The word and the flesh (60)

It is not really the novel's 60th installment. I am in fact not sure which installment it is... but given the novel's fragmentary and jumbled up nature, I don't suppose it will make a whit of a difference in which order I present the letters of Khesroes to Markia, as long as I preserve the letters themselves in their entirety as written. So here are the two I was reading yesterday: letter the 11th and letter the 12th.

Wait, first we need a suitable picture. With a suitable caption, of course.

Opus tesselatum factum saeculo III post Christum natum


Is it true that you were not at all conceived to the repeat and breathless recitation of Quandocumque igitur nostros mors claudet ocellos accipe quae serues funeris acta mei? That Hiankintos found you three-year-old, cold and hungry, hugging a somewhat older boy, who was to grow up one day into the elusive Son of Vengeance? Were you his sister, Markia? Or were you two joined by accident, at the cross-roads of two paths of pain: orphancy and homelessness? Oh, upon the god of freedmen and men of mixed parentage, do I benefit richly from giving new year parties to Romans!


In a moment I’ll be leaving for Rome. Not alone: with Didia Klara and Numerianos. You will ask: perhaps orders have arrived from the kaisar altering my assigned place of residence and revoking Didia Klara’s exile? No. No such orders have come. Indeed, the exalted Septimios can at most open for us the portals of the Rome he rules, while our destination is the capital city of Kommodos, that city which still knew women-attorneys. It did not have as many of them then as it had had in the time of Hadrianos or the time of the first Antoninos; yet, as you moved – mournfully, I am sure – from the bed of Humidios Kvadratos to the bed of the kaisar, one could still hear in the basilicas defense speeches made by three or four proponents of the theory of the equality of genders – or at least their equality in the field of defense of justice and preservation of the art of rhetoric.

Yet, within eight short years, two or three more believers of this thesis let themselves be convinced that these fields, too, ought to be the exclusive preserve of men. The clinching argument may have been ridicule; or threat; or perhaps the awareness that a woman may well earn her daily bread in the legal profession – perhaps even her daily onion, too, if with some difficulty; but she will most certainly not earn her olive oil; and even less likely her wine; not to mention an occasional small bauble with which to grace her hair, neck, dress or shoe. But one woman could not be chased away from her lectern, not even by you: the ridicule did not bother her, the threats did not scare her, and as for income… – she had the wherewithal with which to bribe all the judges Urbis, and, if need be, Orbis, the most powerful of them all, your lover, the purple-wearer, included.

She did not bribe them, or rather, she says she did not; and perhaps she tells the truth: her father, the richest man of Rome, had in his time not been as rich as he had been vain; perhaps, taking after him, she was vain enough rather to lose a case than to owe its success to anything other than her own – never mind how true or imagined – capacity to convince the judges regarding the merits of her defense.

Of course, the fact that no one has ever tried to bribe her proves nothing – beyond the fact that Romans can’t think. Which they will one day regret; and which some regret already – Numerianos, for instance. Yesterday, during our lesson, his voice was shaken repeatedly by violent sobs; two hours later he was still reading this most amazing, most unbelievable book De spectaculis. And he interrupted his reading with frequent wild -- indeed, animal-like -- guttural cries of “Tear out his tongue!” and “Cut off his arms!” and “Gouge out his eyes!”; and yet there is so much intellectual honesty in his love of knowledge, that through all this thicket of his barely suppressed tears and through all his guttural cries of anger a whisper cleared its path towards his lips, a whisper of deep admiration, bordering on humble submission: “What a master of words! What an architect of sentences! How easily he managed to chain to his chariot Kikero, Julios Kaisar, Apuleios, Juvenal! How he manages to drive this quadriga! How proudly he races towards the victor’s podium to receive there, from the hands of Christ, the laurels of a sportsman above all sportsmen: the laurels of Christ himself!”

