The Gospel According to Jesus Christ (Harvest in Translation)
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Authors: Jose Saramago
The Gospel According to Jesus Christ
©José Saramago e Editorial Caminho SA, Lisboa—1991
All rights reserved. No part of this publication may be reproduced
or transmitted in any form or by any means, electronic or mechanical,
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For information about permission to reproduce selections from this book, write to Permissions, Houghton Mifflin Harcourt Publishing Company, 215 Park Avenue South, New York, New York 10003.
This is a translation of
O Evangelho sugundo Jesus Cristo
.
The Library of Congress has cataloged the print edition as follows:
Saramago, José.
[Evangelho sugundo Jesus Cristo. English]
The Gospel according to Jesus Christ/José Saramago; translated
from the Portuguese by Giovanni Pontiero.
p. cm.—(A Harvest book)
ISBN 978-0-15-600141-0 (pb)
1. Jesus Christ—Fiction. I. Pontiero, Giovanni. II. Title.
[PQ9281.A66E913 1994b]
869.3'42—dc20 94-19494
eISBN 978-0-547-54004-7
v2.1112
FOR PILAR
F
ORASMUCH AS MANY HAVE TAKEN IN HAND TO SET FORTH IN ORDER
a declaration of those things which are most surely believed among us, even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; it seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, that thou mightest know the certainty of those things, wherein thou hast been instructed.
Luke 1.1–4
Quod scripsi, scripsi.
What I have written, I have written.
Pontius Pilate
T
HE SUN APPEARS IN ONE OF THE UPPER CORNERS OF THE
rectangle, on the left of anyone looking at the picture. Representing the sun is a man's head that sends out rays of brilliant light and sinuous flames, like a wavering compass in search of the right direction, and this head has a tearful face, contorted by spasms of pain that refuse to abate. The gaping mouth sends up a cry we shall never hear, for none of these things is real, what we are contemplating is mere paper and ink, and nothing more. Beneath the sun we see a naked man tied to a tree trunk with a cloth around his loins to cover those parts we call private, and his feet are resting on a piece of wood set crosswise, to give him support and to prevent his feet from slipping, they are held by two nails driven deep into the wood. Judging from the anguished expression on the man's face and from his eyes, which are raised to heaven, this must be the Good Thief. His ringlets are another reassuring sign, for it is well known that this is how angels and archangels wear their hair, and so it would appear that the repentant criminal is already ascending to the world of heavenly beings. Impossible to say
whether the trunk is still a tree that has been arbitrarily turned into an instrument of torture while continuing to draw nourishment from the soil through its roots, inasmuch as the lower part of the picture is covered by a man with a long beard. Richly attired in loose, flowing robes, he is looking upward but not toward heaven. This solemn posture and sad countenance must belong to Joseph of Arimathaea, because the only other person who comes to mind, Simon of Cyrene, after being forced to help the condemned man carry his cross, as was the practice when these executions took place, went about his own affairs, thinking more of a business transaction that called for an urgent decision than of the sufferings of a miserable wretch about to be crucified. Joseph of Arimathaea is that affluent and good-hearted man who donated a grave for the burial of the greatest criminal of all, but this act of generosity will be to no avail when the time comes to consider his beatification, let alone canonization. All he has on his head is the turban he always wears outdoors, unlike the woman in the foreground of the picture, whose hair hangs all the way down her back as she leans forward, enhanced by the supreme glory of a halo, in her case one edged with the finest embroidery. The kneeling woman must be Mary, because, as we know, all the women gathered here have that name, with one exception, she who is also called Magdalene. Anyone viewing this picture who knows the facts of life will swear immediately that this is the woman called Magdalene, for only someone with her disreputable past would have dared appear at such a solemn occasion wearing a low-cut dress with a close-fitting bodice to emphasize her ample bosom, which inevitably draws the lewd stares of passing men and puts their souls at grave risk of being dragged to perdition. Yet the expression on her face is one of contrition, and her wilting body conveys nothing other than her sorrowing soul, which we cannot ignore, even if it is hidden by tempting flesh, for this woman could
be
completely naked, had the artist so chosen to portray her, and still she would deserve our respect and veneration. Mary Magdalene, if that is her name, is holding to her lips the hand of another woman, who has collapsed to the ground as if bereft of strength or mortally wounded. Her name is also Mary, second in order of appearance but undoubtedly the most important Mary of all, if the central position she occupies in the lower part of the picture has any significance. Apart from her grieving expression and limp hands, nothing can be seen of her body, covered as it is by the copious folds of her mantle and by a tunic tied at the waist with a coarsely woven cord. She is older than the other Mary, which is reason enough, although not the only reason, why her halo should be more elaborate, at least that is what one would conclude in the absence of more precise information about the privileges of rank and seniority observed at that time. Considering, however, the enormous influence of this iconography, only an inhabitant of another planet, where no such drama has ever been enacted, could fail to know that this anguished woman is the widow of a carpenter named Joseph and the mother of numerous sons and daughters, although only one of her children was decreed by fate, or whoever governs fate, to achieve a little renown during his life and a great deal more after his death. Reclining on her left side, Mary, the mother of Jesus, rests her forearm on the hip of another woman, also kneeling and also named Mary, who might well be the real Mary Magdalene although we can neither see nor imagine the neckline of her tunic. Like the first woman in this trinity, she lets her long tresses hang loose down her back, but to all appearances they are fair, unless it is only by chance that the pen strokes are more delicate here, leaving empty spaces between the locks and thus allowing the engraver to lighten the tone. We are not trying to prove that Mary Magdalene was in fact blond, but simply point to the popular belief that women with blond hair, whether
