Cześć, shalom, and welcome to our fourth discussion on The Books of Jacob by Olga Tokarczuk! Last week, things got super weird in the Cult of Jacob. How much weirder can things get? How will the Talmudists fare against the Sabbatists? Let's tuck into some delicious kaszanka, wash it down with some rose wine, and find out!
The discussion schedule can be found here, and the marginalia post is here.
Chapter summaries
Chapter 16
Of the year 1757 and the establishment of certain age-old truths over the summer at the Kamieniec Podolski disputation: Over in Moliwda's settlement of Craiova, people think it's the end of the world, and they're very much do not feel fine. The people pray to angels, though they believe the end is inevitable. Some people, however, believe the end will not be an earth-shattering cataclysm, but something more subtle. Yente knows that the war that broke out in 1756 will last seven years and will have a major impact throughout the world. In Kamieniec, the rabbis are having a rough time of it, particularly with Reb Krysa mocking the Talmud. In the end, the rabbis get nothing they want (the Contra-Talmudists are not expelled from synagogue, and the investigation into the dancing in Lanckoroń goes nowhere). The only people who are punished are coin forgers, a Jew who told his accuser to stick his cross where the sun don't shine, and Gershon (for stirring up trouble by reporting the incident in Lanckoroń in the first place). The court finds the Contra-Talmudists innocent of all charges, the rabbis are forced to pay for compensation and repairs to the church in Kamieniec, and the Talmud is ordered to be burned. The rabbis can't get any sympathy when they learn about that last bit, either. Moliwda, meanwhile, is happy to be back in Poland.
Of burning books: The burnings begin that same day, and they're not restricted to just the Talmud; any book with Hebrew characters is added to the bonfires. The Sabbatians are especially eager to add literal fuel to the fire. The Kamieniec Jews eventually flee to Karvarsary. The sinful and the legislators have their roles reversed. There aren't too many book burnings in Busk, since most of the Jews are adherents of Sabbatai; however, things are more grim in Kamieniec, Rohatyn, and Lwów, where there is bloodshed. Rabbi Rapaport is recovering from a beating he suffered in front of his synagogue. His aide Pinkas can hardly believe their own people have done this and wonders if God is angry with them. When Rapaport recovers, a fundraising campaign is launched.
Of Father Pilkulski's explanation to the nobles of the rules of gematria: We're introduced to a new side character: Prince Jerzy Marcin Lubomirski, a garrison commander who is young, hot, and (more importantly) heir to a vast fortune. He's with Father Pilkulski, Bishop Sołtyk, and the Kossakowskis at Dembowski's farewell dinner, which he's throwing because he recently got promoted to archbishop. At dinner, conversation turns to Jewish stereotypes (good at business, but you have to keep an eye on them) and the Kabbalah. Pilkulski tries to explain the numerical values of Hebrew letters. Sołtyk has trouble following (and trouble breathing), while Dembowski takes interest. Mrs. Kossakowska wonders about the thousands of Jews who want to convert. Pilkulski believes they have much to gain from conversion and wants to see all Hebrew books, not just the Talmud, burned because he views the Kabbalah as a dangerous and heretical superstition.
Of newly appointed Archbishop Dembowski, who is preparing for a journey: While he waits for his luggage to be ready, Dembowski admires the fancy new monogrammed underwear he had made for his promotion. He would like all Jews to be baptized and believes it would mark the beginning of a new era. He leafs through one of his books and finds a poem from Father Chmielowski, which he finds naive. The night before his departure, Dembowski awakes drenched in sweat and urine, unable to move. Even his prayers break off. He's found in the morning, the medics let his blood, which flows black, never a good sign. Dembowski finds the fuss everyone makes over him unbearable and he can't understand their conversations. At night, they leave him alone with only a candle, and Dembowski wishes someone were holding his hand, and he's terrified of the darkness. His brother arrives the next morning. That night, Dembowski imagines he's floating over Kamieniec and sees broken eggshells in pigeons' nests. He sees the statue of the Virgin Mary, which calms him down, but the sight of the fortress across the river has him panicking again. He feels the eyes of millions of people on him, then sees books burning and the Hebrew letters skittering off the pages. Dembowski dies on the night of November 17, and no one can explain why, since he was pretty healthy except for feeling cold. They decide to delay the announcement of his death.
