Cześć, shalom, and welcome to our fifth discussion on The Books of Jacob by Olga Tokarczuk! Last week, we had book burnings and violence, and things somehow managed to get even weirder in the Cult of Jacob. Will Jacob's followers be granted permission to convert to Catholicism? Will Jacob be even more of a creep than he already is? Let's settle in for a nice wigilia dinner and find out as we start the Book of the Comet! This week's chapters are a doozy!
The discussion schedule can be found here, and the marginalia post is here.
Chapter summaries
Chapter 19
Of the comet that augurs the end of the world and brings about the Shekhinah: Halley's Comet appears in the sky on March 13, 1759, which does nothing for the rumours about the end days. In Ivanie, the people take it as a sign of Jacob's mission, and the sages believe the Shekhinah will pass through the hole the comet creates in the sky. As for Yente, the ball of ice and dust doesn't impress her much. She cares more about the people, and she notes how Ivanie doesn't quite seem real. Jacob begins talking more often about the Shekhinah as if she's a discount Virgin Mary. Jacob says he will be the one to finish what others such as David started.
Of Yankiel of Glinno and the terrible smell of silt: We meet Yankiel, a young rabbi and widower who was invited to Ivanie by his former fellow student, Nahman. The two friends are dissimilar in appearance and temperament. Yankiel brings news that the Talmudists in Podolia have sent a letter to one Jacob Emden for advice and that they've even contacted the pope himself, which alarms the villagers. Jacob Frank lightens the mood with a song. Yankiel is staying with Nahman and his wife, and he is privy to all their arguments. Nahman tells her just because they want to convert to Christianity doesn't mean they actually ARE Christian, and that they can't marry or have relations with Christian women anyway. This reminds Yankiel of the time he had a regular affair with a Christian woman, which he considered a sin, yet when it ended he was unhappy. When Nahman invited Yankiel to Ivanie, he warned him to beware his own mistrustfulness. The longer he stays, the longer Yankiel wants to stay close to Jacob. Over in Busk, Kossakowska is visiting Princess Jabłonowska when the governess goes into labour and dies of childbirth a few days later. Kossakowska persuades Jabłonowka to take care of the baby until Kossakowska can get her new orphanage off the ground.
Of Strange Deeds, holy silence, and other Ivanie diversions: As the comet disappears, a letter from Moliwda arrives. Jacob can't read it, so the letter is passed around until it lands in Nahman's hands. It's official: they're all getting baptized. Back home, Nahman's wife Wajgełe expresses her deep-seated reluctance about something, and it seems to do with sex. He tries to tell her there's nothing wrong with sex, even if there's no pleasure in it, and bemoans the fact that the women have such a hangup about this. We get rationalizations that sleeping with other men's wives, which was forbidden, is now required if the two people are so inclined. This act is one of the Strange Deeds, and the strangest of all is the Exceptional Act, calling out the name of God. Jacob performs this with his inner circle. Jacob explains that these Strange Deeds are when they trample over the old laws so the new ones can take their place. Jacob plays with the children and makes faces for them, something he learned from a crazy person in his youth in Czernowitz. As Jacob leads the children in a weird conga line, others join in, stopping whatever they were doing. In the evening, Jacob tells stories to the elders, and Nahman struggles to write them all down.
A tale of two tablets: We get a condensed version of how the Ten Commandments came to be, and how Moses did his best Gordon Ramsay impression on the original stone tablets, called the sinning Israelites donkeys, and had to copy the Ten Commandments over by hand. The angel Samael took up the pieces of the broken tablets and scattered them, so that when the Messiah comes, he'll have to reassemble them like the world's worst jigsaw puzzle to get the new Law in its final form. Wajgełe grills Nahman on what this new Law should be, and whether it really is just the opposite of what they used to have. Nahman says it's more complicated than "Thou shalt kill" and that there's a reason behind the conversions to Islam and now Christianity. He says they are destined by God to cross over into Edom. She asks him how he can believe all this, then falls asleep. Nahman decides it's a good time to write.
