Thursday, April 16, 2026

Tales of Disturbed Creation: The "Noah Cycle" (not much of a cycle...)--Roughish Draft

 Tale 5: Drink

   Every day, my father warned me of the dangers of the demonic fluid. It is drink which unleashes all of man's evil and eliminates the barrier from beast. It is drink which eliminates health and happiness. Drink is danger, drink is trauma, drink is obscenity and humiliation, blasphemy in the eyes of God and excrement in the windows of memory. Drink is serenity's eternal expenditure: instants of bliss for an eternity of inner violence. 

Trauma is the intrusion of another soul that claims a new section of of the mind every day, intrusion doubling upon intrusion, exhibiting ever more masterfully that he, not you, is the part of your mind that thinks. 

Perhaps this other soul is a devil or dybbuk, perhaps he's simply another person who deliberately lodged part of himself within you, or perhaps he's another person burdened with his own dybbuk. But whomever he is, he, not you, masters the mind, and you become a spectator within your own consciousness. With every hour he determines more of your decisions, and with every new decision he makes for you, you wonder ever more if he was you all along.   

For centuries, father barely touched drink. He knew of its ecstasies and torments as well as any man, but he saw what drink made him, and what drink made others, and its humiliations were repugnant. It caused a whole earth on which man has neither self nor divinity, but only sense - pleasures to drown our pain, other people's pain to drown us in pleasure, a whole earth of trauma absorbed and trauma inflicted where man uses his divinity to inflict all the worse. And so where the rest of Earth was wine, the House of Noah was water, kept fresh and pure in wells we cleaned every day along with blessings to a spirited drink in a second, smaller well. A spirit of the drink whose name we never pronounced, and perhaps we never knew. For an hundred years of our lives, Ham, Japeth and I knew no drink but water. 

All the while, as the temperature warmed and the Earth became fire and rain, Father communed with his holy spirit of the drink. Every day as he had for hundreds of years, he pulled a bowl from the well tied to a string, put a finger in the drink, touched its holy spirit to his lips, and threw the bowl back. Every day he spoke with the spirit of the drink, and the Drink spoke back. For seven hours every day Father walked around the well, speaking questions and answers, and the pool told him all creation, of its trees and crowns, of its spheres visible and hidden, and the Spirit of the Drink made Father the wisest of men. 

The spirit told Father to build an ark and gather every living thing that creepeth upon the earth, for the spirit was wroth with the world and would flood it. The water would cleanse the world, who'd begin anew in a second Eden where would live none but the House of Noah's righteous offspring. 

And the Spirit was right, for lo, the earth became drink; not drink still and clear, but torrential and murderous, until all the world was again without form and void. Then the sea level rose, and rose, and rose, until the planet itself rose up and murdered its unworthy caretakers, and all the Earth was but one large ocean, stewed in the iniquities of its trillions of drowned beings and glazed with salt to parch any survivors. And within three days, all remaining life lodged within an ark of 300 cubits.

The invisible spirit told us of the flood, he told Father to build the ark, precisely how, and with what, and how large, and how many animals to gather, but he gave us no extra ration of fresh water. All we had was the water within our well, which when drawn out must be fermented ere it turn to undrinkable slime. So there was only barley fermentation, and wine, and animals, and obscenity. There was not even water for children. 

And yet the first thing we brought aboard the ark was Father's pool of drink, of which he made us carry pitcher by pitcher to a pool of stone he'd constructed without assistance.

Upon the ark it was only us and the wine. Father told us we had no extra rations of drink for the animals, but to allow ourselves twelve times an eleven month supply for four families - we asked why, he did not say. Surely father knew what was to come better than we.

It began not with agony but with joy and camaraderie - days of merry work followed fine nights of wine and song. Then lying with our wives in tents on the Ark's four opposite corners. The children would fall serenely asleep after dinner, and so torpid they never wandered. The House of Noah used our wealth to buy all the crops of nearby families to feed the ark's animals, and once aboard we pickled them within buckets of salt water procured from the outside deluge. 

Father had always been serene, but he was quiet and cryptic, and often warned us of what sort of different man he was before encountering the holy Spirit. He took to the wine immediately, and his serene self turned upside down to the most dreadful moroseness. None saw him eat, and he said not a word even as he fed the animals. Yet while Father submerged into drink, our work seemed as play. 

But at the cusp of manhood, no drink could torpor Canaan. In less than one year he'd have taken to wife, but what wife lived to take him? 

The noises began with the sheep of course, and then the goats, and then the dogs and cows, and then to the larger animals, and the smaller, until we wondered if there was an unsullied animal among the 16,000 on the ark. An animal would exclaim that peculiar scream, always the same in every species, and we knew what Canaan was doing, particularly because he would return every morning with terrible bruises and scratches. But what did it matter if we all were so besotted with drink? The world was ending, boys will be boys, the animals were drunk too, and were we to believe Father, the House of Noah was the one family in the world who did not enjoy the company of livestock. 

The loneliness of the ark eventually grieved our wives, and we too found it oppressive. As the drink increased, the revelries decreased. Never again would we see anyone but ourselves, and that realization necessitated more drink. Every simple disagreement felt like a second deluge, which also necessitated more drink. Whenever the rain's humidity caused a sniffle, we feared the mortality outdoors would spread inside, which necessitated still more drink. And whenever an animal fell ill, which was often, we were great with labor to minister them, which necessitated the most drink of all. 

All the while, father had built a new cage, and a large one. We wondered if there was a flying animal we'd forgotten. Father would not say. 

Days grew to weeks, memory blurred day into day, until eventually there were no memories except the wailing of our wives as dawned on them a world of loss, and the raging mischief of our children now tolerant to alcohol bored into our heads, which necessitated still more drink. Raven after dove after raven we sent to find evidence of land; but there was only drink, until finally a dove emerged with an olive branch. The Lord had spared us, and thus could we survivors multiply in a new era of righteousness and favor and grace. 

But the very next day, great human cries awoke us to find Ham murdered, and Canaan locked in Father's cage.

"Canaan! What have you done?" 

Here follows the tortuous dialogue between father and grandson:

"I have done nothing! Ham was murdered by you Grandfather!"

"The Holy Spirit warned me something awful would happen, but surely it would be less than this! Murder or defilement among kin is what I expected. For crimes as these the Spirit has flooded the world. We would punish such offenders justly, but what has occurred is so much worse!"

"Why have you murdered my father?"

"Your father tried to kill me before I laid my curse on you!" 

"Why would you curse me?"

"Look at the chalky substance within the drink! The imagination of man's heart is evil from its youth! Canaan has gazed upon my spirit's nakedness and spilled his seed into it! He has raped the holy spirit of the Earth! We shall never rebuild Eden! The whole flood has been for nothing! Humanity now shall continue just as it has!" 

"But I did not...."

"Cursed be you Canaan! A curse you were upon Ham and upon this ark, and cursed you shall be upon dry land! A servant of servants shall ye be unto your bretheren! A blessing shall this Holy Spirit of mine be to Shem and Japeth, but the your house Canaan shall be a servant to the servants of Shem and Japeth all the days of their li..."

"Grandfather, that was milk." 

"What?"

"It WAS milk."

"Did Grandfather really think fermentation and salt would keep a kingdom of animals alive for a whole year?"

"It is not for you to question what the spirit in the drink tells me."

"There is no spirit in the drink."

"SILENCE!" 

"If it's a spirit, then the spirit told you what your mind already saw."

"Indeed, the spirit tells me the world is fornication and wickedness. Just like y..."

"No, grandfather, the world was already flooding, the spirit only told you what you knew." 

"We do not see but with the eyes of our spirit!"

"No, our spirit sees with our eyes." 

"Profanity! You deserve to be cursed all over again."

"Curses mean nothing."

"You dare doubt my curse?"

"I doubt there's any point to us living now when everybody else is dead."

"Your sacrilege is ignominy upon the entire House of Noah! Is it not enough that you desecrate every animal aboard the ark night by ni...?" 

"YOU THINK I FUCKED THE ANIMALS!?"

"You have done evil enough. Do not dishonor us further in the ark of the Holy Spir...."  

"I curse you too Grandfather."

"Abominable blasphemer! May you be known through all eterni..."

"May you endure your remaining centuries knowing nothing of life but this stupid spirit of the drink or whatever you call that liquid shit." 

"Outrageous infide...!"

"May your bullshit visions of the Eden we lost haunt all your days and creep all your nights. May you forever see in me your only impediment to paradise."

Noah immediately charged at Canaan to strike him down but was prevented by the cage he built himself. He reached for the key to the cage, but Canaan pulled Noah's key out of his own tunic. 

"While you all spent your nights in a drunken stupor I was milking all the mammal females and feeding it to their children. I even fed the milk to your grandchildren and great-grandchildren and told them not to tell anyone, because children will never survive on just the alcohol you've spent your whole lifetime warning us against and then made us live on. Shem, do you really think Arphaxad could survive the whole first year of his life on nothing but alcoholic breastmilk?" 

Clearly in grief, Noah reached for his sword with a clear intention to fall on himself. But Canaan from out his tunic produced Noah's sword as well. 

"How can you be given power of life and death? You murdered your own son because I drank some water from the pool and didn't wipe a little milk off my cheek!"

A great cry went up from Noah. 

"My father is now dead because his own father slew him, and you think the outside world was the iniquitous place? Fuck you!"

Noah exhaled a still greater moan.

"We have no idea why the world flooded, but you all kept saying that the world was getting warmer every year of my childhood. Maybe it was from all those fires people light to worship their gods." 

Noah began to cry in earnest.

"And if the world was just a place of people killing and raping each other, maybe it's because worshiping all those drinking and smoking spirits were what made them that way. Grandfather Noah is the same as all of them!"

The wailing and crying grew entwined. 

"And yes, when we were still on land I jerked off in the holy spirit dozens of times, but the whole ark is alive because of me. Me, not your crappy god. I hate the drink and everything it makes you all do. I hate the fact that we're still alive and everybody else is dead, and if there is a spirit who did this, I hate him more than anyone and I curse him forever."

"Execration! Astonishment! Reproach! We spit you out of the House of Noah for eternity!" 

"I was planning to run away from this pathetic house for years. Now I've got a whole new world I can start on my own!" 




We never saw Canaan again. Within two days he'd run away with Japeth's granddaughter Arsal. I've had half a millennium to think about that last horrible day on the Ark. There were details on which Canaan was clearly wrong: the animals were nearly as drink-soaked as we the people and so would be their milk. Doubtless he was wrong about other things too, but it's hard not to wonder if Canaan's arguments were far more correct than Father's. 

Perhaps there are no spirits and the earth contains nothing but water, fire and air. Yet why did Father know to build the Ark? And why did we, out of all the world, survive when no one else did? Did the Drink's holy spirit know what was to come? And even if the drink has no spirit, did our belief in the Drink enable our survival when everyone else died? Even were there no drink to choose us for its terrific knowledge, could believing in the Spirit of the Drink make us survive through hardships no one else can or would? 

I had seen enough of the old world to know that Father may have been right: drink may well be the cause for all the terrors which made the world fit for destruction, so many terrors of which Father must have seen. Yet by abstaining from drink, did Father recreate all the terrors from which he meant to free his children? Had he simply curtailed his intake to mere moderation, no spirit would speak to him, and he would not have known to build the ark. But is the House of Noah lucky for surviving when all other civilizations die, or are we cursed? 

