Pilgermann (4 page)

I, a pilgrim! To Jerusalem! This thought entered me, I could already feel the road under my feet. A name, a word, has substance; the word Jerusalem colours the air. Yerushalayim! I say it, and I that have no face, I feel where there used to be a face, I feel that sharp sensation in the nasal passages, the ache in the throat as the tears start into the eyes of that face I no longer have. Yerushalayim! Flesh made word, soul made word, world made word. Yerushalayim! What longings come to a point in that name! Spin, world; be born, people, and die whoring after false gods, shrinking from the one true one. Speak, prophets, and be stoned by the unhearing. Yerushalayim; spinning domes of gold in the sea of the one mind that is God. Ineffable.

Knights in mail, peasants with billhooks were going to Jerusalem. What were the pictures, what were the words in their minds? I could feel the pull as one who stands at the water’s edge feels the sea pulling at his feet. The figure of Christ loomed gigantic in my mind, a figure of gold at the heart of a black mountain. The word, the name of Jerusalem revolving in my mind sent out its glints of gold, and my mind revolving with it found a thread of gold spun out into my road away that beckoned me.

Now I knew what Jesus had meant when he said, ‘After me it’s the straight action and no more dressing up.’ God was already gone from us. How much longer would Jesus be with us? If others had done as I had done the time might not be long. There came to me the thought that the world is full of mysterious, unseen, fragile temples; it was in these many temples that God used to dwell among us; they are easily destroyed, these temples, as I had destroyed the temple of the tax-collector’s
privacy in his wife. How many of them still remained? How many temples between us and Christ’s last day, between us and the eternal faceless action of God as It? Quickly, quickly must something be done before all the temples were gone. Now I understood why everyone was rushing to Jerusalem, now I knew why this was a time unique in history: this was the time when people everywhere had all at once had the same thought that I had just had. Perhaps even the Bath Kol had spoken to each of them as it had spoken to me, and all of us were now hurrying to Jerusalem to make with the gathered power of our hearts’ desire a church of all souls craving Jesus, a place of rebirth in the place of holy sepulchre and resurrection. True, it was a pope who had first called for this great going of multitudes to Jerusalem but no pope could have moved so many people had not God truly willed it. I determined to begin my pilgrimage as soon as I was strong enough, and when my wound had healed sufficiently I began to walk a little every day to get my strength back.

When I came out once more into the streets I saw everything very small, very sharp. How impossibly small was the blackened stump of the synagogue! How could even one whole Jew have fitted into it! Sometimes all the spaces where I walked seemed empty and I felt left behind, like horse dung on the cobbles. Many of the shops in the Jewish quarter had shut down; the butcher had become a vegetarian, the bookseller had been burnt to the ground. There were not many Jews to be seen; those who remained looked at one another with faces full of shame as if they had been caught in the practice of an unspeakable vice. Everyone wondered what was coming next, or rather when and in what manner would come that same thing that always came.

It was at this time that the Jewish population of the town were astonished—astonished is too weak a word, they were absolutely knocked over—by the appearance in the Jewish quarter of the tax-collector in a long coarse tunic, a scrip hanging from his shoulder and a staff in his hand. Nobody could believe it: the Jews were not called to assemble at the Town Hall to hear his words; he came alone and on foot and humbly asked the Rabbi (the son-in-law of our old Rabbi who had been killed by
the sow-led peasants) whether we would be kind enough to come with him to the ruin of the synagogue where, under the open sky and in the plain sight of God, he had a few words he wished to say to us.

To me it was like something in a dream or like something seen in another life. His face as he spoke was no longer closed to us and hard, it was open and trusting. For the first time he looked at us as one looks at other human beings. As he spoke his hand kept straying to his throat. ‘Townspeople,’ he said, ‘friends, if I may call you that although until now I have never been a friend to you, I am here to say that I am truly sorry for any harm that I have done you. The candle tax is hereby abolished and the inspection and stamp of approval for circumcision knives will no longer be required. Any words of mine that may have injured you I take back with my whole heart and I ask God’s forgiveness and yours; I have already retracted those words publicly at the Town Hall. I am leaving you now to go on a penitential pilgrimage to Jerusalem. I will pray for you and I hope that you can find it in your hearts to pray for me. Goodbye and fare you well, may God be with you and keep you from all harm.’