Of the life of dead Yente in the winter of 1757, also known as the year the Talmud was burned, followed by the books of those who burned the Talmud: Yente still sees everything everywhere all at once. News of Dembowski's death is a source of both woe and joy in Jewish circles. All agree that it's a surprise. The rabbis try their hand at persecuting the Sabbatists again, this time burning the Contra-Talmudists' books, and Jacob has been arrested. However, a merchant claims that Jacob has escaped and is back in Turkey with his family in Giurgiu. His followers believe Jacob has abandoned them. The gang in Korólówka do not take this well, not even Sobla, who didn't even like Jacob. They also hear Jacob has converted to Islam, which has his followers divided; however, all agree that Jacob didn't really, truly convert. Israel, who's in the lumber business with Christians, has saved enough money to buy a cart and two horses. He eventually realizes the parallels between Jesus and Sabbatai Tzvi and regains hope. Pesel, who is preparing for her upcoming wedding, and Freyna still take care of Yente. Pesel notices that dewdrops freeze into ice crystals on Yente's body, even though Yente herself is not affected by the frost. Pesel knows they can't bury Yente, but they can't keep her in their home, either. Sobla then remembers the cave Jacob liked to hide in when he was a child, and that the cave was shaped like the letter alef, and she has a "Eureka" moment.
Of Asher Rubin's adventures with light, and his grandfather's with a wolf: Asher, now practicing in Lwów, sees an engraving of the earthquake in Lisbon and believes these are the end times. He is, however amused by the rich guy in the bottom left corner praying. Asher is an optometrist and seems to have taken a shine to some English scientist who I'm sure will have but a minor impact in the field of optics. We learn that Asher's father was a Kabbalist who was interested in light, so I guess that runs in the family, and his mother held leases and ran an inn in Lithuania, so they had enough money to send Asher to study abroad. Asher's father was nearly killed when a troublesome Orthodox priest, looking for revenge on Asher's father for having his vodka cut off, persuaded a hunter to stuff a drowned body in a bag and take it to Asher's father, pretending the body was a wolf pelt. Asher's father was eventually set free once the truth came out, but he was still lashed, while the priest got away scot-free. Asher muses on how people have the need to feel superior to others and how that's the only thing that binds us together
Of the Polish princess in Asher Rubin's house: Gitla, having parted from Jacob, has given birth to a boy named Samuel in Asher's house. Asher and Gitla cohabitate, and Asher pretends she's his servant, even though the role really, really doesn't suit her. Gitla seems to suffer from post-partum depression. Gitla doesn't know the identity of Samuel's father, but Asher accepts him as his son anyway. Gitla becomes more interested in running the household, though there is worry that someone in Lwów will discover their secret.
Of the reversal of circumstances: Katarzyna Kossakowska writes to Bishop Kajetan Sołtyk: Kossakowska writes about the shocking death of Dembowski, the cause of which is suspected to be apoplexy. His funeral won't take place until January 29, over two months after his death. Kossakowska is worried about how the Talmudists are retaliating against the Shabbitarians and that she tries to help them out where she can, but feels powerless with the Archbishop gone. She writes that she has lost her drive and seems to have caught cold herself. She has also heard that both the rabbis and the Shabbitarians cursed Dembowski, though she doesn't believe it. She hopes that Dembowski's successor, Łubienski, will take up their cause.
Pompa funebris: January 29, 1758: Dembowski is finally laid to rest after two months. The funeral took so long because scribes had to write notices, and the death was too close to Christmas. At least the winter frosts kept his body cold in the meantime. Poems and speeches have been written, art has been commissioned for his coffin, and people are buying fancy new clothes for the funeral. Pilkulski is appalled at how much the funeral will cost, when Dembowski didn't even want an extravagant funeral in the first place. But his will is overruled by Bishop Sołtyk. Dembowski's body is taken by sleigh to Kamieniec after Christmas, and people line the roads to pay their respects. The funeral ceremony itself is elaborate, extravagant, and runs late into the night. His body is buried the following morning.
