Children of the Ghetto Part 33

In like manner did Melchitsedek Pinchas approach Hiram Lyons and Simon Gradkoski, the former a poverty-stricken pietist who added day by day to a furlong of crabbed ma.n.u.script, embodying a useless commentary on the first chapter of Genesis; the latter the portly fancy-goods dealer in whose warehouse Daniel Hyams was employed. Gradkoski rivalled Reb Shemuel in his knowledge of the exact _loci_ of Talmudical remarks--page this, and line that--and secretly a tolerant lat.i.tudinarian, enjoyed the reputation of a bulwark of orthodoxy too well to give it up. Gradkoski pa.s.sed easily from writing an invoice to writing a learned article on Hebrew astronomy. Pinchas ignored Joseph Strelitski whose raven curl floated wildly over his forehead like a pirate's flag, though Hamburg, who was rather surprised to see the taciturn young man at a meeting, strove to draw him into conversation. The man to whom Pinchas ultimately attached himself was only a man in the sense of having attained his religious majority. He was a Harrow boy named Raphael Leon, a scion of a wealthy family. The boy had manifested a strange premature interest in Jewish literature and had often seen Gabriel Hamburg's name in learned foot-notes, and, discovering that he was in England, had just written to him. Hamburg had replied; they had met that day for the first time and at the lad's own request the old scholar brought him on to this strange meeting. The boy grew to be Hamburg's one link with wealthy England, and though he rarely saw Leon again, the lad came in a shadowy way to take the place he had momentarily designed for Joseph Strelitski. To-night it was Pinchas who a.s.sumed the paternal manner, but he mingled it with a subtle obsequiousness that made the shy simple lad uncomfortable, though when he came to read the poet's lofty sentiments which arrived (with an acrostic dedication) by the first post next morning, he conceived an enthusiastic admiration for the neglected genius.

The rest of the "remnant" that were met to save Israel looked more commonplace--a furrier, a slipper-maker, a locksmith, an ex-glazier (Mendel Hyams), a confectioner, a _Melammed_ or Hebrew teacher, a carpenter, a presser, a cigar-maker, a small shop-keeper or two, and last and least, Moses Ansell. They were of many birthplaces--Austria, Holland, Poland, Russia, Germany, Italy, Spain--yet felt themselves of no country and of one. Encircled by the splendors of modern Babylon, their hearts turned to the East, like pa.s.sion-flowers seeking the sun.

Palestine, Jerusalem, Jordan, the Holy Land were magic syllables to them, the sight of a coin struck in one of Baron Edmund's colonies filled their eyes with tears; in death they craved no higher boon than a handful of Palestine earth sprinkled over their graves.

But Guedalyah the greengrocer was not the man to encourage idle hopes.

He explained his scheme lucidly--without highfalutin. They were to rebuild Judaism as the coral insect builds its reefs--not as the prayer went, "speedily and in our days."

They had brought themselves up to expect more and were disappointed.

Some protested against peddling little measures--like Pinchas they were for high, heroic deeds. Joseph Strelitski, student and cigar commission agent, jumped to his feet and cried pa.s.sionately in German: "Everywhere Israel groans and travails--must we indeed wait and wait till our hearts are sick and strike never a decisive blow? It is nigh two thousand years since across the ashes of our Holy Temple we were driven into the Exile, clanking the chains of Pagan conquerors. For nigh two thousand years have we dwelt on alien soils, a mockery and a byword for the nations, hounded out from every worthy employ and persecuted for turning to the unworthy, spat upon and trodden under foot, suffusing the scroll of history with our blood and illuminating it with the lurid glare of the fires to which our martyrs have ascended gladly for the Sanctification of the Name. We who twenty centuries ago were a mighty nation, with a law and a const.i.tution and a religion which have been the key-notes of the civilization of the world, we who sat in judgment by the gates of great cities, clothed in purple and fine linen, are the sport of peoples who were then roaming wild in woods and marshes clothed in the skins of the wolf and the bear. Now in the East there gleams again a star of hope--why shall we not follow it? Never has the chance of the Restoration flamed so high as to-day. Our capitalists rule the markets of Europe, our generals lead armies, our great men sit in the Councils of every State. We are everywhere--a thousand thousand stray rivulets of power that could be blent into a mighty ocean. Palestine is one if we wish--the whole house of Israel has but to speak with a mighty unanimous voice. Poets will sing for us, journalists write for us, diplomatists haggle for us, millionaires pay the price for us. The sultan would restore our land to us to-morrow, did we but essay to get it. There are no obstacles--but ourselves. It is not the heathen that keeps us out of our land--it is the Jews, the rich and prosperous Jews--Jeshurun grown fat and sleepy, dreaming the false dream of a.s.similation with the people of the pleasant places in which their lines have been cast. Give us back our country; this alone will solve the Jewish question. Our paupers shall become agriculturists, and like Antaeus, the genius of Israel shall gain fresh strength by contact with mother earth. And for England it will help to solve the Indian question--Between European Russia and India there will be planted a people, fierce, terrible, hating Russia for her wild-beast deeds. Into the Exile we took with us, of all our glories, only a spark of the fire by which our Temple, the abode of our great One was engirdled, and this little spark kept us alive while the towers of our enemies crumbled to dust, and this spark leaped into celestial flame and shed light upon the faces of the heroes of our race and inspired them to endure the horrors of the Dance of Death and the tortures of the _Auto-da-fe_. Let us fan the spark again till it leap up and become a pillar of flame going before us and showing us the way to Jerusalem, the City of our sires. And if gold will not buy back our land we must try steel. As the National Poet of Israel, Naphtali Herz Imber, has so n.o.bly sung (here he broke into the Hebrew _Wacht Am Rhein_, of which an English version would run thus):

