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44 pages 1 hour read

Geraldine Brooks

People of the Book

Fiction | Novel | Adult | Published in 2008

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Chapter 4Chapter Summaries & Analyses

Chapter 4 Summary: “Feathers and a Rose, Vienna 1894”

The scene opens on Dr. Hirschfeldt. He is being connected to a local baron through a series of overly courteous operators and takes a moment to reflect on the nature of Vienna during this period. It is an artistic and scientific hub, home to Freud and Mahler and Klimt, and yet he is disgusted by the way decades of imperialism have given way to stuffy traditions, calling the city, “the imperial capital with an excess of its own grandeur” (109).

Dr. Hirschfeldt is a Jewish doctor treating venereal diseases. He is known for his discretion and says that though his clients “would not have a Jew defile their drawing room [...] they were only too pleased to entrust to him the care of their private parts” (110). Hirschfeldt treats his brother, who comes in with a wound from a duel, and learns about a document called the Waidhofen Manifesto, which claims Jews are subhuman. Later, Hirschfeldt treats a bookbinder named Mittl, who has late-stage syphilis and is losing his mind. Mittl cries when he can’t pay for experimental treatment, making Hirschfeldt uncomfortable. That night Hirschfeldt discovers his own wife is having an affair, and he frantically visits his current mistress Rosalind, who rejects him for not bringing her gifts in over a month.

Back at his home, Mittl is unnerved by the presence of so many once-subservient Jews in the streets. Mittl has been entrusted with the Haggadah and hopes to do good work to prove himself. But his disease makes it impossible for him to concentrate, and the next morning when the sun shines on the Haggadah’s clasps, he realizes his opportunity. He steals the clasps and gives them to Hirschfeldt to pay for his treatment. Hirschfeldt hesitantly accepts, deciding to use the silver to make earrings for Rosalind.

Chapter 4 Analysis

The seeds of tensions between German-speaking gentiles and Jews are clear in this chapter, and they foreshadow the mistreatment of the Haggadah and of the Jews who have been touched by it. The Haggadah is used once more as a symbol of persecution and suffering—the suffering of the book indicates an impending suffering of the Jewish people. The social implications are clear in Hirschfeldt’s meeting with his half-brother, where he learns of a manifesto which claims, “a Jew is without honor from the day of his birth [...] he is ethically subhuman and dishonorable” (114).

Though Hirschfeldt and Mittl are both relatively unpleasant characters—Hirschfeldt is selfish and womanizing, and Mittl hates Jews and steals—there is a moment of power in which the men find solace in one another. Though this isn’t as moving as earlier sections in which empathy saves lives, Hirschfeldt’s decision to help his Christian patient indicates a similar movement of kindness across religious and ethnic lines: “And then, quite suddenly, Hirschfeldt stepped out from behind the wall that years of training and experience had erected [...] he allowed himself to be [...] moved not as a doctor is moved by a patient, to a safe and serviceable sympathy, but as a human being who allows himself full empathy with the suffering of another” (126). This moment, though small in scale, speaks to the larger, empathetic steps that other characters take to understand and help one another in the face of persecution, alienation, and bias.

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