time to take his son to the Temple to complete Mary's purification, and to pack their belongings. He said nothing rather than be turned away, which shows that the carpenter from Nazareth was not familiar with working conditions in his own country, no doubt because he thought of himself, and rightly, as his own master and took little interest in the rest of the working community, which then consisted almost entirely of casual labor. He kept careful count of the remaining days, twenty-four, twenty-three, twenty-two, and to avoid making mistakes he improvised a calendar on one of the cave walls, nineteen, drawing lines that he then erased one at a time, sixteen, watched by an admiring Mary, fourteen, thirteen, who thanked the Lord for having given her, nine, eight, seven, six, such a clever husband, who could turn his hand to anything. Joseph told her, We'll leave after we go to the Temple, for it's time I got back to my work in Nazareth, where I have customers waiting, and she tactfully suggested, rather than appear to be criticizing him, But surely we cannot leave without first thanking the woman who owns the cave and the slave who helped deliver our child and who still calls every day to see how he's coming along. Joseph made no reply. He'd never admit to having overlooked such an act of common courtesy, although he had intended to load the donkey beforehand, tie it up during the ceremony, then set off for Nazareth without wasting any time on thanks and farewells. Mary was right, it would have been ill-mannered to go away without so much as a word of gratitude, but if truth, poor thing, were to be known, Joseph was somewhat lacking in manners. To be reminded of this omission caused him to sulk and become irritable with his wife, behavior which usually served to ease his conscience and silence remorse. So they would stay on for two or three days, make their farewells as was only fit and proper, and leave the inhabitants of Bethlehem with a favorable impression of this devout family from Galilee, courteous and dutiful, notably different when one considers the low opinion the inhabitants of Jerusalem and its environs generally have of people from Galilee.
The memorable day finally arrived when the child Jesus was carried to the Temple in the arms of his mother, who rode the patient donkey that had accompanied and assisted this family since the beginning. Joseph led the donkey by the halter, he was in a hurry to get there, anxious not to lose a whole day's work, even though their departure was imminent. The next day they were on the road as dawn dispersed the last vestiges of night. Rachel's tomb was already some distance behind. When they passed it, the façade had taken on the fiery hue of a pomegranate, so unlike its appearance at night, when it became opaque, or in the light of the moon, when it looked deathly pale. After a while the infant Jesus woke up, and had scarcely opened his eyes when his mother wrapped him for the journey, and he cried to be fed in that plaintive voice, the only voice he has so far. One day, like the rest of us, he will learn to speak with other voices, which will enable him to express other forms of hunger and experience other tears.
On the steep slopes not far from Jerusalem the family merged with the pilgrims and vendors who were flocking to the city, all intent on being the first to arrive but cautiously slowing down and curbing their excitement when they came face to face with the Roman soldiers who were moving through the crowd in pairs, or with a detachment of Herod's mercenary troops, who recruited every imaginable race, many Jews, as one might expect, but also Indumaeans, Galatians, Thracians, Germans, Gauls, and even Babylonians, who are unrivaled as archers. A carpenter who handles only peaceful weapons such as the plane, adze, mallet, or hammer, Joseph becomes filled with such fear and revulsion when he runs into these louts that he can no longer behave naturally or disguise his true feelings. He keeps his eyes lowered, and it is Mary, who has been shut away in the cave for weeks with no one to talk to apart from the female slave, it is Mary who takes a good look around, her dainty little chin held high with understandable pride, for she is holding her firstborn, a mere woman yet capable of giving children to God and her husband. She looks so radiant and happy that some Gauls, fierce, fair, with large whiskers, their weapons at the ready, smile as the family passes, their cruel hearts softened by the sight of the young mother with her first child. Smiling at this renewal of the world, they bare rotten teeth, but it's the thought that counts.
There is the Temple. Viewed at close quarters, the building gives one vertigo, a mountain of stones upon stones which no earthly power seems capable of dressing, lifting, laying, and fitting, yet there they are, joined together by their own weight, without mortar, as if the entire world were a set of building blocks. The uppermost cornices, seen from below, appear to graze the sky, like another but quite different Tower of Babel, which even God will be unable to save because it is doomed to the same destruction, confusion, and bloodshed. Voices will ask, Why, a thousand times, believing there must be an answer, but eventually they will die away, because it is better to be silent. Joseph goes off to tether the donkey in the caravansary set aside for the animals. During Passover and other religious feasts the place gets so crowded that there is not enough room for a camel to shake the flies from its tail, but it is easier now that the last day of the census has passed and travelers have returned to their homes. In the Court of the Gentiles, however, which is bordered by colonnades on all four sides, ■with the temple precinct in the center, there is a large crowd, money changers, bird catchers, merchants trading lambs and kids, pilgrims gathered here for one reason or another, and numerous foreigners curious to visit the famous Temple built by King Herod. But the court is so spacious that anyone on the far side looks no bigger than an insect, as though Herod's architects, seeing through God's eyes, wanted to show the insignificance of men in the presence of the Almighty, especially if they happen to be Gentiles. As for the Jews, unless they have come for a leisurely stroll, their goal is the middle of the court, the center of their world, the navel of navels, the Holy of Holies. That is where the carpenter and his wife are heading, that is where Jesus is carried after his father purchases two turtledoves from the steward of the Temple, if such a title is appropriate for one who benefits from the monopoly on these religious transactions. The poor birds are ignorant of the fate that awaits them, though the smell of flesh and singed feathers lingering in the air does not deceive anyone, to say nothing of the much stronger stench of blood and excrement as oxen, dragged away to be sacrificed, foul themselves in terror. Joseph cradles the doves in the palms of his callused hands, and the poor birds, in their innocence, peck with satisfaction at his fingers, which he curves to form a cage. It is as if they were trying to tell him, We are happy with our new master. But Joseph's skin is far too rough to feel or decipher the affectionate nibbling of the two doves.
