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THE
IMPACT OF MIND (title of the original: Ο Αντίκτυπος του Νου)
By
Alexandros Papadiamantis
Translated
and adapted
by Vassilis C. Militsis
Foreword
The
following tale is the last one written by Alexandros Papadiamantis,
in which the author describes in general lines but accurately the
1891 Corfu pogrom against the Jews. The first half of the story was
published by the Mytilene magazine Charavgi
(The Dawn)
on 15th
December 1910. Papadiamantis fell ill and died on 3rd
January 1911 without being able to send the second half of the story
for publication. Some years later K. Faltaits, an attorney and
journalist from Skyros, aided by the deceased author’s sisters
found among other documents the manuscript with the sequel of the
narrative, though incomplete. The whole tale was published in the
magazine Bouketo
(The Bouquet)
in 1929. It is remarkable the way the author deals with the bigotry
of the populace against the Jews for despite his deep Christian
religiosity is nonetheless tolerant and liberal.
Antisemitic
Rumours and Violence in Corfu at the End of 19th Century
Abstract
by
Maria Margaroni
At
the beginning of April 1891 a Jewish girl was found murdered on the
ground floor of a Jewish residence in Corfu. Rumours raged on the
island: Was this about a love story or, with a stretch of
imagination, a story about sex and crime? Or was this murder evidence
of the culmination of a family drama which unfolded at the girl’s
house, committed by her-supposedly-adoptive parents? Perhaps she was
not Jewish, but Christian, and was murdered by the Jews in order for
them to fulfil their religious needs? Upon discovery of the body the
local police began spreading the rumour of ritual murder, while the
first coronary report confirmed it. Local and Athenian newspapers
spread it beyond the island’s community, while local politicians
maintained it for their own political agenda. On the other hand,
judicial authorities upheld the innocence of the Jews accused.
Military forces sent by the government desired to protect the
secluded Jewish district. As such, not only did the antisemitic
sentiment go beyond the borders of the island, but also led to the
migration of a large portion of the most important Jewish community
of the Ionian islands and to its final downfall wrought by the
unheard of local violence, bringing death, injuries and material
destruction.
Source:
https://sarantakos.wordpress.com/2009/11/17/corfupogrom/
THE
IMPACT OF MIND
Karmani’s
taproom, where bacchanal libations were abundant, was frequented by
some Italians who were in friendly terms with our compatriots. But
inseparable were the trio: Antonio Albergo, a Sicilian from Catani, a
seal engraver and an artist to some extent, with a suntanned
Greco-Italian complexion, bearing on both his countenance and soul
the lava of Aetna; Sabbatine or Salvatore or Salvo or simply Savvas,
a Corfu Jew, multilingual and jack of all trades; and Lysandros
Papadionyssis, a Greek.
Three
human beings, three faiths, three races. Their common trait was their
propensity to pots of stew cooked in thick, striated noodles –
sometimes known as celery
(no
one knows why), which they ordered at every bakery in the
neighborhood. No sooner would Savvas hand out the plates than Antonio
Albergo used to grab in advance some hot noodles with his fingers.
There
were also some leftovers for the other Italians, who came later on:
Angelo Massini, the wainwright; the tall and gigantic Pinto, the
impresario, who at those times of austerity, as a Saint’s name day
was drawing near, he would go around the neighborhoods and make up a
list of the names of those who were celebrating their name days. Then
on the appropriate day he would lead his errant troupe of musicians
under the windows or at the threshold of the people concerned to whom
they sang joyfully in expectation of one or two-drachma note.
There
were two more members of this company: one was Antonio, another
Italian, an internal decorator, expert in putting up wall papers and
tidying rooms and houses; the other was barba-Nionio Poupi, an old
man, a Corfu Italian, a hearth builder and wall painter.
Everyone
knew Salvo or Sabbatine, the Jew, and employed his services. Most of
those Italians had never set foot in the catholic church of Athens.
Only Antonio Albergo went to church on Easter Sunday. Old Poupi hated
fraters’
guts, as he called the catholic monks, and occasionally he only
entered Greek orthodox churches. He had made a vow to walk all the
way from Athens to Piraeus on Easter Eve after dark in order to
attend the Resurrection service at St Spyridon’s Church. As a
Corfiat he piously valued his island’s patron saint.
