I can still see his bright blue suit, much encumbered with buttons and pockets. His necktie, I noticed, was one of those stage magician's bow ties attached with two plastic clips. He was carrying a leather briefcase that I assumed was full of documents. He wore a well-trimmed, military-style mustache; during the course of our conversation he lighted a cigar, and at that, I felt there were too many things on that face. Trop meublé, I said to myself.
The linear nature of language, wherein each word occupies its own place on the page and its own instant in the reader's mind, unduly distorts the things we would make reference to; in addition to the visual trivialities that I have listed, the man gave one the impression of a past dogged by adversity.
On the wall in my office hangs an oval portrait of my great-grandfather, who fought in the wars of independence, and there are one or two glass cases around the room, containing swords, medals, and flags. I showed Zimmermann those old objets de la gloire and explained where some of them had come from; he would look at them quickly, like a man performing his duty, and (not without some impertinence, though I believe it was an involuntary and mechanical tic) complete my information. He would say, for example:
"Correct. Battle of Junin. August 6, 1824. Cavalry charge under Juárez."
"Suárez,"I corrected.
I suspect that the error was deliberate.
"My first error," he exclaimed, opening his arms in an Oriental gesture, "and assuredly not my last! I live upon texts, and I get hopelessly muddled; in you, however, the fascinating past quite literally lives."
He pronounced the v almost as if it were an f.
Such fawning did not endear the man to me.
Zimmermann found my books more interesting. His eyes wandered over the titles almost lovingly, and I recall that he said:
"Ah, Schopenhauer, who never believed in history.... In Prague I had that same edition, Grisebach's, and I believed that I would grow old in the company of those volumes that were so comfortable in one's hand—but it was History itself, embodied in one senseless man, that drove me from that house and that city.
And here I am in the New World, in your lovely home, with you...."
He spoke the language fluently, but not without error; a noticeable German accent coexisted with the lisping s's of the Spanish peninsula.
We had taken a seat by now, and I seized upon those last words in order to get down to our business.
"Here, history is kinder," I said. "I expect to die in this house, where I was born. It was to this house that my great-grandfather, who had been all over the continent, returned when he brought home that sword; it is in this house that I have sat to contemplate the past and write my books. I might almost say that I have never left this library—but now, at last, I am to leave it, to journey across the landscape I have only traveled on maps."
I softened my possible rhetorical excess with a smile.
"Are you referring to a certain Caribbean republic?"Zimmermann asked.
"Quite right," I replied. "I believe that it is to that imminent journey that I owe the honor of your visit."
Trinidad brought in coffee.
"You are surely aware," I went on with slow assurance, "that the minister has entrusted me with the mission of transcribing and writing an introduction to the letters of Bolivar that chance has disinterred from the files of Dr. Avellanos. This mission, with a sort of fortunate fatality, crowns my life's labor, the labor that is somehow in my blood."
It was a relief to me to have said what I had to say. Zimmermann seemed not to have heard me; his eyes were on not my face but the books behind me. He nodded vaguely, and then more emphatically.
"In your blood. You are the true historian. Your family roamed the lands of the Americas and fought great battles, while mine, obscure, was barely emerging from the ghetto. History flows in your veins, as you yourself so eloquently say; all you have to do is listen, attentively, to that occult voice. I, on the other hand, must travel to Sulaco and attempt to decipher stacks and stacks of papers—papers which may finally turn out to be apocryphal. Believe me, professor, when I say I envy you."
