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  “According to current wisdom, being human began with the opposable thumb, which made it possible to pick up a weapon or a tool. But perhaps being human begins with the soul and not the thumb. I don’t know. . . . The Arab slaughtered the lamb, and as he did so, this old man in his white burnous, which remained unspotted by blood, was like an oriental high priest performing the sacrifice. His eyes gleamed, for a moment he was young again, and all around him there was absolute silence. They sat around the fire, they watched the act of killing, the flash of the knife, the twitching of the lamb, the jet of blood, and their eyes gleamed also. And then I realized that these people are still intimately familiar with the act of killing, blood is something they know well, and the flash of the knife is as natural to them as the smile of a woman, or the rain. We understood—and I think Krisztina did, too, because at that moment she was seized with emotion, she blushed, then went white, breathed with difficulty, and turned her head away, as if she were witness to some passionate encounter—we understood that people in the East still retain their knowledge of the sacred symbolism of killing and its inner spiritual meaning. These dark, noble faces were all smiling, they pursed their lips and grinned in a kind of ecstasy as they watched, as if the killing were a warm, happy event, like an embrace. Curious, that in Hungarian our words for killing and embracing echo and heighten each other.*

  “Well, of course we are westerners,” he says in another voice, sounding suddenly professional. “Westerners, or at least immigrants who settled here. For us, killing is a question of law and morality, or medicine, at any rate a sanctioned or prohibited act that is very precisely delineated within our system of thought. We kill, too, but in a more complicated way; we kill according to the dictates and authorization of the law. We kill to protect high principles and important human values, we kill to preserve the social order. It cannot be any

  *¨Olés and ölelés

  other way. We are Christians, we have a sense of guilt, we are the product of Western civilization. Our history, right up to the present, is filled with mass murder, but whenever we speak of killing, it is with eyes lowered and in tones of pious horror; we cannot do otherwise, it is our prescribed role. There is only the hunt,” he says, suddenly sounding almost happy. “Even then, we observe rules that are both chivalrous and practical, we protect the game according to the demands of the situation in any particular area, but the hunt is still a sacrifice, a distorted residue of what can still be recognized as a ritual that once formed part of a most ancient religious act. It is not true that the huntsman kills for the prize. That has never been the case, not even in prehistoric times, when hunting was one of the few ways to obtain food. The hunt was always surrounded by religious tribal ritual. The good huntsman was always the leader of his tribe and also in some fashion a priest. Over the course of time, all that has naturally faded, but even in their faded form, the rituals are still with us. In my whole life I think I have loved nothing so much as the first light of dawn on the day of a hunt. You get up in darkness, you put on clothes quite different from those you wear every day, and clothes that have been selected for a purpose, in a lamplit room you eat a breakfast that is quite different from the usual breakfast: you fortify your heart with schnapps and eat a slice of cold meat with it. I loved the smell of hunting clothes; the felt was impregnated with scents of the forest, the leaves, the air and blood, because you had hung the birds you had shot from your belt, and their blood had dirtied the jacket. But is blood dirty? . . . I don’t believe so. It is the most noble substance in the world, and in all eras the man who wished to say something inexpressibly grand to his God made a blood sacrifice. And the oily, metallic smell of the gun. And the raw, sour smell of the leather. I loved all of it,” he says, sounding suddenly like an old man and almost ashamed, as if admitting to a weakness. “And then you step out of the house, your hunting comrades are already waiting, the sun isn’t up yet, the gamekeeper is holding the dogs on the lead and gives a murmured report on the events of the previous night. You take your place in the shooting brake, and it starts to move. The countryside is beginning to stir, the forest stretches and rubs its eyes sleepily. Everything smells so clean, as if you have entered another homeland that existed once before, at the beginning of the world. The brake comes to a halt at the edge of the forest, you get out, your dog and your gamekeeper follow you silently. The wet leaves under the soles of your boots make almost no noise. The clearings are full of animal tracks. Now everything is coming to life around you. The light lifts and opens the roof of sky over the forest, as if the secret mechanism in the rigging-loft of a fairy-tale theater has begun to function. Now the birds are beginning to sing and a deer crosses the forest path a long way ahead, about three hundred paces in front of you. You pull back into the undergrowth, and watch. . . . The animal stands still: it cannot see you, it cannot smell you because the wind is in your face, and yet it knows that its fate is awaiting it somewhere close. It lifts its head, turns its delicate neck, its body tenses, for a few moments it stands motionless, rooted to the spot, the way one can be paralyzed by the inevitable, absolutely helpless, because one knows that the menace is no accidental piece of bad luck but the necessary consequence of incalculable and incomprehensible circumstances. Now you are already regretting that you are not carrying a cartridge pouch. You, too, stand frozen to the spot in the undergrowth; you, too, are bound inextricably to the moment; you, the huntsman. And you feel the tremor in your hands that is as old as man himself, you prepare for the kill and feel the forbidden joy, the strongest of all passions, the urge, neither good nor evil, that is part of all living creatures: the urge to be stronger, more skilled than your opponent, to preserve your concentration, to make no mistakes. The leopard feels it as he tenses for the spring, the snake feels it as she rears to strike among the rocks, the falcon feels it in his plummeting dive, and a man feels it when he has his quarry in his sights. And you felt it, Konrad, perhaps for the first time in your life, when you shouldered your gun and took aim, intending to kill me.”

