Invisible Cities (Vintage Classics) Page 6

  The days of poverty were followed by more joyous times: a sumptuous butterfly-Clarice emerged from the beggared chrysalis-Clarice. The new abundance made the city overflow with new materials, buildings, objects; new people flocked in from outside; nothing, no one had any connection with the former Clarice, or Clarices. And the more the new city settled triumphantly into the place and the name of the first Clarice, the more it realized it was moving away from it, destroying it no less rapidly than the rats and the mold. Despite its pride in its new wealth, the city, at heart, felt itself incongruous, alien, a usurper.

  And then the shards of the original splendor that had been saved, by adapting them to more obscure needs, were again shifted. They were now preserved under glass bells, locked in display cases, set on velvet cushions, and not because they might still be used for anything, but because people wanted to reconstruct through them a city of which no one knew anything now.

  More decadences, more burgeonings have followed one another in Clarice. Populations and customs have changed several times; the name, the site, and the objects hardest to break remain. Each new Clarice, compact as a living body with its smells and its breath, shows off, like a gem, what remains of the ancient Clarices, fragmentary and dead. There is no knowing when the Corinthian capitals stood on the top of their columns: only one of them is remembered, since for many years, in a chicken run, it supported the basket where the hens laid their eggs, and from there it was moved to the Museum of Capitals, in line with other specimens of the collection. The order of the eras’ succession has been lost; that a first Clarice existed is a widespread belief, but there are no proofs to support it. The capitals could have been in the chicken runs before they were in the temples, the marble urns could have been planted with basil before they were filled with dead bones. Only this is known for sure: a given number of objects is shifted within a given space, at times submerged by a quantity of new objects, at times worn out and not replaced; the rule is to shuffle them each time, then try to assemble them. Perhaps Clarice has always been only a confusion of chipped gimcracks, ill-assorted, obsolete.

  CITIES & THE DEAD • 3

  No city is more inclined than Eusapia to enjoy life and flee care. And to make the leap from life to death less abrupt, the inhabitants have constructed an identical copy of their city, underground. All corpses, dried in such a way that the skeleton remains sheathed in yellow skin, are carried down there, to continue their former activities. And, of these activities, it is their carefree moments that take first place: most of the corpses are seated around laden tables, or placed in dancing positions, or made to play little trumpets. But all the trades and professions of the living Eusapia are also at work below ground, or at least those that the living performed with more contentment than irritation: the clockmaker, amid all the stopped clocks of his shop, places his parchment ear against an out-of-tune grandfather clock; a barber, with dry brush, lathers the cheekbones of an actor learning his role, studying the script with hollow sockets; a girl with a laughing skull milks the carcass of a heifer.

  To be sure, many of the living want a fate after death different from their lot in life: the necropolis is crowded with big-game hunters, mezzosopranos, bankers, violinists, duchesses, courtesans, generals – more than the living city ever contained.

  The job of accompanying the dead down below and arranging them in the desired place is assigned to a confraternity of hooded brothers. No one else has access to the Eusapia of the dead and everything known about it has been learned from them.

  They say that the same confraternity exists among the dead and that it never fails to lend a hand; the hooded brothers, after death, will perform the same job in the other Eusapia; rumor has it that some of them are already dead but continue going up and down. In any case, this confraternity’s authority in the Eusapia of the living is vast.

  They say that every time they go below they find something changed in the lower Eusapia; the dead make innovations in their city; not many, but surely the fruit of sober reflection, not passing whims. From one year to the next, they say, the Eusapia of the dead becomes unrecognizable. And the living, to keep up with them, also want to do everything that the hooded brothers tell them about the novelties of the dead. So the Eusapia of the living has taken to copying its underground copy.

  They say that this has not just now begun to happen: actually it was the dead who built the upper Eusapia, in the image of their city. They say that in the twin cities there is no longer any way of knowing who is alive and who is dead.