Of spilled blood and hungry leeches: Back in Lwów, Asher receives a frantic visit from Hryćko, who says Elisha Shorr of Rohatyn was beaten. Asher follows him and finds Shorr, Solomon, Shlomo, Isaac, and a bunch of other men, all of them bloodied and bruised, though Old Shorr seems the worst off. Asher tries to remove the amulets around Elisha's neck, but the Shorr brothers won't allow it. Asher says Old Shorr will live, and his sons start singing in a language the doctor doesn't understand. He takes the injured men to his home so he can treat them properly, and no one recognizes Gitla. She mumbles a protective prayer, saying the bishop is haunting the place and confessing his sins. She says the Jews are ecstatic about the bishop's death because now they can beat up heretics like the Shorrs. Asher, who leaves to take leeches to the injured postmaster, tells Gitla to lock the door extra securely. Outside, Asher can hear shrieking and see fire and carts of young Jews excited to burn the heretical books. When he arrives at the postmaster's, he's too late.
Mrs. Elżbieta Drużbacka to Father Chmielowski, or: Of the perfection of imprecise forms: Drużbacka sends Chmielowski a bunch of books to get him away from dusty old tomes written by dead people. She believes there is more to life than facts and that there is place for sentiment. Drużbacka is also forced to sell her own poems because her publisher, Bishop Załuski, won't do it anymore. In a previous correspondence, she also sent Chmielowski some slippers, fruits from her orchard, rose wine, a cashmere scarf, and a book.
The Vicar Forane Benedykt Chmielowski writes to Elżbieta Drużbacka: Chmielowski is in a situation many pet owners can relate to: not wanting to disturb the sleeping dog on his lap but still wanting to get things done. He tries, and fails, to reach for a quill, but decides to use a blunt pen instead of waking up the cute sleepy doggy. In his letter, Chmielowski also complains of a cold. He says he misses Dembowski and wonders how much time he has left to live. He's worried he'll never finish his work or see the Załuski Brothers Library before he dies. Chmielowski sends his correspondent instructions for a camera obscura (which he has tried for himself and can confirm it works), and the calendars of Stanisław Dunczewski, one of which contains the list of Polish kings up to Sigismund Augustus, and the other to Augustus II.
Of the unexpected guest who comes in the night to Father Chmielowski: Just as he finishes writing his letter, Chmielowski receives a visit from Old Shorr and Hryćko in the middle of the night. Shorr has come with a cartload of books, which leaves Chmielowski stunned. The priest asks no questions and helps carry the books into the presbytery. When he turns to offer Shorr some mulled wine, Shorr slips off his hood and reveals how badly he was beaten a few pages ago. Shorr and Hryćko vanish before Chmielowski can offer them his wine.
Of the cave in the shape of the alef: Israel and his family take great pains to get Yente to the cave in the shape of alef, passing through Christian and Orthodox sections of the village. Yente is dropped off inside the cave and her gaze follows them as they leave before she gets bored. Pesel drops in for a visit the next day and notices how the walls of the cave seem to glitter like crystals in the lamplight. She asks Yente to forgive them and says this is only temporary.
Chapter 17
Scraps: My heart's quandary: Nahman writes that he is thankful for having survived the beatings that occurred following Dembowski's death. He's helping his in-laws with their inn, but meets in secret with Moshe, Hayim, and Yeruhim Lipmanowicz. The Shorrs are losing faith in Jacob and are currently travelling with Krysa to join the disciples of Baruchiah in Salonika. Nahman has a recurring dream of looking for something in a large, moldy house. Jacob laughs and says he dreams of cesspools and stables. Nahman's wife, Leah, asks him for a divorce, accusing him of heresy and betrayal. Nahman is sad and relieved when granting her the divorce. He notices that he rarely ever writes about Leah in his notes and goes into their marriage. They have one surviving son, with four dying soon after birth. Nahman was an absent father, but feels he still fulfilled his duties. Nahman laments that the two people he loves, Leah and Jacob, can't stand each other. Nahman makes his way to Międzybóż, unhappy that he's lost both Leah and Jacob, and meets with the Besht, who tells him not to despair and sends him off. A Hasid gives Nahman a scrap of paper from the Besht, telling him that if he thinks he's capable of destruction, he should think about how he could build.