The
rest of the Italians being ungodly and blasphemers swore like
troopers uttering profane oaths such as Dio
cane and
Dio porco.
When Salvatore or Sabbatine was absent, he was simply referred to as
quello
Ebreo (that
Jew).
Savvas
as he was generally known among our Greek fellows was known to few
that he was a Jew. Some had been told that he came from a protestant
background and as such he was sprinkled when baptized in Corfu.
However, barba-Poupi, who full well knew his compatriot, Salvo, had
told Lyssandros Papadionyssis that Savvas was a Polak – not even a
genuine Jew; un
bastardo Ebreo.
Once
on a 5th
of December barba-Nionio asked Sabbatino mischievously:
This
was a propos of St Savvas’ day; and at the same time he looked at
Lyssandros meaningfully. Later on he explained to him that the Jew’s
real name must have been Sabbatine, but in order to be taken for a
Christian among the different busybodies, the Jew had said his name
was Savvas. After all, there are several other Jews bearing such
names as Jacob, Asher, Judah, who, in order to pass off as Christians
without reneging their true faith, adopted names as Elias or Zachary,
choosing thus cleverly and sophistically common appellations in both
religions.
However,
Savvas once revealed to Papadionyssis that he was also called Bohor,
as the firstborn among his brothers and that he belonged to the tribe
of Levi.
Savvas
demurred with a nod.
At
times of reverie, when man is
made to drink the wine
of astonishment
(Psalm 60:3), he would sit alone in the corner and he frequently
began to hum, like St Anne praying, various hymns of the synagogue,
such as Shamar
Israel (Keep
Israel) and
Alleluia (Praise
God).
He had also memorized many tracts from the Scriptures, which he often
recited, sighing: ki-a·vi ve·'im·mi
a·za·vu·ni;
And then added: va·shem
ya·'as·fe·ni.
(For though my father and my mother forsake me, then the LORD will
take me up, Psalm 27:10 כִּי-אָבִי
וְאִמִּי עֲזָבוּנִי;וַיהוָה
יַאַסְפֵנִי)
However,
in his talkative disposition he appeared to be a perfect
cosmopolitan. He would eat and drink with Italians and Greeks, not
greedily, but in perfect decency and tact.
He
did not give a dime whether the haham
had inspected the meats for being kosher
– if they had been from the front or the hind quarters of the lamb.
He used to say that he had one time been a cobbler – in fact that
was his first trade. He must have been 45 years old. Today, besides
some small business of buying and selling on order, sometimes various
tools, sometimes the second-hand garments of different Italians,
ruined by the market stagnation on account of the then mobilization,
he mostly helped Antonio, the decorator of unknown surname, with the
upholsteries and the embellishment of houses. On other occasions he
was employed as a paid nurse at the homes of indisposed Italians,
Germans or French – one time actors, musicians and such.
From
said Antonio he earned abuses, threats and mortifications rather than
monetary emoluments. From his nursing services at homes he earned
some money, which he afterwards would spend at the familiar joint
enjoying himself in comfort and leisure.
*
*
*
It
was only Antonio Albergo, the Catanese, who according to his
confession was originale,
but meek and charitable and seemed to harbor real affection for
Sabbatine. They would eat together all the pots with the thick,
striated noodles, assisted in that by Papadionyssis, too. The three
were the regulars of the shop. They celebrated in common Christmas in
the French way, New Year’s Day in the new fashion and Carnival as
the Italians do. They again alternated the above feasts –
Christmas, Carnival and Easter – in the Greek and traditional way,
from which Sabbatine always profited. He was present at all Christian
holidays and never mentioned to his friends his own such as the Feast
of Tabernacles, the Passover or the Shavuot. But it was certain that
his two companions would not be fain to participate in them.
Since
he was a widower and childless, and he earned a lot from his trade,
Albergo used to lavish on wassails and divers delights. He gave away
to Savvas all his old wardrobe such as hats, jackets, vests and other
vesture. He would occasionally lend him sums of money, which were
naturally never paid back. One night as Savvas was coming out of the
attic of a hostel, where he had nursed a German patient, a piano
tuner, his landlord had broken into his chambers and high-handedly
thrown out all his possessions, because he was two months behindhand
with his rent.
Salvos
had not
where to lay his head.
