Collected Fictions

Et cetera

For Néstor Ibarra

A THEOLOGIAN IN DEATH

I have been told by angels that when Melancthon died, a house was prepared for him like that in which he had lived in the world. This also is done with most of the new-comers, owing to which they do not know that they are not still in the natural world.... The things in his room, also, were all like those he had before, a similar table, a similar desk with compartments, and also a similar library; so that as soon as he awakened from sleep, he seated himself at the table and continued his writing, as if he were not a dead body, and this on the subject of justification by faith alone, and so on for several days, and writing nothing whatever concerning charity. As the angels perceived this, he was asked through messengers why he did not write about charity also. He replied that there was nothing of the church in charity, for if that were to be received as in any way an essential attribute of the church, man would also ascribe to himself the merit of justification and consequently of salvation, and so also he would rob faith of its spiritual essence. He said these things arrogantly, but he did not know that he was dead and that the place to which he had been sent was not heaven. When the angels perceived this, they withdrew....

A few weeks after this, the things which he used in his room began to be obscured, and at length to disappear, until at last there was nothing left there but the chair, the table, the paper and the inkstand; and, moreover, the walls of his room seemed to be plastered with lime, and the floor to be covered with a yellow, brick-like material, and he himself seemed to be more coarsely clad. Still, he went on writing, and since he persisted in his denial of charity... he suddenly seemed to himself to be under ground in a sort of work-house, where there were other theologians like him. And when he wished to go out he was detained.... At this, he began to question his ideas, and he was taken out, and sent back to his former chamber.... When sent back, he appeared clad in a hairy skin, but he tried to imagine that what had gone before had been a mere hallucination, and he went on praising faith and denying charity. One evening at dusk, he felt a chill. That led him to walk through the house, and he realized that the other rooms were no longer those of the dwelling in which he had lived on earth. One room was filled with unknown instruments, another had shrunk so much that he could not enter it; another one had not itself changed, but its windows and doors opened onto great sand dunes. There was a room at the rear of the house in which there were three tables, at which sat men like himself, who also cast charity into exile, and he said that he conversed with them, and was confirmed by them day by day, and told that no other theologian was as wise as he. He was smitten by that adoration, but since some of the persons had no face, and others were like dead men, he soon came to abominate and mistrust them. Then he began to write something about charity; but what he wrote on the paper one day, he did not see the next; for this happens to every one there when he commits any thing to paper from the external man only, and not at the same time from the internal, thus from compulsion and not from freedom; it is obliterated of itself....

When any novitiates from the world entered his room to speak with him and to see him, he was ashamed that they should find him in such a sordid place, and so he would summon one of the magical spirits, who by phantasy could produce various becoming shapes, and who then adorned his room with ornaments and with flowered tapestry.... But as soon as the visitors were gone, these shapes vanished, and the former lime-plastering and emptiness returned, and sometimes before.

The last word we have of Melancthon is that the wizard and one of the men without a face carried him out to the sand dunes, where he is now a servant to demons.

(From Emanuel Swedenborg, Arcana Cœlestia)*

THE CHAMBER OF STATUES

In the early days, there was a city in the kingdom of the Andalusians where their monarchs lived and its name was Labtayt or Ceuta, or Jaén. In that city, there was a strong tower whose gate (of two portals breadth) was neither for going in nor for coming out, but for keeping closed. And whenever a King died and another King took the Kingship after him, with his own hands, he set a new and strong lock to that gate, till there were four-and-twenty locks upon the tower, according to the number of Kings. After this time, there came to the throne an evil man, who was not of the old royal house, and instead of setting a new lock, he had a mind to open these locks, that he might see what was within the tower. The grandees of his kingdom forbade him this and pressed him to desist and reproved him and blamed him; they hid from him the iron key ring and told him that it was much easier to add a new lock to the gate than to force four-and-twenty, but he persisted, saying, "Needs must this place be opened." Then they offered him all that their hands possessed of monies and treasures and things of price, of flocks, of Christian idols, of gold and silver, if he would but refrain; still, he would not be baulked, and said "There is no help for it but I open this tower." So he pulled off the locks with his right hand (which will now burn through all eternity) and entering, found within the tower figures of Arabs on their horses and camels, habited in turbands hanging down at the ends, with swords in baldrick-belts thrown over their shoulders and bearing long lances in their hands. All these figures were round, as in life, and threw shadows on the ground; a blind man could identify them by touch, and the front hooves of their horses did not touch the ground yet they did not fall, as though the mounts were rearing. These exquisite figures filled the king with great amazement; even more wonderful was the excellent order and silence that one saw in them, for every figure's head was turned to the same side (the west) while not a single voice or clarion was heard. Such was the first room in the castle. In the second, the king found the table that be-longed to Suleyman, son of David—salvation be with both of them! This table was carved from a single grass-green emerald, a stone whose occult properties are indescribable yet genuine, for it calms the tempest, preserves the chastity of its wearer, keeps off dysentery and evil spirits, brings favor-able outcome to lawsuits, and is of great relief in childbearing.

