Jakubowski and the books of death
Eva Frank saves Offenbach from Napoleonic looting
The skull
Of a meeting in Vienna
Samuel Ascherbach and his sisters
The Załuski Brothers’ Library and Canon Benedykt Chmielowski
The martyrdom of Junius Frey
The children
A lovely little girl plays the spinet
Of a certain manuscript
The travels of New Athens
Yente
A Note on Sources
Author’s Acknowledgments
Translator’s Acknowledgments
About the Author
About the Translator
Copyright Page
Prologue
Once swallowed, the piece of paper lodges in her esophagus, near her heart. Saliva-soaked. The specially prepared black ink dissolves slowly now, the letters losing their shapes. Within the human body, the word splits in two: substance and essence. When the former goes, the latter, formlessly abiding, may be absorbed into the body’s tissues, since essences always seek carriers in matter—even if this is to be the cause of many misfortunes.
Yente wakes up. But she was just almost dead! She feels this distinctly now, like a pain, like the river’s current—a tremor, a clamor, a rush.
With a delicate vibration, her heart resumes its weak but regular beating, capable. Warmth is restored to her bony, withered chest. Yente blinks and just barely lifts her eyelids again. She sees the agonized face of Elisha Shorr, who leans in over her. She tries to smile, but that much power over her face she can’t quite summon. Elisha Shorr’s brow is furrowed, his gaze brimming with resentment. His lips move, but no sound reaches Yente. Old Shorr’s big hands appear from somewhere, reaching for her neck, then move beneath her threadbare blanket. Clumsily he rolls her body onto the side, so he can check the bedding. Yente can’t feel his exertions, no—she senses only warmth, and the presence of a sweaty, bearded man.
Then suddenly, as though from some unexpected impact, Yente sees everything from above: herself, the balding top of Old Shorr’s head—in his struggle with her body, he has lost his cap.
And this is how it is now, how it will be: Yente sees all.
I.
The Book of
FOG
1.
1752, Rohatyn
It’s early morning, near the close of October. The vicar forane is standing on the porch of the presbytery, waiting for his carriage. He’s used to getting up at dawn, but today he feels just half awake and has no idea how he even ended up here, alone in an ocean of fog. He can’t remember rising, or getting dressed, or whether he’s had breakfast. He stares perplexed at the sturdy boots sticking out from underneath his cassock, at the tattered front of his faded woolen overcoat, at the gloves he’s holding in his hands. He slips on the left one; it’s warm and fits him perfectly, as though hand and glove have known each other many years. He breathes a sigh of relief. He feels for the bag slung over his shoulder, mechanically runs his fingers over the hard edges of the rectangle it contains, thickened like scars under the skin, and he remembers, slowly, what’s inside—that heavy, friendly form. A good thing, the thing that’s brought him here—those words, those signs, each with a profound connection to his life. Indeed, now he knows what’s there, and this awareness slowly starts to warm him up, and as his body comes back, he starts to be able to see through the fog. Behind him, the dark aperture of the doors, one side shut. The cold must have already set in, perhaps even a light frost already, spoiling the plums in the orchard. Above the doors, there is a rough inscription, which he sees without looking, already knowing what it says—he commissioned it, after all. Those two craftsmen from Podhajce took an entire week to carve the letters into the wood. He had, of course, requested they be done ornately:
HERE TODAY AND GONE TOMORROW. ИO USE TO MILK IS YOUR SORROW
Somehow, in the second line, they wrote the very first letter backward, like a mirror image. Aggravated by this for the umpteenth time, the priest spins his head around, and the sight is enough to make him fully awake. That backward И . . . How could they be so negligent? You really have to watch them constantly, supervise their each and every step. And since these craftsmen are Jewish, they probably used some sort of Jewish style for the inscription, the letters looking ready to collapse under their frills. One of them had even tried to argue that this preposterous excuse for an N was acceptable—nay, even preferable!—since its bar went from bottom to top, and from left to right, in the Christian way, and that Jewish would have been the opposite. The petty irritation of it has brought him to his senses, and now Father Benedykt Chmielowski, dean of Rohatyn, understands why he felt as if he was still asleep—he’s surrounded by fog the same grayish color as his bedsheets; an off-white already tainted by dirt, by those enormous stores of gray that are the lining of the world. The fog is motionless, covering the whole of the courtyard completely; through it loom the familiar shapes of the big pear tree, the solid stone fence, and, farther still, the wicker cart. He knows it’s just an ordinary cloud, tumbled from the sky and landed with its belly on the ground. He was reading about this yesterday in Comenius.
