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 not 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 return 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.

One morning when the old woman came to Zeidel's attic room to take him to the church, she found him ill. Waiting until he dozed off, she stealthily cut the bag of money from around his neck and left. In his stupor Zeidel knew he was being robbed, but he didn't care. His head lay as heavy as a stone on the straw pillow. His feet ached. His joints were filled with pain. His emaciated body was hot and hollow. Zeidel fell asleep, awoke, dozed off; then he awoke again with a start, unable to tell whether it was night or day. Out in the streets he heard voices, screams, stamping hoofs, ringing bells. It seemed to him some pagan multitude was celebrating a holiday with trumpets and drums, torches and wild beasts, lascivious dances, idolatrous sacrifices. "Where am I?" he asked himself. He could not remember the name of the city; he had even forgotten he was in Poland. He thought he might be in Athens, or Rome, or perhaps he was in Carthage. "In what age do I live?" he wondered. His fevered brain made him think it was hundreds of years before the Christian era. Soon he tired from too much thought. Only one question remained to perplex him: Are the Epicureans right? Am I really dying without any revelation? Am I about to be extinguished forever?

Suddenly I, the Tempter, materialized. Although blind, he saw me. "Zeidel," I said, "prepare yourself. The last hour has come."

"Is it you, Satan, Angel of Death?" Zeidel exclaimed joyously.

"Yes, Zeidel," I replied, "I have come for you. And it won't help you to repent or confess, so don't try."

"Where are you taking me?" he asked.

"Straight to Gehenna."

"If there is a Gehenna, there is also a God," Zeidel said, his lips trembling.

"This proves nothing," I retorted.

"Yes it does," he said. "If Hell exists, everything exists. If you are real, He is real. Now take me to where I belong. I am ready."

Drawing my sword I finished him off, took hold of his soul in my claws and, accompanied by a band of demons, flew to the nether world. In Gehenna the Angels of Destruction were raking up the coals. Two mocking imps stood at the threshold, half-fire and half-pitch, each with a three-cornered hat on his head, a whipping rod on his loins. They burst out laughing.

"Here comes Zeidlus the First," one said to the other, "the yeshiva boy who wanted to become Pope."

Translated by Joel Blocker and Elizabeth Pollet.

The Last Demon.

I.

I, a demon, bear witness that there are no more demons left. Why demons, when man himself is a demon? Why persuade to evil someone who is already convinced? I am the last of the persuaders. I board in an attic in Tishevitz and draw my sustenance from a Yiddish storybook, a leftover from the days before the great catastrophe. The stories in the book are pablum and duck milk, but the Hebrew letters have a weight of their own. I don't have to tell you that I am a Jew. What else, a Gentile? I've heard that there are Gentile demons, but I don't know any, nor do I wish to know them. Jacob and Esau don't become in-laws.

I came here from Lublin. Tishevitz is a godforsaken village; Adam didn't even stop to pee there. It's so small that a wagon goes through town and the horse is in the marketplace just as the rear wheels reach the toll gate. There is mud in Tishevitz from Sukkoth until Tishe b'Av. The goats of the town don't need to lift their beards to chew at the thatched roofs of the cottages. Hens roost in the middle of the streets. Birds build nests in the women's bonnets. In the tailor's synagogue a billy goat is the tenth in the quorum.

Don't ask me how I managed to get to this smallest letter in the smallest of all prayer books. But when Asmodeus bids you go, you go. After Lublin the road is familiar as far as Zamosc. From there on you are on your own. I was told to look for an iron weathercock with a crow perched upon its comb on the roof of the study house. Once upon a time the cock turned in the wind, but for years now it hasn't moved, not even in thunder and lightning. In Tishevitz, even iron weathercocks die.

I speak in the present tense as for me time stands still. I arrive. I look around. For the life of me I can't find a single one of our men. The cemetery is empty. There is no outhouse. I go to the ritual bathhouse, but I don't hear a sound. I sit down on the highest bench, look down on the stone on which the buckets of water are poured each Friday, and wonder. Why am I needed here? If a little demon is wanted, is it necessary to import one all the way from Lublin? Aren't there enough devils in Zamosc? Outside the sun is shining-it's close to the summer solstice-but inside the bathhouse it's gloomy and cold. Above me is a spider web, and within the web a spider wiggling its legs, seeming to spin but drawing no thread. There's no sign of a fly, not even the shell of a fly. "What does the creature eat?" I ask myself. "Its own insides?" Suddenly I hear it chanting in a Talmudic singsong: "A lion isn't satisfied by a morsel and a ditch isn't filled up with dirt from its own walls."

