“I do not know whether I make myself clear. In the dream, it was the everyday considerations that became fantastic; the rational part of my dream was the sudden and undeniable identification of fantasy with total reality. But you cannot imagine what I thought of to wait out the return of logic. While deeply asleep, within my dream though not reconciled to it, I entertained myself by counting, as if so many sheep, the Frenchmen born in the Hispanic New World.”
He says that over the fences of his imagination, like figures in a transatlantic ballet, leaped Paul Lafargue, blown by a hurricane to London from his cradle in Santiago de Cuba to wrest a daughter from Marx, and, ever a cyclone, to whirl through the debris of the Commune and unleash socialist storms in Spain, Portugal, and France; Reynaldo Hahn, who came from Caracas with his gloomy songs and beautiful hands to rock the dreams of Bernhardt and Marcel Proust; Jules Laforgue, who had come to France because he had not wanted his flesh to grow old “more slowly than the roses” in Montevideo, and had exchanged the passage of a “sad and insatiable youth” beside the River Plate for the speedier universal illusion called death beside the Seine; and why did Isidore Ducasse emigrate, he too from Uruguay, only to die between an umbrella and a sewing machine on an operating table in one of the grim hospitals of Paris, when in Montevideo he had already found his Maldoror, his Mald’horror, his male horror, his mald’-aurora, the waters of the River Plate at first light, swollen with distended skins, the hides of slaughtered steers, of mutilated men, of children lost amid baled wool and sheep udders?
I listen to Branly speaking of my lost cities, and I exclude forever from his narrative that dual monster, the Comte de Lautréamont, that beast of prey whose poems were written with tentacles stained red with ink: “C’est un cauchemar qui tient ma plume”; yes, a nightmare stained his pen. My breath quickens as my friend makes room in his dream for another Frenchman from Montevideo, the lucid and magisterial Jules Supervielle, who was right to emigrate: there, facing the never-ending pampa, his brow would have remained forever naked, a “great empty plaza between two armies.” And, following on his heels, José María de Heredia, the Frenchman from Havana, the disconsolate conquistador who returns to the Old World wearily laden with “the arrogant misery of his trophies, the blooming beast and the animate flower,” the sun beneath the sea and the quivering of gold; drunk with “a heroic and brutal dream,” the dream of the new continent, the nightmare of the old.
“Do you see, my friend? You, who come from there, should understand when I tell you that the New World was the last opportunity for European universalism; it was also its tomb. Never again, following that century of discoveries and conquests, was it possible to be universal. As it turned out, the New World was too vast, on too great a scale. No one there could paint, as Holbein the Younger here, the exact measure of the human universe as represented by the portraits of More and Erasmus. There we all became Heredias; enervated Creoles. I tell you, too many innocent backs bore the mark of the whiplash of Maldoror’s cruel pen.”
He stared at me with an inordinate, slightly sinister intensity, an expression that gave him the vaguely comic air of an ancient Roman senator plotting crimes in the baths of Diocletian. I feared this mood, because always when Branly verged on the sublime I was forced to swallow my amusement, along with a dose of ridicule. He lowered his voice suddenly.
And my inner laughter ceased abruptly as he placed his hand on my arm; I feared the twist my extraordinary friend would give to the things he was saying, feeling, remembering, foreseeing.
“Now listen carefully. This story was told me that night in the garret by several voices, those of Heredia and his father, the stupid and cruel Francisco Luis, and of his no less stupid, though benign, second wife, by the nana Clemencita, and by the Mamasel Lange. They were not telling me their own stories but the story of a different Heredia. The young one. The boy Victor Heredia. The story they told me was his.”
My astonishment when I heard Branly’s words was comparable only, I believe, to my feeling of inadequacy as I had listened to the narrative of the Caribbean Heredias, which, in turn, was punishment and compensation for my self-sufficiency when I pointed out to my friend that I understood, perhaps better than he, the real story of the two boys in the Parc Monceau.
He was prepared now, as we sat in the shadows of the club dining room, to grant the Duchesse de Langeais a place in the scene in the Parc Monceau; in that way he would not burden the shoulders of the young Mexican Victor Heredia with the misery and humiliation of the Heredias of La Guaira. He believed that the French Victor Heredia was the boy of the Avenue Vélasquez. But today he was a boy named André. And the Mexican Victor was André’s prisoner.
“You exaggerate, Branly,” I ventured, with a nervous start I tried to disguise by idiotically folding and refolding the limp table napkin.
He looked at me with gratitude and supplication. The first emotion informed me that, as it had him, the exhilaration of the Antillean world was subconsciously beginning to dominate me. The second invited me to cooperate with him, to recover, to make possible, the original temper of our conversation, the priestly and rational tone of French dialogue and, more importantly, its manners. As long ago as the sixteenth century, I exclaimed, Erasmus wrote that the French believe themselves the repositories of courtesy. And I shall not be the one to belie the wise man of Rotterdam. Branly reminded me that in the same paragraph Erasmus accuses the Germans of priding themselves on their knowledge of magic. He realized, at any rate, that explicitly I accepted, though implicitly held reservations about, his cult of politesse. One should not, he said, consider it a national characteristic, as Erasmus had done, or Lope de Vega, who had attributed equal virtue to the residents of Lombardy. It was, simply, his personal religion. In any event, he sighed, considering the historical destinies of France and Germany, was it not preferable to follow the modes of the French? I told myself that the undertaking would not be easy; the intelligent eyes of my friend told me, in exchange, that the story of the Heredias had infected us both. We were speaking like colonials; we were reacting like “enervated Creoles.”
“But let us speak of Supervielle,” said Branly, as if to break my vicious circle. “Do you remember his marvelous poem ‘La Chambre Voisine’?” he asked, his head curiously tilted to one side.
“Only because you mentioned it at the beginning of our conversation,” I replied, attempting to avoid any implication of psychic communication, a possibility I found displeasing.
“It is one of my favorites,” said Branly, closing his eyes and joining his hands under his chin in a posture halfway between memory and prayer. “I remember it because I had dreamed of them all, Lautréamont and Heredia and Supervielle, believing I did so consciously, when in truth, don’t you see? I was projecting a partial solution to my enigmas, because the poem by Supervielle that I had begun to repeat in my dreams, Tournez le dos à cet homme mais restez auprès de lui, had anticipated me, it existed before the question, for the purpose of linking together the disparate parts of my dreams at the Clos des Renards and finally leading me to the truth.”