Now he hears the familiar clatter that on every journey whisks him into a state of creative meditation. Only after the sound does Roshko appear out of the fog, leading a horse by the bridle; after him comes the vicar’s britchka. At the sight of the carriage, Father Chmielowski feels a surge of energy, slaps his glove against his hand, and leaps up into his seat. Roshko, silent as usual, adjusts the harness and glances at the priest. The fog turns Roshko’s face gray, and suddenly he looks older to the priest, as though he’s aged overnight, although in reality he’s a young man yet.
Finally, they set off, but it’s as if they’re standing still, since the only evidence of motion is the rocking of the carriage and the soothing creaks it makes. They’ve traveled this road so many times, over so many years, that there’s no need to take in the view any longer, nor will landmarks be necessary for them to get their bearings. Father Chmielowski knows they’ve now gone down the road that passes along the edge of the forest, and they’ll stay on it all the way to the chapel at the crossroads. The chapel was erected there by Father Chmielowski himself some years earlier, when he had just been entrusted with the presbytery of Firlejów. For a long time he had wondered to whom to dedicate the little chapel, and he had thought of Benedict, his patron saint, or Onuphrius, the hermit who had, in the desert, miraculously received dates to eat from a palm tree, while every eighth day angels brought down for him from heaven the Body of Christ. For Father Chmielowski, Firlejów was to be a kind of desert, too, after his years tutoring His Lordship Jabłonowski’s son Dymitr. On reflection, he had come to the conclusion that the chapel was to be built not for him and the satisfaction of his vanity, but rather for ordinary persons, that they might have a place to rest at that crossroads, whence to raise their thoughts to heaven. Standing, then, on that brick pedestal, coated in white lime, is the Blessed Mother, Queen of the World, wearing a crown on her head, a serpent squirming under her slipper.
She, too, disappears into the fog today, along with the chapel and the crossroads. Only the treetops are visible, a sign that the fog is beginning to dissipate.
“Kaśka won’t go, good sir,” Roshko grumbles when the carriage comes to a stop. He gets out of his seat and vigorously crosses himself—once, twice, and then again.
He leans forward and peers into the fog as he would into water. His shirt pokes out from underneath his faded red Sunday doublet.
“I don’t know where to go,” he says.
“What do you mean, you don’t know? We’re on the Rohatyn road now,” the priest says in astonishment.
And yet! He gets out of the britchka to join his servant. Helplessly they circle the carriage, straining their eyes into the pale gray. For a moment they think they see something, but it’s only that their eyes, unable to latch on to anything, have
begun to play tricks on them. But how can they not know where to go? It’s like getting lost in one’s own pocket.
“Quiet!” the priest says suddenly, and raises his finger, straining to hear. And indeed, from somewhere off to the left, through the billows of fog, the faint murmur of water reaches their ears.
“Let’s follow that sound,” the priest says with determination. “That’s water flowing.”
Now they’ll slowly creep along the river people call the Rotten Linden. The water will be their guide.
Soon Father Chmielowski relaxes back inside his carriage, stretching his legs out before him, allowing his eyes to drift within this mass of fog. Right away he slips into his musings—for man thinks best in motion. Slowly, reluctantly, the mechanism of his mind awakens, wheels and pinions starting up, the whole getting going just like the clock that stands in the vestibule of the presbytery, which he purchased in Lwów for an exorbitant sum. It’ll be just about to chime. Did not the world emerge from such a fog? he starts to wonder. After all, the Jewish historian Josephus maintains the world was created in the autumn, at the autumn equinox. A reasonable notion, since of course there were fruits in paradise; given the apple hanging from the tree, it must indeed have been autumn . . . There is a logic to it. But right away another thought occurs to him: What kind of reasoning is this? Could not Almighty God create such paltry fruits at any time of year?