"THE WATCH ON THE JORDAN.

I.

"Like the crash of the thunder Which splitteth asunder The flame of the cloud, On our ears ever falling, A voice is heard calling From Zion aloud: 'Let your spirits' desires For the land of your sires Eternally burn.

From the foe to deliver Our own holy river, To Jordan return.'

Where the soft flowing stream Murmurs low as in dream, There set we our watch.

Our watchword, 'The sword Of our land and our Lord'-- By the Jordan then set we our watch.

II.

"Rest in peace, loved land, For we rest not, but stand, Off shaken our sloth.

When the boils of war rattle To shirk not the battle, We make thee our oath.

As we hope for a Heaven, Thy chains shall be riven, Thine ensign unfurled.

And in pride of our race We will fearlessly face The might of the world.

When our trumpet is blown, And our standard is flown, Then set we our watch.

Our watchword, 'The sword Of our land and our Lord'-- By Jordan then set we our watch.

III.

"Yea, as long as there he Birds in air, fish in sea, And blood in our veins; And the lions in might.

Leaping down from the height, Shake, roaring, their manes; And the dew nightly laves The forgotten old graves Where Judah's sires sleep,-- We swear, who are living, To rest not in striving, To pause not to weep.

Let the trumpet be blown, Let the standard be flown, Now set we our watch.

Our watchword, 'The sword Of our land and our Lord'-- In Jordan NOW set we our watch."

He sank upon the rude, wooden bench, exhausted, his eyes glittering, his raven hair dishevelled by the wildness of his gestures. He had said. For the rest of the evening he neither moved nor spake. The calm, good-humored tones of Simon Gradkoski followed like a cold shower.

"We must be sensible," he said, for he enjoyed the reputation of a shrewd conciliatory man of the world as well as of a pillar of orthodoxy. "The great people will come to us, but not if we abuse them.

We must flatter them up and tell them they are the descendants of the Maccabees. There is much political kudos to be got out of leading such a movement--this, too, they will see. Rome was not built in a day, and the Temple will not be rebuilt in a year. Besides, we are not soldiers now.

We must recapture our land by brain, not sword. Slow and sure and the blessing of G.o.d over all."

After such wise Simon Gradkoski. But Gronovitz, the Hebrew teacher, crypto-atheist and overt revolutionary, who read a Hebrew edition of the "Pickwick Papers" in synagogue on the Day of Atonement, was with Strelitski, and a bigot whose religion made his wife and children wretched was with the cautious Simon Gradkoski. Froom Karlkammer followed, but his drift was uncertain. He apparently looked forward to miraculous interpositions. Still he approved of the movement from one point of view. The more Jews lived in Jerusalem the more would be enabled to die there--which was the aim of a good Jew's life. As for the Messiah, he would come a.s.suredly--in G.o.d's good time. Thus Karlkammer at enormous length with frequent intervals of unintelligibility and huge chunks of irrelevant quotation and much play of Cabalistic conceptions.

Pinchas, who had been fuming throughout this speech, for to him Karlkammer stood for the archetype of all donkeys, jumped up impatiently when Karlkammer paused for breath and denounced as an interruption that gentleman's indignant continuance of his speech. The sense of the meeting was with the poet and Karlkammer was silenced. Pinchas was dithyrambic, sublime, with audacities which only genius can venture on.