  CITIES & THE SKY • 2

  THIS BELIEF IS handed down in Beersheba: that, suspended in the heavens, there exists another Beersheba, where the city’s most elevated virtues and sentiments are poised, and that if the terrestrial Beersheba will take the celestial one as its model the two cities will become one. The image propagated by tradition is that of a city of pure gold, with silver locks and diamond gates, a jewel-city, all inset and inlaid, as a maximum of laborious study might produce when applied to materials of the maximum worth. True to this belief, Beersheba’s inhabitants honor everything that suggests for them the celestial city: they accumulate noble metals and rare stones, they renounce all ephemeral excesses, they develop forms of composite composure.

  They also believe, these inhabitants, that another Beersheba exists underground, the receptacle of everything base and unworthy that happens to them, and it is their constant care to erase from the visible Beersheba every tie or resemblance to the lower twin. In the place of roofs they imagine that the underground city has overturned rubbish bins, with cheese rinds, greasy paper, fish scales, dishwater, uneaten spaghetti, old bandages spilling from them. Or even that its substance is dark and malleable and thick, like the pitch that pours down from the sewers, prolonging the route of the human bowels, from black hole to black hole, until it splatters against the lowest subterranean floor, and from the lazy, encircled bubbles below, layer upon layer, a fecal city rises, with twisted spires.

  In Beersheba’s beliefs there is an element of truth and one of error. It is true that the city is accompanied by two projections of itself, one celestial and one infernal; but the citizens are mistaken about their consistency. The inferno that broods in the deepest subsoil of Beersheba is a city designed by the most authoritative architects, built with the most expensive materials on the market, with every device and mechanism and gear system functioning, decked with tassels and fringes and frills hanging from all the pipes and levers.

  Intent on piling up its carats of perfection, Beersheba takes for virtue what is now a grim mania to fill the empty vessel of itself; the city does not know that its only moments of generous abandon are those when it becomes detached from itself, when it lets go, expands. Still, at the zenith of Beersheba there gravitates a celestial body that shines with all the city’s riches, enclosed in the treasury of cast-off things: a planet aflutter with potato peels, broken umbrellas, old socks, candy wrappings, paved with tram tickets, fingernail-cuttings and pared calluses, eggshells. This is the celestial city, and in its heavens long-tailed comets fly past, released to rotate in space from the only free and happy action of the citizens of Beersheba, a city which, only when it shits, is not miserly, calculating, greedy.

  CONTINUOUS CITIES • 1

  THE CITY OF Leonia refashions itself every day: every morning the people wake between fresh sheets, wash with just-unwrapped cakes of soap, wear brand-new clothing, take from the latest model refrigerator still unopened tins, listening to the last-minute jingles from the most up-to-date radio.

  On the sidewalks, encased in spotless plastic bags, the remains of yesterday’s Leonia await the garbage truck. Not only squeezed tubes of toothpaste, blown-out light bulbs, newspapers, containers, wrappings, but also boilers, encyclopedias, pianos, porcelain dinner services. It is not so much by the things that each day are manufactured, sold, bought that you can measure Leonia’s opulence, but rather by the things that each day are thrown out to make room for the new. So yo
u begin to wonder if Leonia’s true passion is really, as they say, the enjoyment of new and different things, and not, instead, the joy of expelling, discarding, cleansing itself of a recurrent impurity. The fact is that street cleaners are welcomed like angels, and their task of removing the residue of yesterday’s existence is surrounded by a respectful silence, like a ritual that inspires devotion, perhaps only because once things have been cast off nobody wants to have to think about them further.

  Nobody wonders where, each day, they carry their load of refuse. Outside the city, surely; but each year the city expands, and the street cleaners have to fall farther back. The bulk of the outflow increases and the piles rise higher, become stratified, extend over a wider perimeter. Besides, the more Leonia’s talent for making new materials excels, the more the rubbish improves in quality, resists time, the elements, fermentations, combustions. A fortress of indestructible leftovers surrounds Leonia, dominating it on every side, like a chain of mountains.