An d yet, if only Romans could think, De spectaculis could never have been written! Indeed, had but one been able to think – that fellow with three L’s in his name, your one-time companion in expeditions towards triangular cities of red-bearded monkeys… Of course, there had once been a moment when he did begin to think… it came the day after Klara had submitted her motion in the case “Klaudia the British versus her step-brother” the motion that the investigating committee call Hiakintos as witness. Yet, in his ruminations this Roman did not move beyond the conviction that res priuata could not tempt the daughter of Didios Julianos… which done, he lost his way and went aimlessly in the darkest wilderness... Perhaps only to accuse her father of crimen lesae maiestatis? Or to send an assassin to kill her?

A Greek would have done differently; too bad your father was by then dead! For he, familiarized with all the aspects of the case and after some moments of reflection would surely have asked: “Is there a thing which Didia Klara desires very much but which may not be bought for all the treasures in the world?” But the Roman thought of Livios was not capable of reaching such sophisticated heights… and so you have De spectaculis!

In case I forget, would you, Markia, please ask Alexandra to remind me when I return from Rome: I intend to ask Herais whether she knows De spectaculis and whether she continues to think herself capable of being wholly satisfied with the possession of the chariot of the eparchos of Egypt for a thousand human years and the whole eternity of the otherworldly time thereafter? For it now appears that an even better deal can be obtained for the same price: such as, for instance, the harnessing of… the chariot’s owner (instead of merely some purple swans) and the driving of him in the arena for a thousand years…

I wonder what Tatian-Taddeo-Adonai might say about De spectaculis? Would it be again something on the order of “Did you create the eparchos of Egypt?” Perhaps this time he might say more? For instance: “Florens Tertulian says that Christos promises this and that, but what assurance do we have that Christos is in fact speaking through Tertulian’s lips?”

I should like him to say this. I am very disturbed by the image of the amphitheater with Christ reigning upon its podium, while in the arena are tortured to death (and yet unable to die) for a thousand years consules, praefecti, procuratores. What a primitive mind has this master of words! They say that it is not written anywhere that Christ has ever laughed while he remained clad in his human body; but perhaps now he laughs at this supposed worshipper and defender of his? How I wish he may! Again my words of a few moments ago are clearly proven: Romans cannot think! An excellent lawyer that he is, and a brilliant writer, yet Tertulian is unable to penetrate through mere appearances to the essence of the obvious truth: when it comes to the science of the soul, nowhere can one find as much wisdom as in the commandment: “When your brother strikes you on the right cheek, offer him the left”.

Though perhaps I am mistaken? Klaudios Julian is also Roman, yet he appears to understand the profundity of this commandment, however vaguely. It is simply impossible to explain otherwise his enthusiasm for the idea of employing the brotherhood of Klaudioses in the defense of the Third Race against both the anger of the street and the cunning plots of the Civilian Association for the Combating of Godlessness. Of course, all of his enthusiasm will be for nothing, should Klara go into the street with her story that you murdered principem Romanorum et omnium gentium in your role of a fanatical Jewess avenging the destruction of the Zion temple. It is precisely in order to prevent this deadly snake from crawling into the Alexandrian street that Klaudios Julian, and Klara, are sending me to the Rome of eleven years ago...

I am very curious about this sojourn. It should work. If, as the High One claimed (echoing Gautama Buddha) -- and as Samgila now claims echoing the High One – all time is illusion, then surely so must be all space. And so, now, watch this, Markia: without leaving the table, without standing up, without even interrupting my writing – here I am in Rome! And I am now ascending the steps – I must be very careful, they are chipped and worn out – (Numerianos has once fallen on precisely this section of the staircase, between the fourth and fifth stories – fallen and hurt his knee). How strange that Didia Klara has never suffered a mishap here! Not even on the day on which Tertulian pushed her down the stairs while yelling at her: “You Babylonian whore!” Indeed, what a sight this must have been for that whole story! I should gladly dive into that day, into that hour. Alas, I am in a hurry to get to another evening, some six months earlier, into that moment when, undressed by Numerianos for the benefit of Tertulian, Didia Klara asked her dresser, willing but unfree:

“Is it true, my dear grammarian, that Vergilios Maron was able to see into the far away future? And that he recorded what he saw in his great work, twisting his words somewhat in order to hide their meaning?”