  He bends over the little table that stands between them in front of the fireplace. He pours himself a sweet liqueur in a tiny glass and tests the surface of the crimson, syrupy liquid with the tip of his tongue, then, satisfied, sets the glass back down on the table again.

  14

  It was still dark,” he says, when the other man makes no reply, puts up no defense, gives no sign with a movement of the eye or hand that he has heard the accusation. “It was the moment that separates night from day, the underworld from the world above. And perhaps other things separate themselves out, too. It is the last second, when the depths and heights, the dark and the light, of the world and of men still brush against each other, when sleepers waken with a start from troubling dreams, when the sick begin to groan because they sense that the nightly hell is nearing its end and now the more distinct pain will begin again. Light and the natural ordering that accompanies the day will separate and tease out the layers of desire, the secret longings, the twitches of excitement that had been tangled in the darkness of the night. Both huntsmen and their game love this moment. It is no longer dark, it is not yet light. The forest smells so raw and wild, as if every living thing—plants, animals, people—were slowly coming back to consciousness in the dormitory of the world, exhaling all their secrets and bad thoughts.

  “The wind stirs, too, at this moment, gently, carefully, like the sigh of a sleeping man as he senses the return of the earthly reality into which he was born. The scent of wet leaves, of ferns, of crumbling tree trunks, of rotting pine cones, of the soft carpet of fallen leaves and pine needles slippery from the dew, rises up from the earth to assault you like the smellof two lovers locked in sweat-soaked embrace. A magical moment, which our heathen ancestors used to celebrate deep in the forest, worshipfully, arms outstretched, facing East: earthbound man in the eternally recurring, spellbound expectation of light, insight, reason. This is the time when the game begins to move, heading for water. Night has still no
t quite ended, things are still happening in the forest, the nocturnal animals are still hunting, still ready, the wildcat is still on the watch, the bear is tearing the last scraps of flesh off his prey, the rutting stag still recalls the fury of the moonlit night and stands in the clearing where the sexual battle took place, raises his wounded head proudly, and surveys the scene with grave, bloodshot eyes, as if to fix the passion of that duel in his memory forever. In the heart of the forest night lives on, as does everything associated with it: prey, animal passion, the freedom to roam, pure love of life and the struggle for survival. It’s the moment when something happens not just deep among the trees but also in the dark interior of the human heart, for the heart, too, has its night and its wild surges, as strong an instinct for the hunt as a wolf or a stag. The human night is filled with the crouching forms of dreams, desires, vanities, self-interest, mad love, envy, and the thirst for revenge, as the desert night conceals the puma, the hawk and the jackal. It is the moment when it is neither night nor day in man’s heart, because the wild beasts have slunk out of the hidden corners of our souls, and something rouses itself, transmits itself from mind to hand, something we thought we had tamed and trained to obedience over the course of years, decades even. In vain, we have lied to ourselves about the significance of this feeling, but it has proved stronger than all our intentions, indissolvable, unrelenting. Every human relationship has a tangible core, and we can think about it, analyze it all we want, it is unchangeable. The truth is that for twenty-four years you have hated me with a burning passion akin to the fire of a great affair—even love.

