Friedrich, therefore, reaches the village, where everyday life unfolds in an orderly and peaceful manner. In the midst of all that normalcy, he smiles at the thought of having been the victim of irrational fear. What has just happened to him seems almost unreal. Soon enough he convinces himself that it was just a trick of the imagination. He enters the conference hall and takes a seat in one of the few chairs still free. For a few minutes he absently follows the talk already underway: a bombastic excursus on Jung’s life. Then, among the numerous bearded professors with their flowing white manes—some with an unlit pipe between their teeth—, he spots the small Catholic priest he’d just met in the woods, sitting a dozen or so rows further up. He soon finds out that the cleric is one of the speakers. When the talk in progress ends, in fact, the priest takes his turn at the lectern. Friedrich consults the program he has in his pocket. It is the last talk of the morning, and will end at noon. At that precise moment the town hall clock strikes ten, and with Swiss punctuality the floor passes to Father Cornelius—that was the priest’s name—whose talk is entitled: “The Devil As Transformist.” So that explained all that hurrying, thinks Friedrich, evidently he was worried about being late for the conference: a failing that the audience members would have considered unforgivable.
The cleric addresses the problem of evil and its emissary with various digressions into the world of art and literature, in order to arrive at a particular point of view, namely, the notion of a devil incarnate who blends in among people and can play multiple roles, at times assuming the identity and appearance of apparently normal individuals, with whom we have daily personal relationships … No sulfur fumes, therefore, but the ordinary quotidian. The priest’s theory soon provokes divergent opinions. A theme so “secular,” put forth in that shrine of the psyche in an almost disarming way by a little country priest, can’t help but raise some sardonic comments, to the point that some leave the room protesting. To Friedrich, however, the topic seems rather original, and could very well constitute a book; moreover, the exposition is clear and the language is within everyone’s reach, like that of a Sunday sermon. Friedrich listens to the priest eagerly, not missing a single word, and is more and more convinced that he has found what he was looking for. So he will not go back to his uncle empty-handed after all, and perhaps may even merit a fitting increase in pay. In his mind he can already see the priest’s spoken words printed on paper, covering numerous pages that pile up on his desk to form a volume; he can even picture the cover. Meanwhile, time has flown by: the two hours scheduled for the talk have elapsed and with admirable synchrony, at the stroke of twelve, Father Cornelius concludes his talk, met by tepid applause. Friedrich’s first impulse is to approach the priest, but he is swallowed up by a crowd that flocks toward the exit and is pushed out of the hall. Then, when the crowd has thinned out and he returns to the conference room, there is no longer any trace of the cleric.
Several pages follow in which Friedrich expresses his concerns to the reader. He fears, in fact, that he will not see the priest again, that once his talk was over, he may have left immediately. His attempts, at the conference’s secretarial office, to find out where the cleric is staying are also hopeless: faced with the obdurate recalcitrance of the local dialect, his polished German seems to have become an incomprehensible foreign language. So for the entire afternoon Friedrich roams around the village in the hope of running into Father Cornelius, until toward evening he decides to return to the inn. He is tired and disappointed, and also famished. He knows that the Gasthof Adler’s kitchen closes at a certain time, and after having skipped lunch, he doesn’t feel like going to bed without supper as well. But when he gets back, a surprise awaits him.
As soon as I entered the dining room, I saw him sitting in a corner, the only guest in there, intent on eating his meal. After looking for him in vain all day, there he was, Father Cornelius! It didn’t seem real. Thinking about our encounter along the path leading to town, I should have imagined that he too was staying at the Gasthof Adler, since there were, in fact, no other hotels or inns nearby. This time I would not let him slip away. Judging by what was still on his plate, I estimated I had enough time to attempt a conversation. I sat down not too far away, but he did not seem to notice my presence; he was completely absorbed in his thoughts, and occasionally his lips moved as if he were speaking to himself. That evening, as the last arrival, I had to settle for a cold platter accompanied by a pint of beer; for the moment it was enough to appease my hunger, however, since my thoughts were wandering elsewhere. What was most urgent for me, in fact, was to find the right words to start a discourse. I was simply waiting for the right moment, which, however, never seemed to arrive. Both due to the presence of the waitress, who couldn’t wait to be able to clear the table, and the fact that the priest was in a totally different world, it became increasingly difficult to attempt a first approach. Several times I’d cleared my throat to say something, perhaps to praise his lecture, or remind him of our brief encounter in the woods. It wouldn’t have taken much, but each time something prevented me at the last moment. On the other hand, I didn’t stop observing him for one instant. It may have been due to the poor lighting in the room and the dark wood-paneled walls, but compared to the brilliant speaker I had heard only a few hours earlier, I now seemed to have a different person before me: a weary, frowning man, oppressed by his thoughts. By now he had emptied his plate, and I could only count on the time it would take him to down the two gulps of beer that still remained in his glass; a sip or two, after which he might well get up and go, leaving me in the lurch. I had to make a move. Suddenly, however, sensing that he was being watched, the priest looked up at me. He stared at me for a few moments, then gave a slight smile, a sign that he had recognized me.
“I hope,” he said, “that I did not alarm you too much this morning.” And not giving me time to reply, he went on: “Did you know that every year hundreds of thousands of people throughout the world die because of this terrible disease? Naturally, this occurs in areas far removed from civilization: in certain villages in Africa or Asia, too far from a hospital that could ensure timely treatment. These poor people are destined for an atrocious end, atrocious for themselves and for their family members, who can do very little to alleviate their suffering.”
I didn’t know what to say, so I threw out a question:
“And did you have the chance to witness one of these patients on his death bed?”
“It’s a sight that I would not wish anyone to see.”
For a moment the priest lowered his eyes, as if regretting what had slipped out of his mouth. He surely thought that he had to justify such a statement: “Rabies, which the fox is recognized as the main carrier of, arouses an atavistic fear in us, since it not only leads to a horrible death, but is able to bring out from human nature what we have always tried to conceal: the irrepressible viciousness that lies hidden in all of us. What’s more, the fox’s cry is chilling enough to make the most courageous person’s skin crawl. All this fuels popular superstition, which often associates the fox with the devil. And it’s truly a pity that such a charming little creature is forced to bear such a grim reputation.”
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