To Rise Again at a Decent Hour: A Novel

by Joshua Ferris

  “ ‘A people risen out of the ashes of the exterminated Amalekites,’ ” Sookhart repeated slowly. He stared at me while pensively finger-combing his flossy pets. “Now who’s that supposed to be?”

  When I was in love with Sam Santacroce, I took an interest in Catholicism. I learned how the word “popish” became a slander and of all the prejudices Catholics faced when they first came to America. This was not a popish country, and the settlers and revolutionaries, who were almost exclusively of one Protestant stripe or another, openly doubted the patriotism of Catholics, because Catholics were naturally loyal only to Rome. Protestants did everything they could to keep Catholics out, and when that didn’t work, they kept them contained to (if memory serves) the newly formed state of Maryland. I was shocked. I never realized that there was such a violent divide between Christians, whose central figure was found most often (when not hanging dead from a cross) in the company of lambs and children. But in fact the Christians really distrusted and hated one another, and because the Santacroces were Catholic, because they were for me everything honest and good, with their epic egg hunts and shiny foreign sedans and a succession of dead dogs fondly recalled—everything, in other words, that America promised—I sided with the Catholics.

  One night, after Sam and I had gotten back together, when I was more prone to finding fault with the Santacroces and yet still smitten with the idea of becoming one myself in flesh and spirit, of transforming myself into pure Santacroce sanctity, I said to Bob Santacroce, while a holiday party raged all around us, “I can’t believe how the Catholics have been treated over the years.” I proceeded to share with him some of the history I had learned when Santacroce mania was at its zenith. I cited the execution of Thomas More, the Whore of Babylon slander against the see of Rome, and the loyalty oaths designed to keep Catholics from holding local office here in America. “Then there was that whole Philadelphia Nativist Riot of 1844,” I said casually. I had yet to mention the unprecedented reassurances that candidate John F. Kennedy had had to offer the country that he would not be beholden to the pope. Bob Santacroce was a big man with dark blond hair and restless blue eyes who called me, with no intent to offend, I was assured, but for reasons I never comprehended, Hillary. “Yes,” he said, his eyes finding me again, there in front of him, which suddenly sparked a thought. “Hey, how’s the apartment working out for you?”

  For all intents and purposes, Sam and I lived together, but to ease the complications of explaining to friends and family this scandalous premarital arrangement, the Santacroces offered to pay the rent on an apartment let in my name, which would sit empty but would provide her parents with some much-needed cover. When, however, the Santacroces would come to visit us—or when friends of Sam’s who had parents who were friends with the Santacroces, and who might spread gossip where it was least wanted, came to visit—I would be asked to spend some time at “my” apartment. I might be asked to spend the entire night there if it meant the Santacroces didn’t have to part with us in the evening with me still loitering around “Sam’s” apartment and be forced to reckon with the sinful implications. I agreed to maintain this illusion—me, of all people!—at Sam’s urging and under the passing influence of a sympathy for monstrous distortions. Without monstrous distortions, I was slowly learning, without lies and hypocrisy, one cannot have the idealized American life I so longed for. Perfection was marred only by those corruptions necessary to its enterprise.

  “It’s working out fine,” I said to Bob. “It was nice of you guys to buy me the bed.”

  “Well,” he said, “we figured you probably didn’t have much money left over after schoolbooks and whatnot.”

  “That’s true,” I said. “I’m pretty broke most of the time.”

  “And you don’t want to be sleeping on the floor.”

  “No,” I said. “That wasn’t fun.”

  “Hillary,” he said, “it’s time for me to find a new martini.”

  Later on at the party, we listened to him share stories with a pair of old fraternity brothers of all the ways they had cheated on tests and papers during their days at Drexel University.

  It was preposterous to expect a man so at ease in the world, so unburdened by its concerns, as Bob Santacroce to worry about wronged Catholics of a bygone era. He didn’t give a good goddamn about anti-Catholicism, which had never hindered him from making friends or acquiring wealth. That I felt these injustices keenly—that I took them personally because I looked at the Santacroces and failed to comprehend how such good people could be the target of anyone’s hate—was a confession of love I could not reasonably expect Bob Santacroce to puzzle out. And obviously I knew nothing about good timing or common sense. He was really just a simpleminded man with a winning personality who grabbed hold of opportunity and rode to fortune with a smile. And he had four martinis in him. If only I had been the kind of person who talked baseball at parties, I might have become his son-in-law.