In the third room, two books were found: one was black and taught the virtues of each metal, each talisman, and each day, together with the preparation of poisons and antidotes; the other was white, and though the script was clear, its lesson could not be deciphered. In the fourth room found he a mappa mundi figuring the earth and the seas and the different cities and countries and villages of the world, each with its true name and exact shape.

In the fifth, they found a marvelous mirror, great and round, of mixed metals, which had been made for Suleyman, son of David—on the twain be forgiveness!—wherein whoso looked might see the counterfeit presentment of his parents and his children, from the first Adam to those who shall hear the Trumpet. The sixth room was filled with that hermetic powder, one drachm of which elixir can change three thousand drachms of silver into three thousand drachms of gold. The seventh appeared empty, and it was so long that the ablest of the king's archers might have loosed an arrow from its doorway without hitting the distant wall. Carved on that far wall, they saw a terrible inscription. The king examined it, and understood it, and it spoke in this wise: "If any hand opens the gate of this castle, the warriors of flesh at the entrance, who resemble warriors of metal, shall take possession of the kingdom."

These things occurred in the eighty-ninth year of the Hegira. Before the year reached its end, Tarik ibn Zayid would conquer that city and slay this King after the sorriest fashion and sack the city and make prisoners of the women and boys therein and get great loot. Thus it was that the Arabs spread all over the cities of Andalusia—a kingdom of fig trees and watered plains in which no man suffered thirst. As for the treasures, it is widely known that Tarik, son of Zayid, sent them to his lord, the caliph Al-Walid bin Abd al-Malik, who entombed them in a pyramid.

(From the Book of the Thousand Nights and a Night, Night 272)*

THE STORY OF THE TWO DREAMERS

The Arab historian Al-Ishaqi tells the story of this event:

"It is related by men worthy of belief (though only Allah is omniscient and omnipotent and all-merciful and unsleeping) that a man of Cairo was possessed of ample riches and great wealth; but he was so generous and magnanimous that his wealth passed away, save his father's house, and his state changed, and he became utterly destitute, and could not obtain his sustenance save by laborious exertion. And he slept one night, overwhelmed and oppressed, under a fig tree in his garden, and saw in his sleep a person drip-ping wet who took from his mouth a golden coin and said to him, 'Verily thy fortune is in Persia, in Isfahan: therefore seek it and repair to it.' So he journeyed to Persia, meeting on the way with all the dangers of the desert, and of ships, and of pirates, and of idolaters, and of rivers, and of wild beasts, and of men; and when he at last arrived there, the evening overtook him, and he slept in a mosque. Now there was, adjacent to the mosque, a house; and as Allah (whose name be exalted!) had decreed, a party of robbers entered the mosque, and thence passed to that house; and the people of the house, awaking at the disturbance occasioned by the robbers, raised cries; the neighbors made a cry as well, whereupon the Wálee came to their aid with his followers, and the robbers fled over the housetops. The Wálee then entered the mosque, and found the man of Cairo sleeping there; so he laid hold upon him, and inflicted upon him a painful beating with mikra'ahs, until he was at the point of death, and imprisoned him; and he remained three days in the prison; after which, the Wálee caused him to be brought, and said to him, 'From what country art thou?' He answered, 'From Cairo.' —'And what affair,' said the Wálee,'was the cause of thy coming to Persia?' He answered, 'I saw in my sleep a person who said to me, "Verily thy fortune is in Isfahan; therefore repair to it." And when I came here, I found the fortune of which he told me to be those blows of the mikra'ahs, that I have received from thee.'—

"And upon this the Wálee laughed so that his grinders appeared, and said to him, 'O thou of little sense, I saw three times in my sleep a person who said to me, "Verily a house in Cairo, in such a district, and of such a description, hath in its court a garden, at the lower end of which is a fountain, wherein is wealth of great amount: therefore repair to it and take it." But I went not; and thou, through the smallness of they sense, hast journeyed from city to city on account of a thing thou hast seen in sleep, when it was only an effect of confused dreams.'—Then he gave him some money, and said to him, 'Help thyself with this to return to thy city.'

