In the Country of Last Things (4 page)

Once you’ve bought the paper, assuming you’ve managed to get one, the best thing is to take a sheet, tear it into strips, and then twist them into little bundles. These knots are good for stuffing into the toes of your shoes, for blocking up windy interstices around your ankles, and for threading through holes in your clothing. For the limbs and torso, whole sheets wrapped around a number of loosely fitting knots is often the best procedure. For the neck area, it is good to take a dozen or so knots and braid them together into a collar. The whole thing gives you a puffy, padded look, which has the cosmetic advantage of disguising thinness. For those who are concerned about keeping up appearances, the “paper meal,” as it is called, serves as a kind of face-saving technique. People literally starving to death, with caved-in stomachs and limbs like sticks, walk around trying to look as though they weigh two or three hundred pounds. No one is ever fooled by this disguise—you can spot these people from half a mile off—but perhaps that is not the real point. What they seem to
be saying is that they know what has happened to them, and they are ashamed of it. More than anything else, their bulked-up bodies are a badge of consciousness, a sign of bitter self-awareness. They turn themselves into grotesque parodies of the prosperous and well-fed, and in this frustrated, half-crazed stab at respectability, they prove they are just the opposite of what they pretend to be—and that they know it.

The rain, however, is unconquerable. For once you get wet, you go on paying for it hours and even days afterward. There is no greater mistake than getting caught in a downpour. Not only do you run the risk of a cold, but you must suffer through innumerable discomforts: your clothes saturated with dampness, your bones as though frozen, and the ever-present danger of destroying your shoes. If staying on your feet is the single most important task, then imagine the consequences of having less than adequate shoes. And nothing affects shoes more disastrously than a good soaking. This can lead to all kinds of problems: blisters, bunions, corns, ingrown toenails, sores, malformations—and when walking becomes painful, you are as good as lost. One step and then another step and then another: that is the golden rule. If you cannot bring yourself to do even that, then you might as well just lie down right then and there and tell yourself to stop breathing.

But how to avoid the rain if it can strike at any moment? There are times, many times, when you find yourself outdoors, going from one place to another, on your way somewhere with no choice about it, and suddenly the sky grows dark, the clouds collide, and there you are, drenched to the skin. And even if you manage to find shelter the moment the rain begins to fall and to spare yourself this once, you
still must be extremely careful after the rain stops. For then you must watch for the puddles that form in the hollows of the pavement, the lakes that sometimes emerge from the rifts, and even the mud that oozes up from below, ankle-deep and treacherous. With the streets in such poor repair, with so much that is cracked, pitted, pocked, and riven apart, there is no escaping these crises. Sooner or later, you are bound to come to a place where you have no alternative, where you are hemmed in on all sides. And not only are there the surfaces to watch for, the world that touches your feet, there are the drippings from above as well, the water that slides down from the eaves, and then, even worse, the strong winds that often follow the rain, the fierce eddies of air, skimming the tops of lakes and puddles and whipping the water back into the atmosphere, driving it along like little pins, darts that prick your face and swirl around you, making it impossible to see anything at all. When the winds blow after a rain, people collide with one another more frequently, more fights break out in the streets, the very air seems charged with menace.

It would be one thing if the weather could be predicted with any degree of accuracy. Then one could make plans, know when to avoid the streets, prepare for changes in advance. But everything happens too fast here, the shifts are too abrupt, what is true one minute is no longer true the next. I have wasted much time looking for signs in the air, trying to study the atmosphere for hints of what is to follow and when: the color and heft of the clouds, the speed and direction of the wind, the smells at any given hour, the texture of the sky at night, the sprawl of the sunsets, the intensity of the dew at dawn. But nothing has ever helped me. To correlate this with that, to make a connection
between an afternoon cloud and an evening wind—such things lead only to madness. You spin around in the vortex of your calculations and then, just at the moment you are convinced it will rain, the sun goes on shining for an entire day.

