It was certainly never our idea to bring Hasidim with us when we fled out of the smoldering ruins of the Land of Israel. Our intention was to leave Earth and all its sorrows far behind, to start anew on another world where we could at last build an enduring Jewish homeland, free for once of our eternal gentile enemies and free, also, of the religious fanatics among our own kind whose presence had long been a drain on our vitality. We needed no mystics, no ecstatics, no weepers, no moaners, no leapers, no chanters; we needed only workers, farmers, machinists, engineers, builders. But how could we refuse them a place on the Ark? It was their good fortune to come upon us just as we were making the final preparations for our flight. The nightmare that had darkened our sleep for three centuries had been made real: the Homeland lay in flames, our armies had been shattered out of ambush, Philistines wielding long knives strode through our devastated cities. Our ship was ready to leap to the stars. We were not cowards but simply realists, for it was folly to think we could do battle any longer, and if some fragment of our ancient nation were to survive, it could only survive far from the bitter world Earth. So we were going to go; and here were suppliants asking us for succor, Reb Shmuel and his thirty followers. How could we turn them away, knowing they would certainly perish? They were human beings, they were Jews. For all our misgivings, we let them come on board.
And then we wandered across the heavens year after year, and then we came to a star that had no name, only a number, and then we found its fourth planet to be sweet and fertile, a happier world than Earth, and we thanked the God in whom we did not believe for the good luck that He had granted us, and we cried out to each other in congratulation, Mazel tov! Mazel tov! Good luck, good luck, good luck! And someone looked in an old book and saw that mazel once had had an astrological connotation, that in the days of the Bible it had meant not only “luck” but a lucky star, and so we named our lucky star Mazel Tov, and we made our landfall on Mazel Tov IV, which was to be the New Israel. Here we found no enemies, no Egyptians, no Assyrians, no Romans, no Cossacks, no Nazis, no Arabs, only the Kunivaru, kindly people of a simple nature, who solemnly studied our pantomimed explanations and replied to us in gestures, saying, Be welcome, there is more land here than we will ever need. And we built our kibbutz.
But we had no desire to live close to those people of the past, the Hasidim, and they had scant love for us, for they saw us as pagans, godless Jews who were worse than gentiles, and they went off to build a muddy little village of their own. Sometimes on clear nights we heard their lusty singing, but otherwise there was scarcely any contact between us and them.
I could understand Rabbi Shlomo’s hostility to the idea of intervention by the Baal Shem. These Hasidim represented the mystic side of Judaism, the dark uncontrollable Dionysiac side, the skeleton in the tribal closet; Shlomo Feig might be amused or charmed by a rite of exorcism performed by furry centaurs, but when Jews took part in the same sort of supernaturalism it was distressing to him. Then, too, there was the ugly fact that the sane, sensible Rabbi Shlomo had virtually no followers at all among the sane, sensible secularized Jews of our kibbutz, whereas Reb Shmuel’s Hasidim looked upon him with awe, regarding him as a miracle worker, a seer, a saint. Still, Rabbi Shlomo’s understandable jealousies and prejudices aside, Joseph Avneri was right: dybbuks were vapors out of the realm of the fantastic, and the fantastic was the Baal Shem’s kingdom.
He was an improbably tall, angular figure, almost skeletal, with gaunt cheekbones, a soft, thickly curling beard, and gentle dreamy eyes. I suppose he was about fifty years old, though I would have believed it if they said he was thirty or seventy or ninety. His sense of the dramatic was unfailing; now—it was late afternoon—he took up a position with the setting sun at his back, so that his long shadow engulfed us all, and spread forth his arms and said, “We have heard reports of a dybbuk among you.”
“There is no dybbuk!” Rabbi Shlomo retorted fiercely.
The Baal Shem smiled. “But there is a Kunivar who speaks with an Israeli voice?”
“There has been an odd transformation, yes,” Rabbi Shlomo conceded. “But in this age, on this planet, no one can take dybbuks seriously.”
“That is, you cannot take dybbuks seriously,” said the Baal Shem.
“I do!” cried Joseph Avneri in exasperation. “I! I! I am the dybbuk! I, Joseph Avneri, dead a year ago last Elul, doomed for my sins to inhabit this Kunivar carcass. A Jew, Reb Shmuel, a dead Jew, a pitiful sinful miserable Yid. Who’ll let me out? Who’ll set me free?”