"So he took it and returned to Cairo. Now the house which the Wálee had described, in Cairo, was the house of that man; therefore when he arrived at his abode, he dug beneath the fountain, and beheld abundant wealth. Thus God enriched and sustained him; and this was a wonderful coincidence."

(From the Book of the Thousand Nights and a Night, Night 351)*

THE WIZARD THAT WAS MADE TO WAIT

In Santiago de Compostela, there was once a dean of the cathedral who was greedy to learn the art of magic. He heard a rumor that a man named Ulan, who lived in the city of Toledo, knew more things respecting this art than any other man, and he set off to Toledo to find him.

The day the dean arrived, he went directly to the place where Illán lived and found him at his books, in a room at the rear of the house. Ulan greeted the dean kindly, but begged that he put off the business of his journey until after they had eaten. He showed him to a cool apartment and told him he was very glad that he had come. After dinner, the dean explained the purpose of his journey, and asked Illán to teach him the occult science. Ulan told him that he had divined that his visitor was a dean, a man of good position and promising future; he told him, also, however, that he feared that should he teach him as he asked, the dean would forget him afterward. The dean promised that he would never forget the kindness shown him by Illán, and said he would be forever in his debt. When that vow was made, Illán told the dean that the magic arts could be learned only in a retired place, and he took him by the hand and led him into an adjoining room, where there was a large iron ring in the floor. First, however, he instructed his serving-woman that they would have partridge for dinner, though he told her not to put them on the fire until he bade her do so. The two men together lifted the iron ring, and they began to descend a stairway hewn with skill from stone; so far did they descend these stairs that the dean would have sworn they had gone beneath the bed of the Tagus. At the foot of the stairway there was a cell, and then a library, and then a sort of cabinet, or private study, filled with instruments of magic. They thumbed through the books, and as they were doing this, two men entered with a letter for the dean. This letter had been sent him by the bishop, his uncle, and it informed him that his uncle was taken very ill; if the dean wished to see him alive, the letter said, he should return home without delay. This news vexed the dean greatly, in the first instance because of his uncle's illness, but second because he was obliged to interrupt his studies. He resolved to send his regrets, and he sent the letter to the bishop. In three days, several men arrived, dressed in mourning and bringing further letters for the dean, informing him that his uncle the bishop had died, that a successor was being chosen, and that it was hoped that by the grace of God he himself would be elected. These letters also said that he should not trouble himself to come, since it would be much better if he were elected in absentia.

Ten days later, two very well-turned-out squires came to where the dean was at his studies; they threw themselves at his feet, kissed his hand, and ad-dressed him as "bishop."

When Illán saw these things, he went with great happiness to the new prelate and told him he thanked God that such good news should make its way to his humble house. Then he asked that one of his sons be given the vacant deanship. The bishop informed him that he had reserved that position for his own brother, but that he was indeed resolved to show Illan's son favor, and that the three of them should set off together for Santiago at once.

The three men set off for Santiago, where they were received with great honors. Six months later, the bishop received messengers from the Pope, who offered him the archbishopric of Tolosa and left to the bishop himself the choice of his successor. When Illán learned this news, he reminded the bishop of his old promise and requested the bishopric for his son. The new archbishop informed Ulan that he had reserved the bishopric for his own uncle, his father's brother, but that he was indeed resolved to show Illan's son favor, and that they should set off together for Tolosa at once. Illán had no choice but to agree.

The three men set off for Tolosa, where they were received with great honors and with masses. Two years later, the archbishop received messengers from the Pope, who offered him a cardinal's biretta and left to the arch-bishop himself the choice of his successor. When Illán learned this news, he reminded the archbishop of his old promise and requested the arch-bishopric for his son. The new cardinal informed Illán that he had reserved the archbishopric for his own uncle, his mother's brother, but that he was indeed resolved to show Illan's son favor, and he insisted that they set out together for Rome at once. Illán had no choice but to agree.

