At last the shoemakers and tailors were done; every dress fit, every shoe was right. The days were miraculously warm, and the nights as luminous as the evenings of Pentecost. It was the morning star that, on the day of the ball, woke the entire town. Tables and benches lined one side of the market. The cooks had already roasted calves, sheep, goats, geese, ducks, and chicken, and had baked sponge and raisin cakes, braided bread and rolls, onion biscuits and ginger bread. There were mead and beer and a barrel of Hungarian wine that had been brought by the wine dealer. When the children arrived they brought the bows and arrows with which they were accustomed to play at the Omer feast, as well as their Purim rattles and Torah flags. Even the doctor’s horses were decorated with willow branches and autumn flowers, and the coachman paraded them through the town. Apprentices left their work, and yeshiva students their volumes of the Talmud. And despite Rabbi Ozer’s injunction against the young matrons’ attending the ball, they dressed in their wedding gowns and went, arriving with the young girls, who also came in white, each bearing a candle in her hand as though she were a bridesmaid. The band had already begun to play, and the music was lively. Rabbi Ozer alone was not present, having locked himself in his study. His maidservant had gone to the ball, leaving him to himself. He knew no good could come of such behavior, but there was nothing he could do to prevent it.
By late afternoon all the girls had gathered in the marketplace, surrounded by the townspeople. Drums were beaten. Jesters performed. The girls danced; first a quadrille, then a scissor dance. Next it was cossack, and finally the dance of anger. Now the moon appeared, although the sun had not yet set. It was time for the gentleman from Cracow. He entered on a white mare, flanked by bodyguards and his best man. He wore a large-plumed hat, and silver buttons flashed on his green coat. A sword hung at his side, and his shiny boots rested in the stirrups. He resembled a gentleman off to war with his entourage. Silently he sat in his saddle, watching the girls as they danced. How graceful they were, how charmingly they moved! But one who did not dance was the daughter of Lipa the ragpicker. She stood to one side, ignored by them all.
IV
The setting sun, remarkably large, stared down angrily like a heavenly eye upon the Frampol marketplace. Never before had Frampol seen such a sunset. Like rivers of burning sulphur, fiery clouds streamed across the heavens, assuming the shapes of elephants, lions, snakes, and monsters. They seemed to be waging a battle in the sky, devouring one another, spitting, breathing fire. It almost seemed to be the River of Fire they watched, where demons tortured the evildoers amidst glowing coals and heaps of ashes. The moon swelled, became vast, blood-red, spotted, scarred, and gave off little light. The evening grew very dark, dissolving even the stars. The young men fetched torches, and a barrel of burning pitch was prepared. Shadows danced back and forth as though attending a ball of their own. Around the marketplace the houses seemed to vibrate; roofs quivered, chimneys shook. Such gaiety and intoxication had never before been known in Frampol. Everyone, for the first time in months, had eaten and drunk sufficiently. Even the animals participated in the merrymaking. Horses neighed, cows mooed, and the few roosters that had survived the slaughter of the fowl crowed. Flocks of crows and strange birds flew in to pick at the leavings. Fireflies illumined the darkness, and lightning flashed on the horizon. But there was no thunder. A weird circular light glowed in the sky for a few moments and then suddenly plummeted toward the horizon, a crimson tail behind it, resembling a burning rod. Then, as everyone stared in wonder at the sky, the gentleman from Cracow spoke:
“Listen to me. I have wonderful things to tell you, but let no one be overcome by joy. Men, take hold of your wives. Young men, look to your girls. You see in me the wealthiest man in the entire world. Money is sand to me, and diamonds are pebbles. I come from the land of Ophir, where King Solomon found the gold for his temple. I dwell in the palace of the Queen of Sheba. My coach is solid gold, its wheels inlaid with sapphires, with axles of ivory, its lamps studded with rubies and emeralds, opals and amethysts. The Ruler of the Ten Lost Tribes of Israel knows of your miseries, and he has sent me to be your benefactor. But there is one condition. Tonight, every virgin must marry. I will provide a dowry of ten thousand ducats for each maiden, as well as a string of pearls that will hang to her knees. But make haste. Every girl must have a husband before the clocks strike twelve.”
