Weak from the long walk, raving in a whisper, our man faints in the doorway. The housekeeper rushes away to buy smelling salts. After she leaves, almost at once, our man curiously regains consciousness and lets himself into the house.
He is amazed or perhaps not amazed to find the living room filled with heavy silver objects. There is a large menorah, a silver-embossed Haggadah, a silver-embossed siddur, a silver-plated tallith, a silver-plated tsistsis, an unusual tvillin made of silver rather than wood and leather, a heavy solid silver plaque engraved with the legend mene, mene, tekel, upharsin.
What is to be done? Is silver any longer of use to a man who has ascended to heaven in a whirlwind?
Quickly our man gathers up all the silver objects he can lay his hands on and stuffs them into a sack. As payment he leaves behind in a prominent place the secret code book, the keys to the kingdom. They belong to Elijah because he has lived a life that will turn the lock, lived so meekly his push will swing wide the gate.
The sack of loot on his back, our man opens the front door.
A memory.
The holy man whose altar he has desecrated was a diabetic. A diabetic? Dimly there stirs in his tired brain scenes he has witnessed in a locked, shuttered room in Shanghai, even more remote scenes witnessed on rooftops in the Bronx. He makes his way to the medicine cabinet and finds there what he is looking for, the large hypodermic needle used by the rabbi for injecting insulin. He has recalled that before Elijah ascended to heaven he passed on his mantle to his successor.
This then will be the mantle our man receives from the prophet. A hypodermic needle.
He flees. He staggers into the nearest pawnshop and stumbles into the back room, there to empty out his sack. His loathing for what he has done is so great he will accept no more than a ten-thousandth part of the real value of the heavy silver. He leaves sack and silver behind and runs from the pawnshop with his miserable fist of coins.
He buys a cheap valise and stuffs it with bottles of cheap gin. At the railroad station he throws down his few remaining coins and says he wants a ticket down the coast. He will go as far as those coins will take him.
It’s over now and he knows it. He has robbed the grave of the prophet. He intends to sit by the sea until the gin bottles are empty, then piss one final time into the wind and drown himself.
The train lets him off at a fishing village. He limps down to the beach, ignoring the astonished stares of the villagers, and sits down on the sand. A wind has begun to blow, but no matter. First he takes off the black bowler hat he has worn for nearly thirty years, ever since that morning he picked it up in a deserted warehouse on the outskirts of Shanghai and went away to hide and eat horseradish, the first of many times he would eat horseradish to try to quell the stink of his own soul, a stench that had first overpowered him that morning when he went to the warehouse to help his sister, to help the man who had been a boyhood friend, and discovered he was too late.
Too late. The night before the circus his projector had broken down. Two frames had stuck together in the lens and hypnotized him, put him to sleep. And so the next day he began eating horseradish, he put the black bowler hat on his head and never took it off in order to remember always the hatred he felt for his own black soul.
Now he removes that black hat and in its place he ties a large one made of straw, so low it covers his face, a hat worn in the Orient only by men condemned to death and by mendicant monks, those two alone, for it is traditional wisdom in the Orient not to look upon the face of a man about to die or the face of a man who begs in the name of Buddha.
The straw hat is affixed, the greatcoat is wrapped around him. He takes the mantle of Elijah and opens the first bottle of gin, pours, fills the hypodermic, recaps it. As he has seen others do, he ties a cord around the upper part of his arm. He touches a bulging vein. He plunges the needle into the vein and pushes the gin into his bloodstream.
A scream. Is this the still, small voice Elijah heard in the desert?
The needle falls from his hand and he’s a long time in finding it. Slowly he cleans the needle on the red flannel wrapped around his neck, cumbersome work because he can’t see what he’s doing, because he’s already incapable of untying the string around the flannel and holding the flannel in front of him.
Finally the needle is free from sand or more or less free from sand. Once more he pours gin, fills the needle, stabs his vein.
Shoots gin.
Shooting up a valise of gin.
Night comes. He has finished one bottle and started on another. The wind lashes him, the waves whirl high in the air. By morning he has emptied all the bottles and the sea has carried them away, carried away the valise and the needle as well, for now the typhoon is blowing full force.
A man sits on the sand in the eye of chaos and he neither sees nor hears. His legs are crossed, his chin rests on his chest, he is oblivious to all that passes in the world. Even if the princes and despots of a thousand lawless regions were to attack him it would be useless. Nor could the entire assembly of man attract his attention with their pleas, their dreams, their follies. He is invulnerable to everyone and everything, beyond sensation, alone at the end of the earth, alone on the far side of the moon, the dark side, with only the void as companion and parent and child.
The typhoon blows three days and three nights. As it subsides our man awakes at the bottom of the sea, on the floor of the ocean, where the typhoon has draped him with seaweed. Seaweed hangs from his straw hat, encrusts his arms, embraces his shoulders and his belly. The entire lower half of his body is hidden beneath the slippery fingers of rich iodine matter.
His legs are numb and his bad shoulder aches. He is cold, wet, devastated, totally ravaged. His mind is dazed and his eyes are two slim, slanting pools of nothingness. It is as if he were thinking thoughts too profound to be uttered.
On the ocean floor our man sees in front of him a line of gnarled, sturdy ancients, village elders, men who have known a life at sea. Their faces are the bows of ships, their hands are fish hooks. It is a scarred and weathered delegation, an embassy from some distant land above the sea. He watches them fall to their knees and press their foreheads to the sand.
The sands around him are stained with excrement and vomit and urine. A smell of putrid flesh hangs in the air, a stink of decay given off by layers of rotting clothing soaked under seaweed. Yet this foreign embassy seems unaware of the foul odors rising from the foul sands. They are bewitched by the immense, immobile figure dressed in seaweed.
He sees them gaze in awe at his straw hat and he realizes they have mistaken it. To them it is not the sign of the condemned man, it is the mark of the monk who traces the merciful steps and begs in the name of Buddha. Yes, obviously they have mistaken it.
Or is it he who has mistaken it?
For it seems that during the last three days and nights much of the Japanese coast has been destroyed. Above and below the village fishing fleets are wrecked, houses washed away, friends and relatives drowned. This village alone among hundreds has been spared. And how can that be unless the stranger who arrived mysteriously at the onset of the storm and took up his place by the sea, remaining there for three days and nights oblivious to wind and rain and waves, unless the stranger is a reincarnation of Nichiren, that militant holy man of the thirteenth century?
The village elders press their heads to the sand. They offer prayers to their patron saint and beg him to have mercy on them always, to protect them and stay with them forever, to honor them by living on the food they will provide in the temple they will provide.