Q, Luther Blissett [children's ebooks online .txt] 📗

inaugurated an imperial government in Brussels, before going to live in the South.

‘The state of the Church in that part of Europe was as tragic as could be imagined: what prevailed there was a religion of blow-outs and banquets that went on behind the peasants’ backs, the profitable decadence of the monastic orders and the bishoprics. The Low Countries were without spiritual guidance, and many of the faithful had begun to abandon the Church, to join lay confraternities that led them to a communal life and cultivated the study of the Scripture. They would be able to receive our message before anyone else.

‘Luther’s ideas had spread through the lower classes, and even to the merchants who grew rich on their backs. Events in Germany were still a long way off, the obedience to which the German peasants had been brought back did not affect the workers in the Dutch factories, the weavers, the carpenters in the ports, the artisans in those ever-expanding cities. Luther’s reformed religion brought with it new dogmas, new religious authorities, which alienated the faith of the believers almost as much as that of the papists. Equality in faith, communal life, called for a different kind of lifeblood, and we were there to supply it.

‘I was impressed by the landscape of that highly fertile land. Coming from Germany, with its dark forests, it was astonishing to see the way the inhabitants of the Low Countries had subjected nature to their will, extracting from the sea every inch of cultivable land, to plant grain, sunflowers, cabbages. Windmills along the road in impressive numbers, tirelessly hard-working people, capable of standing up to natural adversities and overcoming them. The city of Amsterdam was no less striking: the markets, the banks, the shops, the network of canals, the port, every corner seethed with feverish activity.

‘It was the beginning of the new year, 1531, and despite the intense frost the streets and the canals were crammed with incessant comings and goings. A captivating city where I could have lost myself. But Trijpmaker knew some brethren who had been living there for some time, and we would start with them.

‘We contacted a printer with a view to bringing out some selections of Hofmann’s writings that Trijpmaker had translated into Dutch, and some fliers to distribute by hand. I took care of that while Trijpmaker devoted himself to bringing together everyone he knew in the city. We won a good following among the craftsmen and mechanical workers: people discontented with the way things were going. You could feel in the air the imminence of something that might manifest itself from one moment to the next.

‘In less than a year we managed to organise a consistent community, the authorities didn’t seem too worried about these fervent Anabaptists who disdained wealth and announced the end of the world.

‘In my heart I felt that things couldn’t go on like this for very long. Trijpmaker continued to preach meekness, witness, passive martyrdom, as Hofmann had directed him to. I knew it couldn’t last. What if the authorities took it into their heads that we were a danger to the order of the city? What would happen if men and women who had converted to the imitation of Christ found themselves faced with weapons? Did he really believe they would allow themselves to be crucified without putting up any resistance? He was sure of it. And then the time was nigh: Hofmann had predicted the Day of Judgement for 1533. There was not much to be done to counter such arguments, so I shrugged my shoulders and left him to his boundless faith.

‘Our numbers kept on growing, morale was high, the devotion of the rebaptised was immense. From the villages around Amsterdam came ungrammatical messages from new adepts, peasants, carpenters, weavers. I had a sense of being in a great cauldron topped by a lid that would sooner or later blow away. It was intoxicating.

‘Finally, preaching against riches in one of the wealthiest cities in Europe had an effect. In the autumn of that year the Court in the Hague ordered the Amsterdam authorities to put down the Anabaptists and execute Trijpmaker.’

Eloi poured me some water.

‘You’re tired, do you want to go to sleep?’

The question contains a plea to continue, he’s a child conquered by story-telling, despite the fact that I’m probably telling him things he knows already.

‘First I should really tell you what they did to Trijpmaker, and how I decided to take up arms. At first it was only to resist the people who wanted my head on a plate.’ I stretch my arm and laugh derisively. ‘Then I met my own true John the Baptist, the one who would persuade me once again to fight the deadly yoke of the priests, the nobles, the merchants. And Christ, I did it: I took that sword and I started. I’m not sorry about that. Not about the choice that I made at that time, faced with those severed heads fixed on the top of a pole. The first was the head of the man who had brought me to Holland, a madman possessed, perhaps, a stupid man who had sought martyrdom and who had found it. But he was the one they had done it to.’

