Zeidel Cohen was such a man. In the first place, he had the protection of noble ancestors: he was a descendant of Rashi, whose genealogy reached back to King David. In the second place, he was the greatest scholar in the whole province of Lublin. At five he had studied the Gemara and the Commentaries; at seven he had memorized the Laws of Marriage and Divorce; at nine, he had preached a sermon, quoting from so many books that even the oldest among the scholars were confounded. He was completely at home in the Bible; in Hebrew grammar he had no equal. What is more he studied constantly: summer and winter alike he rose with the morning star and began to read. As he seldom left his rooms for air and did no physical labor, he had little appetite and slept lightly. He had neither the desire nor the patience to converse with friends. Zeidel loved only one thing: books. The moment he entered the study house, or his own home for that matter, he ran straight to the shelves and began to leaf through volumes, sucking into his lungs the dust from ancient pages. So strong was his power of memory that one look at some passage in the Talmud, at some new interpretation in a commentary and he could remember it forever.
Nor could I gain power over Zeidel through his body. His limbs were hairless; by seventeen his pointed skull was bald; only a few hairs grew on his chin. His face was long and stiff; three or four drops of perspiration always hung on the high forehead; his crooked nose was strangely naked, like that of a man who is accustomed to wearing glasses but has just taken them off. He had reddish eyelids behind which lay a pair of yellow, melancholy eyes. His hands and feet were small and white as a woman’s, though as he never visited the ritual bath it was not known if he was a eunuch or an androgyne. But since his father, Reb Sander Cohen, was extremely rich, himself a scholar and a man of some note, he saw to it that his son made a match befitting the family. The bride came from a rich Warsaw family and was a beauty. Until the day of the wedding she had never seen the groom, and when she did set eyes upon him, just before he covered her face with the veil, it was already too late. She married him and was never able to conceive. She spent her time sitting in the rooms her father-in-law had allotted to her, knitting stockings, reading storybooks, listening to the large wall clock with its gilded chains and weights ring out the half-hours—patiently waiting, it seemed, for the minutes to become days, the days years, until the time should come for her to go to sleep in the old Janov cemetery.
Zeidel possessed such intensity that all his surroundings acquired his character. Though a servant took care of his rooms, the furniture was always covered with dust; the windows, hung with heavy drapes, seemed never to have been opened; thick rugs covered the floors muffling his footsteps so that it sounded as if a spirit, not a man, were walking there. Zeidel received regularly an allowance from his father, but he never spent a penny on himself. He hardly knew what a coin looked like, yet he was a miser and never took a poor man home for a Sabbath meal. He never took the trouble to make friends, and since neither he nor his wife ever invited a guest, no one knew what the interior of their house looked like.
Untroubled by passions or the need to make a living, Zeidel studied diligently. He first devoted himself to the Talmud and the Commentaries. Then he delved into the Cabala and soon became an expert on the occult, even writing tracts on The Angel Raziel and The Book of Creation. Naturally he was well acquainted with The Guide for the Perplexed, the Kuzari, and other philosophical works. One day he happened to acquire a copy of the Vulgate. Soon he had learned Latin, and he began to read extensively in the forbidden literature, borrowing many books from a scholarly priest who lived in Janov. In short, just as his father had accumulated gold coins all his life, so Zeidel accumulated knowledge. By the time he was thirty-five no one in all Poland could equal him in learning. Just then I was ordered to tempt him to sin.
“Persuade Zeidel to sin?” I asked. “What kind of sin? He doesn’t enjoy food, is indifferent to women, and never has anything to do with business.” I had tried heresy before, without success. I remembered our last conversation:
“Let’s assume that, God forbid, there is no God,” he had answered me. “So what? Then His nonbeing itself is divine. Only God, the Cause of all Causes, could have the power not to exist.”
“If there is no Creator, why do you pray and study?” I continued.
“What else should I do?” he asked in return. “Drink vodka and dance with Gentile girls?”
To tell the truth, I had no answer to that, so I left him in peace. His father had since died, and now I was ordered to devote myself to him again. With not the slightest idea of how to begin, I descended to Janov with a heavy heart.
II
I discovered after some time that Zeidel possessed one human weakness: haughtiness. He had much more than that sliver of vanity which the Law permits the scholar.
