Yann Martel - The High Mountains of Portugal

He is fretful. He is approaching Castelo Branco, which is a proper city, the largest on his deliberately rural route. An idea strikes him: He will drive through the city in the middle of the night. Thus will he avoid people, because it is people who are the problem. Streets, avenues, boulevards — these he can handle, if people aren’t staring and shouting and congregating. If he crosses Castelo Branco at, say, two in the morning in full-throttle third gear, he will likely meet only the odd nightshift worker or drunkard.

When Castelo Branco is near, he leaves the automobile behind and makes his way into the city on foot, backwards as always. He hitches a ride with a man driving a cart, which is fortunate, as the distance to the city turns out to be considerable. The man asks if he saw the strange carriage down the road. He says that he did, without mentioning that he is its driver. The man speaks of the machine in terms of wonder and worry. It’s the quantity of metal that surprises him, he says. It reminds him of a safe.

In Castelo Branco Tomás determines the route he should take. He is pleased to discover that the road continuing to the north of the country mostly avoids the city, circling it on its northwest side. Only the junction with the road is tricky.

He tells three apothecaries his horses-afflicted-with-lice story, which gets him ten bottles of moto-naphtha and, as an unfortunate corollary, three tins of horse lice powder. He carries these in two bags, evenly balanced. He decides to check in to a hotel for the day to wash himself and rest, but the two hotels he finds refuse to admit him, as does the restaurant he seeks to eat in. The proprietors look him up and down, study his singed face and burned hair — one pinches his nose — and they all point to the door. He is too tired to protest. He buys food from a grocer and eats on a bench in a park. He drinks water from a fountain, gulping it avidly, splashing it over his face and head, scrubbing at the soot plastered to his scalp. He wishes he’d remembered to bring the two wineskins, which he could have filled with water. Then he walks in reverse back to the automobile, watching Castelo Branco recede into the distance.

He waits in the cabin for night to fall, idly leafing through the diary to pass the time.

The provenance of the slaves on São Tomé was at first a matter of concern and interest to Father Ulisses — he named the newcomers’ origins in his diary: “from the Mbundu tribe” or “the Chokwe tribe.” But he was hazier on the origins of slaves who came from outside the Portuguese sphere of influence in Africa, and São Tomé, being usefully located, saw slave ships of every nationality — Dutch, English, French, Spanish — and soon he grew weary as a result of the slaves’ too-great numbers. They received his weakening blessing in a state of increasing anonymity. “Does it matter,” he wrote, “wherefrom a soul comes? The exiles of Eden are varied. A soul is a soul, to be blessed & brought to the love of God.”

But one day there was a change. Father Ulisses wrote with uncharacteristic excitement:

I am at the port when a Dutch slaver is unloading its stock. Four captives catch my eye. I see them from afar as they shuffle down the gangplank in shackles & chains. What poor souls are these? They walk with a listless gait, their backs bent, their will broken. I know how they feel. My exhaustion & theirs is the same. The fever is upon me again. Jesus reached out to all, Romans, Samaritans, Syrophoenicians, and others. So must I. I want to get closer but am too weak, the sun too bright. A sailor from the ship is passing by. I beckon to him. I point & ask & he tells me that the captives come from deep within the Congo River basin & were captured in a raid, not traded by a tribe. Three females & a child. My Dutch is poor & I don’t fully understand the sailor. I believe he uses the word “minstrel”. They are to be entertainers of some sort. He gives no sense of impropriety to the term. What? I say to him. Straight from the jungles of the Congo to amusing the white man after his dinner in the New World? He laughs.

I have learned that the four are now jailed on García’s plantation. The mother of the child attacked an overseer & was severely beaten for the offence. They were unwilling to put on clothes & it seemed they provided poor entertainment. Their fate will be decided shortly.

Though I am so feeble I cannot stay long on my feet, I went to García’s today & slipped in to see his captives in their dark, hot cell. The rebellious female has died of her injuries. Her body was still there, her child at her side, listless, nearly unconscious. Fruit lay rotting on the ground. Are the two females that remain starving themselves to death? I spoke to them, knowing they would not understand me. They did not respond or even seem to hear me. I blessed them.

I have gone again. The stench! The child is most certainly dead. At first I had no greater success with the two survivors than yesterday. I read to them from the Gospel of Mark. I chose Mark because it is the most humble Gospel, revealing a messiah at his most human, racked by doubt & anxiety while still shining with loving kindness. I read until fatigue, the heat & the stench nearly overcame me. Thereafter I sat in silence. I was about to leave when one of the captives, the youngest, an adolescent female, stirred. She crawled & settled against the wall on the other side of the bars from me. I whispered to her, “Filha, o Senhor ama-te. De onde vens tu? Conta-me sobre o Jardim do Éden. Conta-me a tua história. O que fizemos de errado?” She did not react in any way. A time passed. Then she turned her head & looked me in the eyes. She looked only briefly before moving away. She guessed that she had nothing to gain from my nearness or interest. I said not a word. My tongue was stilled of any priestly cant. I am transformed. I saw. I have seen. I see. That short gaze made me see a wretchedness that until then had never echoed in my heart. I entered that cell thinking I was a Christian man. I walked out knowing I was a Roman soldier. We are no better than animals.

When I returned this day, they were dead, their bodies taken away and burned. They are free now, as they should have been all along.

The next entry in Father Ulisses’ diary is fierce and accusatory, outlining the final rift between him and the island’s civil and religious authorities. He made a scene at the cathedral, interrupting the Mass with his shouts and protests. The consequence was swift.

I was summoned by the Bishop today. I told him that I had met the unequal & in meeting them found them equal. We are no better than they, I told him. In fact, we are worse. He yelled at me that as there are hierarchies of angels in heaven and of the damned in hell, so there are hierarchies here on earth. The boundaries are not to be blurred. I was sent off, struck by his harshest thunderbolt, excommunication. In his eyes I am no longer a man of the cloth. But I yet feel the Lord’s hand holding me up.

Tomás is amazed, as he is every time he reads this passage. To exclude French and English pirates, or Dutch sailors, little more than mercenaries, from the communion of God is one thing — but an ordained Portuguese priest? That seems an extreme measure, even by the standards of São Tomé. But a place that made its living off slavery would think poorly of a fevered emancipator.

It is then that Father Ulisses mentioned the gift for the first time. Tomás always reads the sentence with trepidation.

I know my mission now. I will make this gift to God before death takes me. I thank God that I drew a sketch while I was at García’s, visiting her in her hellish confinement. Her eyes have opened mine. I will bear witness to the wreckage we have wrought. How great is our fall from the Garden!