  When I met the Plotzes, I was determined to talk sports, weather, celebrity gossip, new car models, political scandals, the price of gasoline, the right putter, and a thousand other things of perfect inconsequence. I had taken a vow of restraint with Connie, which meant a vow of restraint with her family, which prohibited me from acting like a horse’s ass. And why not? I was thirty-six, an educated man, a successful dentist with a thriving practice. What did I have to prove? Before I came along, Connie had brought around a chigger’s feast of unwashed musicians and poets manqué who, I learned from offhand remarks, plundered the wine and felt up the sofa cushions. At least I drew a salary. All that was required of me to be tolerated at the Plotz family table was to smile and be respectful. In time that might lead to being accepted, even embraced. If I remained faithful to that simple approach, I told myself, they may even one day come to love me.

  But the Plotzes were not predisposed to the peanut chatter of a Santacroce cocktail party. At Plotz gatherings, one Plotz talked over a second only to be shot down by a third. No casual approach to life here. They were thick in the politics of the day, both ours and Israel’s, and had opinions. Each opinion was offered more vigorously and with a fuller throat than the last, and each was a matter of life and death. Even trifles like books and movies and recipes and who parked where and why and how much time was put on the meter were matters of life and death. These were people who, their ancestors having worked as peddlers and merchants on the Lower East Side to put the next generation through night school, took nothing they’d earned for granted. They weren’t frivolous. I liked them for that and respected them more than I did the Santacroces. And so while I was disposed, by age and my own success and by lessons learned the hard way, to be more restrained, I was also completely taken by this excitable clan, by their lively talk, and by their solidarity—by my first experience with a family of American Jews.

  The most unfortunate thing about being an atheist wasn’t the loss of God and all the comfort and reassurance of God—no small things—but the loss of a vital human vocabulary. Grace, charity, transcendence: I felt them as surely as any believer, even if we differed on the ultimate cause, and yet I had no right words for them. I had to borrow those words from an old dead order. And so while it was not a word I used, when I fell in love with Connie and became acquainted with the Plotzes, I felt blessed.

  Although I mostly kept myself in check, I did do one or two questionable things. I’ve already mentioned the compliments I handed out at Connie’s sister’s wedding and my enthusiasm dancing the hora. Then there was the time, with Connie just out of earshot, when I impulsively offered her uncle Ira and aunt Anne free dental care for life.

  “Come in anytime,” I said, handing Ira my business card. “You don’t even need to make an appointment.”

  Ira turned the business card over, scrutinizing the blank side, before handing it off to his wife.

  “I have a dentist,” said Ira. “I need two?”

  “The man is just trying to be nice, Ira,” said Anne, who waved of
f her husband’s remark and thanked me for my offer. “But it’s true,” she added. “We’ve been seeing the same dentist for twenty years. Dr. Lux. Do you know Dr. Lux?”

  I shook my head.

  “There’s no reason you should, he’s in New Jersey. They don’t make them any finer than Dr. Lux.”

  “Well,” I said, “consider it a standing offer. You might need someone in an emergency.”

  “If I had an emergency,” said Ira, “I’d call Lux.”

  Anne frowned. “What he means to say is thank you,” she said to me.

  Around that time I started studying Judaism. I would go to the library and read whenever I had the chance. It was never stories of the Romans (too remote) or the Nazis (too familiar) that got to me, but episodes of a smaller scale: a handful of Jews falsely accused of something absurd and killed and all their earthly goods immediately converted into cash by the local clergy; fifty Jews burned on a wooden platform in the cemetery, and their cries reported clinically in a Christian’s journal; children taken out of the fire and baptized against the will of their mothers and fathers who were forced to watch as they burned. The world never seemed so wicked, so rabid, or so diseased, as in the pages of the history of the Jews. The world never seemed so irredeemable. And I’d want to say something to someone about it, something inadequate and likely to go over as well as my misbegotten attempt to connect with Bob Santacroce over anti-Catholicism, which, in the context of the history of anti-Semitism, was a luncheon on a riverboat. I wanted most of all to say something to Connie’s uncle Stuart. I don’t know why. His dignity, maybe, his prepossession. The strange impression he gave of eating very little, of having transcended food, of finding nourishment in other, higher-order things, in Torah and in silence. But I resisted these urges. Connie’s uncle Stuart didn’t need my apologies for historical injustices for which I could not reasonably be held to account. And I didn’t want him to think I was attempting to apologize or that I was pitying him and all the Jews that came before him. I just wanted him to know that I knew. But what did I know, exactly? Even if I knew everything—absolutely everything of Jewish history, Jewish suffering, Jewish theology, which was impossible—so what? I could go up to Uncle Stuart, I thought, and say, “I’ve been reading about the Crusades,” or “I’ve been reading about the pogroms,” or “I’ve been reading about the forced conversions.” But would I be saying something about the Crusades, the pogroms, and the forced conversions, or only something about myself? I suspected that, just as I had so earnestly done earlier with Bob Santacroce, I was really only saying something about myself. Unlike Bob Santacroce, however, Stuart Plotz gave a damn. I was afraid I’d start in soberly on these subjects, and Uncle Stuart would hear only, “The Crusades, hey! The pogroms, hey! The forced conversions, wow!” as if it were some kind of hit parade of outrage easy to be on the right side of at this late stage in history. I had vowed to keep a leash on my romantic empathies, and the history of anti-Semitism, the expulsion of Jews from France and Spain and England, the death of millions in the Holocaust—their magnitude encouraged that restraint, made it an imperative.

