Jewish Literature and Other Essays Part 10

My days I'll pa.s.s in quiet,-- Those left to me on earth-- Nor sing for those who not yet Have learned a poet's worth."

Thus spake the Jewish poet, and dropped his lyre into the stream--in song and in life, a worthy son of his time, the disciple of Walther von der Vogelweide, the friend of Wolfram von Eschenbach--disciple and friend of the first to give utterance, in German song, to the idea of the brotherhood of man. Centuries ago, he found the longed-for quiet in Franconia, but no wreath lies on his grave, no stone marks the wanderer's resting-place. His poems have found an abiding home in the memory of posterity, and in the circle of the German minnesingers the Jew Susskind forms a distinct link.

In a time when the idea of universal human brotherhood seems to be fading from the hearts of men, when they manifest a p.r.o.neness to forget the share which, despite hatred and persecution, the Jew of every generation has had in German literature, in its romances of chivalry and its national epics, and in all the spiritual achievements of German genius, we may with just pride revive Susskind's memory.--

On the wings of fancy let us return to our castle on the Saale. After the lapse of many years, the procession of poets again wends its way in the sunshine up the slope to the proud mansion of the Trimbergs. The venerable Walther von der Vogelweide again opens the festival of song.

Wolfram von Eschenbach, followed by a band of young disciples, musingly ascends the mountain-side. The ranks grow less serried, and in solitude and sadness, advances a man of n.o.ble form, his silvery beard flowing down upon his breast, a long cloak over his shoulder, and the peaked hat, the badge of the mediaeval Jew, on his head. In his eye gleams a ray of the poet's grace, and his meditative glance looks into a distant future. Susskind von Trimberg, to thee our greeting!

HUMOR AND LOVE IN JEWISH POETRY

One of the most remarkable discoveries of the last ten years is that made in Paris by M. Ernest Renan. He maintains as the result of scientific research that the Semitic races, consequently also the Jews, are lacking in humor, in the capacity for laughter. The justice of the reproach might be denied outright, but a statement enunciated with so much scientific a.s.surance involuntarily prompts questioning and investigation.

In such cases the Jews invariably resort to their first text-book, the Bible, whose pages seem to sustain M. Renan. In the Bible laughing is mentioned only twice, when the angel promises a son to Sarah, and again in the history of Samson, judge in Israel, who used foxes' tails as weapons against the Philistines. These are the only pa.s.sages in which the Bible departs from its serious tone.

But cla.s.sical antiquity was equally ignorant of humor as a distinct branch of art, as a peculiar att.i.tude of the mind towards the problems of life. Aristophanes lived and could have written only in the days when Athenian inst.i.tutions began to decay. It is personal discomfort and the trials and hara.s.sments of life that drive men to the ever serene, pure regions of humor for balm and healing. Fun and comedy men have at all times understood--the history of Samson contains the germs of a mock-heroic poem--while it was impossible for humor, genuine humor, to find appreciation in the youth of mankind.

In those days of healthy reliance upon the senses, poetic spirits could obtain satisfaction only in love and in the praise of the good world and its Maker. The sombre line of division had not yet been introduced between the physical and the spiritual world, debasing this earth to a vale of tears, and consoling sinful man by the promise of a better land, whose manifold delights were described, but about which there was no precise knowledge, no traveller, as the Talmud aptly puts it, having ever returned to give us information about it. Those were the days of perfect harmony, when man crept close to nature to be taught untroubled joy in living. In such days, despite the storms a.s.sailing the young Israelitish nation, a poet, his heart filled with the sunshine of joy, his mind receptive, his eyes open wide to see the flowers unfold, the buds of the fig tree swell, the vine put forth leaves, and the pomegranate blossom unfurl its glowing petals, could carol forth the "Song of Songs," the most perfect, the most beautiful, the purest creation of Hebrew literature and the erotic poetry of all literatures--the song of songs of stormy pa.s.sion, bidding defiance to ecclesiastical fetters, at once an epic and a drama, full of childlike tenderness and grace of feeling. Neither Greece, nor the rest of the Orient has produced anything to compare with its marvellous union of voluptuous sensuousness and immaculate chast.i.ty. Morality, indeed, is its very pulse-beat. It could be sung only in an age when love reigned supreme, and could presume to treat humor as a pretender. So lofty a song was bound to awaken echoes and stimulate imitation, and its music has flowed down through the centuries, weaving a thread of melody about the heart of many a poet.

