The truth is that with the data Roberto gives us, it is not possible to determine where the Daphne fetched up. Furthermore all those little islands are like the Japanese for the Europeans, and vice versa: they all look the same. But still I wanted to make a try. One day I would like to retrace Roberto's voyage, searching for signs of him. But my geography is one thing, and his history is another.
Our sole consolation is that all these quibbles are absolutely insignificant from the point of view of our tentative romance. What Father Wanderdrossel says to Roberto is that they are on the one-hundred-eightieth meridian, which is the antipode of the Antipodes, and there on the one-hundred-eightieth meridian we find not our Solomon Islands but his Island of Solomon. What does it matter, finally, whether it is there or not? If nothing more, this will be the story of two men who believe they are there, not of two who are there; and if you would listen to stories—this is dogma among the more liberal—you must suspend disbelief.
So: the Daphne was facing the one-hundred-eightieth meridian, just at the Solomon Islands, and our Island was—among the Islands of Solomon—the most Solomonic, as my verdict is Solomonic, cutting through the problem once and for all.
"So?" Roberto asked at the end of the explanation. "Do you truly believe you will find on that Island all the riches of which Mendaña spoke?"
"Those are Lügen der spanischen Monarchy! We are facing the greatest prodigium of all human and sacred history, which you still can nicht understand! In Paris you looked at the ladies and followed the ratio studiorum of the Epicureans instead of reflecting on the great miracles of this our Universum, may the Sanctissimum Nomen of our Creator fiat semper praised!"
As it happened, the reasons Father Caspar had set sail bore no resemblance to the larcenous designs of the various navigators of other countries. Everything stemmed from the monumental work that he was writing, a treatise destined to remain more perennial than bronze, on the Great Flood.
A true man of the Church, he intended to prove that the Bible had not lied; but, also a man of science, he wanted to make the Sacred Text agree with the results of the research of his own time. And to this end he had collected fossils, explored the lands of the Orient to discover something on the peak of Mount Ararat, and made very careful calculations of the putative dimensions of the Ark, such as to allow it to contain so many animals (and, mind you, seven pairs of the clean ones), and at the same time to have the correct proportion between the exposed part and the submerged part so the ship would not sink under all that weight or be swamped by waves, which during the Flood cannot have been negligible ripples.
He made a sketch to show Roberto the cross-section of the Ark, like an enormous square building of six storeys, the birds at the top, to receive the sun's light, the mammals in pens that could house not only kittens but also elephants, and the reptiles in a kind of bilge, where the amphibians could also find living space in the water. No room for the Giants, and so that species became extinct. Finally, Noah did not have the problem of fish, the only creatures that had nothing to fear from the Flood.
Still, studying the Flood, Father Caspar had come up against a physicus-hydrodynamicus problem, apparently insoluble. God, the Bible tells us, causes rain to fall on the earth for forty days and forty nights, and the waters rise above the land until they cover even the highest mountains, and indeed they are arrested at fifteen cubits above the highest of the mountains, and the waters cover the earth thus for one hundred and fifty days. All well and good.
"But have you tried ever the rain to collect? It rains all one day, and you cover the little bottom of a barrel. And if it rains one whole week, you scarcely fill the barrel! So imagine then an ungeheuere Regen, so hard you cannot stay from the house in it, and all that rain pours on your poor head, a rain worse than the hurricane of your shipwreck.... In forty days ist das unmöglich, not possible, to fill all the earth above the highest mountains!"
"You mean to say the Bible lied?"
"Nein! Certainly not! But I must demonstrate where God all that water found, for it is not possible He made it fall from the sky! That is not enough!"
"So?"
"So, dumm bin ich nicht, not stupid! Vater Caspar has thought what no other human being before now had thought ever. In primis, he read well the Bible, which says, ja, that God opened all the cataracts of Heaven, but also had erupt all the Quellen, the Fontes Abyssy Magnae, all the fountains of the gross abyss. Genesis sieben elf. After the Flood ended was, He has the fountains of the deep closed. Genesis acht zwei! What are these fountains of the deep?"
