Einstein's Monsters - Amis Martin (читать книги онлайн бесплатно без сокращение бесплатно txt) 📗

I write these words in Israel. Our group has just visited the Museum of the Holocaust. Our group has just climbed Masada. "Masada": whereas the historicity of the Masada story remains uncertain, its mythopoeic importance to the Jewish idea is clear enough. (Hence "the Masada complex," in fact a hawkish formulation used to shore up Israeli maxi-malism.) Suppression, revolt, beleaguerment, mass suicide -sacrifice. A holocaust is a sacrifice, "a sacrifice wholly consumed by fire… a whole burnt offering… a complete sacrifice."

The northern view from the monstrous boulder of Masada is one of elemental beauty. It makes you feel what it is to live on a planet; it makes you feel what it is to live on a larger, emptier, cleaner, and more innocent planet than earth. Everything-the firm mountains to the left, the spurs and undulations of the plain, the Dead Sea, the misty heights of Jordan-is hugely dominated by the sky; even the burnished acres of the water can reflect only a fraction of the circumambient blue. In fact the biosphere is shallow: space, outer space, is only an hour's drive away (space is nearer than Jerusalem); but the Judean sky looks like infinity. Below, the terrain is a terrain for war, conventional war: conventional death, conventional wreckage, under these same heavens. But another kind of war, a nuclear one (I thought, with double vertigo), could wreck the sky. Later that day a journalist from the Jerusalem Post told me about "the Warehouse," a building in the desert surrounded by barbed wire and armed guards, the supposed locus of Israel's nuclear effort. It is not altogether clear-it never is- whether Israel has the bomb or merely the ability to make one. I want to know what use this weapon would be. What use are they, ever? Beirut and Damascus are both forty miles from Israel's border, an hour's drive away, like space. For Israel, a nuclear weapon would be a Masada weapon. That's what nuclear weapons are: Masada weapons.

Meanwhile they squat on our spiritual lives. There may be a nuclear "priesthood," but we are the supplicants, and we have no faith. The warheads are our godheads. Nuclear weapons could bring about the Book of Revelation in a matter of hours; they could do it today. Of course, no dead will rise; nothing will be revealed (nothing meaning two things, the absence of everything and a thing called nothing). Events that we call "acts of God"-floods, earthquakes, eruptions-are flesh wounds compared to the human act of nuclear war: a million Hiroshimas. Like God, nuclear weapons are free creations of the human mind. Unlike God, nuclear weapons are real. And they are here.

Revulsion at MAD is understandable and necessary. I suggest, however, that MAD is not just a political creation but a creation of the weapons themselves. Always we keep coming back to the weapons as if they were actors rather than pieces of equipment; and they earn this status, by virtue of their cosmic power. They are actors and, considered on the human scale, insane actors. The weapons are insane, they are MAD: they can assume no other form. In one of those philosopher's throat clearings, Anthony Kenny says that "weapons considered merely as inert pieces of hardware are not, of course, objects of moral evaluation. It is the uses to which they are put…" This isn't so. Recent evidence strongly suggests that nuclear weapons, in their inert state, are responsible for a variety of cancers and leukemias. What toxicity, what power, what range. They cause death even before they go off.

The A-bomb is a Z-bomb, and the arms race is a race between nuclear weapons and ourselves. It is them or us. What do nukes do? What are they for? Since when did we all want to kill each other? Nuclear weapons deter a nuclear holocaust by threatening a nuclear holocaust, and if things go wrong then that is what you get: a nuclear holocaust. If things don't go wrong, and continue not going wrong for the next millennium of millennia (the boasted forty years being no more than forty winks in cosmic time), you get… What do you get? What are we getting?

