2 ?b90

55
the reader
,,
particularly in using the word b6dica which reflects his
interest in Chinese philosophy. At this stage all that can be safely
concluded is that the Chinaman possesses something of value to Andr6s,
(the golden doughnut) and prevents him from obtaining it because he
moves too quickly for the paradoxically slow young man. One should
also note that Andr6s is goaded into very nimble movement and retaliation,
which is unfortunately witnessed by his employer.
There follows another incident which Lezama proposes to combine
with the doughnut affair but again he relates it quite simply at this
stage. Se5or Michelena takes Andres into his confidence regarding the
couple's desire for a child. The poor, obliging employee is encouraged
to join in their prayers to the Cuban "Virgen de la Caridad" (1,67) in
the hope of obtaining sobreabundancia (1,66), which should be taken to
mean Grace, a gesture of mercy to a particular human being, to bring
about an event over and above normal causality. Elpidio Michelena's
remarking on the fact that he and his wife are getting on in years re-
minds the reader of that biblical couple, Abraham and Sarah, whose fond-
est hopes were realized in the gift of a son, Isaac, despite their
advanced years which should have prevented such a birth had it not been
for the workings of sobreabundancia. The ceremony of praying seems to
have become a ritual: "En alta voz, frente al pequefio altar de la Caridad
que tenemos en la sala, vamos haciendo las invocaciones, reiterAndonos
hasta el abandono por el suelTo o el desmayo" (1,66-67). All three
become totally involved in expressing their wishes to the Virgin, hoping
to influence her power by the very limited power of their voices, yet
they have faith in her intervention. If we accept that "Transcurrieron
algunos meses en que se iba adomerciendo, musitando adn ei rezo" (1,67),
it is not really so surprising that the Matanzas fiesta should materialise
in Andres' somewhat fevered brain in the manner described below.