Solving an Ancient Problem

The grandson arrives and heads straight to the kitchen. He takes a pear and bites great chunks from it. Then he puts it down. It is not like him to stop in mid-pear.

Minutes later he slumps onto the couch, where he lies, squirming from time to time. He rises, approaches and says:Saba, my stomach feels awful.

Is it sore, darling?

No, just awful*. It feels like a washing machine.

He clutches his belly and groans: It feels like when you’ve been sent to the Headmaster’s office and you’re waiting there, expecting something bad… My stomach is in turmoil.

 

Nice word selection, thinks I, pretty good for a 14-year old.

 

He leaps to his feet and runs to the toilet.

 

Not long after, he returns. I did a monster poo* – all water. What’s wrong with me, Saba?

I examine his abdomen. I say he probably has a stomach bug.

 

He races away again, returns and repeats his earlier announcement. Shortly after he runs, returns and describes his work.

Do you feel better, after you’ve been to the toilet, darling?

 

There is no answer. I look over to the couch, where he sits, slouching, head bent towards his lap.

I turn to attend to kitchen tasks, when a strangled sound disturbs me. The boy’s voice crosses the room, indistinct: Saba

I turn, seeing nothing new.

More gargling, then: Saba, I vomited.

Between the boy’s feet, atop the Persian rug, a heap of hot vegetal matter lies steaming.

I’m sorry Saba. I’m… 

More gargling, and the heap is larger.

 

 

The boy looks stricken. I give him a bowl to catch any third helping, clean him and take him to bed. I lay a towel at his lap and the bowl before him. His face creases as he searches for words as strong as his feeling: Thank you Saba. I love you Saba. 

 

The Persian rug lies there and stares at me. What do you do when your Isfahan rug has suffered such a colourful assault?

 

 I lug it to the bathroom and give it a shower. The rug lies drenched on the floor and stares at me. What do you do when your rug has been for a swim?

 

I lug it to the wall-mounted heated towel rail and manage to fold and hang it in place. 

 

I look into the shower recess. A vegan’s banquet stares back at me. I wonder what my wife will say when she enters to take her shower in the morning.

 

 

How do you remove freshly laundered gastric contents from a shower recess? I squat and stare. Everything seems so rich in texture. My fingers recoil. Kleenex tissues are not squeamish. They do not suffer aesthetic stress. I mop and aggregate. Then I stop. What is that black lump? Has the boy eaten eggplant? Black olive?

 

I look closer. The black bit assumes a familiar shape. It looks like a cockroach.

 

I call the boy’s name: Come! Come quickly. Bring your phone.

Why Saba? I’m in bed. I feel terrible.

Please come. Bring your phone.

 

He comes. He sees and he turns away. I don’t want to see that, Saba.

I take his phone and photograph the black matter. 

The boy says, That’s gross Saba. You don’t photograph vomit.

I say, Look at the black thing.

The boy looks and turns quickly away.

I say, It’s a cockroach.

This is not a time for joking, Saba.

I show him the photo.

His face falls open: No! That didn’t come out of me, Saba!

I say, That vomit isn’t mine.

The boy gulps. He looks horrified. He says, is that the bug I had inside my stomach? I had a cockerroach** inside me?

 

I say to him, Darling, next time you eat an insect, make sure it’s cooked properly.

I wouldn’t eat a cockerroach, Saba. They disgust me.

Well you did eat it darling. After all, you do eat boogers. It might have been an accident…

 

A thought occurs to me: Have you eaten any food your eldest brother prepared for you in the last twenty-four hours?

What are you talking about, Saba?

Darling, twice in the last month you’ve drunk a cup of tea he brought you. Twice he piddled into it and twice you drank it.

 

 

A worried look settles on the boy’s face. He thinks for a few moments: No, Saba, I definitely didn’t eat anything he gave me. He slept out last night and I haven’t seen him today.

 

 

And there the matter lies. The child has no knowledge of ingesting an arthropod. But he has, by accident, solved a question as old as human-cockroach cohabitation. The small black beasts have lived among us since we arrived on the planet. And we know they’d survive a nuclear war that would wipe out us human hosts. The question, how do you kill a cockroach, has been answered at last by my grandson.


______________________________________________________________________
* This is not a verbatim quote: the boy used a vulgar expression.

** The boy is an Hispanophone. Here his father’s Spanish, (cucaracha) collides with his mother’s English. Disgusting in any language. 
______________________________________________________________________

 

 

 

Dennis, Twelve Years On


 

I remember you today, Den, with the candle burning and with the prayers of mourning.

I remember you in our boyhood home in Leeton, where a life of risk called you always, and you’d drag me and I’d follow, with terror and tremor and delight. I remember you taking me into Dad’s Surgery, that forbidden room, where the ever-present smell of anaesthetic ether warned a boy of the consequences that would follow. You found Dad’s blood pressure machine and you showed me how you could squeeze the rubber bulb and inflate the bladder. You kept showing me, squeezing, pumping, and the mercury climbed above 200, 250, 290, until the bladder burst, and liquid mercury ran everywhere.

 

 

When you were eight you decided we should pay a visit on Miss Paull, my teacher, Leeton’s aristocrat, in her residence at the Hydro Hotel. I followed you up the long hill. I followed you up the sweeping drive. Bold as brass, you announced to the man in the black suit, who opened the door, ‘We have come to visit Mis Paull’, and the man showed us in, and Miss Paull emerged, all white and willowy and English, and she said, ‘Good morning Dennis, good morning Howard, how utterly delightful that you should come. Please join me for morning tea.’ And the man in the black suit sat us down and spread white linen squares over our laps, and I was in heaven, nearly wetting myself in excitement. On the way out you heeded the call of your own bladder and you peed on the Hydro’s flowerbeds.

 

I sit and I remember you, my big brother, how you protected me when we were small. I remember, when I was fourteen, Dad summoning me to the forbidden room and sitting me down for a serious talk. The tremors again, but this time I wasn’t in trouble. Dad said, Dennis doesn’t have as easy a path in life as yours. 

I didn’t want to hear this because I knew it to be true.

Dad continued: I want you to help him. My heart sank.

 

I did try, Den, but I lacked your boldness. When I saw other children bullying you I died twice. Others, children and adults and old people, loved you and cherished you, for the beauty of your soul, for your generosity.

 

You loved music with the abundance and the zest of all your loving. I remember you in ICU, in the room of your dying, and you lying there in your coma. Annette, your sister in law, played a Mozart CD for you, and you lifted your arms and you started to conduct. I hope that beauty stayed with you as you slipped away, Dennis.

 

 

It’s the 18th day of the month of Ellul, Den. I remember you and I miss you.