The three men set out together for Rome, where they were received with great honors and with masses and processions. Four years later the Pope died, and our cardinal was unanimously elected to the Holy See by his brother cardinals. When Illán learned this news, he kissed the feet of His Holiness, reminded him of his old promise, and requested that his son be made cardinal in His Holiness' place. The Pope threatened Illán with imprisonment, telling him that he knew very well he was a wizard who when he had lived in Toledo had been no better than a teacher of magic arts. The miserable Illán said he would return to Spain, then, and begged of the Pope a morsel to eat along the way. The Pope refused. Then it was that Illán (whose face had become young again in a most extraordinary way) said in a firm and steady voice:

"Then I shall have to eat those partridges that I ordered up for tonight's supper."

The serving-woman appeared and Illán told her to put the partridges on the fire. At those words, the Pope found himself in the cell under Illan's house in Toledo, a poor dean of the cathedral of Santiago de Compostela, and so ashamed of his ingratitude that he could find no words by which to beg Illan's forgiveness. Illán declared that the trial to which he'd put the dean sufficed; he refused him his portion of the partridges and went with him to the door, where he wished him a pleasant journey and sent him off most courteously.

(From the Libro de Patronio by the Infante don Juan Manuel, who took it in turn from an Arabic volume, The Forty Mornings and the Forty Nights)

THE MIRROR OF INK

History records that the crudest of the governors of the Sudan was Yãqub the Afflicted, who abandoned his nation to the iniquities of Egyptian tax collectors and died in a chamber of the palace on the fourteenth day of the moon of Barmajat in the year 1842. There are those who insinuate that the sorcerer Abderramenal-Masmud1 (whose name might be translated "The Servant of Mercy") murdered him with a dagger or with poison, but a natural death is more likely—especially as he was known as "the Afflicted." Nonetheless, Capt. Richard Francis Burton spoke with this sorcerer in 1853, and he reported that the sorcerer told him this story that I shall reproduce here:

. . .

"It is true that I suffered captivity in the fortress of Yakub the Afflicted, due to the conspiracy forged by my brother Ibrahim, with the vain and perfidious aid of the black chieftains of Kordofan, who betrayed him. My brother perished by the sword upon the bloody pelt of justice, but I threw myself at the abominated feet of the Afflicted One and told him I was a sorcerer, and that if he granted me my life I would show him forms and appearances more marvellous than those of the fanusi jihal, the magic lantern. The tyrant demanded an immediate proof; I called for a reed pen, a pair of scissors, a large sheet of Venetian paper, an inkhorn, a chafing-dish with live charcoal in it, a few coriander seeds, and an ounce of benzoin. I cut the pa-per into six strips and wrote charms and invocations upon the first five; on the last I inscribed the following words from the glorious Qur'an: 'We have removed from thee thy veil, and thy sight is piercing.' Then I drew a magic square in Yakub's right palm and asked him to hold it out to me; into it, I poured a circle of ink. I asked him whether he could see his face in the circle, and he told me that he could see it clearly. I instructed him not to raise his eyes. I put the benzoin and the coriander seeds into the chafing-dish and therein also burned the invocations. I asked the Afflicted One to name the figure that he wished to see. He thought for a moment and told me that he wished to see a wild horse, the most beautiful creature that grazed up on the meadows that lie along the desert. He looked, and he saw first green and peaceful fields and then a horse coming toward him, as graceful as a leopard and with a white star upon its forehead. He then asked me for a herd of such horses, as perfect as the first, and he saw upon the horizon a long cloud of dust, and then the herd. I sensed that my life was safe.

"Hardly had the sun appeared above the horizon when two soldiers entered my cell and conveyed me to the chamber of the Afflicted One, wherein I found awaiting me the incense, the chafing-dish, and the ink. Thus day by day did he make demands upon my skill, and thus day by day did I show to him the appearances of this world. That dead man whom I abominate held within his hand all that dead men have seen and all that living men see: the cities, climes, and kingdoms into which this world is divided, the hidden treasures of its center, the ships that sail its seas, its instruments of war and music and surgery, its graceful women, its fixed stars and the planets, the colors taken up by the infidel to paint his abominable images, its minerals and plants with the secrets and virtues which they hold, the angels of silver whose nutriment is our praise and justification of the Lord, the passing-out of prizes in its schools, the statues of birds and kings that lie within the heart of its pyramids, the shadow thrown by the bull upon whose shoulders this world is upheld, and by the fish below the bull, the deserts of Allah the Merciful. He beheld things impossible to describe, such as streets illuminated by gaslight and such as the whale that dies when it hears man's voice. Once he commanded me to show him the city men call Europe. I showed him the grandest of its streets and I believe that it was in that rushing flood of men, all dressed in black and many wearing spectacles, that he saw for the first time the Masked One.

