Peter Knox dodged the puddles in the courtyard of the Strahov Monastery in Prague. He was on his annual spring circuit of libraries in central and Eastern Europe. When the tourists and scholars were at their lowest ebb, Knox went from one old repository to another, making sure that nothing untoward had turned up in the past twelve months that might cause the Congregation—or him—trouble. In each library he had a trusted informant, a member of staff who was of sufficiently high standing to have free access to the books and manuscripts, but not so elevated that he might later be required to take a principled stand against library treasures simply . . . disappearing.
Knox had been making regular visits like this since he’d finished his
doctorate and begun working for the Congregation. Much had changed in their world since World War II, and the Congregation’s administrative structure had adjusted to the times. With the transportation revolution of the nineteenth century, trains and roads allowed a new style of governance, with each species policing its own kind rather than overseeing a geographic location. It meant a lot of traveling and letter writing, both possible in the Age of Steam. Philippe de Clermont had been instrumental in modernizing the Congregation’s operations, though Knox had long suspected he did it more to protect vampire secrets than to promote progress.
Then the world wars disrupted communications and transportation networks, and the Congregation reverted to its old ways. It was more sensible to break up the globe into slices than to crisscross it tracking down a specific individual accused of wrongdoing. No one would have dared to suggest such a radical change when Philippe was alive. Happily, the former head of the de Clermont family was no longer around to resist. The Internet and e-mail threatened to make such trips unnecessary, but Knox liked tradition.
Knox’s mole at the Strahov Library was a middle-aged man named Pavel Skovajsa. He was brown all over, like foxed paper, and wore a pair of Communist-era glasses that he refused to replace, though it was unclear whether his reluctance was for historical or sentimental reasons. Usually the two men met in the monastery brewery, which had gleaming copper tanks and served an excellent amber beer named after St. Norbert, whose earthly remains rested nearby.
But this year Skovajsa had actually found something.
“It is a letter. In Hebrew,” Skovajsa had whispered down the phone line. He was suspicious of new technology, didn’t have a cell phone, and detested e-mail. That’s why he was employed in the conservation department, where his idiosyncratic approach to knowledge wouldn’t slow the library’s steady march toward modernity.
“Why are you whispering, Pavel?” Knox had asked in irritation. The only problem with Skovajsa was that he liked to think of himself as a spy hewn from the ice of the Cold War. As a result he was a tad paranoid.
“Because I took a book apart to get at it. Someone hid it underneath the endpapers of a copy of Johannes Reuchlin’s De Arte Cabalistica,” Skovajsa explained, his excitement mounting. Knox looked at his watch. It was so early that he hadn’t had his coffee yet. “You must come, at once. It mentions alchemy and that Englishman who worked for Rudolf II. It may be important.”
Knox was on the next flight out of Berlin. And now Skovajsa had spirited him away to a dingy room in the basement of the library illuminated by a single bare lightbulb.
“Isn’t there somewhere more comfortable for us to conduct business?” Knox said, eyeing the metal table (also Communist-era) with suspicion. “Is that goulash?” He pointed to a sticky spot on its surface.
“The walls have ears, and the floors have eyes.” Skovajsa wiped at the spot with the hem of his brown sweater. “We are safer here. Sit. Let me bring you the letter.”
“And the book,” Knox said sharply. Skovajsa turned, surprised at his tone.
“Yes, of course. The book, too.”
“That isn’t On the Art of Kabbalah,” Knox said when Skovajsa returned, growing more irritated with each passing moment. Johannes Reuchlin’s book was slim and elegant. This monstrosity had to be nearly eight hundred pages long. When it hit the table, the impact reverberated across the top and down the metal legs.
“Not exactly,” Skovajsa said defensively. “It’s Galatino’s De Arcanis Catholicae Veritatis. But the Reuchlin is in it.” A cavalier approach to precise bibliographic details was one of Knox’s bêtes noires.
“The title page has inscriptions in Hebrew, Latin, and French.” Skovajsa flung open the cover. Since there was nothing to support the spine of the large tome, Knox was not surprised to hear an ominous crack. He looked at Skovajsa in alarm. “Don’t worry,” the conservationist reassured him, “it isn’t cataloged. I only discovered it because it was shelved next to our other copy, which was due to go out for rebinding. It probably came here by mistake when our books were returned in 1989.”
Knox dutifully examined the title page and its inscriptions.
?????? ??? ???? ???? ???? ?? ????? ???? ??? Genesis 49:27 Beniamin lupus rapax mane comedet praedam et vespere dividet spolia.
Benjamin est un loup qui déchire; au matin il dévore la proie, et sur le soir il partage le butin.
“It is an old hand, is it not? And the owner was clearly well educated,” Skovajsa said.
“‘Benjamin shall raven as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil,’” Knox mused.
He couldn’t imagine what these verses had to do with De Arcanis. Galatino’s work contributed a single shot in the Catholic Church’s war against Jewish mysticism—the same war that had led to book burnings, inquisitorial proceedings, and witch-hunts in the sixteenth century. Galatino’s position on these matters was given away by his title: Concerning Secrets of the Universal Truth. In a nifty bit of intellectual acrobatics, Galatino argued that the Jews had anticipated Christian doctrines and that the study of kabbalah could help Catholic efforts to convert the Jews to the true faith.
“Perhaps the owner’s name was Benjamin?” Skovajsa looked over his shoulder and passed Knox a file. Knox was happy to see that it was not stamped top secret in red letters. “And here is the letter. I do not know Hebrew, but the name Edwardus Kellaeus and alchemy—alchymia—are in Latin.”
Knox turned the page. He was dreaming. He had to be. The letter was dated from the second day of Elul 5369—1 September 1609 in the Christian calendar. And it was signed Yehuda ben Bezalel, a man most knew as Rabbi Judah Loew.
“You know Hebrew, yes?” Skovajsa said.
“Yes.” This time it was Knox who was whispering. “Yes,” he said more strongly. He stared at the letter.
“Well?” Skovajsa said after nearly a minute of silence had passed. “What does it say?”
“It seems that a Jew from Prague met Edward Kelley and was writing to a friend to tell him so.” It was true—in a way.
“Long life and peace to you, Benjamin son of Gabriel, cherished friend,”
Rabbi Loew wrote.