 

Fathers Day


 

 

They say Fathers Day is the invention of the people at Hallmark Cards. That doesn’t make it a bad idea. If someone told me Hallmark had just invented the wheel or the toilet brush or brotherly love, I hope I’d give those ideas worthy consideration.

 

No it’s not Hallmark that’s my problem. (And I do have more than one problemwith Fathers Day, none more pressing than where to place the apostrophe. I have every confidence I’d dispute whatever verdict were chosen. You only have to look at this paragraph to see I like the apostrophe, I cherish it and I bewail its* public fate.)

 

When the first Sunday in September dawns no-one feeds me breakfast in bed, no-one buys me neckties or self-help books or DIY apparati. And I never did any of these for my own father. (Well, almost never: when I was five my elder brother spent five shillings on a large tea cup for Dad, which we presented as a joint Fathers Day gift. The cup showed a man seated on an easy chair and smoking his pipe. Dad didn’t smoke and never drank tea. He held tea to be addictive,correctly so. That, after all, is its beauty and its purpose.) 

 

Breakfast in bed could not have enhanced the love that existed between my father and me**, nor would it have reduced the pain my brother and my father experienced in their own shared loving. 

 

 

 

 

My own children accept my distance from Fathers Day (as from Mothers Day). They see it as just another eccentricity of their wilful father. Seven hundred telephone calls per annum from my children to that difficult father say all that needs to be said.

 

Numerous earnest homilies (‘Slow down, Dad’; ‘Don’t you think it’s time you workeda bit less?’ ‘Have a good run, Dad, and don’t come back dead’; ‘I don’t want you riding your bike at peak hour, Dad. If anything ever happened to you…’)

 

 

Well of course one day the anything will happen to me. And as far as fathers go, I’ll go happy, well fathered and well loved by those I’ve fathered.

 

 

Nowadays my children have their father on Brain Watch. About time. And one single day a year would not suffice for the purpose.

 

 

Note*: no apostrophe.

Note:** It took me 220 pages to sketch the love between my father and me, in ‘My Father’ Compass’ (Hybrid, 2007). A young man approached me after reading the book. He said, I always wanted to be a loving father and no-one ever showed me how. But when I read your book I knew.’

 

Doing the Cartesian Plod

The auguries are not favourable. In the cricket Australia has lost to the South Africans. In the footy Collingwood has lost to a bunch of nonentities. In the bedroom needed slumber has lost to an importuning bladder, that groans with pre-marathon hydration.

 

 

But truly my sleep has been under attack also from pre-race nerves. This particular marathon, in Broome, will be my first in the heat and my first on sand. I know I can run 42.2 kilometres, but I fear I’ll lack the moral strength to keep running in the sands as they deepen with the incoming tide, and the heat that will rise as surely as I slow.

 

 

 

At 5.00am it’s dark and cool down on Cable Beach, and wonderfully quiet. I stand beneath a crescent of moon, freshly born but days ago. The stars are few. The waves crash and the breakers break and I am a man alone in the vastness. At this moment, than this place there is nowhere I’d rather stand and nothing I’d rather do. How long I stand there watching the flashes of white foam light the darkness I cannot know. How do you measure the dimensions of enchantment?

 

 

 

 

The sky pinks slightly in the east. Time now to pray the Dawn Service. After I’ve finished those prayers and the Traveller’s Prayer, mandatory since the bombings in Boston, (Rescue us from any enemy, ambush or danger on the way, and from all afflictions that trouble the world), the beach starts to fill with runners, with fleeting flashes of light, with murmurs. All speak quietly, all discreet, decorous, in this, our secret convocation, as if noise were desecration. 

 

 

 

Thirty-two of us line up at the Start. The Race Director delivers his instructions and his directions, larded liberally with his benedictions: Have a good run, marathoners, enjoy yourselves, drink plenty, welcome, welcome, welcome, have fun. The event closes in six hours. Our sweeper will come by on a bike and tell you if you look like going over time… But you won’t. The tide is well out and will keep ebbing for the next 97 minutes. After that there’ll be a full six hours before high water. Go well, brothers and sisters, run well and enjoy yourselves.

 

 

 

 

The Broome Marathon might be the sole event in the running calendar whose date is governed by the moon. The organisers choose the Sunday closest in time to the winter neap. Today the sand is firm underfoot, while yielding. My racing feet love it. Our route takes us out five kilometres to the dinosaur footprints at Gantheaume Rocks, before the turn which will bring us back to the Start, which will later be the Finish. 

 

 

 

 

I spend those ten kilometres deep in superficial thought: How do you pronounce Gantheame? Looks French, should follow the rules of French pronunciation. But I’ve no-one seems to pronounce it that way…

 

 

 

And of truer gravumen, the self-question, How fast can I prudently complete the first ten kilometres? I know I can do the distance in an hour, but that pace would be unsustainably fast.

 

 

 

I raise my head from these cogitations and regard the young buttocks speeding ahead of me. I look back. To my surprise a half dozen or so runners plod along behind me. An unfamiliar sight, a puzzlement. It takes less than one hour for me to realise these are tortoises and I am a foolish hare, for the ten kilometres have passed and sixty minutes are not yet up.

 

 

 

But who could take these pleasures at a languid jog – at my left shoulder the rising sun (the sun came up upon the left, out of the sea came he), at my right the rolling waves, overhead the arching blue, and beneath that blue the turquoise waters? 

 

 

 

And so I run, fast at first, more slowly later, but on I run, alone, and ever in earnest conversation. First I address Rene Descartes. Rene says, I think, therefore I am.  (At least that’s what they say he says.) Finding myself so steeped in running delight might I not say, I run, therefore I am?  Of course that would reduce me to a pair of stubborn legs. But does life offer anything sweeter than this, this delight beneath absent clouds? I can, therefore I run. Here I am, running early in the event, later plodding, ever ruminating, doing the Cartesian Plod.

 

 

 

 

The Race Director directed us to run south all the way to the halfway mark at Coconut Wells. Here we’ll turn and head for home. I’ve never heard of Coconut Wells but I should know it once I arrive: there’ll surely be an oasis there; the entire marathon course is dotted by pop-up oases, where Staminade and water rest on trestle tables beneath shade. Here volunteers dole out encouragement and sustaining fluids. Each oasis is manned by members of a different local sporting team. The Jiu Jitsus water me first, then the Rugby Leaguers, followed by the Philatelists and here at the Halfway it’s the Water Poloists. Later, the Man Cave Vigoro Team, later still the elderly Chinese players of Mah Jong. Such patience, such good natures! 