How in Giurgiu we talked Jacob into returning to Poland: Nahman writes that his group of four found Jacob in Giurgiu. When Moshe tells Jacob to return with them, Jacob is evasive. Jacob gives his followers a tour of the place and introduces them to his son Leyb, also called Immanuel. Nahman notes that Hana has grown lazy and that their daughter, Avacha, is daddy's little girl. That night, Nahman prays for the end of this world of suffering and realizes he might not be able to go back to Podolia. On the third day, Jacob tells the group they need to convert to Islam. He takes them to a mufti acquaintance of his, and the four plus Hana and Avacha receive new Turkish names. Nahman feels safe and shares his favourite prayer. The group continues to trade in goods along the Danube. Nahman is convinced that he and Jacob used to be one person at some time in the past. They engage in a ritual called the Kav haMalkhut, or the Royal Cord. The Jews fleeing Poland arrive in Giurgiu, and Jacob's fame grows as he welcomes them, though Jacob does not seem happy with this new recognition. In spring, they receive a letter for Moliwda, and later a letter from King Augustus II promising safe passage into Poland. Nussman's brother Krysa/Smetankes pays Jacob a visit, followed by Moshe and Yeruhim. Moshe sees a cold light over Jacob's head. They try to convince Jacob to return to Poland to lead his believers once more, since there are schisms. It's not until Osman arrives with news that the believers camped along the Dniester have crossed over unharmed and have settled in three villages. This amuses Jacob and they eventually leave after the harvest, though Hana is not happy.
Father Benedykt weeds the oregano: After the king's decree, Chmielowski returns the books Shorr gave to him for safe keeping. As thanks, Shorr sends him the Kabbala Denudata, which the priest has trouble understanding even though it's written only in Latin. The contents remind him of Drużbacka's poems. His eyesight is also failing him. He has conflicting feelings about the contents of the book, which he believes are heresies but is nonetheless attracted to them, particularly the non-existence of hell and the chance for souls to redeem themselves through reincarnation. He goes out to his garden and plucks out his oregano instead of the weeds by mistake. He wonders if there are souls living in the oregano and if he's depriving them of life by pulling it out.
The runaway: Chmielowski is surprised by a cloaked man standing at the garden fence. The stranger identifies himself as Jan of Okno, who was travelling with the Jews but has been abandoned by them. Jan says he will keep company with the priest instead. Chmielowski invites him inside and sees how badly Jan has been injured when he throws back his hood, initially taken aback.
The runaway's tale: Jewish purgatory: Chmielowski offers Jan some bread and buttermilk as the runaway begins his story. Jan's father and mother arrived in Okno as settlers, living for 15 years on the lord's land for themselves, after which they would pay off their debt as serfs in exchange for goods, labour, and unpaid overtime. Jan, the youngest of nine children, was born into slavery. Jan tried to escape once, but he was caught, beaten, and forced to marry a pregnant girl who lived in the lord's house. After the death of his parents, Jan tries to escape again, but he is eventually caught again, tied up, and thrown into a sleigh. He is eventually freed by drunk peasants, but is caught again, beaten, and left for dead. Jan comes to in the Shorrs' cowshed and believes he has died and found himself in Jewish purgatory.
