"Apart from their special fields," she said, "Guide was the main teacher for those young people, showing them how to live a life of faith. As everyone admits, he was a born educator. The young people's group in Izu should have been Guide's masterpiece. I don't see it as a group of sadists. These were the best and brightest of the elite university system, people used to the seminar system of training, right? They weren't about to dig themselves holes in which to ponder things alone; they were best at getting together to study and debate as a group.
"Their last seminar-with the guest speaker being held against his wishes, a dangerous thing to do-revolved around learning what, ten years after the fact, the Somersault meant to Patron and Guide.
"If you listen to the tape, you'll hear that in the beginning they were divided into two groups. One group vehemently denied Patron, saying the church was totally meaningless. They were the ones who felt abandoned and wanted revenge. The other group insisted that Patron and Guide were vic- tims. TV had made them into laughingstocks all over Japan. Thanks to this, the underground shock troops didn't get a chance to leap into action.
"This second group viewed the Somersault as Patron's clear warning that the end of the world was near. Just as Jesus was crucified along with two criminals, letting oneself fall into the most wretched place possible meant the final stage had been reached, where the end time is announced.
'We should believe in the sullied and insulted Patron and Guide and await the Day of Wrath,' they said. 'If Guide, who suffered the worst pain in the most wretched of places, tells you to believe in him, all trials can be trans- formed into something positive.' That's the kind of appeal these people made.
"The two groups didn't just debate each other, they also talked about their individual experiences, the trying times they had had because of the Somersault-not just the obvious abandonment and loss of spiritual support but their need to take responsibility for the plans of the whole group, be in- vestigated by the authorities-all of this must have been horrible.
"In the face of this horror, Guide didn't try to make excuses or explain away his true intentions. As long as the questions were straightforward, he answered them concisely and sincerely. The only time he got emotional was when he heard they'd poisoned his Saint Bernard. 'Why did you have to do that?' he rebuked them. This brought on laughter from those who were de- taining him, from the first group, at least.
"Because of what they'd gone through, all the kidnappers demanded a complete explanation. I've listened to the tape many times and would sum up Guide's response as follows." At this point Dancer took out a paper she'd had ready and began to read.
'"Some people say that Patron and I did the Somersault in order to use the media to deceive the public. That's not true. We might have done something like that if the Somersault had been entirely our own arbitrary decision.
'"With a great deal of fanfare we confessed to the public that all our beliefs until then were a sham. The highlight of the whole Somersault was when Patron said that the written records of his visions-the account, for instance, of an anthropomorphic God-were completely laughable and our gospel was worse than some stupid Hollywood spectacular. But what this showed was that there is a faith that isn't mistaken. After the Somersault, Patron and I fell into the pit of hell. Our faith may have been in error, but this was an unmistakable sign that over the two of us and our errors towers a living God.
'"Right now Patron and I, believing in that sign, are crawling up out of hell. But the way you're acting now disqualifies you from being part of Patron's new movement. Ten years ago, like a crystal extracted from a solution, it was you, rather than our gospel, who substantiated our re- ligious movement's errors. Our book has been trampled on and disap- peared, yet still you haven't repented.'
"As Guide said this, the first group laughed in his face again. Laughing about the dog was bad enough, but this time it was even more cruel. At this point, according to what Dr. Koga told me, the only thing the second group felt it could do was get away, it being obvious that Guide was only going to be tormented further. I cried as I listened to this tape, knowing that all that was left for Guide was to be killed. Such a meaningless death. And just when he was climbing out of hell with Patron!"
Dancer turned her face toward the hemispherical light on the ceiling, her pink mouth open, and cried. Teardrops rolled down both sides of the slim bridge of her nose. Despite her tears, Ikuo zeroed in on her. "I'd say that Dancer's long tale has done what it set out to do. You've kept with the intentions of the town authorities who are accepting us into their midst, cried tears over Guide's death, all very natural as a response, making it hard for Patron to oppose this. Your goal is to have everyone arrive at a consensus to deny one party of the former radical faction-in order to accept Dr. Koga and his more 'sensible' colleagues. But is this fair? Is it right for Dancer's tears to make us agree that the former radical faction's burst of laughter was cruel and outrageous? Is this really appropriate for a new church with Patron at its center?
"According to Ogi, when he was listening to the tape with Dancer, she did indeed stop the tape and cry for a while after the second burst of laugh- ter. But Ogi said that after this she plugged in some headphones and listened to the rest of the tape by herself.
"I don't believe Dancer is just an emotional person, let alone a sentimen- tal one. This morning she called me over to talk with her. 'We've already de- cided the conditions under which the town would accept us,' she told me, 'yet you're trying to wreck it all. And even if you weren't, the antichurch movement is smoldering in the town,' she said, 'criticizing me and any plan to allow former radical-faction members who want to be accepted back into the fold.'
"Though we've only heard the church's side so far in our discussion today, we're seeing a consensus forming between the leaders of the church- apart from me-and the town. The reason you haven't heard from Dr. Koga today is that Dancer negotiated with him beforehand, as she did with me.
Unlike with me, however, with him she was successful.
"After the accident with Guide, I met with Dr. Koga, leader of the former radical faction, and we spoke after this from time to time. I promised to try to persuade Patron and the other staff members to allow as many as possible of the former young radicals to participate in the new church.
"With the Somersault, Patron and Guide had broken off their relation- ship with the church. Ten years later they returned from hell and wanted to start a new movement. Patron's first concept of the new movement was to include only people who had had nothing to do with the first church. Until he was kidnapped, that was Guide's idea as well. But that just shouldn't be done, in my opinion.
"The former radical faction may have been split over the meaning of the Somersault, but after they were forced out of the church by official and police pressure, they continued to keep their promises. They're also a group that has the power to actually get things moving, so I don't think it's very bright to exclude them when you're trying to start over.
"Of course I wish they'd never done something as awful as kill Guide.
They knew Patron had risen from hell and was starting a new movement, so in order to get a handle on what was going on, wasn't it only natural for them to want to speak to the person they had had the deepest relationship with- Guide? Dancer hinted that one part of the former radical faction was plan- ning from the very start to get revenge on him and had no thought of reconciling. But is that really true?