The centuries of Israelitish history close upon its composition, however, were favorable to neither the poetry of love nor that of humor.

But the poetry of love must have continued to exercise puissant magic over hearts and minds, if its supreme poem not only was made part of the holy canon, but was considered by a teacher of the Talmud the most sacred treasure of the compilation.

The blood of the Maccabean heroes victorious over Antiochus Epiphanes again fructified the old soil of Hebrew poetry, and charmed forth fragrant blossoms, the psalms designated as Maccabean by modern criticism. Written in troublous times, they contain a reference to the humor of the future: "When the Lord bringeth back again the captivity of Zion, then shall we be like dreamers, then shall our mouth be filled with laughter, and our tongue with singing."

Many sad days were destined to pa.s.s over Israel before that future with its solacement of humor dawned. No poetic work could obtain recognition next to the Bible. The language of the prophets ceased to be the language of the people, and every mind was occupied with interpreting their words and applying them to the religious needs of the hour. The opposition between Jewish and h.e.l.lenic-Syrian views became more and more marked. h.e.l.las and Judaea, the two great theories of life supporting the fabric of civilization, for the first time confronted each other. An ancient expounder of the Bible says that to h.e.l.las G.o.d gave beauty in the beginning, to Judaea truth, as a sacred heritage. But beauty and truth have ever been inveterate foes; even now they are not reconciled.

In Judaea and Greece, ancient civilization found equally perfect, yet totally different, expression. The Greek worships nature as she is; the Jew dwells upon the origin and development of created things, hence worships their Creator. The former in his speculations proceeds from the multiplicity of phenomena; the latter discerns the unity of the plan. To the former the universe was changeless actuality; to the latter it meant unending development. The world, complete and perfect, was mirrored in the Greek mind; its evolution, in the Jewish. Therefore the Jewish conception of life is harmonious, while among the Greeks grew up the spirit of doubt and speculation, the product of civilization, and the soil upon which humor disports.

Israel's religion so completely satisfied every spiritual craving that no room was left for the growth of the poetic instinct. Intellectual life began to divide into two great streams. The Halacha continued the instruction of the prophets, as the Haggada fostered the spirit of the psalmists. The province of the former was to formulate the Law, of the latter to plant a garden about the bulwark of the Law. While the one addressed itself to reason, the other made an appeal to the heart and the feelings. In the Haggada, a thesaurus of the national poetry by the nameless poets of many centuries, we find epic poems and lyric outbursts, fables, enigmas, and dramatic essays, and here and there in this garden we chance across a little bud of humorous composition.

Of what sort was this humor? In point of fact, what is humor? We must be able to answer the latter question before we may venture to cla.s.sify the folklore of the Haggada.

To reach the ideal, to bring harmony out of discord, is the recognized task of all art. This is the primary principle to be borne in mind in aesthetic criticism. Tragedy idealizes the world by annihilation, harmonizes all contradictions by dashing them in pieces against each other, and points the way of escape from chaos, across the bridge of death, to the realm beyond, irradiated by the perpetual morning-dawn of freedom and intellect.

Comedy, on the other hand, believes that the incongruities and imperfections of life can be justified, and have their uses. Firmly convinced of the might of truth, it holds that the folly and aberrations of men, their shortcomings and failings, cannot impede its eventual victory. Even in them it sees traces of an eternal, divine principle.

While tragedy precipitates the conflict of hostile forces, comedy, rising serene above folly and all indications of transitoriness, reconciles inconsistencies, and lovingly coaxes them into harmony with the true and the absolute.

When man's spirit is thus made to re-enter upon the enjoyment of eternal truth, its heritage, there is, as some one has well said, triumph akin to the joy of the father over the home-coming of a lost son, and the divine, refreshing laughter by which it is greeted is like the meal prepared for the returning favorite. Is Israel to have no seat at the table? Israel, the first to recognize that the eternal truths of life are innate in man, the first to teach, as his chief message, how to reconcile man with himself and the world, whenever these truths suffer temporary obscuration? So viewed, humor is the offspring of love, and also mankind's redeemer, inasmuch as it paralyzes the influence of anger and hatred, emanations from the powers of change and finality, by laying bare the eternal principles and "sweet reasonableness" hidden even in them, and finally stripping them of every adjunct incompatible with the serenity of absolute truth. In whatever mind humor, that is, love and cheerfulness, reigns supreme, the inconsistencies and imperfections of life, all that bears the impress of mutability, will gently and gradually be fused into the harmonious perfection of absolute, eternal truth. Mists sometimes gather about the sun, but unable to extinguish his light, they are forced to serve as his mirror, on which he throws the witching charms of the Fata Morgana. So, when the eternal truths of life are veiled, opportunity is made for humor to play upon and irradiate them. In precise language, humor is a state of perfect self-certainty, in which the mind serenely rises superior to every petty disturbance.

