The High Mountains of Portugal. Yann MartelЧитать онлайн книгу.
go. Only once the man has turned the corner of the street does Tomás, in his usual rearward manner, resume his course. But the incident has flustered him, evidently, because he now smartly bangs into the streetlight he so artfully avoided a minute earlier. Rubbing the back of his head, he turns to glare at it.
“But still, Fausto, he persists. No matter how often he bangs his head, no matter how many times he falls over, he goes on walking backwards.” Tomás heard his uncle laugh and the friend Fausto join in. Then his uncle continued more somberly. “It started the day his little boy, Gaspar, died of diphtheria. The boy was born out of wedlock to a servant here. She died of the sickness too. Then, as fate would have it, my brother, Silvestre, dropped dead a few days later, midday, mid-speech. Already Tomás’s mother had died when he was young. Now his father. To be so assailed by tragedy! Some people never laugh again. Others take to drink. My nephew, in his case, chose to walk backwards. It’s been a year. How long will this bizarre grieving last?”
What his uncle does not understand is that in walking backwards, his back to the world, his back to God, he is not grieving. He is objecting. Because when everything cherished by you in life has been taken away, what else is there to do but object?
He takes a roundabout route. He turns off Rua Nova de São Francisco de Paula and starts walking up Rua do Sacramento. He is nearly there. As he swivels his head to see over his shoulder—he remembers there’s a streetlight ahead—he looks up at the rear of his uncle’s grand residence, with its elaborate cornices and intricate mouldings and soaring windows. He feels eyes upon him and notices a figure at a window on the corner of the second floor. Given that is where his uncle’s office is located, it is likely his uncle Martim, so he turns his head back and strives to walk confidently, carefully skirting the streetlight. He follows the wall surrounding his uncle’s property until he comes up to the gate. He spins round to reach for the bell, but his hand pauses in midair. He pulls it back. Though he knows his uncle has seen him and is waiting for him, he tarries. Then he takes the old leather diary from the breast pocket of his jacket, slips it out of its cotton cloth, puts his back against the wall, and slides down to a sitting position on the sidewalk. He gazes at the book’s cover.
Being the Life in Words
and the Instructions for the Gift
of Father Ulisses Manuel Rosário Pinto
humble Servant of God
He is well acquainted with Father Ulisses’ diary. Whole sections he knows by heart. He opens it at random and reads.
As slave ships approach the island to deliver their cargo, they have much accounting & housecleaning to do. Within sight of the port, they throw body after body overboard, both port & starboard, some of them limp & pliant, others feebly gesticulating. These are the dead & the seriously sick, the first discarded because they are no longer of any value, the second for fear that whatever illness is afflicting them might spread & affect the value of the others. It happens that the wind carries to my ears the cries of the living slaves as they protest their expulsion from the ship, as it also carries the splash their bodies make upon hitting the water. They disappear into the crowded Limbo that is the bottom of the Bay of Ana Chaves.
His uncle’s house is also a Limbo of unfinished, interrupted lives. He closes his eyes. Loneliness comes up to him like a sniffing dog. It circles him insistently. He waves it away, but it refuses to leave him alone.
He came upon Father Ulisses’ diary mere weeks after his life was irretrievably blighted. The discovery was a happenstance related to his work at the National Museum of Ancient Art, where he works as assistant curator. The Cardinal-Patriarch of Lisbon, José Sebastião de Almeida Neto, had just made a donation to the museum of ecclesiastical and non-ecclesiastical objects accumulated over the centuries from across the Portuguese empire. With Cardinal Neto’s permission, Tomás was sent by the museum to do research in the Episcopal archives on Rua Serpa Pinto to establish the exact provenance of these beautiful artifacts, the story whereby an altar, chalice, crucifix or psalter, a painting or a book, had come into the hands of the Lisbon diocese.
What he found were not exemplary archives. Succeeding secretaries of the various archbishops of Lisbon clearly did not dwell overmuch on the earthly matter of organizing thousands of papers and documents. It was on one of the open shelves devoted to the patriarchate of Cardinal José Francisco de Mendoça Valdereis, Patriarch of Lisbon between 1788 and 1808, in a stuff-all section given the breezy title Miudezas—Odds and Ends—that he spotted the hand-stitched volume with the brown leather cover, the handwritten title legible despite the splotchy discolourations.
What life was this, what gift? he had wondered. What were the instructions? Who was this Father Ulisses? When he pried open the volume, the spine made the sound of small bones breaking. Handwriting burst out with startling freshness, the black ink standing in high contrast to the ivory paper. The italic, quill-penned script was from another age. The pages were faintly rimmed with sunny yellow, indicating that they had seen very little light since the day they were written upon. He doubted that Cardinal Valdereis had ever read the volume; in fact, given that there was no archival note attached to the cover or anywhere inside—no catalogue number, no date, no comment—and no reference to the book in the index, he had the distinct impression that no one had ever read it.
He studied the first page, noticing an entry with a date and a place name above it: September 17, 1631, Luanda. He turned the pages with care. Other dates appeared. The last year recorded, though without a day or month, was 1635. A diary, then. Here, there, he noted geographic references: “the mountains of Bailundu . . . the mountains of Pungo Ndongo . . . the old Benguela route,” locales that all appeared to be in Portuguese Angola. On June 2, 1633, there was a new place name: São Tomé, the small island colony in the Gulf of Guinea, “that fleck of dandruff off the head of Africa, long days north along the damp coast of this pestilential continent.” His eyes came upon a sentence written a few weeks later: Esta é a minha casa. “This is home.” But it wasn’t written just once. The words covered the page. A whole page of the same short sentence, closely written, the repeated lines wavering up and down slightly: “This is home. This is home. This is home.” Then they stopped, replaced by prose that was more normally discursive, only to appear again some pages later, covering half a page: “This is home. This is home. This is home.” Then once more, further on, for a page and a quarter: “This is home. This is home. This is home.”
What did it mean? Why the manic repetition? He eventually found a possible answer on a page where the reiteration was the same as in every other instance, covering nearly two pages this time, with one difference, a spillage at the end, a clue that the phrase on the page was an ellipsis that the author completed in his mind every time: “This is home. This is home. This is home where the Lord has put me until He takes me to His Breast.” Father Ulisses evidently had been racked by acute homesickness.
On one page Tomás found a curious sketch, a drawing of a face. The features were hastily outlined except for the mournful eyes, which were meticulously drawn. He studied those eyes for many minutes. He plunged into their sadness. Memories of his recently lost son swirled in his mind. When he left the archives that day, he hid the diary among innocuous papers in his briefcase. He was honest to himself about his purpose. This was no informal loan—it was plain theft. The Episcopal archives of Lisbon, having neglected Father Ulisses’ diary for over two hundred and fifty years, would not miss it now, and he wanted the leisure to examine it properly.
He began reading and transcribing the diary as soon as he found the time. He proceeded slowly. The penmanship went from the easily readable to skeins of calligraphy that required him to work out that this scribble represented that syllable, while that squiggle represented this syllable. What was striking was how the writing was poised in the early sections, then grew markedly worse. The final pages were barely decipherable. A number of words he could not make out, no matter how hard he tried.
What Father Ulisses wrote when he was in Angola was no more than a dutiful account and of modest interest. He was merely another minion of the Bishop of Luanda, who “sat in the shade on the pier upon his marble throne” while he worked himself