Scraps, or: Eight months in the Lord's community of Ivanie: Nahman begins by writing about how the meaning of good for them is different than what it is for God, and that a new law must be created to repair the world. He believed that Ivanie was given to them so they could be truly free, and that a person becomes immortal when they have a piece of land. He writes about Heshel Tzorev, a sage in Wilno, who used the gematria to connect Edom (Esau's country) to Poland. He writes about how much he loves Jacob and how it seems there's an angel hovering about him. Yet he also doesn't want to fall into blind love with Jacob.
Of doubles, trinities, and foursomes: Nahman writes that their real task is to find a balance between God and the multiplicity of the world. People are stuck in the gap between themselves and the rest of the world. Try as they might, not even the people of Ivanie can erase the gap. The Trinity is the one that can bridge the gap, but it's unstable, so you need the Four to attain the pinnacle of holiness and perfection. After all, God's name is made up of four letters (in Hebrew, at least), and everything important comes in fours. Nahman writes about how Moshe shaped a loaf of challah into the letter alef, which he then turned into a cross, saying the letter alef is the original form of the cross. When people ask Nahman about the Trinity, he says it is the God of Abraham, Isaac, and Jacob. He notes how Moliwda noticed that the beliefs of the Bogomils in Craiova were similar to those of Ivanie. Nahman writes that they are all strangers, even God, and that they're all homesick. Moliwda told him that when they learn to take pleasure in the world, they will forget where they came from and be happy. But this is why Nahman believes they must always remind themselves the world is their place of exile. The sun is rising, and Nahman goes to bed at last, praying in Polish as he recalls a caravan, and falls asleep.
Of candles put out: It's mid-July and time for the disputation. The men and women undress and kneel before Jacob. He holds a cross, sets it down on a bench next to a figurine that he kisses, lights up a candle, and walks around in a circle as he mutters a prayer. When one woman giggles, Jacob angrily blows out the candle, and their next meetings take place in the darkness. A few days later, they stand in a circle for three whole days, and it's absolute torture.
A man who does not have a piece of land is not a man: Hava and Pesel talk about the nicest cemeteries. The one outside Satanów is the largest and has a mill, which should belong to Hava according to hazakah law. But they can only obtain land at all from the church, and Hava fantasizes about a small plot of land. When someone says no one would ever give land to Jews, someone replies they aren't Jews anymore. They all think how great it would be if they could just live however they want to without anyone bothering them. Outside, Jewish children and Christian children from the next village over play together.
Of stablehands and the study of the Polish language: Jacob joins a few other men and women to learn Polish from Hayim Shorr and Hayim from Warsaw. Jacob can't help but think that Polish is a really weird language (I can confirm this).
Of new names: In addition to choosing women, Jacob also chooses 12 men and gives them the names of the apostles from the Gospel, although some names, such as Franciszek (Francis) are not exactly apostolic. Elisha says he just liked the name Franciszek the best, and he urges others to choose their new names carefully while not getting overly attached to them. Wittel asks Jacob what they're supposed to call themselves to each other. Jacob says he's always thought of himself as the only Jacob, and clarifies he means the one who got Esau's birthright. Yente sees all this and notes that the people still call themselves by their old names, but eventually they start using their new ones, which seem to suit them better. Nahman starts calling himself Piotr Jakubowski (Peter of Jacob). Yente notes that she herself is repeating, just like the cave and everything else.
Of Pinkas, who descends into hell in search of his daughter: Back with the Talmudists, Pinkas is tasked with writing down what happens in council meetings, but he is uneasy. He can barely stand to write the word for "baptism," as he believes it's a terrible sin for a Jew to commit. He watches as the rabbis discuss the Sabbatists' book, as he is forbidden from writing about it. Rappaport says that book contains nothing but blasphemy against God and should be burned. Outside of the meetings, Pinkas lurks the streets of Lwów in search of Gitla. He comes across people he knows, and they're talking about the latest incident: two Jews from Kamieniec Podolski tried to kidnap one of their daughters, who was married to Leyb Abrahamowicz, and the woman and her child were set to be baptized. The Jews beat the husband and wife senseless. Pinkas believes they would have been better off dead. He then recalls a letter the rabbis wrote to rid themselves of the heretics, saying that they will report those who have not yet been baptized to the Christian authorities to inform them of their hidden intentions, cursing Jacob and Moshe. Pinkas thinks it would've been better to ignore the Sabbatists entirely. Pinkas travels to Borszczów as the rabbis' messenger and visits the mikvah the next day, praying he will find Gitla soon. On the way back to Lwów, he makes a detour to Ivanie. He looks upon the villagers in disgust. When he is eventually accosted, he says he is looking for Gitla. When asked if he is a true believer, he hesitates before telling the truth. Hava is brought to him and tells Pinkas she hasn't seen Gitla in a year. Hava considers rubbing salt in the wound, but relents and tells Pinkas to wait, but by the time she's back with food, he's already gone.