it
be natural or dyed, are the most effective instruments of sin. Mary Magdalene, who, as everyone knows, was as wicked a woman as ever lived, must have been blond if we accept the opinion held, for better or worse, by half of mankind. It is not, however, because this third Mary has skin and hair fairer than the first that we suggest, despite the damning evidence of the first's exposed bosom, that the third is the Magdalene. What confirms her identity is that this third Mary, as she distractedly supports the limp arm of the mother of Jesus, is looking upward, and her enraptured gaze ascends with such power that it appears to elevate her entire being, it is a light that outshines the halo already encircling her head, a light that overpowers every thought and emotion. Only a woman who has loved as much as we believe Mary Magdalene loved could possibly have such an expression, it is she and no other, and thus we rule out the woman standing beside her. This is the fourth Mary, her hands half raised in a gesture of piety and her expression vague, she is accompanied on this side of the engraving by a youth barely adolescent, his knee bent languidly while with an affected and theatrical right hand he presents the four women playing out the poignant drama in the foreground. This is John, who looks so youthful, his hair in ringlets and his lips trembling. Like Joseph of Arimathaea, he also blocks some of the picture, his body concealing the foot of the tree on the other side, where no birds nest. All we see at the top is a second naked man hoisted into the air and bound and nailed to the wood like the first thief, but this one has smooth hair and his eyes are lowered, perhaps still capable of seeing the ground below. His thin face arouses our compassion, unlike the third thief on the other side, who even in the final throes of torment defiantly shows his face, which was not always so pale, for thieving gave him a good living. Thin and smooth haired, the second man bows to the earth that will devour him, this pathetic creature condemned to both death and
hell
must be the Bad Thief, an honest man when all is said and done, who, free of divine and human laws, did not pretend to believe that sudden repentance suffices to redeem a whole life of evil. Above him, also weeping and wailing like the sun in front, the moon can be seen in the guise of a woman with the most incongruous ring in one ear, an unprecedented liberty no artist or poet is likely to repeat. Both sun and moon illuminate the earth in equal measure, but the ambience of light is circular and shadowless, causing everything on the distant horizon to stand out clearly, turrets and walls, a drawbridge across a moat whose water glistens, Gothic arches, and, on the crest of the farthest hill, the motionless sails of a windmill. Somewhat closer, in this deceptive perspective, four horsemen in armor and helmets, bearing lances, proudly parade their horses with admirable dexterity, but they appear to have come to the end of their display and are making farewell gestures to an invisible audience. The same impression of closing festivities is given by that foot soldier who is on the point of going off, carrying something in his right hand that could be a cloth, perhaps even a mantle or tunic, while two more soldiers look annoyed, frustrated, as if they had lost at gambling, although from afar it is difficult to tell what is in their minute faces. Hovering over these common soldiers and the walled city are four angels, two of them portrayed full length. They weep and mourn, with the exception of the angel who solemnly holds a goblet to the crucified man's right side in order to collect the last drop of blood from a lance wound. In this place known as Golgotha, many have met the same cruel fate and many others will follow them, but this naked man, nailed by hands and feet to a cross, the son of Joseph and Mary, named Jesus, is the only one whom posterity will remember and honor by inscribing his initials in capitals. So this is he whom Joseph of Arimathaea and Mary Magdalene are gazing upon, this is he who causes the sun and moon
to
weep and who only a moment ago praised the Good Thief and despised the Bad Thief, failing to understand that there is no difference between them, or, if there is a difference, it lies in something else, for good and evil do not exist in themselves, each being merely the absence of the other. Shining above his head with a thousand rays brighter than those of the sun and moon put together is a placard in Roman letters proclaiming him king of the Jews, surrounded by a wounding crown of thorns like that worn, without their even knowing and with no visible sign of blood, by all who are not allowed to be sovereigns of their own bodies. Jesus, unlike the two thieves, has nowhere to rest his feet, the entire weight of his body would be supported by his hands nailed to the wood had he not life enough left in him to hold himself erect over his bent legs, but that life is nearing its end as the blood continues to flow from the abovementioned wound. Between the two wedges that keep the cross upright and that have also been driven into the dark ground, making a gaping wound there as irremediable as any human grave, we see a skull, also a shinbone and a shoulder blade, but what concerns us is the skull, for this is what Golgotha means, skull. No one knows who put these human remains here or for what purpose, perhaps it was simply a sly reminder to these poor wretches about what awaits them before they turn at last to earth, dust, and nothingness. But there are some who claim that this is Adam's skull, risen from the deep murk of ancient geological strata and, because it can not now return there, eternally condemned to behold its only possible paradise which is forever lost. Farther back, in the same field where the horsemen execute one last maneuver, a man is walking away but looking back in this direction. In his left hand he carries a bucket, and in his right a staff. At the tip of the staff there ought to be a sponge, not easy to see from here, and the bucket, one can safely bet, contains water with vinegar. One day, and forever after, this man will be much
maligned, accused of having given Jesus vinegar out of spite and contempt when he asked for water, but the truth is that he offered him vinegar and water because at that time it was one of the best ways of quenching thirst. The man walks away, does not wait for the end, he did all he could to relieve the mortal thirst of the three condemned men, making no distinction between Jesus and the thieves, because these are things of this earth, which will persist on this earth, and from them will be written the only possible history.