What you must do, then, is be prepared for anything. But opinions vary drastically on the best way to go about this. There is a small minority, for example, that believes that bad weather comes from bad thoughts. This is a rather mystical approach to the question, for it implies that thoughts can be translated directly into events in the physical world. According to them, when you think a dark or pessimistic thought, it produces a cloud in the sky. If enough people are thinking gloomy thoughts at once, then rain will begin to fall. That is the reason for all the startling shifts in the weather, they claim, and the reason why no one has been able to give a scientific explanation of our bizarre climate. Their solution is to maintain a steadfast cheerfulness, no matter how dismal the conditions around them. No frowns, no deep sighs, no tears. These people are known as the Smilers, and no sect in the city is more innocent or childlike. If a majority of the population could be converted to their beliefs, they are convinced the weather would at last begin to stabilize and that life would then improve. They are therefore always proselytizing, continually looking for new adherents, but the mildness of the manner they have imposed on themselves makes them feeble persuaders. They rarely succeed in winning anyone over, and consequently their ideas have never been put to the test—for without a great number of believers, there will not be enough good thoughts to make a difference. But this lack of proof only makes them more stubborn in their faith.
I can see you shaking your head, and yes, I agree with you that these people are ridiculous and misguided. But, in the day-to-day context of the city, there is a certain force to their argument—and it is probably no more absurd than any other. As people, the Smilers tend to be refreshing company, for their gentleness and optimism are a welcome antidote to the angry bitterness you find everywhere else.

By contrast, there is another group called the Crawlers. These people believe that conditions will go on worsening until we demonstrate—in an utterly persuasive manner—how ashamed we are of how we lived in the past. Their solution is to prostrate themselves on the ground and refuse to stand up again until some sign is given to them that their penance has been deemed sufficient. What this sign is supposed to be is the subject of long theoretical debates. Some say a month of rain, others say a month of fair weather, and still others say they will not know until it is revealed to them in their hearts. There are two principal factions in this sect—the Dogs and the Snakes. The first contend that crawling on hands and knees shows adequate contrition, whereas the second hold that nothing short of moving on one’s belly is good enough. Bloody fights often break out between the two groups—each vying for control of the other—but neither faction has gained much of a following, and by now I believe the sect is on the verge of dying out.

In the end, most people have no fixed opinion about these questions. If I counted up the various groups that have a coherent theory about the weather (the Drummers, the End-of-the-Worlders, the Free Associationists), I doubt they would come to more than a drop in the bucket. What it boils down to mostly, I think, is pure luck. The sky is ruled
by chance, by forces so complex and obscure that no one can fully explain it. If you happen to get wet in the rain, you are unlucky, and that’s all there is to it. If you happen to stay dry, then so much the better. But it has nothing to do with your attitudes or your beliefs. The rain makes no distinctions. At one time or another, it falls on everyone, and when it falls, everyone is equal to everyone else—no one better, no one worse, everyone equal and the same.

There is so much I want to tell you. Then I begin to say something, and I suddenly realize how little I understand. Facts and figures, I mean, precise information about how we live here in the city. That was going to be William’s job. The newspaper sent him here to get the story, and every week there was going to be another report. Historical background, human interest articles, the whole business. But we didn’t get much, did we? A few short dispatches and then silence. If William couldn’t manage it, I don’t see how I can expect myself to do any better. I have no idea how the city keeps itself going, and even if I were to investigate these matters, it would probably take so long that the entire situation would have changed by the time I found out. Where vegetables are grown, for example, and how they are transported to the city. I can’t give you the answers, and I have never met anyone who could. People talk about agricultural zones in the hinterlands to the west, but that doesn’t mean there is any truth to it. People will talk about anything here, especially things they know nothing about. What strikes me as odd is not that everything is falling apart, but that so much continues to be there. It takes a long time for a world to vanish, much longer than you
would think. Lives continue to be lived, and each one of us remains the witness of his own little drama. It’s true that there are no schools anymore; it’s true that the last movie was shown over five years ago; it’s true that wine is so scarce now that only the rich can afford it. But is that what we mean by life? Let everything fall away, and then let’s see what there is. Perhaps that is the most interesting question of all: to see what happens when there is nothing, and whether or not we will survive that too.

