Jerusalem
- Location
- Great Khanate of Scotland
- Pronouns
- She/Her
Chapter 10: Jerusalem
Jerusalem! City of God! Located at the exact center of the flat disk of Earth, at noon the towers of Jerusalem cast no shadow. Home to one million souls, it is the most populated city on Earth, and the most diverse. Aside from Christians, Muslims, and Jews, there are priests, prophets, wise men, and mad men of every imaginable sect and heresy, from Druze to Assassins, Cathars to Samaritans, Franciscans to Dominicans. It is said that every race and creed is represented here; Arabs, Turks, Syrians, Greeks, Persians, Armenians, Georgians, Africans, Indians, Europeans…and as for the nation of Israel, there are not only Ashkenazi, Mizrahi, and Sephardi Jews from around the Mediterranean, but Jews from the Khazar Khanate, black-skinned Ethiopian Jews, Indian Jews from the Kingdom of Prester John, and even travelers and pilgrims from the Ten Tribes beyond the River Sambation.
At any time one can find the streets crowded with immigrants, emigrants, pilgrims, refugees, musicians, magicians, merchants, saints, princes, beggars, thieves, and whores. Humans are not along in Jerusalem, for there are succubi, djinn, ghouls, giants, and even the strange and fantastic tribes of the Kingdom of Prester John living alongside the descendants of Adam.
From Fahrettin Bey's manor, the crew can see the city – specifically, the Penitent Way, with its shrines and chapels seemingly every twenty feet – laid out beneath them. The Turkish merchant is bedecked in rich silks, and rings glint on every one of his fingers. While Fahrettin Bey may be too round about the middle to go travelling these days, he was a great adventurer and swashbuckler in his youth, and he is thrilled by the prospect of Sarai's flying ship.
"Yes, here is the City of God," Fahrettin Bey says as the crew turns away from the lovely view and back to the small dinner party their host is putting on for them. "If there is a greater city on this Earth, I have not seen it. And I have seen a few cities in my day! Now come, I have a wonderful dinner, and while I have also eaten a few dinners in my day, my own table is surely worth a look!"
He slaps his round belly ironically as Sarai follows him to the side tables, talking in hushed tones about the venture. The crew look at each other for a moment.
"It's so…vibrant," Robert says, humbled, "This city has history baked into its very bricks."
Devorah rubs her hands together.
"I know! So many people, so little time!"
"We can allow ourselves one small indulgence of a dinner party," Shabbar says, twirling his moustache as he heads for the food. Moishe shrugs as the others split up, lingering by the window. He can see the sun setting near the Temple Mount, where the Wailing Wall sits beneath the Dome of the Rock, and into which are dug Solomon's Stables. Truly, history piled on history…
"Hello, a fellow member of the Tribe of Israel?" says a voice as another man joins him at the window. Moishe takes a moment to realize what he's just heard, for it is a sensation he has only experienced once or twice: someone talking to him in Tongues.
It is a curious spell, or some would say miracle; though he knows the noises he hears and the movements of the other person's lips do not match the words themselves, he still understands them as if they popped into his head without the need to go through his ears.
"Yes, from Sepharad. I'm Moishe ben David," he says automatically, before shaking his head and taking another look at the stranger.
The man is broad and hairy – very hairy, with a long, bushy black beard that covers the lower half of his face, and long curled hair. Even his arms are covered in coarse black hair. He smiles amicably, though, and Moishe relaxes.
"Avraham Ashkenaz, but my friends call me Avi."
"Ashkenaz? Where in Europe are your family from?"
"Romania," Avi says shortly, "But of late I am from here in Jerusalem, since my family fled the country."
Moishe nods grimly. For many years now Vlad Dracula, the Vampire King of Wallachia, has ruled the country with absolute terror, and his threat is so great that Kingdom of Hungary, the Kingdom of Poland, and the Ottoman Empire put aside their difference to draw up an alliance against him. But that's not important right now.
"Well, Avi, this is my first visit to Jerusalem – I was hoping for someone local to show me around. Tell me, do you know where I can find some teachers of the law? My rabbi back in Grenada asked me to look into something while I was here..."
***
Robert surreptitiously produces a flask from among his clothing and drinks from it.
"Not a Mohammedan, I take it?" asks a gentle feminine voice. Robert brightens as he notices the petite young woman at his side, dressed in a simple but familiar gown.
"I did not expect to hear French spoken so far from home!" he says. The Frenchwoman smiles prettily and leans forward.
"Indeed, nor did I! I unfortunately had to immigrate here – tell me, what are your feelings towards the Avignon Papacy?"
Robert looks grim.
"Unfortunately, we have had a…bit of a falling out."
The woman smiles.
"How coincidental, it is the same with me! My name is Mary."
"Robert de Villiers. What is the nature of your quarrel with Avignon?"
She seems surprised by the question.
