Invisible Cities (Vintage Classics) (2 page)
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Authors: Italo Calvino
BOOK: Invisible Cities (Vintage Classics)
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C
ITIES
& S
IGNS
• 1
ITIES
& S
IGNS
• 1
Y
OU WALK FOR
days among trees and among stones. Rarely does the eye light on a thing, and then only when it has recognized that thing as the sign of another thing: a print in the sand indicates the tiger’s passage; a marsh announces a vein of water; the hibiscus flower, the end of winter. All the rest is silent and interchangeable; trees and stones are only what they are.
OU WALK FOR
days among trees and among stones. Rarely does the eye light on a thing, and then only when it has recognized that thing as the sign of another thing: a print in the sand indicates the tiger’s passage; a marsh announces a vein of water; the hibiscus flower, the end of winter. All the rest is silent and interchangeable; trees and stones are only what they are.
Finally the journey leads to the city of Tamara. You penetrate it along streets thick with signboards jutting from the walls. The eye does not see things but images of things that mean other things: pincers point out the tooth-drawer’s house; a tankard, the tavern; halberds, the barracks; scales, the grocer’s. Statues and shields depict lions, dolphins, towers, stars: a sign that something – who knows what? – has as its sign a lion or a dolphin or a tower or a star. Other signals warn of what is forbidden in a given place (to enter the alley with wagons, to urinate behind the kiosk, to fish with your pole from the bridge) and what is allowed (watering zebras, playing bowls, burning relatives’ corpses). From the doors of the temples the gods’ statues are seen, each portrayed with his attributes – the cornucopia, the hourglass, the medusa – so that the worshiper can recognize them and address his prayers correctly. If a building has no signboard or figure, its very form and the position it occupies in the city’s order suffice to indicate its function: the palace, the prison, the mint, the Pythagorean school, the brothel. The wares, too, which the vendors display on their stalls are valuable not in themselves but as signs of other things: the embroidered headband stands for elegance; the gilded palanquin, power; the volumes of Averroes, learning; the ankle bracelet, voluptuousness. Your gaze scans the streets as if they were written pages: the city says everything you must think, makes you repeat her discourse, and while you believe you are visiting Tamara you are only recording the names with which she defines herself and all her parts.
However the city may really be, beneath this thick coating of signs, whatever it may contain or conceal, you leave Tamara without having discovered it. Outside, the land stretches, empty, to the horizon; the sky opens, with speeding clouds. In the shape that chance and wind give the clouds, you are already intent on recognizing figures: a sailing ship, a hand, an elephant. . . .
C
ITIES
& M
EMORY
• 4
ITIES
& M
EMORY
• 4
B
EYOND SIX RIVERS
and three mountain ranges rises Zora, a city that no one, having seen it, can forget. But not because, like other memorable cities, it leaves an unusual image in your recollections. Zora has the quality of remaining in your memory point by point, in its succession of streets, of houses along the streets, and of doors and windows in the houses, though nothing in them possesses a special beauty or rarity. Zora’s secret lies in the way your gaze runs over patterns following one another as in a musical score where not a note can be altered or displaced. The man who knows by heart how Zora is made, if he is unable to sleep at night, can imagine he is walking along the streets and he remembers the order by which the copper clock follows the barber’s striped awning, then the fountain with the nine jets, the astronomer’s glass tower, the melon vendor’s kiosk, the statue of the hermit and the lion, the Turkish bath, the café at the corner, the alley that leads to the harbor. This city which cannot be expunged from the mind is like an armature, a honeycomb in whose cells each of us can place the things he wants to remember: names of famous men, virtues, numbers, vegetable and mineral classifications, dates of battles, constellations, parts of speech. Between each idea and each point of the itinerary an affinity or a contrast can be established, serving as an immediate aid to memory. So the world’s most learned men are those who have memorized Zora.
EYOND SIX RIVERS
and three mountain ranges rises Zora, a city that no one, having seen it, can forget. But not because, like other memorable cities, it leaves an unusual image in your recollections. Zora has the quality of remaining in your memory point by point, in its succession of streets, of houses along the streets, and of doors and windows in the houses, though nothing in them possesses a special beauty or rarity. Zora’s secret lies in the way your gaze runs over patterns following one another as in a musical score where not a note can be altered or displaced. The man who knows by heart how Zora is made, if he is unable to sleep at night, can imagine he is walking along the streets and he remembers the order by which the copper clock follows the barber’s striped awning, then the fountain with the nine jets, the astronomer’s glass tower, the melon vendor’s kiosk, the statue of the hermit and the lion, the Turkish bath, the café at the corner, the alley that leads to the harbor. This city which cannot be expunged from the mind is like an armature, a honeycomb in whose cells each of us can place the things he wants to remember: names of famous men, virtues, numbers, vegetable and mineral classifications, dates of battles, constellations, parts of speech. Between each idea and each point of the itinerary an affinity or a contrast can be established, serving as an immediate aid to memory. So the world’s most learned men are those who have memorized Zora.
But in vain I set out to visit the city: forced to remain motionless and always the same, in order to be more easily remembered, Zora has languished, disintegrated, disappeared. The earth has forgotten her.