"From that time forth, that figure, sometimes in the dress of the Sudanese, sometimes in uniform, but ever with a veil upon its face, crept always into the visions. Though it was never absent, we could not surmise who it might be. And yet the appearances within the mirror of ink, at first momentary or unmoving, became now more complex; they would unhesitatingly obey my commands, and the tyrant could clearly follow them. In these occupations, both of us, it is true, sometimes became exhausted. The abominable nature of the scenes was another cause of weariness; there was nothing but tortures, garrotes, mutilations, the pleasures of the executioner and the cruel man.

"Thus did we come to the morning of the fourteenth day of the moon of Barmajat. The circle of ink had been poured into the palm, the benzoin sprinkled into the chafing-dish, the invocations burned. The two of us were alone. The Afflicted One commanded me to show him a just and irrevocable punishment, for that day his heart craved to see a death. I showed him soldiers with tambours, the stretched hide of a calf, the persons fortunate enough to look on, the executioner with the sword of justice. The Afflicted One marvelled to see this, and said to me: It is Abu Kir, the man that slew thy brother Ibrahim, the man that will close thy life when I am able to command the knowledge to convoke these figures without thy aid. He asked me to bring forth the condemned man, yet when he was brought forth the Afflicted One grew still, because it was the enigmatic man that kept the white cloth always before his visage. The Afflicted One commanded me that before the man was killed, his mask should be stripped from him. I threw myself at his feet and said: Oking of time and substance and peerless essence of the century, this figure is not like the others, for we know not his name nor that of his fathers nor that of the city which is his homeland. Therefore, Oking, I dare not touch him, for fear of committing a sin for which I shall be held accountable. The Afflicted One laughed and swore that he himself would bear the responsibility for the sin, if sin it was. He swore this by his sword and by the Qur'an. Then it was that I commanded that the condemned man be stripped naked and bound to the stretched hide of the calf and his mask removed from him. Those things were accomplished; the horrified eyes of Yakub at last saw the visage—which was his own face. In fear and madness, he hid his eyes. I held in my firm right hand his trembling hand and commanded him to look upon the ceremony of his death. He was possessed by the mirror; he did not even try to turn his eyes aside, or to spill out the ink. When in the vision the sword fell upon the guilty neck, he moaned and cried out in a voice that inspired no pity in me, and fell to the floor, dead.

"Glory to Him Who does not die, and Who holds within His hand the two keys, of infinite Pardon and infinite Punishment."

(From Richard Francis Burton, The Lake Regions of Equatorial Africa)*

MAHOMED'S DOUBLE

Since the idea of Mahomed is always connected with religion in the minds of Mahomedans, therefore in the spiritual world some Mahomed or other is always placed in their view. It is not Mahomed himself, who wrote the Koran, but some other who fills his place; nor is it always the same person, but he is changed according to circumstances. A native of Saxony, who was taken prisoner by the Algerines, and turned Mahomedan, once acted in this character. He having been a Christian, was led to speak with them of the Lord Jesus, affirming that he was not the son of Joseph, but the Son of God himself. This Mahomed was afterwards replaced by others. In the place where that representative Mahomed has his station, a fire, like a small torch, appears, in order that he may be distinguished; but it is visible only to Mahomedans.

The real Mahomed, who wrote the Koran, is not at this day to be seen among them. I have been informed that at first he was appointed to preside over them; but being desirous to rule over all the concerns of their religion as a god, he was removed from his station, and was sent down to one on the right side near the south. A certain society of Mahomedans was once instigated by some evil spirits to acknowledge Mahomed as a god, and in order to appease the sedition Mahomed was raised up from the earth or region beneath, and produced to their view; and on this occasion I also saw him. He appeared like corporeal spirits, who have no interior perception. His face was of a hue approaching to black; and I heard him utter these words, "I am your Mahomed," and presently he seemed to sink down again.

(From Emanuel Swedenborg, Vera Christiana Religio [1771])*