Ignorance is what we learn.
Stan Rice,
1
This is Azriel’s tale as he told it to me, as he begged me to bear witness and to record his words. Call me Jonathan as he did. That was the name he chose on the night he appeared in my open door and saved my life.
Surely if he hadn’t come to seek a scribe, I would have died before morning.
Let me explain that I am well known in the fields of history, archaeology, Sumerian scholarship. And Jonathan is indeed one of the names given me at birth, but you won’t find it on the jackets of my books, which the students study because they must, or because they love the mysteries of ancient lore as much as I do.
Azriel knew this—the scholar, the teacher I was—when he came to me.
Jonathan was a private name for me that we agreed upon together. He had plucked it from the string of three names on the copyright pages of my books. And I had answered to it. It became my name for him during all those hours as he told his tale—a tale I would never publish under my regular professorial name, knowing full well, as he did, that this story would never be accepted alongside my histories.
So I am Jonathan; I am the scribe; I tell the tale as Azriel told it. It doesn’t really matter to him what name I use with you. It only mattered that one person wrote down what he had to say. The Book of Azriel was dictated to Jonathan.
He did know who I was; he knew all my works, and had painstakingly read them before ever corning. He knew my academic reputation, and something in my style and outlook had caught his fancy. Perhaps he approved that I had reached the venerable age of sixty-five, and still wrote and worked night and day like a young man, with no intentions of retiring ever from the school where I taught, though I had now and then to get completely away from it.
So it was no haphazard choice that made him climb the steep forested mountains, in the snow, on foot, carrying only a curled newsmagazine in his hand, his tall form protected by a thick mass of curly black hair that grew long below his shoulders—a true protective mantle for a man’s head and neck—and one of those double-tiered and flaring winter coats that only the tall of stature and the romantic of heart can wear with aplomb or the requisite charming indifference.
By the light of the fire, he appeared at once a kind young man, with huge black eyes and thick prominent brows, a small thick nose, and a large cherub’s mouth, his hair dappled with snow, the wind blowing his coat wildly about him as it tore through the house, sending my precious papers swirling in all directions.
Now and then this coat became too large for him. His appearance completely changed to match that of the man on the cover of the magazine he’d brought with him.
It was that miracle I saw early on, before I knew who he was, or that I was going to live, that the fever had broken.
Understand I am not insane or even eccentric by nature, and have never been self-destructive. I didn’t go to the mountains to die. It had seemed a fine idea to seek out the absolute solitude of my northern house, unconnected to the world by phone, fax, television, or electricity. I had a book to complete which had taken me some ten years, and it was in this self-imposed exile that I meant to finish it.
The house is mine, and was then, as always, well stocked, with plenty of bottled water for drinking, and oil and kerosene for its lamps, candles by the crate, and electric batteries of every conceivable size for the small tape recorder I use and the laptop computers on which I work, and an enormous shed of dried oak for the fires I would need throughout my stay there.
I had the few medical necessaries a man can carry in a metal box. I had the simple food I eat and can cook by fire: rice, hominy, cans upon cans of saltless chicken broth, and also a few barrels of apples which should have lasted me the winter. A sack or two of yams I’d also brought, discovering I could wrap these in foil and roast them in my coal-and-oak fire.
I liked the bright orange color of yams. And please be assured, I was not proud of this diet, or seeking to write a magazine article on it. I’m simply tired of rich food; tired of crowded fashionable New York restaurants and glittering party buffets, and even the often wonderful meals offered me weekly by colleagues at their own tables. I am merely trying to explain. I wanted fuel for the body and the mind.
I brought what I needed so that I might write in peace. There was nothing that peculiar about all this.
The place was already lined in books, its old barn wood walls fully insulated and then shelved to the ceiling. There was a duplicate here of every important text I ever consulted at home, and the few books of poetry I read over and over for ecstasy.
My spare computers, all small and very powerful beyond any understanding I ever hope to acquire of hard drives, bytes, megabytes of memory, or 486 chips, had been delivered earlier, along with a ludicrous supply of diskettes on which to “back up” or copy my work.
Truth is, I worked mostly by hand, on yellow legal pads. I had cartons of pens, the very fine-point kind, with black ink.
Everything was perfect.
And I should add here that the world I had left behind seemed just a little more mad than usual.
The news was full of a lurid murder trial on the West Coast having to do with a famous athlete accused of slitting his wife’s throat, an entertainment par excellence that had galvanized the talk shows, the news shows, and even that vapid, naive, and childlike connection to the world that calls itself E! Entertainment.
In Oklahoma City, a Federal office building had been blown sky high—and not by alien terrorists, it was believed, but by our own Americans, members of the militia movement they were called, who had decided in much the same manner of the hippies of years before that our government was a dangerous enemy. Whereas the hippies and the protesters of the Vietnam War had merely lain on railroad tracks and sung in ranks, these new crewcut militants—filled with fantasies of impending doom—killed our own people. By the hundreds.
Then there were the battles abroad, which had become regular circuses. Not a day went by when one was not reminded of atrocities committed among the Bosnians and the Serbs in the Balkans—a region that had been at war for one reason or another for centuries. I had lost track of who was Moslem, Christian, Russian ally, or friend. The city of Sarajevo had been a familiar word to television-watching Americans for years now. In the streets of Sarajevo people died daily, including men they called United Nations peace keepers.
In African countries, people starved as the result of civil strife and famine. It was a nightly sight as common as a beer commercial to see on television fresh footage of starving African babies, bellies swollen, faces covered with flies.
Jews and Arabs fought in the streets of Jerusalem. Bombs went off; protesters were shot at by armies; and terrorists destroyed innocent people to strengthen their demands.
In the Ukraine, remnants of a fallen Soviet Union made war on mountain folk who had never given in to any foreign power. People died in the snow and cold for reasons that were nearly impossible to explain.
In sum there were dozens of places raging with suffering in which to fight, to die, to film, as the parliaments of the world tried in vain to find answers without bullets. The decade was a feast of wars.
Then there was the death of Esther Belkin, followed by the scandal of the Temple of the Mind. Caches of assault weapons had been found in the Temple’s outposts from New Jersey to Libya. Explosives and poisonous gases had been stockpiled in its hospitals. The great mentor of this popular international church—Gregory Belkin— was insane.
Before Gregory Belkin, there had been other madmen with great dreams perhaps but smaller resources. Jim Jones and his People’s Temple committing mass suicide in the jungles of Guyana; David Koresh, who believed himself the Christ, perishing by gun and fire in a Waco, Texas, compound.
A Japanese religious leader had just recently been accused of killing innocent people on the country’s public subways.
A church with the lovely name of the Temple Solaire had not so long ago staged a mass suicide coordinated at three different locations in Switzerland and Canada.
A popular talk show host gave directions to his listeners as to how they might assassinate the President of