He confided his predicament to Albergo, who readily offered him
hospitality. They also pleaded with the tapster to allow Savvas to
leave temporarily his cast-off effects in the wine cellar, and about
eleven o’clock the two friends headed to Albergo’s residence.
The
residence lay in the eastern part of a by-alley of Aeolou Street. No
sooner had they fallen asleep than they were roused by loud voices.
The landlord was banging at the door intending to break it down.
Wake
up! Wake up! We’re on fire!
They
were dazzled by a bright flame and at the same time were choked by
smoke. The house had caught fire at a corner, in a room adjacent to
Antonio’s. It was already midnight.
The
Italian donned speedily his trousers, shoes and his overcoat – he
forgot only his collar and tie – and was willing to run for
assistance. Savvas had thrown himself dressed upon the bed – he
often did so like an infantryman – as though he had predicted the
event; stunned he now stood looking at the door, the passage and the
staircase.
Now
I’m comin’…where’s water? Ah,
peccato!
Let’s all run and help, shouted Antonio.
Run
quickly for your lives! To the door! Shouted the landlord back. Save
your lives and your possessions! Don’t worry about the house!
And
he pushed Antonio to the staircase and dragged his tool bench, his
chest and his bedclothes.
Savvas
got his hat heading already to the corridor that led to the front
door.
The
landlord insisted on their leaving as quickly as possible. It was in
March and Antonio had paid three rents in advance.
Albergo
kept on shouting.
Ma,
Salvo! Un poco assistenza. (Give
me a hand) and the Jew rejoined.
*
*
*
Therefore,
half of the kind Catanian’s clothes were burnt in the fire and some
small tools of his trade were gone. Later on, Albergo confessed his
grievance to Lyssandros Papadionyssis.
A,
cosa vollete… ma quelli Ebrei, non si mangia (ah,
what can you expect... those Jews, they’re unreliable.)
He
had been disappointed in the Jew and a long time had passed until he
began to show some sympathy again. But Salvo had never earned
Albergo’s previous esteem.
Fortunately
those days Sabbatine developed strong friendly bonds with old Poupi,
the Corfiat. The latter had recently returned from a trip to Smyrna,
after a sojourn of many months. It was the
Smyrna of his youth where he had sown his wild oats, had lavished in
many delights, and had occasionally been involved in many brawls with
Levantines, Armenians and Jews. He hated their guts and called the
members of those races curs.
Although
already in his seventies, he was still in sound health. He was
somewhat stooped and covered his hump with a shawl wrapped around his
neck, he sported a white goatee and a beaming countenance. He wore
sometimes a sort of kangol cap on his head and sometimes a topper or
a trilby. He changed daily different pieces of clothing out of his
rich wardrobe such as jackets, coats and the like.
Poupi’s
last trip to Smyrna in 1890 was the aftermath of certain events:
Poupi was a widowed and childless. In Athens he had two sisters, Nina
and Chiara. The former was the owner of several houses in S… street
and the latter, also childless, was married to Laccoposta, a man
advanced in years and with high social status. He was the director in
a university branch. When Nina passed away in 1889, the catholic
priests came in procession for her funeral. Barba-Poupi also went
with them in a coach and it was the first time to set foot in a
popish church after immemorial years.
After
the burial the will of the deceased was read and barba-Poupi saw that
his late sister had bequeathed the whole property to her husband and
her aged sister, who lived with an Italian. When the latter’s
husband died, she bequeathed the best of her three houses to her
physician, a total stranger to her, in acknowledgment of his
services. This doctor over a period of a decade had treated her with
a nostrum which as he boasted was effective against nervous,
abdominal and kidney complaints. After these events, barba-Poupi
naturally blew his top off foaming. In his rage he threatened to
murder the doctor and to this end he had hired a short and stooped
cutthroat, who, however, was not able to carry out the deed. The
doctor terrified lodged his complaints at the police office,
whereupon the officer ordered barba-Poupi’s arrest.
