“Could I shower before putting on these clothes, Sheriff? It would be a shame to dirty them with this disgusting body of mine.”
Mr. Stacey agreed, this time with a complicit little half smile. Then he left the cell.
Squeezing together, the three men managed to sit on the cot. They sat there, at times silent, at times praying, at times conversing. Roger spoke to them of his childhood, his early years in Dublin, in Jersey, of the vacations he and his brothers and sister had spent with his maternal uncles in Scotland. Father MacCarroll was happy to hear him say the Scottish vacations had been for him as a boy an experience of paradise, that is, of purity and joy. In a low voice Roger softly sang some of the children’s songs his mother and uncles had taught him, and also recalled how the great deeds of the Light Dragoons in India, which Captain Roger Casement recounted to him and his siblings when he was in a good mood, made him dream.
Then he let them speak, asking them to tell him how they became priests. Had they entered the seminary led by a vocation or forced by circumstances, hunger, poverty, the desire to receive an education, as was the case with so many Irish clerics? Father MacCarroll had been orphaned when very young. He was taken in by aged relatives, who enrolled him in a parish school where the priest, who was fond of him, convinced him the Church was his vocation.
“What could I do but believe him?” Father MacCarroll reflected. “The truth is, I entered the seminary without much conviction. The call from God came afterward, during my later years of study. I became very interested in theology. I would have liked to devote myself to studying and teaching. But as we know, man proposes and God disposes.”
Father Carey’s case had been very different. His family, well-to-do merchants in Limerick, were Catholic in name more than in deed, so he did not grow up in a religious environment. In spite of this he had heard the call very young and could even point out the event that perhaps had been decisive: a eucharistic congress, when he was thirteen or fourteen years old, where he heard a missionary priest, Father Aloysius, recount the work carried out in the jungles of Mexico and Guatemala by the male and female religious with whom he had spent twenty years of his life.
“He was so good a speaker he overwhelmed me,” said Father Carey. “It’s his fault I’m still doing this. I never saw him again or heard anything about him. But I’ve always remembered his voice, his fervor, his rhetoric, his long beard. And his name: Father Aloysius.”
When the cell door was opened and his usual frugal supper brought in—broth, salad, and bread—Roger realized they had spent several hours talking. The afternoon was dying and night beginning, though some sun still shone through the bars on the small window. He refused the supper and kept only the bottle of water.
And then he recalled that on one of his first expeditions in Africa, in the first year of his stay on the Dark Continent, he had spent a few days in the small village of a tribe whose name he had forgotten (the Bangui, perhaps?). With the help of an interpreter he talked with several villagers. In this way he learned that the community elders, when they felt they were going to die, made a small bundle of their few possessions, and discreetly, without saying goodbye to anyone, trying to pass unnoticed, went into the jungle. They looked for a tranquil place, a small beach on the shore of a lake or river, the shade of a large tree, a rocky knoll. There they lay down to wait for death without disturbing anyone. A wise, elegant way to depart.
Fathers Carey and MacCarroll wanted to spend the night with him, but Roger refused. He assured them he was fine, calmer than he had been in the last three months. He preferred to be alone and rest. It was true. When the clerics saw the serenity he displayed, they agreed to go.
When they had gone, Roger spent a long time looking at the clothes the sheriff had left him. For a strange reason, he had been certain he would bring him the clothing he had on when he was captured that desolate dawn of April 21 in the circular fortification the Celts called McKenna’s Fort, consisting of eroded stones overlaid with dead leaves, bracken, and damp, and surrounded by trees where birds sang. Barely three months and they seemed like centuries. What could have happened to those clothes? Had they been archived too, along with his file? The suit Mr. Stacey pressed for him, the one he would die in within a few hours, had been bought for him by the lawyer, Gavan Duffy, so he would appear presentable before the court that tried him. In order not to wrinkle it, he laid it flat under the thin mattress on the cot. And he lay down, thinking a long night of insomnia awaited him.