We have no way of knowing what became of Canaan and Arsal. Were there truly no people on Earth but us, how would they survive without knowledge of where to find arable land or animals? They have cut themselves off utterly from their roots and all advantages therein. Were one of them to die, the other would be entirely alone on this planet, with no way of knowing whither their family.  As current head of the House of Noah, surely I would have welcomed them to return, but how could we ever locate each other? 

Canaan and Arsal went alone into the world with no spirit to guide them and nothing to summon their willpower but a hot planet of death who washes away all things for no reason. How could they possibly summon will to life in the face of such indifference? Perhaps love of each other or children will give them succor, or perhaps they find sustenance in a vision of a more just world. Perhaps Canaan sees the world more clearly than his grandfather, and perhaps that clarity can build a better world, but surely he will commit errors as well, and when he does, what spirit will be there to comfort him? 

If Canaan and Arsal are still alive, they will one day die without belief in an eternal spirit to claim their reward. Can humans truly sustain themselves in a world where all things are flesh and dust, and even if they can, will they one day anger a spirit to the point of causing another flood? 

----------------


Tale 6: The Master Builder


So this letter is meant for God and Abel, though I don't know how to send it or if anybody else does. If anybody ever finds this letter, if you can find a way to send this to God I'll be very grateful. 

It's been a little more over 30 years since The Flood. From the way people talk about it you'd think everybody died, but it couldn't have even been one in a hundred who got themselves killed. Maybe if you were closer to the Mediterranean you had worse chance of living, but people here just hiked themselves to the Zagros mountains, and a lot of people with houses made of proper mudbrick just camped out on the roof and fished. 

As far as apocalypses go, the Flood just wasn't that big. ...It was big, but mostly for how it made us shelter in place for two years. It was just a pre-echo of the real event that came for us because of how we responded. 

We thought The Flood focused everything, solved everything, clarified everything. It obliterated from our minds all the trivial drek. The generation before the flood seemed to be the generation of partisanship and violence, but we were the generation of unity and love. Every man and woman on earth experienced the same loss, the same fears, the same meshiggas, the same boredom, the same rage. 

Everybody knew who was at fault. To make a flood this big, there must be a god so powerful that no other god can be much of a god, and it could only be Ea, this water god everybody believes in. There was even a movement to rename him Y'Ea because he was so willing to use his power, but nearly everybody agreed: if one god can be that powerful, we need a war on him before he kills the rest of us. 

Of course there were some who didn't believe this, Ea still had a bunch of loud partisans on Earth who were violent and dangerously powerful, but the partisans of the other six gods had an unbeatable coalition. Any system in which the partisans of Ea win is a broken system, and if the system was really this broken, the only option left was to go up to heaven and fix the system. It was one of those few moments in every lifetime when everybody seems to speak the same language. 

Nobody actually wanted the responsibility of a god, not if they thought about it... But they did want the right to sometimes be free of gods. Like every other god in their lives, they fulfilled every commandment of Ea's in good faith, they obeyed every obligation to sacrifice, they prayed to him whenever they were afraid, they talked to him when they were lonely, and only crazy people ever thought he answered. 

As for me? I knew that Ea was an old wives' tale. I just had a thought that maybe you B'H didn't think of, that this flood was related to all that kvetching you write to me about this heavenly schpritz. Maybe there's a leak in heaven, so I just wanted to go up there to point out the leak and help you fill it. 

But I had just been appointed court scribe in Uruk, and took the minutes of the Great Council attended by the kings of every major city except Egyptian Pharaoh, who claimed that the flood happened because the rest of us neuter our cats. But the king of every other major city was there: Eridu, Ur, Nippur, Ubaid, Lagash, Elam, Banesh, Kish, Babel, Persepolis, Erech, Accad, Calneh, Farsa, Ansha, Susa, Irsin, Larsa, Keddesh, Megido, Kass, Hurrain, Malatya, Armenia, Kizzuwatna, Luwia, Melid, Carshemesh, Mitanni, Washukani, Qatna, Armenia, Aramea, Cyprus, Hatti, Hattusas, Mycarae, and Ugarit.

Every one of these cities experienced the same flood, and every one of them believed another flood from Ea was imminent. We all thought we'd never see another gathering as glorious as this one. The Kings and entourages of every city of the world with all their finery and gifts and gold and raiment - all of them speaking barely comprehensible dialects to each other. Yet with even all that pomp and pageantry, the first meeting only took ten minutes. Everybody agreed what needed to be done:

A tower to heaven. An elite force of soldiers climbs to the top, does battle with Ea and his rain, defeats the water god, redistributes the rain to its proper season, and if possible, allots the rain more justly throughout the seasons so there is no drought. The tower doesn't need to last forever, just as long as it takes to climb up and down once with a 20 minute battle in between. 

They even agreed on a place: the City of Babel - a modest citystate lodging on the flattest part of the Valley of Shinar. Personally, nobody asked me, but I thought that was unnecessarily cautious to build in a valley rather than a mountain. That's ten thousand cubits more of material everybody needs to buy and build. 

The only problem was the contention of what we'd do once we get to heaven. It's one thing to declare war on a god, but not everybody is clear on how certain gods wage war; so everybody came up with their own plans based on what they believed Ea was. Every city brought their greatest artist to sketch their city's idea of what Ea looked like, dressed like, lived like, and the terrain of his celestial property. But before the  could even be shown, it was decided that Ea's presence is conjured by any representation of him, and can therefore see and hear what his opponents are planning in any room where such representations exist. So we burned all; the artworks along with the artists. 

The first day was met with an opening speech by the King of Uruk. I wrote it of course, but he couldn't read it so he said whatever he wanted. Nevertheless I outlined his idea to build a water basin in the sky which would drain all the water in heaven so that Ea wouldn't be able to cause another flood. If we built a detachable pipe, men should be able control how much rain falls to the ground in any given season. Everyone agreed to convene for a second meeting in three days, during which time each city could form coalitions with other cities to convene a proposal. 

As I was appointed recording secretary for the whole meeting, here follow the second meeting's minutes:  

Uruk's idea moves immediately into debate. The motion does not carry on account of widespread suspicions that wealthier cities would venture to use the water pipe more often than poorer ones. The motion does not carry. 

The Coalition of Eriddu ventures a much more modest proposal than Uruk. If Ea floods us again, everybody just climbs the tower to stay above water. The proposal moves into debate and leads to widespread discussion of how the people of the world would reach the tower, and how this plan necessitates the construction of boats around the world and maps with directions to the tower - which itself creates further discussion because so many landmarks would be subsumed by water, which leads to further discussion of which landmarks would stay above water. After twelve hours of debate, the motion does not carry. 

The Coalition of Lagash asks to be called upon later. As does the Coalition of Babel.

The Coalition of Ur proposes that since Ea is so powerful, he could come back and flood us again. But since the tower itself is such an amazing idea that it could only be a divine miracle, we might be able to invest the tower with godly powers of its own, and therefore their solution is to pray to the tower to defeat Ea. The proposal moves into debate, but leads to objections that if we give the tower powers of a god, Ea might offer the tower still better powers and the tower would work with Ea rather than for us. The motion quickly goes into vote and does not carry. 

The Coalition of Nippur proposes that since Ea is so powerful, he must be proportionally enormous, so their solution is to build a proportionally large bow so that once we climb the tower, the tower can be used as an arrow to stab Ea. The tower would subsequently be pulled out of Ea, then put back so that the soldiers may climb back down to the Valley of Shinar. The motion moves into debate. After three hours, the motion does not carry due to the dual objections that the tower might be lodged too deeply into Ea to remove from his torso, and also that Ea might be agile enough to move out from the tower's trajectory. 

The Coalition of Lagash asked to be called upon later. As did the Coalition of Babel.

The Coalition of Ubaid is more skeptical. They believe that Ea is too powerful to be fought, so they propose the tower ought purely to be used as a symbol of protest; that we should simply use the tower so that a messenger can shout to him daily our dissatisfaction with his treatment. This motion quickly moves to vote and does not carry because Ea's a water god and many things said on land cannot be heard through water.

The Coalition of Elam believes that the flood was dictated by Ea's mood, which itself is dictated by the position of the stars. So were the tower tall enough, we could make more precise astrological calculations about when Ea is most wroth. This motion is debated for eighteen hours, is voted upon five times, but does not summon the requisite votes because many cities wish for their own astrologer to have the honor of doing Ea's horoscope, each of which might pepper their findings with advice to favor their own city over other cities. The motion does not carry to the regret of all present at the council.  

The Coalition of Banesh's solution is not unlike the Coalition of Ur's: to worship the tower as a god. But since Ea is so powerful to subordinate all other gods to his will, Banesh proposes to worship only the tower as a god and no other god, so that the tower might be so moved as no other god was to fight for victory against Ea. This proposal meets with immediate objections from all sides about the inevitable afflictions of having only one god. The discussion quickly becomes so volatile that further discussion is tabled until a potential third meeting. 

The Coalition of Lagash asked to be called upon later. As did the Coalition of Babel.

The Coalition of Elam proposes that the tower itself is enough and no further contingency plan is needed. People would be able see it from all sides of the world, and when the waters begin to flood again, could journey immediately in the direction of the tower by foot, for which they would have enough time to reach the tower and climb to safety. A dissenting sub-coalition within Elam noted the unlikeliness that the tower would be tall enough to be seen at all instances, and therefore enters a revision that all the entire peoples of the should be moved within hiking distance of the tower. The revision is met with immediate objections and is voted against by unanimous consent. The original motion however is met with by no official objections, and moves into debate. After seven hours of debate, the original proposal is met by the objection that while the tower should be visible from across the world, the rain itself could obscure vision of the tower. The motion does not carry. 

The Coalition of Kish suggests that as the flood was accompanied by lightning, the tower should be used to serve as a lightning rod to send the electricity back to heaven, which would stop the rain before flooding. This lead to immediate questions from all sides about what electricity was, and the Royal Vizier of Kish explains that electricity is energy that can be used to provide light and heat for their subjects and could perpetually be renewed. This leads to objections from all sides that renewable energy would be too expensive. The motion does not carry. 

The Coalition of Lagash asks to be called upon later. As does the Coalition of Babel. But there were no  coalitions further to enter their proposals. 

The Coalition of Lagash ventures - and specifies that this must be entered into the record with great reluctance; that the tower is so ambitious that it is fated to be a failed venture. While the Coalition of Lagash does not dare use its vote to prohibit a project that inspired the unity of all cities, the Coalition of Lagash proposes that the tower be constructed as a monument to this moment of worldwide unity, brotherhood, and peace, so that future generations would know that the worldwide brotherhood of nations is possible. This measure is immediately voted against by unanimous consent. 

The Coalition of Babel, the city in which the projected tower shall be housed, enters the final proposal. Among the cities in Babel's coalition is Persepolis, and in an extreme departure from protocol, the proposal is given not by the King of Babel, nor even by the King of Persepolis, but by Persepolis's master builder, who brought a scale model of his own buildings - which many kings had seen, and of his proposed tower. 

The tower itself was so much smaller than many kings hoped, but the Master Builder of Persepolis explained that with all known substances across the earth, the maximum height any building could ever attain was 218 cubits, and even such a tower is in perpetual danger of collapse. "Towers get weaker as they grow, not stronger." There were kings who immediately objected; one shouted that the tower's divine properties could keep the tower standing a thousand years, the Master Builder silenced him very quickly "Recall all your divine structures, how many of them stood amid Ea's rage? How much more shall he rage against a divine structure built to defeat him?" 

