Sailing to Byzantium: Six Novellas

  And Thomas was there, right close to our place. Bigger than I thought he’d be, and his hair and beard were all tangled up, and his face was red and peeling some from sunburn—he was that close, I could see the sunburn—and he was still in the middle of his ring of apostles, and he was shouting through a bullhorn, but no matter how much amplification they gave him from the copter-borne speakers overhead it was impossible to understand anything he was saying. Saul Kraft was next to him. He looked pale and frightened. People were rushing into the water, some of them fully clothed and some stark naked, until the whole shoreline was packed right out to where the breakers begin. As more and more people piled into the water the ones in front were pushed beyond their depth, and I think this was when the drownings started. I know I saw a number of people waving and kicking and yelling for help and getting swept out to sea. Thomas remained on shore, shouting through the bullhorn. He must have realized it was all out of control, but there was nothing he could do. Until this point the thrust of the mob was all forward, toward the sea, but now there was a change in the flow: some of those in the water tried to force their way back up onto land, and smashed head on into those going the other way. I thought they were coming up out of the water to avoid being drowned, but then I saw the black smears on their clothing and I thought, the oil slick! and yes, there it was, not down by Atlantic City but up here by us, right off the beach and moving shoreward. People in the water were getting bogged down in it, getting it all over their hair and faces, but they couldn’t reach the shore because of the rush still heading in the opposite direction. This was when the tramplings started as the ones coming out of the water, coughing and choking and blinded with oil, fell under the feet of those still trying to get into the sea.

  I looked at Thomas again and he was like a maniac. His face was wild and he had thrown the bullhorn away and he was just screaming, with angry cords standing out on his neck and forehead. Saul Kraft went up to him and said something and Thomas turned like the wrath of God, turned and rose up and brought his hands down like two clubs on Saul Kraft’s head, and you know Kraft is a small man and he went down like he was dead, with blood all over his face. Two or three apostles picked him up and carried him into one of the beachfront houses. Just then somebody managed to slip through the cordon of apostles and went running toward Thomas. He was a short, plump man wearing the robes of one of the new religions, an Awaiter or Propitiator or I don’t know what, and he had a laser-hatchet in his hand. He shouted something at Thomas and lifted the hatchet. But Thomas moved toward him and stood so tall that the assassin almost seemed to shrink, and the man was so afraid that he couldn’t do a thing. Thomas reached out and plucked the hatchet from his hand and threw it aside. Then he caught the man and started hitting him, tremendous close-range punches, slam slam slam, all but knocking the man’s head off his shoulders. Thomas didn’t look human while he was doing that. He was some kind of machine of destruction. He was bellowing and roaring and running foam from his mouth, and he was into this terrible deadly rhythm of punching, slam slam slam. Finally he stopped and took the man by both hands and flung him across the beach, like you’d fling a rag doll. The man flew maybe twenty feet and landed and didn’t move. I’m certain Thomas beat him to death. There’s your holy prophet for you, your saint of God. Suddenly Thomas’ whole appearance changed: he became terribly calm, almost frozen, standing there with his arms dangling and his shoulders hunched up and his chest heaving from all that hitting. And he began to cry. His face broke up like winter ice on a spring pond and I saw the tears. I’ll never forget that: Thomas the Proclaimer all alone in the middle of that madhouse on the beach, sobbing like a new widow.

  I didn’t see anything after that. There was a crash of glass from downstairs and I grabbed my gun and went down to see, and I found maybe fifteen people piled up on the livingroom floor who had been pushed right through the picture window by the crowd outside. The window had cut them all up and some were terribly maimed and there was blood on everything, and more and more and more people kept flying through the place where the window had been, and I heard Lucy screaming and my gun went off and I don’t know what happened after that. Next I remember it was the middle of the night and I was sitting in our completely wrecked house and I saw a helicopter land on the beach, and a tactical squad began collecting bodies. There were hundreds of dead just on our strip of beach. Drowned, trampled, choked by oil, heart attacks, everything. The corpses are gone now but the island is a ruin. We’re asking the government for disaster aid. I don’t know: is a religious meeting a proper disaster? It was for us. That was your Day of Rededication, all right: a disaster. Prayer and purification to bring us all together under the banner of the Lord. May I be struck dead for saying this if I don’t mean it with all my heart: I wish the Lord and all his prophets would disappear and leave us alone. We’ve had enough religion for one season.