"Well, as you know, they have declared us Good Christians heretics. This despite the fact that they insist on sinful materialism, when they should realize that all things flesh and material are the creations of the Demiurge!"
Robert immediately realizes what is going on. "Good Christians" is the term the Cathars use amongst themselves. A Gnostic sect, they have indeed been declared heretics by both European Popes, but Robert was a good Avignon rite Catholic himself before the fall of the Templars.
"How…interesting," he mutters, but Mary the Cathar seems to ignore him as she warms to the topic.
"Tell me, if God is good, why would He create a flawed and sinful world? The only true good things are the spiritual ones, the soul, the Angels, and God himself. Jesus came to free us of this material world through baptism, which is why-"
Robert's jaw tightens, but as he looks around for the other members of the crew in the hopes, she presses on.
***
Shabbar is also approached as he piles a platter high with food.
"I had not expected to find you here," says the stranger.
Shabbar almost dismisses the man, so unremarkable in appearance save only for his black hair and his all-black clothing, but Shabbar gives him a second glance. He is of indeterminate age, that strange look that may be old or young all at once, and more importantly, he is too unremarkable, like someone trying very hard not to be noticed.
"My lord Barqan!" Shabbar blurts out, almost dropping his food in shock. Barqan, Djinn King of Wednesday, laughs and catches the plate, setting it on the table. A few people turn to look, but quickly go back to their business.
"Relax, Shabbar, I simply want to speak to you about recent events."
Shabbar bows at the waist.
"Of course, my lord Barqan. I…I admit, I have grown fond of the others."
Barqan seems surprised by that. He looks around the dinner party thoughtfully.
"Yes, and after reviewing the events of your contract severance, I must admit Sarai bat Binyamin had good reason to break your binds in such a way. I have no more love for Iblis' court than any of my colleagues, so it was all in all a good deed."
"Truly, you are indeed known for your justice," Shabbar says, still bowed forward.
"Yes, well, extenuating circumstances aside, there is the topic of your service to me, which hasn't concluded yet. We'll need to bind you with a new ring and all that, I'll have to send Hurmiz to take care of that…hmm, that is the question, isn't it?"
Shabbar is completely still, waiting for Barqan's judgement. While his king is consistent on matters of justice, he can be…mercurial on other matters, especially those of timing. He is the only one of the Djinn Kings who keeps a palace but never uses it.
Barqan, Djinn King of Wednesday, runs his fingers through his beard, glaring intently at Shabbar as he makes up his mind.
"Let's just say that when your journey is finished, we'll renegotiate," Barqan says, patting Shabbar's shoulder.
"M-my lord Barqan?" Shabbar stammers.
"Well, my intent on sending you to Sarai bat Binyamin was to ensure that her venture succeeded, and she needs you for that, soooo..."
Shabbar struggles to form words.
"Again, I thank you, my lord Barqan, truly you are known for your justice!"
"Yes, yes, I know. Just don't let it happen again. Now, are those puff pastries I see?"
***
The next day, Avi leads Moishe up the steps of some great building atop one of Jerusalem's seven hills. He waves Moishe forward.
"You can go in on your own, I'll stay out here, uh, just in case."
"What is this place?" Moishe asks, gathering up his staff.
"Jerusalem's great hall of debate. Today the rabbis have it, but sometimes you can find, oh, men of all faiths and heresies arguing about the nature of God. I've never been one for it, but you might."
"I know something of that," Moishe admits. He takes a deep breath and enters the hall.
There are indeed many rabbis sitting around a semicircle of tiered steps. The center of the room is bare, as if they are waiting for someone to step forward to speak first. There are men of all sorts, in all manner of dress (though all immaculately in accordance with Jewish law). Moishe sees a black-skinned Ethiopian rabbi next to a rabbi with Central Asian features, and others besides.
The eldest of the rabbis elbows his neighbor and gestures to Moishe's staff. The others stop their murmured arguments and look at him.
"Well, that's one of Rabbi Eleazar's staves if my eyes haven't failed me," says the Ethiopian rabbi, the Rabbi Yacob, "You must be this pupil he's told us of."
The eldest rabbi, the Rabbi Shlomo, leans forward.
"Come now, tell us your name."
Moishe clears his throat and steps forward.
"I am Moishe ben David of the city of Grenada. I am an apprentice alchemist, although yes, the Rabbi Eleazar has said that I would make a good apprentice."
"He'll need to attend the proper schooling," says the Rabbi Yitzhak of Khazaria, "And I bet he'll need to learn Aramaic as well."
"Let him speak," says the Rabbi Joseph of Cochin in the Kingdom of Prester John.
"Well, yes, I do have a lot to learn. But, the Rabbi Eleazar instructed me to learn what I could of the Kabbalah-"
This is met by a few nods, some muttered words, and a few men talking over each other until the Rabbi Shlomo restores order.