He was pungently merry over Imber's pretensions to be the National Poet of Israel, declaring that his prosody, his vocabulary, and even his grammar were beneath contempt. He, Pinchas, would write Judaea a real Patriotic Poem, which should be sung from the slums of Whitechapel to the _Veldts_ of South Africa, and from the _Mellah_ of Morocco to the _Judenga.s.sen_ of Germany, and should gladden the hearts and break from the mouths of the poor immigrants saluting the Statue of Liberty in New York Harbor. When he, Pinchas, walked in Victoria Park of a Sunday afternoon and heard the band play, the sound of a cornet always seemed to him, said he, like the sound of Bar Cochba's trumpet calling the warriors to battle. And when it was all over and the band played "G.o.d save the Queen," it sounded like the paean of victory when he marched, a conqueror, to the gates of Jerusalem. Wherefore he, Pinchas, would be their leader. Had not the Providence, which concealed so many revelations in the letters of the Torah, given him the name Melchitsedek Pinchas, whereof one initial stood for Messiah and the other for Palestine. Yes, he would be their Messiah. But money now-a-days was the sinews of war and the first step to Messiahship was the keeping of the funds. The Redeemer must in the first instance be the treasurer. With this anti-climax Pinchas wound up, his childishness and _navete_ conquering his cunning.

Other speakers followed but in the end Guedalyah the greengrocer prevailed. They appointed him President and Simon Gradkoski, Treasurer, collecting twenty-five shillings on the spot, ten from the lad Raphael Leon. In vain Pinchas reminded the President they would need Collectors to make house to house calls; three other members were chosen to trisect the Ghetto. All felt the incongruity of hanging money bags at the saddle-bow of Pegasus. Whereupon Pinchas re-lit his cigar and muttering that they were all fool-men betook himself unceremoniously without.

Gabriel Hamburg looked on throughout with something like a smile on his shrivelled features. Once while Joseph Strelitski was holding forth he blew his nose violently. Perhaps he had taken too large a pinch of snuff. But not a word did the great scholar speak. He would give up his last breath to promote the Return (provided the Hebrew ma.n.u.scripts were not left behind in alien museums); but the humors of the enthusiasts were part of the great comedy in the only theatre he cared for. Mendel Hyams was another silent member. But he wept openly under Strelitski's harangue.

When the meeting adjourned, the lank unhealthy swaying creature in the corner, who had been mumbling the tractate Baba Kama out of courtesy, now burst out afresh in his quaint argumentative recitative.

"What then does it refer to? To his stone or his knife or his burden which he has left on the highway and it injured a pa.s.ser-by. How is this? If he gave up his ownership, whether according to Rav or according to Shemuel, it is a pit, and if he retained his ownership, if according to Shemuel, who holds that all are derived from 'his pit,' then it is 'a pit,' and if according to Rav, who holds that all are derived from 'his ox,' then it is 'an ox,' therefore the derivatives of 'an ox' are the same as 'an ox' itself."

He had been at it all day, and he went on far into the small hours, shaking his body backwards and forwards without remission.

CHAPTER XVI.

THE COURTSHIP OF SHOSSHI SHMENDRIK.

Meckisch was a _Chasid_, which in the vernacular is a saint, but in the actual a member of the sect of the _Chasidim_ whose centre is Galicia.

In the eighteenth century Israel Baal Shem, "the Master of the Name,"

retired to the mountains to meditate on philosophical truths. He arrived at a creed of cheerful and even stoical acceptance of the Cosmos in all its aspects and a conviction that the incense of an enjoyed pipe was grateful to the Creator. But it is the inevitable misfortune of religious founders to work apocryphal miracles and to raise up an army of disciples who squeeze the teaching of their master into their own mental moulds and are ready to die for the resultant distortion. It is only by being misunderstood that a great man can have any influence upon his kind. Baal Shem was succeeded by an army of thaumaturgists, and the wonder-working Rabbis of Sadagora who are in touch with all the spirits of the air enjoy the revenue of princes and the reverence of Popes. To s.n.a.t.c.h a morsel of such a Rabbi's Sabbath _Kuggol_, or pudding, is to insure Paradise, and the scramble is a scene to witness. _Chasidism_ is the extreme expression of Jewish optimism. The Chasidim are the Corybantes or Salvationists of Judaism. In England their idiosyncrasies are limited to noisy jubilant services in their _Chevrah_, the worshippers dancing or leaning or standing or writhing or beating their heads against the wall as they will, and frisking like happy children in the presence of their Father.

