“Damián? Pedro Damián?” said the Colonel. “He served with me. A little half-breed. I remember the boys used to call him Daymán—after the river.” The Colonel let out a burst of loud laughter, then cut it off all at once. I could not tell whether his discomfort was real or put on.
In another voice, he stated that war, like women, served as a test of men, and that nobody knew who he really was until he had been under fire. A man might think himself a coward and actually be brave. And the other way around, too, as had happened to that poor Damián, who bragged his way in and out of saloons with his white ribbon marking him as a Blanco, and later on lost his nerve at Masoller. In one exchange of gunfire with the regulars, he handled himself like a man, but then it was something else again when the two armies met face to face and the artillery began pounding away and every man felt as though there were five thousand other men out there grouping to kill him. That poor kid. He’d spent his life on a farm dipping sheep, and then all of a sudden he gets himself dragged along and mixed up in the grim reality of war. . . .
For some absurd reason Tabares’ version of the story made me uncomfortable. I would have preferred things to have happened differently. Without being aware of it, I had made a kind of idol out of old Damián—a man I had seen only once on a single evening many years earlier. Tabares’ story destroyed everything. Suddenly the reasons for Damián’s aloofness and his stubborn insistence on keeping to himself were clear to me. They had not sprung from modesty but from shame. In vain, I told myself that a man pursued by an act of cowardice is more complex and more interesting than one who is merely courageous. The gaucho Martín Fierro, I thought, is less memorable than Lord Jim or Razumov. Yes, but Damián, as a gaucho, should have been Martín Fierro—especially in the presence of Uruguayan gauchos. In what Tabares left unsaid, I felt his assumption (perhaps undeniable) that Uruguay is more primitive than Argentina and therefore physically braver. I remember we said goodbye to each other that night with a cordiality that was a bit marked.
During the winter, the need of one or two details for my story (which somehow was slow in taking shape) sent me back to Colonel Tabares again. I found him with another man of his own age, a Dr. Juan Francisco Amaro from Paysandú, who had also fought in Saravia’s revolution. They spoke, naturally, of Masoller.
Amaro told a few anecdotes, then slowly added, in the manner of someone who is thinking aloud, “We camped for the night at Santa Irene, I recall, and some of the men from around there joined us. Among them a French veterinarian, who died the night before the battle, and a boy, a sheepshearer from Entre Ríos. Pedro Damián was his name.”
I cut him off sharply. “Yes, I know,” I said. “The Argentine who couldn’t face the bullets.”
I stopped. The two of them were looking at me, puzzled.
“You are mistaken, sir,” Amaro said after a while. “Pedro Damián died as any man might wish to die. It was about four o’clock in the afternoon. The regular troops had dug themselves in on the top of a hill and our men charged them with lances. Damián rode at the head, shouting, and a bullet struck him square in the chest. He stood up in his stirrups, finished his shout, and then rolled to the ground, where he lay under the horses’ hooves. He was dead, and the whole last charge of Masoller trampled over him. So fearless, and barely twenty.”
He was speaking, doubtless, of another Damián, but something made me ask what it was the boy had shouted.
“Filth,” said the Colonel. “That’s what men shout in action.”
“Maybe,” said Amaro, “but he also cried out, ‘Long live Urquiza!’ “
We were silent. Finally the Colonel murmured, “Not as if we were fighting at Masoller, but at Cagancha or India Muerta a hundred years ago.” He added, genuinely bewildered, “I commanded those troops, and I could swear it’s the first time I’ve ever heard of this Damián.”
We had no luck in getting the Colonel to remember him.
Back in Buenos Aires, the amazement that his forgetfulness produced in me repeated itself. Browsing through the eleven pleasurable volumes of Emerson’s works in the basement of Mitchell’s, the English bookstore, I met Patricio Gannon one afternoon. I asked him for his translation of “The Past.” He told me that he had no translation of it in mind, and that, besides, Spanish literature was so boring it made Emerson quite superfluous. I reminded him that he had promised me the translation in the same letter in which he wrote me of Damián’s death. He asked me who was Damián. I told him in vain. With rising terror, I noticed that he was listening to me very strangely, and I took refuge in a literary discussion on the detractors of Emerson, a poet far more complex, far more skilled, and truly more extraordinary than the unfortunate Poe.