*
*
*
Consequently,
after a few days old Poupi fled to Smyrna, not only to avoid arrest
but also to forget the insult he had sustained. On his return from
Smyrna he still remembered it. However, he was mortified by his
social and economic degradation. As long as his sister Nina was
alive, she sustained him, but now he was completely neglected. His
other sister Chiara, heiress to the greater part of the property, practically
pitchforked him out of the house. (Lucian,
Timon, the Misanthrope, Fowler
and Fowler translation). His
alleged brother-in-law, the Italian Gaetano, had been until recently
in good terms with Poupi, and they gossiped in common the other
relative, Nina’s widower. Afterwards the two fell out and Poupi
improved his relationship with Laccoposta. Later Chiara, kicked out
in anger her would-be husband, Gaetano, and though white-haired and
rheumatic, already in her seventies, she wedded a sturdy young man,
+++.
When
Chiara kicked the Italian out of the house, the latter befriended
anew barba-Poupi. Thereupon, they both took up maligning Poupi’s
sister, Chiara.
His
good relations with his brother-in-law, Laccoposta, still held. The
latter was a Levantine, a globetrotter, more West European than
Greek, led a confined but sumptuous life. Though bedridden for many
months on account of his gout, he was dressed in a velvet robe, wore
a number of rings on his fingers and sported a heavy gold chain and a
pendant. Occasionally when he attempted to be up and about, he donned
his black frock. Then he put on his rosettes,
a couple of war decorations and honor distinctions. He even wore them
while lying in bed.
He
had been charged with perfidy or embezzlement and due to his illness
he was in house arrest. Two officers guarded his front door
alternately. He harbored a deep grievance against the Greek
government, which he claimed to have served faithfully. Therefore,
his library and a collection were donated to an Austrian university
after his death. Notwithstanding his claim to his fidelity, he had
embezzled from the National Treasury salaries, pensions and other
wages over two hundred thousand drachmas.
*
*
*
Barba-Poupi
was also driven from the house long ago. His relatives gave him a
meager monthly allowance, not enough for him to make ends meet. They
occasionally sent him the left-overs of their meals such as roast or
cold veal. Eventually they cut down on his allowance and finally they
did away with it completely.
Thus
Poupi ended up giving his friend Salvo, the Jew, anything the latter
could sell such as old tools, coats and sundry garments in good
condition. As a young man Poupi had been a dandy and had a rich
wardrobe. Therefore, Salvatore saw to selling them and brought Poupi
back the money which they both squandered feasting and tippling to
their hearts’ delight at Karmani’s joint. Barba-Poupi was
behaving as a hilarious old dotard. He would call retsina champagne
when giving his orders to the help of the shop:
He
and Salvo were inseparable. Never before had they been in such good
terms, when suddenly all the newspapers announced the terrible news
that in Corfu the Jews had kidnapped a little Christian girl, slain
her and drunk her blood!
No
sooner had barba-Poupi heard the news that in his native island –
where he had not set foot for thirty years –such a horrible thing
had occurred than he waxed highly furious against the Jews. If he
only had a Jew before his eyes to strangle him to death.
At
that moment fortuitously Salvo was entering the shop… Lo a Jew, and
indeed from Corfu where his people had committed that heinous crime.
Therefore,
barba-Poupi stood up, balled his fists threateningly, shook them up
and down and in circles in a pugilistic way and stormed upon Salvo.
And
bang his fist hit the Jew on the shoulder. Salvo had barely had a
chance to say what’s
the matter? What’s come over you? When
a second blow nearly found him on the midriff as Salvo with an
exclamation retreated and the blow did not find its target. Karmani,
the tapster, and Lyssandros Papadionyssis intervened and took Salvo
out of the shop. Barba-Poupi meant to chase him in the street, but
the others forcibly held him back.
*
*
*
Around
evening of the same day, feeling that he should justify his deed, the
old Corfiat told his friends:
They
are perfidious, my friends; senza
fede!
That cur of a Jew, how much has he taken advantage of me? And he’s
always mixing up the accounts. One day I assigned to him the sale of
something, and while I had been given an advance by the purchaser,
he ruined the agreement, and so the customer came to me asking back
the advance! There, dunque!
But
you were in such excellent terms, one of the bystanders dared ask.
Me
in good terms with this dog! Per
l’amore!
But
you’ve been eating and drinking together…
They
only gnaw at our toils and drink our blood…haven’t you heard
what they’ve done in Corfu?!
Why
is he to blame? He wasn’t even there to know what the Jews did!
Wasn’t
he, though? They are everywhere, involved in everything!
*
*
*
On
the following day news circulated that the mob in Corfu went rampant
against the Jews. On the third day the rabble became very dangerous.