  Then one night at a birthday celebration for Theo, a cousin of Connie’s, I made an error.

  It’s not strictly true that I’ve been an atheist my whole life. Before my dad died, my parents were very indifferent parishioners of a Protestant church we attended maybe a handful of times, with no operating principle behind when we did or did not attend—except for one time when I was eight and we went six consecutive weeks, including Sunday school and Wednesday potlucks. It was my father’s idea, one of his lurching efforts to avoid an accident by running us all off the road. It was probably suggested to him that God was the answer to what ailed him, including his tendency to bring home all the irons for sale at the Sears and then stand over the sink and cry while my mom returned them. (Picture me during these episodes watching him from a healthy distance, as puzzled by adult behavior as I was unsettled by his crying.) Then, after his death, my mom, in what I imagine now to be one of many desperate attempts to organize her response to the inconceivable, cycled through a series of churches—the Baptist church, the Lutheran church, the Episcopal church, the Assemblies of God church, and the Disciples of Christ church, vanilla churches and evangelical churches, churches preaching damnation and churches preaching donation… and then back home again to sit on the sofa and mourn in the everyday way of most Americans: in the communal privacy of the TV.

  During that time, however, I came to learn, from women who bent down and put their hands on their knees, from men in black who were always stacking chairs, and from old deacons who encouraged me to climb into their laps, that God was alive and present and looking over me. God was almighty and kind and took away all bad things. He had sent His Son, Jesus Christ, to die for our sins, and Jesus would love me if only I let Him. If I loved Jesus with all of my heart, He would give me my dad back in a sweet place called heaven. Dad’s wounds would be healed and his sins forgiven. He would never again know sadness, Mom would love him and never cry, and in the afterlife the three of us would never be parted. And because I wanted to believe it so badly, for a time I believed.

  It was around then that I learned a thing or two about Martin Luther. During Sunday school we were encouraged to consider Luther a kind of hero, the man who stood up to the pope and took back the Bible on behalf of the people. If I thought less of him during the brief time I sided with the Catholic Santacroces, I came to understand that Luther’s legacy was no less than America itself, with all its variegated Protestant creeds. In the context of the Jews, however, Luther was no hero. Luther believed that once he reclaimed scripture from the vice of the papacy and unleashed the full power of the Word at last, the Jews would immediately convert en masse. You almost had to admire the man’s giant ballsack. The Jews had not converted in the presence of Jesus, during the oppression of the Romans and the pillage of Jerusalem, inside the fires of the Crusades, or when Europe’s royalty stripped them of their wealth and sent them and their children to die in exile—but, thought Luther, if I hand them their own personal copy of the Gospels, that’ll do the trick. When the Jews failed to convert, he changed his opinion and sat down to write “On the Jews and Their Lies,” the title of which pretty much summed up his true feelings.

  I really wanted to ask Connie’s uncle Stuart if he knew how irresponsibly and hatefully Luther had spoken of the Jews and how his writings had set the stage for roughly five centuries of unrepentant anti-Semitism and eventually the Holocaust. I wanted to ask him what he thought of Martin Luther’s outrageous pair of sweaty German balls. But he was too forbidding even then—and that was before he sat down beside me at Connie’s sister’s wedding and told me that joke. But I could not just say nothing, not after reading what I’d read about Luther and now seeing what I was seeing, the Plotz family in celebration. Here were all the Jews and their lies, here they were, those “poisonous envenomed worms,” in Luther’s words, gathered together to celebrate Theo’s birthday: Connie’s grandmother Gloria Plotz, blind from macular degeneration but smiling benignly at her grandchildren; her cousin Joel with his booming laugh; the baby sleeping in the arms of her sister Deborah; and her uncle Ira, who was standing off on his own, eating a cookie. “We are at fault in not slaying them,” Luther had concluded, speaking of people like these: aunts and uncles and cousins, present givers, drinkers of punch. I walked over to Ira.

  “I’ve been reading about Martin Luther,” I said to him. He looked at me. “Did you know he wrote a pamphlet called ‘On the Jews and Their Lies’?” He raised his brows and kept them raised while he stared at me, chewing his cookie. “I’ve been reading it.”

  “Why?”

  “Why?”

  “Yeah,” he said, swallowing. “Why?”

  “Because I had never read him before.”