Meckisch also danced at home and sang "Tiddy, riddy, roi, toi, toi, toi, ta," varied by "Rom, pom, pom" and "Bim, bom" in a quaint melody to express his personal satisfaction with existence. He was a weazened little widower with a deep yellow complexion, prominent cheek bones, a hook nose and a scrubby, straggling little beard. Years of professional practice as a mendicant had stamped his face with an anguished suppliant conciliatory grin, which he could not now erase even after business hours. It might perhaps have yielded to soap and water but the experiment had not been tried. On his head he always wore a fur cap with lappets for his ears. Across his shoulders was strung a lemon-basket filled with grimy, gritty bits of sponge which n.o.body ever bought.

Meckisch's merchandise was quite other. He dealt in sensational spectacle. As he shambled along with extreme difficulty and by the aid of a stick, his lower limbs which were crossed in odd contortions appeared half paralyzed, and, when his strange appearance had attracted attention, his legs would give way and he would find himself with his back on the pavement, where he waited to be picked up by sympathetic spectators shedding silver and copper. After an indefinite number of performances Meckisch would hurry home in the darkness to dance and sing "Tiddy, riddy, roi, toi, bim, bom."

Thus Meckisch lived at peace with G.o.d and man, till one day the fatal thought came into his head that he wanted a second wife. There was no difficulty in getting one--by the aid of his friend, Sugarman the __ soon the little man found his household goods increased by the possession of a fat, Russian giantess. Meckisch did not call in the authorities to marry him. He had a "still wedding," which cost nothing.

An artificial canopy made out of a sheet and four broomsticks was erected in the chimney corner and nine male friends sanctified the ceremony by their presence. Meckisch and the Russian giantess fasted on their wedding morn and everything was in honorable order.

But Meckisch's happiness and economies were short-lived. The Russian giantess turned out a tartar. She got her claws into his savings and decorated herself with Paisley shawls and gold necklaces. Nay more! She insisted that Meckisch must give her "Society" and keep open house.

Accordingly the bed-sitting room which they rented was turned into a _salon_ of reception, and hither one Friday night came Peleg Shmendrik and his wife and Mr. and Mrs. Sugarman. Over the Sabbath meal the current of talk divided itself into masculine and feminine freshets. The ladies discussed bonnets and the gentlemen Talmud. All the three men dabbled, pettily enough, in stocks and shares, but nothing in the world would tempt them to transact any negotiation or discuss the merits of a prospectus on the Sabbath, though they were all fluttered by the allurements of the Sapphire Mines, Limited, as set forth in a whole page of advertis.e.m.e.nt in the "_Jewish Chronicle_, the organ naturally perused for its religious news on Friday evenings. The share-list would close at noon on Monday.

"But when Moses, our teacher, struck the rock," said Peleg Shmendrik, in the course of the discussion, "he was right the first time but wrong the second, because as the Talmud points out, a child may be chastised when it is little, but as it grows up it should be reasoned with."

"Yes," said Sugarman the _Shadchan_, quickly; "but if his rod had not been made of sapphire he would have split that instead of the rock."

"Was it made of sapphire?" asked Meckisch, who was rather a Man-of-the-Earth.

"Of course it was--and a very fine thing, too," answered Sugarman.

"Do you think so?" inquired Peleg Shmendrik eagerly.

"The sapphire is a magic stone," answered Sugarman. "It improves the vision and makes peace between foes. Issachar, the studious son of Jacob, was represented on the Breast-plate by the sapphire. Do you not know that the mist-like centre of the sapphire symbolizes the cloud that enveloped Sinai at the giving of the Law?"

"I did not know that," answered Peleg Shmendrik, "but I know that Moses's Rod was created in the twilight of the first Sabbath and G.o.d did everything after that with this sceptre."

"Ah, but we are not all strong enough to wield Moses's Rod; it weighed forty seahs," said Sugarman.

"How many seahs do you think one could safely carry?" said Meckisch.

"Five or six seahs--not more," said Sugarman. "You see one might drop them if he attempted more and even sapphire may break--the First Tables of the Law were made of sapphire, and yet from a great height they fell terribly, and were shattered to pieces."

"Gideon, the M.P., may be said to desire a Rod of Moses, for his secretary told me he will take forty," said Shmendrik.