The Master Builder of Persepolis explained his belief that rain happens because clouds become so full of midst that the midst turns to drops of water, and the water grows heavy enough that it drops from the clouds  to the earth. We know when clouds are heavy because they fall further toward the earth and grow darker; the closer and darker they grow, the more force with which they erupt. 

Persepolis's Master Builder further posited that certain temperatures and qualities of air were more conducive to greater intensity of rain, and that the direction of the wind would indicate to which direction the rain was advancing. The Coalition of Babel therefore enters a proposal that the tower be used as a weather station to record the distance, color, and amount of precipitation from each rain cloud, and further record the temperatures, the humidity of the air, the direction of the wind speed and the wind's speed. This would lead the world to better predict when floods would happen, and to respond accordingly.

The King of Babel, Nimrod I, and the King of Persepolis, Darius VI, therefore entered a unique proposition: rather than debate among the kings, the Master Builder may be called upon in interview to answer any objection raised by kings in debate. When their proposal was submitted into motion, it passed by the narrowest margin ever seen in a world congress. It was a tie, and the tie breaking fell to the normally non-voting host King of the debate, my sovereign, Gilgamesh XIX, who asked me for advice: 

What could I say? The Master Builder of Persepolis seemed like kind of a mensch who knows what he's talking about, so why not see what he has to say?

This interview raged every day eighteen hours for seven weeks, until the objections of every king of the world were answered and fully satisfied. Even while he was talking, the Master Builder of Persepolis carved all kinds of diagrams on tablets for something he called 'geometry,' which proved to all the kings smart enough to understand him how buildings stay put. He made demonstrations with clay, stone, bitumen, sand, and ore, and he turned it all into pottery, glass, soap, metals, plaster, even waterproofing. He even showed, just on a table, the exact proportions of stones to best support a tall structure, and exactly which kinds of stones, and he said the reason was something called 'mathematics.'

I didn't understand most of what he was talking about, and I suspect most of the kings didn't. But none of them wanted to appear stupid, so after seven weeks of this, they realized they had nothing to show for it except for this builder who'd talked over them for two months, so they had to approve his measure and get back home, and they had to make it seem as though they really believed in the solution they came up with.  

The whole world was prepared for Ea to rain his flood, so the world came together as one to build the tower. And even if the tower was much smaller than the kings of the earth thought it would be, it looked as though we'd built a tower all the way to the heavens. More people died while building the tower than ever died in the flood. And verily, when we reached the top, there was no Ea; just invisible light, and cloud, and cold, and occasional thunder that killed still more of us. But so unanimous was the agreement of the tower's necessity that every man prepared to die, every woman willing to live a widow, every child ready to take his father's place.

The Master Builder was a stealthy taskmaster, on the lookout the whole world over for a builder from any city he found to be at all skilled, even a mere workman, and did ask such workmen for their friends as well, and he did beseech the kings of the earth that men of such skill remain at the tower to help him gain greater rigor with his measurements. 

And when there was no Ea at the top, the whole world breathed one last sigh of relief. And lo, there was a great seven month celebration of all the world: a world's fair of bonfires, sex, golden idols, silver coins, dancing, music, raiment of wool, linen, and silk; circles in a thousand different camps, each playing a different music listened to lovingly by all, each teaching the dances of all to one another, every tribe and nation conceiving children of the other, men wearing the raiment of women from halfway around the world, women fornicating with distant men - dressed as men, even women fornicating as men and men fornicating as women, all tribes mingled with all tribes. And for all the world, minimal humans sacrificed, minimal children abducted, seemingly all partaking of festivities with nothing but joy. 

And then we all returned home, except for the city of Babel in the Valley of Shinar, who measured every rainfall, every wind, every cloud, every thunder, with trust placed in every city that the Edicts of Babel would ensure no new flood. And there was a veritable harvest of new babies, the Children of Babel, each born of fathers they knew not whom. 

And in the first year, only one new edict came from Babel: "Verily, the rain passeth from November to April, therefore let us make a law to save half our harvest for the dry months." A few complaints passed from farmer to farmer, but the cities were bounteous and less men starved. 

And in the second year came another two edicts: 

"Verily, the light of thunder only doth strike the tallest structure, therefore let all cities to build an inanimate rod of metal 100 cubits high, and the flashes shall strike the rod rather than the house." And the rods were built, and men were spared death by lightning. 

"Verily, we at the Tower have discovered that the human body hath vessels within that doth animate life: heart, kidneys, spleen, liver, hypothalmus, uterus, bladder. We shall in time understand how they do work, and death shalt be conquered." And the Tower did generate equal hope and fear throughout the lands. 

And in the third year came three edicts. 

"Verily, we have discovered a divine number: 22/7, which we may write as 3.14. It may be used to predict the tides of seas and the flow of rivers, and perhaps even to make objects that do fly through the air as gods." And the tower did generate results throughout the lands. 

"Verily, we have invented the means so that heavy objects might easily be lifted. It shall called 'lever,' and thou must put it upon a fulcrum, and thou canst move all the objects of the earth." And the tower did generate results throughout the lands. 

"Verily, we have used the divine number to invent an object circular in shape which may transport all the heavy objects of the earth to any amount of distance. This object shall be called the wheel." And the tower did generate results throughout the lands.

But the people did begin to whisper wroth words, for the Tower did promise the conquest of death, yet solely added qualities to life. 

And in the fourth year came a first edict:

"Verily, the wind showeth there shall be floods in the month of Adar. Let us all abscond to mountains that we may pass this flood above the water." 

And lo, the entire world did abscond to nearby mountains, and peoples did journey a month to climb them, but minimal flood did come, and all the world around there was neither flood remarkable nor rain exceptional, and they did return and were wroth with Babel, for verily, there was no flood.   

And the the Kings of Babel, Persepolis, and Uruk did call a second counsel of all the kings of the Earth. And the kings of the earth did invoke their promise "Verily, thou hadst promised trusting mensuration for an end to floods, yet thou hadst not provided faithful measurement."  And the three kings did say "It is better to burden with great care to avoid flood than than to take little burden to meet flood." And the kings of the earth did accuse them "Verily thou hadst not used thy plenty in the service of faithful measurement." And the three kings did respond "Lo, thou hast availed great use of our pronouncements. Thy subjects do live who shall have died, thy vines do multiply which shall have withered, and thy buildings do stay which shall have fallen." 


And many kings of the earth did respond "Our people hath neither crops this year nor work for harvest," To which the three kings did reply "But thou hast thy reservoirs of grain for the dry season," And the kings of the earth did ask "If we do give grain to our people for which they shall not work, they shall have no incentive," and the three kings did reply "They shall have all due inducement to work the greater upon the next harvest," to which the kings of the earth did respond "Thou is begat the involvement of foreign government in countries they know not," to which the the three kings did reply "But thou art natheless thine own governments to administer law as thou seest best fit." to which the kings of the earth did respond "but we must administer the laws upon which thou hath dominion over the earth," to which the three kings did say "If the world does wish to survive, then all our states must act with unity as one," to which the kings of the earth did reply "We wish not a federative community of nations, we do wish to be men in states with rights," to which the three kings did ask "But what about thy subjects? Are they too not men?" to which the kings of the earth did reply "We are men. They are but our subjects, chattel who hath not rights of men," to which the three kings responded "If thou wishest to survive a farther flood, verily thou must grant  rights of life to thy subjects,"

And to which the kings of the earth did proclaim "thou hast uttered a threat to compel our compliance with thy decrees. Thou do wish to liberate our subjects so that thou mayest enslave us. Babel dost wish to rule as lord and tyrant over the world - to act as Marduk, the world's father, and Ishtar, the world's mother. We do invoke offended gods against thee, we do invoke rites of war, we do renounce the brotherhood of kings."

And there was war within the world for which men were as chattel. 


-------------------

Tale 7: Children of Babel

 Aleph.  And war did rage for seven years, the very machines created by the builders of Babylon in hopes to conquer death did become the world's executioners: boulders of dashing pulverization hurled into masses of men; basins of tar lifted atop the walls of cities, burned to boiling and cast upon millions of innocent as rain. Rulers wished to preserve their men as chattel, yet their chattel lay upon hills as carrion; their blood transfigureth grains of sand into forest, their flesh turneth all that lives into plague. And a fifth of the earth's men did die, and a fifth of the earth's men did become crippled, and a fifth of the earth's men did dwell in the house of lunacy.

And behold, the unfathered children of the Festival at Babel had turned twelve. And by such time as their fifth years when war beginneth throughout the world, they all were cast out from their mothers as reminders of  former sin. Great was their disgrace, and the streets of the world were tumultuous with cries through their mothers' windows: "Mothers, why hast thou forsaken us?" And the mothers did weep in concord with their children but offered them not food neither shelter nor warmth. And the children of Babel did sleep and eat within the streets of every city of the world - robbing for food, maurauding for shelter, and trespassing upon sheep to sheer for blankets. And the Children of Babel were much despised. 

And as every city sent citizens into battle to die man by man, the unfathered boys and girls did become as men for every city. By six did they learn to ply trades no city man could practice. By eight did they tenant the markets of their cities. By ten did they take among themselves to man and wife. And by twelve they were manifold among ministers for the kings of the earth. 

And verily, as men fought the world elsewhere, there was none to shield mothers from their unwanted children. Few were the new children of men, and the younger children who did live were great with hunger. And the mothers did come to their unwanted children and ask for sustenance they had not means to give, and the Children of Babel did grant their mothers and brothers food and nourishment. 

And by the sixth year of war, the mothers of the earth were exceeding with woe, for their youngest sons were soon to be trained as soldiers, and the mothers did fall in supplication upon the Children of Babel: 

"Go unto the kings of the earth and prevail upon them to end the war. For we have no children but our striplings, and err the war continueth shall we have no son but the sons of Babel and no honorable men to marry our daughters?" 

and the Children of Babel did exclaim unto their mothers, "Were we not children enough for thee? Hath we not proven our honor? In shame didst thou banish us like slaver, yet for the world we did become as men. When the harvest was great we were like chaffe to thee, yet now we are the source of thy wheat, and thou askest us to vouchsafe the reverence of mothers who never did love us as children," 

to which the mothers responded, "We did always love you as the issue of our hearts, but great is the shame of our actions in Babel. Thou art not the children of thy fathers, for we did lie with enemies. Though we did wish to raise you as children, thou hadst been born with marks of shame.' 

and the Children of Babel did reply: "We are not shameful. We are descendants of the world entire. Through no aid of forebears, we have turned shame to fortune. And behold, thou wishest to profit from thy shame." 

and the mothers were prostrate with weeping and exclaimed "Lo, we have betrayed, we have been disloyal, we have sinned, we have turned away and ignored the children of our wanton acts of wickedness." 

and the Children of Babel did say to their mothers: "Well,... fuck it. No, you're not wicked or evil, you're just kind of a selfish bitch. I'll talk to the kings of the earth and see what I can do."

-----------------

Bet. And the Children of Babel did speak with the kings of the earth and they did say "Verily, we have spoken with the mothers of the earth and they hath pleaded you to end this war ere their last children depart for the valley of the shadow of death."

