Two days later, upon returning from his twenty minutes of fresh air, Nicholai found a paper-wrapped package at the foot of his iron bed. It contained three old books that smelled of mildew, a fifty-sheet pad of paper, a bottle of Western-style ink, and a cheap but brand-new fountain pen.

When he examined the books, Nicholai was crestfallen. They were useless. Mr. Hirata had gone to a secondhand bookstore and had purchased (out of his own money, to avoid the administrative complexity of a formal requisition for articles that might turn out to be prohibited) the three cheapest books he could find. Having no language but Japanese, and knowing from Hel’s record that he read French, Mr. Hirata bought what he assumed were French books from a stack that had once been part of the library of a missionary priest, confiscated by the government during the war. The priest had been Basque, and so were the books. All printed before 1920, one was a description of Basque life written for children and including stiff, touched-up photographs and etchings of rural scenes. Although the book was in French, it had no apparent value to Nicholai. The second book was a slim volume of Basque dictons, parables, and folktales written in Basque on the left-hand page, and in French on the right. The third was a French/Basque dictionary compiled in 1898 by a priest from Haute Soule, who attempted, in a turgid and lengthy introduction, to identify scholarship in the Basque language with the virtues of piety and humility.

Nicholai tossed the books aside and squatted in the corner of the cell he reserved for meditation. Having made the error of hoping for something, he paid the penalty of disappointment. He found himself weeping bitterly, and soon chest-racking sobs were escaping from him involuntarily. He moved over to the toilet corner, so that the guards might not see him break down like this. He was surprised and frightened to discover how close to the surface was this terrible despair, despite the fact that he had trained himself to live by taut routine and avoid all thoughts of the past and the future. Worn out at last and empty of tears, he brought himself to middle-density meditation, and when he was calmed, he faced his problem.

Question: Why had he hoped for the books so desperately that he made himself vulnerable to the pains of disappointment? Answer: Without admitting it to himself, he had realized that his intellect, honed through Gô training, had something of the properties of a series-wound motor which, if it bore no load, would run ever faster and faster until it burned itself out. This is why he had diminished his life through rigid routine, and why he passed more time than was necessary in the pleasant vacuum of meditation. He had no one to speak to, and he even avoided thought. To be sure, impressions passed unsummoned through his mind, but they were, for the greater part, surd images lacking the linear logic of worded thought. He had not been conscious of avoiding the use of his mind for fear it would run toward panic and despair in this solitary and silent cell, but that was why he had leapt at the chance to have books and paper, why he had yearned terribly for the company and mental occupation of the books.

And these were the books? A children’s travelogue; a thin volume of folk wisdom; and a dictionary compiled by a preciously pious priest!

And most of it in Basque, a language Nicholai had barely heard of, the most ancient language of Europe and no more related to any other language in the world than the Basque people, with their peculiar blood-type distribution and cranial formation, are unrelated to any other race.

Nicholai squatted in silence and confronted his problem. There was only one answer: he must somehow use these books. With them, he would teach himself Basque. After all, he had much more than the Rosetta stone here; he had page-by-page translation, and a dictionary. His mind was trained to the abstract crystalline geometry of Gô. He had worked in cryptography. He would construct a Basque grammar. And he would keep his other languages alive too. He would translate the Basque folktales into Russian, English, Japanese, German. In his mind, he could translate them also into his ragged street Chinese, but he could go no further, for he had never learned to write the language.

He stripped the bedding off and made a desk of the iron shelf beside which he knelt as he arranged his books and pen and paper. At first he attempted to hold rein on his excitement, lest they decide to take his treasures back, plunging him into what Saint-Exupery had called the torture of hope. Indeed, his next exercise period in the narrow lane was a torment, and he returned having steeled himself to find that they had confiscated his books. But when they were still there, he abandoned himself to the joys of mental work.

After his discovery that he had all but lost the use of his voice, he initiated the practice of talking to himself for several hours each day, inventing social situations or recounting aloud the political or intellectual histories of each of the nations whose language he spoke. At first, he was self-conscious about talking to himself, not wanting the guards to think his mind was going. But soon thinking aloud became a habit, and he would mutter to himself throughout the day. From his years in prison came Hel’s lifelong characteristic of speaking in a voice so soft it was nearly a whisper and was rendered understandable only by his great precision of pronunciation.

In later years, this precise, half-whispered voice was to have a daunting and chilling effect on the people with whom his bizarre profession brought him in contact. And for those who made the fatal error of acting treacherously against him, the stuff of nightmare was hearing his soft, exact voice speak to them out of the shadows.

The first dicton in the book of adages was “Zahar hitzak, zuhur hitzak,” which was translated as “Old sayings are wise sayings.” His inadequate dictionary provided him only with the word zahar meaning old. And the first notes of his amateur little grammar were:

Zuhur = wise.

Basque plural either “ak” or “zak”

Radical for “adages/sayings” is either “hit” or “hitz.”

Note: verb “to say/to speak” probably built on this radical.

Note: is possible that parallel structures do not require verb of simple being.

And from this meager beginning Nicholai constructed a grammar of the Basque language word by word, concept by concept, structure by structure. From the first, he forced himself to pronounce the language he was learning, to keep it alive and vital in his mind. Without guidance, he made several errors that were to haunt his spoken Basque forever, much to the amusement of his Basque friends. For instance, he decided that the h would be mute, as in French. Also, he had to choose how he would pronounce the Basque x from a range of possibilities. It might have been a z, or a sh, or a tch, or a guttural Germanic ch. He arbitrarily chose the latter. Wrongly, to his subsequent embarrassment.

His life was now full, even crowded, with events he had to leave before he tired of them. His day began with breakfast and a bath of cold water. After burning off excess physical energy with isometric exercise, he would allow himself a half hour of middle-density meditation. Then the study of Basque occupied him until supper, after which he exercised again until his body was worn and tired. Then another half hour of meditation. Then sleep.

His biweekly runs in the narrow exercise lane were taken out of time for Basque study. And each day, as he ate or exercised, he talked to himself in one of his languages to keep them fresh and available. As he had seven languages, he assigned one day of the week to each, and his personal weekly calendar read: Monday, BTOPHNK, lai-bai-sam, jeudi, Freitag, Larunbat, and Nitiyoo-bi.