Cousing putting up a united front and launching their campaign: Moliwda visits his cousins, the castellan Kossakowski and his wife. Kossakowska wears the pants in the family, and she wants to know why Moliwda cares about Jacob and his gang. Moliwda says he feels a connection with them, but the money they're paying him doesn't hurt. He explains that Jacob and the Shabbitarians have been persecuted by the other Jews and that they believe in three Messiahs: Sabbatai, Baruchiah, and a third one yet to come, a Jewish man born in Poland who will renounce his faith and convert to Christianity. Moliwda asks Kossakowska to write to her contacts in support of Jacob's followers. Kossakowska is afraid they are turning to the church out of personal gain, and Moliwda says he doesn't blame them for wanting a better life. He asks her to write to Bishop Sołtyk, who has run up another gambling tab and doesn't like the Jews. Kossakowska's attendant Agnieszka wonders if Jacob's group are true converts or if they're still Jewish deep down and that Pilkulski thinks this third Messiah might be a woman. Moliwda claims it's different in Poland and in passing insults Chmielowski and his work, earning him a stiff rebuke from Kossakowska. She does concede that the Jews are probably the only useful people in Poland and asks Moliwda to explain the sin of the Adamites.
Moliwda sets out and beholds the kingdom of the vagabonds: Moliwda thinks everything in Poland is weird. In Lublin, he meets the vagabonds Nahman told him about, and Moliwda is surprised to see that Jews are in the minority among the true believers. The vagabonds are almost their own separate country, and the travelling merchants have set up shop outside the city limits. Moliwda stops over at an inn and meets a family travelling with an old woman on her way to Czestochowa. He also meets Turkish prisoners of war who don't look worse for the wear. Moliwda eats the same humble fare as the other guests before he hits the road again. He comes across girls wanting to show him a good time, but he declines, thinking he'll wait until Warsaw.
How Moliwda is made messenger in the service of a difficult cause: Moliwda makes it to Warsaw and stays at his brother's, who happens to be a priest and has a chip on his shoulder. Moliwda tries to see some influential people in Warsaw, but makes no headway and finds the people shallow and vain. He tells his wild adventures to the people he visits, different versions for different groups. Moliwda is shocked at how the noblewomen and noblemen flirt openly with others, and especially at how no one bats an eye at this. Eventually, Moliwda is granted an audience with Sołtyk, who wants to become the Bishop of Krakow. Sołtyk strikes Moliwda as conceited and listens to what Moliwda has to say about the Sabbatians, perking up when he hears many of them are rich. Sołtyk asks about Jacob, whom Moliwda describes as clever and determined to do what he sets out to, with a little help from others. Sołtyk remarks that Moliwda shares that much in common with Jacob.
Of useful truths and useless truths, and the mortar post as a means of communication: Sołtyk has taken his gambling addiction to Warsaw, where he is confident he'll be appointed the Bishop of Krakow once the current bishop, Andrzej Załuski, finally goes to the great big rectory in the sky. In fact, he's so sure of it that he's already ordered new vestments. Kossakowska is also in Warsaw, and Sołtyk does not like her much, even though she gives him an expensive-looking cross as a gift. While Sołtyk waits for the king to pick a bishop, he has a chain of mortars set up to fire off shots as soon as Załuski dies. At a dinner, Sołtyk, Kossakowska, and Joseph Załuski discuss rumours of Jews using Christian blood. Joseph Załuski believes it is a result of confusing different Hebrew letters and words, which seems to irk Sołtyk. Kossakowska just wants to use the truth for her own gain. The next morning, the cannons announce Andrzej Załuski's death, and Sołtyk appears before the king.
Mrs. Kossakowska, wife of the castellan of Kamieniec, writes to Senator Łubienski, Bishop of Lwów: Kossakowska and her maid/lover Agnieszka write to Dembowski's successor, Łubienski, telling him of Moliwda and Jacob's followers, and wonders if he could kinda sorta lend his support.
Father Pikulski writes to Senator Łubienski, Bishop of Lwów: Pikulski also writes to Dembowski's successor with dirt on Moliwda and rumours about a sect that sounds a lot like that commune at the end of chapter 11, as well as Jacob's followers. He warns Łubienski that these heretics who are looking to convert cannot really be trusted. However, Moliwda could be of use to them.
From Antoni Moliwda-Kossakowski to His Excellency Bishop Łubienski: Moliwda gets in on the fad of writing to Łubienski and goes into more detail about Jacob's followers and the persecution they have faced from the rabbis. He urges Łubienski to hold an audience with all parties so Jacob's followers can defend themselves properly. After signing that letter, Moliwda begins another one, this one addressed to Jacob.
