and enthusiastically yielding to the festive, Dionysian vision of ultimate carnival (or penultimate carnival) exegesis

a generally soporific or at best listless phone conversation

That week, Liz Norton's home phone rang three or four times every afternoon and her cell phone rang two or three times every morning. The calls were from Pelletier and Espinoza, and although both produced elaborate Archimboldian pretexts, the pretexts were exhausted in a minute and the two professors proceeded to say what was really on their minds.

Pelletier talked about his colleagues in the German department, about a young Swiss poet and professor who was badgering him for a scholarship, about the sky in Paris (shades of Baudelaire, Verlaine, Banville), about the cars at dusk, their lights already on, heading home. Espinoza talked about his library, where he arranged his books in the strictest solitude, about the distant drums that he sometimes heard coming from a neighboring apartment that seemed to be home to a group of African musicians, about the neighborhoods of Madrid, Lavapies, Malasana, and about the area around the Gran Via, where you could go for a walk at any time of night.

After the sexual act, and this was what frustrated Pelletier most, Norton preferred to talk about academic matters rather than to look frankly at what was developing between them. To Pelletier, Norton's coldness seemed a particularly feminine mode of self-protection. Hoping to get through to her, one night he decided to tell her the story of his own sentimental adventures. He drew up a long list of women he had known and exposed them to her frosty or indifferent gaze. She seemed unimpressed and showed no desire to repay his confession with one of her own.

In the mornings, after he called a cab, Pelletier slipped soundlessly into his clothes so as not to wake her and headed for the airport. Before he left he would spend a few seconds watching her, sprawled on the sheets, and sometimes he felt so full of love he could have burst into tears.

The first conversation began awkwardly, although Espinoza had been expecting Pelletier's call, as if both men found it difficult to say what sooner or later they would have to say. The first twenty minutes were tragic in tone, with the word fate used ten times and the word friendship twenty-four times. Liz Norton's name was spoken fifty times, nine of them in vain. The word Paris was said seven times, Madrid, eight. The word love was spoken twice, once by each man. The word horror was spoken six times and the word happiness once (by Espinoza). The word solution was said twelve times. The word solipsism seven times. The word euphemism ten times. The word category, in the singular and the plural, nine times. The word structuralism once (Pelletier). The term American literature three times. The words dinner or eating or breakfast or sandwich nineteen times. The words eyes or hands or hair fourteen times. Then the conversation proceeded more smoothly. Pelletier told Espinoza a joke in German and Espinoza laughed. In fact, they both laughed, wrapped up in the waves or whatever it was that linked their voices and ears across the dark fields and the wind and the snow of the Pyrenees and the rivers and the lonely roads and the separate and interminable suburbs surrounding Paris and Madrid.

During a conference, as Pohl was giving a brilliant lecture on Archimboldi and shame in postwar German literature, the two visited a brothel in Berlin, where they slept with two tall and long-legged blondes. Upon leaving, near midnight, they were so happy they began to sing like children in the pouring rain. The experience, something new in their lives, was repeated several times in different European cities and finally ended up becoming part of their daily routine in Paris and Madrid. Others might have slept with students. They, afraid of falling in love, or of falling out of love with Norton, turned to whores.

As they finished breakfast they speculated again about the motives that might have compelled Archimboldi to travel to Santa Teresa. That was when Amalfitano learned that no one had ever seen Archimboldi in person. The story struck him as amusing, though he couldn't say exactly why, and he asked why they wanted to find him when it was clear Archimboldi didn't want to be seen. Because we're studying his work, said the critics. Because he's dying and it isn't right that the greatest German writer of the twentieth century should die without being offered the chance to speak to the readers who know his novels best. Because, they said, we want to convince him to come back to Europe.

"I thought," said Amalfitano, "that Kafka was the greatest German writer of the twentieth century."

Well, then the greatest postwar German writer or the greatest German writer of the second half of the twentieth century, said the critics.

"Have you read Peter Handke?" Amalfitano asked them. "And what about Thomas Bernhard?"

Ugh, said the critics, and until breakfast was over Amalfitano was attacked until he resembled the bird in Azuela's Mangy Parrot, gutted and plucked to the last feather.

[...] An intellectual can work at the university, or, better, go to work for an American university, where the literature departments are just as bad as in Mexico, but that doesn't mean they won't get a late-night call from someone speaking in the name of the state, someone who offers them a better job, better pay, something the intellectual thinks he deserves, and intellectuals always think they deserve better. This mechanism somehow crops the ears off Mexican writers. It drives them insane. Some, for example, will set out to translate Japanese poetry without knowing Japanese and others just spend their time drinking. Take Almendro—as far as I know he does both. Literature in Mexico is like a nursery school, a kindergarten, a playground, a kiddie club, if you follow me. The weather is good, it's sunny, you can go out and sit in the park and open a book by Valery possibly the writer most read by Mexican writers, and then you go over to a friend's house and talk. And yet your shadow isn't following you anymore. At some point your shadow has quietly slipped away. You pretend you don't notice, but you have, you're missing your fucking shadow, though there are plenty of ways to explain it, the angle of the sun, the degree of oblivion induced by the sun beating down on hatless heads, the quantity of alcohol ingested, the movement of something like subterranean tanks of pain, the fear of more contingent things, a disease that begins to become apparent, wounded vanity, the desire just for once in your life to be on time. But the point is, your shadow is lost and you, momentarily, forget it. [...]