“There is no dybbuk?” the Baal Shem said amiably.
“This Kunivar has gone insane,” said Shlomo Feig.
We coughed and shifted our feet. If anyone had gone insane it was our rabbi, denying in this fashion the phenomenon that he himself had acknowledged as genuine, however reluctantly, only a few hours before. Envy, wounded pride, and stubbornness had unbalanced his judgment. Joseph Avneri, enraged, began to bellow the Aleph Beth Gimel, the Shma Yisroel, anything that might prove his dybbukhood. The Baal Shem waited patiently, arms outspread, saying nothing. Rabbi Shlomo, confronting him, his powerful stocky figure dwarfed by the long-legged Hasid, maintained energetically that there had to be some rational explanation for the metamorphosis of Seul the Kunivar.
When Shlomo Feig at length fell silent, the Baal Shem said, “There is a dybbuk in this Kunivar. Do you think, Rabbi Shlomo, that dybbuks ceased their wanderings when the shtetls of Poland were destroyed? Nothing is lost in the sight of God, Rabbi. Jews go to the stars; the Torah and the Talmud and the Zohar have gone also to the stars; dybbuks too may be found in these strange worlds. Rabbi, may I bring peace to this troubled spirit and to this weary Kunivar?”
“Do whatever you want,” Shlomo Feig muttered in disgust, and strode away, scowling.
Reb Shmuel at once commenced the exorcism. He called first for a minyan. Eight of his Hasidim stepped forward. I exchanged a glance with Shmarya Asch, and we shrugged and came forward too, but the Baal Shem, smiling, waved us away and beckoned two more of his followers into the circle. They began to sing; to my everlasting shame I have no idea what the singing was about, for the words were Yiddish of a Galitzianer sort, nearly as alien to me as the Kunivaru tongue. They sang for ten or fifteen minutes; the Hasidim grew more animated, clapping their hands, dancing about their Baal Shem; suddenly Reb Shmuel lowered his arms to his sides, silencing them, and quietly began to recite Hebrew phrases, which after a moment I recognized as those of the Ninety-first Psalm: The Lord is my refuge and my fortress, in him will I trust. The psalm rolled melodiously to its comforting conclusion, its promise of deliverance and salvation. For a long moment all was still. Then in a terrifying voice, not loud but immensely commanding, the Baal Shem ordered the spirit of Joseph Avneri to quit the body of Seul the Kunivar. “Out! Out! God’s name out, and off to your eternal rest!” One of the Hasidim handed Reb Shmuel a shofar. The Baal Shem put the ram’s horn to his lips and blew a single titanic blast.
Joseph Avneri whimpered. The Kunivar that housed him took three awkward, toppling steps. “Oy, mama, mama,” Joseph cried. The Kunivar’s head snapped back; his arms shot straight out at his sides; he tumbled clumsily to his four knees. An eon went by. Then Seul rose—smoothly, this time, with natural Kunivaru grace—and went to the Baal Shem, and knelt, and touched the tzaddik’s black robe. So we knew the thing was done.
Instants later the tension broke. Two of the Kunivaru priests rushed toward the Baal Shem, and then Gyaymar, and then some of the musicians, and then it seemed the whole tribe was pressing close upon him, trying to touch the holy man. The Hasidim, looking worried, murmured their concern, but the Baal Shem, towering over the surging mob, calmly blessed the Kunivaru, stroking the dense fur of their backs. After some minutes of this the Kunivaru set up a rhythmic chant, and it was a while before I realized what they were saying. Moshe Shiloah and Yakov Ben- Zion caught the sense of it about the same time I did, and we began to laugh, and then our laughter died away.
&nb
sp; “What do their words mean?” the Baal Shem called out.
“They are saying,” I told him, “that they are convinced of the power of your god. They wish to become Jews.”
For the first time Reb Shmuel’s poise and serenity shattered. His eyes flashed ferociously and he pushed at the crowding Kunivaru, opening an avenue between them. Coming up to me, he snapped, “Such a thing is an absurdity!”
“Nevertheless, look at them. They worship you, Reb Shmuel.”
“I refuse their worship.”
“You worked a miracle. Can you blame them for adoring you and hungering after your faith?”
“Let them adore,” said the Baal Shem. “But how can they become Jews? It would be a mockery.”