The crowd was hushed. It was as quiet as New Year’s Day before the blowing of the ram’s horn. One could hear the buzzing of a fly.
Then one old man called out, “But that’s impossible. The girls are not even engaged!”
“Let them become engaged.”
“To whom?”
“We can draw lots,” the gentleman from Cracow replied. “Whoever is to be married will have his or her name written on a card. Mine also. And then we shall draw to see who is meant for whom.”
“But a girl must wait seven days. She must have the prescribed ablutions.”
“Let the sin be on me. She needn’t wait.”
Despite the protestations of the old men and their wives, a sheet of paper was torn into pieces, and on each piece the name of a young man or young woman was written by a scribe. The town’s beadle, now in the service of the gentleman from Cracow, drew from one skullcap the names of the young men, and from another those of the young women, chanting their names to the same tune with which he called up members of the congregation for the reading of the Torah.
“Nahum, son of Katriel, betrothed to Yentel, daughter of Nathan. Solomon, son of Cov Baer, betrothed to Tryna, daughter of Jonah Lieb.” The assortment was a strange one, but since in the night all sheep are black, the matches seemed reasonable enough. After each drawing, the newly engaged couple, hand in hand, approached the doctor to collect the dowry and wedding gift. As he had promised, the gentleman from Cracow gave each the stipulated sum of ducats, and on the neck of each bride he hung a strand of pearls. Now the mothers, unable to restrain their joy, began to dance and shout. The fathers stood by, bewildered. When the girls lifted their dresses to catch the gold coins given by the doctor, their legs and underclothing were exposed, which sent the men into paroxysms of lust. Fiddles screeched, drums pounded, trumpets blared. The uproar was deafening. Twelve-year-old boys were mated with “spinsters” of nineteen. The sons of substantial citizens took the daughters of paupers as brides; midgets were coupled with giants, beauties with cripples. On the last two slips appeared the names of the gentleman from Cracow and Hodle, the daughter of Lipa the ragpicker.
The same old man who had called out previously said, “Woe unto us, the girl is a harlot.”
“Come to me, Hodle, come to your bridegroom,” the doctor bade.
Hodle, her hair in two long braids, dressed in a calico skirt, and with sandals on her feet, did not wait to be asked twice. As soon as she had been called she walked to where the gentleman from Cracow sat on his mare, and fell to her knees. She prostrated herself seven times before him.
“Is it true, what that old fool says?” her prospective husband asked her.
“Yes, my lord, it is so.”
“Have you sinned only with Jews or with Gentiles as well?”
“With both.”
“Was it for bread?”
“No. For the sheer pleasure.”
“How old were you when you started?”
“Not quite ten.”
“Are you sorry for what you have done?”
“No.”
“Why not?”
“Why should I be?” she answered shamelessly.
“You don’t fear the tortures of hell?”
“I fear nothing—not even God. There is no God.”
Once more the old man began to scream, “Woe to us, woe to us, Jews! A fire is upon us, burning, Jews, Satan’s fire. Save your souls, Jews. Flee, before it is too late!”
“Gag him,” the gentleman from Cracow commanded.
The guards seized the old man and gagged him. The doctor, leading Hodle by the hand
, began to dance. Now, as though the powers of darkness had been summoned, the rain and hail began to fall; flashes of lightning were accompanied by mighty thunderclaps. But, heedless of the storm, pious men and women embraced without shame, dancing and shouting as though possessed. Even the old were affected. In the furor, dresses were ripped, shoes shaken off, hats, wigs and skullcaps trampled in the mud. Sashes, slipping to the ground, twisted there like snakes. Suddenly there was a terrific crash. A huge bolt of lightning had simultaneously struck the synagogue, the study house, and the ritual bath. The whole town was on fire.