I could sense no trace of mockery in those words; they were simply the expression of a will that made the future as irrevocable as the past. Zimmermann's arguments were the least of it, however; the power lay in the man, not in the dialectic. He continued with a pedagogue's deliberateness:
"In all things regarding Bolivar—San Martin, I mean, of course—your own position, my dear professor, is universally acknowledged. Votre siège est fait, l have not yet read the letter in question, but it is inevitable, or certainly reasonable, to hypothesize that Bolivar wrote it as self-justification. At any rate, the much-talked-about epistle will reveal to us only what we might call the Bolivar—not San Martin—side of the matter. Once it is published, it will have to be weighed, examined, passed through the critical sieve, as it were, and, if necessary, refuted. There is no one more qualified to hand down that ultimate verdict than yourself, with your magnifying glass. And scalpel! if scientific rigor so requires! Allow me furthermore to add that the name of the person who presents the letter to the world will always remain linked to the letter. There is no way, professor, that such a yoking can be in your interest. The common reader does not readily perceive nuances."
I now realize that our subsequent debate was essentially pointless. Perhaps I even sensed as much then; in order not to face that possibility, I grasped at one thing he had said and asked Zimmermann whether he really believed the letters were apocryphal.
"Even if they were written by Bolivar himself," he replied, "—that does not mean they contain the whole truth. Bolivar may have wished to delude his correspondent, or may simply have been deluding himself.
You, a historian, a contemplative, know better than I that the mystery lies within ourselves, and not in words."
The man's grandiloquent generalities irritated me, so I curtly observed that within the Great Enigma that surrounds us, the meeting in Guayaquil, in which Gen. San Martin renounced mere ambition and left the fate of the continent in the hands of Bolivar, is also an enigma worth studying.
"There are so many explanations ..." Zimmermann replied. "There are those who speculate that San Martin fell into a trap. Others, such as Sarmiento, contend that he was in essence a European soldier, lost on a continent he never understood; others still—Argentines, generally—maintain that he acted out of abnegation; yet others, out of weariness. There are even those who speak of a secret order from some Masonic lodge."
I remarked that be all that as it might, it would be interesting to recover the precise words spoken between the Protector of Peru and the Liberator of the Americas.
"It is possible,"Zimmermann pontificated, "that the words they exchanged were trivial. Two men met in Guayaquil; if one prevailed, it was because he possessed the stronger will, not because of dialectical games. As you see, I have not forgotten my Schopenhauer."
Then, with a smile he added:
"Words, words, words. Shakespeare, the unparalleled master of words, held them in contempt. In Guayaquil or in Buenos Aires, or in Prague, they always count for less than people do."
At that moment I felt that something was happening—or rather, that something had already happened.
Somehow, we were now different. Twilight was stealing upon the room and I had not lighted the lamps.
A little aimlessly I asked:
"You are from Prague, professor?"
"I was from Prague," he answered.
In order to avoid the central subject, I remarked:
"It must be a strange city. I am not familiar with it, but the first book I ever read in German was The Golem, by Meyrink."
"That is the only book by Gustav Meyrink that deserves to be remembered,"Zimmermann replied. "The others, which are concoctions of bad literature and worse theosophy, one is best not to like.
Nevertheless, there is something of Prague's strangeness to be found in that book of dreams dissolving into
further dreams. Everything is strange in Prague—or, if you prefer, nothing is strange. Anything can happen. In London one afternoon, I had the same sensation."
"You mentioned will," I replied. "In the Mabinogion, you may recall, two kings are playing chess on the summit of a hill, while on the plain below, their armies clash in battle. One of the kings wins the game; at that instant, a horseman rides up with the news that the other king's army has been defeated. The battle of men on the battlefield below was the reflection of the battle on the chessboard."
"Ah, a magical operation,"Zimmermann said.
"Or the manifestation," I said, "of one will acting upon two distinct battlegrounds. Another Celtic legend tells of the duel of two famous bards. One, accompanying himself on the harp, sang from the coming of day to the coming of twilight. Then, when the stars or the moon came out, the first bard handed the harp to the second, who laid the instrument aside and rose to his feet. The first singer admitted defeat."
"What erudition! What power of synthesis!" exclaimed Zimmermann. Then, in a calmer voice, he added:
"I must confess my ignorance, my lamentable ignorance, of la matière de Bretaigne. You, like the day, embrace both East and West, while I hold down my small Carthaginian corner, which I now expand a bit with a tentative step into New World history. But I am a mere plodder."
