Short Stories of Jorge Luis Borges - The Giovanni Translations

by Jorge Luis Borges (trans. by N. T. di Giovanni)

  Kilpatrick was a conspirator, a secret and glorious captain of conspirators; he was like Moses in that, from the land of Moab, he descried the Promised Land but would not ever set foot there, for he perished on the eve of the victorious rebellion which he had premeditated and conjured. The date of the first centenary of his death draws near; the circumstances of the crime are enigmatic; Ryan, engaged in compiling a biography of the hero, discovers that the enigma goes beyond the purely criminal. Kilpatrick was assassinated in a theater; the English police could find no trace of the killer; historians declare that the failure of the police does not in any way impugn their good intentions, for he was no doubt killed by order of this same police. Other phases of the enigma disquiet Ryan. These facets are of cyclic character: they seem to repeat or combine phenomena from remote regions, from remote ages. Thus, there is no one who does not know that the bailiffs who examined the hero's cadaver discovered a sealed letter which warned him of the risk of going to the theater on that particular night: Julius Caesar, too, as he walked toward the place where the knives of his friends awaited him, was handed a message, which he never got to the point of reading, in which the treason was declared, and the names of the traitors given. In her dreams, Caesar's wife, Calpurnia, saw a tower, which the Senate had dedicated to her husband, fallen to the ground; false and anonymous rumors throughout the land were occasioned, on the eve of Kilpatrick's death, by the burning of the round tower of Kilgarvan — an event which might have seemed an omen, since Kilpatrick had been born at Kilgarvan. These parallels (cad others) in the history of Caesar and the history of an Irish conspirator induce Ryan to assume a secret pattern in time, a drawing in which the lines repeat themselves. He ponders the decimal history imagined by Condorcet; the morphologies proposed by Hegel, Spengler, and Vico; the characters of Hesiod, who degenerate from gold to iron. He considers the transmigration of souls, a doctrine which horrifies Celtic belles-lettres and which the very same Caesar attributed to the Britannic Druids; he thinks that before the hero was Fergus Kilpatrick, Fergus Kilpatrick was Julius Caesar. From these circular labyrinths he is saved by a curious species of proof which immediately plunges him into other labyrinths even more inextricable and heterogeneous: certain words spoken by a mendicant who conversed with Fergus Kilpatrick on the day of his death were prefigured in the tragedy of Macbeth. That history should have imitated history was already sufficiently marvelous; that history should imitate literature is inconceivable . . .

  Ryan discovers that in 1814, James Alexander Nolan, the oldest of the hero's comrades, had translated into Gaelic the principal dramas of Shakespeare, among them Julius Caesar. In the archives he also finds a manuscript article by Nolan on Festspiele of Switzerland: vast and roving theatrical representations these, which require thousands of actors and which reiterate historic episodes in the same cities and mountains where they occurred. Still another unpublished document reveals that a few days before the end, Kilpatrick, presiding over his last conclave, had signed the death sentence of a tractor, whose name has been blotted out. This sentence scarcely harmonizes with Kilpatrick's pious attitude. Ryan goes deeper into the matter (the investigation covers one of the hiatuses in the argument) and he succeeds in solving the enigma.

  Kilpatrick was brought to his end in a theater, but he made of the entire city a theater, too, and the actors were legion. And the drama which was climaxed by his death embraced many days and many nights. Here is what happened:

  On the second of August of 1824, the conspirators gathered. The country was ripe for rebellion. But somehow every attempt always failed: there was a traitor in the group. Fergus. Kilpatrick ordered James Nolan to uncover this traitor. Nolan carried out his orders: before the gathering as a whole, he announced that the traitor was Kilpatrick himself. He demonstrated the truth of his accusation with irrefutable proofs; the conspirators condemned their president to death. The latter signed his own death sentence; but he implored that his condemnation not be allowed to hurt the fatherland.

  Nolan thereupon conceived his strange project. Ireland idolized Kilpatrick; the most tenuous suspicion of his disgrace would have compromised the rebellion; Nolan proposed a plan which would make Kilpatrick's execution an instrument for the liberation of the fatherland. He suggested the condemned man die at the hands of an unknown assassin, in circumstances deliberately dramatic, which would engrave themselves upon the popular imagination and which would speed the revolt. Kilpatrick swore to collaborate in a project which allowed him the opportunity to redeem himself and which would add a flourish to his death.

