Then I went home, took my hoard from its hiding place, and divided it among the children. “I saw your mother tonight,” I said. “She’s turning black, poor thing.”
They were so astounded they couldn’t speak a word.
“Be well,” I said, “and forget that such a one as Gimpel ever existed.” I put on my short coat, a pair of boots, took the bag that held my prayer shawl in one hand, my stock in the other, and kissed the mezuzah. When people saw me in the street they were greatly surprised.
“Where are you going?” they said.
I answered, “Into the world.” And so I departed from Frampol.
I wandered over the land, and good people did not neglect me. After many years I became old and white; I heard a great deal, many lies and falsehoods, but the longer I lived the more I understood that there were really no lies. Whatever doesn’t really happen is dreamed at night. It happens to one if it doesn’t happen to another, tomorrow if not today, or a century hence if not next year. What difference can it make? Often I heard tales of which I said, “Now this is a thing that cannot happen.” But before a year had elapsed I heard that it actually had come to pass somewhere.
Going from place to place, eating at strange tables, it often happens that I spin yarns—improbable things that could never have happened—about devils, magicians, windmills, and the like. The children run after me, calling, “Grandfather, tell us a story.” Sometimes they ask for particular stories, and I try to please them. A fat young boy once said to me, “Grandfather, it’s the same story you told us before.” The little rogue, he was right.
So it is with dreams too. It is many years since I left Frampol, but as soon as I shut my eyes I am there again. And whom do you think I see? Elka. She is standing by the washtub, as at our first encounter, but her face is shining and her eyes are as radiant as the eyes of a saint, and she speaks outlandish words to me, strange things. When I wake I have forgotten it all. But while the dream lasts I am comforted. She answers all my queries, and what comes out is that all is right. I weep and implore, “Let me be with you.” And she consoles me and tells me to be patient. The time is nearer than it is far. Sometimes she strokes and kisses me and weeps upon my face. When I awaken I feel her lips and taste the salt of her tears.
No doubt the world is entirely an imaginary world, but it is only once removed from the true world. At the door of the hovel where I lie, there stands the plank on which the dead are taken away. The gravedigger Jew has his spade ready. The grave waits and the worms are hungry; the shrouds are prepared—I carry them in my beggar’s sack. Another shnorrer is waiting to inherit my bed of straw. When the time comes I will go joyfully. Whatever may be there, it will be real, without complication, without ridicule, without deception. God be praised: there even Gimpel cannot be deceived.
Translated by Saul Bellow
The Gentleman from Cracow
I
AMID thick forests and deep swamps, on the slope of a hill, level at the summit, lay the village of Frampol. Nobody knew who had founded it, or why just there. Goats grazed among the tombstones which were already sunk in the ground of the cemetery. In the community house there was a parchment with a chronicle on it, but the first page was missing and the writing had faded. Legends were current among the people, tales of wicked intrigue concerning a mad nobleman, a lascivious lady, a Jewish scholar, and a wild dog. But their true origin was lost in the past.
Peasants who tilled the surrounding countryside were poor; the land was stubborn. In the village, the Jews were impoverished; their roofs were straw, their floors dirt. In summer many of them wore no shoes, and in cold weather they wrapped their feet in rags or wore sandals made of straw.
Rabbi Ozer, although renowned for his erudition, received a salary of only eighteen groszy a week. The assistant rabbi, besides being ritual slaughterer, was teacher, matchmaker, bath attendant, and poorhouse nurse as well. Even those villagers who were considered wealthy knew little of luxury. They wore cotton gabardines, tied about their waists with string, and tasted meat only on the Sabbath. Gold coin was rarely seen in Frampol.
But the inhabitants of Frampol had been blessed with fine children. The boys grew tall and strong, the girls handsome. It was a mixed blessing, however, for the young men left to marry girls from other towns, while their sisters, who had no dowries, remained unwed. Yet despite everything, inexplicably, though the food was scarce and the water foul, the children continued to thrive.
