by Philip Roth
“This makes me think,” I said, handing it across the table to him, “of Dostoyevsky’s very greatest line.”
“Which line is that?” Aharon asked, examining the check carefully, back and front.
“Do you remember, in Crime and Punishment, when Raskolnikov’s sister, Dunya, is lured to Svidrigailov’s apartment? He locks her in with him, pockets the key, and then, like a serpent, sets out to seduce her, forcibly if necessary. But to his astonishment, just when he has her helplessly cornered, this beautiful, well-bred Dunya pulls a pistol out of her purse and points it at his heart. Dostoyevsky’s greatest line comes when Svidrigailov sees the gun.”
“Tell me,” said Aharon.
“‘This,’ said Svidrigailov, ‘changes everything.’”
ROTH: Badenheim 1939 has been called fablelike, dreamlike, nightmarish, and so on. None of these descriptions makes the book less vexing to me. The reader is asked, pointedly, to understand the transformation of a pleasant Austrian resort for Jews into a grim staging area for Jewish “relocation” to Poland as being somehow analogous to events preceding Hitler’s Holocaust. At the same time, your vision of Badenheim and its Jewish inhabitants is almost impulsively antic and indifferent to matters of causality. It isn’t that a menacing situation develops, as it frequently does in life, without warning or logic but that about these events you are laconic, I think, to a point of unrewarding inscrutability. Do you mind addressing my difficulties with this highly praised novel, which is perhaps your most famous book in America? What is the relation between the fictional world of Badenheim and historical reality?
APPELFELD: Rather clear childhood memories underlie Badenheim 1939. Every summer we, like all the other petit bourgeois families, would set out for a resort. Every summer we tried to find a restful place where people didn’t gossip in the corridors, didn’t confess to one another in corners, didn’t interfere with you, and, of course, didn’t speak Yiddish. But every summer, as though we were being spited, we were once again surrounded by Jews, and that left a bad taste in my parents’ mouths, and no small amount of anger.
Many years after the Holocaust, when I came to retrace my childhood from before the Holocaust, I saw that these resorts occupied a particular place in my memories. Many faces and bodily twitches came back to life. It turned out that the grotesque was etched in no less than the tragic. Walks in the woods and the elaborate meals brought people together in Badenheim—to speak to one another and to confess to one another. People permitted themselves not only to dress extravagantly but also to speak freely, sometimes picturesquely. Husbands occasionally lost their lovely wives, and from time to time a shot would ring out in the evening, a sharp sign of disappointed love. Of course I could arrange these precious scraps of life to stand on their own artistically. But what was I to do? Every time I tried to reconstruct those forgotten resorts, I had visions of the trains and the camps, and my most hidden childhood memories were spotted with the soot from the trains.
Fate was already hidden within those people like a mortal illness. Assimilated Jews built a structure of humanistic values and looked out on the world from it. They were certain that they were no longer Jews and that what applied to “the Jews” did not apply to them. That strange assurance made them into blind or half-blind creatures. I have always loved assimilated Jews, because that was where the Jewish character, and also, perhaps, Jewish fate, was concentrated with greatest force.
Aharon took a bus back home around two, though only after we had gone ahead and, at my insistence, tried our best to ignore the Smilesburger check and to begin the conversation about Badenheim 1939 that later evolved into the written exchange transcribed above. And I headed off on foot toward the central produce market and the dilapidated working-class neighborhood just behind it, to meet my cousin Apter at the room in his landlady’s house in a little alley in Ohel-Moshe, thinking while I walked that Mr. Smilesburger’s wasn’t the first million donated to a Jewish cause by a well-fixed Jew, that a million was peanuts, really, when it came to Jewish philanthropy, that probably in this very city not a week went by when some American Jew who’d made a bundle in real estate or shopping malls didn’t drop by to schmooze at the office of the mayor and, on the way out, happily hand over to him a check twice as big as mine. And not just fat cats gave and gave—even obscure old people like Smilesburger were leaving small fortunes to Israel all the time. It was part of a tradition of largesse that went back to the Rothschilds and beyond, staggering checks written out to Jews imperiled or needy in ways that their prosperous benefactors had either survived or, as they saw it, miraculously eluded against all the historical odds. Yes, there was a well-known, well-publicized context in which both this donor and his donation made perfectly ordinary sense, even if, in personal terms, I still didn’t know what had hit me.
