The Informers
is that not the most difficult thing in the world? Did Demosthenes not deserve the crown for the mere fact of examining his past and subjecting it to trial?" My father took a smooth, perfect, luminous square out of his breast pocket, a neon handkerchief, and dried his forehead, not wiping it but with delicate little pats.
    I was pleased to see he didn't seem bothered by the sustained murmuring of movement: the chairs against the floor, the rustle of clothing, papers torn or crumpled up. His voice, perhaps, prevailed over those trivial distractions, and also his figure. He was elegant without being solemn, firm without being authoritarian, and that was plain to see; much more so, in fact, than I was. My father had not noticed my presence. He hadn't pointed me out like he had on other occasions; he looked straight ahead at a point somewhere above my head, on the wall or out of the window. "I see we have a guest today." "I'm going to take the opportunity to introduce someone." He said none of that; then, while I listened to him explain how Demosthenes invoked the gods to begin his speech--"the intention is to create an almost religious atmosphere that will influence the state of those who are listening to him, because he should be judged by gods, not by men"--I had the unequivocal sensation of invisibility. I had stopped existing in that precise moment; I, Gabriel Santoro the younger, had just evaporated from that date in history (which I no longer remember) and from that precise place, the lecture hall of the Supreme Court of Justice, on the corner of Seventh Avenue and Twenty-eighth Street. I saw myself suddenly tangled in that misunderstanding: maybe he hadn't seen me (after all, it was dark and I was in the last row); maybe he'd chosen to ignore me, and it wasn't possible to make myself noticed without looking ridiculous and, even worse, without interrupting the class. But I had to risk it, I thought; at that moment, knowing whether my father was ignoring me on purpose monopolized my attention, my decimated intelligence. And when I was about to ask him something, anything--why did Demosthenes insult Aeschines so brutally and call his father a slave, or why did he begin speaking, for no reason, of the ancient battles of Marathon and Salamis--when I was about to break with these questions the spell of invisibility or of nonexistence, my father had again begun to talk of other times, the times of his youth, when speaking was important and what someone said could change someone else's life, and only I knew his words were for me, that they searched me out and chased me with the relentlessness of a guided missile. Professor Santoro was speaking to me through a filter: the students were listening to him unaware that my father was using them the way a ventriloquist uses a dummy. "None of you have felt that terrible power, the power to finish someone off. I've always wanted to know what it felt like. Back then we all had that power, but we didn't all know that we had it. Only some used it. There were thousands, of course: thousands of people who accused, who denounced, who informed. But those thousands of informers were just a part, a tiny fraction of the people who could have informed if they'd wanted to. How do I know? I know because the system of blacklists gave power to the weak, and the weak are the majority. That was life during those years: a dictatorship of weakness. The dictatorship of resentment, or, at least, of resentment according to Nietzsche: the hatred the naturally weak feel for the naturally strong." Notebooks opened, students made a note of the reference; one beside me underlined Federico Nietzsche twice, with the first name in Spanish. "I don't remember when I heard of the first case of justified denunciation. On the other hand, I clearly remember an Italian who dressed in mourning for a funeral, and was then included on the blacklist for wearing the uniform of Fascism. But I have not come here to talk of these

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