Astonishingly, he fell asleep quickly. He must have slept for many hours because, when he opened his eyes with a small start, though the cell was dark, he could see dawn beginning to break in the small barred rectangle of the window. He recalled having dreamed about his mother. Her face was sorrowful and he, a child, consoled her by saying, “Don’t be sad, we’ll see each other again soon.” He felt calm, without fear, wanting it to be over once and for all.
Not long afterward, or perhaps it was but he hadn’t realized how much time had gone by, the door opened and from the threshold the sheriff—his face tired and his eyes bloodshot, as if he hadn’t closed them all night—said:
“If you want to shower, it should be now.”
Roger nodded. When they were walking toward the bathroom along the long corridor of blackened bricks, Mr. Stacey asked if he had been able to get some rest. When Roger said he had slept a few hours, the sheriff murmured, “I’m happy for you.” Then, as Roger was anticipating how pleasant it would be to feel the stream of cool water on his body, Mr. Stacey told him that many people, priests and ministers among them, had spent all night at the entrance to the prison, praying and holding crucifixes and signs opposing the death penalty. Roger felt strange, as if he were no longer himself, as if someone else were replacing him. He stood for some time under the cold water. He soaped carefully and rinsed, rubbing his body with both hands. When he returned to the cell, Father Carey and Father MacCarroll were there again. They told him the number of people crowded at the doors to Pentonville, praying and waving placards, had grown a great deal since the previous night. Many were parishioners brought by Father Edward Murnaue from the small Holy Trinity Church that was attended by Irish families in the district. But there was also a group cheering the execution of the “traitor.” The news left Roger indifferent. The clerics waited outside his cell while he dressed. He was surprised at how much weight he had lost. The clothes and shoes swam on him.
Escorted by the two priests and followed by the sheriff and an armed guard, he went to the chapel of Pentonville Prison. He hadn’t been there before. It was small and dark, but there was something welcoming and peaceful in this space with the oval ceiling. Father Carey celebrated Mass and Father MacCarroll was the acolyte. Roger was moved as he followed the ritual, though he didn’t know whether it was because of the circumstances or because he would take communion for the first and last time. It will be my first communion and my viaticum, he thought. Afterward he attempted to say something to Fathers Carey and MacCarroll but couldn’t find the words and remained silent, trying to pray.
When he returned to his cell, breakfast had been left next to his bed, but he didn’t want to eat anything. He asked the time, and now they finally told him: 8:40 a.m. I have twenty minutes, he thought. At almost the same time the governor of the prison arrived, along with the sheriff and three men in civilian clothes, one of them undoubtedly the doctor who would confirm his death, another a functionary of the Crown, and the hangman with his young assistant. Mr. Ellis, a rather short, powerful man, also wore dark clothes, like the others, but the sleeves of his jacket were rolled up in order to work more comfortably. He carried a rope coiled around his arm. In his well-bred, hoarse voice he asked him to put his hands behind his back because he had to tie them. As he bound his hands, Mr. Ellis asked a question that seemed absurd: “Am I hurting you?” He shook his head no.
Father Carey and Father MacCarroll had begun to say litanies aloud. They continued saying them as they accompanied
him, one on each side, on the long walk through areas of the prison he was not familiar with: stairways, halls, a small courtyard, all of them deserted. Roger barely noticed the places he was leaving behind. He prayed and responded to the litanies and felt happy that his step was firm and no sob or tear escaped him. At times he closed his eyes and begged God for mercy, but what appeared in his mind was the face of Anne Jephson.
At last they came out on an open site flooded with sun. A squad of armed guards was waiting for them. They surrounded a square wooden framework that had a small staircase with eight or ten steps. The governor read a few phrases, no doubt the sentence, which Roger paid no attention to. Then he asked whether Roger wanted to say anything. Again he shook his head, but very quietly he murmured: “Ireland.” He turned to the priests and both embraced him. Father Carey gave him the blessing.