“I do not know what you are talking about” mumbles darkly Numerianos, checking once more whether his bed – his only nighttime companion for so many nights – might be sufficiently comfortable for the two lovers.

“I shall give you an example. But first rub my feet, they are so cold... No, no – first the right one. You liar! You want to cast a spell upon me… you want to prevent the African from being taken in by me… well, listen: what is the name of the Greek who, in the first book of the Aeneid lies to the Trojans regarding the true purpose for which the wooden horse had been built?”

“Sinon” mumbles Numerianos even more darkly, not raising either his sight or his hands from the instep which seems to taunt him: “Will you dare to kiss me?”

“Precisely. Sinon. But did Vergilios put an n in the place of an m?”

“I do not follow” answers submissively Numerianos, addressing himself to the instep rather than the excited voice.

“I always knew you were thick, though all around you always say “What a learned man!” Sinon – Simon, do you now understand? It is written “Sinon”, but it should be read -- “Simon”. The Jew Simon, otherwise known as Peter. That Peter to whom it was said: “whatever you dissolve on earth, shall remain dissolved in heaven…” and “to you I give the keys of the kingdom”…
“Who said that to him?”

“The Jewish Agamemnon, of course. Jesus. Joshua, Iozue – I am not too sure of his real name. He who twice performed silly magic tricks with the sun, as if it were but a red copper serving dish: once he stopped it, while he killed others; and then again later, when he was killing himself and threw a darkness upon his face at the moment of dying…”

“Troy! Judea? Where is Judea! And where is Troy!”

“Nothing… You know nothing! You do not know history… Who killed Ulysses?”

“His own son, born of Kirke, Telegonos.”

“And whom did he lead?”

“Some pirates.”

“Some! Some! Let go of my foot. Hear me? Our Eminence is approaching… If he only performs in bed like he does at the lectern… Go away now. And do not return until the first watch…”

“You were supposed to tell me whom Telegonos was leading… You will tell the two of us now.”

“I know what you want. Oh, yes, I do know you well. And no, you have not earned it yet…”

You will say, Markia, that it is no journey. That it is but empty talk. But I repeat, word for word, only as much as was said in that apartment on that night: first, I was told it by Klara herself; later, Numerianos confirmed everything. Yet, what is most interesting to me in this conversation is that Didia Klara’s banter had been confirmed to me, so to speak a priori, by Rachela Erato. I did not know then as much as the existence of Didia Klara and Numerianos… why, I had not even met Klaudios Julian at the time… and I certainly have not heard about Vergilios Maron…

Now, in the second year of our pretend-marriage, Rachela Erato began to read Greek with great enthusiasm. The memoirs of Herod Antipatride were not enough for her; she moved on to Apolodoros the Artemisian; and then to Appian. Both – the very same copies – I still have here with me now. Before I began to write to you, I looked into them frequently. These are notebooks, not scrolls; and every time I open Appian’s Syrian Wars, I always chance on the same place: the beginning of the Forty-Sixth chapter. There is a print of Rachela’s three bloodied fingers there: she had once sat down to read immediately after having robbed some caravan, without as much as having washed her hands first. She usually cut the throats of her bound prisoners with a short fruit knife… having first released one of them, of course, so that he may bear witness to wherever his caravan had set out from (and all places in between) – bear witness to the great and glorious power of the God of Gods who had donated all the silks of the world, and all her spices, to the… not so much descendants of Abraham as his adopted descendants… those who have not submitted their necks to the yoke of Edom, but who, like sharp-horned mufflons, disport themselves in the freedom of the highlands, and praise the Lord of Even Greater Heights by jumping upon the necks of the Edomites… necks weighted with the goods of the East and West, South and North… goods which are all the rightful possession of Israel.