  Twelve

  The Voice from the Heavens

  SAUL KRAFT, HIDDEN BEHIND nine thousand dollars’ worth of security devices, an array of scanners and sensors and shunt-gates and trip-vaults, wonders why everything is going so badly. Perhaps his choice of Thomas as the vehicle was an error. Thomas, he has come to realize, is too complicated, too unpredictable—a dual soul, demon and angel inextricably merged. Nevertheless the Crusade had begun promisingly enough. Working through Thomas, he had coaxed God Almighty into responding to the prayers of mankind, hadn’t he? How much better than that do you need to do?

  But now. This nightmarish carnival atmosphere everywhere. These cults, these other prophets. A thousand interpretations of an event whose meaning should have been crystal-clear. The bonfires. Madness crackling like lightning across the sky. Maybe the fault was in Thomas. The Proclaimer had been deficient in true grace all along. Possibly any mass movement centered on a prophet who had Thomas’ faults of character was inherently doomed to slip into chaos.

  Or maybe the fault was mine, O Lord.

  Kraft has been in seclusion for many days, perhaps for several weeks; he is no longer sure when he began this retreat. He will see no one, not even Thomas, who is eager to make amends. Kraft’s injuries have healed and he holds no grievance against Thomas for striking him: the fiasco of the Day of Rededication had driven all of them a little insane there on the beach, and Thomas’ outburst of violence was understandable if not justifiable. It may even have been of divine inspiration, God inflicting punishment on Kraft through the vehicle of Thomas for his sins. The sin of pride, mainly. To turn Gifford away, to organize the Day of Rededication for such cynical motives—

  Kraft fears for his soul, and for the soul of Thomas.

  He dares not see Thomas now, not until he has regained his own spiritual equilibrium; Thomas is too turbulent, too tempestuous, emits such powerful emanations of self-will; Kraft must first recapture his moral strength. He fasts much of the time. He tries to surrender himself fully in prayer. But prayer will not come: he feels cut off from the Almighty, separated from Him as he has never been before. By bungling this holy Crusade he must have earned the Lord’s displeasure. A gulf, a chasm, parts them; Kraft is earthbound and helpless. He abandons his efforts to pray. He prowls his suite restlessly, listening for intruders, constantly running security checks. He switches on his closed-circuit video inputs, expecting to see fires in the streets, but all is calm out there. He listens to news bulletins on the radio: chaos, turmoil, everywhere. Thomas is said to be dead; Thomas is reported on the same day to be in Istanbul, Karachi, Johannesburg, San Francisco; the Propitiators have announced that on the twenty-fourth of November, according to their calculations, Satan will appear on Earth to enter into his sovereignty; the Pope, at last breaking his silence, has declared that he has no idea what power might have been responsible for the startling happenings of June 6, but thinks it would be rash to attribute the event to God’s direct intervention without some further evidence. So the Pope has become an Awaiter too. Kraft smiles. Marvelous! Kraft wonders if the Archbishop of Canterbury
is attending Propitiator services. Or the Dalai Lama consorting with the Apocalyptists. Anything can happen now. Gog and Magog are let loose upon the world. Kraft no longer is surprised by anything. He feels no astonishment even when he turns the radio on late one afternoon and finds that God Himself seems to be making a broadcast.

  God’s voice is rich and majestic. It reminds Kraft somewhat of the voice of Thomas, but God’s tone is less fervid, less evangelical; He speaks in an easy but serious-minded way, like a senator campaigning for election to his fifth term of office. There is a barely perceptible easternness to God’s accent: He could be a senator from Pennsylvania, maybe, or Ohio. He has gone on the air, He explains, in the hope of restoring order to a troubled world. He wishes to reassure everyone: no apocalypse is planned, and those who anticipate the imminent destruction of the world are most unwise. Nor should you pay heed to those who claim that the recent Sign was the work of Satan. It certainly was not, God says, not at all, and propitiation of the Evil One is uncalled for. By all means let’s give the Devil his due, but nothing beyond that. All I intended when I stopped the Earth’s rotation, God declares, was to let you know that I’m here, looking after your interests. I wanted you to be aware that in the event of really bad trouble down there I’ll see to it—

  Kraft, lips clamped tautly, changes stations. The resonant baritone voice pursues him.

