“Ah well, painful image at best. Well… can you spend the night with us?”
“If I may. I fly out of Biarritz tomorrow at noon, and I have to lie low. The locals have a bounty on me.”
“Pity. They ought to protect you as the last surviving member of your species. You know, I’ve been thinking about you lately, Nicholai Alexandrovitch. Not often, to be sure, but with some intensity. Not often, because when you get to the bang or whimper moment of life, you don’t spend much time contemplating the minor characters of your personal farce. And one of the difficult things for egocentric Man to face is that he is a minor character in every biography but his own. I am a bit player in your life; you in mine. We have known one another for more than twenty years but, discounting business (and one must always discount business), we have shared perhaps a total of twelve hours of intimate conversation, of honest inquiry into one another’s minds and emotions. I have known you, Nicholai, for half a day. Actually, that’s not bad. Most good friends and married couples (those are seldom the same thing) could not boast twelve hours of honest interest after a lifetime of shared space and irritations, of territorial assertions and squabbles. So… I’ve known you for half a day, my friend, and I have come to love you. I think very highly of myself for having accomplished that, as you are not an easy man to love. Admire? Yes, of course. Respect? If fear is a part of respect, then of course. But love? Ah, that’s a different business. Because there is in love an urge to forgive, and you’re a hard man to forgive. Half saintly ascetic, half Vandal marauder, you don’t make yourself available for forgiveness. In one persona, you are above forgiveness; in another, beneath it. And always resentful of it. One has the feeling that you would never forgive a man for forgiving you. (That probably doesn’t mean much, but it rolls well off the tongue, and a song must have music as well as words.) And after my twelve hours of knowing you, I would capsulize you—reduce you to a definition—by calling you a medieval antihero.”
Hel smiled. “Medieval antihero? What on earth does that mean?”
“Who has the floor now, you or I? Let’s have a little silent respect for the dying. It’s part of your being Japanese—culturally Japanese, that is. Only in Japan was the classical moment simultaneous with the medieval. In the West, philosophy, art, political and social ideal, all are identified with periods before or after the medieval moment, the single exception being that glorious stone bridge to God, the cathedral. Only in Japan was the feudal moment also the philosophic moment. We of the West are comfortable with the image of the warrior priest, or the warrior scientist, even the warrior industrialist. But the warrior philosopher? No, that concept irritates our sense of propriety. We speak of ‘death and violence’ as though they were two manifestations of the same impulse. In fact, death is the very opposite of violence, which is always concerned with the struggle for life. Our philosophy is focused on managing life; yours on managing death. We seek comprehension; you seek dignity. We learn how to grasp; you learn how to let go. Even the label ‘philosopher’ is misleading, as our philosophers have always been animated by the urge to share (indeed, inflict) their insights; while your lot are content (perhaps selfishly) to make your separate and private peace. To the Westerner, there is something disturbingly feminine (in the sense of yang-ish, if that coinage doesn’t offend your ear) in your view of manhood. Fresh from the battlefield, you don soft robes and stroll through your gardens with admiring compassion for the falling cherry petal; and you view both the gentleness and the courage as manifestations of manhood. To us, that seems capricious at least, if not two-faced. By the way, how does your garden grow?”
“It’s becoming.”
“Meaning?”
“Each year it is simpler.”
“There! You see? That goddamned Japanese penchant for paradoxes that turn out to be syllogisms! Look at yourself. A warrior gardener! You are indeed a medieval Japanese, as I said. And you are also an antihero—not in the sense in which critics and scholars lusting for letters to dangle after their names use (misuse) the term. What they call antiheroes are really unlikely heroes, or attractive villains—the fat cop or Richard III. The true antihero is a version of the hero—not a clown with a principal role, not an audience member permitted to work out his violent fantasies. Like the classic hero, the antihero leads the mass toward salvation. There was a time in the comedy of human development when salvation seemed to lie in the direction of order and organization, and all the great Western heroes organized and directed their followers against the enemy: chaos. Now we are learning that the final enemy is not chaos, but organization; not divergence, but similarity; not primativism, but progress. And the new hero—the antihero—is one who makes a virtue of attacking the organization, of destroying the systems. We realize now that salvation of the race lies in that nihilist direction, but we still don’t know how far.” De Lhandes paused to catch his breath, then seemed to be ready to continue. But his glance suddenly crossed Hel’s, and he laughed. “Oh, well. Let that be enough. I wasn’t really speaking to you anyway.”
“I’ve been aware of that for some time.”
“It is a convention in Western tragedy that a man is permitted one long speech before he dies. Once he has stepped on the inevitable machinery of fate that will carry him to his bathetic denouement, nothing he can say or do will alter his lot. But he is permitted to make his case, to bitch at length against the gods—even in iambic pentameter.”
“Even if doing so interrupts the flow of the narrative?”
“To hell with it! For two hours of narcosis against reality, of safe, vicarious participation in the world of action and death, one should be willing to pay the price of a couple minutes worth of insight. Structurally sound or not. But have it your way. All right. Tell me, do the governments still remember ‘the Gnome’? And do they still scratch the earth trying to find his lair, and gnash their teeth in frustrated fury?”
“They do indeed, Maurice. Just the other day there was an Amérlo scab at home asking about you. He would have given his genitals to know how you came by your information.”
“Would he indeed? Being an Amérlo, he probably wasn’t risking much. And what did you tell him?”
“I told him everything I knew.”
“Meaning nothing at all. Good. Candor is a virtue. You know, I really don’t have any very subtle or complicated sources of information. In fact, the Mother Company and I are nourished by the same data. I have access to Fat Boy through the purchased services of one of their senior computer slaves, a man named Llewellyn. My skill lies in being able to put two and two together better than they can. Or, to be more precise, I am able to add one and a half plus one and two thirds in such a way as to make ten. I am not better informed than they; I am simply smarter.”
Hel laughed. “They would give almost anything to locate and silence you. You’ve been bamboo under their fingernails for a long time.”
“Ha, that knowledge brightens my last days, Nicholai. Being a nuisance to the government lackeys has made my life worth living. And a precarious living it has been. When you trade in information, you carry stock that has very short shelf life. Unlike brandy, information cheapens with age. Nothing is duller than yesterday’s sins. And sometimes I used to acquire expensive pieces, only to have them ruined by leakage. I remember buying a very hot item from the United States: what in time became known as the Watergate Cover-up. And while I was holding the merchandise on my shelf, waiting for you or some other international to purchase it as leverage against the American government, a pair of ambitious reporters sniffed the story out and saw in it a chance to make their fortunes—and voilà! The material was overnight useless to me. In time, each of the criminals wrote a book or did a television program describing his part in the rape of American civil rights, and each was paid lavishly by the stupid American public, which seems to have a peculiar impulse toward having their noses rubbed in their own shit. Doesn’t it seem unjust to you that I should end up losing several hundred thousand worth of spoiled stock on my shelves, while even the master villain himself makes a fortune doing television shows with that British leech who has shown that he would sniff up to anybody for money, even Idi Amin? It’s a peculiar one, this trade I’m in.”