My thoughts were confused and contradictory. Surely it was time to turn to my lawyer, to get her to contact local counsel (or the local police) and begin to do what had to be done to disentangle the other one from me before some new development made into a mere trifle the million-dollar misunderstanding at the Ticho House. I told myself to get to a phone and call New York immediately, but instead I wandered circuitously toward the old market on Agrippas Street, under the auspices of a force stronger than prudence, more compelling even than anxiety or fear, something that preferred this narrative to unfold according to his, and not my, specifications—a story determined this time without any interference from me. Perhaps that was my reconstituted sanity back in power again, the calculated detachment, the engrossed neutrality of a working writer that, some half-year earlier, I was sure had been impaired forever. As I’d explained to Aharon the day before, there was nothing I coveted so much, after those months of spinning like a little stick in the subjectivist whirlpool of a breakdown, as to be desubjectified, the emphasis anywhere but on my own plight. Let his hisness drive him nuts—my myness was to be shipped off on a sabbatical, one long overdue and well earned. With Aharon, I thought, self-obliteration’s a cinch, but to annihilate myself while this other one was running freely about … well, triumph at that and you will dwell in the house of the purely objective forever.
But then why, if “engrossed neutrality” is the goal, accept this check in the first place, a check that can only mean trouble?
The other one. The double. The impostor. It only now occurred to me how these designations unwittingly conferred a kind of legitimacy on this guy’s usurping claims. There was no “other one.” There was one and one alone on the one hand and a transparent fake on the other. This side of madness and the madhouse, doubles, I thought, figure mainly in books, as fully materialized duplicates incarnating the hidden depravity of the respectable original, as personalities or inclinations that refuse to be buried alive and that infiltrate civilized society to reveal a nineteenth-century gentleman’s iniquitous secret. I knew all about these fictions about the fictions of the self-divided, having decoded them as cleverly as the next clever boy some four decades earlier in college. But this was no book I was studying or one I was writing, nor was this double a character in anything other than the vernacular sense of that word. Registered in suite 511 at the King David Hotel was not the other me, the second me, the irresponsible me, the deviant me, the opposing me, the delinquent, turpitudinous me embodying my evil fantasies of myself—I was being confounded by somebody who, very simply, was not me, who had nothing to do with me, who called himself by my name but had no relation to me. To think of him as a double was to bestow on him the destructive status of a famously real and prestigious archetype, and impostor was no improvement; it only intensified the menace I’d conceded with the Dostoyevskyan epithet by imputing professional credentials in duplicitous cunning to this … this what? Name him. Yes, name him now! Because aptly naming him is knowing him for what he is and isn’t, exorcising and possessing him all at once. Name him! In his pseudonymity is his anonymity, and it’s that anonymity that’s killing me. Name him! Who is this preposterous proxy?
Nothing like namelessness to make a mystery of nothing. Name him! If I alone am Philip Roth, he is who?
Moishe Pipik.
