"Oh, yes; make mockery of me."
"I mean it. Thou art as a lily of Sharon."
"Wilt thou have another cup of coffee, Shemuel?"
"Yes, my life. Wait but a little and thou shalt see our Hannah under the Chuppah."
"Hast thou any one in thine eye?"
The Reb nodded his head mysteriously and winked the eye, as if nudging the person in it.
"Who is it, father?" said Levi. "I do hope it's a real swell who talks English properly."
"And mind you make yourself agreeable to him, Hannah," said the Rebbitzin. "You spoil all the matches I've tried to make for you by your stupid, stiff manner."
"Look here, mother!" cried Hannah, pushing aside her cup violently. "Am I going to have my breakfast in peace? I don't want to be married at all. I don't want any of your Jewish men coming round to examine me as if! were a horse, and wanting to know how much money you'll give them as a set-off. Let me be! Let me be single! It's my business, not yours."
The Rebbitzin bent eyes of angry reproach on the Reb.
"What did I tell thee, Shemuel? She's meshugga-quite mad! Healthy and fresh and mad!"
"Yes, you'll drive me mad," said Hannah savagely. "Let me be! I'm too old now to get a Chosan, so let me be as I am. I can always earn my own living."
"Thou seest, Shemuel?" said Simcha. "Thou seest my sorrows? Thou seest how impious our children wax in this godless country."
"Let her be, Simcha, let her be," said the Reb. "She is young yet. If she hasn't any inclination thereto-!"
"And what is her inclination? A pretty thing, forsooth! Is she going to make her mother a laughing-stock! Are Mrs. Jewell and Mrs. Abrahams to dandle grandchildren in my face, to gouge out my eyes with them! It isn't that she can't get young men. Only she is so high-blown. One would think she had a father who earned five hundred a year, instead of a man who scrambles half his salary among dirty Schnorrers."
"Talk not like an Epicurean," said the Reb. "What are we all but Schnorrers, dependent on the charity of the Holy One, blessed be He? What! Have we made ourselves? Rather fall prostrate and thank Him that His bounties to us are so great that they include the privilege of giving charity to others."
"But we work for our living!" said the Rebbitzin. "I wear my knees away scrubbing." External evidence pointed rather to the defrication of the nose.
"But, mother," said Hannah. "You know we have a servant to do the rough work."
"Yes, servants!" said the Rebbitzin, contemptuously. "If you don't stand over them as the Egyptian taskmasters over our forefathers, they don't do a stroke of work except breaking the crockery. I'd much rather sweep a room myself than see a Shiksah pottering about for an hour and end by leaving all the dust on the window-ledges and the corners of the mantelpiece. As for beds, I don't believe Shiksahs ever shake them! If I had my way I'd wring all their necks."
"What's the use of always complaining?" said Hannah, impatiently. "You know we must keep a Shiksah to attend to the Shabbos fire. The women or the little boys you pick up in the street are so unsatisfactory. When you call in a little barefoot street Arab and ask him to poke the fire, he looks at you as if you must be an imbecile not to be able to do it yourself. And then you can't always get hold of one."
The Sabbath fire was one of the great difficulties of the Ghetto. The Rabbis had modified the Biblical prohibition against having any fire whatever, and allowed it to be kindled by non-Jews. Poor women, frequently Irish, and known as Shabbos-goyahs or fire-goyahs, acted as stokers to the Ghetto at twopence a hearth. No Jew ever touched a match or a candle or burnt a piece of paper, or even opened a letter. The Goyah, which is literally heathen female, did everything required on the Sabbath. His grandmother once called Solomon Ansell a Sabbath-female merely for fingering the shovel when there was nothing in the grate.
The Reb liked his fire. When it sank on the Sabbath he could not give orders to the Shiksah to replenish it, but he would rub his hands and remark casually (in her hearing), "Ah, how cold it is!"
"Yes," he said now, "I always freeze on Shabbos when thou hast dismissed thy Shiksah. Thou makest me catch one cold a month."
"I make thee catch cold!" said the Rebbitzin. "When thou comest through the air of winter in thy shirt-sleeves! Thou'lt fall back upon me for poultices and mustard plasters. And then thou expectest me to have enough money to pay a Shiksah into the bargain! If I have any more of thy Schnorrers coming here I shall bundle them out neck and crop."
