Vienna Secrets

70

FROM THE JOURNAL OF Dr. Max Liebermann

Wheels, gears, pulleys, levers! All have the power to confer mechanical advantage, the factor by which a mechanism multiplies the force put into it. Brunelleschi raised the great dome in Florence with the assistance of an ox-marble and masonry, weighing millions of pounds, lifted hundreds of feet! I wonder whether the golem’s strength is attributable to mechanical advantage? With the right apparatus a weakling could tear the head off an elephant! Use of a device is also suggested by the fact that all three decapitations were remarkably uniform: clockwise cranial rotation, matching displacements of cervical structures. An identical force, utilized in exactly the same way, is likely to produce the same results. Would a golem-or a group of human beings attempting to perform a golem’s task-produce such consistent results?

Stanislav, Faust, Sachs. Three men, each in his own way a threat to Viennese Jewry, are murdered. Their bodies are found near plague columns. In the case of the first two murders, the plague column embodies the prejudice of the victims (Jews are a plague). In the case of the third murder, the plague column fulfills a somewhat different cautionary purpose. It declares that those who would exploit and harm their own people are vermin.

All three men are decapitated, but in such a way as to suggest the exercise of great force (an illusion probably achieved through the use of a mechanical instrument). Mud distributed around the bodies, and the kabbalist’s lair discovered above the Alois Gasse Temple, are clearly intended to revive memories of the Prague golem. But to what end? Why must we believe that Stanislav, Faust, and Sachs were killed by a “fairy-tale” creature? Answer: to make Jews-or their enemies (even consanguineous enemies)-believe in the return of a supernatural retributive agency. But again, why? Answer: to deter anti-Semites from violence. No. There is more to it than that. Much more. Schiller once wrote that deeper meanings can be found in fairy tales than in all the lessons we learn from real life. Fairy tales contain knowledge and lessons distilled from many lives.

I suspect that the key to this mystery is to be found in the fundamental meaning of the golem legend, its essence. What, then, does it teach us? What lies at its heart? Empowerment! Empowerment! It is a tale about empowerment. By “enacting” the golem legend, the perpetrators remind us of the need of a beleaguered community to defend itself and of Rabbi Loew’s triumph. They are making an appeal, the potency of which might be multiplied tenfold if theories of a collective racial memory have any legitimacy. Their macabre theatricality is less a warning and more a call to arms. And if that is their intention-to radicalize Jewry-then they must be stopped. Vienna is already too divided. Rheinhardt should continue to monitor the Hasidim closely. But he should also cast his net wider. Jewish political societies, dueling fraternities such as Kadimah-even B’nai B’rith.

I am reminded of something I overheard Kusevitsky’s brother saying in the Cafe Central. He was referring to