Elisabeth Kostova - The Historian

Sitting in my cramped new quarters, I tried at once to resurrect my notes on Vlad Dracula’s history-and the maps I had seen in the archives-from memory. Then I hurried away from that place back into Greece, where I attempted to resume my studies on Crete, since I now had extra time at my disposal.

The boat trip to Crete was horrendous, the sea being very high and rough. A hot, crazing wind, like France ’s infamousmistral,blew down over the island without cease. My previous rooms were occupied and I found only the most pitiful lodgings, dark and musty. My American colleagues had departed. The kindly director of the museum had fallen ill and no one seemed to remember his having invited me to the opening of a tomb. I tried to go on with my writing about Crete but searched my notes in vain for inspiration. My nervousness was hardly appeased by the primitive superstitions I encountered even among townspeople, superstitions I hadn’t noticed on previous trips, although they are so widespread in Greece that I must have come across them before. In Greek tradition, as in many others, the source of the vampire, thevrykolakas,is any corpse not properly buried, or slow to decompose, not to mention anybody accidentally buried alive. The old men in Crete’stavernasseemed much more inclined to tell me their two hundred and ten vampire stories than they were to explain where I might find other shards of pottery like that one, or what ancient shipwrecks their grandfathers had dived into and plundered. One evening I let a stranger buy me a round of a local speciality called, whimsically, amnesia, with the result that I was sick all the next day.

Nothing, in fact, went well with me until after I reached England, which I did in a terrible rainy gale that caused me the most gruesome seasickness I have ever experienced.

I note down these circumstances in case they have some bearing on other aspects of my case. At the very least, they will explain to you my state of mind when I arrived in Oxford: I was exhausted, dejected, fearful. In my mirror I looked pale and thin. Whenever I cut myself shaving, which I did frequently in my nervous clumsiness, I winced, remembering those half-congealed little wounds on the Turkish bureaucrat’s neck and doubting more and more the sanity of my own recollection. Sometimes I had the sense, which haunted me almost to madness, of some purpose unfulfilled, some intention whose form I could not reconstruct. I was lonely and full of longing. In a word, my nerves were in a state I’d never known before.

Of course, I attempted to carry on as usual, saying nothing of these matters to anyone and preparing for the upcoming term with my usual care. I wrote to the American classicists I’d met in Greece, intimating that I would be interested in at least a brief appointment in the States, if they could help me acquire one. I was nearly done with my degree, I felt more and more the need to start afresh, and I thought the change would do me good. I also completed two short articles on the juncture of archaeological and literary evidence in the study of Crete ’s pottery production. With effort, I brought my natural self-discipline to bear on each day, and each day calmed me further.

For the first month after my return, I tried not only to stifle all memory of my unpleasant journey but also to avoid any renewal of my interest in the odd little book in my luggage, or in the research it had precipitated. However, my confidence reasserting itself and my curiosity growing again-perversely-within me, I picked up the volume one evening and reassembled my notes from England and Istanbul. The consequence-and from then on I did view it as a consequence-was immediate, terrifying, and tragic.

I must pause here, brave reader; I cannot bring myself to write more, for the moment. I beg you not to desist in these readings but to pursue them further, as I will try to, myself, tomorrow.

Yours in profoundest grief, Bartholomew Rossi

As an adult, I have often known that peculiar legacy time brings to the traveler: the longing to seek out a place a second time, to find deliberately what we stumbled on once before, to recapture the feeling of discovery. Sometimes we search out again even a place that was not remarkable in itself-we look for it simply because we remember it. If we do find it, of course, everything is different. The rough-hewn door is still there, but it’s much smaller; the day is cloudy instead of brilliant; it’s spring instead of autumn; we’re alone instead of with three friends. Or, worse, with three friends instead of alone.

The very young traveler knows little of this phenomenon, but before I knew it in myself, I saw it in my father, at Saint-Matthieu-des-Pyrénées-Orientales. I sensed in him, rather than read clearly, the mystery of repetition, already knowing he had been there years before. And, oddly, this place drew him into abstraction in a way no other we’d visited had done. He had been to the region of Emona once before our visit, and to Ragusa several times. He had visited Massimo and Giulia’s stone villa for other happy suppers, in other years. But at Saint-Matthieu I sensed that he had actually longed for this place, thought it through over and over for some reason I could not excavate, relived it without telling anyone. He did not tell me now, except to recognize aloud the curve of the road before it finally ran up against the abbey wall, and to know, later, which door opened into sanctuary, cloister, or-finally-crypt. This memory for detail was nothing new to me; I had seen him reach for the right door in famous old churches before, or take the correct turn to the ancient refectory, or stop to buy tickets at the right guardhouse in the right shady gravel drive, or recall, even, where he had previously had the finest cup of coffee.

The difference at Saint-Matthieu was a difference of alertness, an almost cursory scanning of walls and cloistered walkways. Instead of seeming to say to himself, “Ah, there’s that fine tympanum above the doors; Ithought I remembered it was on this side,” my father appeared to be checking off views he could already have described with his eyes closed. It came over me gradually, even before we had finished climbing the steep, cypress-shaded grounds to the main entrance, that what he remembered here were not architectural details, but events.

A monk in a long brown habit stood by the wooden doors, quietly handing brochures to the tourists. “As I told you, it’s a working monastery still,” my father was saying in an ordinary voice. He had put on his sunglasses, although the monastery wall threw a deep shade over us. “They keep the crowds down to a dull roar by letting everyone in for only a few hours a day.” He smiled at the man as we approached, then stretched his hand out for a pamphlet. “Merci beaucoup-we’ll take just one,” he was saying in his courteous French. But this time, with the intuitive accuracy the young turn on their parents, I knew even more surely that he had not merely seen this place before, camera in hand. He hadn’t just “done” it properly, even if he knew all its art-historical coordinates from his guidebook. Instead, something, I felt sure, had happened to him here.

My second impression was as fleeting as my first, but sharper: when he opened the pamphlet and put one foot on the stone threshold, bending his head too casually to the words instead of to the beasts in relief overhead (which would normally have caught his eye), I saw that he hadn’t lost some old emotion for the sanctuary we were about to enter. That emotion, I realized without breathing between my intuition and the thought that followed it-that emotion was either grief or fear, or some terrible blend of the two.

Saint-Matthieu-des-Pyrénées-Orientales sits at a height of four thousand feet above sea level-and the sea is not as distant as this walled-in landscape with its wheeling eagles would have you believe. Red-roofed and precariously high at the summit, the monastery seems to have grown directly out of a single pinnacle of mountain rock, which is true, in a way, since the earliest incarnation of its church was hewed straight down into the rock itself in the year 1000. The main entrance to the abbey is a later expression of the Romanesque, influenced by the art of the Muslims who fought over the centuries to take the peak: a squared-off stone portal crowned by geometric, Islamic borders and two grimacing, groaning Christian monsters in bas-relief, creatures that might be lions, bears, bats, or griffins-impossible animals whose lineage could be anything.