Then Mr. Ellis approached and asked him to stoop so he could put on the blindfold, since Roger was too tall for him. He bent down, and as the hangman put on the blindfold that submerged him in darkness, he thought Mr. Ellis’s fingers were less firm now, less in control than when he had tied his hands. Taking him by the arm, the hangman helped him climb the steps to the platform, slowly so he wouldn’t stumble.
He listened to some movements, the priests’ prayers, and finally, again, a whisper from Mr. Ellis asking him to lower his head and bend down a little, please, sir. He did, and then he felt him place the rope around his neck. He could still hear Mr. Ellis’s last whisper. “If you hold your breath, it will be faster, sir.” He obeyed.
EPILOGUE
I say that Roger Casement
Did what he had to do.
He died upon the gallows,
But that is nothing new.
—W. B. Yeats
The story of Roger Casement shoots up, dies out, and is reborn after his death like those fireworks that after soaring and exploding in the night in a rain of stars and thunder, die away, are still, and moments later are resuscitated in a trumpet fanfare that fills the sky with fires.
According to Dr. Percy Mander, the physician present at the execution, it was carried out “without the slightest hindrance,” and the death of the offender was instantaneous. Before authorizing his burial, the doctor, following the orders of the British authorities, who wanted some scientific certainty regarding the “perverse tendencies” of the man they had executed, proceeded, after putting on plastic gloves, to explore his anus and the beginning of his bowel. He confirmed that “to the naked eye” the anus showed a clear dilation, as did “the lower portion of the intestine, as far as my fingers could reach.” The doctor concluded that his exploration confirmed “the practices to which the executed man apparently was devoted.”
After being subjected to this handling, the remains of Roger Casement were buried without a stone, cross, or initials, next to the equally anonymous grave of Dr. Crippen, a celebrated murderer who had been tried some time earlier. The pile of shapeless dirt that was his grave was adjacent to the Roman Way, the trail along which, at the beginning of the first millennium of our era, the Roman legions entered the remote corner of Europe that would later be England in order to civilize it.
Then the story of Roger Casement seemed to vanish. The measures taken by the lawyer George Gavan Duffy with regard to the British authorities, in the name of Roger’s siblings, to have his remains handed over to his family for Christian burial in Ireland, were denied then and each time his relatives made similar attempts, for another half century. For a long time, except for a small number of people—among them the hangman, John Ellis, who in the memoir he wrote shortly before committing suicide, said, “He appeared to me the bravest man it fell to my unhappy lot to execute”—no one spoke of him. He disappeared from public attention, in Britain and in Ireland.
It took a long time for him to be admitted to the pantheon of the heroes of Irish independence. The secretive campaign launched by British Intelligence to slander him, using fragments of his secret diaries, was successful. It hasn’t completely dissipated even now: a gloomy aureole of homosexuality and pedophilia surrounded his image throughout all of the twentieth century. His figure discomfited his country because Ireland, until not many years ago, officially maintained an extremely harsh morality in which the mere suspicion of being a “sexual deviant” sank a person into ignominy and expelled him from public consideration. For much of the twentieth century the name, accomplishments, and travails of Roger Casement were confined to political essays, newspaper articles, and biographies by historians, many of them English.
With the revolution in customs, principally in the area of sexuality, in Ireland, the name of Casement gradually, though always with reluctance and prudery, began to clear a path to being accepted for what he was: one of the great anticolonial fighters and defenders of human rights and indigenous cultures of his time, and a sacrificed combatant for the emancipation of Ireland. Slowly his compatriots became resigned to accepting that a hero and martyr is not an abstract prototype or a model of perfection but a human being made of contradictions and contrasts, weakness and greatness, since a man, as José Enrique Rodó wrote, “is many men,” which means that angels and demons combine inextricably in his personality.