I laid my plans. In the middle of one night, I woke him from his slumber and said: “Do you know, Zeidel, that you are better versed than any rabbi in Poland in the fine print of the Commentaries?”
“Certainly I know it,” he replied. “But who else does? Nobody.”
“Do you know, Zeidel, that you outshine all other grammarians in your knowledge of Hebrew?” I continued. “Are you aware that you know more of the Cabala than was divulged to Reb Chaim Vital? Do you know that you are a greater philosopher than Maimonides?”
“Why are you telling me these things?” Zeidel asked, wondering.
“I’m telling you because it’s not right that a great man such as you, a master of the Torah, an encyclopedia of knowledge, should be buried in a godforsaken village such as this where no one pays the slightest attention to you, where the townspeople are coarse and the rabbi an ignoramus, with a wife who has no understanding of your true worth. You are a pearl lost in sand, Reb Zeidel.”
“Well?” he asked. “What can I do? Should I go about singing my own praises?”
“No, Reb Zeidel. That wouldn’t help you. The town would only call you a madman.”
“What do you advise, then?”
“Promise me not to interrupt and I’ll tell you. You know the Jews have never honored their leaders: they grumbled about Moses; rebelled against Samuel; threw Jeremiah into a ditch; and murdered Zacharias. The Chosen People hate greatness. In a great man, they sense a rival to Jehovah, so they love only the petty and mediocre. Their thirty-six saints are all shoemakers and water-carriers. The Jewish laws are concerned mainly with a drop of milk falling into a pot of meat or with an egg laid on a holiday. They have deliberately corrupted Hebrew, degraded the ancient texts. Their Talmud makes King David into a provincial rabbi advising women about menstruation. The way they reason, the smaller the greater, the uglier the prettier. Their rule is: The closer one is to dust, the nearer one is to God. So you can see, Reb Zeidel, why they find you a thumb in the eye—you with your erudition, wealth, fine breeding, brilliant perceptions, and extraordinary memory.”
“Why do you tell me all these things?” Zeidel asked.
“Reb Zeidel, listen to me: what you must do is become a Christian. The Gentiles are the antithesis of the Jews. Since their God is a man, a man can be a God to them. Gentiles admire greatness of any kind and love the men who possess it: men of great pity or great cruelty, great builders or great destroyers, great virgins or great harlots, great sages or great fools, great rulers or great rebels, great believers or great infidels. They don’t care what else a man is: if he is great, they idolize him. Therefore, Reb Zeidel, if you want honor, you must embrace their faith. And don’t worry about God. To One so mighty and sublime the earth and its inhabitants are no more than a swarm of gnats. He doesn’t care whether men pray to Him in a synagogue or a church, fast from Sabbath to Sabbath or bloat themselves with pork. He is too exalted to notice these puny creatures who delude themselves thinking that they are the crown of Creation.”
“Does that mean God did not give the Torah to Moses at Sinai?” Zeidel asked.
“What? God open His heart to a man born of woman?”
“And Jesus was n
ot His son?”
“Jesus was a bastard from Nazareth.”
“Is there no reward or punishment?”
“No.”
“Then what is there?” Zeidel asked me, fearful and confused.
“There is something that exists, but it has no existence,” I answered in the manner of the philosophers.
“Is there no hope then ever to know the truth?” Zeidel asked in despair.
“The world is not knowable and there is no truth,” I replied, turning his question around. “Just as you can’t learn the taste of salt with your nose, the smell of balsam with your ear, or the sound of a violin with your tongue, it’s impossible for you to grasp the world with your reason.”
“With what can you grasp it?”
“With your passions—some small part of it. But you, Reb Zeidel, have only one passion: pride. If you destroy that too, you’ll be hollow, a void.”
“What should I do?” Zeidel asked, baffled.