  Pressed for time, Nolan was unable to integrate the circumstances he invented for the complex execution; he was forced to plagiarize another dramatist, the enemy-Englishman William Shakespeare. He repeated scenes from Macbeth, and from Julius Caesar. The public — and the secret — presentation took several days. The condemned man entered Dublin, discussed, worked, prayed, reproved, spoke words which seemed (later) to be pathetic — and each one of these acts, which would eventually be glorious, had been foreordained by Nolan. Hundreds of actors collaborated with the protagonist; the role of some was stellar, that of others ephemeral. What they said and did remains in the books of history, in the impassioned memory of Ireland. Kilpatrick, carried away by the minutely scrupulous destiny which redeemed and condemned him, more than once enriched the text (Nolan's text) with words and deeds of his own improvisation. And thus did the popular drama unfold in Time, until, on the sixth of August of 1824, in a theater box hung with funereal curtains, which foreshadowed Abraham Lincoln's, the anticipated pistol-shot entered the breast of the traitor and hero, who could scarcely articulate, between two effusions of violent blood, some prearranged words.

  In Nolan's work, the passages imitated from Shakespeare are the least dramatic; Ryan suspects that the author interpolated them so that one person, in the future, might realize the truth. He understands that he, too, forms part of Nolan's plan . . . At the end of some tenacious caviling, he resolves to keep silent his discovery. He publishes a book dedicated to the glory of the hero; this, too, no doubt was foreseen.

  - Translated by ANTHONY KERRIGAN

  The Secret Miracle

  And God made him die during the course of a hundred years and then He revived him and said:

  "How long have you been here?"

  "A day, or part of a day," he replied.

  - The Koran, II 261

  On the night of March 14, 1939, in an apartment on the Zelternergasse in Prague, Jaromir Hladik, author of the unfinished tragedy The Enemies, of a Vindication of Eternity, and of an inquiry into the indirect Jewish sources of Jakob Boehme, dreamt a long drawn out chess game. The antagonists were not two individuals, but two illustrious families. The contest had begun many centuries before. No one could any longer describe the forgotten prize, but it was rumored that it was enormous and perhaps infinite. The pieces and the chessboard were set up in a secret tower. Jaromir (in his dream) was the first-born of one of the contending families. The hour for the next move, which could not be postponed, struck on all the clocks. The dreamer ran across the sands of a rainy desert — and he could not remember the chessmen or the rules of chess. At this point he awoke. The din of the rain and the clangor of the terrible clocks ceased. A measured unison, sundered by voices of command, arose from the Zelternergasse. Day had dawned, and the armored vanguards of the Third Reich were entering Prague.

  On the 19th, the authorities received an accusation against Jaromir Hladik; on the same day, at dusk, he was arrested. He was taken to a barracks, aseptic and white, on the opposite bank of the Moldau. He was unable to refute a single one of the charges made by the Gestapo: his maternal surname was Jaroslavski, his blood was Jewish, his study of Boehme was Judaizing, his signature had helped to swell the final census of those protesting the Anschluss. In 1928, he had translated the Sepher Yezirah for the publishing house of Hermann Barsdorf; the effusive catalogue issued by this firm had exaggerated, for commercial reasons, the translator'
s renown; this catalogue was leafed through by Julius Rothe, one of the officials in whose hands lay Hladik's fate. The man does not exist who, outside his own specialty, is not credulous: two or three adjectives in Gothic script sufficed to convince Julius Rothe of Hladik's pre-eminence, and of the need for the death penalty, pour encourager les autres. The execution was set for the 29th of March, at nine in the morning. This delay (whose importance the reader will appreciate later) was due to a desire on the part of the authorities to act slowly and impersonally, in the manner of planets or vegetables.