"What are they?"
"They are the waters that in the deepest depths of the sea are found! God took not only the rain but also the waters of the deepest oceans and poured them on the earth! And He took them here because, if the highest mountains of the earth are around the first meridian, between Jerusalem and Isla de Hierro, certainly the marine abysses the most deep must be here, on the antimeridian, for reasons of symmetry."
"Yes, but the waters of all the seas of the globe are not enough to cover the mountains, otherwise they would always be covered. And if God emptied the waters of the sea onto the earth, He would cover the earth but He would drain the sea, and the sea would become a great empty hole, and Noah fall into it with all of his Ark."
"You say correct. And more: if God take all the water of Terra Incognita and poured that on Terra Cognita, without this water in this hemisphere the earth all change its Zentrum Cravitatis and overturn everything, and perhaps leap into the sky like a ball which you give a kick to it."
"So?"
"So then you try to think what you do if you are God."
Roberto was caught up in the game. "If I am God," he said, forgetting to use the subjunctive mood as the God of the Italians commands, "I create new water."
"You yes, but God no. God can ex nihilo water create, but where to put it after the Flood?"
"Then God, from the beginning of time, had put aside a great reserve supply of water beneath the deep, hidden in the center of the earth, and He brought it out on that occasion, just for forty days, as if it were spouting from the volcanoes. Surely this is what the Bible means when we read that He opened the fountains of the deep."
"You think? But from volcanoes comes fire. All the zentrum of the earth, the heart of Mundus Subterraneus, is a gross mass of fire! If in the zentrum is fire, there water cannot also be! If water would be there, volcanoes would be fountains," he concluded.
Roberto refused to give up. "Then, if I am God, I take the water from another world, since worlds are infinite, and I pour it on the earth."
"You have in Paris heard those atheists who of infinite worlds talk. But God has only one world made, and that is enough for His glory. No, think better, if you do not infinite worlds have, and you have not time to make them specially for the Flood and then throw them into the Void again, what do you do?"
"I honestly do not know."
"Because you have mens parva."
"I may, indeed."
"Yes, very parva. Now you think. If God could the water take that was yesterday on all the earth and pour it today, and tomorrow take all that was yesterday and it is already the double, and pour it day after tomorrow, and so on ad infinitum, perhaps comes the day when He all this sphere of ours can fill, to cover all the mountains, nicht?"
"I am poor at sums, but I would say, at a certain point, yes."
"Ja! In forty days he fills the earth with forty times the water found in the seas, and if you make forty times the depth of the seas, you surely cover the mountains: the deep is as much or far more deep than the mountains high are."
"But where did God find yesterday's water, when yesterday was already past?"
"Why, here! Now listen. Think you are on the Prime Meridian. Can you imagine that?"
"Yes, I can."
"Now think that here it is noon, and let us say noon on Holy Thursday. What time is it in Jerusalem?"
"After all that I have learned about the course o
f the sun and about the meridians, I would say that in Jerusalem the sun would already have passed the meridian some time ago, so it would be late afternoon. I understand where you are leading me. Very well: at the Prime Meridian it is noon, on the one-hundred-eightieth meridian it is midnight, for the sun passed already twelve hours before."
"Gut. Then here is midnight, thus end of Holy Thursday. What happens here immediately after?"
"The first hour of Good Friday begins."
"And not on the Prime Meridian?"
"No, over there it will still be the afternoon of that Thursday."
"Wunderbar. Therefore here it is already Friday and there it is still Thursday, no? But when there it has Friday become, here is already Saturday and the Lord is resurrect here when there still dead, nichtwahr?"
"Yes, all right, but I don't understand—"
"Now you will understand. Where here is midnight and one minute, a minuscule part of one minute, you say that here is already Friday?"
"Yes, of course."