And the kings of the earth did respond "Behold, what have these children to live for? We cannot provide them plenty nor succor without visiting the valley ourselves, for they shall rise up and revolt; and therefore their lives are saved merely by their commitment to our darker purposes. Only their deaths shall endow them with meaning." 

And the Children of Babel did reply "Thou dost surely realize they would disagree." 

And the kings of the earth did respond "What else may we do for them? Their lives are but torture and squalor, but glory may they find as swordly extension of sovereign's arm." 


To which the Children of Babel did respond "They do surely have their consolations, and surely they do value their lives however small. Life mattereth to them if even thou seest them as wheat for the harvest."

And the kings of the earth did reply "Only pharaohs see themselves as gods of stone. We sovereigns are half mortal and do feel the guilt of their calamities. We cannot provide them with more ere they go the way of the earth, and when they do, the flock thins, and as shepherds we may tend them more." 

And the Children of Babel did say unto them "Thou wouldst not have to fret over rebellion if thou hadst not become as tyrants over them."

And the kings of the earth did say "We did not become tyrants, our tyranny was compelled by the tyranny of many kings before us, and should we relinquish our despotic privilege, others would assume merely what we had, with all the greater force for their insecure positions." 

And the Children of Babel fell prostrate "Thy chattel has bled the earth. As the dying wheat beareth much fruit the dying soldiery must beareth provision for the living." 

And the kings of the earth were resolute "The people of the earth are chattel and chattel they must remain." 

Gimmel: And the Children of Babel did return to the Kings of the Earth and they did say. We have spoken among ourselves and have solutions. Thou seest the verdancy of earth post-deluge, and the farming of the earth may be so fecund that there should be no drought for centuries hence. We entreat thee, make peace and put thy subjects as tillers to work the land in fields and forests. 

And the kings of the earth did sue for peace, and the surviving men did go into the fields and work the earth, and there was abundance. 

And the kings of the earth did take the abundance for themselves, and did distribute to their workers with meagerness, but fearing the Children of Babel, the kings of the earth did allow them to partake of abundance. And the surviving men did go to the kings of the earth and entreat them: Behold, we have not food for our children nor reward for the sweat of our brow. 

And the kings of the earth did say: Lo, it is the Children of Babel with who hast taken thy abundance. Their rewards are great while thine are few. They hath not spoken for thee, and hath prevented us from bequeathing thou thy just rewards fear the surviving men shall overthrow the Children of Babel. 

And the surviving men did overthrow the Children of Babel and did slay manifold among them, and the Children of Babel did flee their houses and cities, and did lodge together in the wilderness, and did assume the habit of wanderers. 

And lo, they did wander the earth for seven generations until they came upon the House of Canaan. 

And the House of Canaan did say: Behold, our rations are meagre, our cattle are weak, our coin is soft and our crops are dry. But this land will we shew thee, for there is room to settle and land to work. By the sweat of our brow must we work in heat and dust, but here is thy home, and here shalt thou bloom. 


Tales of Disturbed Creation: Children of Babel

 Aleph.  And war did rage for seven years, the very machines created by the builders of Babylon in hopes to conquer death did become the world's executioners: boulders of dashing pulverization hurled into masses of men; basins of tar lifted atop the walls of cities, burned to boiling and cast upon millions of innocent as rain. Rulers wished to preserve their men as chattel, yet their chattel lay upon hills as carrion; their blood transfigureth grains of sand into forest, their flesh turneth all that lives into plague. And a fifth of the earth's men did die, and a fifth of the earth's men did become crippled, and a fifth of the earth's men did dwell in the house of lunacy.

And behold, the unfathered children of the Festival at Babel had turned twelve. And by such time as their fifth years when war beginneth throughout the world, they all were cast out from their mothers as reminders of  former sin. Great was their disgrace, and the streets of the world were tumultuous with cries through their mothers' windows: "Mothers, why hast thou forsaken us?" And the mothers did weep in concord with their children but offered them not food neither shelter nor warmth. And the children of Babel did sleep and eat within the streets of every city of the world - robbing for food, maurauding for shelter, and trespassing upon sheep to sheer for blankets. And the Children of Babel were much despised. 

And as every city sent citizens into battle to die man by man, the unfathered boys and girls did become as men for every city. By six did they learn to ply trades no city man could practice. By eight did they tenant the markets of their cities. By ten did they take among themselves to man and wife. And by twelve they were manifold among ministers for the kings of the earth. 

And verily, as men fought the world elsewhere, there was none to shield mothers from their unwanted children. Few were the new children of men, and the younger children who did live were great with hunger. And the mothers did come to their unwanted children and ask for sustenance they had not means to give, and the Children of Babel did grant their mothers and brothers food and nourishment. 

And by the sixth year of war, the mothers of the earth were exceeding with woe, for their youngest sons were soon to be trained as soldiers, and the mothers did fall in supplication upon the Children of Babel: 

"Go unto the kings of the earth and prevail upon them to end the war. For we have no children but our striplings, and err the war continueth shall we have no son but the sons of Babel and no honorable men to marry our daughters?" 

and the Children of Babel did exclaim unto their mothers, "Were we not children enough for thee? Hath we not proven our honor? In shame didst thou banish us like slaver, yet for the world we did become as men. When the harvest was great we were like chaffe to thee, yet now we are the source of thy wheat, and thou askest us to vouchsafe the reverence of mothers who never did love us as children," 

to which the mothers responded, "We did always love you as the issue of our hearts, but great is the shame of our actions in Babel. Thou art not the children of thy fathers, for we did lie with enemies. Though we did wish to raise you as children, thou hadst been born with marks of shame.' 

and the Children of Babel did reply: "We are not shameful. We are descendants of the world entire. Through no aid of forebears, we have turned shame to fortune. And behold, thou wishest to profit from thy shame." 

and the mothers were prostrate with weeping and exclaimed "Lo, we have betrayed, we have been disloyal, we have sinned, we have turned away and ignored the children of our wanton acts of wickedness." 

and the Children of Babel did say to their mothers: "Well,... fuck it. No, you're not wicked or evil, you're just kind of a selfish bitch. I'll talk to the kings of the earth and see what I can do."

-----------------

Bet. And the Children of Babel did speak with the kings of the earth and they did say "Verily, we have spoken with the mothers of the earth and they hath pleaded you to end this war ere their last children depart for the valley of the shadow of death."

And the kings of the earth did respond "Behold, what have these children to live for? We cannot provide them plenty nor succor without visiting the valley ourselves, for they shall rise up and revolt; and therefore their lives are saved merely by their commitment to our darker purposes. Only their deaths shall endow them with meaning." 

And the Children of Babel did reply "Thou dost surely realize they would disagree." 

And the kings of the earth did respond "What else may we do for them? Their lives are but torture and squalor, but glory may they find as swordly extension of sovereign's arm." 


To which the Children of Babel did respond "They do surely have their consolations, and surely they do value their lives however small. Life mattereth to them if even thou seest them as wheat for the harvest."

And the kings of the earth did reply "Only pharaohs see themselves as gods of stone. We sovereigns are half mortal and do feel the guilt of their calamities. We cannot provide them with more ere they go the way of the earth, and when they do, the flock thins, and as shepherds we may tend them more." 

And the Children of Babel did say unto them "Thou wouldst not have to fret over rebellion if thou hadst not become as tyrants over them."

And the kings of the earth did say "We did not become tyrants, our tyranny was compelled by the tyranny of many kings before us, and should we relinquish our despotic privilege, others would assume merely what we had, with all the greater force for their insecure positions." 

And the Children of Babel fell prostrate "Thy chattel has bled the earth. As the dying wheat beareth much fruit the dying soldiery must beareth provision for the living." 

And the kings of the earth were resolute "The people of the earth are chattel and chattel they must remain." 

Gimmel: And the Children of Babel did return to the Kings of the Earth and they did say. We have spoken among ourselves and have solutions. Thou seest the verdancy of earth post-deluge, and the farming of the earth may be so fecund that there should be no drought for centuries hence. We entreat thee, make peace and put thy subjects as tillers to work the land in fields and forests. 

And the kings of the earth did sue for peace, and the surviving men did go into the fields and work the earth, and there was abundance. 

And the kings of the earth did take the abundance for themselves, and did distribute to their workers with meagerness, but fearing the Children of Babel, the kings of the earth did allow them to partake of abundance. And the surviving men did go to the kings of the earth and entreat them: Behold, we have not food for our children nor reward for the sweat of our brow. 

And the kings of the earth did say: Lo, it is the Children of Babel with who hast taken thy abundance. Their rewards are great while thine are few. They hath not spoken for thee, and hath prevented us from bequeathing thou thy just rewards fear the surviving men shall overthrow the Children of Babel. 

And the surviving men did overthrow the Children of Babel and did slay manifold among them, and the Children of Babel did flee their houses and cities, and did lodge together in the wilderness, and did assume the habit of wanderers. 

And lo, they did wander the earth for seven generations until they came upon the House of Canaan. 

And the House of Canaan did say: Behold, our rations are meagre, our cattle are weak, our coin is soft and our crops are dry. But this land will we shew thee, for there is room to settle and land to work. By the sweat of our brow must we work in heat and dust, but here is thy home, and here shalt thou bloom. 

Tales of Prophetic Subversion: Tale 6-- The Straight Talk Caravan -- Part 1 of three

Samuel: stump speech in Menashe

---------------

I'm gonna trigger you right now. I know our generation loves to be offended, so I'm going to offend you deliberately. 

(giant cheer, followed by reverent silence)

Right now, our generation, we are, the most weary generation in history, the most burthened generation in history. Our generation leads every statistic in shadow walks, sorrow, grief, vexation, heart-heaviness and self-cursing. We are the generation latest to marry. The demographics show that our birth rates are lower now than they even were when we were slaves! Worst of all, we are the generation least likely to bring sacrifices to temples. 

(crowd boos) 

Something is seriously wrong here. We have become a society devalues god, devalues traditional marriage and devalues raising children in a society that rejects the culture that surrounds us!

(crowd issues giant cheer) 

We have to fight for our country! We have to fight for our civilization! We have to reject the moral relativism of Canaan and all their easy temptations. Our Eastern Civilization was built on doing things because they are hard: BECAUSE they delay gratification! We Jews don't do things because they feel good, we do them because there are more important things than feeling good. 

(crowd gives standing ovation) 

The dating scene is an utter disaster. Women now hate men, and because they do, men have learned to hate women! 

Men, this is simple: if you spend all your time gaining weight from drinking strong drink, eating processed unkosher meat, going to Canaanite temples to listen to their music and ogle at their priestesses dancing like zombies, smoking opium and whoring with Canaanite harlots and bringing their diseases back into our tents. Women, do you find this deeply unattractive? 

(loud high pitched cheer!)

If you're smoking opium, stop. If you're going to Canaanite temples to look at their pornography, stop. If you're drinking their ale, stop. If you want a life of comfort, you can keep listening to their music. But if you want to live a heroic life, you live a life of the Word of God. 

(everyone cheers) 

Men, women always tell us that one of the most unattractive things in the world is a man with no self-control. Women, is this true? 

(high screams of Yes!)

Oh don't worry. Women we're gonna talk later. Just you and me. Don't worry guys, you can trust me, I'm a Nazir. 