The consequences can be rather curious, and they often go against your expectations. Utter despair can exist side by side with the most dazzling invention; entropy and efflorescence merge. Because there is so little left, almost nothing gets thrown out anymore, and uses have been found for materials that were once scorned as rubbish. It all has to do with a new way of thinking. Scarcity bends your mind toward novel solutions, and you discover yourself willing to entertain ideas that never would have occurred to you before. Take the subject of human waste, literal human waste. Plumbing hardly exists here anymore. Pipes have corroded, toilets have cracked and sprung leaks, the sewer system is largely defunct. Rather than have people fend for themselves and dispose of their slops in some hodgepodge manner—which would quickly lead to chaos and disease—an elaborate system was devised whereby each neighborhood is patrolled by a team of night soil collectors. They rumble through the streets three times a day, lugging and pushing their rusty engines over the split pavement, clanging their bells for the neighborhood people to come outside and empty their buckets into the tank. The odor is of course overpowering, and when this system was first installed the only people willing to do the work were prisoners—who
were given the dubious choice of receiving an extended sentence if they refused and a shorter sentence if they agreed. Things have changed since then, however, and the Fecalists now have the status of civil servants and are provided with housing on a par with that given to the police. It seems only right, I suppose. If there were not some advantage to be gained from this work, why would anyone want to do it? It only goes to show how effective the government can be under certain circumstances. Dead bodies and shit—when it comes to removing health hazards, our administrators are positively Roman in their organization, a model of clear thinking and efficiency.

It doesn’t end there, however. Once the Fecalists have collected the waste, they do not simply dispose of it. Shit and garbage have become crucial resources here, and with the stocks of coal and oil having dwindled to dangerously low levels, they are the things that supply us with much of the energy we are still able to produce. Each census zone has its own power plant, and these are run entirely on waste. Fuel for running cars, fuel for heating houses—all this comes from the methane gas created in these plants. It might sound funny to you, I realize, but no one jokes about it here. Shit is a serious business, and anyone caught dumping it in the streets is arrested. With your second offense, you are automatically given the death penalty. A system like that tends to dampen your playfulness. You go along with what is demanded of you, and pretty soon you don’t even think about it anymore.

The essential thing is to survive. If you mean to last here, you must have a way of earning money, and yet there are few jobs left in the old sense of the word. Without connections, you cannot apply for even the humblest government
position (clerk, janitor, Transformation Center employee, and so on). The same holds true for the various legal and illegal businesses around the city (the Euthanasia Clinics, the renegade food operations, the phantom landlords). Unless you already know someone, it is pointless to ask any of these people for work. For those at the bottom, therefore, scavenging is the most common solution. This is the job for people with no job, and my guess is that a good ten to twenty percent of the population is engaged in it. I did it myself for a while, and the facts are very simple: once you begin, it is nearly impossible to stop. It takes so much out of you, there is no time left to think of doing anything else.

All scavengers fall into one of two basic categories: garbage collectors and object hunters. The first group is considerably larger than the second, and if one works hard, diligently sticking to it twelve or fourteen hours a day, there is an even chance of making a living. For many years now, there has been no municipal garbage system. Instead, the city is divided up by a number of private garbage brokers—one for each census zone—who purchased the rights from the city government to collect garbage in their areas. To get work as a garbage collector you must first obtain a permit from one of the brokers—for which you must pay a monthly fee, sometimes as much as fifty percent of your earnings. To work without a permit is tempting, but it is also extremely dangerous, for each broker has his own crew of inspectors to patrol the streets, making spot checks on anyone they see collecting garbage. If you can’t produce the proper papers, the inspectors have the legal right to fine you, and if you can’t pay the fine, you are arrested. That means deportation to one of the labor camps west of the city—and spending the next seven years in prison. Some
people say that life in the camps is better than it is in the city, but that is only speculation. A few have even gone so far as to get themselves arrested on purpose, but no one has ever seen them again.