I must put down some additional facts. In April, I had a letter from Colonel Dionisio Tabares; his mind was no longer vague and now he remembered quite well the boy from Entre Ríos who spearheaded the charge at Masoller and whom his men buried that night in a grave at the foot of the hill. In July, I passed through Gualeguaychú; I did not come across Damián’s cabin, and nobody there seemed to remember him now. I wanted to question the foreman Diego Abaroa, who saw Damián die, but Abaroa had passed away himself at the beginning of the winter. I tried to call to mind Damián’s features; months later, leafing through some old albums, I found that the dark face I had attempted to evoke really belonged to the famous tenor Tamberlik, playing the role of Othello.
Now I move on to conjectures. The easiest, but at the same time the least satisfactory, assumes two Damiáns: the coward who died in Entre Ríos around 1946, and the man of courage who died at Masoller in 1904. But this falls apart in its inability to explain what are really the puzzles: the strange fluctuations of Colonel Tabares’ memory, for one, and the general forgetfulness, which in so short a time could blot out the image and even the name of the man who came back. (I cannot accept, I do not want to accept, a simpler possibility—that of my having dreamed the first man.) Stranger still is the supernatural conjecture thought up by Ulrike von Kühlmann. Pedro Damián, said Ulrike, was killed in the battle and at the hour of his death asked God to carry him back to Entre Ríos. God hesitated a moment before granting the request, but by then the man was already dead and had been seen by others to have fallen. God, who cannot unmake the past but can affect its images, altered the image of Damián’s violent death into one of falling into a faint. And so it was the boy’s ghost that came back to his native province. Came back, but we must not forget that it did so as a ghost. It lived in isolation without a woman and without friends; it loved and possessed everything, but from a distance, as from the other side of a mirror; ultimately it “died” and its frail image just disappeared, like water in water. This conjecture is faulty, but it may have been responsible for pointing out to me the true one (the one I now believe to be true), which is at the same time simpler and more unprecedented. In a mysterious way I discovered it in the treatise De Omnipotentia by Pier Damiani, after having been referred to him by two lines in Canto XXI of the Paradiso, in which the problem of Damiani’s identity is brought up. In the fifth chapter of that treatise, Pier Damiani asserts—against Aristotle and against Fredegarius de Tours—that it is within God’s power to make what once was into something that has never been. Reading those old theological discussions, I began to understand don Pedro Damián’s tragic story.
This is my solution. Damián handled himself like a coward on the battlefield at Masoller and spent the rest of his life setting right that shameful weakness. He returned to Entre Ríos; he never lifted a hand against another man, he never cut anyone up, he never sought fame as a man of courage. Instead, living out there in the hill country of Ñancay and struggling with the backwoods and with wild cattle, he made himself tough, hard. Probably without realizing it, he was preparing the way for the miracle. He thought from his innermost self, If destiny brings me another battle, I’ll be ready for it. For forty years he waited and waited, with an inarticulate hope, and then, in the end, at
the hour of his death, fate brought him his battle. It came in the form of delirium, for, as the Greeks knew, we are all shadows of a dream. In his final agony he lived his battle over again, conducted himself as a man, and in heading the last charge he was struck by a bullet in the middle of the chest. And so, in 1946, through the working out of a long, slow-burning passion, Pedro Damián died in the defeat at Masoller, which took place between winter and spring in 1904.