  He casually wiped at his beard with a paper napkin as he stared at me.

  “He was a serious anti-Semite.”

  After a while
, he said, “And?”

  “And he said terrible things. Look. I jotted some of them down.”

  I took out the slips of paper the library had made available, upon which I had written some of Luther’s choicest quotes. I handed them to Ira.

  “ ‘Whenever you see or think about a Jew,’ ” read Ira, “ ‘say to yourself as follows: Behold, the mouth that I see there has every Saturday cursed, execrated, and spit upon my dear Lord, Jesus Christ, who has redeemed me with his precious blood; and also prayed and cursed—’ ” He cut himself off and looked at me. “Why did you write this down?”

  I’d written it down because I was outraged that such things had ever been written down—that indeed they remained a matter of public record. But here I was writing them down myself on little scraps of library paper, and carrying them around with me, and taking them out to show people at parties. Suddenly I saw it through Ira’s eyes, and what I saw looked insane.

  “You go around with these quotes in your pocket?”

  “Not always,” I said.

  “Nice quotes,” he said, and handed them back to me. Turning away, he spoke volumes of his opinion of me with just a little effort of his brows.

  I could have said or done anything during that time. So it was possible, I thought later, wide-eyed with terror at three in the morning, that I did in fact tell Michael Plotz that joke, possibly even while he was sitting shiva for his mother.

  While standing in line to buy cigarettes the morning I saw Sookhart, I noticed a headline on the cover of a celebrity magazine. “Daughn and Taylor Back Together?” it read in big print, and my mind returned to it later that day while I worked on a patient. I didn’t know that Daughn and Taylor had gotten together, to mention nothing of them breaking up, and now, possibly, getting back together again. More troubling still, I didn’t know who Daughn and Taylor were. Daughn and Taylor… I thought to myself, Daughn and Taylor… who are Daughn and Taylor? It was clear that I should know them, given the significant real estate their debatable reconciliation had commanded on the cover of one of the more reputable celebrity magazines. But I didn’t know them, and not knowing them, I realized I was once again out of touch. I would be in touch for a while, and then a headline like “Daughn and Taylor Back Together?” would come along to let me know that I was out of touch again. Why was I so out of touch? Well, I was old, for one. Also, I didn’t engage with the TV shows and movies and music videos of people like Daughn and Taylor. And I had a hard time finding and streaming the illicit sex tapes of people like Daughn and Taylor. Yet regardless of how little I cared to know about Daughn and Taylor, I felt left out. I now had an urgent need to know who Daughn and Taylor were. At the very least, I thought, I must find out if Daughn is the man in the relationship or if the man is Taylor. You can’t just make assumptions with names like Daughn and Taylor. I felt pretty confident that Daughn was the man, but I thought “Daughn” might be an alternative spelling of “Dawn.” Then Daughn would be the woman and Taylor the man. Unless, it suddenly occurred to me, they were both men, or both women. In this day and age, the first-name-only couples coming under scrutiny on the covers of celebrity magazines don’t always consist strictly of a man and a woman. It could easily be a same-sex couple, like Ellen and Portia. Ellen and Portia I knew. Brad and Angelina I knew. Before Brad and Angelina, I knew Brad and Jen, and before Brad and Jen, I knew Brad and Gwyneth, just as before Tom and Katie, I knew Tom and Nicole, and before Tom and Nicole I knew Tom and Mimi. I also knew Bruce and Demi, Johnny and Kate, and Ben and Jennifer. How many celebrity couples I’d known and how out of date all of them had become! For the people now following Daughn and Taylor, Bruce and Demi were an ancient artifact of the 1980s. The 1980s were thirty years ago. The people now following Daughn and Taylor thought of the 1980s as I used to think of the 1950s. The 1980s had, overnight, become the 1950s. It was unimaginable. I might as well have been wearing a Davy Crockett hat and cowering under my desk for fear of a Soviet attack, according to the people now following Daughn and Taylor. Soon the 2010s would become the 1980s, and no one would remember even Daughn and Taylor, and after that, we’d all be dead. I had to find out who Daughn and Taylor were immediately, with great haste, my patient be damned. (I was suturing the mandibular gums during a badly needed graft.) I looked over at Abby. Abby would know who Daughn and Taylor were, I thought. I should ask her. But I can’t ask her, not if she’s so intimidated that she can’t even speak to me. No doubt she would just judge me for not knowing who Daughn and Taylor were, when everyone knew who Daughn and Taylor were. I could just picture her thinking, “He doesn’t know Daughn and Taylor? He’s so sadly out of touch. He is so sadly old and on his way out and depressing to even think about.” No way I was asking Abby. I’ll just have to sit here, I thought, finish these sutures, and feel the exile of age in America for another fifteen minutes until I can take up the me-machine and get myself back in—