“Tomorrow, go to the priest and tell him that you want to become one of them. Then sell your goods and property. Try to convince your wife to change her religion—if she’s willing, good; if not, the loss is small. The Gentiles will make you a priest and a priest is not allowed to have a wife. You’ll continue to study, to wear a long coat and skullcap. The only difference will be that instead of being stuck away in a remote village among Jews who hate you and your accomplishments, praying in a sunken hole of a study house where beggars scratch themselves behind the stove, you will live in a large city, preach in a luxurious church where an organ will play, and where your congregation will consist of men of stature whose wives will kiss your hand. If you excel and throw together some hodgepodge about Jesus and his mother the Virgin, they will make you a bishop, and later a cardinal—and God willing, if everything goes well, they’ll make you Pope one day. Then the Gentiles will carry you on a gilded chair like an idol and burn incense around you; and they’ll kneel before your image in Rome, Madrid, and Crakow.”
“What will my name be?” asked Zeidel.
“Zeidlus the First.”
So great an impression did my words make that Zeidel started violently and sat up in bed. His wife awoke and asked why he wasn’t sleeping. With some hidden instinct, she knew he was possessed by a great desire, and thought: Who knows, perhaps a miracle has happened. But Zeidel had already made up his mind to divorce her, so he told her to keep still and not ask any more questions. Putting on his slippers and robe, he went to his study, where he lit a wax candle and sat until dawn rereading the Vulgate.
III
Zeidel did as I advised. He went to the priest and let him know that he wished to speak about matters of faith. Of course the Gentile was more than willing. What better merchandise is there for a priest than a Jewish soul? Anyway, to cut a long story short, priests and noblemen from the entire province promised Zeidel a great career in the Church; he quickly sold all his possessions, divorced his wife, let himself be baptized with holy water, and became a Christian. For the first time in his life, Zeidel was honored: the ecclesiastics made a big fuss over him, the noblemen lavished praise on him, their wives smiled benignly at him, and he was invited to their estates. The Bishop of Zamosc was his godfather. His name was changed from Zeidel son of Sander to Benedictus Janovsky—the surname in honor of the village where he had been born. Although Zeidel was not yet a priest or even a deacon, he ordered a black cassock from a tailor and hung a rosary and cross around his neck. For the time being, he lived in the priest’s rectory, seldom venturing out because when he did Jewish schoolboys ran after him in the streets shouting, “Convert! Apostate!”
His Gentile friends had many different plans for him. Some advised him to go to a seminary and study; others recommended that he enter the Dominican priory in Lublin. Still others suggested he marry a wealthy local woman and become a squire. But Zeidel had little inclination to travel the usual road. He wanted greatness immediately. He knew that in the past many Jewish converts to Christianity had become famous by writing polemics against the Talmud—Petrus Alfonzo, Fablo Christiani of Montpelier, Paul de Santa Maria, Johann Baptista, Johann Pfefferkorn, to mention only a few. Zeidel decided to follow in their footsteps. Now that he had converted and Jewish children abused him in the streets, he suddenly discovered that he had never loved the Talmud. Its Hebrew was debased by Aramaic; its pilpul was dull, its legends improbable, and its Biblical commentaries were farfetched and full of sophistries.
Zeidel traveled to the seminary libraries in Lublin and Crakow to study the treatises written by Jewish converts. He soon discovered they were all much alike. The authors were ignorant, plagiarized from one another liberally, and all cited the same few anti-Gentile passages from the Talmud. Some of them had not even used their own words, had copied the work of others and signed their names. The real Apologia Contra Talmudum had yet to be written, and no one was better prepared to do such a work than he with his knowledge of philosophy and the Cabalistic mysteries. At the same time, Zeidel undertook to find fresh proofs in the Bible that the prophets had foreseen Jesus’ birth, martyrdom, and resurrection; and to discover corroborative evidence for the Christian religion in logic, astronomy, and natural science. Zeidel’s treatise would be for Christianity what Maimonides’s The Strong Hand was for Judaism—and it would carry its author from Janov directly to the Vatican.
Zeidel studied, thought, wrote, sitting all day and half the night in libraries. From time to time he met Christian scholars and conversed with them in Polish and Latin. With the same fervor that he had studied Jewish books, he now studied the Christian texts. Soon he could recite whole chapters of the New Testament. He became an expert Latinist. After a while he was so thoroughly versed in Christian theology that the priests and monks were afraid to talk to him for with his erudition he found mistakes everywhere. Many times he was promised a seminary appointment but somehow he never got one. A post as librarian in Crakow which was to be his went to a relative of the governor instead. Zeidel began to realize that even among the Gentiles things were far from perfect. The clergy cared more for gold than for their God. Their sermons were full of errors. Most of the priests did not know Latin, but even in Polish their quotations were incorrect.
