Winter thawed into sodden spring, cruel April and depraved May reared and fell behind, and the doctors realized that this subject was nearing exhaustion, might, in fact, betray them by escaping to the dissection table. [...]

[...] Still the gray faces kept peace, precarious though it might be. They had never been treated this way from the pulpit. True, many stirred with indignant discomfort after listening to the familiar story of virgin birth on December twenty-fifth, mutilation and resurrection, to find they had been attending, not Christ, but Bacchus, Osiris, Krishna, Buddha, Adonis, Marduk, Balder, Attis, Amphion, or Quetzalcoatl. They recalled the sad day the sun was darkened; but they did not remember the occasion as being the death of Julius Caesar. And many hurried home to closet themselves with their Bibles after the sermon on the Trinity, which proved to be Brahma, Vishnu, and Siva; as they did after the recital of the Immaculate Conception, where the seed entered in spiritual form, bringing forth, in virginal modesty, Romulus and Remus.

But he stopped in that doorway, reaching a hand inside he snapped on the bright light which flung a heavier shadow across the floor to her. —Listen, this guilt, this secrecy, he burst out, —it has nothing to do with this . . . this passion for wanting to meet the latest poet, shake hands with the latest novelist, get hold of the latest painter, devour . . . what is it? What is it they want from a man that they didn’t get from his work? What do they expect? What is there left of him when he’s done his work? What’s any artist, but the dregs of his work? the human shambles that follows it around. What’s left of the man when the work’s done but a shambles of apology.

The lust of summer gone, the sun made its visits shorter and more uncertain, appearing to the city with that discomfited reserve that sense of duty of the lover who no longer loves.

Tragedy was foresworn, in ritual denial of the ripe knowledge that we are drawing away from one another, that we share only one thing, share the fear of belonging to another, or to others, or to God; love or money, tender equated in advertising and the world, where only money is currency, and under dead trees and brittle ornaments prehensile hands exchange forgeries of what the heart dare not surrender.

(For the first time in months) he put his arm around her; but his hand, reaching her shoulder, did not close upon it, only rested there. They swayed a little, standing in the doorway, still holding each other together in a way of holding each other back: they still waited, being moved over the surface of time like two swells upon the sea, one so close upon the other that neither can reach a peak and break, until both, unrealized, come in to shatter coincidentally upon the shore.

—Listen . . . , he said. He’d withdrawn his hand on the table top automatically. —That’s what it is, this arrogance, in this flamenco music this same arrogance of suffering, listen. The strength of it’s what’s so overpowering, the self-sufficiency that’s so delicate and tender without an instant of sentimentality. With infinite pity but refusing pity, it’s a precision of suffering, he went on, abruptly working his hand in the air as though to shape it there, —the tremendous tension of violence all enclosed in a framework, . . . in a pattern that doesn’t pretend to any other level but its own, do you know what I mean? He barely glanced at her to see if she did. —It’s the privacy, the exquisite sense of privacy about it, he said speaking more rapidly, —it’s the sense of privacy that most popular expressions of suffering don’t have, don’t dare have, that’s what makes it arrogant. That’s what sentimentalizing invades and corrupts, that’s what we’ve lost everywhere, especially here where they make every possible assault on your feelings and privacy. These things have their own patterns, suffering and violence, and that’s . . . the sense of violence within its own pattern, the pattern that belongs to violence like the bullfight, that’s why the bullfight is art, because it respects its own pattern . . .

—All right, listen, I have ideas but why should I oppress you with them? It’s your work, and something like writing is very private, isn’t it? How . . . how fragile situations are. But not tenuous. Delicate, but not flimsy, not indulgent. Delicate, that’s why they keep breaking, they must break and you must get the pieces together and show it before it breaks again, or put them aside for a moment when something else breaks and turn to that, and all this keeps going on. That’s why most writing now, if you read it they go on one two three four and tell you what happened like newspaper accounts, no adjectives, no long sentences, no tricks they pretend, and they finally believe that they really believe that the way they saw it is the way it is, when really . . . [...] They write for people who read with the surface of their minds, people with reading habits that make the smallest demands on them, people brought up reading for facts, who know what’s going to come next and want to know what’s coming next, and get angry at surprises. Clarity’s essential, and detail, no fake mysticism, the facts are bad enough. But we’re embarrassed for people who tell too much, and tell it without surprise. How does he know what happened? unless it’s one unshaven man alone in a boat, changing I to he, and how often do you get a man alone in a boat, in all this . . . all this . . . Listen, there are so many delicate fixtures, moving toward you, you’ll see. Like a man going into a dark room, holding his hands down guarding his parts for fear of a table corner, and . . . Why, all this around us is for people who can keep their balance only in the light, where they move as though nothing were fragile, nothing tempered by possibility, and all of a sudden bang! something breaks. Then you have to stop and put the pieces together again. But you never can put them back together quite the same way. You stop when you can and expose things, and leave them within reach, and others come on by themselves, and they break, and even then you may put the pieces aside just out of reach until you can bring them back and show them, put together slightly different, maybe a little more enduring, until you’ve broken it and picked up the pieces enough times, and you have the whole thing in all its dimensions. But the discipline, the detail, it’s just . . . sometimes the accumulation is too much to bear.

It is a naked city. Faith is not pampered, nor hope encouraged; there is no place to lay one’s exhaustion: but instead pinnacles skewer it undisguised against vacancy. At this hour it was delivered over to those who inherit it between the spasms of its life, those who live underground and come out, the ones who do not come out and the ones who do not carry keys, the ones who look with interest at small objects on the ground, the ones who look without interest, the ones who do not know the hour for the darkness, the ones who look for illuminated clocks with apprehension, the ones who look at passing shoe-tops with dread, the ones who look at passing faces from waist level, the ones who look in separate directions, the ones who look from whitened eyeballs, the ones who wear one eyeglass blacked, the ones who are tattooed, the ones who walk like windmills, the ones who spread disease, the ones who receive extreme unction with salted peanuts on their breath.

They left a few minutes later. —That seems like a lot of money to leave, Esther said to him.

—For the music.

—Well, I wouldn’t tip so much if I were you, she said in the door.

—But you’re not, he whispered hoarsely, holding it open.