Having said those words the pilgrim tax-collector departed as he had arrived, humbly and on foot. All of us were deeply moved and deeply grateful, and yet even while the figure of our new friend was receding humbly in the distance there appeared almost visible question marks in the air over our heads; and in front of the question marks there were questions: What? Why? How? What had brought about this sudden change of heart in a man who had until now been solidly convinced of the rightness of oppressing Jews? Why did he suddenly feel guilty for what he had done over the years? Or was there something new for him to feel guilty about? I saw again his pale face looking down at me as I lay on the cobblestones. He had come so close on the heels of those peasants with the sow; if only he had arrived a little sooner! Perhaps when he saw what they had done … but with that thought still unfinished there came another thought: what if he had brought them to our town? Those had not been peasants anyone had seen before on market days nor had there been any word, in the days before their arrival, of armed peasants moving towards us.

Yes, that was undoubtedly what had happened: the tax-collector had brought the peasants to our town and then, seeing what they had done, was overcome with remorse. And I had been reproaching myself for destroying the temple of that man’s privacy with his wife! Ah! if only I could do it again and again and again! My guilt leapt from my shoulders, there surged up in me the virtue, the power, the innocence of the injured party.

But wait. Our God, the God of the Jews, works in strange ways. What if God, looking down at his world in the days before my castration, has noticed Pilgermann. Maybe Satan also, going to and fro in the world and up and down in it, has noticed Pilgermann lusting after the forbidden Gentile woman, has seen him moving through the darkness towards the forbidden garden. ‘Well,’ says Satan to God, ‘there’s one of your chosen down there. What do you think he’ll do? Perhaps you’d like to make a little bet?’

‘Of course he’ll climb the ladder,’ says God. ‘That’s nothing to bet on; any man with balls would climb that ladder, I make them that way to keep the race going. The thing is, will he climb the ladder if God tells him not to?’

‘That’s nothing to bet on either,’ says Satan. ‘Of course if he hears your voice he’ll do as you say, nobody is going to say no to YHWH if he hears your proper voice.’

‘Maybe a Bath Kol,’ says God.

‘Same thing,’ says Satan. ‘No bet.’

‘A thought,’ says God.

‘No visions,’ says Satan, ‘just a thought.’

‘A thought is all it takes,’ says God. ‘To a Jew a thought from God is as a thousand brazen trumpets. The thought of God is as the voice of God, and the voice of God will be obeyed.’

‘So what are you betting?’ says Satan.

‘Anything you like,’ says God.

‘If you’ll excuse my saying so,’ says Satan, ‘you could well be leaning on a reed.’

‘If he’s a Jewish reed he’ll hear, and if he’ll hear he’ll obey,’ says God.

‘Will you bet half of the congregation of his town on it?’ says Satan.

‘Done!’ says God.

It sounds like a joke when I tell it that way but it could well be how all those Jews in my town ended up dead that morning. Some may ask how God in his omniscience could be such a fool as to bet on Pilgermann. And how is it that God who is no longer even manifesting himself as He can have a conversation with Satan? Obviously God in his omnipotence can be absent as a world manifestation while being present in the individual or the collective mind as he chooses. As to his foolishness, it is just by this very willingness to lean on a reed that he shows his divinity, his difference from his mortal children: God does not learn from experience, he has never become cynical, he is innocent as only God can be. He approaches every mortal testing with a clean slate, always expecting from each of us the right action that is in us along with the evil impulse. So. God asked for right, I gave him wrong, and the guilt is back on me again.

I am not alone in my guilt, and it is perhaps at this point that I should begin to widen my narrative by bringing in figures from the great world beyond the gates of my town. Now, while the surviving Jews of the town are active with prayer shawls and with phylacteries in which there are no toads and before my onward road unrolling before me bears me away, I must tell of the Pope’s dream. The pope I speak of is of course the very famous one who called for soldiers of Christ to save Jerusalem and the Holy Sepulchre from the Turks. His name is Urgent III or Umbral V, it’s just on the tip of what used to be my tongue. Unguent, that’s it. Unguent VII. How strange must be the life of such a man who happens to stand at a juncture of virtualities, an impending of immensities: perhaps this man is thinking that he would like to have a little more sky over his garden, and he is thinking this thought at a time when the sky is just getting ready to fall; he pulls at a little corner of the sky, the whole thing comes down, and he is known thereafter as the one who called for a skyfall.