  Hladik's first reaction was simply one of horror. He was sure he would not have been terrified by the gallows, the block, or the knife; but to die before a firing squad was unbearable. In vain he repeated to himself that the pure and general act of dying, not the concrete circumstances, was the dreadful fact. He did not grow weary of imagining these circumstances: he absurdly tried to exhaust all the variations. He infinitely anticipated the process, from the sleepless dawn to the mysterious discharge of the rifles. Before the day set by Julius Rothe, he died hundreds of deaths, in courtyards whose shapes and angles defied geometry, shot down by changeable soldiers whose number varied and who sometimes put an end to him from close up and sometimes from far away. He faced these imaginary executions with true terror (perhaps with true courage). Each simulacrum lasted a few seconds. Once the circle was closed, Jaromir returned interminably to the tremulous eve of his death. Then he would reflect that reality does not tend to coincide with forecasts about it. With perverse logic he inferred that to foresee a circumstantial detail is to prevent its happening. Faithful to this feeble magic, he would invent, so that they might not happen, the most atrocious particulars. Naturally, he finished by fearing that these particulars were prophetic. During his wretched nights he strove to hold fast somehow to the fugitive substance of time. He knew that time was precipitating itself toward the dawn of the 29th. He reasoned aloud: I am now in the night of the 22nd. While this night lasts (and for six more nights to come) I am invulnerable, immortal. His nights of sleep seemed to him deep dark pools into which he might submerge. Sometimes he yearned impatiently for the firing squad's definitive volley, which would redeem him, for better or for worse, from the vain compulsion of his imagination. On the 28th, as the final sunset reverberated across the high barred windows, he was distracted from all these abject considerations by thought of his drama, The Enemies.

  Hladik was past forty. Apart from a few friendships and many habits, the problematic practice of literature constituted his life. Like every writer, he measured the virtues of other writers by their performance, and asked that they measure him by what he conjectured or planned. All of the books he had published merely moved him to a complex repentance. His investigation of the work of Boehme, of Ibn Ezra, and of Fludd was essentially a product of mere application; his translation of the Sepher Yezirah was characterized by negligence, fatigue, and conjecture. He judged his Vindication of Eternity to be perhaps less deficient: the first volume is a history of the diverse eternities devised by man, from the immutable Being of Parmenides to the alterable past of Hinton; the second volume denies (with Francis Bradley) that all the events in the universe make up a temporal series. He argues that the number of experiences possible to man is not infinite, and that a single "repetition" suffices to demonstrate that time is a fallacy . . . Unfortunately, the arguments that demonstrate this fallacy are not any less fallacious. Hladik was in the habit of running through these arguments with a certain disdainful perplexity. He had also written a series of expressionist poems; these, to the discomfiture of the author, were included in an anthology in 1924, and there was no anthology of later date which did not inherit them. Hladik was anxious to redeem himself from his equivocal and languid past with his verse drama, The Enemies. (He favored the verse form in the theater because it prevents the spectators from forgetting unreality, which is the necessary condition of art.)

  This opus preserved the dramatic unities (time, place, and action). It transpires in Hradcany, in the library of the Baron Roemerstadt, on one of the last evenings of the nineteenth century. In the first scene of the first act, a stranger pays a visit to Roemerstadt. (A clock strikes seven, the vehemence of a setting sun glorifies the window panes, the air transmits familiar and impassioned Hungarian music.) This visit is followed by others; Roemerstadt does not know the people who come to importune him, but he has the uncomfortable impression that he has seen them before: perhaps in a dream. All the visitors fawn upon him, but it is obvious — first to the spectators of the drama, and then to the Baron himself — that they are secret enemies, sworn to ruin him. Roemerstadt manages to outwit, or evade, their complex intrigues. In the course of the dialogue, mention is made of his betrothed, Julia de Weidenau, and of a certain Jaroslav Kubin, who at one time had been her suitor. Kubin has now lost his mind and thinks he is Roemerstadt . . . The dangers multiply. Roemerstadt, at the end of the second act, is forced to kill one of the conspirators. The third and final act begins. The incongruities gradually mount up: actors who seemed to have been discarded from the play reappear; the man who had been killed by Roemerstadt returns, for an instant. Someone notes that the time of day has not advanced: the clock strikes seven, the western sun reverberates in the high window panes, impassioned Hungarian music is carried on the air. The first speaker in the play reappears and repeats the words he had spoken in the first scene of the first act. Roemerstadt addresses him without the least surprise. The spectator understands that Roemerstadt is the wretched Jaroslav gubin. The drama has never taken place: it is the circular delirium which Kubin unendingly lives and relives.

