The Writing of the God
The cell is deep and made of stone; its shape is that of an almost perfect hemisphere, although the floor (which is also of stone) is something less than a great circle, and this fact somehow deepens the sense of oppression and vastness. A wall divides the cell down the center; though it is very high, it does not touch the top of the vault. I, Tzinacán, priest of the Pyramid of Qaholom, which Pedro de Alvarado burned, am on one side of the wall; on the othеr there is a jaguar, which with secrеt, unvarying paces measures the time and space of its captivity. At floor level, a long window with thick iron bars interrupts the wall. At the shadowless hour [midday] a small door opens above us, and a jailer (whom the years have gradually blurred) operates an iron pulley, lowering to us, at the end of a rope, jugs of water and hunks of meat.

Light enters the vault; it is then that I am able to see the jaguar.

I have lost count of the years I have lain in this darkness; I who once was young and could walk about this prison do nothing now but wait, in the posture of my death, for the end the gods have destined for me. With the deep flint blade I have opened the breast of victims, but now I could not, without the aid of magic, lift my own body from the dust.

On the day before the burning of the Pyramid, the men who got down from their high horses scourged me with burning irons, to compel me to reveal the site of a buried treasure. Before my eyes they toppled the idol to the god, yet the god did not abandon me, and I held my silence through their tortures. They tore my flesh, they crushed me, they mutilated me, and then I awoke in this prison, which I will never leave alive.

Driven by the inevitability of doing something, of somehow filling time, I tried, in my darkness, to remember everything I knew. I squandered entire nights in remembering the order and the number of certain stone serpents, or the shape of a medicinal tree. Thus did I gradually conquer the years, thus did I gradually come to possess those things I no longer possessed. One night I sensed that a precise recollection was upon me; before the traveler sees the ocean, he feels a stirring in his blood. Hours later, I began to make out the memory; it was one of the legends of the god. On the first day of creation, foreseeing that at the end of time many disasters and calamities would befall, the god had written a magical phrase, capable of warding off those evils. He wrote it in such a way that it would pass down to the farthest generations, and remain untouched by fate. No one knows where he wrote it, or with what letters, but we do know that it endures, a secret text, and that one of the elect shall read it. I reflected that we were, as always, at the end of time, and that it would be my fate, as the last priest of the god, to be afforded the privilege of intuiting those words. The fact that I was bounded within a cell did not prevent me from harboring that hope; I might have seen Qaholom's inscription thousands of times, and need only to understand it.

That thought gave me spirit, and then filled me with a kind of vertigo. In the wide realm of the world there are ancient forms, incorruptible and eternal forms — any one of them might be the symbol that I sought. A mountain might be the word of the god, or a river or the empire or the arrangement of the stars. And yet, in the course of the centuries mountains are leveled and the path of a river is many times diverted, and empires know mutability and ruin, and the design of the stars is altered. In the firmament there is change. The mountain and the star are individuals, and the life of an individual runs out. I sought something more tenacious, more invulnerable. I thought of the generations of grain, of grasses, of birds, of men. Perhaps the spell was written upon my very face, perhaps I myself was the object of my search.

Amid those keen imaginings was I when I recalled that one of the names of the god was jaguar — tigre.

At that, my soul was filled with holiness. I imagined to myself the first morning of time, imagined my god entrusting the message to the living flesh of the jaguars, who would love one another and engender one another endlessly, in caverns, in cane fields, on islands, so that the last men might receive it. I imagined to myself that web of tigers, that hot labyrinth of tigers, bringing terror to the plains and pastures in order to preserve the design. In the other cell, there was a jaguar; in its proximity I sensed a confirmation of my conjecture, and a secret blessing.

Long years I devoted to learning the order and arrangement of the spots on the tiger's skin. During the course of each blind day I was granted an instant of light, and thus was I able to fix in my mind the black shapes that mottled the yellow skin. Some made circles; others formed transverse stripes on the inside of its legs; others, ringlike, occurred over and over again—perhaps they were the same sound, or the same word. Many had red borders.

