One of the old smugglers declared that he once found a man in the mountains who had died so, and in his dim staring eyes there was an awful mixture of fright and pleasure.
And the quietest of the young lads prayed that God would give him the strength to resist, should he ever come upon the Basa-andere with her golden comb. “You say she is all covered with golden hair, Le Cagot? I cannot imagine breasts covered with hair. Are the nipples visible then?”
Le Cagot sniffed and stretched out on the ground. “In truth, I cannot say from personal experience, child. These eyes have never seen the Basa-andere. And I am glad of that, for had we met, that poor lady would at this moment be dead from pleasure.”
The old man laughed and ripped up a turf of grass, which he threw at the poet. “Truly, Le Cagot, you are as full of shit as God is of mercy!”
“True,” Le Cagot admitted. “So true. Have you ever heard me tell the story of…”
When dawn came the whiteout was gone, churned away by the night winds. Before they broke up, Hel paid the lads for their assistance and asked them to take apart the winch and tripod and bring them down to a barn in Larrau for storage, as they were already beginning to plan the next exploration into the cave, this time with wet suits and scuba gear, for the boys camping down by the fallout in the Gorge of Holçarté had marked the appearance of dye in the water at eight minutes after the hour. Although eight minutes is not a long time, it could indicate considerable distance, considering the speed of the water through that triangular pipe at the bottom of the Wine Cellar. But if the water pipe was not filled with obstructions or too narrow for a man, they might have the pleasure of exploring their cave from entrance shaft to outfall before they shared the secret of its existence with the caving fraternity.
Hel and Le Cagot trotted and glissaded down the side of the mountain to the narrow track on which they had parked Hel’s Volvo. He delivered the door a mighty kick with his boot, as was his habit, and after examining the satisfying dent, they got in and drove down to the village of Larrau, where they stopped off to have a breakfast of bread, cheese, and coffee, after having splashed and scrubbed away most of the dried mud with which they were caked.
Their hostess was a vigorous widow with a strong ample body and a bawdy laugh who used two rooms of her house as a café/restaurant/tobacco shop. She and Le Cagot had a relationship of many years, for when things got too hot for him in Spain, be often crossed into France through the Forest of Irraty that abutted this village. Since time beyond memory, the Forest of Irraty had been both a sanctuary and an avenue for smugglers and bandits crossing from the Basque provinces under Spanish occupation to those under French. By ancient tradition, it is considered impolite—and dangerous—to seem to recognize anyone met in this forest.
When they entered the café, still wet from the pump in back, they were questioned by the half-dozen old men taking their morning wine. How had it gone up at the gouffre? Was there a cave under the hole?
Le Cagot was ordering breakfast, his hand resting proprietarily on the hip of the hostess. He did not have to think twice about guarding the secret of the new cave, for he automatically fell into the Basque trait of responding to direct questions with misleading vagueness that is not quite lying.
“Not all holes lead to caves, my friends.”
The hostess’s eyes glittered at what she took to be double entendre. She pushed his hand away with pleased coquetry.
“And did you meet Spanish border patrols?” an old man asked.
“No, I was not required to burden hell with more Fascist souls. Does that please you, Father?” Le Cagot addressed this last to the gaunt revolutionary priest sitting in the darkest corner of the café, who had turned his face away upon the entrance of Le Cagot and Hel. Father Xavier nurtured a smoldering hate for Le Cagot and a flaming one for Hel. Though he never faced danger personally, he wandered from village to village along the border, preaching the revolution and attempting to bind the goals of Basque independence to those of the Church—the Basque manifestation of that general effort on the part of God-merchants to diversify into social and political issues, now that the world was no longer a good market for hell-scare and soul-saving.
The priest’s hatred (which be termed “righteous wrath”) for Le Cagot was based on the fact that praise and hero worship that properly belonged to the ordained leaders of the revolution was being siphoned away by this blaspheming and scandalous man who had spent a part of his life in the Land of the Wolves, out of the Pays Basque. But at least Le Cagot was a native son. This Hel was a different matter. He was an outlander who never went to Mass and who lived with an Oriental woman. And it was galling to the priest that young Basque cavers, boys who should have chosen their idols from the ranks of the priesthood, told stories of his spelunking exploits and of the time he had crossed with Le Cagot into Spain and broken into a military prison in Bilbao to release ETA prisoners. This was the kind of man who could contaminate the revolution and divert its energies from the establishment of a Basque Theocracy, a last fortress of fundamentalist Catholicism in a land where Christian practices were primitive and deep, and where the key to the gates of heaven was a profound weapon of control.
Shortly after he bought his home in Etchebar, Hel began to receive unsigned threats and hate notes. Upon two occasions there were “spontaneous” midnight charivaris outside the château, and live cats bound in burning straw were thrown at the walls of the house, where they screamed in their death throes. Although Hel’s experience had taught him to despise these fanatical Third World priests who incite children to their deaths for the purpose of linking the cause of social reform to the Church to save that institution from natural atrophy in the face of knowledge and enlightenment, he would nevertheless have ignored this kind of harassment. But he intended to make the Basque country his permanent home, now that the Japanese culture was infected with Western values, and he had to put an end to these insults because the Basque mentality ridicules those who are ridiculed. Anonymous letters and the mob frenzy of the charivari are manifestations of cowardice, and Hel had an intelligent fear of cowards, who are always more dangerous than brave men, when they outnumber you or get a chance to strike from behind, because they are forced to do maximal damage, dreading as they do the consequences of retaliation, should you survive.
Through Le Cagot’s contacts, Hel discovered the author of these craven acts, and a couple of months later he came across the priest in the back room of a café in Ste. Engrace, where he was eating a free meal in silence, occasionally glaring at Nicholai, who was taking a glass of red with several men of the village—men who had previously been sitting at the priest’s table, listening to his wisdom and cant.
When the men went off to work, Hel joined the priest at his table. Father Xavier started to rise, but Hel gripped his forearm and returned him to his chair. “You are a good man, Father,” he said in his prison whisper. “A saintly man. In fact, at this moment you are closer to heaven than you know. Finish your food and listen well. There will be no more anonymous letters, no more charivaris. Do you understand?”
“I’m afraid I don’t—”
“Eat.”
“What?”
“Eat!”
Father Xavier pushed another forkful of piperade into his mouth and chewed sullenly.
“Eat faster, Father. Fill your mouth with food you have not earned.”