Now at last the deluded people realized that there was no natural origin to these occurrences. Although the rain continued to fall and even increased in intensity, the fire was not extinguished. An eerie light glowed in the marketplace. Those few prudent individuals who tried to disengage themselves from the demented crowd were crushed to earth and trampled.
And then the gentleman from Cracow revealed his true identity. He was no longer the young man the villagers had welcomed, but a creature covered with scales, with an eye in his chest, and on his forehead a horn that rotated at great speed. His arms were covered with hair, thorns, and elflocks, and his tail was a mass of live serpents, for he was none other than Ketev Mriri, Chief of the Devils.
Witches, werewolves, imps, demons, and hobgoblins plummeted from the sky, some on brooms, others on hoops, still others on spiders. Osnath, the daughter of Machlath, her fiery hair loosened in the wind, her breasts bare and thighs exposed, leaped from chimney to chimney, and skated along the eaves. Namah, Hurmizah the daughter of Aff, and many other she-devils did all sorts of somersaults. Satan himself gave away the bridegroom, while four evil spirits held the poles of the canopy, which had turned into writhing pythons. Four dogs escorted the groom. Hodle’s dress fell from her and she stood naked. Her breasts hung down to her navel and her feet were webbed. Her hair was a wilderness of worms and caterpillars. The groom held out a triangular ring and, instead of saying, “With this ring be thou consecrated to me according to the laws of Moses and Israel,” he said, “With this ring be thou desecrated to me according to the blasphemy of Korah and Ishmael.” And instead of wishing the pair good luck, the evil spirits called out, “Bad luck,” and they began to chant:
The curse of Eve, the Mark of Cain,
The cunning of the snake, unite the twain.
Screaming for the last time, the old man clutched at his head and died. Ketev Mriri began his eulogy:
Devil’s dung and Satan’s spell
Bring his ghost to roast in hell.
V
In the middle of the night, old Rabbi Ozer awoke. Since he was a holy man, the fire which was consuming the town had no power over his house. Sitting up in bed he looked about, wondering if dawn were already breaking. But it was neither day nor night without. The sky was a fiery red, and from the distance came a clamor of shouts and songs that resembled the howling of wild beasts. At first, recalling nothing, the old man wondered what was going on. “Has the world come to an end? Or have I failed to hear the ram’s horn heralding the Messiah? Has He arrived?” Washing his hands, he put on his slippers and overcoat and went out.
The town was unrecognizable. Where houses had been, only chimneys stood. Mounds of coal smoldered here and there. He called the beadle, but there was no answer. With his cane, the rabbi went searching for his flock.
“Where are you, Jews, where are you?” he called piteously.
The earth scorched his feet, but he did not slacken his pace. Mad dogs and strange beings attacked him, but he wielded his cane against them. His sorrow was so great that he felt no fear. Where the market-place used to be, a terrible sight met him. There was nothing but one great swamp, full of mud, slime, and ashes. Floundering in mud up to their waists, a crowd of naked people went through the movements of dance. At first, the rabbi mistook the weirdly moving figures for devils, and was about to recite the chapter, “Let there be contentment,” and other passages dealing with exorcism, when he recognized the men of his town. Only then did he remember the doctor from Cracow, and the rabbi cried out bitterly, “Jews, for the sake of God, save your souls! You are in the hands of Satan!”
But the townspeople, too entranced to heed his cries, continued their frenzied movements for a long time, jumping like frogs, shaking as though with fever. With hair uncovered and breasts bare, the women laughed, cried, and swayed. Catching a yeshiva boy by his sidelocks, a girl pulled him to her lap. A woman tugged at the beard of a strange man. Old men and women were immersed in slime up to their loins. They scarcely looked alive.
Relentlessly, the rabbi urged the people to resist evil. Reciting the Torah and other holy books, as well as incantations and the several names of God, he succeeded in rousing some of them. Soon others responded. The rabbi had helped the first man from the mire, then that one assisted the next, and so on. Most of them had recovered by the time the morning star appeared. Perhaps the spirits of their forbears had interceded, for although many had sinned, only one man had died this night in the marketplace square.