Antoni Moliwda-Kossakowski writes to Katarzyna Kossakowska: Moliwda writes to Kossakowska about how the Contra-Talmudists are flocking to Lwów to be converted. He has also heard of the final supplication signed by Elisha Shorr and Krysa, where they demand to settle in Busk and Gliniany, and list a bunch of other conditions such as keeping the Sabbath, their payot, and their Jewish names alongside their Christian ones; not eating pork; marry only amongst themselves; and keep their holy books, such as the Zohar. Moliwda intercepted this letter, and the primate responded that there should be no conditions. They would be baptized, but monitored closely to see how closely they follow Christianity. Moliwda asks Kossakowska to warn Jacob that he's throwing away his opportunity by letting his followers stray from Christianity so much. He also says that Bishop Sołtyk has racked up another terrible gambling debt and accepts any and all gifts that come his way, no matter who they're from, so Sołtyk isn't their most steadfast ally.
Katarzyna Kossakowska to Antoni Moliwda-Kossakowski: Kossakowska admonishes Moliwda for badmouthing Sołtyk, as she believes he's still firmly on their side. She also writes they have another ally in their corner: Prince Jabłonowski, who is fixated on the idea of creating a Jewish realm under their protection, inspired by Paraguay. Kossakowska admits the idea of everyone living as equals doesn't appeal to her. She says the Prince thinks quite a lot of himself and that the Princess helps keep him grounded. Another ally is the tall, dark, handsome, and (more importantly) rich Prince Jerzy Marcin Lubomirski.
Of the cross and dancing in the abyss: In March, Jacob receives a cross, a gift from the bishop, and an invitation. He gathers everyone in the common room, with the women lined up, and he stands in the middle with the cross in Turkish costume. After a while, he moves, with the women following, then the men line up. Jacob then throws the cross in different directions. The people catch it, but they immediately give it back to Jacob because they don't know if the cross is good or bad. Moshe then asks everyone to hold onto each other and repeat Jacob's words, dancing faster and faster until every light is extinguished except one, shrouding them in near darkness.
Chapter 20
What Yente sees from the vault of Lwów on July 17, 1759: It's the day of the disputation, and a crowd has gathered at the Lwów cathedral. In attendance are some familiar faces, including Father Chmielowski and the Kossakowskis. The Talmudists and Contra-Talmudists stand apart from each other, and Yente floats above the crowd observing them. Mikulski opens the disputation by introducing the Contra-Talmudists as lost lambs who are trying to find their way. Moliwda introduces himself as their spokesperson and gives a flowery speech that brings some audience members to tears. Yente compares the Sabbatists as banished children who are persecuted and belong nowhere. She recognizes people from both sides of the debate. After the Sabbatists have spoken, the Talmudists have their turn, but whoever's their interpreter is doing a terrible job, and people are getting restless. Mikulski calls to adjourn the debate until the next day.
Of Asher's familial bliss: Gitla, who is pregnant and peevish, asks Asher if he saw Jacob at the disputation. He's head over heels, even as she complains about how there are too many pregnant women walking around. Asher tells her he saw some people from Rohatyn and believes it will go badly for them.