 

 

 

 

In the five kilometres that stretch between the oases, all along the wide beach, people picnic or swim or cast their lines into the waves. Some sit beneath their portable shade and drink beer and gaze as inconspicuously as possible in the direction of unclad sunbathing women. The drinkers and the fishers and the swimmers and the picnickers look up as I pass and they assure me I am a champion and utter similar kindly falsehoods, so it’s roses, roses, all the way, roses strewn in my path like mad.

 

 

 

 

Just before the turn a voice breaks into my reveries: Howard! Howard! The voice is feminine; whose can it be? A slender figure approaches from the thicker sand high on the beach: Howard, it’s me, Mel. Ian’s partner. You’re doing so well! Is there anything I can give you, anything you need? I shake my grinning head. Sylph-like Mel, Mel who will join the orthopedic trade, Mel is what I needed without my knowing the need. The simple fact of being known – such a deep human satisfaction. Thanks, Mel. I’ll see you at work. And on I run.  

 

 

 

Now as I run I hear the voice and see the image of my younger daughter, she who has always held my joy in running in the balance against the hazards of running; she’s known how marathons have claimed and killed and stilled many runners, faster and fitter than her Dad, fathers no less beloved, no less unreplaceable. Before every marathon I’d hear the voice of that daughter, have a good run, Dad, and don’t come back dead. At the conclusion of every marathon over the last twenty years, it was that daughter whom I’d call first: I had a great run, darling, and I’m not dead. But after the fifty-second marathon that dialogue came to an end. Dad, said the daughter, I don’t want you to die but I know you will one day. Meanwhile you love to run and I love you and I want you to do what you love. And if you die doing what you love I’ll be sad but I won’t be mad at you.

 

 

 

 

If my daughter’s relationship with my running has been ambivalent, I might say the same of my glomeruli.Wikipedia will tell you that glomeruli form a network of small blood vessels in the kidney, through which blood is filtered to yield a filtrate of urine. The rate at which blood is filtered through all of the glomeruli, and thus the measure of the overall kidney function, is the glomerular filtration rate (GFR). A combination of increasing age, high blood pressure and family tradition has knocked my glomeruli about somewhat, and my filtration rate has fallen as a result. I consult a kidney doctor who advises me, somewhat ambivalently, to keep running marathons: overall it’s probably beneficial to you, but – and here he wags a finger and his gravel voice deepens to a rattling scree – don’t get dehydrated.  That’s like saying, you can run marathons but don’t get tired. So at every drink stop I drink, taking great camel draughts, one time of water, the next of an electrolyte drink. Have you ever drunk Staminade? If you’re fond of blue cordial you’ll like the look of it; if you enjoy drinking glomerular filtrate you’ll love the taste of it.  

 

 

 

Soon my left calf provokes a conversation. The calf has started to feel strange: What – I ask – do you mean by this hard, dead feeling? Didn’t we meet each other in 2013? On that occasion you forced me out of the Melbourne Marathon. Piss off now! Two kilometres later my calf feels fine. And I do not hear from it again. 

 

 

 

 

Never lost for thought, my nimble mind now enters earnest intercourse with the sand. Beaches in Australia are expanses of sand, this particular beach being vastly expansive. I look down and notice something new – striations in the sand. Between the predominant areas of cream, pink streaks appear. The pink is of such delicacy that I perceive it today for the very first time in the quarter century of my running here. Aah, beauty. O blessed day!

 

 

 

 

I interrogate this pink. Pink? Pink? Unheard of. What, where is the earth pink? Answer – the earth here is paprika-pink, rust red, burnt red all through the Pilbara, the Centre, the Kimberley. And whence comes the redness? From iron, that same red element that makes me red blooded. This peaches and cream earth and I are blood brothers. I am at home here, I belong here. Like Adam I am made from this earth. Carried now by this flooding of aesthetic pleasure I am far from the sensations that should affect me. Fatigue is a stranger, thoughts of labour washed away.

 

 

 

 

At this stage I discover I’ve reached the 25-kilometre mark, ordinarily the locus of a great groan of self-pity. The discovery, after three hours of running that I still have seventeen kilometres to run has always fallen heavily upon my morale. But today my being rejoices in all that is before me. Seventeen kilometres? How fortunate! I want this never to end.

 

 

 

 

 

I fill those seventeen kilometres with thoughts that should embarrass me, so deeply dorky are they. I will confide in you, dear reader, trusting to your discretion: I play a word game in which I choose a word of a few syllables, say, ‘catheter’; and using the letters of that word, try to name other words of four letters or more. I find lots of words that, being unwritten, circle and loop though my mind time and again. I will spare you the full list, mentioning just a few words that tickled my vanity practically to orgasm. Those words are theta and theca, followed by terce and tercet, the former denoting the third meditative Christian chant of the morning, the latter referring to a trio of lines in verse.

 

 

 

 

 

The mind is a magpie. My mind has no business knowing the name of an element in High Church liturgy, but it pecks around and picks up useless information prodigiously. If you want to know anything unimportant, ask me.

 

 

 

 

 

A being on a bike intrudes upon my word games. He wears black and he identifies himself as the Sweeper. The Grim Sweeper, the Broome Sweeper! 

I ask, Am I running last?

No mate, there’s a couple behind you still. You’re killing it.

How old are you, if I may ask?

I tell him my age and he says, You’re running like a boy, and I say, If I were your dog you’d take me to the vet and the Sweeper laughs and I laugh and he sweeps back to the laggards behind me and the world feels very nice.

 

 

 

 

 

The Sweeper has put his finger on something real. To run, simply to run, for no real purpose and to no material end, to run for play, is precisely what a small boy does, what a little girl does. Utterly useless, it’s a physical expression of delight in being. It’s the undying spirit of play in a dying animal. I still am, therefore I run; I still can, therefore I run; I run, therefore I am still that small boy. And, enjoying this conversation with myself, I run on and on, doing the Cartesian Plod.

 

 

 

 

 

So sweet, this frolic, I wish it never to end.  Running alone, I think of my mother’s father, who came to Broome in 1906 with his three brothers to dive for pearl. I never met that grandfather. I know he played polo, I know he built and played a one-string violin and performed for large audiences in Perth. I know he carved tortoise shell and pearl shell into objects of art. I know he was brave, plying his trade that carried a mortality rate of thirty percent. That grandfather, a laughing cavalier, died young of lung cancer, and I don’t know by what tender name I’d have called him if I’d known him.

 

 

 

 

 

So, communing with the dead grandfather and the dead philosopher, puzzling with words, rejoicing in all that befalls me, I come to the end. My marathon ends in a finishing time of five hours and seven minutes, six minutes slower than I ran five weeks earlier in Traralgon. Of course I’m jubilant, drinking deep of endorphin, floating on euphoria.  A crowd numbering perhaps five persons cheers me across the Line, and behind a phone is the face and form of Mel, taking photographs to record Pheidipides Goldenberg finishing the Broome Marathon in first place (Male, Ancient), there being no other runners aged over seventy.