I shook my head. “What was it you told Rabbi Shlomo? Nothing is lost in the sight of God. There have always been converts to Judaism—we never invite them, but we never turn them away if they’re sincere, eh, Reb Shmuel? Even here in the stars, there is continuity of tradition, and tradition says we harden not our hearts to those who seek the truth of God. These are a good people—let them be received into Israel.”
“No,” the Baal Shem said. “A Jew must first of all be human.”
“Show me that in the Torah.”
“The Torah! You joke with me. A Jew must first of all be human. Were cats allowed to become Jews? Were horses?”
“These people are neither cats nor horses, Reb Shmuel. They are as human as we are.”
“No! No!”
“If there can be a dybbuk on Mazel Tov IV,” I said, “then there can also be Jews with six limbs and green fur.”
“No. No. No. No!”
The Baal Shem had had enough of this debate. Shoving aside the clutching hands of the Kunivaru in a most unsaintly way, he gathered his followers and stalked off, a tower of offended dignity, bidding us no farewells.
But how can true faith be denied? The Hasidim offered no encouragement, so the Kunivaru came to us; they learned Hebrew and we loaned them books, and Rabbi Shlomo gave them religious instruction, and in their own time and in their own way they entered into Judaism. All this was years ago, in the first generation after the Landing. Most of those who lived in those days are dead now—Rabbi Shlomo, Reb Shmuel the Baal Shem, Moshe Shiloah, Shmarya Asch. I was a young man then. I know a good deal more now, and if I am no closer to God than I ever was, perhaps He has grown closer to me. I eat meat and butter at the same meal, and I plow my land on the Sabbath, but those are old habits that have little to do with belief or the absence of belief.
We are much closer to the Kunivaru, too, than we were in those early days; they no longer seem like alien beings to us, but merely neighbors whose bodies have a different form. The younger ones of our kibbutz are especially drawn to them. The year before last Rabbi Lhaoyir the Kunivar suggested to some of our boys that they come for lessons to the Talmud Torah, the religious school, that he runs in the Kunivaru village; since the death of Shlomo Feig there has been no one in the kibbutz to give such instruction. When Reb Yossele, the son and successor of Reb Shmuel the Baal Shem heard this, he raised strong objections. If your boys will take instruction, he said, at least send them to us, and not to green monsters. My son Yigal threw him out of the kibbutz. We would rather let our boys learn the Torah from green monsters, Yigal told Reb Yossele, than have them raised to be Hasidim.
And so my son’s son has had his lessons at the Talmud Torah of Rabbi Lhaoyir the Kunivar, and next spring he will have his bar mitzvah. Once I would have been appalled by such goings- on, but now I say only, How strange, how unexpected, how interesting! Truly the Lord, if He exists, must have a keen sense of humor. I like a god who can smile and wink, who doesn’t take himself too seriously. The Kunivaru are Jews! Yes! They are preparing David for his bar mitzvah! Yes! Today is Yom Kippur, and I hear the sound of the shofar coming from their village! Yes! Yes. So be it. So be it, yes, and all praise be to Him.
Breckenridge and the Continuum
September, 1972 found me still in an experimental mood as the first summer of my new California life goes on and on. Roger Elwood had asked me to contribute to yet another anthology of new stories, and as soon as I got back from the wild and woolly World Science Fiction Convention in Los Angeles, I complied. This book was called Showcase, described as “In the tradition of Damon Knight’s Orbit and Robert Silverberg’s New Dimensions,” that is, an anthology without a theme, simply a collection of new stories, essentially a magazine in hardcover form. Perhaps the plan was to have it appear annually, as my anthology and Damon’s did, but the volume that appeared in 1973 was the only one.
The early 1970s were, as you may have heard, a pretty freaky time in Western culture, especially in California, and when I wasn’t writing or swimming I was investigating a lot of odd corners of the intellectual life. Among them were the structuralist theories of the anthropologist Claude Levi-Strauss, who was analyzing the classical myths by breaking them down into their component parts through the use of diagrams. Since science fiction lends itself readily to the creation of new myths, I decided to invent a myth of my own and apply Levi-Strauss’s structuralist principles to it, and the result was this wide-ranging tale—I suppose it would be called “edgy” today—complete with a Levi-Straussian structural chart a few pages from the end.