"But think if at the same moment you would not be here on the ship but on that island you see, east of the line of the meridian. Perhaps you say there it already Friday is?"
"No, it is still Thursday. It is midnight less one minute, less one second, but Thursday."
"Gut! At the same moment here is Friday and there, Thursday!"
"Certainly, and—" A thought suddenly arrested Roberto. "And that's not all! You make me realize that if at that same instant I were on the line of the meridian, it would be midnight on the dot, but if I looked to the west, I would see the midnight of Friday and if I looked to the east, I would see the midnight of Thursday. Holy God!"
"You do not say God, bitte."
"Forgive me, Father, but this is something miraculous."
"Und so in the face of a miracle you do not the name of God in vain take! Say Holywood, if you like. But the great miracle is that there is no miracle! All was foreseen ab initio. If the sun to circle the earth takes twenty-four hours, to west of the one-hundred-eightieth meridian begins a new day, and east we have still the day before. Midnight of Friday here on the ship is midnight of Thursday on the island. You know what to the sailors of Magellan happened when they finished their voyage around the world, as Peter Martyr tells? They came back and thought it was a day earlier and instead it was a day later, and they believed God had punished them by taking from them a day, because they had not every Friday holy fasting observed. On the contrary, it was very natural: they had traveled from east to west. If from America towards Asia you sail, you lose one day; if in the opposite direction you sail, you gain a day: this is why the Daphne followed the route of Asia, and your stupid ship the way of America. You are now a day younger than me. Is that not to laugh?"
"But I would be a day younger only if I went to the Island," Roberto said.
"This was my little jocus. But to me is no matter if you are younger or older. To me matters that at this point of the earth there is a line that on this side is the day after and on that side the day before. And not only at midnight but also at seven, at ten, every hour! God then took from this abysso the water of yesterday (that you see there) and emptied it on the world of today, and the next day the same, and so on! Sine miraculo, naturaliter! God had arranged Nature like to a great Horologium! It is as if a Horologium does not show the twelve hours, but the twenty-four. In this Horologium moves the hand or arrow towards the twenty-four, and to the right of the twenty-four it was yesterday, and to the left, today."
"But how could the earth of yesterday remain steady in the sky, if there was no more water in this hemisphere? Did it not lose its Centrum Gravitatis?"
"You think with the humana conceptione of time. For us homines exists yesterday no more, and tomorrow not yet. Tempus Dei, quod dicitur Aevum, is very different."
Roberto reasoned that if God removed the water of yesterday and placed it in today, the earth of yesterday might undergo a succussation thanks to that damned center of gravity, but to human beings this should not matter: in their yesterday the succussation had not taken place; it had happened instead in a yesterday of God, who clearly knew how to handle different times and different stories, as a Narrator who writes several novels, all with the same characters, but making different things befall them from story to story. As if there had been a Chanson de Roland in which Roland died under a pine, and another in which he became king of France at the death of Charles, using Ganelon's hide as a carpet. A thought which, as we shall see, was to accompany Roberto for a long while, convincing him not only that the worlds can be infinite in space but also parallel in time. But he did not want to speak of this with Father Caspar, who already considered profoundly heretical the idea of many worlds, and there was no telling what the good Jesuit would have said of this idea of Roberto's. He therefore confined himself to asking what God did to shift all that water from yesterday to today.
"The eruptione of underwater volcanoes, natürlich! You conceive? They blow hot winds, and what happens when a pan of milk is heated? The milk swells, rises, overflows the pan, spreads over the stove! But at that time it was not milk sed boiling aqua! Gross catastrophe!"
"And how did God take all that water away after the forty days?"
"If it did not rain anymore, there was sun et nunc aqua evaporated little by little. The Bible says one hundred fifty days it took. If you wash and dry your shirt in one day, you can dry the earth in one hundred fifty. And besides, much water into enormous subterranean lakes flowed, which now lie zwischen the surface and the zentral fire."