But of course! The anguish I could have saved myself if only I’d known. Moishe Pipik—a name I had learned to enjoy long before I had ever read of Dr. Jekyll and Mr. Hyde or Golyadkin the First and Golyadkin the Second, a name that more than likely had not been uttered in my presence since I was still a child small enough to be engrossed by the household drama of all our striving relatives, their tribulations, promotions, illnesses, arguments, etc., back when one or another of us pint-sized boys, having said or done something thought to be definingly expressive of an impish inner self, would hear the loving aunt or the mocking uncle announce, “Is this a Moishe Pipik!” Always a light little moment, that—laughter, smiles, commentary, clarification, and the spoiled spotlit one, in the center suddenly of the family stage, atingle with prideful embarrassment, delighted by the superstar billing but abashed a little by the role that did not seem quite to accord with a boychild’s own self-imaginings. Moishe Pipik! The derogatory, joking nonsense name that translates literally to Moses Bellybutton and that probably connoted something slightly different to every Jewish family on our block—the little guy who wants to be a big shot, the kid who pisses in his pants, the someone who is a bit ridiculous, a bit funny, a bit childish, the comical shadow alongside whom we had all grown up, that little folkloric fall guy whose surname designated the thing that for most children was neither here nor there, neither a part nor an orifice, somehow a concavity and a convexity both, something neither upper nor lower, neither lewd nor entirely respectable either, a short enough distance from the genitals to make it suspiciously intriguing and yet, despite this teasing proximity, this conspicuously puzzling centrality, as meaningless as it was without function—the sole archaeological evidence of the fairy tale of one’s origins, the lasting imprint of the fetus who was somehow oneself without actually being anyone at all, just about the silliest, blankest, stupidest watermark that could have been devised for a species with a brain like ours. It might as well have been the omphalos at Delphi given the enigma the pipik presented. Exactly what was your pipik trying to tell you? Nobody could ever really figure it out. You were left with only the word, the delightful playword itself, the sonic prankishness of the two syllabic pops and the closing click encasing those peepingly meekish, unobtrusively shlemielish twin vowels. And all the more rapturously ridiculous for being yoked to Moishe, to Moses, which signaled, even to small and ignorant boys overshadowed by their big wage-earning, wisecracking elders, that in the folk language of our immigrant grandparents and their inconceivable forebears there was a strong predisposition to think of even the supermen of our tribe as all kind of imminently pathetic. The goyim had Paul Bunyan and we had Moishe Pipik.
I was laughing my head off in the Jerusalem streets, laughing once again without restraint, hilariously laughing all by myself at the simple obviousness of the discovery that had turned a burden into a joke—“Is this a Moishe Pipik!” I thought, and felt all at once the return of my force, of the obstinacy and mastery whose strong resurgence I had been waiting and waiting on for so many months now, of the effectiveness that was mine back before I was ever on Halcion, of the gusto that was mine before I’d ever been poleaxed by any calamity at all, back before I had ever heard of contradiction or rejection or remorse. I felt what I’d felt way, way back, when, because of the lucky accident of a happy childhood, I didn’t know I could be overcome by anything—all the endowment that was originally mine before I was ever impeded by guilt, a full human being strong in the magic. Sustaining that state of mind is another matter entirely, but it sure is wonderful while it lasts. Moishe Pipik! Perfect!
When I reached the central market it was still crowded with shoppers and, for a few minutes, I stopped to stroll through the produce-piled aisles, captivated by that stir of agitated, workaday busyness that makes open-air markets, wherever they are, so enjoyable to wander around in, particularly when you’re clearing your head of a fog. Neither the stallkeepers shouting in Hebrew the price of their bargains while nimbly bagging what had just been sold nor the shoppers, speeding through the maze of stalls with the concentrated alacrity of people intent on getting the most for the least in the shortest possible amount of time, appeared to be in any way worried about being blown sky-high, and yet every few months or so, in this very market, an explosive device, hidden by the PLO in a refuse pile or a produce crate, was found by the bomb squad and defused or, if it wasn’t, went off, maiming and killing whoever was nearby. What with violence between armed Israeli soldiers and angry Arab mobs flaring up all over the Occupied Territories and tear-gas canisters being lobbed back and forth only a couple of miles away in the Old City, it would have seemed only human had shoppers begun to shy away from risking life and limb in a target known to be a terrorist favorite. Yet the animation looked to me as intense as ever, the same old commotion of buying and selling testifying to just how palpably bad life has to become for people to ignore something as fundamental as getting supper on the table. Nothing could appear to be more human than refusing to believe extinction possible so long as you were encircled by luscious eggplants and ripe tomatoes and meat so fresh and pink that it looked good enough to wolf down raw. Probably the first thing they teach at terrorist school is that human beings are never less heedful of their safety than when they are out gathering food. The next best place to plant a bomb is a brothel.
