Puttermesser ordered: “All right, go look on the bookshelves. Bring me whatever you see on your own kind.”
The creature churned into the living room and hurried back with two volumes, one in either hand; she held the pen ready in her mouth. She dumped the books on the bed and wrote: “I am the first female golem.”
“No you’re not,” Puttermesser said. It was plain that the creature required correction. Puttermesser flew through the pages of one of the books. “Ibn Gabirol created a woman. This was in Spain, long ago, the eleventh century. The king gave him a dressing-down for necromancy, so he dismantled her. She was made of wood and had hinges—it was easy to take her apart.”
The creature wrote: “That was not a true golem.”
“Go sit down in a corner,” Puttermesser said. “I want to read.”
The creature obeyed. Puttermesser dived into the two volumes. She had read them many times before; she knew certain passages nearly verbatim. One, a strange old text in a curiously awkward English translation (it was printed in Austria in 1925), had the grass-green public binding of a library book; to Puttermesser’s citizenly shame, she had never returned it. It had been borrowed from the Crotona Park Branch decades ago, in Puttermesser’s adolescence. There were photographs in it, incandescently clear: of graves, of a statue, of the lamp-hung interior of a synagogue in Prague—the Altneuschul—of its tall peaked contour, of the two great clocks, one below the cupola, the other above it, on the venerable Prague Jewish Community House. Across the street from the Community House there was a shop, with a sign that said V. PRESSLER in large letters; underneath, his hand in his pocket, a dapper mustached dandy in a black fedora lounged eternally. Familiar, static, piercingly distinct though these illustrations were, Puttermesser all the same felt their weary old ache: phantoms—V. PRESSLER a speck of earth; the houses air; the dandy evaporated. Among these aged streets and deranged structures Puttermesser’s marveling heart had often prowled. “You have no feelings,” Rappoport once told her: he meant that she had the habit of flushing with ideas as if they were passions.
And this was true. Puttermesser’s intelligence, brambly with the confusion of too much history, was a private warted tract, rubbled over with primordial statuary. She was painfully anthropological. Civilizations rolled into her rib cage, stone after graven stone: cuneiform, rune, cipher. She had pruned out allegory, metaphor; Puttermesser was no mystic, enthusiast, pneumaticist, ecstatic, kabba-list. Her mind was clean; she was a rationalist. Despite the imaginary daughters—she included these among her losses—she was not at all attached to any notion of shade or specter, however corporeal it might appear, and least of all to the idea of a golem—hardly that, especially now that she had the actual thing on her hands. What transfixed her was the kind of intellect (immensely sober, pragmatic, unfanciful, rationalist like her own) to which a golem ordinarily occurred—occurred, that is, in the shock of its true flesh and absolute being. The classical case of the golem of Prague, for instance: the Great Rabbi Judah Loew, circa 1520–1609, maker of that renowned local creature, was scarcely one of those misty souls given over to untrammeled figments or romances. He was, instead, a reasonable man of biting understanding, a solid scholar, a pragmatic leader—a learned quasi-mayor. What he understood was that the scurrilous politics of his city, always tinged with religious interests, had gone too far. In short, they were killing the Jews of Prague. It had become unsafe for a peddler to open his pack, or a merchant his shop; no mother and her little daughter dared turn in to an alley. Real blood ran in the streets, and all on account of a rumor of blood: citizens of every class—not just the guttersnipes—were muttering that the Jews had kneaded the bodies of Christian infants into their sacral Passover wafers. Scapegoat Jews, exposed, vulnerable, friendless, unarmed! The very Jews forbidden by their dietary code to eat an ordinary farmyard egg tainted with the minutest jot of fetal blood! So the great Rabbi Judah Loew, to defend the Jews of Prague against their depredators, undertook to fashion a golem.