Then, one summer, there was a drought. Even the oldest peasants could not recall a calamity such as this one. No rain fell. The corn was parched and stunted. There was scarcely anything worth harvesting. Not until the few sheaves of wheat had been cut and gathered did the rain come, and with it hail which destroyed whatever grain the drought had spared. Locusts huge as birds came in the wake of the storm; human voices were said to issue from their throats. They flew at the eyes of the peasants who tried to drive them away. That year there was no fair, for everything had been lost. Neither the peasants nor the Jews of Frampol had food. Although there was grain in the large towns, no one could buy it.
Just when all hope had been abandoned and the entire town was about to go begging, a miracle occurred. A carriage drawn by eight spirited horses came into Frampol. The villagers expected its occupant to be a Christian gentleman, but it was a Jew, a young man between the ages of twenty and thirty, who alighted. Tall and pale, with a round black beard and fiery dark eyes, he wore a sable hat, silver-buckled shoes, and a beaver-trimmed caftan. Around his waist was a green silk sash. Aroused, the entire town rushed to get a glimpse of the stranger. This is the story he told: He was a doctor, a widower from Cracow. His wife, the daughter of a wealthy merchant, had died with their baby in childbirth.
Overwhelmed, the villagers asked why he had come to Frampol. It was on the advice of a Wonder Rabbi, he told them. The melancholy he had known after his wife’s death, would, the rabbi assured him, disappear in Frampol. From the poorhouse the beggars came, crowding about him as he distributed alms—three groszy, six groszy, half-gulden pieces. The stranger was clearly a gift from Heaven, and Frampol was not destined to vanish. The beggars hurried to the baker for bread, and the baker sent to Zamosc for a sack of flour.
“One sack?” the young doctor asked. “Why that won’t last a single day. I will order a wagonload, and not only flour, but cornmeal also.”
“But we have no money,” the village elders explained.
“God willing, you will repay me when times are good,” and saying this, the stranger produced a purse crammed with golden ducats. Frampol rejoiced as he counted out the coins.
The next day, wagons filled with flour, buckwheat, barley, millet, and beans, drove into Frampol. News of the village’s good fortune reached the ears of the peasants, and they came to the Jews, to buy goods, as the Egyptians had once come to Joseph. Being without money, they paid in kind; as a result, there was meat in town. Now the ovens burned once more; the pots were full. Smoke rose from the chimneys, sending the odors of roast chicken and goose, onion and garlic, fresh bread and pastry, into the evening air. The villagers returned to their occupations; shoemakers mended shoes; tailors picked up their rusted shears and irons.
The evenings were warm and the sky clear, though the Feast of the Tabernacles had already passed. The stars seemed unusually large. Even the birds were awake, and they chirped and warbled as though in midsummer. The stranger from Cracow had taken the best room at the inn, and his dinner consisted of broiled duck, marchpane, and twisted bread. Apricots and Hungarian wine were his dessert. Six candles adorned the table. One evening after dinner, the doctor from Cracow entered the large public room where some of the more inquisitive townspeople had gathered and asked,
“Would anyone care for a game of cards?”
“But it isn’t Hanukkah yet,” they answered in surprise.
“Why wait for Hanukkah? I’ll put up a gulden for every groszy.”
A few of the more frivolous men were
willing to try their luck, and it turned out to be good. A groszy meant a gulden, and one gulden became thirty. Anyone played who wished to do so. Everybody won. But the stranger did not seem distressed. Banknotes and coins of silver and gold covered the table. Women and girls crowded into the room, and it seemed as though the gleam of the gold before them was reflected in their eyes. They gasped in wonderment. Never before in Frampol had such things happened. Mothers cautioned their daughters to take pains with their hair, and allowed them to dress in holiday clothes. The girl who found favor in the eyes of the young doctor would be fortunate; he was not one to require a dowry.
II
The next morning, matchmakers called on him, each extolling the virtues of the girl he represented. The doctor invited them to be seated, served them honey cake, macaroons, nuts, and mead, and announced:
“From each of you I get exactly the same story: Your client is beautiful and clever and possesses every possible distinction. But how can I know which of you is telling the truth? I want the finest of them all as my wife. Here is what I suggest: Let there be a ball to which all the eligible young women are invited. By observing their appearance and behavior, I shall be able to choose among them. Then the marriage contract will be drawn and the wedding arranged.”