The seventh point of the disputation: It's now September 10, and the disputation still hasn't reached a conclusion. Mikulski begins the proceedings by asking the Frankists to provide evidence to support their claim that the Talmudists demand Christian blood, but he seems agitated. Through Moliwda, Krysa explains how red wine is spelled almost exactly the same way as Christian in Hebrew, so "red wine" in the Talmud should really be "blood memento." Moshe of Podhajce speaks up next, explaining the Passover ceremony and that the three words used as an abbreviation for the ten plagues of Egypt are actually a secret the rabbis keep to themselves, though few people seem to understand. Moshe then claims that the Talmud says it's forbidden to make Matzot in the presence of certain people, including gentiles, and the reason for this is because Christian blood is added to the Matzot. The Talmudists start rocking in place, and Pinkas tries to appeal to Moshe, but he retreats when the guards give him the stinkeye. Moshe then makes his third claim and obliquely hints that babies are killed because their blood is pure. The crowd goes wild, and Mikulski adjourns the meeting to give the Talmudists a few days to come up with a response.
Of secret hand signals and eye signals and hints: Fast forward three days, and it's time for the Talmudists to mount their counteroffensive. Rapaport is their spokesperson, and their defence is to say that the Sabbatists are accusing the Talmudists out of revenge, and their interpretation of the Talmud is all wrong because their Hebrew sucks. Mikulski postpones his verdict for another day.
Katarzyna Kossakowska writes to Bishop Kajetan Sołtyk: The verdict is in: Mikulski has ruled in favour of the Contra-Talmudists on all points except the whole Christian blood thing, which is still pending a decision at a later time. Jacob's baptism will take place shortly as planned, and in the meanwhile Kossakowska asks Sołtyk for money and somewhere for all the Frankists to stay outside the city.
Of the troubles of Father Chmielowski: Chmielowski is still helping out the fugitive Jan, to Roschko's deep chagrin. He's in Lwów and finds himself writing letters to Drużbacka in his head. He's also been attending the disputation, and he's appalled and terrified about the whole Christian blood thing, and he finds himself mistrusting Jews more than ever.
Of Pinkas, who cannot understand what sin he has committed: Pinkas is not dealing with the fallout of the disputation very well, and the rabbis have ordered the Talmudists to stay at home or, if they must leave, not to make eye contact with the Frankists. The Talmudists now think it would be best for the Frankists to get baptized already so they can be rid of the heretics already. The night before Pinkas is set to leave for Warsaw, he gets a visit from Yankiel, who tells him he's seen Gitla in town, living with Asher, and Pinkas is a grandpa.
Of the human deluge that overwhelms the streets of Lwów: Jacob's followers are converging upon Lwów for the big day. Yente sees them sleeping outside en masse. They're convinced that baptism will let them live forever as 30-year-olds.
The Mayorkowiczes: We're introduced to Srol Mayorkowicz, a bona fide girl dad, and his wife Beyla. After a series of troubles involving the family's poverty and his eldest daughter's dowry which was unreturned after her husband-to-be had the gall to go off and die, Srol decided he didn't like the Jewish God and thinks the grass is greener over on Jacob's side. Srol thinks things will start looking up once they're all baptized.
Nahman and his raiment of good deeds: Nahman's child bride has herself given birth to a child. After the seventh point was discussed in the disputation, Nahman finds himself a little deflated and can't bring himself to write down more than a couple of sentences about how souls weave raiment during their lifetime, which they will then wear after death. He knows he won't like what he's fated to wear. He sends for Wajgełe and their newborn daughter for the baptism, and he chooses Christian names for them: Wajgełe will be Sofia, and their daughter will be Agnieszka, though her secret Jewish name is Rebecca.
Father Mikulski's bills and the market of Christian names: Mikulski is left footing the bill for all the Frankists in Lwów, but luckily he has a rich niece who helps out. The Frankists start choosing their Christian names before their baptism, and there are a lot of Mariannas and Franciszeks going around. Some of the godparents agree to give their last names to the converts, but other nobles are more reluctant. On Friday evening, the crowd of Frankists suddenly goes quiet.
Of what happens to Father Chmielowski in Lwów: Chmielowski runs into Hryćko, but doesn't recognize him right away because he looks too much like a Jew. This causes Chmielowski a great deal of consternation, but Hryćko says the Shorrs have been good to him, providing lodging and education, which is more than the boy would've gotten at a Christian orphanage. Chmielowski is also appalled that Hryćko has wed a Jewish girl and warns the boy that he could get into a lot of trouble if the authorities find out. Hryćko asks Chmielowski not to tell anyone before telling him it's not the same. The whole encounter has Chmielowski rattled.