The press reported that serious investigations were being carried
out. The body of the slaughtered girl had been autopsied and found it
had been drained dry of its blood in a most uncouth manner. The whole
body was riddled with innumerable small cuts.
The
next day it was reported some suspects were arrested and the
authorities had difficulties in keeping law and order. Later on
confused and contradictory reports began to be published; the dead
girl had been found raped, her death had not been caused by slaughter
and her blood had not been sucked; eventually, the girl had been said
to be Jew and not Christian.
On
the same day that the latest piece of news was written on the papers,
Lyssandros Papadionyssis met Salvo at a small café on the corner of
the same street, as the latter was afraid to frequent Karmani’s
taproom, because barba-Poupi would have been ready to thrash him
again if he had seen him.
Salvo
explained that he had stopped going to Karmani not because he was
afraid but he did not wish to be the cause of a scandal and create a
fuss by incurring the wrath of the people. Lyssandros scrutinized the
Jew’s countenance and thought it bore two conflicting aspects: he
appeared both happy and sad. His eyes were clouded with moisture
while a meek grin was formed on his mouth. Salvo began to tell him;
Have
you seen? What’ve I been telling you? Didn’t I tell you before
that the Jews never do what they’re blamed on? Don’t you remember
me telling you?
Lyssandros
mused trying to remember.
Haven’t
I been telling you my mother once ran into a Christian foundling on
the streets?
Where?
In
Corfu.
So?
So
she picked it up and handed it over to the Town Hall so it could be
delivered to a maternity hospital or given to a foster mother.
Lyssandros
recalled that before long, perhaps a couple of years ago, such a
conversation had taken place between Salvo and him. He also
remembered the answer he had given to Salvo. He had explained that
the deed was not sufficient proof for or against the Jews.
What
do you mean? Savvas had asked.
The
deed itself is not above doubts or objections.
Dunque,
+++ still I don’t understand…
Let
me further explain; I have no doubt that your mother picked up a
Christian foundling and gave it to the Town Hall – a very
praiseworthy deed. However, she had no idea about this Jewish
practice of slaughtering Christian children – as far as I’m
concerned I don’t believe it – but if it were true, only the
rabbinic circle would know it and practice it during the days of
Passover by default of the Jewish people itself. So, the fact that a
Jewish woman should rescue a foundling by giving it over to the Town
Hall could just be, many could believe so, pulling the wool over our
eyes. Unfortunately such is the legend handed down from generation
to generation among the Christian community. The Christian populace
believes in it and holds the Jewish people responsible for such
atrocities despite the fact that in reality your people are
undoubtedly innocent. This bigotry is deeply rooted in the Christian
psyche.
I
also say that this nefarious custom attributed to the Jews is but a
myth – a figment of collective phantasy. So…
So?
Rejoined Lyssandros.
So,
resumed the Jew, this little girl that was found killed in Corfu was
not murdered by Jews in order to drain her dry but she wasn’t even
Christian.
But
what was she then? Was she perhaps a Jewish girl?
Indeed,
she was a Jew and was killed by Christians, retorted Savvas
passionately, and added ruefully; not, of course for Christian ends.
What
do you mean?
That
girl was Rubina, my niece, my little quail; burst out Salvo… she
was raped and then murdered. May the criminals hang upside down!
*
*
*
His
voice choked, his eyes were flooded in tears and procuring his
handkerchief from his pocket began to wipe his cheeks. Lyssandros was
in quandary. He was so perplexed that he did not know what to
believe. At once most contradictory and incoherent thoughts crammed
his mind. What is one to believe? A few days ago she was supposed to
be a Greek Christian girl, slaughtered and drained of her blood for
allegedly Jewish religious practices, and now appears to be a Jewish
girl violated and murdered by Christian Greeks! Why such blindness
and contradiction! Is it out of malice that the former was believed
or out of evil influence was the latter proven? Does the
investigation shed light in the dark or does it darken the light
distorting thus the truth? Do the Jews worship Jehovah and the Golden
Calf or do the Christians work for both God and Mammon? What is
really going on? When will we learn the truth? The uninitiated are
not allowed to know.
However,
Salvo’s tears were real. It could not be denied that they were
crocodilian. Lyssandros looked at him again and ruled categorically
to himself:
(Incomplete)
(1912)
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