"You have almost convinced me," Roberto said, who cared less about how that water had been moved than about the fact of being so close to yesterday. "But by arriving here what have you demonstrated that you could not have demonstrated before through the light of reason?"
"I leave the light of reason to the old theologia. Today scientia wants proof through experientia. And the experientia is that I am here. Then before I arrived here I took many soundings, and I know how deep the sea down here is."
Father Caspar abandoned his geo-astronomical explanation and launched into the description of the Flood. He spoke now his erudite Latin, gesticulating as if to evoke the various phenomena, celestial and infernal, as he paced the deck. While he strode, the sky above the bay was clouding over, announcing a storm of the sort that arrives, all of a sudden, only in the sea of the Tropics. Now, all the fountains of the deep and the cataracts of the sky having opened, what horrendum et formidandum spectaculum was offered to Noah and his family!
People took refuge first on the roofs, but their houses were swept away by the currents that arrived from the Antipodes with the force of the divine wind which had raised and driven them. Men and women climbed into the trees, but these were uprooted like weeds; they could see still the crowns of the most ancient oaks, and they clung to them, but the winds shook them with such rage that none could maintain their grip. Now in the waters that covered valleys and mountains swollen corpses could be seen floating, on which the remaining birds tried to perch, terrified, as if on some ghastly nest, but soon they lost even this last refuge, and they also succumbed, exhausted, to the tempest, their wings limp. "Oh horrenda justitiae divinae spectacula," Father Caspar exulted, and this was nothing—he guaranteed—compared to what it will be given us to see on the day when Christ returns to judge the quick and the dead.
And to the great din of nature responded the animals of the Ark, the howls of the wind were echoed by the wolves, to the roar of thunder the lion made counterpoint, at the shudder of lightning bolts the elephants trumpeted, the dogs barked on hearing the voice of their dying kin, the sheep wept at the crying of the children, the crows cawed at the cawing of the rain on the roof of the Ark, the cows lowed at the lowing of the waves, and all the creatures of earth and air with their calamitous whimpering or mewing took part in the mourning of the planet.
But it was on that occasion, Father Caspar assured Roberto, that Noah and his family rediscovered the language A
dam had spoken in Eden, which his sons had forgotten after the Fall, and which the descendants of Noah would almost all lose on the day of the great confusion of Babel, except the heirs of Gomer, who carried it into the forests of the north, where the German people faithfully preserved it. Only the German language—the obsessed Father Caspar now shouted in his native tongue—"redet mit der Zunge, donnert mit dem Himmel, blitzet mit den schnellen Wolken," or, as he inventively continued, mixing the harsh sounds of different idioms, only German speaks the tongue of Nature, "blitzes with the Clouds, brumms with the Stag, gruntzes with the Schweine, zlides with the Eel, miaus with the Katz, schnatters with the Gandern, quackers with the Dux, klukken with the hen, clappers with the Schwan, kraka with the Ravfen, schwirrs with the Hirundin!" And in the end he was hoarse from his babelizing, and Roberto was convinced that the true language of Adam, rediscovered with the Flood, flourished only in the lands of the Holy Roman Emperor.
Dripping sweat, the priest concluded his evocation. The sky, as if frightened by the consequences of every flood, had held back its storm, like a sneeze that seems almost ready to explode but then is restrained with a grunt.
CHAPTER 22
The Orange Dove
IN THE DAYS that followed it became clear that the Specula Melitensis could not be reached, because Father Wanderdrossel, like Roberto, was unable to swim. The longboat was still over there in the inlet, but it was as if it did not exist.
Now that he had a strong young man at his disposal, Father Caspar could have constructed a raft and made a big oar but, as he had explained, all the tools and materials were on the Island. Without an axe they could not chop down the masts or the yards, without hammers they could not unhinge the doors and nail them together.
But Father Caspar did not seem excessively troubled by his long isolation; indeed, he rejoiced, as he could once again enjoy the use of his cabin, the deck, and some instruments of study and observation.