The matchmakers were astounded. Old Mendel was the first to find words. “A ball? That sort of thing is all right for rich Gentiles, but we Jews have not indulged in such festivities since the destruction of the Temple—except when the Law prescribes it for certain holidays.”
“Isn’t every Jew obliged to marry off his daughters?” asked the doctor.
“But the girls have no appropriate clothes,” another matchmaker protested. “Because of the drought they would have to go in rags.”
“I will see that they all have clothes. I’ll order enough silk, wool, velvet, and linen from Zamosc to outfit every girl. Let the ball take place. Let it be one that Frampol will never forget.”
“But where can we hold it?” another matchmaker interjected. “The hall where we used to hold weddings has burned down, and our cottages are too small.”
“There’s the marketplace,” the gentleman from Cracow suggested.
“But it is already the month of Heshvan. Any day now, it will turn cold.”
“We’ll choose a warm night when the moon is out. Don’t worry about it.”
To all the numerous objections of the matchmakers, the stranger had an answer ready. Finally they agreed to consult the elders. The doctor said he was in no hurry, he would await their decision. During the entire discussion, he had been carrying on a game of chess with one of the town’s cleverest young men, while munching raisins.
The elders were incredulous when they heard what had been proposed. But the young girls were excited. The young men approved also. The mothers pretended to hesitate, but finally gave their consent. When a delegation of the older men sought out Rabbi Ozer for his approval, he was outraged.
“What kind of charlatan is this?” he shouted. “Frampol is not Cracow. All we need is a ball! Heaven forbid that we bring down a plague, and innocent infants be made to pay for our frivolity!”
But the more practical of the men reasoned with the rabbi, saying, “Our daughters walk around barefoot and in tatters now. He will provide them with shoes and clothing. If one of them should please him he would marry her and settle here. Certainly that is to our advantage. The synagogue needs a new roof. The windowpanes of the house of study are broken, the bathhouse is badly in need of repairs. In the poorhouse the sick lie on bundles of rotting straw.”
“All this is true. But suppose we sin?”
“Everything will be done according to the Law, Rabbi. You can trust us.”
Taking down the book of the Law, Rabbi Ozer leafed through it. Occasionally he stopped to study a page, and then, finally, after sighing and hesitating, he consented. Was there any choice? He himself had received no salary for six months.
As soon as the rabbi had given his consent there was a great display of activity. The dry-goods merchants traveled immediately to Zamosc and Yanev, returning with cloth and leather paid for by the gentleman from Cracow. The tailors and seamstresses worked day and night; the cobblers left their benches only to pray. The young women, all anticipation, were in a feverish state. Vaguely remembered dance steps were tried out. They baked cakes and other pastries, and used up their stores of jams and preserves which they had been keeping in readiness for illness. The Frampol musicians were equally active. Cymbals, fiddles, and bagpipes, long forgotten and neglected, had to be dusted off and tuned. Gaiety infected even the very old, for it was rumored that the elegant doctor planned a banquet for the poor where alms would be distributed.
The eligible girls were wholly concerned with self-improvement. They scrubbed their skin and arranged their hair; a few even visited the ritual bath to bathe among the married women. In the evenings, faces flushed, eyes sparkling, they met at each other’s houses, to tell stories and ask riddles. It was difficult for them, and for their mothers as well, to sleep at night. Fathers sighed as they slept. And suddenly the young girls of Frampol seemed so attractive that the young men who had contemplated marrying outside of town fell in love with them. Although the young men still sat in the study house poring over the Talmud, its wisdom no longer penetrated to them. It was the ball alone that they spoke of now, only the ball that occupied their thoughts.
The doctor from Cracow also enjoyed himself. He changed his clothes several times daily. First it was a silk coat worn with pompommed slippers, then a woolen caftan with high boots. At one meal he wore a pelerine trimmed with beaver tails, and at the next a cape embroidered with flowers and leaves. He breakfasted on roast pigeon which he washed down with dry wine. For lunch he ordered egg noodles and blintzes, and he was audacious enough to eat Sabbath pudding on week-days. He never attended prayer, but instead played all sorts of games: cards, goats and wolves, coin-pitching. Having finished lunch, he would drive through the neighborhood with his coachman. The peasants would lift their hats as he passed, and bow almost to the ground. One day he strolled through Frampol with a gold-headed cane. Women crowded to the windows to observe him, and boys, following after him, picked up the rock candy he tossed them. In the evenings he and his companions, gay young men, drank wine until all hours. Rabbi Ozer constantly warned his flock that they walked a downhill path led by the Evil One, but they paid no attention to him. Their minds and hearts were completely possessed by the ball, which would be held at the marketplace in the middle of that month, at the time of the full moon.