When they come to the main road leading to Rohatyn, they join the stream of persons on foot and horseback and in every variety of vehicle who appear out of the fog like Christmas figurines sculpted from bread. It is Wednesday, market day in Rohatyn, and the peasants’ carts are loaded with grain sacks, cages with poultry fowl—all sorts of agricultural bounty. As the carts roll slowly by, merchants skip between them, carrying every imaginable commodity—their stalls, cleverly collapsed, can be thrown over their shoulders like carrying poles; then, in a flash, unfolded, they are tables strewn with bright materials or wooden toys, eggs bought up from the villages for a quarter of what they cost here, now. Peasants lead goats and cows to be sold; the animals, frightened by the tumult, stop among the puddles and refuse to budge. Now a wagon flies by them, its cover a tarpaulin riddled with holes; it carries a load of the exuberant Jews who converge upon the Rohatyn market from all over. Next a very ornate carriage wedges its way through, though in the fog and the crowd it has trouble preserving its dignity—its vibrant little lacquered doors are caked with mud, and the cerulean-cloaked coachman’s countenance is wan, as he must not have been expecting such a commotion and is now desperately seeking any opportunity to get off this terrible road.
Roshko is persistent and will not be forced onto the field; he keeps to the right side with one wheel in the grass, one on the road, and moves steadily forward. His long, gloomy face gets flushed, then taken over by a hideous grimace; the priest glances at him and remembers the etching he studied yesterday, featuring spitfires in hell with faces very like Roshko’s right now.
“Let the Very Reverend through! Nu, poshli! Out of the way!” shouts Roshko. “Out!”
Suddenly, without warning, the first buildings appear in front of them. Evidently the fog changes all perception of distance, as even Kaśka seems confused. She lurches, yanking the drawbar, and were it not for Roshko’s firm hand and whip, she would have overturned the britchka. In front of them is a blacksmith’s; maybe Kaśka got spooked by the sparks spewing from that furnace, or else by the anxiety of the horses waiting their turn to be shod . . .
Farther on is the inn, in a state of partial ruin, reminiscent of a rural cottage. A well-pole juts out over it like a gallows, piercing the fog, then disappears somewhere higher up. The priest sees that the filthy fancy carriage has come to a stop here, the exhausted coachman’s head fallen to his knees; he doesn’t leave his seat, nor does anyone emerge from inside. Already a tall, skinny Jew and a little girl with tousled hair are standing before it. But the vicar forane sees no more—the fog subsumes every passing view, each scene as fleeting as a flake of dissolving snow.
This is Rohatyn.
It starts with huts, tiny houses made of clay with straw thatch that seems to be pressing the structures down into the ground. The closer you get to the market square, the shapelier these little houses become, and the finer the thatching, until thatch disappears altogether into the wooden shingles of the smaller town houses, made of unfired bricks. Now there is the parish church, now the Dominican monastery, now the Church of Saint Barbara on the market square. Continuing on, two synagogues and five Orthodox churches. Little houses all around the market square like mushrooms; each of these contains a business. The tailor, the ropemaker, the furrier in close proximity, all of them Jews; then there’s the baker whose last name is Loaf, which always delights the vicar forane because it suggests a sort of hidden order that—were it more visible and consistent—might lead people to live more virtuous lives. Then there’s Luba the swordsmith, the facade of his workshop more lavish than anything nearby, its walls newly painted sky blue. A great rusted sword hangs over the entrance to show that Luba is an excellent craftsman, and that his customers have deep pockets. Then there’s the saddler, who has set out a wooden sawhorse in front of his door, and on it a beautiful saddle with stirrups that must be plated in silver, so they gleam.
In every place there is the cloying smell of malt that gets into all that is up for sale and gluts a person just as bread can. On the outskirts of Rohatyn, in Babińce, are several small breweries that give the whole region this satiating scent. Many stalls here sell beer, and the better shops also keep vodka, and mead—mostly trójniak. The Jewish merchant Wachshul, meanwhile, sells wine, real Hungarian and Rhineland wine, as well as some sourer stuff they bring in from Wallachia.