In the Summa Theologiae, it is denied that God can unmake the past, but nothing is said of the complicated concatenation of causes and effects which is so vast and so intimate that perhaps it might prove impossible to annul a single remote fact, insignificant as it may seem, without invalidating the present. To modify the past is not to modify a single fact; it is to annul the consequences of that fact, which tend to be infinite. In other words, it involves the creation of two universal histories. In the first, let us say, Pedro Damián died in Entre Ríos in 1946; in the second, at Masoller in 1904. It is this second history that we are living now, but the suppression of the first was not immediate and produced the odd contradictions that I have related. It was in Colonel Dionisio Tabares that the different stages took place. At first, he remembered that Damián acted as a coward; next, he forgot him entirely; then he remembered Damián’s fearless death. No less illuminating is the case of the foreman Abaroa; he had to die, as I understand it, because he held too many memories of don Pedro Damián.
As for myself, I do not think I am running a similar risk. I have guessed at and set down a process beyond man’s understanding, a kind of exposure of reason; but there are certain circumstances that lessen the dangers of this privilege of mine. For the present, I am not sure of having always written the truth. I suspect that in my story there are a few false memories. It is my suspicion that Pedro Damián (if he ever existed) was not called Pedro Damián and that I remember him by that name so as to believe someday that the whole story was suggested to me by Pier Damiani’s thesis. Something similar happens with the poem I mentioned in the first paragraph, which centers around the irrevocability of the past. A few years from now, I shall believe I made up a fantastic tale, and I will actually have recorded an event that was real, just as some two thousand years ago in all innocence Virgil believed he was setting down the birth of a man and foretold the birth of Christ.
Poor Damián! Death carried him off at the age of twenty in a local battle of a sad and little-known war, but in the end he got what he longed for in his heart, and he was a long time getting it, and perhaps there is no greater happiness.
Ibn Hakkan al-Bokhari,
Dead in His Labyrinth
. . . like the spider, which
builds itself a feeble house.
The Koran, xxix, 40
“This,” said Dunraven with a sweeping gesture that did not fail to embrace the misty stars while it took in the bleak moor, the sea, the dunes, and an imposing, tumbledown building that somehow suggested a stable long since fallen into disrepair, “this is the land of my forebears.”
Unwin, his companion, drew the pipe out of his mouth and made some faint sounds of approval. It was the first summer evening of 1914; weary of a world that lacked the dignity of danger, the two friends set great value on these far reaches of Cornwall. Dunraven cultivated a dark beard and thought of himself as the author of a substantial epic, which his contemporaries would barely be able to scan and whose subject had not yet been revealed to him; Unwin had published a paper on the theory supposed to have been written by Fermat in the margin of a page of Diophantus. Both men—need it be said?—were young, dreamy, and passionate.
“It’s about a quarter of a century ago now,” said Dunraven, “that Ibn Hakkan al-Bokhari, chief or king of I don’t know what Nilotic tribe, died in the central room of this house at the hands of his cousin Zaid. After all these years, the facts surrounding his death are still unclear.”
Unwin, as was expected of him, asked why.
“For several reasons,” was the answer. “In the first place, this house is a labyrinth. In the second place, it was watched over by a slave and a lion. In the third place, a hidden treasure vanished. In the fourth place, the murderer was dead when the murder happened. In the fifth place—”
Tired out, Unwin stopped him.
“Don’t go on multiplying the mysteries,” he said. “They should be kept simple. Bear in mind Poe’s purloined letter, bear in mind Zangwill’s locked room.”
“Or made complex,” replied Dunraven. “Bear in mind the universe.”
Climbing the steep dunes, they had reached the labyrinth. It seemed to them, up close, a straight and almost endless wall of unplastered brick, barely higher than a man’s head. Dunraven said that the building had the shape of a circle, but so wide was this circle that its curve was almost invisible. Unwin recollected Nicholas of Cusa, to whom a straight line was the arc of an infinite circle. They walked on and on, and along about midnight discovered a narrow opening that led into a blind, unsafe passage. Dunraven said that inside the house were many branching ways but that, by turning always to the left, they would reach the very center of the network in little more than an hour. Unwin assented. Their cautious footsteps resounded off the stone-paved floor; the corridor branched into other, narrower corridors. The roof was very low, making the house seem to want to imprison them, and they had to walk one behind the other through the complex dark. Unwin went ahead, forced to slacken the pace because of the rough masonry and the many turns. The unseen wall flowed on by his hand, endlessly. Unwin, slow in the blackness, heard from his friend’s lips the tale of the death of Ibn Hakkan.
