“Which is more awesome?” Emmanuel said. “A dying dog in a ditch or Ariadne spurned?”
Elias said, “Ariadne imagines her torment, but the dog’s is real.”
“Then the dog’s torment is worse,” Emmanuel said. “It is the greater tragedy.” He understood. And, strangely, he felt con- tent. It was a good universe in which an ugly dying dog was of more worth than a classic figure from ancient Greece. He felt the tilted balance right itself, the scales that weighed it all. He felt the honesty of the universe, and his confusion left him. But, more important, the dog understood its own death. After all, the dog would never hear Monteverdi’s music or read the couplet on the stone column at Thermopylae. High art was for those who saw death rather than lived death. For the dying creature a cup of water was more important.
“Your mother detested certain art forms,” Elias said. “In particular she loathed Linda Fox.”
“Play me some Linda Fox,” Emmanuel said.
Elias put an audio cassette into the tape transport, and he and Emmanuel listened.
Flow not so fast, ye fountains,
What
“Enough,” Emmanuel said. “Shut it off.” He put his hands over his ears. “It’s dreadful.” He shuddered.
“What’s wrong?” Elias put his arm around the boy and lifted him up to hold him. “I’ve never seen you so upset.”
“He listened to that while my mother was dying!” Emmanuel stared into Elias’s bearded face.
I remember, Emmanuel said to himself. I am beginning to remember who I am.
Elias said, ‘What is it?” He held the boy tight.
It is happening, Emmanuel realized. At last. That was the first of the signal that I-I myself-prepared. Knowing it would even- tually fire.
The two of them gazed into each other’s faces. Neither the boy nor the man spoke. Trembling, Emmanuel clung to the old bearded man; he did not let himself fall.
“Do not fear,” Elias said.
“Elijah,” Emmanuel said. “You are Elijah who comes first. Before the great and terrible day.”
Elias, holding the boy and rocking him gently, said, “You have nothing to fear on that day.”
“But he does,” Emmanuel said. “The Adversary whom we hate. His time has come. I fear for him, knowing as I do, now, what is ahead.” “Listen,” Elias said quietly.
How you have fallen from heaven, bright morning star, felled to the earth, sprawling helpless across the nations! You thought in your own mind, I will scale the heavens; I will set my throne high above the stars of God, I will sit on the mountain where the gods meet in the far recesses of the north. I will rise high above the cloud-banks and make myself like the Most High. Yet you shall be brought down to Sheol, to the depths of the abyss. Those who see you will stare at you, they will look at you and ponder . .
“You see?” Elias said. “He is here. This is his place, this little world. He made it his fortress two thousand years ago, and set up a prison for the people as he did in Egypt. For two thou-
78 Philip K. Dick
sand years the people have been crying and there was no re- sponse, no aid. He has them all. And thinks he is safe.”
Emmanuel, clutching the old man, began to cry.
“Still afraid?” Elias said.
7 Emmanuel said, “I cry with them. I cry with my mother. I cry with the dying dog who did not cry. I cryfor them. And for Belial who fell, the bright morning star. Fell from heaven and began it all.”
And, he thought, I cry for myself. I am my mother; I am the dying dog and the suffering people, and I, he thought, am that bright morning star, too . . . even Belial; I am that and what it has become. The old man held him fast.
CHAPTER 7
Cardinal Fulton Statler Harms, Chief Prelate of the vast organizational network that comprised the Christian-Islamic Church, could not for the life of him figure out why there wasn’t a sufficient amount of money in his Special Discretionary Fund to cover his mistress’s expenses. Perhaps, he pondered as his barber shaved him slowly and carefully, he had too dim a notion of the extent of Deirdre’s needs. Originally she had approached him-no small task in itself, since it involved ascending the C.I.C. hierarchy rung by rung- ascending without falling entirely off before reaching the top. Deirdre, at that time, represented the W.C.L.F., the World Civil Liberties Forum, and she had a list of abuses-it was hazy to him then and it was still hazy to him, but anyhow the two of them had wound up in bed, and now, officially, Dierdre had become his executive secretary. For her work she blotted up two salaries: the visible one that came with her job and the invisible one doled out from the sub- stantial account that he was free to dispense as he saw fit. Where all this money went after it reached Deirdre he hadn’t the foggiest idea. Bookkeeping had never been his strong suit. “You want the yellow removed from this gray on the side, don’t you?” his barber said, shaking up the contents of a bottle.
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80 Philip K. Dick The Divine Invasion
“Please,” Harms said; he nodded.
“You think the Lakers are going to snap their losing streak?” his barber said. “I mean, they acquired that What’s-his-name; he’s nine feet two inches. If they hadn’t raised the-”
Tapping his ear, Harms said, “I’m listening to the news, Ar- nold.”
“Well, yeah, I can see that, Father,” Arnold the barber said as he splashed bleach onto the Chief Prelate’s graying hair. “But there’s something I wanted to ask you, about homosexual priests. Doesn’t the Bible forbid homosexuality? So I don’t see how a priest can be a practicing homosexual.”
The news that Harms was attempting to hear had to do with the health of the Procurator Maximus of the Scientific Legate, Nicholas Bulkowsky. A solemn prayer vigil had been formally called into being but nonetheless Bulkowsky continued to de- cline. Harms had, sub rosa, dispatched his personal physician to join the team of specialists attending to the Procurator’s urgent condition.
Bulkowsky, as not only Cardinal Harms but the entire curia knew, was a devout Christian. He had been converted by the evangelical, charismatic Dr. Cohn Passim who, at his revival meetings, often flew through the air in dramatic demonstration of the power of the Holy Spirit within him.
Of course, Dr. Passim had not been the same since he sailed through a vast stained-glass window of the cathedral at Metz, France. Formerly he had talked occasionally in tongues and now he talked only in tongues. This had inspired a popular TV comic to suggest that an English-Glossolalia dictionary be brought out, so that folks could understand Dr. Passim. This in turn had given rise to such indignation in the pious that Cardinal Harms had it jotted down on his desk calendar somewhere that, when possible, he should pronounce the comic anathema. But, as usual, he had not gotten around to such petty matters.
Much of Cardinal Harms’s time was spent in a secret activity: he had been feeding St. Anselm’s Proslogion to the great Artifi- cial Intelligence system Big Noodle with the idea of resurrecting the long-discredited Ontological Proof for the existence of God.
He had gone right back to Anselm and the original statement of the argument, unsoiled by the accretions of time:
Anything understood must be in the intelligence. Certainly, too, the being greater than which none can be conceived can- not exist in the intellect alone; for if it were only in the intel- lect it could be conceived as existing also in reality and this would be to conceive a still greater being. In such a case, if the being greater than which none can be conceived is merely in the intelligence (and not in reality), then this same being is something than which one could still conceive a greater (i.e., one which exists both in the intelligence and in reality). This is a contradiction. Consequently, there can be no doubt that the being greater than which none can be conceived must exist both in the intelligence and in reality.
However, Big Noodle knew all about Aquinas and Descartes and Kant and Russell and their criticisms, and the A.I. system also possessed common sense. It informed Harms that Anselm’s argument did not hold water, and presented him with page after page of analysis as to why. Harms’s response was to edit out Big Noodle’s analysis and seize upon Hartshorne and Malcolm’s de- fense of Anselm; viz: that God’s existence is either logically nec- essary or logically impossible. Since it has not been demonstrated to be impossible-which is to say, the concept of such an entity has not been shown to be self-contradictory-then it follows that we must of necessity conclude that God exists.