~
Then Breckenridge said, “I suppose I could tell you the story of Oedipus King of Thieves tonight.”
The late afternoon sky was awful: gray, mottled, fierce. It resonated with a strange electricity. Breckenridge had never grown used to that sky. Day after day, as they crossed the desert, it transfixed him with the pain of incomprehensible loss.
“Oedipus King of Thieves,” Scarp murmured. Arios nodded. Horn looked toward the sky. Militor frowned. “Oedipus,” said Horn. “King of Thieves,” Arios said.
Breckenridge and his four companions were camped in a ruined pavilion in the desert—a handsome place of granite pillars and black marble floors, constructed perhaps for some delicious paramour of some forgotten prince of the city-building folk. The pavilion lay only a short distance outside the walls of the great dead city that they would enter, at last, in the morning. Once, maybe, this place had been a summer resort, a place for sherbet and swimming, in that vanished time when this desert had bloomed and peacocks had strolled through fragrant gardens. A fantasy out of the Thousand and One Nights: long ago, long ago, thousands of years ago. How confusing it was for Breckenridge to remember that that mighty city, now withered by time, had been founded and had thrived and had perished all in an era far less ancient than his own. The bonds that bound the continuum had loosened. He flapped in the time-gales.
“Tell your story,” Militor said.
They were restless, eager; they nodded their heads, they shifted positions. Scarp added fuel to the campfire. The sun was dropping behind the bare low hills that marked the desert’s western edge; the day’s smothering heat was suddenly rushing skyward, and a thin wind whistled through the colonnade of grooved gray pillars that surrounded the pavilion. Grains of pinkish sand danced in a steady stream across the floor of polished stone on which Breckenridge and those who traveled with him squatted. The lofty western wall of the nearby city was already sleeved in shadow.
Breckenridge drew his flimsy cloak closer around himself. He stared in turn at each of the four hooded figures facing him. He pressed his fingers against the cold smooth stone to anchor himself. In a low droning voice he said “This Oedipus was monarch of the land of Thieves, and a bold and turbulent man. He conceived an illicit desire for Eurydice his mother. Forcing his passions upon her, he grew so violent that in their coupling she lost her life. Stricken with guilt and fearing that her kinsmen would exact reprisals, Oedipus escaped his kingdom through the air, having fashioned wings for himself under the guidance of the magician Prospero; but he flew too high and came within the ambit of the chariot of his father Apollo, god of the sun. Wrathful over this intrusion, Apollo engulfed Oedipus in heat, and the wax bindin
g the feathers of his wings was melted. For a full day and a night Oedipus tumbled downward across the heavens, plummeting finally into the ocean, sinking through the sea’s floor into the dark world below. There he dwells for all eternity, blind and lame, but each spring he reappears among men, and as he limps across the fields green grasses spring up in his tracks.”
There was silence. Darkness was overtaking the sky. The four rounded fragments of the shattered old moon emerged and commenced their elegant, baffling saraband, spinning slowly, soaking one another in shifting patterns of cool white light. In the north the glittering violet and green bands of the aurora flickered with terrible abruptness, like the streaky glow of some monstrous searchlight. Breckenridge felt himself penetrated by gaudy ions, roasting him to the core. He waited, trembling.
“Is that all?” Militor said eventually. “Is that how it ends?”
“There’s no more to the story,” Breckenridge replied. “Are you disappointed?”
“The meaning is obscure. Why the incest? Why did he fly too high? Why was his father angry? Why does Oedipus reappear every spring? None of it makes sense. Am I too shallow to comprehend the relationships? I don’t believe that I am.”
“Oh, it’s old stuff,” said Scarp. “The tale of the eternal return. The dead king bringing the new year’s fertility. Surely you recognize it, Militor.” The aurora flashed with redoubled frenzy, a coded beacon, crying out, SPACE AND TIME, SPACE AND TIME, SPACE AND TIME. “You should have been able to follow the outline of the story,” Scarp said. “We’ve heard it a thousand times in a thousand forms.”
—SPACE AND TIME—
“Indeed we have,” Militor said. “But the components of any satisfying tale have to have some logical necessity of sequence, some essential connection.”—SPACE—“What we’ve just heard is a mass of random floating fragments. I see the semblance of myth but not the inner truth.”
Trips: The Collected Stories of Robert Silverberg, Volume Four Page 14