Puttermesser was well acquainted with the Great Rabbi Judah Loew’s method of golem-making. It was classical; it was, as such things go, ordinary. To begin with, he entered a dream of Heaven, wherein he asked the angels to advise him. The answer came in alphabetical order: afar, esh, mayin, ruach: earth, fire, water, wraith. With his son-in-law, Isaac ben Shimshon, and his pupil, Jacob ben Chayim Sasson, the Great Rabbi Judah Loew sought inner purity and sanctification by means of prayer and ritual immersion; then the three of them went out to a mud-bed on the banks of the River Moldau to create a man of clay. Three went out; four returned. They worked by torchlight, reciting Psalms all the while, molding a human figure. Isaac ben Shimshon, a descendant of the priests of the Temple, walked seven times around the clay heap bulging up from the ground. Jacob ben Chayim Sasson, a Levite, walked seven times around. Then the Great Rabbi Judah Loew himself walked around, once only, and placed a parchment inscribed with the Name into the clay man’s mouth. The priest represented fire; the Levite water; the Great Rabbi Judah Loew designated himself spirit and wraith, or air itself. The earth-man lay inert upon earth, like upon like. Fire, water, air, all chanted together; “And he breathed into his nostrils the breath of life; and man became a living soul”—whereupon the golem heated up, turned fiery red, and rose! It rose to become the savior of the Jews of Prague. On its forehead were imprinted the three letters that are the Hebrew word for truth: aleph, mem, tav.
This history Puttermesser knew, in its several versions, inside out. “Three went out; four returned”—following which, how the golem punished the slaughterers, persecutors, predators! How it cleansed Prague of evil and infamy, of degeneracy and murder, of vice and perfidy! But when at last the Great Rabbi Judah Loew wished the golem to subside, he climbed a ladder (a golem grows bigger every day), reached up to the golem’s forehead, and erased the letter aleph. Instantly the golem fell lifeless, given back to spiritless clay: lacking the aleph, the remaining letters, mem and tav, spelled met—dead. The golem’s body was hauled up to the attic of the Altneuschul, where it still rests among ever-thickening cobwebs. “No one may touch the cobwebs,” ran one of the stories, “for whoever touches them dies.”
For Puttermesser, the wonder of this tale was not in any of its remarkable parts, familiar as they were, and not even in its recurrence. The golem recurred, of course. It moved from the Exile of Babylon to the Exile of Europe; it followed the Jews. In the third century Rabbi Rava created a golem, and sent it to Rabbi Zera, who seemed not to know it was a golem until he discovered that it could not speak. Then realization of the thing’s true nature came to him, and he rebuked it: “You must have been made by my comrades of the Talmudic Academy; return to your dust.” Rabbi Hanina and Rabbi Oshaya were less successful than Rabbi Rava; they were only able to produce a very small calf, on which they dined. An old kabbalistic volume, the Book of Creation, explains that Father Abraham himself could manufacture human organisms. The Book of Raziel contains a famous workable prescription for golem-making: the maker utilizes certain chants and recitations, imprinted medals, esoteric names, efficacious shapes and totems. Ben Sira and his father, the prophet Jeremiah, created a golem, in the logical belief that Adam himself was a golem; their golem, like Adam, had the power of speech. King Nebuchadnezzar’s own idol turned into a living golem when he set on its head the diadem of the High Priest, looted out of the Temple in Jerusalem; the jeweled letters of the Tetragrammaton were fastened into the diadem’s silver sockets. The prophet Daniel, pretending to kiss the king’s golem, swiftly plucked out the gems that spelled the Name of God, and the idol was again lifeless. Even before that, thieves among the wicked generation that built the Tower of Babel swiped some of the contractor’s materials to fashion idols, which were made to walk by having the Name shoved into their mouths; then they were taken for gods. Rabbi Aharon of Baghdad and Rabbi Hananel did not mold images; instead, they sewed parchments inscribed with the Name into the right arms of corpses, who at once revived and became
members of the genus golem. The prophet Micah made a golden calf that could dance, and Bezalel, the designer of the Tabernacle, knew how to combine letters of the alphabet so as to duplicate Creation, both Heaven and earth. Rabbi Elazar of Worms had a somewhat similar system for golem-making: three adepts must gather up “virginal mountain earth,” pour running water over it, knead it into a man, bury it, and recite two hundred and twenty-one alphabetical combinations, observing meticulously the prescribed order of the vowels and consonants. But Abraham Abulafia could make a man out of a mere spoonful of earth by blowing it over an ordinary dish of water; undoubtedly this had some influence on Paracelsus, the sixteenth-century Swiss alchemist, who used a retort to make a homunculus: Paracelsus’s manikin, however, was not telluric, being composed of blood, sperm, and urine, from which the Jewish golem-makers recoiled. For the Jews, earth, water, and the divine afflatus were the only permissible elements—the afflatus being summoned through the holy syllables. Rabbi Ishmael, on the other hand, knew another way of withdrawing that life-conferring holiness and rendering an active golem back into dust: he would recite the powerful combinations of sacred letters backward, meanwhile circling the creature in the direction opposite to the one that had quickened it.