At the printing press of Paweł Józef Golczewski, His Majesty the King's preferred typographer: We join Deymowa, the postmaster's widow, and her sister, the typographer Golczewski's widow, at the printing shop. Deymowa has trouble accepting the Jews at first, until her servant tells her they're in town to be baptized, so that makes everything better. Chmielowski arrives at the printer and asks to print a small run of his tales for one person's name day, which would not be so cost-effective as printing a bigger run, and he doesn't want to handwrite it. He also asks to have the Primate's appeal printed.
Of proper proportions: Pinkas throws caution to the wind and looks upon Jacob, and he is surprised to find himself drawn to the cult leader. This only makes him hate Jacob more. At night, he writes a very distorted description of the man, which makes Jacob out to be a three-headed monstrosity.
The baptism: Jacob is baptized on September 17, taking the Christian name of Joseph. Others follow suit, but Nahman is not present: Agnieszka is sick and dies the next day.
Of Jacob Frank's shaved beard, and the new face that emerges from underneath it: Hana arrives from Ivanie and can hardly recognize Jacob and his clean-shaven cheeks. She asks him to say something because she can at least recognize his voice. She can't help but think of him as a new person and sobs.
Chapter 21
Of the plague that descends upon Lwów in the autumn of 1759: The illness that claimed Agnieszka is making the rounds among the Frankists, and Asher has his hands full. He wonders how the sickness spreads, and refuses to let Gitla out of the house. One evening, Pinkas and Yankiel show up on Asher's doorstep, telling the doctor he has something that doesn't belong to him. Asher figures out they mean Gitla and is understandably put off, but lets them inside. Pinkas tries to convince Asher to marry Gitla and go to Vienna, but he chases them out and tends to his patients. At the hospital, Jacob visits the patients and lays his hands on them. Asher is drawn to Jacob, but knows his power is in his charisma, not his looks. Gitla continues to be pregnant and peevish, and is now convinced she'll die in childbirth. October comes around, and the plague shows no signs of slowing down, even though the baptisms continue apace. The Mayorkowiczes are nearly completely wiped out, with only the two eldest daughters surviving. In January, Gitla gives birth to twin girls, and Asher packs up his family and moves to Vienna.
What Moliwda writes to his cousin Katarzyna Kossakowska: Moliwda writes that he's off to Warsaw with Jacob and that the plague has been decimating the Frankists. Some people propose that those who are afflicted with the disease wear insignia (so totally not like Nazi Germany or anything). With the cold weather settling in, they need more money, food, and medicine.
In which Katarzyna Kossakowska dares to disturb the powerful of this world: Kossakowska writes letters to Jan Klemens Brenicki, Eustachy Potocki, and Pelagia Potocka to persuade them to take the Frankists in and show their new Christian neighbours some compassion.
Of the trampling of coins and using a knife to make a V formation of cranes make a U-turn: Before they leave for Warsaw, Jacob takes a group of followers up a nearby hill. They believe that the plague killed those who had little faith in Jacob. At the top of the hill, Jacob plants a knife into the ground, which somehow causes a group of cranes to scatter and break formation. When he pulls the knife out of the ground, the cranes reform after a few moments. Jacob says this means that they must remember who he is and who they are. He makes them repeat their Christian names over and over again, then splits them into two groups, with one group travelling with him to Warsaw. He places Hana and his kids in Kossakowska's care. Jacob takes a coin from every person and tramples the money into the ground, inviting everyone to follow suit. That evening, Shlomo/Franciszek asks Jacob why he wasn't chosen to go to Warsaw and feels slighted, even when Jacob tells him he needs Shlomo to keep an eye on everyone.
Scraps: At Radziwiłł's: Nahman writes that more of Jacob's followers have died, including Reb Mordke and Herschel. The eldest surviving Mayorkowicz daughter was married to and old man, but the wedding feast was paltry and the bride was in tears. Nahman notes the tension and grumblings, fearing a war is about to break out among the Frankists. They leave for Warsaw on November 2 with Moliwda in tow. On the road, Moliwda brings them to an inn and tells Jacob he wants him to meet a Polish lord. Two men dressed as Jews enter wordlessly, and eventually they identify themselves as Simon and Marcin Mikołaj Radziwiłł, a noble who's currently under house arrest for favouring Jews. When Radziwiłł leaves, Jacob says he is of no use to them.
