I realized that he had seen that I was at an utter loss, so I said I would.
We went down a corridor with several doors leading off it and came into a small kitchen in which everything was made of metal. We returned to the first room with our dinner on a tray: bowls of cornflakes, a bunch of grapes, a fruit that was unknown to me but whose taste was something like a fig, and a large pitcher of water. I don't believe there was any bread. My host's features were sharp, and there was something peculiar about his eyes. I shall never forget that stern, pale face that I shall never see again. He did not gesture with his hands when he talked.
I was a bit tongue-tied by having to speak Latin, but at last I said:
"You are not astounded by my sudden appearance here?"
"No," he replied, "every century or so we receive these visits. They do not last long; you will be back home by tomorrow, at the latest."
The certainty in his voice relieved me. I thought it proper to introduce myself:
"I am Eudoro Acevedo. I was born in 1897 in the city of Buenos Aires. I am now seventy years old, a professor of English and American literature and a writer of tales of fantasy."
"I remember having read without displeasure," he said, "two tales of fantasy—the Travels of Captain Lemuel Gulliver, which many people believe to have really taken place, and the Summa Theologica. But let us not talk of facts. No one cares about facts anymore. They are mere points of departure for speculation and exercises in creativity. In school we are taught Doubt, and the Art of Forgetting—especially forgetting all that is personal and local. We live in time, which is successive, but we try to live sub specie œternitatis. There are a few names from the past that are still with us, though the language tends to forget them. We avoid pointless precision. There is no chronology or history; no statistics, either. You told me your name is Eudoro; I cannot tell you mine, because everyone calls me 'somebody' or 'you.' "
"But what was your father's name?"
"He had none."
On one of the walls I noticed a bookshelf. I opened a volume at random; the letters were clear and indecipherable and written by hand. Their angular lines reminded me of the runic alphabet, though it had been used only for inscriptions. It occurred to me that the people of the future were not only taller, they were more skilled as well. I instinctively looked at the man's long elegant fingers.
"Now," he said to me, "you are going to see something you have never seen before."
He carefully handed me a copy of More's Utopia, the volume printed in Basel in 1518; some pages and illustrations were missing.
It was not without some smugness that I replied:
"It is a printed book. I have more than two thousand at home, though they are not as old or as valuable."
I read the title aloud.
The man laughed.
"No one can read two thousand books. In the four hundred years I have lived, I've not read more than half a dozen. And in any case, it is not the reading that matters, but the rereading. Printing, which is now forbidden, was one of the worst evils of mankind, for it tended to multiply unnecessary texts to a dizzying degree."
"In that strange yesterday from which I have come," I replied, "there prevailed the superstition that between one evening and the next morning, events occur that it would be shameful to have no knowledge of. The planet was peopled by spectral collectives—Canada, Brazil, the Swiss Congo, the Common Market. Almost no one knew the prior history of those Platonic entities, yet everyone was informed of the most trivial details of the latest conference of pedagogues or the imminent breaking off of relations between one of these entities and another and the messages that their presidents sent back and forth—composed by a secretary to the secretary, and in the prudent vagueness that the form requires.
"All this was no sooner read than forgotten, for within a few hours it would be blotted out by new trivialities. Of all functions, that of the politician was without doubt the most public. An ambassador or a minister was a sort of cripple who had to be transported in long, noisy vehicles surrounded by motorcyclists and grenadiers and stalked by eager photographers. One would have thought their feet had been cut off, my mother used to say. Images and the printed word were more real than things.
People believed only what they could read on the printed page. The principle, means, and end of our singular conception of the world was esse estpercipi—'to be is to be portrayed.' In the past I lived in, people were credulous; they believed that a piece of merchandise was good because the manufacturer of that piece of merchandise said it was. Robbery was also a frequent occurrence, though everyone knew that the possession of money brings with it neither greater happiness nor greater peace of mind."
"Money?" my host repeated. "No one any longer suffers poverty, which must have been unbearable—nor suffers wealth, for that matter, which must have been the most uncomfortable form of vulgarity.
Every person now has a job to perform."
"Like rabbis," I said.
He seemed not to understand; he continued on.
"There are no cities, either. To judge by the ruins of Bahía Blanca,*which curiosity once led me to explore, it's no great loss. Since there are no possessions, there is no inheritance. When a man reaches a hundred years of age, he is ready to confront himself and his solitude. He will have engendered one child."
"One child?" I asked.
"Yes. One. It is not advisable that the human race be too much encouraged. There are those who think that awareness of the universe is a faculty that comes from the deity, yet no one knows for a certainty whether this deity exists. I believe that what is being discussed now is the advantages and disadvantages of the gradual or simultaneous suicide of every person on earth. But let us return to the matter at hand."
I nodded.
"When the individual has reached a hundred years of age, he is able to do without love and friendship.
Illness and inadvertent death are not things to be feared. He practices one of the arts, or philosophy or mathematics, or plays a game of one-handed chess. When he wishes, he kills himself. When a man is the master of own life, he is also the master of his death."