The servility of the Jew and the servility of the German were in his voice, though I sensed that it cost him nothing to defer to me, even flatter me, given that the victory was his.
He begged me not to concern myself about the arrangements for his trip. ("Negotiatives" was the horrendous word he used.) Then in one motion he extracted from his briefcase a letter addressed to the minister, in which I explained the reasons for my withdrawal and listed the acknowledged virtues of Dr. Zimmermann, and he laid in my hand his fountain pen so that I might sign it. When he put the letter away, I could not help seeing in his briefcase his stamped ticket for the Ezeiza Sulaco flight.
As he was leaving, he paused again before the shelf of Schopenhauer.
"Our teacher, our master—our common master—surmised that no act is unintentional. If you remain in this house, in this elegant patrician house, it is because deep inside, you wish to. I respect your wish, and am grateful."
I received these final alms from Zimmermann without a word.
I went with him to the door.
"Excellent coffee," he said, as we were saying our goodbyes.
I reread these disordered pages, which I will soon be consigning to the fire. Our interview had been short.
I sense that now I will write no more. Mon siège est fait.
The Gospel According to Mark
The incident took place on the Los Alamos ranch, south of the small town of Junin, in late March of 1928. Its protagonist was a medical student named Baltasar Espinosa.* We might define him for the moment as a Buenos Aires youth much like many others, with no traits worthier of note than the gift for public speaking that had won him more than one prize at the English school in Ramos Mejia* and an almost unlimited goodness. He didn't like to argue; he preferred that his interlocutor rather than he himself be right. And though he found the chance twists and turns of gambling interesting, he was a poor gambler, because he didn't like to win. He was intelligent and open to learning, but he was lazy; at thirty-three he had not yet completed the last requirements for his degree. (The work he still owed, incidentally, was for his favorite class.) His father, like all the gentlemen of his day a free-thinker, had instructed Espinosain the doctrines of Herbert Spencer, but once, before he set off on a trip to Montevideo, his mother had asked him to say the Lord's Prayer every night and make the sign of the cross, and never in all the years that followed did he break that promise. He did not lack courage; one morning, with more indifference than wrath, he had traded two or three blows with some of his classmates that were trying to force him to join a strike at the university. He abounded in debatable habits and opinions, out of a spirit of acquiescence: his country mattered less to him than the danger that people in other countries might think the Argentines still wore feathers; he venerated France but had contempt for the French; he had little respect for Americans but took pride in the fact that there were skyscrapers in Buenos Aires; he thought that the gauchos of the plains were better horsemen than the gauchos of the mountains. When his cousin Daniel invited him to spend the summer at Los Alamos, he immediately accepted—not because he liked the country but out of a natural desire to please, and because he could find no good reason for saying no.
The main house at the ranch was large and a bit run-down; the quarters for the foreman, a man named Gutre, stood nearby. There were three members of the Gutre family: the father, the son (who was singularly rough and unpolished), and a girl of uncertain paternity. They were tall, strong, and bony, with reddish hair and Indian features. They rarely spoke. The foreman's wife had died years before.
In the country, Espinosa came to learn things he hadn't known, had never even suspected; for example, that when you're approaching a house there's no reason to gallop and that nobody goes out on a horse unless there's a job to be done. As the summer wore on, he learned to distinguish birds by their call.
Within a few days, Daniel had to go to Buenos Aires to close a deal on some livestock. At the most, he said, the trip would take a week. Espinosa, who was already a little tired of his cousin's bonnes fortunesand his indefatigable interest in the vagaries of men's tailoring, stayed behind on the ranch with his textbooks. The heat was oppressive, and not even nightfall brought relief. Then one morning toward dawn, he was awakened by thunder. Wind lashed the casuarina trees. Espinosa heard the first drops of rain and gave thanks to God. Suddenly the wind blew cold. That afternoon, the Salado overflowed.