The priest moves among stands made out of every imaginable material—boards, pieces of thickly woven canvas, wicker baskets, even leaves. This good woman with the white kerchief on her head is selling pumpkins out of a cart; their bright orange color draws in the children. Next, another woman offers up lumps of cheese on horseradish leaves. There are many women merchants besides, those who have suffered the misfortune of widowhood or who are married to drunks; they trade in oil, salt, linen. The priest generally purchases something from this lady pasztet-maker; now he gives her a kind smile. After her are two stands that feature evergreen branches—a sign they’re selling freshly brewed beer. Here is a rich stall that is operated by Armenian merchants, with light, beautiful materials, knives in ornamental scabbards. Next to it is the dried sturgeon stand, with a sickening scent that gets into the wool of the Turkish tapestries. Farther along, a man in a dusty smock sells eggs by the dozen in little baskets woven out of blades of grass, which he keeps in a box that hangs from his skinny shoulders. Another sells his eggs sixty at a time, in large baskets, at a competitive, almost wholesale price. A baker’s stall is completely covered in bagels—someone must have dropped one into the mud because a little dog is now rapturously scarfing it up off the ground.
People sell whatever they can here. Floral materials, kerchiefs, and scarves straight from the bazaar in Stamboul, and children’s shoes, and nuts, and that man over by the fence is offering a plow and all different sizes of nails, as thin as pins or as thick as fingers, to build houses. Nearby, a handsome woman in a starched bonnet has set out little clappers for night watchmen, the kind that sound more like crickets’ nocturnes than a summons from sleep, alongside bigger ones, loud enough to wake the dead.
How many times have the Jews been told not to sell things having to do with the Church. They’ve been forbidden by priests and rabbis alike, to no avail. There are lovely prayer books, a ribbon between their pages, letters so marvelously embossed in silver on the cover that when you run your fingertip along their surface they seem warm and alive. A smart, almost lavishly dapper man in a yarmulke holds them like they’re relics, wrapped in thin paper—a creamy tissue to keep the foggy day from sullying their innocent Christian pages, fragrant with printing ink. He also has
wax candles and even pictures of the saints with their halos.
Father Chmielowski goes up to one of the traveling booksellers, hoping he might find something in Latin, but all the books are Jewish; beside them lie yarmulkes and other things of which the priest does not know the nature.
The farther you look down the little side streets, the more obvious the poverty becomes, like a dirty toe sticking out of a torn shoe; a plain old poverty, quiet, low to the ground. There are no more shops now, no more stalls—instead, hovels like doghouses, thrown together out of flimsy boards picked from around the trash heaps. In one of them, a cobbler fixes shoes that have been mended again and again, patched up and resoled repeatedly. In another, a tinker has set up shop, surrounded by hanging iron pots. His face is thin and sunken. His cap is drawn down over his forehead, which is covered in brown lesions; the vicar forane would be afraid to have his pots mended here, lest this wretch pass along some terrible disease through his touch. Next, an old man sharpens knives along with all types of sickles and scythes. His workstation consists of a stone wheel tied around his neck. When given a thing to sharpen, he sets up a primitive wooden rack that several leather straps make into a simple machine, the wheel of which, set in motion by his hand, hones the metal blade. Sometimes sparks fly and then careen into the mud, which provides particular pleasure to the filthy, mangy children around here. From his profession, this man will earn groszy: a pittance. Someday, this wheel may help him drown himself—an occupational advantage of sorts.
On the street, women in tattered rags gather dung and wood shavings for fuel. It would be hard to say, based on their rags, whether this is a Jewish poverty, or Eastern Orthodox, or Catholic. Poverty is nondenominational and has no national identity.
“Si est, ubi est?” the priest wonders of heaven. It certainly is not here in Rohatyn, nor is it—or so he thinks—anywhere in the Podolian lands. It would be a grave mistake to think things are better in the big cities. True, Father Chmielowski has never made it to Warsaw or Kraków, but he knows a thing or two from the Bernardine Pikulski, who is more worldly, and from what he’s heard around nobles’ estates.
The Books of Jacob Page 2