(comfortable laughter)

Men, if you are on a date and you women say 'what are you going to do with your life' and you say 'Oh, I dunno, I guess I'm gonna tend to a flock of sheep for the next twenty years. Naar! Uh-uh! Efes! Nebbish! Instead you should be saying "I'm studying Tashma to solve Kashya because I want to learn Teyuvta! I want to do this to make enough shekels to provide bread and basar for you and kids and I don't care how hard it gets, I'm going to be your Magen and your Shomer and I am going to be your Manhig!"

(explosive cheers)

And I will tell you, there are all kinds of people out there who will tell you that modern women are korvehs and shreklekh, and you should just use them for your own knowledge and khafetz. (a few boos) I'm telling you right now: no real Jew can ever believe that. Modern women have problems, but the living God made man in His image and fashioned women from men! There are no patriarchs without matriarchs! 

I meet so many sad men who say "I'm done with women," but that's the goyish way! The Jewish way is to improve your own life to make yourself attractive to the woman you one day want to acquire! 

(giant cheers) 

Today's progressives want men to be women and women to be men, and they want men to get rid of their dominant energy and walk around as women's helpmeets. You know how to fight that? Go do something hard! (applause builds through this litany) Build your own sheep flock! Hunt your own deer! Plant your own grapes! Grow your own wheat! Stop eating those Canaanite desserts so you can go to Mount Hermon and hike through the Negev and lose all that weight that no woman finds attractive! Observe the fast days! God gives everybody on this dune their struggles, but He gave you these struggles so you could overcome them! You only have yourself to blame if you don't start the fight (cheers by here are stupendous, he now shouts over them) If you're a boy, you can stay away from that fight and just follow your Canaanite friends. But if you're a man, you reject that culture.  It takes no skill, and no talent to do what feels good, that's what animals do. If you're a man, you say "I'm not gonna live a life of easy sin and sex and drugs", I'm gonna live a life of God and purpose and prosperity!

(waits for crowd to calm down)

Look at your forefathers who built this nation, who brought down the Walls of Jericho and conquered the warriors of Ai, who killed Eglon and defeated Midian with only 300 men! Who killed 600 Philistines with an oxgoad and brought down the Philistine Temple with their bare hands! These men built this country, and men of Israel, you have what it takes to make this country great again! 

(the crowd reacts as though Tesla's electrical currents have zapped through them and they're all on their feet making more noise than they ever thought possible)

Wednesday, April 15, 2026

Tales of Classical Perversion: Tale 7: Amici Caesaris

 Iuly 4th, Ab Urbe Conditia 759

Amici Caesaris,

We have a grave problem, a cataclysmic problem, a semantic problem to be exact, a semitic problem to be approximate. To tell about the nature of this problem is difficult because the problem itself is better at articulating problems than we are. 

We are accustomed to thinking our imperial subjects barbarians. One after another kills each other, and their motive for murder is utterly clear: wealth, they wish to accumulate, threats, they wish to eliminate, fear, they wish to inspire. We in Rome can help the most ruthless among them fully realize their barbaric potential and are only too happy to let them freely indulge in it so we may continue our organization of the civilisation that rules over them. 

But the Jews, they are not barbarians. Or, if they are, they are something still more difficult: barbarians who think like the civilized. The threat from Roman Jews is more easily understood: they are our friends and donors, they are if anything too good at playing civilisation, and too easily throw about their influence. Even were such influence not a demerit to true Roman virtue, it would nevertheless signify a threat to the patrician class that so many amiable and intelligent barbarians can simply buy their way into our company by virtue of inborn talent. 

It is very easy to think these Jews of the Levant less intelligent or corrupting, due to their odd appearances and abrasive lack of etiquette. That would be a calamitous underestimation. As with our problem's progenitor Herod, their shrewdness is every bit as developed, their critical faculties every bit as honed. 

What they lack is schooling as we and the Greeks understand it, and thus, they are not beholden by precision to hit at the root cause of problems, which, as you all know, The Philosopher demands in his Nicomachean Ethics. And therefore, in their approximations, they are allowed to permit themselves infinite nuance to tell truths subjectively, and thus evade the precision and might of Roman law. In our courts, we have complaints that they argue as sophists do. On the witness stand, they tell the truth only in approximations and give their opinions on what happens rather than the truth itself.  

As you know, we have seen this trait in our Eastern Jews for generations, but now that Caesar has deigned to make Judea a governate, this problem invades our advisory chambers. 

After the first joint meeting of Herod's sons as claimants to the Judean throne, each sent their advocate.  rather than represent themselves, and rather than argue the objective truth, they can argue as Sophists do in opinion and perception. They uniformly do not state 'this is the truth,' they state 'I believe.' Belief is endemic to the Judeans, and while I have no objectivity to give this claim, I submit that their belief in the unknowability of ultimate truths is the greatest threat to Rome in our history, and we must convince Caesar of such before their beliefs infect our discoveries of truth. 

You all know that Caesar is determined not to repeat his rash judgement which deemed Archilaus the proper King of Judea. You also know that the new claimants to the Judean throne are being adjudicated with all due deliberation over a period of months. What you do not know is that yesterday, a designated team of advocates for our threat, Judah of Galilee, insisted upon being seen with the guarantee that the rebellion would cease were their demands met. They had but one demand, that Judea become the republic which Rome once had, and which Caesar still pays heed to returning the country to even over the objections of Domina Livia. Obviously, we could not grant this request. The principal advocate, one Yokhanan of the Judean Hill Country, then immediately switched his demand to that Judah of Galilee be made King of Judea, and then when we said that no king suitable for Judea would ever entertain a republic, he immediately denied he ever said Judea should be a republic. Of course, we told him, we have it recorded scrupulously in our minutes that he said it, as is good government policy dictates since Divine Julius. The minutes were duly read back. However, said record is now missing from our archives, along with all copies. When questioned about this, all the advocates were plainly in our company from the moment they arrived to the moment the minutes went missing, and thus have impenetrable alibis. 

Within seven minutes of the advocates' arrival, a messenger duly came with the happy missive that Judah of Galilee is now dead. The advocate now presented one of his fellow advocates, a Pharisee called Zadok whose town of origin they refused to name so they might not perjure themselves. The lead advocate presented Zadok the Pharisee as the new and rightful King of Judea, who is ready to make Judea precisely the trial liberal kingdom Caesar so rashly proposed to Judea's tyrant Herod. All these contortions, mind you, happened within a ten minute window. 

Until such time as the records appear again, we are officially forced to entertain the claim, even as Caesar has no intention of granting it. We cannot allow for Judea or any other kingdom to learn that we will entertain this trial project, or demands of it will multiply geometrically throughout the empire. Our men in Judea must be on the lookout for any and all ships and any and all letters, to the point of killing all passengers on all ships going into Israeli ports or even any private shore unaccounted for. Every Roman soldier in Judea and Syria must be dispatched posthaste all along the Mediterranean coastline for search and seizure. Whatever rebellion lack of policing causes, it will be insignificant next to the rebellion fomented by the knowledge that we are officially hearing this claim. 

In the name of Caesar I hereby invoke Operation Cincinnatus to dispatch all messengers to Judea and Syria to convey this order to the governors. By order of Caesar, I also dispatch legions III Cyrenaica, II Triana, XII Fulminata, and XXII Deotariana to Syrian base camp with the standby order to prepare march upon Judea.  

Senatus Publius Qui Romanus, 

Gaius Cilnius Maecenas

Deputy Magister Equitum, Consul ex-officio, Consolium Principis to Princeps Caesar Augustus 

--------------------------------

 Amici Caesaris,

Kindly disregard the order of the great and honorable Maecenas. He is the most Roman of us all, but if we are to run an empire, we must occasionally do as the empire does. We will duly consider the motion, we will roundly reject it, and we will tie every other petition up in the lower courts in perpetuum. 

Your Dear Friend Who Misses You All,

Augustus

I'm Writing, Really Writing

 Norman Lebrecht had a deceptively wonderful article last week about how symphonies underdeliver. They are novels in sound, yet they do not provoke the complicated expressive journeys of novels. At first, I was enraged by it, then I realized that these were exactly my complaints about classical music. It's not really an issue of profundity, it's an issue of dogma. We do not have composers who express profound thoughts with the true freedom of novelists. Think of the religious tie ins in the most profound works of basically every composer until... Mozart? Think of the nationalism of Wagner. The dogmatism of Schoenberg. The near-impenetrable density of the Darmstadt school. These are all people capable of the profoundest masterpieces: what they lack is expressive freedom. Most composers seem unable to venture through the entire kingdom of music to feel as though there is complete freedom of thought, where high stands proudly next to low, sublime next to ridiculous, tragedy next to comedy, romance next to satire.

It's no secret on this page that I've had novelistic ambitions, but for years I despaired of finding novelists who inspired me as much as Mahler. Then I found the total, maximalist novels. Not necessarily the modernists, and rarely the postmodernists, but those novels which contain the universe. Novels denser than Tolstoy, not quite as dense as Joyce or Proust: Dostoevsky and Mann but really only those two at their best, and also underregarded names like Vasily Grossman, Robert Musil, Herrman Broch, Carlos Fuentes, John Dos Passos, Naguib Mahfouz, Jose Saramago, Jaroslav Hasek, Bohumil Hrabal, Joseph Roth, and many many more I'm sure I'll find along this journey. And then you go even further back to a freedom even past Shakespeare's once you discover Don Quixote, The Arabian Nights, The Canturbury Tales, and perhaps my favorite of the older ones: The Decameron. I could try to describe the difference: but it comes down to literary places that surprise you. From sentence to sentence, you never know what you're going to get, and I find that utterly delightful. One day I hope for the confidence and competence to write about all these findings, because finding your way through these books is a deeply slow process, and in most of the cases, I still have not finished them. It's not like Mahler where you can wrap things up in 75 minutes (imagine, Mahler is comparatively shortwinded). In music, emotions lead to thought, in literature, thought leads to emotion.
In reading, as in music, I'm no American. I'm a Jew as always, but if I ever truly become a novelist, I'll never be a 'Jewish Melville or Faulkner', but I may be a mediocre Jewish Musil or Broch, a crude and disorganized assemblage of Thomas Mann at his most pedantic, a displaced central-eastern European writer for attention spans people don't have anymore, needing an attention span I'm not even sure I have as a reader.
But I think I'm funny, I think I have things to say, and for the first time in my life, I think I'm writing with a small spark of the freedom with which Mahler writes music.
--One could make a list of the exceptions. It's not long. The truly existential moderns like late Beethoven, Schumann in his piano music, Janacek in his second half, Schubert in his final two years, Mozart's best operas, the entire careers of Mahler, Shostakovich, Ives, Berlioz and Mussorgsky. Maybe a second line of 'almosts' it's not worth getting into...

Tales of Modern Collaboration: Beginning (reworked Dear Boychik and Bransk, 1899)

Dear Boychik, 

Nu? I guess I'm supposed to be writing this for you but I know it's really for your tateh who's just making me to write all this down even though he knows every bisl of it and like he always does he's forcing me to do his work for him, but still, it's for you more than anybody else because it's important that you know our meicehs and your tateh always gets the details wrong so I guess he's right that it's better that I tell you myself. Nobody gets the details right but me. Still, he should have paid better attention. 

He should have paid better attention when I spoke to him in Yiddish too, but like every other responsibility your farshtunkeneh tateh and his briders dodged, they refused to speak back to me in Yiddish so now they don't know bupkes and Yiddish is gonna die out with me. So I guess I can't write this in Yiddish because I'm gonna die soon and if I don't live long enough to teach you deh mameloshen, you wouldn't be able to read this at all. But gott in himmel you're gonna learn some Yiddish even if those goyisheh kinder of mine take you out every Sunday for a ham!