“Something isnt’t right here”, I said once to Rachela. “Why has not your God of Gods warned those people whom you call the Edomites that everything they possess, and everything they will ever possess, is really the exclusive property of Israel? You can’t possibly tell me, and if you do, I will refuse to believe you, that your God of Gods is less just than the King of Kings… Yet, Vologases III, making my father the feudatory of Elamis, had warned him clearly: “You receive it for only as long as you live… without the right to pass it onto your sons...”

Just as Klara answered Numerianos, so did Rachela now answer me: “I have always known you were thick, even if everyone always says about you that you are oh-so-very learned…”

And then she began to explain to me how Yahwe had warned the Chinese by way of a parable; and Indians by way of the Jewish script; wanred both to the effect that everything that seems to belong to them, in truth belongs only to Israel. The argument made a huge impact upon me at the time, I listened to it with ever increasing amazement and respect; but as great as my admiration for Rachela had been then, so much more silly she seemed to me years later when, already in the Kushan state, I learned the secret of that Chinese prophecy; and the secret of the similarity of the script called kharoshti to Hebrew letters; similarity which, if it at all establishes anyone’s right to the riches of India, it hundredfold more so supports the rights of Ardashir than of Rachela; and thereby my own right to these riches, since Ardashir himself belongs to me, and with him all of his possessions; belongs to me and will continue to belong to me for as long as I please, regardless of Alexandra’s whims.

Returning, however, to the strange similarity of views between Klara and Rachela: they both hold that Rome, Troy and Edom are but three children of the same ancestor, while Jews and Spartans are branches of another tribe. Hence Rachela’s constant readings in the lives of kings Agis and Cleomenes. And Klara’s firm belief that Telegonos, son of Kirke and Ulysses, was leading a band of Edomites, when he clashed with his own unrecognized father at sea, who, by the way, was on his way to Judea, to render help to Moses. All of these are very interesting things; and may seem even more interesting, if I could afford at present the luxury of occupying my mind with anything other than the mystery of your origin. For if you are indeed a foundling, and not an incarnation of one half of a love wish of two Seleukian Greeks, then the last twenty years of my life have been but a confused dream, and all the heads in my room may laugh at me in derision. And most sarcastically, of course, the head of Rachela Eratona: for I will have escaped rendering services to one Jewess – to what end? Only to lay them at the feet of another Jewess; a foundling into the bargain!

Yet, here I am seized by doubts: after all, the Second Race – like the Third – does not have among her customs child-abandonment. Yet, the little boy in whose arms you were supposedly discovered by Hiakintos carried upon his body undoubtful signs of having had close familiarity with a stone knife. Is there really no way to penetrate this mystery, to shine light upon it? Herais says: “Oh, but there is a way: Christ will return and raise Hiakintos from the dead, and then we shall know everything.” But when will he return? Is it not enough that half my life already is subject of the ridicule of six women’s heads? And whence the certainty that he will return? He said: “it is but a short time before you see me”. But everything depends on the question of who he was. Alexandra says: god. Theodotos: man. Herais: both this and that. But even if I assume that Herais is right, not either of the other two, yet this does not help me in my calculations as to when this arrival could possibly be expected. By saying “a short time” did he speak as man, or as god? If as man, then he should have returned a long time, a very long time ago; but if as god? Oh, then he may not return yet for a million years and no one should have the right to accuse him of making false promises. Herais, of course, repeats her story: that he promised his second coming as both god and man. Do you understand what you are trying to say? I ask her. She says she understands. I ask her to help me understand then. To which, she:

“Can you, prince, make a blind man see these beautiful women’s heads on the walls of your room? Forgive me, I misspoke. Not a blind man, but a man with cataracts on both his eyes?”

I: I can. I will bring and pay a surgeon. He will remove the cataracts.

She: The surgeon is waiting for you. He is waiting for you, even though you have not yet called him.