This was the moment selected by Fate and Melchitsedek Pinchas for the latter's entry.
CHAPTER VII. THE NEO-HEBREW POET.
He came through the open street door, knocked perfunctorily at the door of the room, opened it and then kissed the Mezuzah outside the door. Then he advanced, snatched the Rebbitzin's hand away from the handle of the coffee-pot and kissed it with equal devotion. He then seized upon Hannah's hand and pressed his grimy lips to that, murmuring in German:
"Thou lookest so charming this morning, like the roses of Carmel." Next he bent down and pressed his lips to the Reb's coat-tail. Finally he said: "Good morning, sir," to Levi, who replied very affably, "Good morning, Mr. Pinchas," "Peace be unto you, Pinchas," said the Reb. "I did not see you in Shool this morning, though it was the New Moon."
"No, I went to the Great Shool," said Pinchas in German. "If you do not see me at your place you may be sure I'm somewhere else. Any one who has lived so long as I in the Land of Israel cannot bear to pray without a quorum. In the Holy Land I used to learn for an hour in the Shool every morning before the service began. But I am not here to talk about myself. I come to ask you to do me the honor to accept a copy of my new volume of poems: Metatoron's Flames. Is it not a beautiful title? When Enoch was taken up to heaven while yet alive, he was converted to flames of fire and became Metatoron, the great spirit of the Cabalah. So am I rapt up into the heaven of lyrical poetry and I become all fire and flame and light."
The poet was a slim, dark little man, with long, matted black hair. His face was hatchet-shaped and not unlike an Aztec's. The eyes were informed by an eager brilliance. He had a heap of little paper-covered books in one hand and an extinct cigar in the other. He placed the books upon the breakfast table.
"At last," he said. "See, I have got it printed-the great work which this ignorant English Judaism has left to moulder while it pays its stupid reverends thousands a year for wearing white ties."
"And who paid for it now, Mr. Pinchas?" said the Rebbitzin.
"Who? Wh-o-o?" stammered Melchitsedek. "Who but myself?"
"But you say you are blood-poor."
"True as the Law of Moses! But I have written articles for the jargon papers. They jump at me-there is not a man on the staff of them all who has the pen of a ready writer. I can't get any money out of them, my dear Rebbitzin, else I shouldn't be without breakfast this morning, but the proprietor of the largest of them is also a printer, and he has printed my little book in return. But I don't think I shall fill my stomach with the sales. Oh! the Holy One, blessed be He, bless you, Rebbitzin, of course I'll take a cup of coffee; I don't know any one else who makes coffee with such a sweet savor; it would do for a spice offering when the Almighty restores us our Temple. You are a happy mortal, Rabbi. You will permit that I seat myself at the table?"
Without awaiting permission he pushed a chair between Levi and Hannah and sat down; then he got up again and washed his hands and helped himself to a spare egg.
"Here is your copy, Reb Shemuel," he went on after an interval. "You see it is dedicated generally:
"'To the Pillars of English Judaism.'
"They are a set of donkey-heads, but one must give them a chance of rising to higher things. It is true that not one of them understands Hebrew, not even the Chief Rabbi, to whom courtesy made me send a copy. Perhaps he will be able to read my poems with a dictionary; he certainly can't write Hebrew without two grammatical blunders to every word. No, no, don't defend him, Reb Shemuel, because you're under him. He ought to be under
you-only he expresses his ignorance in English and the fools think to talk nonsense in good English is to be qualified for the Rabbinate."
The remark touched the Rabbi in a tender place. It was the one worry of his life, the consciousness that persons in high quarters disapproved of him as a force impeding the Anglicization of the Ghetto. He knew his shortcomings, but could never quite comprehend the importance of becoming English. He had a latent feeling that Judaism had flourished before England was invented, and so the poet's remark was secretly pleasing to him.
"You know very well," went on Pinchas, "that I and you are the only two persons in London who can write correct Holy Language."
"No, no." said the Rabbi, deprecatingly.
