Short Stories of Jorge Luis Borges - The Giovanni Translations (79 page)

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Authors: Jorge Luis Borges (trans. by N.T. di Giovanni)

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Sirens

 

Through the course of time the image of the Sirens has changed. Their first historian, Homer, in the twelfth book of the Odyssey, does not tell us what they were like; to Ovid, they are birds of reddish plumage with the faces of young girls; to Apollonius of Rhodes, in the upper part of the body they are women and in the lower part seabirds; to the Spanish playwright Tirso de Molina (and to heraldry), ‘half woman, half fish’. No less debatable is their nature. In his classical dictionary Lemprière calls them nymphs; in Quicherat’s they are monsters, and in Grimal’s they are demons. They inhabit a western island, close to Circe’s, but the dead body of one of them, Parthenope, was found washed ashore in Campania and gave her name to the famed city now called Naples. Strabo, the geographer, saw her grave and witnessed the games held periodically in her memory.

The Odyssey tells that the Sirens attract and shipwreck seamen, and that Ulysses, in order to hear their song and yet remain alive, plugged the ears of his oarsmen with wax and had himself lashed to the mast. The Sirens, tempting him, promised him knowledge of all the things of this world:

For never yet has any man rowed past this isle in his black ship until he has heard the sweet voice from our lips. Nay, he has joy of it, and goes his way a wiser man. For we know all the toils that in wide Troy the Argives and Trojans endured through the will of the gods, and we know all things that come to pass upon the fruitful earth. 

A legend recorded by the mythologist Apollodorus in his Bibliotheca, tells that Orpheus, aboard the Argonauts’ ship, sang more sweetly than the Sirens and that because of this these creatures threw themselves into the sea and were changed into rocks, for their fate was to die whenever their spell went unheeded. The sphinx, also, threw herself from a precipice when her riddle was solved.

In the sixth century, a Siren was caught and baptized in northern Wales, and in certain old calendars took her place as a saint under the name Murgen. Another, in 1403, slipped through a breach in a dike and lived in Haarlem until the day of her death. Nobody could make out her speech, but she was taught to weave and she worshipped the cross as if instinctively. A chronicler of the sixteenth century argued that she was not a fish because she knew how to weave and that she was not a woman because she was able to live in water.

The English language distinguishes between the classical Siren and the mermaid, which has the tail of a fish. The making of this later image may have been influenced by the Tritons, who were lesser divinities in the court of Poseidon.

In the tenth book of Plato’s Republic, eight Sirens rule over the revolution of the eight concentric heavens.

Siren: a supposed marine animal, we read in a brutally frank dictionary.

 

The Sow Harnessed with Chains and other Argentine Fauna

 

On page 106 of his
Dictionary of Argentine Folklore
, Felix Coluccio records:

In the northern part of Cordoba, especially around Quilinos, people speak of a sow harnessed with chains which commonly makes its presence known in the hours of night. Those living close to the railroad station maintain that the sow slides on the tracks, and others assured us that it is not unusual for the sow to run along the telegraph wires, producing a deafening racket with its ‘chains’. As yet, nobody has caught a glimpse of the animal, for as soon as you look for it, it vanishes unaccountably. 

Belief in the Sow Harnessed with Chains (
chancha con cadenas
), which also goes by the name of the Tin Pig (
chancho de lata
), is prevalent as well in the Province of Buenos Aires in slums and towns along the riverside.

There are two Argentine versions of the werewolf. One of them, common also to Uruguay and to southern Brazil, is the
lobisón
; but since no wolves inhabit these regions, men are supposed to take the shapes of swine or dogs. In certain towns of Entre Ríos, girls shun young men who live in the vicinity of stockyards because on Saturday nights they are said to turn into the aforementioned animals. In the midland provinces, we find the
tigre capiango
. This beast is not a jaguar but a man who, at will, can take the jaguar’s form. Usually his purpose is to frighten friends in a spirit of rustic jesting, but highwaymen have also availed themselves of the guise. During the civil wars of the last century, General Facundo Quiroga was popularly supposed to have under his command an entire regiment of
capiangos
.