 

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Hope

The Unexpected Uses of Yeats

 

 

Annette and I set out on our travels in the northern spring of the year 2019 without any thought of deep time. This was to be a pleasure trip, to celebrate an event that took place in 1949. Annette was to have a big birthday and for some time I had pressed her to name a place she’d never been and which she’d dreamed of visiting. Greek Islands was her eventual answer.

 

 

 

 

We found a cruise that would begin and end in Rome, visiting Greek Isles and numerous Italian ports. So we signed up. Before the cruise we celebrated Passover, the Festival of Spring, in Israel. After the festival we set out on our cruise full of thoughts of geography and its delights, not the moral swamps of history. But History jumped out and ambushed us. History chooses often to show a face that’s beautiful or graceful. But behind the handsome face History is no more moral than the humans who make it.

 

 

 

So much, so general. To understand my particular timorousness, my constitutional alertness to risk, to possible harm, I need to insert a lengthy parenthesis: I’ve spent a lifetime in health; I grew up in a doctor’s house. In childhood I’d open to a knocking at our front door and before me I’d find the milkman holding his bleeding fingers (his horse had bit him!) or the man with his forearm in a tourniquet (a snake had bit him). From earliest days I knew the reality of savage misadventure. From earliest days I feared harm coming to me or to my loved ones. In time I went into Medicine in my own right and ever since I’ve walked those fearful paths of human hazard. All that has changed over the decades has been the measure of breadth and depth. I care more broadly and I care more deeply.

 

 

 

 

In the late seventies when my children were still small I knocked on the door of an old farmhouse that stood distinctive among the modern houses surrounding it. The area had been covered in orchards only a generation earlier. I asked the owner if he’d sell me his house.

It’s not for sale, he said, smiling in surprise. But as you’re here I’ll show you around.

The house was everything I imagined – high ceilings, large rooms, shady verandahs, grounds overgrown with fruit trees and vines. And there, lying beneath a cast iron trapdoor the owner showed me a cavernous cellar, its walls lined with bottles of wine.

Would you consider selling it? – I persisted.

Not likely. Why do you want it?

I like everything. Most of all, the cellar.

Are you a wine enthusiast?

Not really. Thanks for showing me around.

 

 

 

I left him my phone number against the day he might change his mind and we parted. I drove past that house every morning on my way to work and again every evening when I returned. And every time I passed I thought of that wine cellar and how it might keep my children safe in the event of a nuclear war.

 

 

 

 

Forty years on I still search for a shelter, but now it must be large enough to protect not just my children, but their children and their spouses, as well as our extended families, and everyone I know. And everyone I don’t know. All, I find, are my children.

 

 

 

So it is I find myself vulnerable when I contemplate History’s reality. T S Eliot suggests I’m not alone: Humankind cannot bear very much reality.

As the years pass, as my loved little ones enter a world that can be hard, as I see them multiply and grow, as I see them stumble; as I look upon those suffering adults (who in reality are still children), who come to doctors who cannot cure their loneliness, their confusion, their fears; as our planet heats up and I see how fellow species perish; at all these trembling times I look about me for salve. I listen for the still, small voice, I watch, I search for acts of kindness or courage.

 

 

 

 

I need to preserve belief. I look for signs that we humans are good. In the course of refereeing the endless, internal moral wrestling match conducted in my mind between human goodness and badness, I’ve been surprised by the use I’ve found in the Irish poet William Butler Yeats. The poet had struggles of his own. In much of his poetry the older Yeats struggles with the arbitrary hardness of experience. He yearns for life’s lovely fullness, he’s baffled by disappointing reality: 


Some think it a matter of course that chance
Should starve good men and bad advance

 

 

Yeats concludes that old men are alive to this reality and it can drive them mad:

 

Observant old men know it well;
And when they know what old books tell,
And that no better can be had,
Know why an old man should be mad.

 

 

 

 

And so it came to pass that Annette and I stopped at Santorini and at Mykonos, then in Athens. In all these places we kept a fraternal eye open for Jews, alive or dead. The dead predominated. The Lonely Planet mentioned an ancient synagogue in Santorini but gave no details.  We never found it.

In Mykonos, no sign, but no matter: the beauty, the sunblissed radiance was all, and it sufficed.

 

 

 

 

We phoned the synagogue in Athens. No you can’t just visit, said the voice on the telephone. You need to send us an image of your passport and your email and we’ll let you know. We did all that and the voice said we could come. Be here at eleven, said the voice. Time was short, the bus line we needed ran both ways and we had no idea which was the correct one. Passers by offered confident, clear and contradictory directions, so we took a cab.

 

 

 

 

 

Sinagoga? – said the driver. I take you close, but to Sinagoga I cannot arrive. It is closed.

The driver dropped us and pointed somewhere indistinct. We looked around, sighted a narrow street whose entry was obstructed by barriers and bollards, and we made our way. Standing in the cobbled roadway we could make out two sinagoga. On our left a contemporary-looking structure declared itself Beth Shalom, the House of Peace. On our right stood a modest, older structure, seeming to shrink from our gaze. This was EtzChaim, the Tree of Life. The Tree of Life would remain closed to us. The House of Peace would open to us, carefully, ever so carefully, under armed guard.

 

 

 

 

From a booth stepped a fit-looking, youngish man wearing a handgun at his hip. A colleague, also young, also armed, eyed us closely from the booth. We stated our names and business, showed passports and won a smile. Yes, we expect you. But do not go in now. After thirty minutes you enter. Please now walk to the gardens at the end of the street, the Holocaust memorial gardens.

 

 

 

We walked fifty metres and found ourselves in a small area of scrubby shrubbery. High on a skinny pole a notice read, The Holocaust Memorial in Athens. Low to the ground a piece of creamy rock said nothing, but next to it burned a Yahrzeit (memorial) Candle. Close by, on a bronze panel were lines in Hebrew I recognised from Lamentations:

 

Righteous is He, our Lord:

Hear, now, all peoples

And see my pain –

My maidens, my young men

Have gone into captivity

 

 

 

Tucked behind another shrub, closer to the footpaths and plainer to the sight of passing Athenians, we found a steel plaque attached to a block of marble. It read:

 

Pause a while as you pass by,

Close your eyes and remember.

Remember the time when here or near here,

Men, women, children – our own fellow creatures –

Congregated in peace and trust, only to be arrested, humiliated, deported and murdered in Camps that shall forever shame our civilization.