  This is the result: the more Leonia expels goods, the more it accumulates them; the scales of its past are soldered into a cuirass that cannot be removed. As the city is renewed each day, it preserves all of itself in its only definitive form: yesterday’s sweepings piled up on the sweepings of the day before yesterday and of all its days and years and decades.

  Leonia’s rubbish little by little would invade the world, if, from beyond the final crest of its boundless rubbish heap, the street cleaners of other cities were not pressing, also pushing mountains of refuse in front of themselves. Perhaps the whole world, beyond Leonia’s boundaries, is covered by craters of rubbish, each surrounding a metropolis in constant eruption. The boundaries between the alien, hostile cities are infected ramparts where the detritus of both support each other, overlap, mingle.

  The greater its height grows, the more the danger of a landslide looms: a tin can, an old tire, an unraveled wine flask, if it rolls toward Leonia, is enough to bring with it an avalanche of unmated shoes, calendars of bygone years, withered flowers, submerging the city in its own past, which it had tried in vain to reject, mingling with the past of the neighboring cities, finally clean. A cataclysm will flatten the sordid mountain range, canceling every trace of the metropolis always dressed in new clothes. In the nearby cities they are all ready, waiting with bulldozers to flatten the terrain, to push into the new territory, expand, and drive the new street cleaners still farther out.

  POLO: . . . Perhaps the terraces of this garden overlook only the lake of our mind. . . .

  KUBLAI: . . . and however far our troubled enterprises as warriors and merchants may take us, we both harbor within ourselves this silent shade, this conversation of pauses, this evening that is always the same.

  POLO: Unless the opposite hypothesis is correct: that those who strive in camps and ports exist only because we two think of them, here, enclosed among these bamboo hedges, motionless since time began.

  KUBLAI: Unless toil, shouts, sores, stink do not exist; and only this azalea bush.

  POLO: Unless porters, stonecutters, rubbish collectors, cooks cleaning the lights of chickens, washerwomen bent over stones, mothers stirring rice as they nurse their infants, exist only because we think them.

  KUBLAI: To tell the truth, I never think them.

  POLO: Then they do not exist.

  KUBLAI: To me this conjecture does not seem to suit our purposes. Without them we could never remain here swaying, cocooned in our hammocks.

  POLO: Then the hypothesis must be rejected. So the other hypothesis is true: they exist and we do not.

  KUBLAI: We have proved that if we were here, we would not be.

  POLO: And here, in fact, we are.

  From the foot of the Great Khan’s throne a majolica pavement extended. Marco Polo, mute informant, spread out on it the samples of the wares he had brought back from his journeys to the ends of the empire: a helmet, a seashell, a coconut, a fan. Arranging the objects in a certain order on the black and white tiles, and occasionally shifting them with studied moves, the ambassador tried to depict for the monarch’s eyes the vicissitudes of his travels, the conditions of the empire, the prerogatives of the distant provincial seats.

  Kublai was a keen chess player; following Marco’s movements, he observed that certain pieces implied or excluded the vicinity of other pieces and were shifted along certain lines. Ignoring the objects’ variety of form, he could grasp the system of arranging one with respect to the others on the majolica floor. He thought: “If each city is like a game of chess, the day when I have learned the rules, I shall finally possess my empire, even if I shall never succeed in knowing all the cities it contains.”

  Actually, it was useless for Marco’s speeches to employ all this bric-a-brac: a chessboard would have sufficed, with its specific pieces. To each piece, in turn, they could give an appropriate meaning: a knight could stand for a real horseman, or for a procession of coaches, an army on the march, an equestrian monument: a queen could be a lady looking down from her balcony, a fountain, a church with a pointed dome, a quince tree.

  Returning from his last mission, Marco Polo found the Khan awaiting him, seated at a chessboard. With a gesture he invited the Venetian to sit opposite him and describe, with the help only of the chessmen, the cities he had visited. Marco did not lose heart. The Great Khan’s chessmen were huge pieces of polished ivory: arranging on the board looming rooks and sulky knights, assembling swarms of pawns, drawing straight or oblique avenues like a queen’s progress, Marco recreated the perspectives and the spaces of black and white cities on moonlit nights.