Now the men were appalled, realizing that the devil had bewitched them, had dragged them through muck; and they wept.
“Where is our money?” the girls wailed. “And our gold and our jewelry? Where is our clothing? What happened to the wine, the mead, the wedding gifts?”
But everything had turned to mud; the town of Frampol, stripped and ruined, had become a swamp. Its inhabitants were mud-splashed, denuded, monstrous. For a moment, forgetting their grief, they laughed at each other. The hair of the girls had turned into elflocks, and bats were entangled there. The young men had grown gray and wrinkled; the old were yellow as corpses. In their midst lay the old man who had died. Crimson with shame, the sun rose.
“Let us rend our clothes in mourning,” one man called, but his words evoked laughter, for all were naked.
“We are doomed, my sisters,” lamented a woman.
“Let us drown ourselves in the river,” a girl shrieked. “Why go on living?”
One of the yeshiva boys said, “Let us strangle ourselves with our sashes.”
“Brothers, we are lost. Let us blaspheme God,” said a horse dealer.
“Have you lost your minds, Jews?” cried Rabbi Ozer. “Repent, before it is too late. You have fallen into Satan’s snare, but it is my fault, I take the sin upon myself. I am the guilty one. I will be your scapegoat, and you shall remain clean.”
“This is madness!” one of the scholars protested. “God forbid that there be so many sins on your holy head!”
“Do not worry about that. My shoulders are broad. I should have had more foresight. I was blind not to realize that the Cracow doctor was the Evil One. And when the shepherd is blind, the flock goes astray. It is I who deserve the punishment, the curses.”
“Rabbi, what shall we do? We have no homes, no bedclothes, nothing. Woe to us, to our bodies and to our souls.”
“Our babies!” cried the young matrons. “Let us hurry to them!”
But it was the infants who had been the real victims of the passion for gold that had caused the inhabitants of Frampol to transgress. The infants’ cribs were burned, their little bones were charred. The mothers stooped to pick up little hands, feet, skulls. The wailing and crying lasted long, but how long can a whole town weep? The gravedigger gathered the bones and carried them to the cemetery. Half the town began the prescribed seven days of mourning. But all fasted, for there was no food anywhere.
But the compassion of the Jews is well known, and when the neighboring town of Yanev learned what had happened, clothing, bed linen, bread, cheese, and dishes were collected and sent to Frampol. Timber merchants brought logs for building. A rich man offered credit. The next day the reconstruction of the town was begun. Although work is forbidden to those in mourning, Rabbi Ozer issued a verdict that this was an exceptional case: the lives of the people were in danger. Miraculously, the weather remained mild; no snow fell. Never before had there been such dilig
ence in Frampol. The inhabitants built and prayed, mixed lime with sand, and recited psalms. The women worked with the men, while girls, forgetting their fastidiousness, helped also. Scholars and men of high position assisted. Peasants from the surrounding villages, hearing of the catastrophe, took the old and infirm into their homes. They also brought wood, potatoes, cabbages, onions and other food. Priests and bishops from Lublin, hearing of events that suggested witchcraft, came to examine witnesses. As the scribe recorded the names of those living in Frampol, Hodle, the daughter of Lipa the ragpicker, was suddenly remembered. But when the townspeople went to where her hut had been, they found the hill covered with weeds and bramble, silent save for the cries of crows and cats; there was no indication that human beings had ever dwelt there.
Then it was understood that Hodle was in truth Lilith, and that the host of the netherworld had come to Frampol because of her. After their investigations, the clergymen from Lublin, greatly astonished at what they had seen and heard, returned home. A few days later, the day before the Sabbath, Rabbi Ozer died. The entire town attended his funeral, and the town preacher said a eulogy for him.
In time, a new rabbi came to the community, and a new town arose. The old people died, the mounds in the cemetery sifted down, and the monuments slowly sank. But the story, signed by trustworthy witnesses, can still be read in the parchment chronicle.