C
ITIES
& D
ESIRE
• 3
ITIES
& D
ESIRE
• 3
D
ESPINA CAN BE
reached in two ways: by ship or by camel. The city displays one face to the traveler arriving overland and a different one to him who arrives by sea.
ESPINA CAN BE
reached in two ways: by ship or by camel. The city displays one face to the traveler arriving overland and a different one to him who arrives by sea.
When the camel driver sees, at the horizon of the tableland, the pinnacles of the skyscrapers come into view, the radar antennae, the white and red wind-socks flapping, the chimneys belching smoke, he thinks of a ship; he knows it is a city, but he thinks of it as a vessel that will take him away from the desert, a windjammer about to cast off, with the breeze already swelling the sails, not yet unfurled, or a steamboat with its boiler vibrating in the iron keel; and he thinks of all the ports, the foreign merchandise the cranes unload on the docks, the taverns where crews of different flags break bottles over one another’s heads, the lighted, ground-floor windows, each with a woman combing her hair.
In the coastline’s haze, the sailor discerns the form of a camel’s withers, an embroidered saddle with glittering fringe between two spotted humps, advancing and swaying; he knows it is a city, but he thinks of it as a camel from whose pack hang wineskins and bags of candied fruit, date wine, tobacco leaves, and already he sees himself at the head of a long caravan taking him away from the desert of the sea, toward oases of fresh water in the palm trees’ jagged shade, toward palaces of thick, whitewashed walls, tiled courts where girls are dancing barefoot, moving their arms, half-hidden by their veils, and half-revealed.
Each city receives its form from the desert it opposes; and so the camel driver and the sailor see Despina, a border city between two deserts.
C
ITIES
& S
IGNS
• 2
ITIES
& S
IGNS
• 2
T
RAVELERS RETURN FROM
the city of Zirma with distinct memories: a blind black man shouting in the crowd, a lunatic teetering on a skyscraper’s cornice, a girl walking with a puma on a leash. Actually many of the blind men who tap their canes on Zirma’s cobblestones are black; in every skyscraper there is someone going mad; all lunatics spend hours on cornices; there is no puma that some girl does not raise, as a whim. The city is redundant: it repeats itself so that something will stick in the mind.
RAVELERS RETURN FROM
the city of Zirma with distinct memories: a blind black man shouting in the crowd, a lunatic teetering on a skyscraper’s cornice, a girl walking with a puma on a leash. Actually many of the blind men who tap their canes on Zirma’s cobblestones are black; in every skyscraper there is someone going mad; all lunatics spend hours on cornices; there is no puma that some girl does not raise, as a whim. The city is redundant: it repeats itself so that something will stick in the mind.
I too am returning from Zirma: my memory includes dirigibles flying in all directions, at window level; streets of shops where tattoos are drawn on sailors’ skin; underground trains crammed with obese women suffering from the humidity. My traveling companions, on the other hand, swear they saw only one dirigible hovering among the city’s spires, only one tattoo artist arranging needles and inks and pierced patterns on his bench, only one fat woman fanning herself on a train’s platform. Memory is redundant: it repeats signs so that the city can begin to exist.
T
HIN
C
ITIES
• 1
HIN
C
ITIES
• 1
I
SAURA
,
CITY OF
the thousand wells, is said to rise over a deep, subterranean lake. On all sides, wherever the inhabitants dig long vertical holes in the ground, they succeed in drawing up water, as far as the city extends, and no farther. Its green border repeats the dark outline of the buried lake; an invisible landscape conditions the visible one; everything that moves in the sunlight is driven by the lapping wave enclosed beneath the rock’s calcareous sky.
SAURA
,
CITY OF
the thousand wells, is said to rise over a deep, subterranean lake. On all sides, wherever the inhabitants dig long vertical holes in the ground, they succeed in drawing up water, as far as the city extends, and no farther. Its green border repeats the dark outline of the buried lake; an invisible landscape conditions the visible one; everything that moves in the sunlight is driven by the lapping wave enclosed beneath the rock’s calcareous sky.
Consequently two forms of religion exist in Isaura.
The city’s gods, according to some people, live in the depths, in the black lake that feeds the underground streams. According to others, the gods live in the buckets that rise, suspended from a cable, as they appear over the edge of the wells, in the revolving pulleys, in the windlasses of the norias, in the pump handles, in the blades of the windmills that draw the water up from the drillings, in the trestles that support the twisting probes, in the reservoirs perched on stilts over the roofs, in the slender arches of the aqueducts, in all the columns of water, the vertical pipes, the plungers, the drains, all the way up to the weathercocks that surmount the airy scaffoldings of Isaura, a city that moves entirely upward.
