“Why are you so sure of this?” Solanka asked her. “I’m sorry, but you’re sounding a little wild yourself. Those three men were questioned, but they haven’t been arrested. And as I understand it, each of them has a solid alibi for the time his girlfriend died. Witnesses, et cetera. One was seen in a bar, and so on, I forget.” His heart was beating hard. For what felt like forever, he had been accusing himself of these crimes. Knowing the disorder in his own heart, the bubbling incoherent storm, he had linked it to the disorder of the city, and come close to declaring himself guilty. Now, it seemed, exoneration was at hand, but the price of his innocence just might be his good friend’s guilt. A great turbulence was churning in his stomach, making him nauseous. “And the scalping business,” he forced himself to ask. “Where on earth did you hear a thing like that?”
“Oh God,” she wailed, letting the worst thing come out into the open at last. “I was tidying his fucking wardrobe. God knows why. I never do chores like that for a man. Get a housekeeper, you know? That’s not what I’m for. I really dug him, I guess for about five minutes there I allowed myself… so anyway, I was clearing up for him, and I found, I found.” Tears again. Solanka put his hand on her arm now, and she moved against him, hugged him hard, and sobbed. “Goofy,” she said. “I found all three of them. The fucking man-sized fancy-dress costumes. Goofy and Robin Hood and Buzz.”
She had confronted Rhinehart and he had blustered, badly. Yes, for a joke, Marsalis, Andriessen, and Medford would dress up in these outfits and spy on their girlfriends from a distance. Okay, yes, maybe it was a joke in poor taste, but it didn’t make them killers. And they hadn’t worn the outfits on the nights of the murders, that was nonsense: garbled reporting. But they were afraid, wouldn’t you be, and had asked jack to help. “He went on and on protesting their innocence, denying that his precious club is a front organization for the lewd practices of the privileged class.” Neela had refused to let the subject drop. “I set out everything I knew, half knew, intuited, and suspected, piled it all up in front of him and told him I wasn’t going to let up until he’d said what there was to say.” Finally he’d panicked and cried out, “You think I’m the kind of man who goes out at night and cuts off the tops of women’s heads?” When shed asked him what that meant, he’d looked scared to death, and claimed he’d read it in the paper. The swish of the tomahawk. The victorious warrior’s taking of the spoils. But she had gone on-line to examine the archives of every paper in the Manhattan area, and she knew. “It’s not there.”
Neela had dressed for beauty, not for warmth, and the afternoon had lost its glow. Solanka took off his coat and put it over her trembling shoulders. All around them in the park the colors were fading. The world became a place of blacks and grays. Women’s clothes—unusually for New York, it had been a season of bright colors—faded to monochrome. Under a gunmetal sky, the green leached out of the spreading trees. Neela needed to get out of this suddenly ghostly environment. “Let’s get a drink,” she proposed, getting up, and in the same instant was off in long strides. “There’s a hotel bar that’s okay on Seventy-seventh,” and Solanka hurried after her, ignoring the now familiar shocks and catastrophes she was leaving, like hurricane damage, in her wake.
She had been born “in the mid-seventies” in Mildendo, the capital of Lilliput-Blefuscu, where her family still lived. They were girmityas, descendants of one of the original migrants—her great-grandfather—who had signed an indenture agreement, a girmit, back in 1834, the year after the abolition of slavery. Biju Mahendra, from the little Indian village of Titlipur, had traveled with his brothers all the way to this double speck in the remote South Pacific. The Mahendras had gone to work in Blefuscu, the more fertile of the two islands, and the center of the sugar industry. “As an Indo-Lilly,” she said over her second cosmopolitan, “my childhood bogeyman was the Coolumber, who was big and white and spoke not in words but in numbers and would eat little girls at night if they didn’t do their homework and wash their private parts. As I grew up I learned that the ‘coolumbers’ were the sugarcane laborers’ overseers. The particular one in my family’s story was a white man called Mr. Huge-Hughes, really, I suppose—who was ‘a devil from Tasmania,’ and to whom my great-grandfather and great-uncles were no more than numbers on the list he read out every morning. My ancestors were numbers, the children of numbers. Only the indigenous Elbees were called by their true last names. It took us three generations to retrieve our family names from this numerical tyranny. By then, obviously, things between the Elbees and us had gone badly wrong. ‘We eat veggies,’ my grandmother used to say, ‘but those Elbee fatsos eat human meat.’ In fact there is a history of cannibalism in LilliputBlefuscu. They are offended when you point this out, but it’s just so. And for us the very presence of meat in the kitchen was a defilement. Long pork sounded like the devil’s own food.”