Knives and forks: Hana's busy making lists of all the things she's taking with her to Poland once the weather there is warmer. She notes that she hasn't lost the weight she gained while she was pregnant with Immanuel. When she prepares her son for breastfeeding, her daughter Avacha wants to try, but Hana shoos her away. Hana recites the Kriat Shema al haMita, and imagines the four angels turning into cutlery, hovering over her.
Chapter 18
Of how Ivanie, a little village on the Dniester, becomes a republic: We enter Ivanie, a village where the true believers have settled after they had left Poland and who now have nothing left. Osman runs the place and his wife Hava (also Jacob's sister) is in charge of distributing donations. People from Turkey also start to arrive, and the people coexist peacefully. Everyone in the village is eagerly awaiting Jacob, and he finally arrives in pomp and circumstance. Jacob insists on living alone in a small hut, despite Osman's objections.
Of the sleeves of Sabbatai Tzvi's holy shirt: A woman named Wittel enters into Jacob's service. Jacob himself works alongside the men, and at sundown spreads his teachings to both men and women simultaneously. He tells a story about the time he went to a village where they hadn't seen a Jew before. One of the villagers started harassing him, telling him about how the Christian God gave the Jewish God a left hook. Jacob counters with a story about how Muhammad sexually assaulted Saint Peter. The people of Ivanie like Jacob because he's down-to-earth, and the women flirt with him. However, not everyone agrees with the communal aspect of the village. Nahman tries to persuade them that everything—and everyone—should be shared because the old laws and commandments no longer apply to them. At Hanukkah, Jacob gives out pieces of Sabbatai Tzvi's shirt to the people, which they make into amulets.
Of the working of Jacob's touch: Moshe of Podhajce says that Jacob is able to chase away the demon of illness, and there is a long lineup of people waiting at Jacob's shed to be healed. He becomes famous in the area, and even among the peasants, who leave food which Hava then distributes among the villagers. In February, Jacob cures a girl who is close to death by holing himself up with her for a while, but refuses to tell what happened and forbids others from talking about it. Word still spreads, though.
Of the women's talk while plucking chickens: The women talk of the biblical Jacob and Jacob Frank. The gossip takes an odd turn when they say that a woman can get pregnant by Jacob Frank without so much as touching him, and that God tells the angels that they should worship Jacob.
Of which of the women will be chosen: Shlomo persuades Wittel to sleep with Jacob. She resists at first because Shlomo and Wittel are married. There is talk that Jacob is doubly endowed when he wants to have twice the fun with women. In February, Jacob sends for Hana, and Wittel no longer sleeps with him. One day, Wittel glimpses Jacob and Hana making love. Jacob summons the adult followers and eventually picks out seven of the women (including Wittel, Nahman's new wife, and a 13-year-old girl) giving them the names of the wives of biblical patriarchs. The men are silent, and Nahman's wife cries.
Hana's gloomy gaze notes these details of Ivanie: Hana can't help but notice that Ivanie is a pretty terrible place: it's dirty and ramshackle, communication is nearly impossible, people are dying despite Jacob's laying of hands, and everyone sleeps with everyone else. Hana is jealous of Wittel, who is Jacob's new favourite. Hana is also ignored in favour of their daughter, Avacha, and Immanuel is ill. Hana is very much homesick.