The next morning, as he stood on the porch looking out over the flooded plains, Baltasar Espinosa realized that the metaphor equating the pampas with the sea was not, at least that morning, an altogether false one, though Hudson had noted that the sea seems the grander of the two because we view it not from horseback or our own height, but from the
deck of a ship. The rain did not let up; the Gutres, helped (or hindered) by the city dweller, saved a good part of the livestock, though many animals were drowned. There were four roads leading to the ranch; all were under water. On the third day, when a leaking roof threatened the foreman's house, Espinosa gave the Gutres a room at the back of the main house, alongside the toolshed. The move brought Espinosa and the Gutres closer, and they began to eat together in the large dining room.
Conversation was not easy; the Gutres, who knew so much about things in the country, did not know how to explain them. One night Espinosa asked them if people still remembered anything about the Indian raids, back when the military command for the frontier had been in Junin. They told him they did, but they would have given the same answer if he had asked them about the day Charles I had been beheaded. Espinosa recalled that his father used to say that all the cases of longevity that occur in the country are the result of either poor memory or a vague notion of dates—gauchos quite often know neither the year they were born in nor the name of the man that fathered them.
In the entire house, the only reading material to be found were several copies of a farming magazine, a manual of veterinary medicine, a deluxe edition of the romantic verse drama Tabaré, a copy of The History of the Shorthorn in Argentina, several erotic and detective stories, and a recent novel that Espinosa had not read— Don Segundo Sombra, by Ricardo Guiraldes. In order to put some life into the inevitable after-dinner attempt at conversation, Espinosa read a couple of chapters of the novel* to the Cutres, who did not know how to read or write. Unfortunately, the foreman had been a cattle drover himself, and he could not be interested in the adventures of another such a one. It was easy work, he said; they always carried along a pack mule with everything they might need. If he had not been a cattle drover, he announced, he'd never have seen Lake Gomez, or the Bragado River, or even the Nunez ranch, in
Chacabuco....
In the kitchen there was a guitar; before the incident I am narrating, the laborers would sit in a circle and someone would pick up the guitar and strum it, though never managing actually to play it. That was called "giving it a strum."
Espinosa, who was letting his beard grow out, would stop before the mirror to look at his changed face; he smiled to think that he'd soon be boring the fellows in Buenos Aires with his stories about the Salado over-running its banks. Curiously, he missed places in the city he never went, and would never go: a street corner on Cabrera where a mailbox stood; two cement lions on a porch on Calle Jujuy a few blocks from the Plaza del Once; a tile-floored corner grocery-store-and-bar (whose location he couldn't quite remember). As for his father and his brothers, by now Daniel would have told them that he had been isolated—the word was etymologically precise—by the floodwaters.
Exploring the house still cut off by the high water, he came upon a Bible printed in English. On its last pages the Guthries (for that was their real name) had kept their family history. They had come originally from Inverness and had arrived in the New World—doubtlessly as peasant laborers— in the early nineteenth century; they had intermarried with Indians. The chronicle came to an end in the eighteen-seventies; they no longer knew how to write. Within a few generations they had forgotten their English; by the time Espinosa met them, even Spanish gave them some difficulty. They had no faith, though in their veins, alongside the superstitions of the pampas, there still ran a dim current of the Calvinist's harsh fanaticism. Espinosa mentioned his find to them, but they hardly seemed to hear him.
He leafed through the book, and his fingers opened it to the first verses of the Gospel According to St. Mark. To try his hand at translating, and perhaps to see if they might understand a little of it, he decided that that would be the text he read the Gutres after dinner. He was surprised that they listened first attentively and then with mute fascination. The presence of gold letters on the binding may have given it increased authority. "It's in their blood," he thought. It also occurred to him that throughout history, humankind has told two stories: the story of a lost ship sailing the Mediterranean seas in quest of a beloved isle, and the story of a god who allows himself to be crucified on Golgotha. He recalled his elocution classes in Ramos Mejia, and he rose to his feet to preach the parables.