The Abundance. Annie Dillard

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СКАЧАТЬ the clearing. So also did the four men from Quito who were guiding us around the jungle. Pepe was the real guide. Few of the very different people standing in this circle had a common language. We watched the deer, and no one said much.

      The deer lay on its side at the rope’s very end, so the rope lacked slack to let it rest its head in the dust. It was “pretty,” delicate of bone like all deer, and thin-skinned for the tropics. Its skin looked virtually hairless, in fact, and almost translucent, like a membrane. Its neck was no thicker than my wrist; it had been rubbed open on the rope, and gashed. Trying to get itself free of the rope, the deer had cut its own neck with its hooves. The raw underside of its neck showed red stripes and some bruises bleeding inside the skin. Now three of its feet were hooked in the rope under its jaw. It could not stand, of course, on one leg, so it could not move to slacken the rope and ease the pull on its throat and enable it to rest its head.

      Repeatedly the deer paused, motionless, its eyes veiled, with only its rib cage in motion, and its breaths the only sound. Then, after I would think, “It has given up; now it will die,” it would heave. The rope twanged; the tree leaves clattered; the deer’s free foot beat the ground again. We stepped back and held our breaths. It thrashed, kicking, but with only the one leg. The other three legs tightened inside the rope’s loop. Its hip jerked; its spine shook. Its eyes rolled; its tongue, thick and spit, pushed in and out. Then it rested again. We watched this for fifteen minutes.

      At one point three young village boys charged in to release its trapped legs, then jumped back to the circle of people. But instantly the deer scratched up its neck with its hooves again and snared its forelegs right back in the rope. It was like Br’er Rabbit and the Tar Baby.

      We watched the deer from the circle, and then we drifted on to lunch. Our palm-roofed shelter stood on a grassy promontory from which we could see the deer tied to the tree, pigs and hens walking under village houses, and black-and-white cattle standing in the river. There was a slight breeze.

      Lunch, which was the second and better lunch we had that day, was hot and fried. There was a big fish called doncella, a kind of catfish, dipped whole in corn flour and beaten egg, then deep-fried. With our fingers we pulled soft fragments of it from its sides to our plates, and ate; it was delicate fish-flesh, fresh and mild. Someone found the roe, and I ate of that too—it was fat and stronger, like egg yolk, naturally enough, and warm.

      There was also a stew of meat in shreds with rice and pale brown gravy. I had asked what kind of deer it was tied to the tree; Pepe had answered in Spanish, “Gama.” Now they told us this, too, was gama, stewed. I suspect the word means merely game. At any rate, I heard that the village dogs had cornered another deer just yesterday, and it was this deer which we were now eating in full sight of the whole article. It was good. I was surprised at its tenderness. But it is a fact that high levels of lactic acid, which builds up in muscle tissues during exertion, tenderizes.

      After the fish and meat we ate bananas fried in chunks and served on a tray; they were sweet and full of flavor. I felt terrific. My shirt was wet and cool from swimming; I had had a night’s sleep, two decent walks, three meals, and a swim—everything tasted good.

      From time to time, one or another of us would look beyond our shaded roof to the sunny spot where the deer was still convulsing in the dust. Finally, our meal completed, we walked around the deer and back to the boats.

      That night I learned that while all of us had been watching the deer, the others were also watching me.

      We four North Americans had grown close in the jungle in a way that was not the usual artificial intimacy of travelers. We liked one another. We stayed up all that night talking, murmuring, as though we rocked on hammocks slung above time. The others—from big cities: New York, Washington, Boston—remarked now on the lack of expression on my face earlier, as I watched the deer, or the lack, at any rate, of any expression they expected. They had looked to see how I, the youngest of us and the only woman, was taking the sight of the deer’s struggles. I looked detached, I don’t know. I was thinking. I remember feeling very old and energetic.

      I might have said that, like Thoreau, I have traveled widely in Roanoke, Virginia. I eat meat. These things are not issues. They are mysteries.

      Gentlemen of the city, what surprises you? That there is suffering here, or that I know it?

      We lay in the tent and talked. “If it had been my wife,” one man said with special vigor, amazed, “she wouldn’t have cared what was going on; she would have dropped everything right at that moment and gone in the village from here to there to there, she would not have stopped until that animal was out of its suffering one way or another. She couldn’t bear to see a creature in agony like that.”

      I nodded.

      Now I am home. When I wake I comb my hair before the mirror above my dresser. Every morning for the past two years I see in that mirror, beside my sleep-softened face, the blackened face of a burnt man. It is a wire-service photograph clipped from a newspaper and taped to my mirror. The caption reads: “Alan McDonald in Miami hospital bed.” All you can see in the photograph is a smudged triangle of face from his eyelids to his lower lip; the rest is bandages. You cannot see the expression in his eyes; the bandages shade them.

      The story, headed “Man Burned for Second Time,” begins:

      “Why does God hate me?” Alan McDonald asked from his hospital bed.

      “When the gunpowder went off, I couldn’t believe it,” he said. “I just couldn’t believe it. I said, ‘No, God couldn’t do this to me again.’ ”

      He was in a burn ward in Miami, in serious condition. I do not even know if he lived. I wrote him a letter at the time, cringing.

      He had been burned before, thirteen years previously, by flaming gasoline. For years he had been having his body restored and his face remade in dozens of operations. He had been a boy, and then a burnt boy. He had already been stunned by what could happen, by how life could veer.

      Once I read that people who survive bad burns tend to go crazy; they have a high suicide rate. Medicine cannot ease their pain; drugs just leak away, soaking the sheets, because there is no skin to hold them in. The people just lie there and weep. Later they kill themselves. They had not known, before they were burned, that the world included such suffering, that life could permit them such pain.

      This time a bowl of gunpowder had exploded on McDonald. “I didn’t realize what had happened at first,” he recounted. “And then I heard that sound from 13 years ago. I was burning. I rolled to put the fire out and I thought, ‘Oh God, not again.’

      “If my friend hadn’t been there, I would have jumped into a canal with a rock around my neck.”

      His wife concludes the piece, “Man, it just isn’t fair.”

      I read the whole clipping again every morning. This is the Big Time here, every minute of it. Will someone please explain to Alan McDonald in his dignity, to the deer at Providencia in his dignity, what is going on? And copy me on it.

      When we walked by the deer at Providencia for the СКАЧАТЬ