  —that peace is maintained and the forces of justice are strengthened in—

  Kraft turns on his television set. The screen shows nothing but the channel insignia. Across the top of the screen gleams a bright-green title:

  ALLEGED VOICE OF GOD

  and across the bottom, in frantic scarlet, is a second caption:

  BY LIVE PICKUP FROM THE MOON

  The Deity, meanwhile, has moved smoothly on to new themes. All the problems of the world, He observes, can be attributed to the rise and spread of atheistic socialism. The false prophet Karl Marx, aided by the Antichrist Lenin and the subsidiary demons Stalin and Mao, have set loose in the world a plague of godlessness that has tainted the entire twentieth century and, here at the dawn of the twenty-first, must at last be eradicated. For a long time the zealous godly folk of the world resisted the pernicious Bolshevik doctrines, God continues, His voice still lucid and reasonable; but in the past twenty years an accommodation with the powers of darkness has come into effect, and this has allowed spreading corruption to infect even such splendidly righteous lands as Japan, Brazil, the German Federal Republic, and God’s own beloved United States of America. The foul philosophy of coexistence has led to a step-by-step entrapment of the forces of good, and as a result—

  Kraft finds all of this quite odd. Is God speaking to every nation in English, or is He speaking Japanese to the Japanese, Hebrew to the Israelis, Croatian to the Croats, Bulgarian to the Bulgars? And when did God become so staunch a defender of the capitalist ethic? Kraft recalls something about driving money-changers out of the temple, long ago. But now the voice of God appears to be demanding a holy war against communism. Kraft hears Him calling on the legions of the sanctified to attack the Marxist foe wherever the red flag flies. Sack embassies and consulates, burn the houses of ardent left-wingers, destroy libraries and other sources of dangerous propaganda, the Lord advises. He says everything in a level, civilized tone.

  Abruptly, in midsentence, the voice of the Almighty vanishes from the airwaves. A short time later an announcer, unable to conceal his chagrin, declares that the broadcast was a hoax contrived by bored technicians in a satellite relay station. Investigations have begun to determine how so many radio and television stations let themselves be persuaded to transmit it as a public-interest item. But for many godless Marxists the revelation comes too late. The requested sackings and lootings have occurred in dozens of cities. Hundreds of diplomats, guards, and clerical workers have been slain by maddened mobs bent on doing the Lord’s work. Property losses are immense. An international crisis is developing, and there are scattered reports of retribution against American citizens in several eastern European countries. We live in strange times, Kraft tells himself. He prays. For himself. For Thomas. For all mankind. Lord have mercy. Amen. Amen. Amen.

  Thirteen

  The Burial of Faith

  THE LINE OF MARCH begins at the city line and runs westward out of town into the suburban maze. The marchers, at least a thousand of them, stride vigorously forward even though a dank, oppressive heat enfolds them. On they go, past the park dense with the dark-green leaves of late summer, past the highway cloverleaf, past the row of burned motels and filling stations, past the bombed reservoir, past the cemeteries, heading for the municipal dumping-grounds.

  Gifford, leading the long sober procession, wears ordinary classroom clothes: a pair of worn khaki trousers, a loose-fitting gray shirt, and old leather sandals. Originally there had been some talk of having the most important Discerners come garbed in their academic robes, but Gifford had vetoed that on the grounds that it wasn’t in keeping with the spirit of the ceremony. Today all of the old superstitions and pomposities were to be laid to rest; why then bedeck the chief iconoclasts in hieratic costume as though they were priests, as though this new creed were going to be just as full of mummery as the outmoded religions it hoped to supplant?