Sent off to inspect the remote provinces, the Great Khan’s envoys and tax-collectors duly returned to Kai-ping-fu and to the gardens of magnolias in whose shade Kublai strolled, listening to their long reports. The ambassadors were Persians, Armenians, Syrians, Copts, Turkomans; the emperor is he who is a foreigner to each of his subjects, and only through foreign eyes and ears could the empire manifest its existence to Kublai. In languages incomprehensible to the Khan, the envoys related information heard in languages incomprehensible to them: from this opaque, dense stridor emerged the revenues received by the imperial treasury, the first and last names of officials dismissed and decapitated, the dimensions of the canals that the narrow rivers fed in times of drought. But when the young Venetian made his report, a different communication was established between him and the emperor. Newly arrived and totally ignorant of the Levantine languages, Marco Polo could express himself only with gestures, leaps, cries of wonder and of horror, animal barkings or hootings, or with objects he took from his knapsacks
–
ostrich plumes, pea-shooters, quartzes
–
which he arranged in front of him like chessmen. Returning from the missions on which Kublai sent him, the ingenious foreigner improvised pantomimes that the sovereign had to interpret: one city was depicted by the leap of a fish escaping the cormorant’s beak to fall into a net; another city by a naked man running through fire unscorched; a third by a skull, its teeth green with mold, clenching a round, white pearl. The Great Khan deciphered the signs, but the connection between them and the places visited remained uncertain; he never knew whether Marco wished to enact an adventure that had befallen him on his journey, an exploit of the city’s founder, the prophecy of an astrologer, a rebus or a charade to indicate a name. But, obscure or obvious as it might be, everything Marco displayed had the power of emblems, which, once seen, cannot be forgotten or confused. In the Khan’s mind the empire was reflected in a desert of labile and interchangeable data, like grains of sand, from which there appeared, for each city and province, the figures evoked by the Venetian’s logogriphs.
–
ostrich plumes, pea-shooters, quartzes
–
which he arranged in front of him like chessmen. Returning from the missions on which Kublai sent him, the ingenious foreigner improvised pantomimes that the sovereign had to interpret: one city was depicted by the leap of a fish escaping the cormorant’s beak to fall into a net; another city by a naked man running through fire unscorched; a third by a skull, its teeth green with mold, clenching a round, white pearl. The Great Khan deciphered the signs, but the connection between them and the places visited remained uncertain; he never knew whether Marco wished to enact an adventure that had befallen him on his journey, an exploit of the city’s founder, the prophecy of an astrologer, a rebus or a charade to indicate a name. But, obscure or obvious as it might be, everything Marco displayed had the power of emblems, which, once seen, cannot be forgotten or confused. In the Khan’s mind the empire was reflected in a desert of labile and interchangeable data, like grains of sand, from which there appeared, for each city and province, the figures evoked by the Venetian’s logogriphs.
As the seasons passed and his missions continued, Marco mastered the Tartar language and the national idioms and tribal dialects. Now his accounts were the most precise and detailed that the Great Khan could wish and there was no question or curiosity which they did not satisfy. And yet each piece of information about a place recalled to the emperor’s mind that first gesture or object with which Marco had designated the place. The new fact received a meaning from that emblem and also added to the emblem a new meaning. Perhaps, Kublai thought, the empire is nothing but a zodiac of the mind’s phantasms.
“On the day when I know all the emblems,” he asked Marco, “shall I be able to possess my empire, at last?”
And the Venetian answered: “Sire, do not believe it. On that day you will be an emblem among emblems.”
“The other ambassadors warn me of famines, extortions, conspiracies, or else they inform me of newly discovered turquoise mines, advantageous prices in marten furs, suggestions for supplying damascened blades. And you?” the Great Khan asked Polo. “You return from lands equally distant and you can tell me only the thoughts that come to a man who sits on his doorstep at evening to enjoy the cool air. What is the use, then, of all your traveling?”
“It is evening. We are seated on the steps of your palace. There is a slight breeze,” Marco Polo answered. “Whatever country my words may evoke around you, you will see it from such a vantage point, even if instead of the palace there is a village on pilings and the breeze carries the stench of a muddy estuary.”
“My gaze it that of a man meditating, lost in thought
–
I admit it. But yours? You cross archipelagoes, tundras, mountain ranges. You would do as well never moving from here.”
–
I admit it. But yours? You cross archipelagoes, tundras, mountain ranges. You would do as well never moving from here.”
The Venetian knew that when Kublai became vexed with him, the emperor wanted to follow more clearly a private train of thought; so Marco’s answers and objections took their place in a discourse already proceeding on its own, in the Great Khan’s head. That is to say, between the two of them it did not matter whether questions and solutions were uttered aloud or whether each of the two went on pondering in silence. In fact, they were silent, their eyes half-closed, reclining on cushions, swaying in hammocks, smoking long amber pipes.
Marco Polo imagined answering (or Kublai Khan imagined his answer) that the more one was lost in unfamiliar quarters of distant cities, the more one understood the other cities he had crossed to arrive there; and he retraced the stages of his journeys, and he came to know the port from which he had set sail, and the familiar places of his youth, and the surroundings of home, and a little square of Venice where he gamboled as a child.
At this point Kublai Khan interrupted him or imagined interrupting him, or Marco Polo imagined himself interrupted, with a question such as: “You advance always with your head turned back?” or “Is what you see always behind you?” or rather, “Does your journey take place only in the past?”
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