They enter by the Wooden Gate, one of thirteen entrances to the Temple. It has an inscription in Greek and Latin carved into the stonework, which reads as follows, It is forbidden for any Gentile to cross this threshold and the balustrade surrounding the Temple, trespassers will be put to death. Joseph and Mary enter, carrying Jesus between them, and in due course will make a safe exit, but the doves, as we know, must be killed according to the law before Mary's purification can be acknowledged and ratified. Any ironic or irreverent disciple of Voltaire will find it difficult to resist making the obvious remark that, things being what they are, purity can be maintained only so long as there are innocent creatures to sacrifice in this world, whether turtledoves, lambs, or others. Joseph and Mary climb the fourteen steps to the platform of the Temple. Here is the Cou
rt of the Women, on the left the storehouse for the oil and wine used in the liturgy, on the right the Chamber of the Nazirites, priests who do not belong to the tribe of Levi and who are forbidden to cut their hair, drink wine, or go near a corpse. On the opposite side, to the left and right, respectively, of the door facing this one, are the chamber where the lepers who believe themselves cured wait for the priests to come and examine them, and the storehouse where the wood is kept and inspected daily, because rotten and worm-eaten wood must not be thrown on the altar fire. Mary has not much farther to go, she still has to climb the fifteen semicircular steps leading to the Nicanor Gate, also known as the Gate Beautiful, but there she will stop, because women are not permitted to enter the Court of the Israelites, which lies beyond this gate. At the entrance, the Levites receive those who have come to offer sacrifice, but the atmosphere is less pious, unless piety at that time had another meaning. It is not just the smoke rising from the burning fat or the smell of fresh blood and incense but also the shouting of the men, the howling, bleating, and lowing of the animals waiting to be slaughtered, and the last raucous squawk of a bird once able to sing. Mary tells the Levite in attendance that she has come for purification, and Joseph hands over the doves. For one brief moment Mary places her hands over the birds, her only gesture before the Levite and her husband turn away and disappear through the gate. She will not stir until Joseph returns, she simply steps aside so as not to obstruct the passage, and waits, holding her son in her arms.
Within the Court of the Israelites there is a furnace and a slaughterhouse. On two sizable stone slabs, larger animals such as oxen and calves are killed, also sheep, ewes, and male and female goats. There are tall pillars alongside the tables, where the carcasses are suspended from hooks set into the stonework, and here one can watch the frenzied activity as the butchers wield their knives, cleavers, axes, and handsaws, the air filled with fumes rising from the wood and the singed hides, and with the smell of blood and sweat. Anyone witnessing this scene would have to be a saint to understand how God can approve of such appalling carnage if He is, as He claims, the father of all men and beasts. Joseph has to wait outside the balustrade that separates the Court of the Israelites from that of the priests, but from where he stands he has a good view of the high altar, four times higher than the tallest man, and of the Temple proper beyond, for the arrangement is like one of those Chinese boxes with each chamber leading into another. We see the building from afar and think to ourselves, Ah, the Temple, then we enter the Court of the Gentiles and once more think, Ah, the Temple, and now the carpenter Joseph, leaning on the balustrade, looks up and says, Ah, the Temple, and he is right, there is the wide front, with its four columns set into the wall, the capitals festooned with laurel leaves in the Greek style, and the great gaping entrance, which has no door, but to enter that Temple of Temples inhabited by God would be to defy all prohibitions, to pass through the holy place called Hereal, and finally come into Debir, which is the last chamber of all, the Holy of Holies, an awesome stone chamber as empty as the universe, windowless and dark as the tomb, where the light of day has never and will never penetrate, until the hour of its destruction, when all the stones are reduced to rubble. The more remote He is, the more holy he becomes, while Joseph is merely the father of a Jewish child among many. He is about to witness the sacrifice of two innocent doves, that is, the father not the son, for the son, who is just as innocent, is in his mother's arms, perhaps thinking, if such a thing is possible at his age, that this is how the world must always be.