This placidity shed its soft light into the modest academies of the rabbis. Wherever a ray fell, a blossom of Haggadic folklore sprang up.

Every occurrence in life recommends itself to their loving scrutiny: pleasures and follies of men, curse turned into blessing, the ordinary course of human events, curiosities of Israel's history and mankind's.

As instances of their method, take what Midrashic folklore has to say concerning the creation of the two things of perennial interest to poets: wife and wine.

When the Lord G.o.d created woman, he formed her not from the head of man, lest she be too proud; not from his eye, lest she be too coquettish; not from his ear, lest she be too curious; not from his mouth, lest she be too talkative; not from his heart, lest she be too sentimental; not from his hands, lest she be too officious; nor from his feet, lest she be an idle gadabout; but from a subordinate part of man's anatomy, to teach her: "Woman, be thou modest!"

With regard to the vine, the Haggada tells us that when Father Noah was about to plant the first one, Satan stepped up to him, leading a lamb, a lion, a pig, and an ape, to teach him that so long as man does not drink wine, he is innocent as a lamb; if he drinks temperately, he is as strong as a lion; if he indulges too freely, he sinks to the level of swine; and as for the ape, his place in the poetry of wine is as well known to us as to the rabbis of old.

With the approach of the great catastrophe destined to annihilate Israel's national existence, humor and spontaneity vanish, to be superseded by seriousness, melancholy, and bitter plaints, and the centuries of despondency and brooding that followed it were not better calculated to encourage the expression of love and humor. The pall was not lifted until the Haggada performed its mission as a comforter. Under its gentle ministrations, and urged into vitality by the religious needs of the synagogue, the poetic instinct awoke. _Piut_ and _Selicha_ replaced prophecy and psalmody as religious agents, and thenceforth the springs of consolation were never permitted to run dry. Driven from the sh.o.r.es of the Jordan and the Euphrates, Hebrew poetry found a new home on the Tagus and the Manzanares, where the Jews were blessed with a second golden age. In the interval from the eleventh to the thirteenth century, under genial Arabic influences, Andalusian masters of song built up an ideal world of poetry, wherein love and humor were granted untrammelled liberty.

To the Spanish-Jewish writers poetry was an end in itself. Along with religious songs, perfect in rhythm and form, they produced lyrics on secular subjects, whose grace, beauty, harmony, and wealth of thought rank them with the finest creations of the age. The spirit of the prophets and psalmists revived in these Spanish poets. At their head stands Solomon ibn Gabirol, the Faust of Saragossa, whose poems are the first tinged with _Weltschmerz_, that peculiar ferment characteristic of a modern school of poets.[47] Our accounts of Gabirol's life are meagre, but they leave the clear impression that he was not a favorite of fortune, and pa.s.sed a bleak childhood and youth. His poems are pervaded by vain longing for the ideal, by lamentations over deceived hopes and unfulfilled aspirations, by painful realization of the imperfection and perishability of all earthly things, and the insignificance and transitoriness of life, in a word, by _Weltschmerz_, in its purest, ideal form, not merely self-deception and irony turned against one's own soul life, but a profoundly solemn emotion, springing from sublime pity for the misery of the world read by the light of personal trials and sorrows. He sang not of a mistress' blue eyes, nor sighed forth melancholy love-notes--the object of his heart's desire was Zion, his muse the fair "rose of Sharon," and his anguish was for the suffering of his scattered people. Strong, wild words fitly express his tempestuous feelings. He is a proud, solitary thinker. Often his _Weltschmerz_ wrests scornful criticism of his surroundings from him. On the other hand, he does not lack mild, conciliatory humor, of which his famous drinking-song is a good ill.u.s.tration. His miserly host had put a single bottle of wine upon a table surrounded by many guests, who had to have recourse to water to quench their thirst. Wine he calls a septuagenarian, the letters of the Hebrew word for wine (_yayin_) representing seventy, and water a nonagenarian, because _mayim_ (water) represents ninety:

WATER SONG

Chorus:--Of wine, alas! there's not a drop, Our host has filled our goblets to the top With water.