Unguent had his practical side; he undoubtedly had political reasons for calling for the rescue of eastern Christendom, but once the thing had got itself moving his feelings went somewhat deeper: Unguent had a dream. I know about the dream because the waves and particles of me drifted into it. Not at the time
when he first dreamt it but much later, quite recently. This dream goes on continuously, and in one corner of it, kneeling with clasped hands and looking upward, is Unguent, very small, like a donor in a painting.

This is the dream: in it are Unguent, a sparrow, and the great golden dome of the Church of the World. This dome is seen only in dreams, it is not to be found in ordinary daily life. The sparrow is sitting like a weathercock on a perch at the top of the dome and like a weathercock it is turning in the wind. It is the only sparrow in the world and Unguent knows it. A great golden voice resounds from the dome, it says, ‘Are not two sparrows sold for a farthing?’ Unguent has a sling in one hand and a pebble in the other. He puts the pebble in the sling, he whirls the sling knowing that he cannot possibly hit the sparrow, that nobody can be that accurate with a sling at that distance; at the same time he is weeping because he knows that he is going to hit the sparrow. He looses the pebble, sees it hit the sparrow, sees the sparrow topple from its perch, strike the golden dome, slide down the great golden curve of it and disappear. Unguent is flooded with an inexpressible surge of black eternal grief. This black grief is so vast that all of what we call time is included in it; this black grief is what we call space. Unguent has become a great round universe enclosing all the black space. At this moment it comes to him that it was not a pebble that he slung at the sparrow, it was his gold seal-ring on which was engraved Saint Peter in a boat fishing.

For me the centre of this dream is Unguent whirling the sling and weeping. There I find it impossible not to feel for him.

Sometimes I don’t know anything at all for large spaces; sometimes I know many things all in the same place. My perceptions are uneven, my understanding patchy but I have action; I go. I can’t tell this as a story because it isn’t a story; a story is what remains when you leave out most of the action; a story is a coherent sequence of picture cards:
One:
Samson in the vineyards of Timnah;
Two:
the lion comes roaring at Samson;
Three:
Samson tears the lion apart. That’s a story but actually the main part of the action may have been that there was a butterfly in Samson’s field of vision the whole time. The picture cards don’t show the butterfly because if they did they would have to explain it. But you can’t explain the butterfly.

See in Unguent’s dream the great golden dome of the Church of the World. Hear the golden voice resounding, hear Unguent weeping and the swish of the whirling sling, hear the little thump as the body of the sparrow strikes the golden dome. Now while that’s still going on—and it always is going on—hear the crackle of the flames: the Temple is burning, the Temple of Yerushalayim burning on the Ninth of Av, A.D. 70. Flames, flames for the Temple of the Jews. From the starved and defeated Jews goes up a cry like a sheet of flame. Titus runs to the Holy of Holies, with his sword he slashes the curtain, he must see for himself whether there are images or not. Hold the two together: Unguent weeping with the sling; Titus peering into that empty room. Empty for him. And the sword that was dry before he slashed the curtain has blood on it.

I am the resurrection and the life,
saith the Lord: he that believeth
in me, though he were dead, yet shall
he live: and whosoever liveth and
believeth in me shall never die.

Well of course the action never stops. Look at me, not famous or anything yet here I am. Is this, then resurrection and life? I suppose so. Although my action continues I don’t actually know who I am. By now I am only the energy of an idea; whoever is writing this down puts the name of Pilgermann to the idea, says, ‘What if?’ and hypothesizes virtualities into actualities.

On some plane of virtuality the Temple stands, the Jews of A.D. 70 sing and dance while the scholars among them ponder God’s choices. God is a scientist. He knows everything and, having all the time there is, he demonstrates everything including his actual non-presence. Names colour actualities; forget the names Jew and Christian, call them
X
and
Y.
Let
X
be those who said, ‘The blood of him on us and on the children of us.’ Let
Y
be those who sometimes call that to mind when killing
X.
What is being demonstrated?
X
is being demonstrated as victim,
Y
as avenger. X’s action as victim shows us something of X’s character;xsxsxsx
Y’s
action as avenger shows us something of
Y’s
character. Will
Y,
red of hand with the blood of
X
through the centuries, ever say, ‘The blood of them on us and on the children of us’? It’s a matter provocative of thought.