 

The Sphinx

 

The Sphinx of Egyptian monuments (called by Herodotus androsphinx, or man-sphinx, in order to distinguish it from the Greek Sphinx) is a lion having the head of a man and lying at rest; it stood watch by temples and tombs, and is said to have represented royal authority. In the halls of Karnak, other Sphinxes have the head of a ram, the sacred animal of Amon. The Sphinx of Assyrian monuments is a winged bull with a man’s bearded and crowned head; this image is common on Persian gems. Pliny in his list of Ethiopian animals includes the Sphinx, of which he details no other features than ‘brown hair and two mammae on the breast’.

The Greek Sphinx has a woman’s head and breasts, the wings of a bird, and the body and feet of a lion. Some give it the body of a dog and a snake’s tail. It is told that it depopulated the Theban countryside asking riddles (for it had a human voice) and making a meal of any man who could not give the answer. Of Oedipus, the son of Jocasta, the Sphinx asked, ‘What has four legs, two legs, and three legs, and the more legs it has the weaker it is?’ (So runs what seems to be the oldest version. In time the metaphor was introduced which makes of man’s life a single day. Nowadays the question goes, ‘Which animal walks on four legs in the morning, two legs at noon, and three in the evening?’) Oedipus answered that it was a man who as an infant crawls on all fours, when he grows up walks on two legs, and in old age leans on a staff. The riddle solved, the Sphinx threw herself from a precipice.

De Quincey, around 1849, suggested a second interpretation, which complements the traditional one. The subject of the riddle according to him is not so much man in general as it is Oedipus in particular, orphaned and helpless at birth, alone in his manhood, and supported by Antigone in his blind and hopeless old age.

 

The Squonk

 

(
Lacrimacorpus dissolvens
)

 

The range of the squonk is very limited. Few people outside of Pennsylvania have ever heard of the quaint beast, which is said to be fairly common in the hemlock forests of that State. The squonk is of a very retiring disposition, generally traveling about at twilight and dusk. Because of its misfitting skin, which is covered with warts and moles, it is always unhappy; in fact it is said, by people who are best able to judge, to be the most morbid of beasts. Hunters who are good at tracking are able to follow a squonk by its tear-stained trail, for the animal weeps constantly. When cornered and escape seems impossible, or when surprised and frightened, it may even dissolve itself in tears. Squonk hunters are most successful on frosty moonlight nights, when tears are shed slowly and the animal dislikes moving about; it may then be heard weeping under the boughs of dark hemlock trees. Mr. J. P. Wentling, formerly of Pennsylvania, but now at St Anthony Park, Minnesota, had a disappointing experience with a squonk near Mont Alto. He made a clever capture by mimicking the squonk and inducing it to hop into a sack, in which he was carrying it home, when suddenly the burden lightened and the weeping ceased. Wentling unslung the sack and looked in. There was nothing but tears and bubbles.

 

W
illiam
T. C
ox
:
Fearsome Creatures of the Lumberwoods, With a Few Desert and Mountain Beasts

 

Swedenborg’s Angels

 

For the last twenty-five years of his studious life, the eminent philosopher and man of science Emanuel Swedenborg (1688-1772) resided in London. But as the English are not very talkative, he fell into the habit of conversing with devils and Angels. God granted him the privilege of visiting the Other World and of entering into the lives of its inhabitants. Christ had said that souls, in order to be admitted into Heaven, must be righteous. Swedenborg added that they must also be intelligent; later on Blake stipulated that they should be artists and poets. Swedenborg’s Angels are those souls who have chosen Heaven. They need no words; it is enough that an Angel only think of another in order to have him at his side. Two people who have loved each other on earth become a single Angel. Their world is ruled by love; every Angel is a Heaven. Their shape is that of a perfect human being; Heaven’s shape is the same. The Angels, in whatever direction they look north, east, south, or west are always face to face with God. They are, above all, divines; their chief delight lies in prayer and in the unraveling of theological problems. Earthly things are but emblems of heavenly things. The sun stands for the godhead. In Heaven there is no time; the appearance of things changes according to moods. The Angels’ garments shine according to their intelligence. The souls of the rich are richer than the souls of the poor, since the rich are accustomed to wealth. In Heaven, all objects, furniture, and cities are more physical and more complex than those of our earth; colours are more varied and splendid. Angels of English stock show a tendency to politics; Jews to the sale of trinkets; Germans tote bulky volumes which they consult before venturing an answer. Since Moslems venerate Mohammed, God has provided them with an Angel who impersonates the Prophet. The poor in spirit and hermits are denied the pleasures of Heaven, for they would be unable to enjoy them.

 

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