“Perhaps the oldest of my memories,” Dunraven said, “is the one of Ibn Hakkan al-Bokhari in the port of Pentreath. At his heels followed a black man with a lion— unquestionably they were the first black man and the first lion my eyes had ever seen, outside of engravings from the Bible. I was a boy then, but the beast the color of the sun and the man the color of night impressed me less than Ibn Hakkan himself. To me, he seemed very tall; he was a man with sallow skin, half-shut black eyes, an insolent nose, fleshy lips, a saffron-colored beard, a powerful chest, and a way of walking that was self-assured and silent. At home, I said, ‘A king has come on a ship.’ Later, when the bricklayers were at work here, I broadened his title and dubbed him King of Babel.
“The news that this stranger would settle in Pentreath was received with welcome, but the scale and shape of his house aroused disapproval and bewilderment. It was not right that a house should consist of a single room and of miles and miles of corridors. ‘Among foreigners such houses might be common,’ people said, ‘but hardly here in England.’ Our rector, Mr. Allaby, a man with out-of-the-way reading habits, exhumed an Eastern story of a king whom the Divinity had punished for having built a labyrinth, and he told this story from the pulpit. The very next day, Ibn Hakkan paid a visit to the rectory; the circumstances of the brief interview were not known at the time, but no further sermon alluded to the sin of pride, and the Moor was able to go on contracting masons. Years afterward, when Ibn Hakkan was dead, Allaby stated to the authorities the substance of their conversation.
“Ibn Hakkan, refusing a chair, had told him these or similar words: ‘No man can place judgment upon what I am doing now. My sins are such that were I to invoke for hundreds upon hundreds of years the Ultimate Name of God, this would be powerless to set aside the least of my torments; my sins are such that were I to kill you, Reverend Allaby, with these very hands, my act would not increase even slightly the torments that Infinite Justice holds in store for me. There is no land on earth where my name is unknown. I am Ibn Hakkan al-Bokhari, and in my day I ruled over the tribes of the desert with a rod of iron. For years and years, with the help of my cousin Zaid, I trampled them underfoot until God heard their outcry and suffered them to rebel against me. My armies were broken and put to the sword; I succeeded in escaping with the wealth I had accumulated during my reign of plunder. Zaid led me to the tomb of
a holy man, at the foot of a stone hill. I ordered my slave to watch the face of the desert. Zaid and I went inside with our chest of gold coins and slept, utterly worn out. That night, I believed that a tangle of snakes had trapped me. I woke up in horror. By my side, in the dawn, Zaid lay asleep; a spider web against my flesh had made me dream that dream. It pained me that Zaid, who was a coward, should be sleeping so restfully. I reflected that the wealth was not infinite and that Zaid might wish to claim part of it for himself. In my belt was my silver-handled dagger; I slipped it from its sheath and pierced his throat with it. In his agony, he muttered words I could not make out. I looked at him. He was dead, but, fearing that he might rise up, I ordered my slave to obliterate the dead man’s face with a heavy rock. Then we wandered under the sun, and one day we spied a sea. Very tall ships plowed a course through it. I thought that a dead man would be unable to make his way over such waters, and I decided to seek other lands. The first night after we sailed, I dreamed that I killed Zaid. Everything was exactly the same, but this time I understood his words. He said: “As you now kill me, I shall one day kill you, wherever you may hide.” I have sworn to avert that threat. I shall bury myself in the heart of a labyrinth so that Zaid?s ghost will lose its way.’
“After having said this, he went away. Allaby did his best to think that the Moor was mad and that his absurd labyrinth was a symbol and a clear mark of his madness. Then he reflected that this explanation agreed with the extravagant building and with the extravagant story but not with the strong impression left by the man Ibn Hakkan.
Collected Stories Page 8