For years Zeidel worked on his treatise, but still it was not finished. His standards were so high that he was continually finding flaws, yet the more changes he made, the more he found were necessary. He wrote, crossed out, rewrote, threw away. His drawers were stuffed with manuscript pages, notes, references, but he could not bring his work to a conclusion. After years of effort, he was so fatigued that he could no longer distinguish between right and wrong, sense and nonsense, between what would please and what displease the Church. Nor did he believe any more in what is called truth and falsehood. Nevertheless he continued to ponder, to come up occasionally with a few new ideas. He consulted the Talmud so often in his work that once more he delved into its depths, scribbling notes on the margins of the pages, comparing all the different texts, hardly knowing whether he did so to find new accusations or simply out of habit. At times, he read books about witch trials, accounts of young women possessed by the devil, documents of the Inquisitions, whatever manuscripts he could find that described such events in various countries and epochs.
Gradually, the bag of gold coins that hung around his neck became lighter. His face turned yellow as parchment. His eyes dimmed. His hands trembled like an old man’s. His cassock was stained and torn. His hope to become famous among the nations vanished. He came to regret his conversion. But the way back was blocked: first because he doubted all faiths now; second because it was the law of the land that a Christian who returned to Judaism should be burned at the stake.
One day, while Zeidel was sitting, studying a faded manuscript in the library in Crakow, everything went dark before his eyes. At first he thought dusk had fallen and asked why the candles had not been lit. But when a monk told him that the day was still bright, he realized he had gone blind. Unable to r
eturn home alone, Zeidel had to be led by the monk. From that time on Zeidel lived in darkness. Fearing that his money would soon run out and he would be left without a groschen as well as without eyes, Zeidel decided, after much hesitation, to become a beggar outside the church of Crakow. “I have lost both this world and the world to come,” he reasoned, “so why be haughty? If there is no way up, one must go down.” Thus Zeidel son of Sander, or Benedictus Janovsky, took his place among the beggars on the steps of the great cathedral of Crakow.
In the beginning the priests and canons tried to help him. They wanted to put him into a cloister. But Zeidel had no wish to become a monk. He wanted to sleep alone in his garret, and to continue to carry his money bag under his shirt. Nor was he inclined to kneel before an altar. Occasionally a seminary student would stop to talk with him for a few minutes on scholarly matters. But in a short while everyone forgot him. Zeidel hired an old woman to lead him to the church in the morning and home at night. She also brought him a bowl of groats each day. Good-hearted Gentiles threw him alms. He was even able to save some money, and the bag around his neck became heavy again. The other mendicants mocked him, but Zeidel never replied. For hours he kneeled on the steps, his bald skull uncovered, his eyes closed, his black robe buttoned to the chin. His lips never ceased shaking and murmuring. Passers-by thought he was praying to the Christian saints, but actually he was reciting the Gemara, the Mishnah, and the psalms. The Gentile theology he had forgotten as quickly as he had learned it; what remained was what he had acquired in his youth. The street was full of tumult: wagons rolled by on the cobblestones; horses neighed; coachmen screamed with hoarse voices and cracked their whips; girls laughed and screeched; children cried; women quarreled, called one another names, uttered obscenities. Every once in a while Zeidel stopped murmuring, but only to doze with his head sunken into his chest. He no longer had any earthly desire, but one yearning still plagued him: to know the truth. Was there a Creator or was the world nothing but atoms and their combinations? Did the soul exist or was all thought mere reverberations of the brain? Was there a final accounting with reward and punishment? Was there a Substance or was the whole of existence nothing but imagination? The sun burned down on him, the rains soaked him, pigeons soiled him with their droppings, but he was impervious to everything. Now that he had lost his only passion, pride, nothing material mattered to him. Sometimes he asked himself: Is it possible that I am Zeidel the prodigy? Was my father Reb Sander, the leader of the community? Did I really have a wife once? Are there still some who knew me? It seemed to Zeidel that none of these things could be true. Such events had never happened, and if they had not, reality itself was one great illusion.
The Collected Stories of Isaac Bashevis Singer Page 24