There was no end to the conditions of golem-making, just as there was no end to the appearance of one golem after another in the pullulating procession of golem-history; but Puttermesser’s brain, crowded with all these acquisitions and rather a tidy store of others (for instance, she had the noble Dr. Gershom Scholem’s bountiful essay “The Idea of the Golem” virtually by heart), was unattracted either to number or to method. What interested Puttermesser was something else: it was the plain fact that the golem-makers were neither visionaries nor magicians nor sorcerers. They were neither fantasists nor fabulists nor poets. They were, by and large, scientific realists—and, in nearly every case at hand, serious scholars and intellectuals: the plausible forerunners, in fact, of their great-grandchildren, who are physicists, biologists, or logical positivists. It was not only the Great Rabbi Judah Loew, the esteemed golem-maker of Prague, who had, in addition, a reputation as a distinguished Talmudist, reasoner, philosopher; even Rabbi Elijah, the most celebrated Jewish intellect of Eastern Europe (if Spinoza is the most celebrated on the Western side), whose brilliance outstripped the fame of every other scholar, who founded the most rigorous rabbinical academy in the history of the cold lands, who at length became known as the Vilna Gaon (the Genius of the city of Vilna, called, on his account, the Jerusalem of the North)—even the Vilna Gaon once attempted, before the age of thirteen, to make a golem! And the Vilna Gaon, with his stern refinements of exegesis and analysis, with his darting dazzlements of logical penetration, was—as everyone knows—the scourge of mystics, protester (mitnagid) against the dancing hasidim, scorner of those less limber minds to the Polish south, in superstitiously pious Galicia. If the Vilna Gaon could contemplate the making of a golem, thought Puttermesser, there was nothing irrational in it, and she would not be ashamed of what she herself had concocted.
She asked Xanthippe: “Do you eat?”
The golem wrote, “Vivo, ergo edo. I live, therefore I eat.”
“Don’t pull that on me—my Latin is as good as yours. Can you cook?”
“I can do what I must, if my mother decrees it,” the golem wrote.
“All right,” Puttermesser said. “In that case you can stay. You can stay until I decide to get rid of you. Now make lunch. Cook something I like, only better than I could do it.”
III. THE GOLEM COOKS, CLEANS, AND SHOPS
THE GOLEM HURRIED OFF to the kitchen. Puttermesser heard the smack of the refrigerator, the clatter of silver, the faucet turned on and off; sounds of chopping in a wooden bowl; plates set out, along with an eloquent tinkle of glassware; a distant whipping, a distant sizzling; mushroom fragrances; coffee. The golem appeared at the bedroom door with a smug sniff, holding out her writing pad:
“I can have uses far beyond the mere domestic.”
“If you think you’re too good for kitchen work,” Puttermesser retorted, “don’t call yourself Xanthippe. You’re so hot on aspiration, you might as well go the whole hog and pick Socrates.”
The golem wrote: “I mean to be a critic even of the highest philosophers. Xanthippe alone had the courage to gainsay Socrates. Nay, I remain Xanthippe. Please do not allow my Swedish mushroom soufflé to sink. It is best eaten in a steaming condition.”
Puttermesser muttered, “I don’t like your prose style. You write like a translation from the Middle Finnish. Improve it,” but she followed the golem into the little kitchen. The golem’s step was now light and quick, and the kitchen too seemed transformed—a floating corner of buoyancy and quicksilver: it was as if the table were in the middle of a Parisian concourse, streaming, gleaming: it had the look of a painting, both transient and eternal, a place where you sat for a minute to gossip, and also a place where the middle-aged Henry James came every day so that nothing in the large world would be lost on him. “You’ve set things up nicely enough,” Puttermesser said; “I forgot all about these linen placemats.” They were, in fact, part of her “trousseau”; her mother had given her things. It was expected, long ago, that Puttermesser would marry.