Right now, your Mameh is in the hospital geboring you, and for your tateh it's probably a very geboring process just like it was for me. I told him to bring a camera with him to the hospital so he can film your birth just like I filmed his. We didn't need the footage, but it gave me something to do while your Bubbie got all the attention and accolades, and if your Bubbie ever buys too much crap, I can always threaten to accidentally email the birth video to her friends. 

So what your tateh wants is for me to tell you the story of your mishpocheh. I don't think that's the real reason. I think the real reason is to give me something to do while he's raising the baby so that I don't tell him all the things they're doing wrong with you. You haven't even been geboren yet and I already know every mistake they're going to make. They're gonna hold you wrong, they're gonna hit you too lightly to burp you, they're gonna set the temperature in your room too warm, they're gonna mix the formula wrong and feed you at the wrong times, they're gonna buy the brand soap and oil, they're gonna buy you baby food rather than just put their food in a blender, they're gonna want to buy new cribs and carseats when we've got perfectly good ones in the garage from when your tateh and uncles were young, they're gonna buy new outfits and try to get out of dressing you with old baby clothes every day, and just so you know, all that money they spend is coming out of your inheritance, but I've promised your Bubbie that I would keep myself busy so that you stay the person they want to murder rather than me. 

I don't know when you would read this, maybe your tateh wants to give this to you as a Bar Mitzvah present, or maybe when you go off to college, or maybe when you get married, but I don't know how he would even keep track of it until then. I know your tateh, he's kind of lazy. He doesn't misplace things nearly as often as I do, but I'm eber buttel, I have a lokhen kop that's only getting larger. That's why I have a system to keep track of everything. The most important thing you can have as you get older is a system to remember where everything is. He doesn't have a system, so he's probably going to lose this a couple days after I give it to him. But if I go completely eber buttel before you're old enough to remember me, the most important advice I can give to you is "Have a place where you put everything important." When you're old enough, always remind your tateh to remind you to have a place where you put everything. Always have a backup: make a duplicate key for your house and leave it with your parents, make a duplicate for the car and put it in a magnet on the back bumper, have a basket at home where you always put your wallet and keys, always write reminders before you go to bed of everything you have to do tomorrow, always write down every password on a piece of paper and put it in the basket, and always, all the time, alle mol, take care of everything right away and never put anything off until the last minute: putting toys away, doing homework, filling applications, making a shopping list, cleaning the house and the yard and the car, getting the oil changed, and especially paying bills. Your uncle is particularly shreklekh at that. 

The system is everything: it's how you survive, it's how we survive, it's how your mishpoche, your nation, survived a million tzuris. The whole emuneh of the people you were born into is based on this system, and if the velt is about to be something we have to survive again, it's because people stopped following the system. Nothing else matters: faith, love, kindness, intelligence, those are all nice, but sometimes they go away and sometimes they come back. If you want to survive, if you want your kinder to survive, having the system in place to follow is the only thing that matters.

Everybody hates it when I get ongeblozen about this drek, especially your uncle, but soon I'll be dead, and they can do whatever they want. Everybody also says that I'm exaggerating when I say I'm gonna die soon, and I always have the suspicion it can't come soon enough for them, sometimes I wonder if it can't come soon enough for me either. That's why I've left instructions with my lawyer that on the night after you become a Bar Mitzvah, your first responsibility as a man is to put a pillow over my face as I'm sleeping - that is, if your Bubbie hasn't done that to me already, since I'm pretty sure that's been her plan since our first date fifty years ago. 

So the place to start is to tell you about the town you come from. Not Baltimore, where you're going to live, or Pikesville, where you should be living if your Tateh understood how much easier he would have it if he lived closer to us, but Bransk, the shtetl you come from, the place your great-grandparents were born, the town where two hundred fifty years of Charlaps lived before you. 

Your last name, Charlap, is an acronym standing for 'Khiya, Rosh l'Galut Polin.' Which means one of three things. 

1. That we might be direct descendents of a Rabbi so important that he gets his own acronym, and all the best Rabbis get acronyms. 
2. One of your descendents was really smart for a Pollock - though your uncle tells me that slurs like Pollock are considered offensive now, but since this slur is about white people I think it's ok. 
3. One of your ancestors was a brilliant medieval Jewish merchant who realized that he could mark up his prices if he lied about his ancestry and exaggerated his Yikhes. 

As it happens, my cousin Yonatan recently emailed me and told me, with lots of exclamation points, that Charlap means 'Khiya, Rosh l'Galut l'Portugal,' not 'Polin', so apparently we're Portuguese and Sephardic Jews after all who came to Poland only after about two-hundred years in Salonica, which is a city in Greece, and Greece is just about the only major country where part of your family didn't live during my lifetime. But it would seem that most Jews arrived in Poland a little after 1500, just after they were expelled from Spain and Portugal, I don't think anybody knows how we ended up in Bransk, but some Jews left Salonica in the 1680s after a bunch of Jewish followers of a false messiah named Shabbetai Tzvi converted to Islam and moved to Salonica to establish their new community there - there goes the neighborhood....  

Bransk was a shtetl in Northeast Poland - 'shtetl' is a Yiddish word meaning "here we buy wholesale." There were about six-thousand inhabitants, half Jews, half Christians, mostly farmers, a town which never produced a single person of any note or distinction - here in America, we would call the inhabitants of a town like Bransk hicks. 

Jews aren't supposed to be hicks, though your cousin who hasn't had a job since he mooned his boss sure acts like one, but the truth is your whole family is Jewish hillbillies on every side, you, me, your tateh, your Bubbie, probably your mameh and her family too, though your Bubbie doesn't want me to ask your Sabba and Savta about their background because she thinks I'll start a fight about Trump. 

According to wikipedia, the key event in Bransk history seems to be in 1264, the same year as the Statute of Kalisz, which guaranteed Polish Jews protection against blood libels (if you don't know what a blood libel is, you'll learn soon enough), and forced baptisms (if you don't know what a baptism is, ask your cousin Shayt who married a shikseh). 1264 seems to be the year of the "famous" Battle of Bransk, which pitted the Yotvingians, a poorly armed tribe from whom the Lithuanians descend - more on them later too - against the mighty Krakovians, for whom the great city of Krakow was christened - a city later that was later the center of the Polish Renaissance, which is a bit like saying that Lakewood, New Jersey is where all the Jewish football players come from. But Krakow would find a lot of fame around the time your Tateh was born because it's the city that produced the first Polish Pope, who believe it or not, may have been involved with your family's history. 

It's tough to know what to say about our family before your elter Zaydie's parents were born. It's not like there are family stories handed down about your ancestor Yechiel who smoked opium in front of the Golden Calf, it's only right before my father was born that there's any historical documentation of our family at all. When your uncle Gideon was born, your elter-zaydie wanted us to name him after his own elter-zaydie, Velvl Daniil. I didn't even know he had a great-grandfather named Velvl Daniil. 

So by the time Joel was three and your father was seven, a West Highland Terrier started yelping outside our house for days. Day after day, the tiny bitch screaming outside my window every five seconds. I told your Bubbie not to give him any water and he would leave, but of course she gave him water when I wasn't watching. I told her not to feed him, but of course she gave him leftover dinner when I was in the bedroom. I absolutely, positively, would not let the dog in the house, but when I had almost ready to give him away, your uncle Abe started crying and screaming every day. I hate dogs so much, and I hated that hoont more than I hate Arafat, so eventually I had to keep him. By then, your elter-Zaydie couldn't even remember his own name, so instead of Gideon, we named the dog Velvl. 

But the family lore does not begin with Velvl Daniil, it begins with a dream from my own Zaydie, who I never met. He might have been a hundred-fifteen years old by the time I was born. 

Rebbe Yaakov Kharlap: he was a small town rabbi who wasn't even the Rabbi for his town. Just a kheder instructor, where he taught Jewish boys only a few years older than you how to write Hebrew letters, how to daven, how to read, how to memorize pages of Torah and Talmud - and if he was to his students anything like he was to my tateh, he probably used a ruler on them for every mistake they made. 

The story goes that when he was fifty years old and his wife Miriam was forty-five, an angel appeared to him in a dream. They'd been married for thirty years, but in all that time, they'd never conceived a single child. The angel in the dream told Rebbe Yaakov that his wife would bear him twelve sons, all of whom would survive into adulthood, and Reb Yaakov must name the twelve after the twelve sons of Israel. 

Well personally, I think the story is completely meshuggeh. If Reb Yaakov and Miriam were that old, and there's no way to really know, then there's certainly no way the kids were entirely theirs. I think all his children were probably just cheder orphans he adopted and Miriam took care of, and Reb Yaakov was meshuggeh, so he changed all their names to be named after the twelve tribes of Israel. 

But anyway, that's the story. And there were definitely eleven boys and a girl: Reuven, Shimon, Levi, Yehuda, Dan, Naftali, Gad, Asher, Yissachar, Z'vulun, Dinah, and Yosef. And if there's still family resemblance between them all now? Well, it's the shtetl, we're all inbreds. 

Apparently Reb Yaakov had a rich twin brother, Ezra, who had a factory in Bialystok, the nearest city. Ezra sent Reb Yaakov money every week for his enormous family, but Ada was an 'enlightened' woman of the 'Haskalah' - never mind what the Haskalah means but depending on who you ask it's either the best or the worst thing that ever happened to us. Ada apparently couldn't stand Reb Yaakov, thinking he was just a nar from khandrikeville, and my father always referred to her 'die mechashayfeh' so I'm guessing the feeling was always mutual. 

Whatever the fights were about, they clearly centered on money. Ezra sent his brother enough money that for shtetl dwellers living on a cheder stipend, they could live pretty well. Your greicer-onkle Jake still has the silver menorah Tateh buried before the war and dug up to take with him on the boat over here - and of course who should get that menorah after he died could have been a huge fight, so I let him take it. We showed him though, we found the same design menorah on ebay for a hundred twenty-five! 

But whether or not Reb Yaakov was ever worried about money, he was terribly worried about his career. He was apparently thirteen years old when Rebbe Chaim Schkop came to Bransk, and Rabbi Schkop was always dying, but he never died. Apparently he could never even stand up and just issued rulings from a bed installed in his Bet-Din (think People's Court for frummies). 

But on the very day Rebbe Schkop gave up the neshawmeh, in his eighties, just a year before my Tateh was born, Rebbe Yaakov fainted in his kheder. He'd been functioning for years as basically the town Rebbe, school melamed, din-torah and tateh tsu tsvelf kinder and was already in his seventies. 

The town makhers wrote immediately to the Mirrer Yeshiva about a miraculous emergency in which the Rebbe and his Yursh dropped dead in the same hour (give or take a few...). Reb Yaakov had come to within an hour and was back to work the next day. But just a few days before his initial installation, the Mirer Rosh Yeshiva wrote back that after much discussion, the Rabbis at Mir had ruled that this was a sign that Bransk would require a Rabbi destined for great things, and one of their grayster yunge khkhams was already on his way to become the new Bransker Rebbe. 