At the multiracial children's tea party the guests have, perhaps, behaved slightly better since the Keepers were introduced. Little Ivan has stopped pulling Fetnab's hair, though he is still kicking her leg under the table. Bobby has returned the slice of cake that rightfully belonged to tiny Conchita, though he has his eye on that sandwich and will probably make a lunge for it sooner or later. Out on the lawn the Keepers maintain a kind of order, but standards of behavior are pretty well as troglodytic as they ever were. At best the children seem strangely subdued or off-color. Although they are aware of the Keepers, they don't want to look at them, they don't want to catch their eye. They don't want to think about them. For the Keepers are a thousand feet tall, and covered in gelignite and razor blades, toting flamethrowers and machine guns, cleavers and skewers, and fizzing with rabies, anthrax, plague. Curiously enough, they are not looking at the children at all. With bleeding hellhound eyes, mouthing foul threats and shaking their fists, they are looking at each other. They want to take on someone their own size…

If they only knew it-no, if they only believed it-the children could simply ask the Keepers to leave. But it doesn't seem possible, does it? It seems-it seems unthinkable. A silence starts to fall across the lawn. The party has not been going for very long and must last until the end of time. Already the children are weepy and feverish. They all feel sick and want to go home.

FIVE STORIES

BUJAK AND THE STRONG FORCE or GOD'S DICE

Bujak? Yeah, I knew him. The whole street knew Bujak. I knew him before and I knew him after. We all knew Bujak -sixty years old, hugely slabbed and seized with muscle and tendon, smiling at a bonfire in the yard, carrying desks and sofas on his back, lifting a tea-chest full of books with one hand. Bujak, the strongman. He was also a dreamer, a reader, a babbler… You slept a lot sounder knowing that Bujak was on your street. This was 1980. I was living in London, West London, carnival country, what the police there call the front line. dr. alimantado, sons of thunder, race WAR, NO future: dry thatched dreadlocks, the scarred girls in the steeped pubs. Those black guys, they talked like combative drunks, all the time. If I went up to Manchester to stay with my girlfriend, I always left a key with Bujak. Those hands of his, as hard as coal, the nails quite square and symmetrical, like his teeth. And the forearms, the Popeye forearms, hefty and tattoo-smudged and brutal, weapons of monstrous power. Large as he was, the energies seemed impacted in him, as though he were the essence of an even bigger man; he stood for solidity. I am as tall as Bujak, but half his weight. No, less. Bujak once told me that to create a man out of nothing would require the equivalent energy of a thousand-megaton explosion. Looking at Bujak, you could believe this. As for me, well, a single stick of TNT might do the job-a hand grenade, a firecracker. In his physical dealings with me (you know, the way someone moves across a room toward you, this can be a physical event) he showed the tender condescension that the big man shows to the small. Probably he was like that with everyone. He was protective. And then, to good Bujak, thoughtful, grinning Bujak, the worst thing happened. A personal holocaust. In the days that followed I saw and felt all of Bujak's violence.

His life went deep into the century. Warrior caste, he fought in Warsaw in 1939. He lost his father and two brothers at Katyn. He was in the resistance-all his life he was in the resistance. In that capacity he visited (and this is a story of violence, of visitation) many neat tortures on Nazi collaborators. He rose up with the Armia Kraiova and was imprisoned in December 1944. During the postwar years he worked in a touring circus, a strongman, bending bars, butting brick walls, tugging trucks with his teeth. In 1956, the year of my birth, he was there for the Polish October, and for the November in "Hungaria." Then the United States, the halls, queues, and cubicles of Ellis Island, with wife, mother, small daughter. His wife Monika was hospitalized in New York for a minor condition; she came down with a hospital supergerm and died overnight. Bujak worked as a longshoreman in Fort Lauderdale. He took and gave many crunchy beatings-strikebreakers, mob men, union goons. But he prospered, as you're meant to do, in America. What brought him to England, I think, was a certain kind of (displaced) Polish nostalgia or snobbery, and a desire for peace. Bujak had lived the twentieth century. And then, one day, the twentieth century, a century like no other, came calling on him. Bookish Bujak himself, I'm sure, saw the calamity as in some sense post-nuclear, Einsteinian. It was certainly the end of his existing universe. Yes, it was Bujak's Big Crunch.