"Yes, yes," said Pinchas, emphatically. "You can write quite as well as I. But just cast your eye now on the especial dedication which I have written to you in my own autograph. 'To the light of his generation, the great Gaon, whose excellency reaches to the ends of the earth, from whose lips all the people of the Lord seek knowledge, the never-failing well, the mighty eagle soars to heaven on the wings of understanding, to Rav Shemuel, may whose light never be dimmed, and in whose day may the Redeemer come unto Zion.' There, take it, honor me by taking it. It is the homage of the man of genius to the man of learning, the humble offering of the one Hebrew scholar in England to the other."
"Thank you," said the old Rabbi, much moved. "It is too handsome of you, and I shall read it at once and treasure it amongst my dearest books, for you know well that I consider that you have the truest poetic gift of any son of Israel since Jehuda Halevi."
"I have! I know it! I feel it! It burns me. The sorrow of our race keeps me awake at night-the national hopes tingle like electricity through me-I bedew my couch with tears in the darkness"-Pinchas paused to take another slice of bread and butter. "It is then that my poems are born. The words burst into music in my head and I sing like Isaiah the restoration of our land, and become the poet patriot of my people. But these English! They care only to make money and to stuff it down the throats of gorging reverends. My scholarship, my poetry, my divine dreams-what are these to a besotted, brutal congregation of Men-of-the-Earth? I sent Buckledorf, the rich banker, a copy of my little book, with a special dedication written in my own autograph in German, so that he might understand it. And what did he send me? A beggarly five shillings? Five shillings to the one poet in whom the heavenly fire lives! How can the heavenly fire live on five shillings? I had almost a mind to send it back. And then there was Gideon, the member of Parliament. I made one of the poems an acrostic on his name, so that he might be handed down to posterity. There, that's the one. No, the one on the page you were just looking at. Yes, that's it, beginning:
"'Great leader of our Israel's host,
I sing thy high heroic deeds,
Divinely gifted learned man.'
"I wrote his dedication in English, for he understands neither Hebrew nor German, the miserable, purse-proud, vanity-eaten Man-of-the-Earth."
"Why, didn't he give you anything at all?" said the Reb.
"Worse! He sent me back the book. But I'll be revenged on him. I'll take the acrostic out of the next edition and let him rot in oblivion. I have been all over the world to every great city where Jews congregate. In Russia, in Turkey, in Germany, in Roumania, in Greece, in Morocco, in Palestine. Everywhere the greatest Rabbis have leaped like harts on the mountains with joy at my coming. They have fed and clothed me like a prince. I have preached at the synagogues, and everywhere people have said it was like the Wilna Gaon come again. From the neighboring villages for miles and miles the pious have come to be blessed by me. Look at my testimonials from all the greatest saints and savants. But in England-in England alone-what is my welcome? Do they say: 'Welcome, Melchitsedek Pinchas, welcome as the bridegroom to the bride when the long day is done and the feast is o'er; welcome to you, with the torch of your genius, with the burden of your learning that is rich with the whole wealth of Hebrew literature in all ages and countries. Here we have no great and wise men. Our Chief Rabbi is an idiot. Come thou and be our Chief Rabbi?' Do they say this? No! They greet me with scorn, coldness, slander. As for the Rev. Elkan Benjamin, who makes such a fuss of himself because he sends a wealthy congregation to sleep with his sermons, I'll expose him as sure as there's a Guardian of Israel. I'll let the world know about his four mistresses."
"Nonsense! Guard yourself against the evil tongue," said the Reb. "How do you know he has?"
"It's the Law of Moses," said the little poet. "True as I stand here. You ask Jacob Hermann. It was he who told me about it. Jacob Hermann said to me one day: 'That Benjamin has a mistress for every fringe of his four-corners.' And how many is that, eh? I do not know why he should be allowed to slander me and I not be allowed to tell the truth about him. One day I will shoot him. You know he said that when I first came to London I joined the Meshumadim in Palestine Place."
"Well, he had at least some foundation for that," said Reb Shemuel.
"Foundation! Do you call that foundation-because I lived there for a week, hunting out their customs and their ways of ensnaring the souls of our brethren, so that I might write about them one day? Have I not already told you not a morsel of their food passed my lips and that the money which I had to take so as not to excite suspicion I distributed in charity among the poor Jews? Why not? From pigs we take bristles."