Because they were Jewish, six million people

were denied the right to be free, happy, to hope,

to smile, to pray and finally, the right to live.

Remember them, their anguish and their death.

Do not recoil at such horror; do not descend into despair at man’s inhumanity to man.

Just remember. For by remembering we honourtheir deaths, and we save them from dying again – in oblivion.

 

 

Elie Wiesel

 

For the Holocaust Memorial in Athens, May 2016.

 

 

 

(2016! – was Wiesel still living? We checked; he died two months after the stone was set. Were these words the dying testimony of Elie Wiesel – he who embodied for my generation the anguish, the loss, the surviving remnant?) Standing in this broader street, bathed in Mediterranean sunshine, with heads bowed, we sighed and sighed again.

 

 

 

 

The guards said we could go in now. Entering Beth Shalom we found we were not the only visitors. A rabbi addressed a group of thirty young people. He showed them the Ark, the Torah scrolls, the various ritual implements. These were university students, enrolled in a subject of a vaguely cultural nature. This would be a surface encounter only, a fleeting crossing of intersecting orbits. Unless the students were, whether by chance or by design, to follow the cobbled path and to pause in the shrubbery and to absorb the words of Ecclesiastes and Wiesel. Or will the students gravitate perhaps to a neofascist group named Golden Dawn which already commands seven percent of the popular vote in Greece?

 

 

 

 

Hidden away in a narrow street elsewhere in Athens we found the Jewish Museum of Greece. Behind gates of steel, guarded by cameras and electronics, up a narrow flight of steps, a watchful person examined our passports and our faces before admitting us. Inside, poignant relics told their stories of Jews who found shelter from vengeful Christendom in these formerly Ottoman places. In time the tides of history turned, and turned again; the Turk retreated, independent Greece arose, Italian Fascists invaded, succeeded by genocidal Nazis. The War against the Allies might well be lost, but the War against the Jews must still be prosecuted. With feverish haste, even as the Nazis retreated from the Allies, they hunted out local Jews for deportation. Communities of great antiquity, some of them older than Christianity, faced their end. Before the War Greece’s Jews numbered around 80,000, with the greatest population in Thessaloniki. By the end of the War about 10,000 remained alive. Why did these thousands survive, how did they survive? The Museum held answers to these questions, answers that surprised and cheered us.

 

 

 

 

Well before the War, Greek Orthodox clergy and orthodox Jewish Rabbis were befriending each other. When the Nazis arrived, late in 1943, the cross-faith ties held strong. Across the Greek Church, priests, known as Metropolitans, acted to protect and save entire Jewish communities. Upon the eve of deportations from Thessaloniki, the supreme cleric Archbishop Damaskinos was about to undergo throat surgery. Putting off his operation, he wrote to the German commanders, begging clemency for the Jews in the name of Christian mercy. He rushed to the puppet Prime Minister of Greece bearing open letters from priests, from the Bar Association, from the Academy and the University of Athens, and from the Actors’ Guild, all in support of Greece’s Jews. 

 

 

 

 

In all, twenty-eight institutions of civil society in  Greece pressed the PM to act. In the face of this pressure he did intercede, albeit without success.

 

 

 

 

All over Greece Nazi commanders ordered local priests and mayors immediately to create lists of all local Jews in preparation for imminent deportation. In town after town, in island after island, priests resisted, delayed and deceived the Nazis, while urging Jews to hide or flee, to change their names, to affect Christianity, or to join the partisans.  Delay by even a single day saved many. Priests urged their parishioners to hide Jews, to keep safe their treasures, to pass Jews on to the Free Greek Army.

 

 

 

 

In this way the Resistance spirited Chief Rabbi Barzilai into a succession of mountain villages of increasing remoteness and inaccessibility. The Nazis were desperate to find Barzilai, but he was kept safe.

 

 

 

 

On the island of Zakynthos the Germans arrived and demanded of the Mayor and the Priest the usual complete list of all the three hundred or so Jews, all their possessions, all their addresses. The list was to be handed in, complete, within twenty-four hours. The two officials handed in a list with but two names – those of the priest and the mayor. All of Zakynthos’ Jews were saved. And what of Luth, the German Commander? He never pursued the matter. For his pains Luth was replaced by the Nazis, arrested and detained.

 

 

 

 

I read all these testimonies, affirmed by rescuers and confirmed by the rescued, and a great swelling of thankfulness rose within me. I felt grateful to the brave Metropolitans of Athens, of Volos, of Zakynthos, of Arta, of Dimitriada, of Didimoteicho, of Thessaloniki, of Thiva and Livadia. Also of Ioannina, of Corfu and Paxi, of Corinth and of Halkida, Xirohori and the Northern Sporades.

 

 

 

 

Were all Jews saved? Clearly ninety percent perished. But he who saves but a single life, saves a whole world. In the case of this tearful visitor to a tiny museum, those Christians had saved my whole world.

 

 

 

 

Some days later our ship stopped briefly at Chania, a pretty port city on the island of Crete. We had read how the Nazis had captured the entire Cretan Jewish population of nearly 2000, and herded them aboard a ship bound for the mainland. A British warship, recognizing the vessel as German, torpedoed and sank it, with the loss of all who were aboard. After two thousand years of stubborn survival had Jewish life on Crete been snuffed out? Almost, but not entirely: we had read of a small synagogue that had been found in Chania and restored by American Jewish donors. Trip Advisor spoke of poignant services conducted by the tiny numbers of local Jews (returning descendants of Cretan Jews who’d been absent from the island at the precise time of the deportation) as well as the odd Shabbat visitor.

 

 

 

 

Annette and I resolved to find the synagogue. Once again the taxi driver said: To the sinagoga I cannot arrive. I drive and then you walk. It is close. It is down there – an airy wave – and then more down, leftwards. We went down there, and more down, we turned leftwards, and we followed a winding little cobbled street of shops and cafes and B and B’s. Time flew, embarkation hour neared and our faint hopes flickered.

 

 

 

 

 

Abruptly Hebrew lettering among the stones announced our arrival at the Etz Chaim Synagogue.

Since its restoration Etz Chaim has suffered two separate terrorist attacks. Expecting high securitywe fished for our passports and crossed the threshold hesitantly. Seated in a sunny little garden courtyard a cheerful man with a cheerful rubicund face waved away our documents and waved us in. Welcome, come in, please look around – through there is the synagogue, beyond it the mikve, and in the rooms, many documents and records.  

 

 

 

 

We had twenty minutes for twenty centuries. Unforgettable minutes they were. Unforgotten the two thousand who drowned, unforgotten the two thousand years. As we left we bought a cookery book of old Jewish Greek recipes from the young woman attendant. Her English was precise, her accent not Greek. We asked her, Where do you come from?

