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said, “If I’m right about where they’re going, he’s probably doing it as an accommodation to the woman. Filipinas can be pretty serious about their Catholicism.”
    “All right, I’ll buy that. Any angle on how we reach out and touch him?”
    “We’ve got a pretty good idea of where he’s actually staying. That’s a start. Keep me posted on where the car is heading, and I’ll follow them from a distance until they stop. Maybe I’ll learn more.”
    “Roger that.”
    As it turned out, they weren’t going far: a nearby gated community called East Greenhills. I had to show a guard my ID, which was fake in any event, but he let me in when I told him, following my hunch, that I was there to attend morning Mass. He could have tested me on the liturgy if he’d wanted. My American mother, who was Catholic, had taken me to church regularly enough for the experience to have made an impression.
    The approach to the church was clogged with cars, and I had to park some distance away and walk. That was fine. I preferred to keep the car out of view, so as not to give the bodyguard too many opportunities for multiple sightings.
    Inside it was crowded, nearly full. I recognized the subject of the sermon, which was being delivered in English—spoken almost universally, along with indigenous Tagalog, throughout Manila. The priest was discussing the prayer of St. Francis of Assisi, who opined, among other things, that it is in dying that we are born to eternal life.
    My own experience has led me to contrary conclusions, but I didn’t see the point of arguing.
    The priest’s voice echoed from the front of the long room, competing with a series of wall-mounted ceiling fans that swayed forward and back as though alternately entranced by and then distracted from the cadences of his speech. The room was open on three sides to the outside, and the air was heavy with tropical moisture.
    I sat in back on one of the varnished wooden pews, feeling the weight of the edifice settle in around me. It had been a long time, a lifetime, since I’d been in a church, and that was fine with me.
    I could see Manny and his family, to the left and six rows forward. The boy sat between Manny and the woman. I sensed I’d been right in suggesting to Dox that periodic church attendance was an accommodation Manny made to the desires of the woman. Probably he didn’t really give a shit on a religious level. Or maybe the whole thing was uncomfortable for him. Either way, that he was willing to participate was further evidence that he cared a lot about the woman, and, I assumed, about the boy, too.
    I watched from where I sat, wondering what the boy made of the ritual to which he was being subjected. I didn’t know if his father’s participation would make things better for him, or worse. My own visits to church had always been exclusively with my mother, over the silent protests of my Japanese father, who objected to such silliness, and, I realized later, to the Western infection it would impart.
    Yes, I thought.
    Four-hundred-plus years ago, the Spanish infect the natives. And now the infection perpetuates, persists. The woman passes it on to the boy.
    My own father was killed when I was eight, in a Tokyo street riot. Since then there have been a number of what I suppose might be called “defining moments,” but that first death was the original. I can still feel the terrible fear and shock as my mother broke the news to me, trying and then failing to hold back her own tears. If I choose to, and I usually don’t, I can vividly recall the years of strange dreams after, in which he would be back with us and alive but always insubstantial or mute or dying or in some other way less than whole. It had taken me a long time to recover from all that.
    I realized that seeing Manny with his family was stirring up this shit. And being in a church, that wasn’t exactly a plus, either.
    I thought of the photos Boaz and Gil had shown me. If Manny were to die