  Hladik had never asked himself whether this tragicomedy of errors was preposterous or admirable, deliberate or casual. Such a plot, he intuited, was the most appropriate invention to conceal his defects and to manifest his strong points, and it embodied the possibility of redeeming (symbolically) the fundamental meaning of his life. He had already completed the first act and a scene or two of the third. The metrical nature of the work allowed him to go over it continually, rectifying the hexameters, without recourse to the manuscript. He thought of the two acts still to do, and of his coming death. In the darkness, he addressed himself to God. If I exist at all, if I am not one of Your repetitions and errata, I exist as the author of The Enemies. In order to bring this drama, which may serve to justify me, to justify You, I need one more year. Grant me that year, You to whom belong the centuries and all time. It was the last, the most atrocious night, but ten minutes later sleep swept over him like a dark ocean and drowned him.

  Toward dawn, he dreamt he had hidden himself in one of the naves of the Clementine Library. A librarian wearing dark glasses asked him: What are you looking for? Hladik answered: God. The Librarian told him: God is in one of the letters on one of the pages of one of the 400,000 volumes of the Clementine. My fathers and the fathers of my fathers have sought after that letter. I've gone blind looking for it. He removed his glasses, and Hladik saw that his eyes were dead. A reader came in to return an atlas. This atlas is useless, he said, and handed it to Hladik, who opened it at random. As if through a haze, he saw a map of India. With a sudden rush of assurance, he touched one of the tiniest letters. An ubiquitous voice said: The time for your work has been granted. Hladik awoke.

  He remembered that the dreams of men belong to God, and that Maimonides wrote that the words of a dream are divine, when they are all separate and clear and are spoken by someone invisible. He dressed. Two soldiers entered his cell and ordered him to follow them.

  From behind the door, Hladik had visualized a labyrinth of passageways, stairs, and connecting blocks. Reality was less rewarding: the party descended to an inner courtyard by a single iron stairway. Some soldiers — uniforms unbuttoned — were testing a motorcycle and disputing their conclusions. The sergeant looked at his watch: it was 8:44. They must wait until nine. Hladik, more insignificant than pitiful, sat down on a pile of firewood. He noticed that the soldiers' eyes avoid
ed his. To make his wait easier, the sergeant offered him a cigarette. Hladik did not smoke. He accepted the cigarette out of politeness or humility. As he lit it, he saw that his hands shook. The day was clouding over. The soldiers spoke in low tones, as though he were already dead. Vainly, he strove to recall the woman of whom Julia de Weidenau was the symbol . . .

  The firing squad fell in and was brought to attention. Hladik, standing against the barracks wall, waited for the volley. Someone expressed fear the wall would be splashed with blood. The condemned man was ordered to step forward a few paces. Hladik recalled, absurdly, the preliminary maneuvers of a photographer. A heavy drop of rain grazed one of Hladik's temples and slowly rolled down his cheek. The sergeant barked the final command.

  The physical universe stood still.

  The rifles converged upon Hladik, but the men assigned to pull the triggers were immobile. The sergeant's arm eternalized an inconclusive gesture. Upon a courtyard flag stone a bee cast a stationary shadow. The wind had halted, as in a painted picture. Hladik began a shriek, a syllable, a twist of the hand. He realized he was paralyzed. Not a sound reached him from the stricken world.

  He thought: I'm in hell, I'm dead.

  He thought: I've gone mad.

  He thought: Time has come to a halt.

  Then he reflected that in that case, his thought, too, would have come to a halt. He was anxious to test this possibility: he repeated (without moving his lips) the mysterious Fourth Eclogue of Virgil. He imagined that the already remote soldiers shared his anxiety; he longed to communicate with them. He was astonished that he felt no fatigue, no vertigo from his protracted immobility. After an indeterminate length of time he fell asleep. On awaking he found the world still motionless and numb. The drop of water still clung to his cheek; the shadow of the bee still did not shift in the courtyard; the smoke from the cigarette he had thrown down did not blow away. Another "day" passed before Hladik understood.