"Still, you must remember that if you had not been such a saint and such a great poet, I might myself have believed that you sold your soul for money to escape starvation. I know how these devils set their baits for the helpless immigrant, offering bread in return for a lip-conversion. They are grown so cunning now-they print their hellish appeals in Hebrew, knowing we reverence the Holy Tongue."
"Yes, the ordinary Man-of-the-Earth believes everything that's in Hebrew. That was the mistake of the Apostles-to write in Greek. But then they, too, were such Men-of-the Earth."
"I wonder who writes such good Hebrew for the missionaries," said Reb Shemuel.
"I wonder," gurgled Pinchas, deep in his coffee.
"But, father," asked Hannah, "don't you believe any Jew ever really believes in Christianity?"
"How is it possible?" answered Reb Shemuel. "A Jew who has the Law from Sinai, the Law that will never be changed, to whom God has given a sensible religion and common-sense, how can such a person believe in the farrago of nonsense that makes up the worship of the Christians! No Jew has ever apostatized except to fill his purse or his stomach or to avoid persecution. 'Getting grace' they call it in English; but with poor Jews it is always grace after meals. Look at the Crypto-Jews, the Marranos, who for centuries lived a double life, outwardly Christians, but handing down secretly from generation to generation the faith, the traditions, the observances of Judaism."
"Yes, no Jew was ever fool enough to turn Christian unless he was a clever man," said the poet paradoxically. "Have you not, my sweet, innocent young lady, heard the story of the two Jews in Burgos Cathedral?"
"No, what is it?" said Levi, eagerly.
"Well, pass my cup up to your highly superior mother who is waiting to fill it with coffee. Your eminent father knows the story-I can see by the twinkle in his learned eye."
"Yes, that story has a beard," said the Reb.
"Two Spanish Jews," said the poet, addressing himself deferentially to Levi, "who had got grace were waiting to be baptized at Burgos Cathedral. There was a great throng of Catholics and a special Cardinal was coming to conduct the ceremony, for their conversion was a great triumph. But the Cardinal was late and the Jews fumed and fretted at the delay. The shadows of evening were falling on vault and transept. At last one turned to the other and said, 'Knowest them what, Moses? If the Holy Father does not arrive soon, we shall be too late to say mincha."
Levi laughed heartily; the reference to the Jewish afternoon prayer went home to him.
"That story sums up in a nutshell the whole history of the great movement for the conversion of the Jews. We
dip ourselves in baptismal water and wipe ourselves with a Talith. We are not a race to be lured out of the fixed feelings of countless centuries by the empty spirituality of a religion in which, as I soon found out when I lived among the soul-dealers, its very professors no longer believe. We are too fond of solid things," said the poet, upon whom a good breakfast was beginning to produce a soothing materialistic effect. "Do you know that anecdote about the two Jews in the Transvaal?" Pinchas went on. "That's a real Chine."
"I don't think I know that Maaseh," said Reb Shemuel.
"Oh, the two Jews had made a trek and were travelling onwards exploring unknown country. One night they were sitting by their campfire playing cards when suddenly one threw up his cards, tore his hair and beat his breast in terrible agony. 'What's the matter?' cried the other. 'Woe, woe,' said the first. 'To-day was the Day of Atonement! and we have eaten and gone on as usual.' 'Oh, don't take on so,' said his friend. 'After all, Heaven will take into consideration that we lost count of the Jewish calendar and didn't mean to be so wicked. And we can make up for it by fasting to-morrow.'
"'Oh, no! Not for me,' said the first. 'To-day was the Day of Atonement.'"
All laughed, the Reb appreciating most keenly the sly dig at his race. He had a kindly sense of human frailty. Jews are very fond of telling stories against themselves-for their sense of humor is too strong not to be aware of their own foibles-but they tell them with closed doors, and resent them from the outside. They chastise themselves because they love themselves, as members of the same family insult one another. The secret is, that insiders understand the limitations of the criticism, which outsiders are apt to take in bulk. No race in the world possesses a richer anecdotal lore than the Jews-such pawky, even blasphemous humor, not understandable of the heathen, and to a suspicious mind Pinchas's overflowing cornucopia of such would have suggested a prior period of Continental wandering from town to town, like the Minnesingers of the middle ages, repaying the hospitality of his Jewish entertainers with a budget of good stories and gossip from the scenes of his pilgrimages.
Children of the Ghetto Page 11