I understand what she is trying to say. But does she not realize that by saying it she only confirms the whisperings of the most determined enemies of the Third Race? That there is some kind of secret knowledge, which they reveal to no one who does not join? Yet I, however much I would like to plumb the secret of this “short time”, will not join them; I will not join them for two reasons. The first does not matter now -- for now, at least -- but the second I can reveal to you: I did not allow the posthumous thoughts of the High One, or its proponents, or Samgila and her circle to pull me onto the fourfold path of Buddha; all the less can I forget, for all my admiration, indeed, all my worship for your divine ally, the withered fig tree; or the terror of the pigs rushing towards the abyss. He created them as well as he created me and – the hippopotamus and crocodile? Well, first, I repeat what I had once said to Rachela already: I do not know who created me, you, the High One, crocodile, hippopotamus, pigs and the fig tree. But if I did know, I would ask the creator, whoever he was: “Did you make us so that we could be your toys? Why? So that you may be amused by your own powers, right?” Of course, I would not expect an answer: many who have asked this question broke down at this point: they believed that they deserved an answer; and when they received none they all drew but one conclusion: who are they to deserve the answer? Who are they even to ask? But I will do differently: having asked my question, I will add, all in the same breath: Was not the legless Achilles a greater master than you? He took great care to make sure that the toys he created could never ask him the question: Why did you make us? Or: to what end?

One could, of course, like one of the agents of Felix, join the Third Race formally, but say to oneself, one’s employer, and one’s gods: “I am only pretending. I am fooling them.” I would ask such a man: whom do you mean by “them”? Christians? Or Christ, also? For if he means to deceive the god as well as the men, I should advise him to be careful: imagine a dog belonging to Klaudios Julian pushing in among my dogs towards the food I give them, trying to convince me that he’d come with me from beyond the Tigris! But even if Theodotus were right, and Christ were not at all divine, only the greatest of all men who have ever lived – that is hardly reason enough to think oneself justified in deceiving Christians by fraudulent joining. What might the king of Atropatene say if Rachela, entering into the archery and singing games, were to shoot four arrows into the target, and reach for the luth four times, even though she’d been informed that each contestant is allowed three arrows and three songs? Would the king not ask: Is there not in your language, o knight, a word for “Respect”?

No, Markia: it is hard for me to resign myself to the possibility that I may learn the truth of who you really are only from Hiakintos raised from the dead. “A short time” may well mean a million years and I – am in a hurry. Are you curious: hurry to what? Why, to laugh back at the six heads. Or at least one of them.

You are asking me something else, are you not? Is it not – how I liked the Rome of Kommodos? Imagine this: far less than I had expected. I was in the amphitheater, I saw you in the disguise of an Amazon, standing next to your purple-clad lover. I had the impression that Kommodos had made fools of you all – of all the well born Romans as well as you personally. You thought that his performances in the arena were signs of madness – you were pained by it, you bewailed it; yet I think these performances were proof of extraordinary cunning, not madness. How could you – you of all people – not have realized the same thing? But perhaps I am mistaken? Perhaps you did realize it? Perhaps this is precisely why you killed him? Not because you could no longer stand the ridicule and the shame to which he exposed himself, not because you loved him, but because you felt you owed him unfaltering loyalty and faithfulness because he – loved you; you, the only person under the planets, other than himself. Oh, how I like such beautiful stories, filled with noble sentiments! But, as legless Achilles used to say, the most beautiful, the most edifying story about a lion will not convince its listeners to enter into a lion’s cave. And therefore neither will I, while trying to plumb the mystery of your origins, follow the trail of your fairy-tale duties of loyalty and gratitude towards Kommodos. Rather, I will sell to the Son of Vengeance, or, as he now styles himself, the Son of the Blind Woman, the right to hide here. I know that by doing so, I take a serious risk. But the sword which might cut my neck one day, remains yet in its scabbard, while the Son of Vengeance has a sword on his neck already. He was five and a half years old when (if one is to believe Klaudia and Klara) Hiakintos found you two; at such age one understands and knows a lot. And more: one remembers long afterwards what one has experienced and known at such an age. Let him pay for his hiding with the truth – the whole truth – about himself and – you.


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