When monarch wine lies p.r.o.ne, By water overthrown, How can a merry song be sung?

For naught there is to wet our tongue But water.

CHORUS:--Of wine, alas! etc.

No sweetmeats can delight My dainty appet.i.te, For I, alas! must learn to drink, However I may writhe and shrink, Pure water.

CHORUS:--Of wine, alas! etc.

Give Moses praise, for he Made waterless a sea-- Mine host to quench my thirst--the churl!-- Makes streams of clearest water purl, Of water.

CHORUS:--Of wine, alas! etc.

To toads I feel allied, To frogs by kinship tied; For water drinking is no joke, Ere long you all will hear me croak Quack water!

CHORUS:--Of wine, alas! etc.

May G.o.d our host requite; May he turn n.a.z.irite, Ne'er know intoxication's thrill, Nor e'er succeed his thirst to still With water!

CHORUS:--Of wine, alas! etc."

Gabirol was a bold thinker, a great poet wrestling with the deepest problems of human thought, and towering far above his contemporaries and immediate successors. In his time synagogue poetry reached the zenith of perfection, and even in the solemn admonitions of ritualistic literature, humor now and again a.s.serted itself. One of Gabirol's contemporaries or successors, Isaac ben Yehuda ibn Ghayyat, for instance, often made his whole poem turn upon a witticism.

Among the writers of that age, a peculiar style called "mosaic"

gradually grew up, and eventually became characteristic of neo-Hebraic poetry and humor. For their subjects and the presentation of their thoughts, they habitually made use of biblical phraseology, either as direct quotations or with an application not intended by the original context. In the latter case, well-known sentences were invested with new meanings, and this poetic-biblical phraseology afforded countless opportunities for the exercise of humor, of which neo-Hebraic poetry availed itself freely. The "mosaics" were collected not only from the Bible; the Targum, the Mishna, and the Talmud were rifled of sententious expressions, woven together, and with the license of art placed in unexpected juxtaposition. An example will make clear the method. In Genesis xviii. 29, G.o.d answers Abraham's pet.i.tion in behalf of Sodom with the words: "I will not do it for the sake of forty," meaning, as everybody knows, that forty men would suffice to save the city from destruction. This pa.s.sage Isaac ben Yehuda ibn Ghayyat audaciously connects with Deuteronomy xxv. 3, where forty is also mentioned, the forty stripes for misdemeanors of various kinds:

"If you see men the path of right forsake, To bring them back you must an effort make.

Perhaps, if they but hear of stripes, they'll quake, And say, 'I'll do it not for forty's sake.'"

This "mosaic" style, suggesting startling contrasts and surprising applications of Bible thoughts and words, became a fruitful source of Jewish humor. If a theory of literary descent could be established, an ill.u.s.tration might be found in Heine's rapid transitions from tender sentiment to corroding wit, a modern development of the flashing humor of the "mosaic" style.

The "Song of Songs" naturally became a treasure-house of "mosaic"

suggestions for the purposes of neo-Hebraic love poetry, which was dominated, however, by Arab influences. The first poet to introduce the sorrow of unhappy love into neo-Hebraic poetry was Moses ibn Ezra. He was in love with his niece, who probably became the wife of one of his brothers, and died early on giving birth to a son. His affection at first was requited, but his brothers opposed the union, and the poet left Spain, embittered and out of sorts with fate, to find peace and consolation in distant lands. Many of his poems are deeply tinged with gloom and pessimism, and the natural inference is that those in which he praises nature, and wine, and "baccha.n.a.lian feasts under leafy canopies with merry minstrelsy of birds" belong to the period of his life preceding its unfortunate turning-point, when love still smiled upon him, and hope was strong.

Some of his poems may serve as typical specimens of the love-poetry of those days:

"With hopeless love my heart is sick, Confession bursts my lips' restraint That thou, my love, dost cast me off, Hath touched me with a death-like taint.

I view the land both near and far, To me it seems a prison vast.

Throughout its breadth, where'er I look, My eyes are met by doors locked fast.

And though the world stood open wide, Though angel hosts filled ev'ry s.p.a.ce, To me 'twere dest.i.tute of charm Didst thou withdraw thy face."

Here is another:

"Perchance in days to come, When men and all things change, They'll marvel at my love, And call it pa.s.sing strange.