III
At the edge of town, in a small valley close to a swamp, stood a hut no larger than a chicken coop. Its floor was dirt, its window was boarded; and the roof, because it was covered with green and yellow moss, made one think of a bird’s nest that had been forsaken. Heaps of garbage were strewn before the hut, and lime ditches furrowed the soggy earth. Amid the refuse there was an occasional chair without a seat, a jug missing an ear, a table without legs. Every type of broom, bone, and rag seemed to be rotting there. This was where Lipa the ragpicker lived with his daughter, Hodle. While his first wife was alive, Lipa had been a respected merchant in Frampol where he occupied a pew at the east wall of the synagogue. But after his wife had drowned herself in the river, his condition declined rapidly. He took to drink, associated with the town’s worst element, and soon ended up bankrupt.
His second wife, a beggar woman from Yanev, bore him a daughter whom she left behind when she deserted him for non-support. Unconcerned about his wife’s departure, Lipa allowed the child to shift for herself. Each week he spent a few days collecting rags from the garbage. The rest of the time he was in the tavern. Although the innkeeper’s wife scolded him, she received only abusive answers in reply. Lipa had his success among the men as a tale-spinner. He attracted business to the place with his fantastic yarns about witches and windmills and devils and goblins. He could also recite Polish and Ukrainian rhymes and had a knack for
telling jokes. The innkeeper allowed him to occupy a place near the stove, and from time to time he was given a bowl of soup and a piece of bread. Old friends, remembering Lipa’s former affluence, occasionally presented him with a pair of pants, a threadbare coat, or a shirt. He accepted everything ungraciously. He even stuck out his tongue at his benefactors as they turned away from him.
As in the saying, “Like father, like son,” Hodle inherited the vices of both parents—her drunken father, her begging mother. By the time she was six, she had won a reputation as a glutton and thief. Barefoot and half naked, she roamed the town, entering houses and raiding the larders of those who were not home. She preyed on chickens and ducks, cut their throats with glass, and ate them. Although the inhabitants of Frampol had often warned her father that he was rearing a wanton, the information did not seem to bother him. He seldom spoke to her and she did not even call him father. When she was twelve, her lasciviousness became a matter for discussion among the women. Gypsies visited her shack, and it was rumored that she devoured the meat of cats and dogs, in fact, every kind of carcass. Tall and lean, with red hair and green eyes, she went barefoot summer and winter, and her skirts were made of colored scraps discarded by the seamstresses. She was feared by mothers who said she wove spells that blighted the young. The village elders who admonished her received brazen answers. She had the shrewdness of a bastard, the quick tongue of an adder, and when attacked by street urchins, did not hesitate to strike back. Particularly skilled in swearing, she had an unlimited repertoire. It was like her to call out, “Pox on your tongue and gangrene in your eyes,” or, possibly, “May you rot till the skunks run from your smell.”
Occasionally her curses were effective, and the town grew wary of incurring her anger. But as she matured she tended to avoid the town proper, and the time came when she was almost forgotten. But on the day that the Frampol merchants, in preparation for the ball, distributed cloth and leather among the town’s young women, Hodle reappeared. She was now about seventeen, fully grown, though still in short skirts; her face was freckled, and her hair disheveled. Beads, such as those worn by gypsies, encircled her throat, and on her wrists were bracelets made from wolves’ teeth. Pushing her way through the crowd, she demanded her share. There was nothing left but a few odds and ends, which were given to her. Furious with her allotment, she hastened home with it. Those who had seen what had happened laughed, “Look who’s going to the ball! What a pretty picture she’ll make!”
The Collected Stories of Isaac Bashevis Singer Page 3