"And so, you came to us, in Jerusalem the Great. Very good, very good. Where to begin?"
"Where to begin?" Moishe echoes, "I know that Kabbalah is – well, it's a mystic practice, I know, but what is it about?"
"A difficult question," says the Rabbi David of Amsterdam.
"Difficult to say," echoes the Rabbi Yacob.
"Ah, I know!" says the Rabbi Joseph, "The sefirot!"
Some nods of agreement; the Rabbi Shlomo picks up the thread.
"Imagine, if you will, that Hashem is an infinite ocean. He cannot interact with the world directly because, well, there must be things other than Hashem."
"The world exists in an absence of the divine," Rabbi Joseph notes "Imagine creation as an act of tzimtzum¸ divine contraction."
"Of course, this is a simplification," says the Rabbi David.
"More of an analogy," adds the Rabbi Yacob.
The Rabbi Shlomo continues.
"Yes, yes, I'm simplifying for the boy. So, now the question is how Hashem can allow His divinity to reach us in a manageable amount. So, he builds…a series of vessels. Each smaller than the last, with funnels to channel the water into smaller and smaller quantities, until finally it reaches us, in this world."
"These vessels are the sefirot," the Rabbi Yacob says, "The emanations of Hashem."
"But," the Rabbi Shlomo says, "The vessels…let's say they broke, washing pieces of themselves down the stream, where they clogged up the channels. The whole cosmic order is misaligned!"
Moishe speaks up.
"So…so that's why there's evil in the world? These sefirot, the…the divine rays, instead of reaching us as they should, they've become all clouded and disrupted!"
Rabbi Shlomo brightens.
"You're beginning to understand!"
"Somewhat," the Rabbi Yitzchak mumbles.
"It's a good start," the Rabbi David admits.
Rabbi Joseph leans forward.
"That's what Kabbalah is – the realignment of the divine emanations. The goal of Kabbalah is perfection – first, self-fulfillment, then perfection of the world, then perfection of the upper world."
"Wait…so the sefiot can be fixed?" Moishe asks.
Rabbi Yitzchak clears his throat.
"That's a complicated question – you can learn about all that later. But basically, yes, human action can affect the divine order."
"I see…" Moishe says slowly, "So…wait, what about angels and demons? Because, if the Angels are creations of Hashem, does that mean that demons are like…are like Angels that are broken? Like, they're cut off from Hashem due to the misalignment of the sefirot?"
"Well…" begins the Rabbi Yacob.
"That is…" starts the Rabbi Joseph.
"It's certainly one way of looking at it," says the Rabbi David, "Indeed, perfection of the upper world is supposed to include perfection of the divine hosts."
Rabb Yitzchak speaks up.
"Yes, and if you consider the Rabbi Isaac's Treatise on the Emanations of the Left Hand-"
"We're all familiar with Rabbi Isaac's Treatise of the Emanations of the Left Hand," gripes the Rabbi Shlomo.
"Oy vey," someone mutters.
"So, we could realign them with the divine, too?" Moishe asks.
"It's probable," admits the Rabbi Shlomo.
"Very possible," adds the Rabbi Yacob.
Moishe looks at the assembled rabbis, a bit disappointed.
"Well, this is all very interesting, and tells me a lot…but I'm not sure how much I can use until I learn more."
The Rabbi Shlomo scoffs.
"Oh, I'm sure there are plenty of valuable lessons to be had!"
"Tell me, if the sefirot are misaligned, what does that tell us?" asks the Rabbi David.
"That creation is incomplete," answers Moishe.
"Just so. And if human action can affect the divine, what does that tell us?" asks the Rabbi Yitzchak.
"That it is our task to complete it!"
"Quite right. And if demons are the result of separation from Hashem?" asks the Rabbi Joseph
"Then we should seek to reunite them with the divine?"
"In a sense. And if the goal of Kabbalah is perfection, first of the self, then of the world?" Asks the Rabbi Yacob.
"Then…then it is not so different from alchemy! We also seek to purify and-" Moishe slaps his forehead, "Oh, that's why the Rabbi Eleazar wanted me to finish my apprenticeship!"
The Rabbi Shlomo smiles.
"I think you've learned well! I understand your desire to know more. Your journey will take you to Baghdad, correct?"
"I think so."
"In that case, seek an audience with the Exilarch. I will give you a letter of recommendation, he is a very skilled Kabbalist, and a friend of mine. He will tell you a bit more, hopefully enough to help."
Moishe bows.
"Thank you, teachers. I am honored to have been taught by you, I promise I will use your knowledge to do good."
"I'm sure you will," says the Rabbi Shlomo, "The Rabbi Eleazar is also a good friend of mine, and he is a good judge of character. And I can tell you have the makings of a great wise man."
It is at that moment that Avi comes running into the debate hall.
"Moishe, come quick! Your friends are in trouble!"