  Because the marchers are so simply dressed, the contrast is all the more striking between the plain garments they wear and the elaborate, rich-textured ecclesiastical paraphernalia they carry. No one is empty-handed; each has some vestment, some sacred artifact, some work of scripture. Draped over Gifford’s left arm is a large white linen alb, ornately embroidered, with a dangling silken cincture. The man behind him carries a deacon’s dalmatic; the third marcher has a handsome chasuble; the fourth, a splendid cope. The rest of the priestly gear is close behind: amice, stole, maniple, vimpa. A frosty-eyed woman well along in years waves a crozier aloft; the man beside her wears a mitre at a mockingly rakish angle. Here are cassocks, surplices, hoods, tippets, cottas, rochets, mozettas, mantellettas, chimeres, and much more: virtually everything, in fact, save the papal tiara itself. Here are chalices, crucifixes, thuribles, fonts; three men struggle beneath a marvelously carved fragment of a pulpit; a little band of marchers displays Greek Orthodox outfits, the rhason and the sticharion, the epitrachelion and the epimanikia, the sakkos, the epigonation, the zone, the omophorion; they brandish ikons and enkolpia, dikerotrikera and dikanikion. Austere Presbyterian gowns may be seen, and rabbinical yarmulkes and tallithim and tfilin. Farther back in the procession one may observe more exotic holy objects, prayer wheels and tonkas, sudras and kustis, idols of fifty sorts, things sacred to Confucianists, Shintoists, Parsees, Buddhists both Mahayana and Hinayana, Jains, Sikhs, animists of no formal rite, and others. The marchers have shofars, mezuzahs, candelabra, communion trays, even collection plates; no portable element of faith has been ignored. And of course the holy books of the world are well represented: an infinity of Old and New Testaments, the Koran, the Bhagavad-Gita, the Upanishads, the Tao Te Ching, the Vedas, the Vedanta Sutra, the Talmud, the Book of the Dead, and more. Gifford has been queasy about destroying books, for that is an act with ugly undertones; but these are extreme times, and extreme measures are required. Therefore he has given his consent even for that.

  Much of the material the marchers carry was freely contributed, mostly by disgruntled members of congregations, some of it given by disaffected clergymen themselves. The other objects come mostly from churches or museums plundered during the civil disturbances. But the Discerners have done no plundering of their own; they have merely accepted donations and picked up some artifacts that rioters had scattered in the streets. On this point Gifford was most strict: acquisition of material by force was prohibited. Thus the robes and emblems of the newly founded creeds are seen but sparsely today, since Awaiters and Propitiators Propritiators and their like would hardly have been inclined to contribute to Gifford’s festival of destruction.

  They have reached the municipal dump now. It is
a vast fiat wasteland, surprisingly aseptic-looking: there are large areas of meadow, and the unreclaimed regions of the dump have been neatly graded and mulched, in readiness for the scheduled autumn planting of grass. The marchers put down their burdens and the chief Discerners come forward to take spades and shovels from a truck that has accompanied them. Gifford looks up; helicopters hover and television cameras bristle in the sky. This event will have extensive coverage. He turns to face the others and intones, “Let this ceremony mark the end of all ceremonies. Let this rite usher in a time without rites. Let reason rule forevermore.”

  Gifford lifts the first shovelful of soil himself. Now the rest of the diggers set to work, preparing a trench three feet deep, ten to twelve feet wide. The topsoil comes off easily, revealing strata of cans, broken toys, discarded television sets, automobile tires, and garden rakes. A mound of debris begins to grow as the digging team does its task; soon a shallow opening gapes. Though it is now late afternoon, the heat has not diminished, and those who dig stream with sweat. They rest frequently, panting, leaning on their tools. Meanwhile those who are not digging stand quietly, not putting down that which they carry.

  Twilight is near before Gifford decides that the trench is adequate. Again he looks up at the cameras, again he turns to face his followers.

  He says, “On this day we bury a hundred thousand years of superstition. We lay to rest the old idols, the old fantasies, the old errors, the old lies. The time of faith is over and done with; the era of certainty opens. No longer do we need theologians to speculate on the proper way of worshiping the Lord; no longer do we need priests to mediate between ourselves and Him; no longer do we need man-made scriptures that pretend to interpret His nature. We have all of us felt His hand upon our world, and the time has come to approach Him with clear eyes, with an alert, open mind. Hence we give to the earth these relics of bygone epochs, and we call upon discerning men and women everywhere to join us in this ceremony of renunciation.”