Austria.

You are Jewish?

Christian. A smile.

Why are you here?

Because my nation, my people have never acknowledged, never repented. Austria today chooses to be a victim of the Nazis.

What are you doing here?

I research, I document the Jewish life here. From our small church young graduates travel to many small communities, where each of us spends one year.

 

 

 

 

One whole year! One year of the twenty or so of a bright young life. Humbling, inspiring, a salve.

 

 

 

I must have arrived in ‘the Ancient World’ with a nasty case of Weltenschmerz. I had not realized its severity. I had not anticipated relief.

 

 

 

 

I have been writing these recollections in the remote northern town of Broome where my grandfather and his three brothers came to dive for pearls. Here, unexpectedly, they found other Jews who came together at Festivals to express their remnant Jewishness.

 

 

 

 

When I am free of work duties at the hospital I run along the endless miles of Cable Beach. In my ears recorded poetry plays. Yeats reminds me I am not alone, not the only old man that the world might make mad.

 

 

 

 

Back at the hospital a young nurse asks me where I’m from. Where am I from? I’m from Melbourne, I’m from Leeton, I’m from Broome, from England and France – and before that from Poland and Russia. And in the end, which is the beginning, I’m from Israel. In return the young woman says, my family comes from Holland. My grandmother was five when the Germans came. Her parents took in a Jewish family and hid them. Oma was only five but she never said a word. Nazis moved in and out while the Jewish guests stayed safe in the attic.  

 

 

 

 

“Nature, bad, base and blind,

Dearly thou canst be kind,

There, dearly then, dearly

I’ll cry thou canst be kind.”

 

(Gerard Manley Hopkins)

 

Ancient Worlds

 

 

 

 

 

I: “The” Ancient World

 

 

 

My wife and I have just made a visit to Jerusalem, Athens and Rome, a modest form of the Grand Tour. In times past I might have referred to those places collectively as “The Ancient World”. Now I see “the” as narrow and inadequate. Other worlds exist which are just as ancient, while yet others persist that are far more ancient. All those old worlds carry the authority of origins. They too precede, and give rise to stories and cultures that inform humans to this day. 

 

 

 

What I now see is how these particular places we’ve visited are sites of ancient event and story that locate me within a particular strand of the human story. That strand formed in the Near East, before fructifying and spreading widely; it informs what might be called the Western Mind. So this present visit helps me to locate my understanding of myself within its first sources.

 

 

 

 

What do I find within this section of Antiquity? I find  ruins, remains, fragments. I find beauty, elegance, imagination. I find creation and destruction. In short I find History, more of it than I can morally bear, more than I can contemplate with any comfort. To give but one example: just today, on the road from Messina to Taormina, I encountered a towering landscape rising high above the sea. On precarious hilltops perch picturesque villages, linked originally by ancient roads. Rome built those roads – Ancient Rome. In Taormina itself Annette and I labored up to a ridge to view a splendid Greco-Roman theatre, constructed in the three centuries that straddled the start of the Current Era. 

 

 

 

Even today the roads that trace that coast are a feat of engineering. Even a contemporary theatre built into those hills would amaze the eye. But these are ancient; they were built before machinery and mechanization. Those glories were built by slaves. The slaves were captured or they were bought. They worked until they could work no further. No Occupational Health and Safety regime protected them, no Worker’s Compensation recognised injury and loss. The slaves worked and they died. Those roads, that theatre, all are soaked in human blood.

 

 

 

 

Rome, Athens, Jerusalem, all, we might say, chockers with history, all truly splendid in their legacies to the western mind, are all actually weighted with their stories of suffering. It is hard for me to look upon the glories untroubled by tremors, echoes. Every petty Ozymandias came, saw, and built his self-memorial. All came, killing, killing. Here died the Canaanite and Amalek, there the Jebusite, here those slaughtered by Rome, those killed by Crusader, those by Goth, those others by the Inquisitor, those by pogrom, and those – my particular people –untermenschen, sacrificed to the glory of the Third Reich.   

 

 

 

History made me. I mean my mind was built on old stories. Travelling to historic sites, I find, can unmake me. My spirit cries out to History to stop. But History does not stop. In heavy boots it trudges on, trampling, trampling. I look about, seeking some relief.     

 

 

 

 

II: Country

 

 

 

 

I live in Australia. Australia made me. Here I grew in freedom and equality, here I absorbed those values as norms. Instinctively I assumed these to be universal entitlements of all humans. It was easy to love life and to love being Australian.

 

 

 

While my body and spirit grew here, my mind was drinking from exotic wells of thought and belief. Those were the ancient wells of Israel and of the broader Western World. I came to middle age believing myself to be Western. Over the last decades of my life in Australia I’ve come to know how radically incomplete is an Australian self that draws solely on those western influences, and on that chunk of antiquity. I was late to earn how life in Australia offers me older stories, stories of this land that formed me. These are stories of country. Does country not invite me to learn and to claim – where I can – some patrimony in this far more ancient Ancient World?

 

 

 

 

Only a freak of time and place combining could provide a life that would begin in this land at the hinge of the middle of the last century. That life has been a freak of privilege, a life untorn by war on our own shores, a life of secure food and shelter, of free education, of civic freedoms. (To be sure, such a life of privilege would be enjoyed only by the whitefeller child, the unstolen.)

 

 

 

 

Such a life might blind one to the reality of human experience elsewhere and in elsetime. I am a child of that generation, blinded by blessings.

 

 

 

III: A New World

 

 

 

In a companion essay I have described the Land of Israel as a locus of struggle, a place of vigorous, often violent religious contest, a strategic crossroads between continents, in many senses a land located in a valley of rift. Contest has visited the land since the earliest record. Contest persists to the present; and always the land exacts a toll of blood. Its children are heirs to story, to glory and to pain. In short one can hold that land, I might say, only by memory 

 

 

 

In Australia my generation is learning how we held our land by the extinction of memory. The old joke went, the problem with Europe is it has too much history; the problem with Australia is it has too little.

The point was we were too young, historically, to know ourselves. But “too little history” was both callous and a canard. Of course Australia had plenty of history, more in fact than Europe, too much to contemplate. So we refused to remember. Instead we created an Australian Genesis, dated 1788. We saw no story of prior order, we looked back only to that hinge in time when Governor Phillip raised a flag. We built an image of Oz, of God’s Own Country, colloquially, Godzone. But Godzone won’t work any more. God knows Oz is cracked in its foundation and needs a rebuild. The crack is there to see, it’s not subtle, it’s white and black.