I can almost hear Eloi shivering.

‘Yes, Trijpmaker chose his death, the death of Christ. He could have fled if he had wanted to: Hubrechts, one of the city burgomasters, was on our side, and had tried until that moment to prevent him from being captured. It was he who sent a servant to our house to warn us that the police were about to come and arrest the leader of the community. I took a moment to get my things together, and so did many others. But not he, not Jan Volkertsz, the clog-maker from Hoorn who had turned missionary. He sat down and looked at his guards: he had nothing to fear, the truth of Christ was on his side. Along with him they took another seven and brought them to the Hague. They tortured them for days. They say they burned Trijpmaker’s balls and drove nails under his fingernails. The only thing they didn’t touch was his tongue: so that he could give them the names of all the others. And he did. Mine included. I never held it against him, torture can break the strongest souls, and I believe his faith had already been so crushed the glowing iron that he didn’t need anyone else’s rancour. None of us blamed him, we managed to get away, there were many safe houses around to put us up.’

‘Did they execute all eight?’

I nod: ‘On the point of death they all denied everything that had been extorted from them with torture: small consolation, and I don’t know how many were able to die in peace because of it. Their heads were returned to Amsterdam and displayed in the square. A clear message: anyone who tries again will face the same fate.

‘It was November or December ‘31, around the time Lienhard Jost kicked the bucket. That name attracted the police as shit attracts flies. The family that was hiding me gave me their name, explaining that I was a cousin who had emigrated to Germany and returned after many years. Boekbinder, they were called, and their cousin really existed, except that he had died in Saxony, drowned in a river when the boat he was travelling on went down. His name was Gerrit. So I was the ghost of Gerrit Boekbinder, Gert to his friends.

‘It was early in ‘32 that I received a letter from Hofmann. He was in Strasbourg, he’d had the gall to go back there. Clearly when he’d received the news of the treatment meted out to Trijpmaker and the others, old Melchior had shat himself. The letter announced the beginning of the Stillstand, the suspension of all baptisms, in Germany and the Low Countries, for at least two years. From that moment onwards we would have to move in the shadows as we waited for the waters to calm: no more disturbances in broad daylight, no more proclamations, let alone declarations of war on the world. As far as Hofmann was concerned, we should have been a herd of meek preachers, skilled and not too noisy, lining up to be butchered one after the other in the name of the Supreme one. That’s more or less what he was writing during those months in Strasbourg.

‘As to myself, I still wasn’t clear what I was going to do, but I wasn’t going to sit here twiddling my thumbs, hidden away like a kicked dog, even if the people who were looking after me were kind and generous. One day in the woodshed I found a rusty old sword, a souvenir of the war in Gelderland, in which some member of the Boekbinder clan must have taken part. I felt a strange shiver as I clutched a weapon once again, and I understood that the moment had come to try something magnificent, that I had to abandon peaceful proselytising because all we would ever encounter on the other side was iron, the iron of the gendarmes’ halberds and the executioner’s axe. But I knew I wouldn’t go much further on my own. It was a new, blind beginning, I felt myself trembling, more lucid and determined than I had ever felt before: I wasn’t frightened by my knowledge that the adventure was about to turn into war, because it would be the only one worth fighting: the war to free ourselves from oppression. Hofmann could go on making martyrs, I would look for fighters. And I would cause trouble.’

‘And now, my friend, I really think I’m going to leave you for my bed, it must be very late. We’ll continue with the story tomorrow, if you don’t mind.’

‘Just one moment. Balthasar calls you Gert “of the Well”. Why’s that?’

Nothing escapes Eloi, every word contains a possible side-road from the story.

I smile. ‘Tomorrow I’ll tell you about that as well, about how casually nicknames can come into being, and how once they have you can never quite shake them off again.’