Of sad turns in Lublin: Two days later, Jacob's group is met with a crowd throwing stones at them. When they stop at the voivode's palace for the night, Reb Mordke falls ill to the plague and picks out a tombstone in a Jewish cemetery. Jacob leaves the palace for a couple of hours the next night and returns, saying he could not conquer "him." Reb Mordke dies the next morning, and Herschel breaks out into a strange laughter, admonished by Nahman. They hold a Christian funeral for Mordke the next day, and Jacob tells his followers to hold up the sides of his Turkish robe like wings. Herschel dies the next day, and Jacob shuts himself in for two days. In church, the group prays and sings in Sephardic and in Yiddish for God to help them. Nahman writes of his memories of Reb Mordke and meditates upon the Shekhinah, who emerges from the wall carrying a child who apparently isn't important. Nahman doesn't understand what this means.
Chapter 22
The inn on the right bank of the Vistula: Jacob and company make it to Warsaw. At the inn, Moliwda reassures Jacob that the king will receive him, yet feels he's leading Jacob into danger. Moliwda tries to lighten the mood, but Jacob tells him to cut it out. At night, Moliwda overhears Jacob praying for himself and wonders if the cult leader actually believes all the stories he's told about himself.
Of events in Warsaw and the papal nuncio: Jacob hires a flashy carriage for himself as he visits one of the nobles Kossakowska wrote to in chapter 21, where Moliwda has to do some creative interpreting to avoid getting on the other guests' bad side. During the audience with the papal nuncio, Moliwda interprets as though he is one of Jacob's group and not an outsider. The papal nuncio says the Church would welcome the Frankists into the city if they remain under episcopal jurisdiction. Jacob has to undergo a second baptism before the king. Back with his followers, Jacob greets them by raising his hand to his mouth and placing it on his heart, which is a new one.
Of Katarzyna and her dominion over Warsaw: Kossakowska's making the rounds, and Moliwda brings her up to speed on events. Kossakowska has been preparing a house for Hana and her retinue and has been spending money on dolls like the złoty are burning a hole in her pocket. They discuss Jacob's own lavish purchases, and Moliwda forgets to mention that Jacob's mail has been tampered with. The second baptism for Jacob has been scheduled, and Bishop Andrzej Załuski will be presiding, though the king himself will likely not be in attendance.
Katarzyna Kossakowska writes to her cousin: Kossakowska writes to her cousin about how Hana is going crazy and constantly asks for news about Jacob. She's still trying to get Branicki and Potocki on her side, but mentions that the Frankists demands for noble titles is off-putting to many.
What is served for Christmas Eve dinner at Mrs. Kossakowska's: Kossakowska hosts a wigilia, and Hana and Avacha can barely stomach the food that's served or follow the conversation in Polish. Kossakowska encourages Hana to hold her head high because she is Jacob's wife, not some nobody. Meanwhile, Hana's disgust of her food and her hosts continues to grow.
Avacha and her two dolls: After dinner, Kossakowska leads Avacha to the next room and surprises her with two dolls: one blonde and one brunette. She tells the girl she can choose whichever doll she wants, but Avacha has decision paralysis and runs to cry to her mother. She does like the cute puppy she gets from Santa the next day, though.
A doll for Salusia Łabecka, and Father Chmielowski's tales of a library and a ceremonious baptism: Kossakowska and her husband make the rounds to see if they can get their neighbours to house the Frankists. She prefers to call them "Puritans" rather than converts because it has a nicer ring to it. She visits Łabecki, where the other surviving Mayorkowicz girl is now living, and gives the girl the blonde doll. At lunch/dinner, Chmielowski is also invited and is hurt that Kossakowska doesn't recognize him from all the way back in chapter 1. Chmielowski has just come from Warsaw, where he visited the Załuski library and found himself overwhelmed that there were so many books that were available to the unwashed masses. When Kossakowska accuses him of caring more for books than people, Chmielowski objects and says he saw the people and can't imagine why they'd all want to live in such crowded spaces. He also mentions he was at Jacob's second baptism and that Bishop Załuski's miter fell of his head in the middle of the rite, which he thinks is a bad omen. On January 18 and 19, Kossakowski oversees more baptisms.