"Is that a quotation?" I asked.
"Of course. There is nothing but quotations left for us. Our language is a system of quotations."
"What about the great adventure of my times—space travel?" I asked.
"It's been hundreds of years since we have done any of that traveling about—though it was undoubtedly admirable. We found we could never escape the here and now."
Then, with a smile he added:
"And besides, every journey is a journey through space. Going from one planet to another is much like going to the farm across the way. When you stepped into this room, you were engaging in space travel."
"That's true," I replied. "There was also much talk of 'chemical substances' and 'zoological animals.' "
The man now turned his back to me and looked out the windows. Outside, the plains were white with silent snow and moonlight.
I emboldened myself to ask:
"Are there still museums and libraries?"
"No. We want to forget the past, save for the composition of elegies. There are no commemorations or anniversaries or portraits of dead men. Each person must produce on his own the arts and sciences that he has need for."
"In that case, every man must be his own Bernard Shaw, his own Jesus Christ, and his own Archimedes."
He nodded wordlessly.
"What happened to the governments?" I inquired.
"It is said that they gradually fell into disuse. Elections were called, wars were declared, taxes were levied, fortunes were confiscated, arrests were ordered, and attempts were made at imposing censorship
—but no one on the planet paid any attention. The press stopped publishing pieces by those it called its 'contributors,' and also publishing their obituaries. Politicians had to find honest work; some became comedians, some witch doctors—some excelled at those occupatio
ns. The reality was no doubt more complex than this summary."
Then his tone changed, and he said:
"I have built this house, which is like all other houses. I have built these furnishings and made these household goods. I have worked in the fields, though other men, whose faces I have not seen, may well have worked them better. I can show you some things."
I followed him into an adjoining room. He lighted a lamp, which also hung from the ceiling. In one corner I saw a harp; it had very few strings. On the walls hung rectangular paintings in which the color yellow predominated. They did not look as if the same hand had painted them all.
"This is my work," he said.
I examined the paintings, and I stopped before the smallest of them, which portrayed, or suggested, a sunset, though there was something of the infinite about it.
"If you like it, you may take it back with you, as a souvenir of a future friend," he said serenely.
I thanked him, but the other canvases disturbed me. I will not say that they were blank, but they were almost blank.
"They are painted with colors that your ancient eyes cannot see."
His delicate hands plucked the strings of the harp and I could hear faint occasional notes.
It was then that the banging began.
A tall woman and three or four men came into the house. One would have said they were brothers and sister, or that time had made them resemble one another. My host spoke first to the woman:
"I knew you would not fail to come tonight. Have you seen Nils?"
"Every few evenings. He is still mad about painting."
"Let us hope he has better luck at it than his father had."
Manuscripts, paintings, furniture, household goods—we left nothing in the house.
The woman worked as hard as the men. I felt embarrassed at my own weakness, which kept me from being much help to them. No one closed the door as, loaded down with our burden, we left. I noticed that the house had a peaked roof.
After about fifteen minutes of walking, we turned toward the left. In the distance I saw a kind of tower, crowned with a dome.
"It is the crematory," someone said. "The death chamber is inside. They say it was invented by a philanthropist whose name, I believe, was Adolf Hitler."
The caretaker, whose height did not take me aback, opened the gate to us.
My host whispered a few words. Before going in, he waved goodbye.
"There'll be more snow," the woman announced.
In my study on Calle México still hangs the canvas that someone will paint, thousands of years from now, with substances that are now scattered across the planet.
The Bribe
The story I shall tell is about two men, or rather about an incident in which two men played a part. The event, which is not at all singular or fantastic, is less important than the character of the two men involved. Both were vain, though in very different ways and with very different results. The anecdote (for it's really very little more than that) took place a short time ago in one of the states of the United States.
In my opinion, it couldn't have happened anywhere else. In late 1961, at the University of Texas in Austin, I was fortunate enough to have a long conversation with one of the two men, Dr. Ezra Winthrop.
Dr. Winthrop was a professor of Old English (he did not approve of calling it Anglo-Saxon, which suggests an artifact cobbled together out of two separate pieces). I recall that without ever actually contradicting me he corrected my many errors and presumptuous temerities. I was told that on oral examinations he never put questions to the candidate—instead he invited the candidate to chat about this or that subject, leaving to the person being examined the choice of the topic to be discussed. Of old Puritan stock, a native of Boston, he'd found it hard to adapt to the customs and prejudices of the south.
He missed the snow, but I've noticed that northerners are taught to take measures against the cold the way we are against the heat. The hazy image that remains to me is that of a man on the tall side, with gray hair, less spry than strong. My recollection of his colleague Herbert Locke is clearer; Locke gave me a copy of his book Toward a History of the Kenning, which declares that the Saxons soon put aside those somewhat mechanical metaphors they used (the sea as "whale-road," the eagle as
"battle-falcon"), while the Scandinavian poets were combining and intermingling them almost to the point of inextricability. I mention Herbert Locke because he is an integral part of my story.