I will not tell of the difficulties of my labor. More than once I cried out to the vault above that it was impossible to decipher that text. Gradually, I came to be tormented less by the concrete enigma which occupied my mind than by the generic enigma of a message written by a god. What sort of sentence, I asked myself, would be constructed by an absolute mind? I reflected that even in the languages of humans there is no proposition that does not imply the entire universe; to say "the jaguar" is to say all the jaguars that engendered it, the deer and turtles it has devoured, the grass that fed the deer, the earth that was mother to the grass, the sky that gave light to the earth. I reflected that in the language of a god every word would speak that infinite concatenation of events, and not implicitly but explicitly, and not linearly but instantaneously. In time, the idea of a divine utterance came to strike me as puerile, or as blasphemous. A god, I reflected, must speak but a single word, and in that word there must be absolute plenitude. No word uttered by a god could be less than the universe, or briefer than the sum of time.

The ambitions and poverty of human words— all, world, universe— are but shadows or simulacra of that Word which is the equivalent of a language and all that can be comprehended within a language.
One day or one night—between my days and nights, what difference can there be?—I dreamed that there was a grain of sand on the floor of my cell. Unconcerned, I went back to sleep; I dreamed that I woke up and there were two grains of sand. Again I slept; I dreamed that now there were three. Thus the grains of sand multiplied, little by little, until they filled the cell and I was dying beneath that hemisphere of sand. I realized that I was dreaming; with a vast effort I woke myself. But waking up was useless—I was suffocated by the countless sand. Someone said to me: You have wakened not out of sleep, but into a prior dream, and that dream lies within another, and so on, to infinity, which is the number of the grains of sand. The path that you are to take is endless, and you will die before you have truly awakened.

I felt lost. The sand crushed my mouth, but I cried out: I cannot be killed by sand that I dream — nor is there any such thing as a dream within a dream. A bright light woke me. In the darkness above me, there hovered a circle of light. I saw the face and hands of the jailer, the pulley, the rope, the meat, and the water jugs.

Little by little, a man comes to resemble the shape of his destiny; a man is, in the long run, his circumstances. More than a decipherer or an avenger, more than a priest of the god, I was a prisoner.

Emerging from that indefatigable labyrinth of dreams, I returned to my hard prison as though I were a man returning home. I blessed its dampness, I blessed its tiger, I blessed its high opening and the light, I blessed my old and aching body, I blessed the darkness and the stone.

And at that, something occurred which I cannot forget and yet cannot communicate—there occurred union with the deity, union with the universe (I do not know whether there is a difference between those two words). Ecstasy does not use the same symbol twice; one man has seen God in a blinding light, another has perceived Him in a sword or in the circles of a rose. I saw a Wheel of enormous height, which was not before my eyes, or behind them, or to the sides, but everywhere at once. This Wheel was made of water, but also of fire, and although I could see its boundaries, it was infinite. It was made of all things that shall be, that are, and that have been, all intertwined, and I was one of the strands within that all-encompassing fabric, and Pedro de Alvarado, who had tortured me, was another. In it were the causes and the effects, and the mere sight of that Wheel enabled me to understand all things, without end. O joy of understanding, greater than the joy of imagining, greater than the joy of feeling! I saw the universe and saw its secret designs. I saw the origins told by the Book of the People. I saw the mountains that rose from the water, saw the first men of wood, saw the water jars that turned against the men, saw the dogs that tore at their faces.[1] I saw the faceless god who is behind the gods. I saw the infinite processes that shape a single happiness, and, understanding all, I also came to understand the writing on the tiger.

It is a formula of fourteen random (apparently random) words, and all I would have to do to become omnipotent is speak it aloud. Speaking it would make this stone prison disappear, allow the day to enter my night, make me young, make me immortal, make the jaguar destroy Alvarado, bury the sacred blade in Spanish breasts, rebuild the Pyramid, rebuild the empire. Forty syllables, fourteen words, and I, Tzinacán, would rule the lands once ruled by Moctezuma. But I know that I shall never speak those words, because I no longer remember Tzinacán.

Let the mystery writ upon the jaguars die with me. He who has glimpsed the universe, he who has glimpsed the burning designs of the universe, can have no thought for a man, for a man's trivial joys or calamities, though he himself be that man. He was that man, who no longer matters to him. What does he care about the fate of that other man, what does he care about the other man's nation, when now he is no one? That is why I do not speak the formula, that is why, lying in darkness, I allow the days to forget me.

*For Etna Risso Platero*

[1] *saw the origins told by the Book of the People. I saw... the dogs that tore at their faces*: Here the priest is remembering the story of the creation of the world told in the *Popul Vuh*, the Mayan sacred text. The standard modern translation is by Dennis Tedlock: Popul Vuh: The Mayan Book of the Dawn of Life (New York: Simon & Schuster Touchstone, 1985). For this part of the genesis story, cf. pp.84-85.