The controversy regarding the so-called Black Diaries did not end and probably never will. Did they really exist and did Roger Casement write them in his own hand, with all their noxious obscenities, or were they falsified by the British secret services to execute their former diplomat both morally and politically in order to create an exemplary warning and dissuade potential traitors? For dozens of years the British government refused to authorize independent historians and graphologists to examine the diaries, declaring them a state secret, which added fuel to the suspicions and arguments in favor of falsification. When, a relatively few years ago, the prohibition was lifted and investigators could examine them and subject the texts to scientific tests, the controversy did not end. Probably it will go on for a long time. Which isn’t a bad thing. It’s not a bad thing that a climate of uncertainty hovers over Roger Casement as proof that it is impossible to know definitively a human being, a totality that always slips through the theoretical and rational nets that try to capture it. My own impression—that of a novelist, obviously—is that Roger Casement wrote the famous diaries but did not live them, at least not integrally, that there is in them a good deal of exaggeration and fiction, that he wrote certain things because he would have liked to live them but couldn’t.
In 1965, Harold Wilson’s government finally permitted Casement’s bones to be repatriated. They arrived in Ireland in a military plane and received public homage on February 23 of that year. For four days they lay in state at the church at Arbour Hill prison like those of a hero. A gathering estimated at several hundred thousand people passed by to pay their respects. There was a military escort to the pro-cathedral and military honors were paid him in front of the historic Post Office building, general headquarters of the Easter Rising of 1916, before his casket was carried to Glasnevin cemetery, where he was buried on a rainy, gray morning. To deliver the speech of tribute, Éamon de Valera, the first president of Ireland, an outstanding combatant in the 1916 uprising, and a friend of Roger Casement’s, got up from his deathbed and said the moving words usually spoken to say farewell to great men.
Neither in the Congo nor in Amazonia is there any trace left of the man who did so much to denounce the great crimes committed in those lands in the days of the rush for rubber. In Ireland, scattered throughout the island, some memories of him remain. On the heights of Glenshesk in Antrim, in the glen that goes down to the small inlet of Murlough, not far from the family house of Magherintemple, Sinn Féin put up a monument to him that the radical unionists of Northern Ireland destroyed. The pieces have remained there, dispersed on the ground. In Ballyheigue, in County Kerry, on a small square facing the sea, stands the figure of Roger Casement sculpted by Oisín Kelly. In the Kerry County Museum in Tralee is the camera Roger took on his trip to Amazoni
a in 1911, and if you ask, you can also see the overcoat of rough wool he wore on the German U-19 submarine that brought him to Ireland. A private collector, Sean Quinlan, has in his cottage in Ballyduff, not far from the outlet of the Shannon into the Atlantic, a rowboat that (he states emphatically) is the same one that carried Roger, Captain Monteith, and Sergeant Bailey to Banna Strand. In the Roger Casement School, in Tralee, the office of the director has on display the ceramic plate from which Casement ate, in the public bar of the Seven Stars, when he went to the Court of Appeals in London where his case was decided. In McKenna’s Fort there is a small monument—a black stone column—recording in Gaelic, English, and German that he was captured there by the Royal Irish Constabulary on April 21, 1916. And on Banna Strand, the beach where he landed, stands a small obelisk on which the face of Roger Casement appears next to the face of Captain Robert Monteith. On the morning I went there, it was covered with the white droppings of the screeching gulls that flew overhead, and everywhere one could see the wild violets that moved him so much that dawn when he returned to Ireland to be captured, tried, and hanged.
Madrid, April 19, 2010
ALSO BY MARIO VARGAS LLOSA
The Cubs and Other Stories
The Time of the Hero
The Green House
Captain Pantoja and the Special Service
Conversation in the Cathedral
Aunt Julia and the Scriptwriter
The War at the End of the World
The Real Life of Alejandro Mayta
The Perpetual Orgy
Who Killed Palomino Molero?
The Storyteller
In Praise of the Stepmother
A Fish in the Water
Death in the Andes
Making Waves
The Notebooks of Don Rigoberto
The Dream of the Celt: A Novel Page 42