I come now to the Icelander Eric Einarsson, perhaps the true protagonist. I never saw him. He had come to Texas in 1969, when I was in Cambridge, but letters from a mutual friend, Ramón Martínez López, have left me with the conviction that I knew him intimately. I know that he is impetuous, energetic, and cold; in a land of tall men he is tall. Given his red hair, it was inevitable that students should start calling him Eric the Red. It was his view that the use of an inevitably error-ridden slang makes the foreigner an interloper, and so he never condescended to use the ubiquitous "O. K." A fine scholar of English, Latin, the Scandinavian languages, and (though he wouldn't admit it) German, he easily made a way for himself in American universities. His first article was a monograph on the four articles de Quincey had written on the influence of the Danes on the lake region of Westmoreland. This was followed by a second, on the dialect of the Yorkshire peasant. Both studies were well received, but Einarsson thought his career needed something a bit more "astonishing." In 1970, Yale published his copiously annotated critical edition of the ballad of the Battle of Maldon. The scholarship of the notes was undeniable, but certain hypotheses in the introduction aroused some controversy in the virtually hermetic spheres of academe. Einarsson claimed, for example, that the style of the ballad is similar, though admittedly in a distant sort of way, to the epic fragment Finnsburh, rather than to the measured rhetoric of Beowulf, and that the poem's employment of moving circumstantial details oddly prefigures the methods that we admire, not without good reason, in the Icelandic sagas. He also proposed emendations for several readings in Elphinston's edition. In 1969 he had been given an appointment at the University of Texas. As we all know, American universities are forever sponsoring conferences of Germanists. Dr. Winthrop had chaired the previous conference, in East Lansing. The head of his department, who was preparing to go abroad on his sabbatical, asked Winthrop to suggest a person to chair the next one, in Wisconsin. There were really only two candidates to choose between—Herbert Locke and Eric Einarsson.
Winthrop, like Carlyle, had renounced the Puritan faith of his forebears, but not their sense of right and wrong. He did not decline to offer his opinion; his duty was clear. Since 1954 Herbert Locke had been of inestimable help in the preparation of a certain annotated edition of Beowulf which, at certain institutions of higher learning, had replaced that of Klaeber; he was now compiling a work that would be of great usefulness to Germanists: an English/Anglo-Saxon dictionary that was certain to save readers hours of often fruitless searching through etymological dictionaries. Einarsson was much the younger. His sharpness and impertinence had won him general dislike, including Winthrop's, but his critical edition of Finnsburh had contributed not a little to building a reputation. And he was disputatious; at the conference he would be a better moderator than the shy and taciturn Locke. That was the state of Winthrop's deliberations when the incident occurred.
From the Yale press there appeared a long article on the teaching of Anglo-Saxon language and literature in universities. At the end of the last page appeared the transparent initials E. E. and, to dispel any doubt as to the authorship, the words "University of Texas." The article, written in the correct English of a non native speaker, never stooped to incivility, yet it did have a certain belligerence about it. It argued that beginning the study of Anglo-Saxon with Beowulf, a work of ancient date but a rhetorical, pseudo-Virgilian style, was no less arbitrary than beginning the study of English with the intricate verses of Milton. It advised that chronological order be inverted:
begin with the eleventh-century poem "The Grave," through which something of the modern-day language might be glimpsed, and then work backward to the beginnings. As for Beowulf, some fragment excerpted from the tedious 3OOO-line amalgam would suffice—the funerary rites of the Scyld, for example, who returned to the sea as they had come from the sea. Not once was Winthrop's name mentioned, but Winthrop felt persistently attacked. The attack, if there was one, mattered less to him than the fact that his pedagogical methods were being impugned.
There were but a few days left. Winthrop wanted to be fair, and he could not allow Einarsson's article (already being reread and talked about by many people) to influence his decision. But the decision was not easy. One morning Winthrop spoke with his director; that same afternoon, Einarsson received official word that he would be going to Wisconsin to chair the conference.
On the day before the nineteenth of March, the day of his departure, Einarsson appeared in Ezra Winthrop's office. He had come to say goodbye and to thank him. One of the windows overlooked a diagonal, tree-lined walk, and the office was lined with books. Einarsson immediately recognized the parchment-bound first edition of the Edda Islandorum. Winthrop replied that he knew Einarsson would carry out his mission well, and that he had nothing to thank him for. The conversation was, unless I am mistaken, a long one.
"Let's speak frankly," Einarsson said. "There's not a soul in this university that doesn't know that it is on your recommendation that Dr. Lee Rosenthal, our director, has honored me with the mission of representing our university. I will try not to disappoint him. I am a good Germanist; the language of the sagas is the language of my childhood, and I speak Anglo-Saxon better than my British colleagues. My students say cyning, not cunning. They also know that they are absolutely forbidden to smoke in class and that they cannot come in dressed like hippies. As for my frustrated rival, it would be the worst of bad taste for me to criticize him; the Kenning book clearly shows that he has looked into not only the primary sources but the pertinent articles by Meissner and Marquardt as well. But let us not pursue those trivialities.
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