Nobody told Rebbe Yaakov until the day of his installment. They didn't want to make him faint again. But just as his kinder were packing the house to move into the Rebbe's heus and he came over a little early to figure out with the carpenter how to move Rebbe Schkop's bed out of the Bet Din, he saw a young boy he'd never seen before next to a young girl holding a baby. The carpenter called this young boy Rebbe Zilbershteyn. 

But if Rebbe Yaakov's career went nowhere, his family life was clearly overpopulated. Still, he needed one more son to complete the set: a Charlap who'd complete the vision of his dream that he would name Binyamin. That Binyamin was your Tateh's Zaydie, Benjamin Charlap. 

The day of your elter-Zaydie's birth was a pretty terrible one: Rosh Hashana 1899. It was the day, literally, the day, the entire Kharlap family left Bransk for good. Apparently they had to. 

So I want to recreate this day for you and set the scene. 

Let's just imagine your elter-elter Zaydie, Yaakov Kharlap, chanting the lesson of the day. We'll show you the first half in Aramaic, then the second half in Yiddish transliteration, and then for the purposes of this letter, I'll show it in English. As you read it in English try to hear in your ear whatever you might imagine as the sing-songy way the Orthodox have chanted Talmud since its composition.

מיתיבי כל עשרים וארבעה חדש דש מבפנים וזורה מבחוץ דברי ר' אליעזר א"ל הללו אינו אלא כמעשה ער ואונן כמעשה ער ואונן ולא כמעשה ער ואונן כמעשה ער ואונן דכתיב והיה אם בא
vi der nuhg fun er aun aunn, aun dakh nisht [dvka] vi der firung fun er aun aunn: 'khdrkh er aun aunn', varim es shteyt geshribn in khsubim, aun es iz geven, ven er iz areyn. tsu zayn bruders vayb, az er hot es aoysgegosn aoyf der erd; "du zalst nisht lakhn bite." aun 'la [bdiuk] khdrkh er aun aunn', veyl dart iz es geven an aumnatirlekher meshh, da vert es getun aoyf dem tbei.
(then in English)
An objection was raised: During all the twenty-four months {after a birth, when a mother is nursing} one may thresh within and winnow without; these are the words of Rov Eliezer. The others said to him: Such actions are only like the practice of Er and Onan! -Like the practice of Er and Onan, and yet not [exactly] like the practice of Er and Onan: ‘Like the practice of Er and Onan’, for it is written in Scripture, And it came to pass, when he went in unto his brother's wife, that he spilt it on the ground; (kids start laughing) "Don't laugh please." and ‘not [exactly] like the practice of Er and Onan’, for whereas there it was an unnatural act, here it is done in the natural way.
.......And so for today's dawf yeymi we get to Parashas Vayeshev... You must know the story by now... it's the story of Onan, Tamar, Yehudah, and Er. Tamar, the beautiful bride, that a series of husbands won't make her pregnant so she can keep her nice figure, so Onan and Er always spilled their seed on the ground during schtupzeit.
(one kid laughs)
Don't laugh...

So God punished Onan and Er by killing them. (slightly annoyed) And make no mistake Gimpeleh, that's evil and Hashem might decide to punish you for it if you spill your seed anywhere but your wives.
(more kids laugh)
Please don't laugh, this is important! The Torah teaches a valuable lesson here.... like it always does....
(kids calm down)
You don't have very long till your married, you all know what spilling your seed is, you just need not to do it until you're married and can make geschlect in your wives.
(a bunch of kids laugh)
(Rebbe Yaakov hits one of the kids with a switch)
NIBZEH L'AZAZEL KHALERIYA! LIGN IN DRERD UND BAKN BEYGL! HINDERT HAYSN ZOL ZU HABEN, IN YEDER HEYS A HUNDERD TSIMERN, IN YEDER TSIMER TZVANZIK BETN UN KADOKHES ZOL IM VARFN FIN EYN BET IN DER TSVEYTER!
(keeps hitting the kid)
Farshtunkener Jewish hillbillies!....
Worthless numbskulls!....
No better than wild animals are any of you!... Is Dreyfus going through all this so you mamzerim can dishonor his sacrifice?!
(Kid says distant from microphone): Rebbe Yaakov, Gimpeleh's finger looks crooked...
Zay shtil you naarisher pischer!... Alright! Put your hands on the table! Everybody put your hands on the table!
(Hits kids hands with switch between most sentences)
Laughing at the Torah! Laughing at women! Generation to generation of light-mindedness and ingratitude to your mothers! While you're busy not learning Torah they're making sure you don't starve and freeze! One day all of your wives'll be sick of your disrespect to women and demand all the things men have, and then where'll the world be?....
Feh! You're all just meat with eyes!...
How did I, how did my family, end up teaching generations of zhlubs like you?! We all needed you like a hole in the head! Fifty years teaching this stinking Kheyder, just like my Tateh un Zaydie un Elter Zaydie before me. It was the death of all of them. I'm the only one who lived past fifty and now I'm almost seventy and still stuck with you khamers!...
Teaching all your Tatehs and Zaydies who had cowsheads just like you! Waiting for Rebbe Schkop to retire so I might get a few years as town Rabbi and a decent pension pay for my eleven kinder instead of the bupkes your parents give me, and we said to him 'may you live to a hundred twenty' so many times, he lived to a hundred and would issue rulings from his bed! ...Ach...
Alright. May Rebbe Schkop's memory be a blessing... But then your parents, more naarishkeit! They get a new Rabbi! God forbid a Kharlap be a Rabbi for them for a few years before he plotzes into the ground too! Another generation of Kharlap rebbes passed over for a pischer straight from the Yeshiva barely older than you who doesn't know life from the lamed vav. Schmeggeges, all of you!
(one of the kids is crying from the beatings)
Oy, I'm so sorry Gimpeleh, I didn't mean all that. Kum tzu mir mein kint
(takes crying kid in his arms)
Ikh hob dich lieb
(kisses him).
You know I have love for all kinderlach, you know I have love for your parents who I taught when they was smaller than you. Tevyeleh I even taught your grandfathers, both of them! Du veyst, you kinder are my life, I just need you to learn so you can be a light to the goyim just like your parents have always been. I promise.
Let's all sing a song: let's sing Tumbalalaika.
(everybody sings a verse of Tumbalalaika)
You all sound beautiful tatelehs.
Listen kindz, I know this stuff is hard and boring, but you need to pay attention to it.
(pause)
He's up there, He's watching. He knows which of you are leyning good and which are leyning bad, but when you have trouble, you talk to Him, right during the Shomeh Esrei when we're all going Maaaanehmanehmanehmanehmanehmanehmanehoyriboimnosheloylamesistsoschverunsoshvachunoymein
tzurismeintatehisaschnorrermeinmamehisabalebusunmeinbriderisabeheymeunmeinbubbehisamekhasheyfehunikhveysvos
(the kids laugh hard),
just between you and me... and Him,... you don't have to do it.
What good is it to do the Shmoneh Esrai twice? Hashem didn't hear you the first time? Use that time to say to Hashem, geb a kook, I know I'm a bad leyner, but I'll try to be good. Just try harder to be good and he'll give you as many chances as you need till you become good because you are good. You're kinder and you're good, because all kinder are good, and you don't have time yet to become the rashas. You know he'll listen, and I know he'll listen....
I know I've told you this story but I know he'll listen. Hashem came to me in a dream. It's true! Your eltern probably say Oy, Reb Yaakov, he's so meshuggeh. That's what they say isn't it?
But today, I'm gonna tell it again, because I know you'll understand it, and today's the best day to tell it. An angel came to me in a dream just like he came to Awv Yaakov in ancient Israel, and he blessed me just like he blessed Yaakov. He told me, Reb Yaakov, I know you and your beautiful wife, and I know everybody thinks she's a mekhasheyfeh now, but she was beautiful before you all were born,...
(starts tearing up)
Reb Yaakov, I know you and your wife have tzuris having babies for 25 years, but you're going to have twelve babies, all of them sons, and they're all gonna grow up. You need to name them after the twelve sons of Jacob: Reuven, Shimun, Levi, Yehuda, Dan, Naphtali, Gad, Asher, Yissachar, Z'vulin, Yosef and Binyamin.
And then, in four years, five sets of sons: Reuven and Shimun, then Levi and Yehuda, then Dan and Naphtali, then Gad and Asher, then three! Yissachar and Z'vulun and Yosif. And then, nothing, fourteen years, no more kinder. (chortles between a laugh and an oy) Eleven's enough. But then today, today, five minutes just before I got here, Reuven tells me mein weib's in labor, and I know we're gonna have twelfth son.
(class claps)
DON'T CLAP! (spits) Don't tempt the evil eye. After the birth you can sing me Mazel Tov and tonight you'll all come over with your parents and we'll do a l'Chaim and in a week we'll do the bris.
But here's the reason I'm telling you the story. My sons, Reuven, Shimon, Levi, Yehuda, Dan, Naphtali, Gad, Asher, Yissachar, Z'vulin, Yosef, and soon, one more... I raised them to be Yiddisher Kops. You know them! Reuven, Shimon, Levi, Yehuda, Dan, Naphtali, Gad, Asher, Yissachar, Z'vulin, Yosef... every one of them is a Tzaddik. You know them! They all love God, and God loves them. They do the mitzvahs, they go to shul, they work so hard, they help their Mameh, they help your Mamehs, they help everybody in the Shtetl, and that's what Hashem gives you if you believe He will.
(Hard cut to Scene 2)
(4 of Reb Yaakov's sons smoking cigarettes in the Jewish cemetary)
Dan: (imitating his father) They do the mitzvahs, they go to shul, they work so hard, they help their Mameh, they help your Mamehs...
Naphtali: Oh we help their Mamehs... (they all laugh)

Yeah that hard cut to another scene just poured out of me like ruach, but we can't let ruach get too much the better of us, not just yet at least there's a lot to get through. First you have to know who Dreyfus is. You probably don't, but how would any Jew not know in 1899? And for five years, Reb Yaakov, the only mobile Jew in Bransk with enough money and literacy for a newspaper subscription, probably bludgeoned his kinder's oyers with every new detail of Dreyfus and his legal dybbuks. Every Shabbos, Reb Yaakov would probably bring new news of Dreyfus to the denizens of the Bransker shul, his former talmids every one, who never much considered why they so cared for the tzuris of a wealthy Jewish gentleman of the French military; whom even after five years of wrongful imprisonment would probably shpay on them in the street. They suddenly cared much more about Reb Yaakov's vissen and khokhma than they ever did when they were his students. So much so did they care that a guy named Reb Feivl would be on the doorstep of the kheder every morning to be the first to get new news, and by the afternoon Reb Leybl would be waiting at the Kheder door, thinking he rather would be the first with new news. But the very first to get new news was inevitably Reb Yaakov's kinder, every day with the breakfast their mother would quietly awaken at four-thirty every the morning to prepare so the kinder could eat at five thirty so they could milkh deh kauz und plau de felds before they go to shul for the Shacharis minyan, and then to cheder, and when they reached that certain age Jews tend to refer to as adulthood, tsu arbet.

 Apparently a couple of deh briders used to hang out in the cemetery, they were apparently the 'cool' shtetlers known as 'Deh Kharlap Khaleriyas'; they'd smoke cigarettes, they'd probably pish on the tombstone of the Rebbe, and I'm sure they'd brag about all deh sheyneh Branskeh maydlach they felt up in the barns. But apparently one day your uncle Asher, who was clearly a hot tempered type even then, got roughed up by a gang of Polish hoodlums. 