Father Gaudenty Pikulski, a Bernardine, interrogates the naive: Pikulski has invited Shlomo/Franciszek and other Frankists to "confess" and has two secretaries standing by to record the interview/interrogation. He asks them what made them convert to Christianity and offers them dried fruit, hoping they'll talk without his prodding. They say that the Zohar mentions the Trinity and that Jacob brought back news of the Trinity from Turkey. Pikulski then asks about Jacob, and the Frankists say they saw a halo around him and that Jacob predicted there would be a sort of trial in Lanckorón. They also talk about Ivanie and how Jacob would heal people with his touch. Pikulski realizes they love Jacob and, when Shlomo/Franciszek says Jacob told them they had to convert to Christianity, the priest understands that their conversion isn't sincere.
Father Gaudenty Pikulski writes to Primate Łubieński: After the Frankists leave, Pikulski writes to Łubieński about the Contra-Talmudists and their beliefs, as well as how attached they are to Jacob. He also mentions that the Frankists told him that Jacob has seen the Antichrist. He also knows that Jacob paid a visit to Moliwda in Craiova, where they have that weird commune thing going on. Pikulski writes that he doubts that all the Frankists are true converts.
The cornflower-blue żupan and the red kontusz: Moliwda gets fancy new clothes from a tailor and receives two urgent letters: one warns him about an interrogation of the Frankists, and the other from Krysa says Jacob has vanished without a trace. Moliwda sets off for Warsaw and learns that Jacob has been arrested. He doesn't make it in time for Jacob's first interrogation, but he knows there will be others.
What was going on in Warsaw when Jacob disappeared: Moliwda visits Shlomo/Franciszek and is greeted by his wife, Marianna. She tells him how they learned that Jacob was kidnapped by several armed men, and the family is very afraid. She says it all started to go downhill after the disputation in Lwów. Moliwda asks about Hayah and is given a non-answer. Nahman has also been arrested. Moliwda says he's also afraid and that Marianna should tell Shlomo to drop the pettiness. Marianna tells Moliwda he's right to be afraid, because he knows all their secrets.
Spit on this fire: At the next interrogation, Moliwda is made an assistant of the main interpreter. He can't help but note that the Frankists are digging their own grave when they talk about Jacob's miracles, and he subconsciously scootches away from them. When the Frankists start singing their usual song, Moliwda realizes the words make no sense. The Frankists leave and pass by Jacob, who tells Shlomo to spit on this fire in Hebrew.
An ocean of questions that will sink even the strongest battleship: Moliwda is now the main interpreter for Jacob. He's surprised by how defeated Jacob looks and wonders if he's been beaten. Jacob answers questions about his life, his family, and his possessions. At first he doesn't want to sit, but he tires after a while. He says that he can recognize a true believer by the light that appears over their head. Jacob tells about his first visit to Poland. Meanwhile, Moliwda hopes Jacob will keep his own name out of the story, and luckily Jacob says nothing about how they first met. When asked whether he believes in the Trinity and in Jesus Christ, Jacob is prodded to provide evidence in the Holy Scriptures. Jacob quotes passages at times and is vague at others. The Jesuit interrogator asks Jacob what he means when he says Christ will come again, and Moliwda tells him to exercise caution on the downlow. Jacob replies that he never taught that Messiah would be born again in human form. Jacob is asked if he's read the New Testament and why he converted to Islam, which makes Moliwda sweat even more. The inquisitors also mention that Nahman told them Jacob revealed the Antichrist in Salonika, but Jacob says he never really believed that. He's asked why he chose twelve students and why they chose the names of the apostles at their baptism. Moliwda realizes Jacob is trying to minimize himself when speaking of the arrest in Lanckorón and the deaths of his followers. The inquisitors ask about Ivanie and their communal way of life. At the end of the proceedings, Jacob looks and feels defeated. Moliwda knows he won't be asked to interpret again. The next day, Moliwda is summoned to the primate's palace, where a priest tells him to start writing everything he knows about Jacob.
