Forever Odd

first of many caverns that formed an archipelago of subterranean seas bound all around by land, a realm that was largely unexplored and too treacherous to justify a search for bodies.
        The consensus held that the water, possessed of fearsome power and prevented by a choking mass of debris from flowing easily through the gates, had torqued the steel, had bent the huge hinges, had broken the lock.
        Although that scenario did not satisfy me, I had no desire to pursue an independent investigation.
        In the interest of self-education, however, which Ozzie Boone is always pleased to see me undertake, I researched the meaning of some words previously unknown to me.
         Mundunugu appears in similar forms in different languages of East Africa. A mundunugu is a witch doctor.
        Voodooists believe that the human spirit has two parts. The first is the gros bon ange , the “big good angel,” the life force that all beings share, that animates them. The gros bon ange enters the body at conception and, upon the death of the body, returns at once to God, from whom it originated.
        The second is the ti bon ange , the “little good angel.” This is the essence of the person, the portrait of the individual, the sum of his life’s choices, actions, and beliefs.
        At death, because sometimes it wanders and delays in its journey to its eternal home, the ti bon ange is vulnerable to a bokor , which is a voodoo priest who deals in black rather than in white magic. He can capture the ti bon ange , bottle it, and keep it for many uses.
        They say that a skilled bokor , with well-cast spells, can even steal the ti bon ange from a living person.
        To steal the ti bon ange of another bokor or of a mundunugu would be considered a singular accomplishment among the mad-cow set.
         Cheval is French for “horse.”
        To a voodooist, a cheval is a corpse, taken always when fresh from a morgue or acquired by whatever means, into which he installs a ti bon ange .
        The former corpse, alive again, is animated by the ti bon ange , which perhaps yearns for Heaven-or even for Hell-but is under the iron control of the bokor .
        I draw no conclusions from the meaning of these exotic words. I define them here only for your education.
        As I said earlier, I’m a man of reason, yet I have supernatural perceptions. Daily I walk a high wire. I survive by finding the sweet spot between reason and unreason, between the rational and the irrational.
        The unthinking embrace of irrationality is literally madness. But embracing rationality while denying the existence of any mystery to life and its meaning-that is no less a form of madness than is eager devotion to unreason.
        One appeal of both the life of a fry cook and that of a tire-installation technician is that during a busy work day, you have no time to dwell on these things.

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    SIXTY-THREE
        
        STORMY’S UNCLE, SEAN LLEWELLYN, IS A PRIEST AND the rector of St. Bartholomew’s, in Pico Mundo.
        Following the deaths of her mother and father, when Stormy was seven and a half, she had been adopted by a couple in Beverly Hills. Her adoptive father had molested her.
        Lonely, confused, ashamed, she had eventually found the courage to inform a social worker.
        Thereafter, choosing dignity over victimhood, courage over despair, she had lived in St. Bart’s Orphanage until she graduated from high school.
        Father Llewellyn is a gentle man with a gruff exterior, strong in his convictions. He looks like Thomas Edison as played by Spencer Tracy, but with brush-cut hair. Without his Roman collar, he might be mistaken for a career Marine.
        Two months after the events at the Panamint, Chief Porter came with me to a consultation with Father Llewellyn. We met in the study in St. Bart’s rectory.
        In a spirit of confession, requiring the priest’s confidence, we told him about my gift. The chief confirmed that with my help he had solved certain crimes, and he vouched for my sanity, my truthfulness.
        My primary question for Father Llewellyn was whether he knew of a monastic order that would provide room and board for a young man who would work hard in return for these provisions, but who did not think that he himself would ever wish to become a monk.
        “You want to be a lay resident in a religious community,” said Father Llewellyn, and by the