What was the fight about? I don't know, but don't automatically assume it was the Pollock's fault. Don't let anybody tell you Jews are smart, some Jews if they were twice as smart they'd be idiots. Well, this all was during the Dreyfus years, a story which nobody really cares about now except Jews and the truth is, maybe we shouldn't have cared about it even then. Being one of us is trouble enough, but we have this way of making trouble for ourselves whenever some shtik drek oysshteller thinks he can climb the goyisheh ladder and then has the kind of shlekhteh mazel every Yid has to expect when they think they can be a greyceh goy. 

Of course, boychik, Dreyfus wasn't any schtik drek. These na'ars had to know who Dreyfus was. There was no Jew who didn't know in 1899. It probably wasn't until 1896 that Reb Dreyfus would come onto the mental radar of a shlemazel like Reb Yaakov, when it became known that Dreyfus's exile to a prison island was a framing to cover for a mer vikhtik officer with much greater Yuchus: Ferdinand Walsin Esterhazy. Why did they put a Dreyfus away and not an Esterhazy? Because the Esterhazy's were the Hungary in the Austro-Hungarian Empire (I'm not gonna explain the Austro-Hungarian Empire to you, because even though your farshtunkiner teachers probably never told you about Dreyfus, I'm sure they never told you about Austria-Hungary, and there are some gaps in education for which there's no hope that your generation will ever fill), and however rich the Dreyfus family might have been, Dreyfus is just the name of another German town Jews were expelled from in the Middle Ages. You do the math boychik.

But it wasn't until 1897, when the Dreyfus Affair was reopened and Esterhazy was acquitted after a two day trial that all the Reb Yaakov's went meshuggeh. This Yid who barely knew he was a Yid was suddenly the grayseter Yid of us all. Their shtures got even worse when Esterhazy fled to England, and doubled even again when Dreyfus was re-tried and found guilty, and reached its hits grad as the mob outside the courthouse chanted 'Death to the Jews!'

You can even imagine the scenes the Dreyfus-khopteh caused in Bransk. You can imagine Rebbitzin Zilbershteyn's mother weeping loudly in the synagogue whenever she heard the name Dreyfus. Imagine how he probably got a special M'shebeirach every Shabbos from Khazzen Nudler, from which everybody in shul competes for who can shout 'AMEN' the loudest!

 But the reason we're starting here is because everybody in the family remembers it as the legendary day just before Rosh Hashana 1899 when everything was finally supposed to go right for the Kharlap family. Reb Yaakov made a huge speech to the kids that morning before arbet about how hard it's been for all the Jews before them for so many centuries. According to my uncle Z'vulun it was about the history of the Kharlaps, though your elteh-Zaydie Benyamin always told me Z'vulun was full of drek and they didn't speak to each other for almost twenty years about it. But according to Z'vulun the speech was about the whole history of the Kharlaps: Expulsion from Spain to Venice, where they were made to live in a ghetto, eventually making it up to Poland just in time for the Khmielnitsky massacres in 1648 that wiped out half the Jews in Eastern Europe, two-and-a-half centuries of mistreatment, discrimination and pogroms in Poland... but finally, 'it's different now', and no Kharlaps were ever born with the advantages you have. After this coming Shabbos, the shatkhan is coming with matches for all of you. Very soon you'll all be married and have kinder of your own, and it'll be a year of Simkheh. So the kinder went out to work. Apparently it was quite a day... 

So let's just imagine four of the brothers smoking cigarettes in the Jewish cemetery, kibbitzing next to the headstone of Rabbi Chaim Schkop, the deceased last year Bransker Rebbe who seemed to live forever. Which brothers are smoking? Maybe Dan, Naftali and Z'vulun. Meanwhile, Asher is
Dan: Don't fucking pish on the Rebbe!

Naftali: Don't curse in the cemetery! 

Z'vulun: Who's gonna hear us?

Naftali: You don't wanna tempt the evil eye. 

Z'vulun: What evil eye? You ever see it?

Dan: Mameh's in labor! Just don't do it today, wait to do drek like this tomorrow! 

Asher: What drek? 

Dan: Why do you always do things like a mamzer?

Asher: I've got the same Mameh as you Dan.

Dan: If Mameh saw your drek on the headstone of the Bransker Rebbe she'd give you a cherem.

Asher: I'm not shitting I'm pishing! 

Dan: (sighs) Alright take a shit in the fucking ocean. 

Asher: (proud) Ha! There's my tzaddik. You still haven't rolled me a papiros. 

Z'vulun: You still haven't told us what this schlock is with that kadokhes Dreyfus. 

Dan: You can read it for yourself!

Naftali: Z'vulun doesn't read. 

Z'vulun: Shtup ir, of course I read, I just don't like to. 

Naftali: He says the words look backwards. 

Asher: Wow, we're worried about tempting the evil eye but Z'vulun is the evil eye. 

Z'vulun: And you're gonna get it in your evil eye if Dan doesn't tell us what that newspaper says. 

Dan: It's just more drek about that nochschlepper Dreyfus. 

Z'vulun: What's happening to him?

Dan: Bupkes! Like always happens! He's sitting in jail, his rich brother's giving money for him...

Z'vulun: (interrupting) Are we sending him money?

Dan: What money?! 

Asher: We have money!

Naftali: We had money. Uncle Ezra sends less every year. You know this! 

Dan: It's that apikeyres wife of his. She always hated Tateh. 

Naftali: And Uncle Ezra always hated her!

Asher: He did?

Dan: You heard what Shimon said. Apparently he goes to bed with a different shiksa from the factory every night. 

Z'vulun: Well so what, wouldn't any of us do that if we could? 

Dan: Yehuda told me that when he went to help Uncle Ezra he saw kielbasa in the kitchen. 

Naphtali: (sigh/chortle, stunned) Well now that's shocking... Mein Gott, what the shtup....

Z'vulun: Did you really think Ezra was a Yiddisher kop?

Naftali: I thought he was like any of us, only rich. 

Asher: Well we did ok for a while there. 

Dan: Yeh, cuz we have a reicher for an uncle! 

Naftali: Doesn't Tateh have anything saved away?

Z'vulun: He had twelve children! 

Dan: Well, I guess we mazel'd out. Uncle Ezra cut the funds just as we got Bar Mitzvah'd and could go work. 

Naftali: Some work we're doin' here.

Z'vulun: This is arbeit! We're here trimming the grass in the cemetery. 

Naftali: This is bupkes! We should have been home two hours ago! 

Asher: What does it matter? Who's hiring right now? When you have eleven brothers there are only jobs for sev...

Z'vulun: (interrupting) Stop, who's this picture of? (holds up newspaper to Dan)

Dan: That? That's Dreyfus! 

Z'vulun: That meeskait is Dreyfus? 

Dan: Yeh, that's who Tateh's been talking about... every day since we were in Kheyder. 

Z'vulun: Look at the shmattehs on him! 

Asher: Yeah,... he looks like a shaygetz. 

Naftali: That guy's as Jewish as the shtupping Pope! 

Asher: Look at the stripes on his fucking hoot!

Naftali: And what the shtup is that mustache?

Asher: How can a Yid who dresses like that not be guilty?

Naftali: And what's with the fucking knepls on his shirt? 

Z'vulun: Dan, is there any way of telling from the picture what colors his uniform are?

Dan: Well, you're not gonna believe this but I once saw the French uniform on a stamp. It was red, white and blue. 

Z'vulun: Ret, veis, un bleu?! How the fuck do these zelners go into the field without other soldiers knowing where to shoot them a hectare away? 

Naphtali: A feinschmeker like this guy must go into a barber and say "Hey. Make my mustache look like the hair over my putz!'  

Asher: Seriously, why the fuck do all these alter kockers give a dreck about some French faygaleh?

(interrupts from 20 meters away) 

Jan Kowalski: And who's the faygaleh here

Filip Kowalski: Tak, we know what that word means!
Chapter 3:
(Three meters away, directly next to the Jewish cemetery's wooden fence; six Polish boys, three of them the Kowalski brothers, whose father Yakub Kowalski was known through Bransk, Bielsk, Wiesocki, and Ciecanowiech as 'der Yid merderer', facing them along with Franczisek Nowak, Filip Wiśniewski, and Aleksander Wojcik. The shortest of these chuligans fifteen centimeters hecher than the tallest Kharlap.)

Jan Kowalski: And who's the faygaleh here

Filip Kowalski: Tak, ve know what that word means!

(Franczisek grabs the paper)

Jan: Look at these dupeks! Laughing sie na cemetery!

Franczisek Kowalski: Smoking papieros too!

Jan: They probably think ze sa special cuz they can read!

Aleksander: Well even if they're smieching sie na cemetery they still look as stupid as every other Zhid.

(Jan Kowalski unzips his fly and starts to pisch on Rebbe Chaim Schkop's headstone) 

Dan: Oh don't...

Jan: Don't?...

(pause, only sound of pissing) 

Dan: Don't pisch...

Jan: Don't pisch? Like don't siki? You hear that bracia? I started siking seventeen seconds ago he wants me to stop! Give me that newspaper. 

(sound of pissing on a paper)

Jan: So what were you Zhids reading about?

Filip: They were probably learning more magic spells. 

Asher: Nie don't know any magic spells. 

Dan: Asher, don't. 

Jan: (imitating) Asher! Don't. Bracia, hold that one, make sure Z'vulun's watching so we can teach him a lesson. (they grab hold of Dan and he crumbles up the newspaper) Here, take a look at these letters up close. (shoves the newspaper into Dan's mouth) 

Asher: Take that newspaper out of my brother's mouth. 

Jan: Oh! You're brother! Well we hear all about your family Asher Kharlap. A rdzina where all eleven live to be adults? That's fucking black magia!

Aleksander: Tak! They're probably here so nobody can hear their plans to poison our blyading wells!

Asher: Well maybe if your kind cleaned their shtupping wells once in a while your kid siostra wouldn't get sick and die!

(seven seconds of silence)

Jan: What are you saying? That you fucking mordecas of Christ had the secret to not getting chory this whole time and you've been keeping it from us?

Asher: Go back to your shtupping Boyars and Priests! They knew it this whole time and kept it from you to keep you stupid!

Naftali: Asher! Zey shtil! 

Filip: Are you calling our Holy Fathers liars?

Asher: They're fucking thieves and rapists and murderers!

Naftali: Mir ale hobn tzu lozn! 

(Z'vulun and Naphtali run away, the Kowalski kids immediately lunge for Asher, Dan's paper falls out of his mouth and he falls down to catch his breath while Asher is beaten up.)

Asher: Dan, helf mikh! 

Jan: Tak Dan, help him! It's just you and him against six of us. Tell you what,... why don't you just leave this idiota for us and you can run away like a nice Jewish boy. 

Asher: Dan, helf mikh! 

Jan: Well Dan, are you going to help your bro....

(Gad runs away) 

Jan: All your zhid brothers have run away. 

Filip: Tak, that's what Jewish boys always do. They always run away. 

 According to Dan, the Pollocks left Asher for dead five minutes later.

This story is so over the top boychik that I can't imagine it's even partially true. Your greycer-oncle Asher was barely a hundred pounds and meshuggeh as meshuggeh gets (and in case you haven't realized by now, so is your entire mishpocha except obviously your Zaydie, though your Bubbie and uncles would dispute that).