Ernest Hemingway - The Complete Short Stories of Ernest Hemingway

“Equally.”

That night the Mexicans played the accordion and other instruments in the ward and it was cheerful and the noise of the inhalations and exhalations of the accordion, and of the bells, the traps, and the drum came down the corridor. In that ward there was a rodeo rider who had come out of the chutes on Midnight on a hot dusty afternoon with the big crowd watching, and now, with a broken back, was going to learn to work in leather and to cane chairs when he got well enough to leave the hospital. There was a carpenter who had fallen with a scaffolding and broken both ankles and both wrists. He had lit like a cat but without a cat’s resiliency. They could fix him up so that he could work again but it would take a long time. There was a boy from a farm, about sixteen years old, with a broken leg that had been badly set and was to be rebroken. There was Cayetano Ruiz, a small-town gambler with a paralyzed leg. Down the corridor Mr. Frazer could hear them all laughing and merry with the music made by the Mexicans who had been sent by the police. The Mexicans were having a good time. They came in, very excited, to see Mr. Frazer and wanted to know if there was anything he wanted them to play, and they came twice more to play at night of their own accord.

The last time they played Mr. Frazer lay in his room with the door open and listened to the noisy, bad music and could not keep from thinking. When they wanted to know what he wished played, he asked for the Cucaracha, which has the sinister lightness and deftness of so many of the tunes men have gone to die to. They played noisily and with emotion. The tune was better than most of such tunes, to Mr. Frazer’s mind, but the effect was all the same.

In spite of this introduction of emotion, Mr. Frazer went on thinking. Usually he avoided thinking all he could, except when he was writing, but now he was thinking about those who were playing and what the little one had said.

Religion is the opium of the people. He believed that, that dyspeptic little joint-keeper. Yes, and music is the opium of the people. Old mount-to-the-head hadn’t thought of that. And now economics is the opium of the people; along with patriotism the opium of the people in Italy and Germany. What about sexual intercourse; was that an opium of the people? Of some of the people. Of some of the best of the people. But drink was a sovereign opium of the people, oh, an excellent opium. Although some prefer the radio, another opium of the people, a cheap one he had just been using. Along with these went gambling, an opium of the people if there ever was one, one of the oldest. Ambition was another, an opium of the people, along with a belief in any new form of government. What you wanted was the minimum of government, always less government. Liberty, what we believed in, now the name of a MacFadden publication. We believed in that although they had not found a new name for it yet. But what was the real one? What was the real, the actual, opium of the people? He knew it very well. It was gone just a little way around the corner in that well-lighted part of his mind that was there after two or more drinks in the evening; that he knew was there (it was not really there of course). What was it? He knew very well. What was it? Of course; bread was the opium of the people. Would he remember that and would it make sense in the daylight? Bread is the opium of the people.

“Listen,” Mr. Frazer said to the nurse when she came. “Get that little thin Mexican in here, will you, please?”

“How do you like it?” the Mexican said at the door.

“Very much.”

“It is a historic tune,” the Mexican said. “It is the tune of the real revolution.”

“Listen,” said Mr. Frazer. “Why should the people be operated on without an anæsthetic?”

“I do not understand.”

“Why are not all the opiums of the people good? What do you want to do with the people?”

“They should be rescued from ignorance.”

“Don’t talk nonsense. Education is an opium of the people. You ought to know that. You’ve had a little.”

“You do not believe in education?”

“No,” said Mr. Frazer. “In knowledge, yes.”

“I do not follow you.”

“Many times I do not follow myself with pleasure.”

“You want to hear the Cucaracha another time?” asked the Mexican worriedly.

“Yes,” said Mr. Frazer. “Play the Cucaracha another time. It’s better than the radio.”

Revolution, Mr. Frazer thought, is no opium. Revolution is a catharsis; an ecstasy which can only be prolonged by tyranny. The opiums are for before and for after. He was thinking well, a little too well.

They would go now in a little while, he thought, and they would take the Cucaracha with them. Then he would have a little spot of the giant killer and play the radio, you could play the radio so that you could hardly hear it.

THERE HAD BEEN A SIGN TO DETOUR IN the center of the main street of this town, but cars had obviously gone through, so, believing it was some repair which had been completed, Nicholas Adams drove on through the town along the empty, brick-paved street, stopped by traffic lights that flashed on and off on this traffic-less Sunday, and would be gone next year when the payments on the system were not met; on under the heavy trees of the small town that are a part of your heart if it is your town and you have walked under them, but that are only too heavy, that shut out the sun and that dampen the houses for a stranger; out past the last house and onto the highway that rose and fell straight away ahead with banks of red dirt sliced cleanly away and the second-growth timber on both sides. It was not his country but it was the middle of fall and all of this country was good to drive through and to see. The cotton was picked and in the clearings there were patches of corn, some cut with streaks of red sorghum, and, driving easily, his son asleep on the seat by his side, the day’s run made, knowing the town he would reach for the night, Nick noticed which corn fields had soy beans or peas in them, how the thickets and the cut-over land lay, where the cabins and houses were in relation to the fields and the thickets; hunting the country in his mind as he went by; sizing up each clearing as to feed and cover and figuring where you would find a covey and which way they would fly.

In shooting quail you must not get between them and their habitual cover, once the dogs have found them, or when they flush they will come pouring at you, some rising steep, some skimming by your ears, whirring into a size you have never seen them in the air as they pass, the only way being to turn and take them over your shoulder as they go, before they set their wings and angle down into the thicket. Hunting this country for quail as his father had taught him, Nicholas Adams started thinking about his father. When he first thought about him it was always the eyes. The big frame, the quick movements, the wide shoulders, the hooked, hawk nose, the beard that covered the weak chin, you never thought about—it was always the eyes. They were protected in his head by the formation of the brows; set deep as though a special protection had been devised for some very valuable instrument. They saw much farther and much quicker than the human eye sees and they were the great gift his father had. His father saw as a big-horn ram or as an eagle sees, literally.

He would be standing with his father on one shore of the lake, his own eyes were very good then, and his father would say, “They’ve run up the flag.” Nick could not see the flag or the flag pole. “There,” his father would say, “it’s your sister Dorothy. She’s got the flag up and she’s walking out onto the dock.”

Nick would look across the lake and he could see the long wooded shore-line, the higher timber behind, the point that guarded the bay, the clear hills of the farm and the white of their cottage in the trees but he could not see any flag pole, or any dock, only the white of the beach and the curve of the shore.