Words for drink played a distressingly big part in her back-story. In the matter of grog, yaqona, kava, beer, as in little else, the Indo-Lilliputians and Elbees were as one; both communities suffered from alcoholism and the problems associated with it. Her own father was a big boozer, and she had been glad to escape him. There were very few scholarships to America available in Lilliput-Blefuscu, but she won one of them, and fell for New York at once, as did everybody who needed, and found here, a home away from home among other wanderers who needed exactly the same thing: a haven in which to spread their wings. Yet her roots pulled at her, and she suffered badly from what she called “the guilt of relief.” She had escaped her drunkard of a father, but her mother and sisters had not. And to her community’s cause, too, she remained passionately attached. “The parades are on Sunday,” she said, ordering a third cosmopolitan. “Will you come with me?” And Solanka—it was Thursday already—inevitably agreed.
“The Elbees say we are greedy and want everything and will chase them out of their own land. We say they are lazy and if it wasn’t for us they would sit around doing nothing and starve. They say that the only end of a soft-boiled egg to break is the little one. Whereas we—or at least those of us who eat eggs—are the Big Endians, from Big Endia.” She cackled again, tickled by her own joke. “Trouble is coming soon.” It was a question, as so many things were, of the land. Even though the Indo-Lilliputians on Blefuscu now did all the farming, were responsible for most of the country’s exports, and therefore earned most of the foreign exchange; even though they had prospered and cared for their own, building their own schools and hospitals, still the land on which all this stood was owned by the “indigenous” Elbees. “I hate that word, ‘indigenous,’ “ Neela cried. “I’m fourth-generation Indo-Lilly. So I’m indigenous too.” The Elbees feared a coup-a revolutionary land grab by the Indo-Lilly, to whom the Elbee constitution still denied the right to own real estate on either island; the Big Endians, for their part, feared the same thing in reverse. They were afraid that when their hundred-year leases expired in the course of the coming decade, the Elbees would simply take back the now valuable farmland for themselves, leaving the Indians, who had developed it, with nothing.
But there was a complication, which Neela, in spite of her ethnic loyalty and three quick cosmopolitans, was honest enough to admit. “This isn’t just a question of ethnic antagonism or even of who owns what,” she said. “The Elbee culture really is different, and I can see why they are afraid. They’re collectivists. The land isn’t held by individual landowners but by the Elbee chiefs in trust for the whole Elbee people. And then we Big Endia-wallahs come along with our good business practice, entrepreneurial acumen, free-market mercantilism, and profit mentality. And the world speaks our language now, not theirs. It is the age of numbers, isn’t it? So we are numbers and the Elbees are words. We are mathematics and they are poetry. We are winning and they are losing: and so of course they’re afraid of us, it’s like the struggle inside human nature itself, between what’s mechanical and utilitarian in us and the part that loves and dreams. We all fear that the cold, machinelike thing in human nature will destroy our magic and song. So the battle between the Indo-Lillys and the Elbees is also the battle of the human spirit and, damnit, with my heart I’m probably on the other side. But my people are my people and justice is justice and after you’ve worked your butts off for four generations and you’re still treated like second-class citizens, you’ve got a right to be angry. If it comes to it I’ll go back. I’ll fight alongside them if I have to, shoulder to shoulder. I’m not kidding, I really will.” He believed her. And was thinking: how is it that, in the company of this impassioned woman I barely know, I feel so completely at ease?