 

 

 

Our visits to the ancient lands of Israel, Greece and Italy have helped me to see Australia’s true history as normal. This turning of my mind might be termed eucalyptic. Everywhere I went I was struck by the sight of gumtrees, heartwarming, domestic, defiantly assymmetric. Not for the first time these trees brought me comfort. Time and again they deepened thought. These far-away lands grew normal trees! My musing mind leaped sideways: perhaps Australia too might be a ‘normal’ country, a country like others, a place of painfully complicated stories, of glory and gore admixed. 

 

 

 

Normal histories tell of struggle, of contest conducted in blood and pain, of possession and dispossession, of enslavement, of massacre, and not rarely, of genocide. Normal history is made of microbes and their epidemics, of good intentions, of moral blindness, of women stolen and raped, of stolen children, of slavery and its commercial manifestation in human trafficking. Normal history, too, tells a story (often hidden) of the planet striking back at its occupants. Where now is Herculaneum, where Pompei, where indeed, is Gondawanaland?

 

 

 

 

Travel, they say, broadens one. Sometimes, I’ve found, it deepens one uncomfortably. So tempting, to recoil, to contemplate the darkness with historic fatalism: history is just like nature, bloody in tooth and claw. What can we do? It’s always been like that, it won’t change. Sorry, but it’s normal. Scorpion talk.

 

 

 

Against the clamour of expediency it’s hard to hear the call of honour, decency, morality. In Australia even the cry of the climate, which grows ever more desperate, and which appeals to self-interest, is ignored. You have to really listen to catch a still, soft voice.

 

 

 

 

While in Israel

As my fingers hit the keys to write this, I imagine a reader shifting in her seat, adjusting, resuming a familiar position. If you squirmed a little on reading the title of this post, I guess the reason to be the word, the noun, the divisive name, Israel. When it comes to Israel everyone has a position. The position has been preformed, (too often prepackaged, bought cheaply off one shelf or another, marked respectively, ‘’Approve of Everything” and “Disapprove”.) ‘Israel’, the word itself, is derived from ‘struggle.’ The geography of the place, situated at the very crossroads of the ancient world, determines contest. The land sits plonked in a Valley that has seen every kind of Rift.

In my own way, I’m with you, squirmer; I too have opinions and sentiments. What follows is a list of happenings, little events. The reader can weave with these threads, as I do, the pattern of her choosing. I expect I might affront readers of every stripe.

While in Israel, travelling in the family caravanserai, a thirteen-year old grandson visited Yad Va’shem, the Holocaust Memorial in Jerusalem, an emotionally hazardous experience for anyone. This is especially true for a child equipped with limitless empathy and less resilience. At the exit the child noticed a black book into which a visitor might register a reaction to the experience: Saba, wait! I want to write something. ‘Writing something’ took some time. A head of dark curls bent over the page, the pencil moved slowly, words were crossed out and replaced as a person of action and quick movement, slowed, stilled and searched within. At last he was done. Saba, you can read it now, he said. I read the following:

On December 15 last year I celebrated my barmitzvah. But here, today, I became a man.

I dedicate this to the person who prepared me for my Barmitzvah.

While in Israel we ate at a beachfront meat restaurant. In Israel ‘Meat’ and ‘beachfront’ both signal ‘expensive’. I decided to choose something affordable; on the menu, Turkey Testicles caught my eye. Do turkeys actually have testes? – I wondered.

No reason why not, I realised. They’d be very small, surely, if all were to be in proportion. More likely than true gonads, the ‘testicles’ would be some oblate spheroid of other flesh, colourfully named. I ordered them.

The family chose the safe and familiar, all the time speculating colourfully on my choice. Grilled meats arrived at table, chicken portions, sausages, kebabs. No surprises, nothing scrotal. Finally, five spheroids of dun flesh arrived on a plate. These would be mine. Breaths were held as I raised my fork, cameras sought, found and aimed as I impaled the first and smallest. It tasted meaty, turkeyish. My teeth struggled for purchase as the nimble little nugget slipped to one side or another. Finally trapped between a couple of molars, the testis yielded and collapsed, releasing a thin fluid (ejaculate, perhaps?) which was not entirely repulsive. The texture? I couldn’t decide. So I ventured a second of the near-spheres. This was unambiguously unpleasant – not the taste but the texture, which was of offal and quite awful. My mouth grappled for gristle, or fibre, for something chewable, but tongue, teeth and gums found only a slippery Gollum of near-solid goop. I cannot really commend turkey testicle. But don’t let me put you off.

While in Israel we went down to the Dead Sea. (Here some exposition of terminology is helpful: from abroad, one goes up to the Holy Land; within the land one goes up to Jerusalem. A spiritual ascent is intended.) But from anywhere on the surface of the planet you go down; the Dead Sea is the lowest point on Earth. We went down.

Nature too goes down to this sea. The Jordan flows from the snows of Lebanon (the name means ‘whiteness’) southward, ever downward, passing through Earth’s many trauma sites – Sodom, Gomorrah, the Cities of the Plain, where fire fell and brimstone rained – down, down to a sunlit sea. The sea is mineral-rich, life-poor. It kills all. All excepting the credulous, who bring their diseases to its waters for the Cure.

With the Negev Desert hulking above you on the right, you follow a road that winds down and down: you have entered and you now descend that storied Rift Valley. Arid Geography from schooldays comes alive in the dramatic silence of that descent. Huge tumbled sandstone cliff-faces on your right fling the gazing eye ever upward. Rugged, broken, appearing ever ready to break open afresh, to swallow you up like the biblical Korach, those Negev steeps keep their menacing silence. In colour the stones of the Negev resemble turkey testes (vide supra), while in sound they resemble nothing at all, so annihilating their silence.

And all the time we whizz and plunge car-bound, so many frantic ants, as if retreating from some dull terror that has no name. All about, on every side, the heat presses down, time pushes down, the brief moment of human history is swamped utterly.

And then the Dead Sea appears below you on your left, its silvery waters silent too, but this the silence of the ineffable serene. You look and you sigh. There on the far side loom the hills of Jordan. Before you on the water, an image of those hills lies reflected. All is still. You, the watcher, feel yourself stilled, your being subsides, the world of cares recedes, quiet rapture consumes you.

Later, as the day begins to die, the waters begin to colour. Pale blue opal appears, giving way slowly, slowly to deepening pinks as the unrippling waters darken and turn metallic. Night falls and your sated soul fills with contentment. Now the moon rises, near-full, and the sea shimmers once more.