I burst out laughing.

"Is that so? Why have you disguised yourself as a spider?"

"I've already been a worm, a flea, a frog. I've been sitting here for two hundred years without a stitch of work to do. But you need a permit to leave."

"They don't sin here?"

"Petty men, petty sins. Today someone covets another man's broom; tomorrow he fasts and puts peas in his shoes. Ever since Abraham Zalman was under the illusion that he was Messiah, the son of Joseph, the blood of the people has congealed in their veins. If I were Satan, I wouldn't even send one of our first-graders here."

"How much does it cost him?"

"What's new in the world?" he asks me.

"It's not been so good for our crowd."

"What's happened? The Holy Spirit grows stronger?"

"Stronger? Only in Tishevitz is he powerful. No one's heard of him in the large cities. Even in Lublin he's out of style."

"Well, that should be fine."

"But it isn't," I said. " 'All-Guilty is worse for us than All-Innocent.' It has reached a point where people want to sin beyond their capacities. They martyr themselves for the most trivial of sins. If that's the way it is, what are we needed for? A short while ago I was flying over Levertov Street, and I saw a man dressed in a skunk's coat. He had a black beard and wavy sidelocks; an amber cigar holder was clamped between his lips. Across the street from him an official's wife was walking, so it occurs to me to say, 'That's quite a bargain, don't you think, Uncle?' All I expected from him was a thought. I had my handkerchief ready if he should spit on me. So what does the man do? 'Why waste your breath on me?' he calls out angrily. 'I'm willing. Start working on her.' "

"What sort of a misfortune is this?"

"Englihtenment! In the two hundred years you've been sitting on your tail here, Satan has cooked up a new dish of kasha. The Jews have now developed writers. Yiddish ones, Hebrew ones, and they have taken over our trade. We grow hoarse talking to every adolescent, but they print their kitsch by the thousands and distribute it to Jews everywhere. They know all our tricks-mockery, piety. They have a hundred reasons why a rat must be kosher. All that they want to do is to redeem the world. Why, if you could corrupt nothing, have you been left here for two hundred years? And if you could do nothing in two hundred years, what do they expect from me in two weeks?"

"You know the proverb, 'A guest for a while sees a mile.' "

"What's there to see?"

"A young rabbi has moved here from Modly Bozyc. He's not yet thirty, but he's absolutely stuffed with knowledge, knows the thirty-six tractates of the Talmud by heart. He's the greatest Cabalist in Poland, fasts every Monday and Thursday, and bathes in the ritual bath when the water is ice cold. He won't permit any of us to talk to him. What's more he has a handsome wife, and that's bread in the basket. What do we have to tempt him with? You might as well try to break through an iron wall. If I were asked my opinion, I'd say that Tishevitz should be removed from our files. All I ask is that you get me out of here before I go mad."

"No, first I must have a talk with this rabbi. How do you think I should start?"

"You tell me. He'll start pouring salt on your tail before you open your mouth."

"I'm from Lublin. I'm not so easily frightened."

II.

On the way to the rabbi, I ask the imp, "What have you tried so far?"

"What haven't I tried?" he answers.

"A woman?"

"Won't look at one."

"Heresy?"

"He knows all the answers."

"Money?"

"Doesn't know what a coin looks like."

"Reputation?"

"He runs from it."

"Doesn't he look backwards?"

"Doesn't even move his head."

"He's got to have some angle."

"Where's it hidden?"

The window of the rabbi's study is open, and in we fly. There's the usual paraphernalia around: an ark with the Holy Scroll, bookshelves, a mezuzah in a wooden case. The rabbi, a young man with a blond beard, blue eyes, yellow sidelocks, a high forehead, and a deep widow's peak sits on the rabbinical chair peering in the Gemara. He's fully equipped: yarmulka, sash, and fringed garment with each of the fringes braided eight times. I listen to his skull: pure thoughts! He sways and chants in Hebrew, "Rachel t'unah v'gazezah," and then translates: "A woolly sheep fleeced."

"In Hebrew Rachel is both a sheep and a girl's name," I say.

"So?"

"A sheep has wool and a girl has hair."

"Therefore?"

"If she's not androgynous, a girl has pubic hair."