And these were the books? A children's travelogue; a thin volume of folk wisdom; and a dictionary compiled by a preciously pious priest!
And most of it in Basque, a language Nicholai had barely heard of, the most ancient language of Europe and no more related to any other language in the world than the Basque people, with their peculiar blood-type distribution and cranial formation, are unrelated to any other race.
Nicholai squatted in silence and confronted his problem. There was only one answer: he must somehow use these books. With them, he would teach himself Basque. After all, he had much more than the Rosetta stone here; he had page-by-page translation, and a dictionary. His mind was trained to the abstract crystalline geometry of Gô. He had worked in cryptography. He would construct a Basque grammar. And he would keep his other languages alive too. He would translate the Basque folktales into Russian, English, Japanese, German. In his mind, he could translate them also into his ragged street Chinese, but he could go no further, for he had never learned to write the language.
He stripped the bedding off and made a desk of the iron shelf beside which he knelt as he arranged his books and pen and paper. At first he attempted to hold rein on his excitement, lest they decide to take his treasures back, plunging him into what Saint-Exupery had called the torture of hope. Indeed, his next exercise period in the narrow lane was a torment, and he returned having steeled himself to find that they had confiscated his books. But when they were still there, he abandoned himself to the joys of mental work.
After his discovery that he had all but lost the use of his voice, he initiated the practice of talking to himself for several hours each day, inventing social situations or recounting aloud the political or intellectual histories of each of the nations whose language he spoke. At first, he was self-conscious about talking to himself, not wanting the guards to think his mind was going. But soon thinking aloud became a habit, and he would mutter to himself throughout the day. From his years in prison came Hel's lifelong characteristic of speaking in a voice so soft it was nearly a whisper and was rendered understandable only by his great precision of pronunciation.
In later years, this precise, half-whispered voice was to have a daunting and chilling effect on the people with whom his bizarre profession brought him in contact. And for those who made the fatal error of acting treacherously against him, the stuff of nightmare was hearing his soft, exact voice speak to them out of the shadows.
The first dicton in the book of adages was "Zahar hitzak, zuhur hitzak," which was translated as "Old sayings are wise sayings." His inadequate dictionary provided him only with the word zahar meaning old. And the first notes of his amateur little grammar were:
Zuhur = wise.
Basque plural either "ak" or "zak"
Radical for "adages/sayings" is either "hit" or "hitz."
Note: verb "to say/to speak" probably built on this radical.
Note: is possible that parallel structures do not require verb of simple being.
And from this meager beginning Nicholai constructed a grammar of the Basque language word by word, concept by concept, structure by structure. From the first, he forced himself to pronounce the language he was learning, to keep it alive and vital in his mind. Without guidance, he made several errors that were to haunt his spoken Basque forever, much to the amusement of his Basque friends. For instance, he decided that the h would be mute, as in French. Also, he had to choose how he would pronounce the Basque x from a range of possibilities. It might have been a z, or a sh, or a tch, or a guttural Germanic ch. He arbitrarily chose the latter. Wrongly, to his subsequent embarrassment.
His life was now full, even crowded, with events he had to leave before he tired of them. His day began with breakfast and a bath of cold water. After burning off excess physical energy with isometric exercise, he would allow himself a half hour of middle-density meditation. Then the study of Basque occupied him until supper, after which he exercised again until his body was worn and tired. Then another half hour of meditation. Then sleep.
His biweekly runs in the narrow exercise lane were taken out of time for Basque study. And each day, as he ate or exercised, he talked to himself in one of his languages to keep them fresh and available. As he had seven languages, he assigned one day of the week to each, and his personal weekly calendar read: Monday, BTOPHNK, lai-bai-sam, jeudi, Freitag, Larunbat, and Nitiyoo-bi.
The most significant event of Nicholai Hel's years in solitary imprisonment was the flowering of his proximity sense. This happened quite without his will and, in its incipient stages, without his conscious recognition. It is assumed by those who study paraperceptual phenomena that the proximity sense was, early in the development of man, as vigorous and common as the five other perceptual tools, but it withered through disuse as man developed away from his prey/hunter existence. Too, the extraphysical nature of this "sixth sense" derived from central cortex energies that are in diametric contradiction to rational reasoning, which style of understanding and arranging, experience was ultimately to characterize the man animal. To be sure, certain primitive cultures still maintain rudimentary proximity skills, and even thoroughly acculturated people occasionally receive impulses from the vestigial remnants of their proximity system and find themselves tingling with the awareness that somebody is staring at them from behind, or somebody is thinking of them, or they experience vague, generalized senses of well-being or doom; but these are passing and gossamer sensations that are shrugged away because they are not and cannot be understood within the framework of pedestrian logical comprehension, and because acceptance of them would undermine the comfortable conviction that all phenomena are within the rational spectrum.
Occasionally, and under circumstances only partly understood, the proximity sense will emerge fully developed in a modern man. In many ways, Nicholai Hel was characteristic of those few who have flourishing proximity systems. All of his life had been intensely mental and internal. He had been a mystic and had experienced ecstatic transportation, and therefore was not uncomfortable with the extralogical. Gô had trained his intellect to conceive in terms of liquid permutations, rather than the simple problem/solution grid of Western cultures. Then a shocking event in his life had left him isolated within himself for a protracted period of time. All of these factors are consonant with those characterizing that one person in several million who exist in our time with the additional gift (or burden) of proximity sense.
This primordial perception system developed so slowly and regularly in Nicholai that he was unaware of it for fully a year. His prison existence was measured off in so many short, redundant bits that he had no sense of the passage of time outside the prison walls. He never dwelt upon himself, and he was never bored. In seeming contradiction of physical laws, time is heavy only when it is empty.