Up betimes while the hotel slept, I wandered down to the beach, seeking more glimmer and shimmer. But cloud had settled upon the Rift overnight. I sought sight of the sun that should have been rising above Jordan. The merest glow in the grey was all I saw. The world lay beneath a muted light, lovely beyond words. I wished for a camera and the skill to capture a captured sun. I wished for words I would never find for this moment of deep peace. Alone on the beach I recited the dawn prayers and gave thanks for peace and for beauty.

Had I prayed for a camera and a photographer to operate it I might have found what then materialised, a man and a woman, Nordic blond upon the sand. They too had drunk deep of peacefulness. We greeted each other. I said the sea and the sky and the quiet were beyond capture by word or camera. The man, Johann, produced a telephone and captured these images. Johann and his wife, Gro (pronounced ‘Grew’, Norwegian for ‘Grow!’) were old enough to know we three had stumbled into unwonted moments of gift. The gift bound us in a web of memory. Weeks later, with few words shed, I feel those enduring bonds. The man had photographed shanti.

While in Israel we visited the Western Wall of the ancient Temple in Jerusalem. The Kotel, as it is known, is Jewry’s holiest site. You go up to the Kotel. Going up with me were our two recent barmitzvah graduates, a pair of happy philistines who seldom have troubled their Creator with prayer. (They don’t like to impose.) But on visiting this location the sense of occasion, of significance, falls upon all. Would the boys feel lost? I made a suggestion: There’s no fixed prayer. There’s nothing you have to say. Some say the she’ma, which is the first prayer you boys learned. Or you could think of your dearest, secret wish or feeling. You could say that at the Kotel.

We stood before the Wall, its huge stones creamy in the morning sun. There was room to stand a nose-length from the stones. Antiquity, the weather, and a million kisses have all opened small cracks between the stones. Here worshippers have written down personal prayers and squeezed them in, little letters to God. My eyes closed and I whispered to God what He must already know. The boys were not heard, not sensed. At length I opened my eyes. One boy stood close, bending, posting something in a minute gap. The other was nowhere.

In due course we came together and we blessed each other, the three of us. Later I found written in my notebook, the following fragment, prepared for posting in a crack:

Hey God.

Please try to manage hate, discrimination and sad…

‘Try to manage’ – a modest enough way to couch a heartfelt plea – but my heart lurched to think of ‘hate, discrimination and sad’ hurting one of my tender ones. Did he find a crack?

There is a crack/a crack in everything/that’s how the light gets in.

While in Israel, we visited the pavilion that honours the Anzacs at the charge of Beersheba. Here, British, Australian and New Zealand soldiers defeated the Turkish defenders of the strategic wells dug by my biblical ancestors the Patriarchs. The respective allied forces took distinct roles in the battle; it fell to Australian horsemen to attack Turkish gun emplacements on horseback in what is described as the last cavalry charge in history.

At the pavilion we bumped into an ocker individual called Colin, a volunteer guide to the place. Colin grew up in Melbourne and came up to Israel forty-five years ago. He’s older than I, taller than Goliath, rounder than Falstaff, utterly devoted to the place and its Australian heroes. He’s also rigorously honest and quite unwilling to gild any historic lilies in his narrative. He doesn’t need to. If you are Jewish or Australian, or if you’ve ever thrilled to the power of horseflesh at the gallop, I defy you to hear Colin’s account of the charge and to watch footage of the re-enactment and to emerge with dry eyes.

While in Israel my thirteen-year old twin grandsons and I accomplished in 45 minutes at Masada what took besieging Roman armies three years: we reached the top of this mesa on foot. The Snake Path takes its name from its serpentine coiling route up the rugged steeps from Dead Sea level. Only Ancient Romans and boys at puberty choose to make the climb on foot in that blazing desert. Others take the cable car.

While in Israel we visited a cousin whose incurable medical condition is so extremely rare most doctors have never heard of it. (I hadn’t.) Of the details of my cousin’s plight I have nothing to say here. Rather, it is of a community that so elevates the care of its disabled that I feel moved to write. I witnessed among Israelis a broad embrace. No-one is hidden away. In the synagogue, in the streets, at tourist sites, in all manner of public places, the ill-formed, the mentally ill, the amputee, the palsied, the intellectually deficient, alongside those extremely aged, ride their electric conveyances and live among their people. Tough Israelis, old and young, include their disabled with tenderness. I saw it on all sides and always I felt thankful and oddly humbled.

While in Israel, at the precise moment of our landing at Ben Gurion airport, the people learned of the results of their elections to the national parliament. We lugged and sweated our way through Immigration and emerged into the dazzle of Israel light. Our cab driver had no words for us; he was listening to the election news.

Mi nitzach (who won)? – I asked.

Bibi.

Our driver discharged himself of those two syllables – that were to comprise his entire conversation – without emphasis or feeling. It was a fact.

In Tel Aviv, on the beaches, in the streets and cafes, on the buses, neither excitement, nor surprise, nor exultation. I sensed a numbness, a resignation: Bibi had gained victory, but respect? Irrelevant question, it appeared.

(An aside, a quiz:

1. Who won five of the last six elections in Israel?

2. Who won five of the last six free, clean elections in the Middle East ?

Answers to 1 and 2: the same person)

While in Israel the New York Times cartoon appeared: Trump in a black yarmulke, led by dachshund–Netanyahu, wearing a Star of David. Oops, sorry, a mistake, said ‘The Times.’ Some readers were surprised, some shocked. I was one who felt both, personally, and deeply disturbed. A violence had occurred in my immediate vicinity; a newspaper like the ‘The Times’ is that territory of thought occupied by people of moderation, of contemplation, of liberal values.

The cartoonist pleads the absolute, inviolable sanctity of free speech. A week or so after ‘The Times’ published the cartoon, someone decided to attack a Jewish house of prayer and study in Poway, California. Only one fatality.

Barely seventy years have passed since the unspeakable. Few remember, fewer know. Memory does not prevent repetition. Where today does the Jew feel secure? As I write this news arrives of four hundred rockets fired from Gaza onto civilian targets in Israel. Illogically, in precisely that place where most attacks occur, a Jew feels safest. Ultimately there exists but one land where the Jew is not the stranger, not dispensible.

On an isolated beach south of Haifa I went running with a friend and colleague, an Israeli Paediatric Emergency Physician. Picking out a ragged path between clumps of ground cover I kept a sharp eye out for snakes. ‘Do you treat much snakebite in Israel? – I asked. ‘Not so much in the cities, but down south, around Beersheba, plenty.’

‘What species?’

‘Viper.’

‘What about scorpion bite?’

‘Plenty.’

I thought about our countries’ respective biters. Scorpion bite in the Australian outback is not common. I’ve not heard of any fatalities.

An old story came to mind; my friend had never heard it, so I told him: A frog was swimming in the Nile when a scorpion called to him from the bank.