The golem’s soufflé was excellent; she had also prepared a dessert that was part mousse, part lemon gelatin. Puttermesser, despite her periodontic troubles, took a greedy second helping. The golem’s dessert was more seductive even than fudge; and fudge for Puttermesser was notoriously paradisal.
“First-rate,” Puttermesser said; the golem had been standing all the while. “Aren’t you having any?”
Immediately the golem sat down and ate.
“Now I’m going for a walk,” Puttermesser announced. “Clean all this up. Make the bed. Be sure to mop under it. Look in the hamper, you’ll find a heap of dirty clothes. There’s a public washing machine in the basement. I’ll give you quarters.”
The golem turned glum.
“Well, look,” Puttermesser argued, “I can use you for anything I please, right?”
The golem wrote, “The Great Rabbi Judah Loew’s wife sent the golem of Prague to fetch water, and he fetched, and he fetched, until he flooded the house, the yard, the city, and finally the world.”
“Don’t bother me with fairy tales,” Puttermesser said.
The golem wrote, “I insist I am superior to mere household use.”
“No one’s superior to dirty laundry,” Puttermesser threw back, and went out into the great city. She intended to walk and brood; though she understood at last how it was that she had brought the golem to life, it disturbed her that she did not recall making her—emptying all the plant pots, for instance. Nor was Puttermesser wise to her own secret dictates in creating the golem. And now that the golem was actually in the house, what was to be done with her? Puttermesser worried about the landlord, a suspicious fellow. The landlord allowed no dogs or—so the lease read—“irregular relationships.” She thought of passing Xanthippe off as an adopted daughter—occasionally she would happen on an article about single parents of teenage foster children. It was not so unusual. But even that would bring its difficulty, because—to satisfy the doorman and the neighbors—such a child would have to be sent to school; and it was hardly reasonable, Puttermesser saw, to send the golem to an ordinary high school. They would ship her off to an institution for deaf-mutes, to learn sign language—and it would become evident soon enough, wouldn’t it, that the golem was not the least bit deaf? There was really no place for her in any classroom; she probably knew too much already. The erratic tone of her writing, with its awful pastiche, suggested that she had read ten times more than any other tenth-grader of the same age. Besides, did the golem have an age? She had the shape of a certain age, yes; but the truth was she was only a few hours old. Her public behavior was to be bound to be unpredictable.
Puttermesser was walking northward. Her long introspective stride had taken her as far as Eighty-sixth
Street. She left Madison and veered up Lexington. She had forgotten her gloves; her fingers were frozen. February’s flying newspapers scuttled over broken bottles and yogurt cups squashed in the gutter. A bag lady slept in a blue-black doorway, wrapped in a pile of ragged coats. Dusk was coming down; all the store windows, without exception, were barred or shuttered against the late-afternoon Sunday emptiness. Burglars, addicts, marauders, the diverse criminal pestilences of uptown and downtown, would have to find other ways of entry: breaking through a roof; a blowtorch on a steel bar; a back toilet window with a loose grill. Ingenuity. Puttermesser peered around behind her for the mugger who, in all logic, should have been stalking her; no one was there. But she was ready: she had left her wallet at home on purpose; a police whistle dangled on a cord around her neck; she fondled the little knife in her pocket. New York! All the prisons in the metropolitan area were reputed to be hopelessly overcrowded.
At Ninety-second Street she swung through the revolving doors of the Y to warm up. The lobby was mostly uninhabited; a short line straggled toward the ticket office. Puttermesser read the poster: a piano concert at eight o’clock. She headed downtown. It was fully dark now. She reflected that it would be easy enough to undo, to reverse, the golem; there was really no point in keeping her on. For one thing, how would the golem be occupied all day while Puttermesser was at work? And Puttermesser was nervous: she had her demotion to think about. Stripped. Demoralized. That pest Cracow. Turtelman and Marmel. The Civil Service, founded to eradicate patronage, nepotism, favoritism, spoils, payoffs, injustice, corruption! Lost, all lost. The Mayor had no intention of answering Puttermesser’s urgent letter.
Taking off her coat, Puttermesser called to the golem, “What’s going on in there?” An unexpected brilliance spilled out of the bedroom: a lamp in the form of the Statue of Liberty stood on the teak desk. “What’s this?”
The Puttermesser Papers Page 5