  “You have hated me, and when any one emotion or passion occupies us entirely, the need for revenge crackles and glimmers among the flames that torment us. Passion has no footing in reason. Passion is indifferent to reciprocal emotion, it needs to express itself to the full, live itself to the very end, no matter if all it receives in return is kind feelings, courtesy, friendship, or mere patience. Every great passion is hopeless, if not it would be no passion at all but some cleverly calculated arrangement, an exchange of lukewarm interests. You have hated me, and that makes for as strong a bond as if you had loved me. Why did you hate me? . . . I have had plenty of time to think about it. You have never accepted either money from me or presents, you never allowed our friendship to develop into a real relationship of brothers, and if I had not been so young back then, I would have known that this was a danger signal. Whoever refuses to accept a part wants the whole, wants everything. You hated me as a child, from the very first moment we met at the academy, where the best our Empire had to offer were reared and educated; you hated me, because there was something in me that you lacked. What was it? What talent or quality? . . . You were always the better student, you were always unintentionally a chef d’oeuvre of diligence, goodness, and talent, for you possessed an instrument, in the true sense of that word, you had a secret—music. You were related to Chopin, you were proud and reserved.

  “But deep inside you was a frantic longing to be something or someone other than you are. It is the greatest scourge a man can suffer, and the most painful. Life becomes bearable only when one has come to terms with who one is, both in one’s own eyes and in the eyes of the world. We all of us must come to terms with what and who we are, and recognize that this wisdom is not going to earn us any praise, that life is not going to pin a medal on us for recognizing and enduring our own vanity or egoism or baldness or our potbelly. No, the secret is that there’s no reward and we have to endure our characters and our natures as best we can, because no amount of experience or insight is going to rectify our deficiencies, our self-regard, or our cupidity. We have to learn that our desires do not find any real echo in the world. We have to accept that the people we love do not love us, or not in the way we hope. We have to accept betrayal and disloyalty, and, hardest of all, that someone is finer than we are in character or intelligence.

  “Over the course of my seventy-five years here in the middle of the forest, I have learned this much. But you have not been able to accept it,” he says softly, definitively. Then he stops, and his eyes stare blindly into the half-darkness.

  After a pause, as if to excuse his guest, he starts again: “Of course, you didn’t know any of this when you were a child. That was a magical time. With age, memory enlarges every detail and presents it in the sharpest outline. We were children and we were friends: that is a great gift and we should thank fate for it. But then your character took shape and you found it intolerable that something inside you was lacking, something that I had, whether it was in the genes, or came from my upbringing, or maybe the good Lord God . . . so what was this something? Was it some talent? Or was it just that people were indifferent to you, or occasionally hostile, whereas they smiled at me and gave me their trust? You despised this trust and these friendships, but at the same time you envied them desperately. You must have sensed—not in so many words, of course, but in some inchoate way—that anyone who is a general favorite is in some fashion a whore.

  “There are people who are loved by everyone, who are always being spoiled and forgiven with a smile, and who are indeed too willing to please, a little whorish.

  “You see, I’m no longer afraid of words,” he says and smiles, as if to encourage similar candor in his guest. “Solitude brings knowledge, and then there is nothing to fear anymore. Those who have, in fact, been singled out as the favorites of the gods really do consider themselves to be the elect, and they present themselves to the world with overweening assurance. But if that is how you saw me, then you were mistaken, and your envy distorted your vision. I do not wish to defend myself, because what I want is the truth, and whoever does that must start the search inside himself. What you took to be God-given favor in me and around me was nothing more than instinctive trust. I believed the best of the world until the day . . . well, the day I stood in the room you had abandoned. Maybe it was that very trustingness that made people wish me well, trust me in turn, and offer me their friendship. There was something in me then—I am speaking of the past and of something so far away that I might as well be discussing a stranger or someone long dead—some kind of lightness and lack of preconceptions that disarmed people. There was a period of my life, ten years of my youth, when the world was tolerant of my presence and my needs. A time of grace. Everyone comes rushing toward you as if you are a conqueror to be fêted with wine and wreaths of flowers and girls. And indeed throughout that decade in Vienna, in the academy and then the regiment, I never once lost the certainty that the gods had set a secret invisible ring on my finger that would always bring me luck and protect me from severe disappointments, and that I was surrounded by trust and affection. No one could ask more of life, it is the greatest blessing of all.” He pauses, and his tone darkens.

