This is the part where we become not exactly friends, but friendly, or, rather, we enact friendliness. This enacting is some way of having a face for each other that is not the face we have for each other. That face doesn’t know what to do. Or, rather, that face knows things to do but those things are too unseemly or unruly to be done.
This face—the face of our friendliness–knows what to do because it knows nothing. It’s rather like the face one of us had when one of us found out, the open face with a door closing behind it, or the face that pulls some sort of amnesia along behind it, keeping its luggage with it at all times and not agreeing to carry something in it for a perfect stranger.
In retrospect, it’s astonishing how alike those faces are—the face of the one finding out, the face of the one being found out. Though, of course, the one being found out had been wearing that face for some time, a rather long time in fact.
This friendliness itself is a tacit agreement, a step-down, a pact without details. We hope this friendliness will guarantee a future without details.
If one of us thinks this friendliness is a truce, one of us doesn’t understand. If one of us thinks it’s like let’s do lunch, one of us doesn’t understand. If one of us in the future thinks help me move my furniture, one of us doesn’t understand. If one of us in the future thinks take care of the cat while I’m in the hospital, one of us doesn’t understand.
If one of us keeps mementos of a past us and the other one of us discovers the thumbed box, the thumbed photos, the thumbed postcard from twenty years ago, the lock of hair, that one, the discovering one, will be alarmed.
If one of us just happens to be passing by some trash receptacle in which the other of us has deposited, say, something that had formerly been valued—apparently valued—as a shared object—that perfectly good painting, for example–that one of us just passing by and just noticing might also be alarmed. This is why friendliness must be enacted in public where it will bear no resemblance to evisceration.
Violations of this friendliness will require the invocation of busy-ness and absence, so friendliness establishes busy-ness and absence in advance, a general kind of busy-ness and absence, a future state of things already beyond one’s control that insures the stateless state of the present.
The face of this friendliness is like a mirror that doesn’t reflect anything. It is something that cannot be studied or searched for anything other than its general look of interest or goodwill. It is the face from behind which one can say things like you poor thing how terrible! or that’s great news! that’s really wonderful!
It’s a face one thought oneself incapable of, there’s always so much cheerful sweeping up behind it.