At the end of a row of butcher stalls I saw a woman on her knees beside one of the metal trash cans where the butchers threw their leavings, a large, round-faced woman, about forty or so, wearing glasses and dressed in clothes that hardly looked like a beggar’s. The tidy ordinariness of her attire was what had drawn my attention to her, kneeling there on the sticky cobblestones—wet with smelly leakage from the stalls, runny by mid-afternoon with a thin mash of garbagey muck—and fishing through the slops with one hand while holding a perfectly respectable handbag in the other. When she realized that I was watching her, she looked up and, without a trace of embarrassment—and speaking not in Hebrew but in accented English—explained, “Not for me.” She then resumed her search with a fervor so disturbing to me, with gestures so convulsive and a gaze so fixed, that I was unable to walk off.
“For whom then?” I asked.
“For my friend,” she said, foraging deep down into the bucket as she spoke. “She has six children. She said to me, ‘If you see anything …’”
“For soup?” I asked.
‘Yes. She puts something in with it—makes soup.”
Here, I thought to say to her, here is a check for a million dollars. Feed your friend and her children with this. Endorse it, I thought, and give it to her. Whether she’s crazy or sane, whether there is or is not a friend, all of that is immaterial. She is in need, here is a check—give it to her and go. I am not responsible for this check!
“Philip! Philip Roth!”
My first impulse was not to turn around and acknowledge whoever thought he had recognized me but to rush away and get lost in the crowd—not again, I thought, not another million. But before I could move, the stranger was already there beside me, smiling broadly and reaching out for my hand, a smallish, boxy, middle-aged man, dark-complexioned, with a sizable dark mustache and a heavily creased face and an arresting shock of snowy white hair.
“Philip,” he said warmly even though I withheld my hand and cautiously backed off—“Philip!” He laughed. “You don’t even know me. I’m so fat and old and lined with my worries, you don’t even remember me! You’ve grown only a forehead—I’ve grown this ridiculous hair! It’s Zee, Philip. It’s George.”
“Zee!”
I threw my arms around him while the woman at the garbage pail, transfixed all at once by the two of us embracing, uttered something aloud, angrily said something in what was no longer English, and abruptly darted away without having scavenged anything for her friend—and without the million dollars either.
Then, from some fifty feet away, she turned back and, pointing now from a safe distance, began to shout in a voice so loud that everywhere people looked to see what the problem was. Zee too looked—and listened. And laughed, though without much amusement, when he found out that the problem was him. “Another expert,” he explained, “on the mentality of the Arab. Their experts on our mentality are everywhere, in the university, in the military, on the street corner, in the market—”
“Zee” was for Ziad, George Ziad,° whom I hadn’t seen in more than thirty years, since the mid-fifties, when we’d lived for a year down the corridor from each other in a residence hall for divinity students at the University of Chicago, where I was getting my M.A. in English and George was a graduate student in the program called Religion and Art. Most of the twenty or so rooms in the Disciples Divinity House, a smallish neo-Gothic building diagonally across from the main university campus, were rented by students affiliated with the Disciples of Christ Church, but since there weren’t always enough of them to fill the place, outsiders like the two of us were allowed to rent there as well. The rooms on our floor were bright with sunlight and inexpensive, and, despite the usual prohibitions that obtained everywhere in university living quarters back then, it wasn’t impossible, if you had the courage for it, to slip a girl through your door late in the evening. Zee had had the courage and the strong need for it too. In his early twenties, he had been a very lithe, dapperly dressed young man, small but romantically handsome, and his credentials—a Harvard-educated Egyptian enrolled at Chicago to study Dostoyevsky and Kierkegaard—made him irresistible to all those Chicago coeds avid for cross-cultural adventure.