  “But if anyone allows it to go to his head, or becomes presumptuous or arrogant, or loses the humility to remember that fate is indulging him, or fails to understand that this golden situation can last only as long as we refrain from turning the gold into cheap coin and squandering it, he will go under. The world spares only those who remain modest and humble—and even then only for an interval, no more. You hated me,” he says flatly. “As youth slowly passed, as the magic childhood faded, our relationship began to cool. There isno feeling sadder or more hopeless than the coolingof a friendship between two men. Between a man anda woman a delicate web of terms and conditions is always negotiated. Between men, on the other hand, the deep sense of friendship rests on its selflessness: we expect no sacrifices, no tenderness from each other, all we want is to preserve a pact wordlessly made between us. Perhaps I was really the guilty one, because I did not know you well enough. I accepted that you did not reveal yourself completely to me, I admired your intelligence and your strange, bitter pride, I wanted to believe that you would forgive me as other people did because of this happy capacity I had to circulate in the world and to be welcomed, while you were only tolerated—I hoped for your forbearance of the fact that I was
on easy terms with others, and I thought you might be pleased on my behalf. Ours was a friendship out of the ancient sagas. And while I walked in the sunshine of life, you chose to remain in the shadows. Is that also how you see it?”

  “You were speaking of the hunt,” says Konrad evasively.

  “Yes, I was,” says the General. “But all this is part of it. When one man decides to kill another, much has happened already; he does not simply load his gun and take aim. For example, what happens may be what I have been talking about, namely that you couldn’t forgive me. What happened was that once upon a time two children had a friendship that bound them so delicately together, that they might have been living cradled in the huge dreaming pads of a great water lily—do you remember how for years I grew those rare-flowering ‘Victoria Reginas’ here in the greenhouse?—and then one day suddenly their bond cracked and broke. The magical time of childhood was over, and two grown men stood there in their place, enmeshed in a complicated and enigmatic relationship commonly covered by the word ‘friendship.’ We have to acknowledge this before we can talk about the hunt. One is not most guilty in the moment when one aims a weapon to kill someone. The guilt already exists, the guilt is in the intention. And if I say that this bond broke one day, then I have to know whether that is really true or not, and if it is, then I have to know who or what broke it. We were quite different, but we belonged together, we were more than the sum of our two selves, we were allies, we made our own community, and that is rare inlife. Whatever fundamental thing was lacking in you was counterbalanced by the overabundance the world gave me. We were friends.” He says this very loudly. “Understand, if you don’t know it already. But you must have known it, both early on and then later, in the tropics or wherever else. We were friends, and the word carries a meaning only men understand. It is time you learned its full implication. We weren’t comrades or companions or fellow-sufferers. Nothing in life can replace what we had. No all-consuming love could offer the pleasures that friendship brings to those it touches. If we had not been friends, you would not have raised your gun against me that morning on the hunt in the forest. And if we had not been friends, I would not have gone next day to the apartment to which you had never invited me, where you hoarded the dark incomprehensible secret that poisoned things between us. And if you were not my friend, you would not have fled the city that day, fled my presence and the scene of the crime like a murderer and a criminal; you would have stayed, you would have deceived and betrayed me, and that might well have hurt me deeply, wounded my vanity and my sense of self, but none of that would have been as terrible as what you did. Because you were my friend. And if that had not been true, you would not have come back after forty-one years, again like a murderer or a criminal stealing back to the scene of the crime.