  Contemplating these essential landscapes, Kublai reflected on the invisible order that sustains cities, on the rules that decreed how they rise, take shape and prosper, adapting themselves to the seasons, and then how they sadden and fall in ruins. At times he thought he was on the verge of discovering a coherent, harmonious system underlying the infinite deformities and discords, but no model could stand up to the comparison with the game of chess. Perhaps, instead of racking one’s brain to suggest with the ivory pieces’ scant help visions which were anyway destined to oblivion, it would suffice to play a game according to the rules, and to consider each successive state of the board as one of the countless forms that the system of forms assembles and destroys.

  Now Kublai Khan no longer had to send Marco Polo on distant expeditions: he kept him playing endless games of chess. Knowledge of the empire was hidden in the pattern drawn by the angular shifts of the knight, by the diagonal, passages opened by the bishop’s incursions, by the lumbering, cautious tread of the king and the humble pawn, by the inexorable ups and downs of every game.

  The Great Khan tried to concentrate on the game: but now it was the game’s purpose that eluded him. Each game ends in a gain or a loss: but of what? What were the true stakes? At checkmate, beneath the foot of the king, knocked aside by the winner’s hand, a black or a white square remains. By disembodying his conquests to reduce them to the essential, Kublai had arrived at the extreme operation: the definitive conquest, of which the empire’s multiform treasures were only illusory envelopes. It was reduced to a square of planed wood: nothingness. . . .

  CITIES & NAMES • 5

  IRENE IS THE CITY visible when you lean out from the edge of the plateau at the hour when the lights come on, and in the limpid air, the pink of the settlement can be discerned spread out in the distance below: where the windows are more concentrated, where it thins out in dimly lighted alleys, where it collects the shadows of gardens, where it raises towers with signal fires; and if the evening is misty, a hazy glow swells like a milky sponge at the foot of the gulleys.

  Travelers on the plateau, shepherds shifting their flocks, bird-catchers watching their nets, hermits gathering greens: all look down and speak of Irene. At times the wind brings a music of bass drums and trumpets, the bang of firecrackers in the light-display of a festival; at times the rattle of guns, the explosion of a powder magazine in the sky yellow with the fires of civil war. T
hose who look down from the heights conjecture about what is happening in the city; they wonder if it would be pleasant or unpleasant to be in Irene that evening. Not that they have any intention of going there (in any case the roads winding down to the valley are bad), but Irene is a magnet for the eyes and thoughts of those who stay up above.

  At this point Kublai Khan expects Marco to speak of Irene as it is seen from within. But Marco cannot do this: he has not succeeded in discovering which is the city that those of the plateau call Irene. For that matter, it is of slight importance: if you saw it, standing in its midst, it would be a different city; Irene is a name for a city in the distance, and if you approach, it changes.

  For those who pass it without entering, the city is one thing; it is another for those who are trapped by it and never leave. There is the city where you arrive for the first time; and there is another city which you leave never to return. Each deserves a different name; perhaps I have already spoken of Irene under other names; perhaps I have spoken only of Irene.

  CITIES & THE DEAD • 4

  WHAT MAKES ARGIA different from other cities is that it has earth instead of air. The streets are completely filled with dirt, clay packs the rooms to the ceiling, on every stair another stairway is set in negative, over the roofs of the houses hang layers of rocky terrain like skies with clouds. We do not know if the inhabitants can move about the city, widening the worm tunnels and the crevices where roots twist: the dampness destroys people’s bodies and they have scant strength; everyone is better off remaining still, prone; anyway, it is dark.

  From up here, nothing of Argia can be seen; some say, “It’s down below there,” and we can only believe them. The place is deserted. At night, putting your ear to the ground, you can sometimes hear a door slam.