Of Moliwda's visit to Ivanie: After meeting with Łubienski, Moliwda makes his way to Ivanie and is struck at how much it resembles his own commune in Craiova. He sees nothing but what is good and pure in Ivanie. Jacob welcomes him into his shack for a banquet, where the Shorr brothers, Yehuda Krysa, Nahman, and others are waiting. After a prayer, the conversations start, though they tend to flag when Jacob isn't around. At night, the men start to dance until they're exhausted, then two women dance, one of which sleeps with Moliwda. That evening, Moliwda reads from the letter he'd written to the king on behalf of Jacob's followers. Since Hana arrived, Jacob has been living in a bigger house decorated Turkish-style. Avacha stares at Moliwda, and later that night with a small group over wine, Jacob says that Avacha is a great queen. Moliwda updates them on his progress with Łubienski. Shlomo and Krysa get into an argument over whether or not they should be baptised. Moliwda believes baptism will grant them better protection, though their swinger lifestyle will probably attract too much negative attention. Moliwda compares Jacob to a lion, sleeping with the wives of all the other men. Moliwda touches upon the matter of shared children, which Jacob likes a little less. At night, when they're drunk, Moliwda asks Jacob if he can sleep with Hana, because Jacob should also share. However, Jacob is fast asleep. Moliwda briefly thinks about kissing Jacob on the lips, but settles for touching them with his fingers.
Divine grace, which calls out from the darkness into the light: In the morning, Jacob asks Moliwda what his business is and who he's working for. Later, Jacob's inner circle works together to write a letter to Łubienski asking for them to be baptized. At the request of Little Hayah, they also add a paragraph about they were driven into the arms of the Catholic church by the persecution they suffered at the hands of the Talmudists. In the evening, Moliwda muses over wine about how Jacob is not equal to everyone in Ivanie, despite Jacob's insistence that he is. He wonders if the people of Ivanie will truly be saved by baptism, as many seem to believe.
The supplication to Archbishop Łubienski: A list of six theses is posted for Ivanie to vote on. Krysa is still violently opposed to the baptism thesis, but all he can do is convince the others to agree to add certain conditions that will allow them to retain some of their Jewishness. Elisha Shorr arrives, assisted by Hayah, and looking worse for the wear after his brutal beating. A seventh thesis is added about how those who believe in the Talmud demand Christian blood. When Nahman objects, Jacob shuts him down. The seven theses are signed. The night before he leaves, Moliwda sleeps with a girl named Tanna, who closely resembles Hana.
Of the everlasting interconnectedness between divinity and sinfulness: Moliwda and Nahman discuss the importance of the biblical Jacob to the true believers, and Moliwda notes that Jacob stole and lied to receive his legacy. Nahman argues that Jacob is a hero because he acted against the law, but Moliwda counters that Jacob then guided the law, so he's rather a hypocrite. Nahman admits that the biblical Jacob made a mistake by denying Rachel her idols. Moliwda says Jacob is a con artist, but Nahman pretends he didn't hear anything. After a while, Nahman tells Moliwda he respects him, but questions his motives. Nahman explains Jacob's followers want to move past the division of good and evil to start a new world order. Moliwda can't help but admire Nahman and his naivety.
Of God: Nahman tells Moliwda he can't reveal everything to him because Nahman is sworn to secrecy, but he says that Jacob's group believes they are saving the world. He says that the Creator God is gone, but doesn't get much further before Moliwda tells him to stop. Moliwda rides ahead to a crossroads and looks back at Nahman, lingering behind.
"The miller grinds the flower": In Kamieniec, Moliwda visits his relative Kossakowski, with his wife gone on business. In the evening, they play cards with Prince Lubomirski, and Moliwda receives a letter appointing him as Łubienski's chamberlain. Moliwda buys some fancy new clothes before his new job. Łubienski is getting a shave while Pikulski has a case of déjà vu in trying to persuade another archbishop not to accept the demands of Jacob's followers. Łubienski still thinks any baptism is a win for the Church, but Pikulski wants their conditions removed and, if the baptisms are to happen, Jacob and Hana should be first, and the rite should be performed with a lot of fuss. When Moliwda enters later, Łubienski is having an eye exam with Asher. Łubienski asks about that seventh thesis, and Moliwda replies it's the group's way of getting revenge on the Talmudists. Łubienski wonders if Sołtyk believes there's any truth to it. Moliwda heads to Łowicz, and he is set upon by fleas and bandits, the latter of which he chases off. In Łowicz, Moliwda's first order of business is to deal with Jacob's group. Łubienski wants Moliwda to look into why they want to convert so badly. Moliwda lies about how many people would be baptized and their level of education. Łubienski absentmindedly flips through a copy of The New Athens.