By the altar, which is made of massive slabs of stone untouched by tools since hewn from the quarry and set up in this vast edifice, a barefooted priest wearing a linen tunic waits for the Levite to hand over the turtledoves. He takes the first one, carries it to a corner of the altar, and with a single blow knocks the head from its body. The blood spurts everywhere. The priest sprinkles blood over the lower part of the altar and then places the decapitated bird on a dish to drain the rest of the blood. At the end of the day he will retrieve the dead bird, for it now belongs to him. The other turtledove has the honor of being wholly sacrificed, which means it will be incinerated. The priest ascends the ramp leading to the top of the altar, where the sacred fire burns. On the righthand edge of the altar he beheads the bird, sprinkles its blood over the plinth adorned on each corner with sheeps' horns, then plucks out the entrails. No one pays any attention to what is happening, for this is a death of no consequence. Craning his neck, Joseph tries to identify, amid all the smoke and smells, the smoke and smell of his own sacrifice, when the priest, having poured salt over the bird's head and carcass, tosses the pieces into the fire. Joseph cannot be sure. Crackling in the billowing flames fueled by fat, the limp, disemboweled carcass of the little dove would not even fill a cavity of one of God's teeth. At the foot of the ramp three priests are waiting. A calf topples to the ground, felled by a cleaver, my God, my God, how fragile You have made us and how vulnerable to death. Joseph has nothing more to accomplish here, he must withdraw, collect his wife and child, and return home. Mary is pure once more, not in the strict sense of the word, because purity is something to which most human beings, and above all women, can scarcely hope to aspire. With time and a period of seclusion, her fluxes and humors have settled down, everything has returned to normal, the only difference being that there are now two doves fewer in the world and one more child, who caused their death. The family leaves the Temple by the same gate they entered, Joseph goes to fetch the donkey, and Mary, stepping on a large stone, climbs onto the animal's back while Joseph holds the child. This is not the first time, but perhaps the memory of that turtledove having its entrails plucked out causes him now to linger before handing Jesus back to his mother, as if convinced that no arms can protect his son better than his own. He accompanies his wife and child to the city gate before returning to the Temple site. He will also be here tomorrow to finish his week's work, and then, God willing, they'll be off to Nazareth with all haste.
That same night, the prophet Micah revealed what he had hitherto withheld. As King Herod, by now resigned to his tortured dreams, waited for the apparition to disappear after the usual ranting and raving, which no longer had much effect, the prophet's formidable shape suddenly grew bigger, and he uttered words he had never spoken before, It is from you, Bethlehem, so insignificant among the families of Judah, that the future ruler of Israel has come. And at that moment the king awoke. Like the deepest chord of a harp, the prophet's words continued to resound through the room. Herod lay with his eyes open, trying to fathom the meaning of this revelation, if there was indeed any meaning, and was so absorbed that he scarcely felt the ants gnawing under his skin or the worms tunneling in his entrails. The prophecy was familiar to every Jew and revealed nothing Herod did not already know. Besides, he was never one to waste his time worrying about the sayings of the prophets. What bothered him was a vague disquiet, a sense of agonizing strangeness, as if the prophet's utterance had another meaning and that somewhere in those syllables and sounds lay an imminent and fearsome threat. He tried to rid himself of this obsession and go back to sleep, but his body resisted, aching to the marrow. Thinking offered some measure of relief. Staring up at the beams on the ceiling, where the decoration appeared to vibrate in the light of aromatic torches shielded by fire screens, King Herod searched for an answer but could find none. He then summoned the chief eunuch from among those guarding his bedside and ordered him to fetch at once from the Temple a priest bearing the Book of Micah.
This coming and going from palace to Temple and from Temple to palace went on for almost an hour. Read, ordered Herod when the priest entered the king's bedchamber, and the priest began, The word of the Lord as spoken to Micah of Maresheth in the days of Jotham, Ahaz, and Hezekiah, kings of Judah. He continued reading until Herod told him, Read further on, and the priest, puzzled and uncertain as to why he had been summoned, jumped to another passage, Woe to those who plot evil and lay plans for wicked deeds as they h
e abed, but here he stopped, horrified at this involuntary impudence, became tongue-tied, and, hoping Herod might forget what had just been said, he went on, In the end it will come to pass that the Lord's great mansion will rise above the hills. Further on, snarled Herod, impatient to get to the passage that interested him, and the priest finally came to it, But it is from you, Bethlehem, so insignificant among the families of Judah, that the future ruler of Israel will come. Herod raised his hand, Repeat that passage, he insisted, and the priest obeyed. Once more, he ordered him, and the priest read it a third time. That's enough, said the king after a prolonged silence, You may withdraw. All was now clear. The book announced a future birth, nothing else, while the ghost of Micah had come to warn him that this birth had already taken place. Your words, like those of all prophets, could not have been clearer, even when we interpret them badly. Herod thought and thought again, his expression more and more grim and menacing. He then summoned the commander of the guards and gave him an order to be carried out forthwith. When the commander returned to report, Mission fulfilled, Herod gave another command to be carried out at daybreak, now only hours away. So we shall soon know what has been ordered, unlike the priest, who was brutally assassinated by soldiers before he reached the Temple. There is reason to believe that this was the first of the two orders, so close are the likely cause and the logical effect. As for the Book of Micah, it disappeared, and imagine what a loss that would have been had there been only one copy.
The Collected Novels of José Saramago Page 90
