2001, May, 22. Havana. 03:58 h.
That is it.
There it is.
Ivan Walsh does not know whether the phrase was written before or has just appeared, but he finally understands what has been unsettling him since he opened the notebook.
It is not that someone kills according to a mythology.
That would be almost banal.
It is the other way around.
Someone uses crimes to manufacture a mythology.
Amatlán does not matter because Quetzalcóatl was born there. It matters because someone managed to persuade enough people for a geography to become a revelation. The Virgin does not matter because she is miraculous. She matters because her name changes and each name reorganizes what happened before. Pilgrims. Tribulation. Maroons. The God Gek does not exist, and that is precisely why he is useful: he has no history until someone begins to give him one.
And they do the rest.
Casey finds patterns.
Liliana paints.
He writes.
The newspapers tell.
The police classify.
The relatives remember.
Everyone collaborates.
Without knowing it.
That may be the true series.
Not the dead.
The narratives built on top.
He looks at the last page.
Beneath And behind every story another crime, someone has written a single line:
False.
He waits.
Another word appears.
The ink is born on the paper as he watches it.
Ahead.
He reads the two together:
And ahead of every story, another crime.
The phone line is still open.
—Casey.
—I’m here.
—I think we’re reading it backwards.
—What?
He looks at the Virgin.
Then the notebook.
Then the window, where Havana is beginning to acquire that minimal brightness that precedes dawn.
—Everything.
—Explain yourself.
He does not know how.
Then the first bell of a church he cannot identify rings somewhere in the city.
He thinks of Rome.
He thinks of Riverside Drive.
He thinks of Amatlán before dawn, when Venus is still above the mountains and someone begins to walk with a torch because he has decided that a god was born in that very place.
—They aren’t leaving clues after the murders —he says.
Casey remains silent.
—They’re leaving stories before.
—What for?
He looks at the word that has just appeared.
AHEAD.
—So that when someone dies —he says— it looks as though they always had to die.
This time Casey takes a while.
—That’s madness.
—Yes.
—Ivan Walsh.
—What.
—Bernardo has just found his painting.
He cannot speak.
—What does that mean?
—It has his name.
—Is he alive in the image?
Casey does not answer.
—Casey.
—Yes.
—Is he alive?
He listens to him breathing.
—Still.
Dawn begins to break in the studio.
2001, May, 22. Havana. 03:58 h.
That is it.
There it is.
Ivan Walsh does not know whether the phrase was written before or has just appeared, but he finally understands what has been unsettling him since he opened the notebook.
It is not that someone kills according to a mythology.
That would be almost banal.
It is the other way around.
Someone uses crimes to manufacture a mythology.
Amatlán does not matter because Quetzalcóatl was born there. It matters because someone managed to persuade enough people for a geography to become a revelation. The Virgin does not matter because she is miraculous. She matters because her name changes and each name reorganizes what happened before. Pilgrims. Tribulation. Maroons. The God Gek does not exist, and that is precisely why he is useful: he has no history until someone begins to give him one.
And they do the rest.
Casey finds patterns.
Liliana paints.
He writes.
The newspapers tell.
The police classify.
The relatives remember.
Everyone collaborates.
Without knowing it.
That may be the true series.
Not the dead.
The narratives built on top.
He looks at the last page.
Beneath And behind every story another crime, someone has written a single line:
False.
He waits.
Another word appears.
The ink is born on the paper as he watches it.
Ahead.
He reads the two together:
And ahead of every story, another crime.
The phone line is still open.
—Casey.
—I’m here.
—I think we’re reading it backwards.
—What?
He looks at the Virgin.
Then the notebook.
Then the window, where Havana is beginning to acquire that minimal brightness that precedes dawn.
—Everything.
—Explain yourself.
He does not know how.
Then the first bell of a church he cannot identify rings somewhere in the city.
He thinks of Rome.
He thinks of Riverside Drive.
He thinks of Amatlán before dawn, when Venus is still above the mountains and someone begins to walk with a torch because he has decided that a god was born in that very place.
—They aren’t leaving clues after the murders —he says.
Casey remains silent.
—They’re leaving stories before.
—What for?
He looks at the word that has just appeared.
AHEAD.
—So that when someone dies —he says— it looks as though they always had to die.
This time Casey takes a while.
—That’s madness.
—Yes.
—Ivan Walsh.
—What.
—Bernardo has just found his painting.
He cannot speak.
—What does that mean?
—It has his name.
—Is he alive in the image?
Casey does not answer.
—Casey.
—Yes.
—Is he alive?
He listens to him breathing.
—Still.
Dawn begins to break in the studio.
2001, mayo, 22. La Habana. 03:58 h.
Eso es.
Ahí está.
Ivan Walsh no sabe si la frase estaba escrita antes o si acaba de aparecer, pero finalmente entiende qué lo ha estado inquietando desde que abrió el cuaderno.
No es que alguien mate siguiendo una mitología.
Eso sería casi banal.
Es al revés.
Alguien utiliza los crímenes para fabricar una mitología.
Amatlán no importa porque Quetzalcóatl naciera allí. Importa porque alguien consiguió persuadir a suficientes personas para que una geografía se convirtiera en revelación. La Virgen no importa porque sea milagrosa. Importa porque cambia de nombre y cada nombre reorganiza lo ocurrido antes. Peregrinos. Tribulación. Cimarrones. El Dios Gek no existe y precisamente por eso es útil: no tiene historia hasta que alguien empieza a dársela.
Y ellos hacen el resto.
Casey encuentra patrones.
Liliana pinta.
Él escribe.
Los periódicos cuentan.
La policía clasifica.
Los familiares recuerdan.
Todos colaboran.
Sin saberlo.
Ésa puede ser la verdadera serie.
No los muertos.
Las narraciones construidas encima.
Mira la última página.
Debajo de Y detrás de cada historia otro crimen, alguien ha escrito una sola línea:
Falso.
Espera.
Aparece otra palabra.
La tinta nace sobre el papel mientras la mira.
Delante.
Lee las dos juntas:
Y delante de cada historia, otro crimen.
El teléfono sigue abierto.
—Casey.
—Aquí estoy.
—Creo que lo estamos leyendo al revés.
—¿Qué cosa?
Mira la Virgen.
Después el cuaderno.
Después la ventana, donde La Habana empieza a adquirir esa claridad mínima que precede al amanecer.
—Todo.
—Explícate.
No sabe cómo.
Entonces la primera campana de una iglesia que no alcanza a identificar suena en algún lugar de la ciudad.
Piensa en Roma.
Piensa en Riverside Drive.
Piensa en Amatlán antes del amanecer, cuando todavía está Venus sobre las montañas y alguien comienza a caminar con una antorcha porque ha decidido que precisamente allí nació un dios.
—No están dejando pistas después de los asesinatos —dice.
Casey guarda silencio.
—Están dejando historias antes.
—¿Para qué?
Mira la palabra que acaba de aparecer.
DELANTE.
—Para que cuando alguien muera —dice— parezca que siempre tuvo que morir.
Esta vez Casey tarda.
—Eso es una locura.
—Sí.
—Ivan Walsh.
—Qué.
—Bernardo acaba de encontrar su cuadro.
No puede hablar.
—¿Qué significa?
—Tiene su nombre.
—¿Está vivo en la imagen?
Casey no contesta.
—Casey.
—Sí.
—¿Está vivo?
Escucha cómo respira.
—Todavía.
En el estudio empieza a amanecer.