"Truth." replied Bear.
"Bear," said the Rabbi, "there are no two hundred gulden."
A shadow flitted across Bear's face, but he said nothing.
"Bear," said the Rabbi again, "there are not two gulden."
Bear did not move.
"Bear," said the Rabbi, "leave thou my side, and go over to the other side of the bed, facing me."
So Bear left his side and went over to the other side of the bed facing him.
"Bear," said the Rabbi, "give me thy right hand."
The Rabbi stretched his own right hand across the bed, but Bear kept his obstinately behind his back.
"Bear," repeated the Rabbi, in tones of more penetrating solemnity, "give me thy right hand."
"Nay," replied Bear, sullenly. "Wherefore should I give thee my right hand?"
"Because," said the Rabbi, and his tones trembled, and it seemed to him that the dead man's face grew sterner. "Because I wish thee to swear across the body of Chayah's father that thou wilt marry her."
"Nay, that I will not," said Bear.
"Will not?" repeated the Rabbi, his lips growing white with pity.
"Nay, I will not take any oaths," said Bear, hotly. "I love the maiden, and I will keep what I have promised. But, by my father's soul, I will take no oaths!"
"Bear," said the Rabbi in a choking voice, "give me thy hand. Nay, not to swear by, but to grip. Long shalt thou live, and the Most High shall prepare thy seat in Gan Iden."
So the old man and the young clasped hands across the corpse, and the simple old Rabbi perceived a smile flickering over the face of Chayah's father. Perhaps it was only a sudden glint of sunshine.
The wedding-day drew nigh, but lo! Chayah was again dissolved in tears.
"What ails thee?" said her brother Naphtali.
"I cannot follow the custom of the maidens," wept Chayah. "Thou knowest we are blood-poor, and I have not the wherewithal to buy my Bear a Talith for his wedding-day; nay, not even to make him a Talith-bag. And when our father (the memory of the righteous for a blessing) was alive, I had dreamed of making my chosan a beautiful velvet satchel lined with silk, and I would have embroidered his initials thereon in gold, and sewn him beautiful white corpse-clothes. Perchance he will rely upon me for his wedding Talith, and we shall be shamed in the sight of the congregation."
"Nay, dry thine eyes, my sister," said Naphtali. "Thou knowest that my Leah presented me with a costly Talith when I led her under the canopy. Wherefore, do thou take my praying-shawl and lend it to Bear for the wedding-day, so that decency may be preserved in the sight of the congregation. The young man has a great heart, and he will understand."
So Chayah, blushing prettily, lent Bear Naphtali's delicate Talith, and Beauty and the Beast made a rare couple under the wedding canopy. Chayah wore the gold medallion and the three rows of pearls which her lover had sent her the day before. And when the Rabbi had finished blessing husband and wife, Naphtali spake the bridegroom privily, and said:
"Pass me my Talith back."
But Bear answered: "Nay, nay; the Talith is in my keeping, and there it shall remain."
"But it is my Talith," protested Naphtali in an angry whisper. "I only lent it to Chayah to lend it thee."
"It concerns me not." Bear returned in a decisive whisper. "The Talith is my due and I shall keep it. What! Have I not lost enough by marrying thy sister? Did not thy father, peace be upon him, promise me two hundred gulden with her?"
Naphtali retired discomfited. But he made up his mind not to go without some compensation. He resolved that during the progress of the wedding procession conducting the bridegroom to the chamber of the bride, he would be the man to snatch off Bear's new hat. Let the rest of the riotous escort essay to snatch whatever other article of the bridegroom's attire they would, the hat was the easiest to dislodge, and he, Naphtali, would straightway reimburse himself partially with that. But the instant the procession formed itself, behold the shifty bridegroom forthwith removed his hat, and held it tightly under his arm.
A storm of protestations burst forth at his daring departure from hymeneal tradition.
"Nay, nay, put it on," arose from every mouth.
But Bear closed his and marched mutely on.
"Heathen," cried the Rabbi. "Put on your hat."
The attempt to enforce the religious sanction failed too. Bear had spent several gulden upon his head-gear, and could not see the joke. He plodded towards his blushing Chayah through a tempest of disapprobation.
Throughout life Bear Belcovitch retained the contrariety of character that marked his matrimonial beginnings. He hated to part with money; he put off paying bills to the last moment, and he would even beseech his "hands" to wait a day or two longer for their wages. He liked to feel that he had all that money in his possession. Yet "at home," in Poland, he had always lent money to the officers and gentry, when they ran temporarily short at cards. They would knock him up in the middle of the night to obtain the means of going on with the game. And in England he never refused to become surety for a loan when any of his poor friends begged the favor of him. These loans ran from three to five pounds, but whatever the amount, they were very rarely paid. The loan offices came down upon him for the money. He paid it without a murmur, shaking his head compassionately over the poor ne'er do wells, and perhaps not without a compensating consciousness of superior practicality.
Only, if the borrower had neglected to treat him to a glass of rum to clench his signing as surety, the shake of Bear's head would become more reproachful than sympathetic, and he would mutter bitterly: "Five pounds and not even a drink for the money." The jewelry he generously lavished on his womankind was in essence a mere channel of investment for his savings, avoiding the risks of a banking-account and aggregating his wealth in a portable shape, in obedience to an instinct generated by centuries of insecurity. The interest on the sums thus invested was the gratification of the other oriental instinct for gaudiness.
CHAPTER III. MALKA.
The Sunday Fair, so long associated with Petticoat Lane, is dying hard, and is still vigorous; its glories were in full swing on the dull, gray morning when Moses Ansell took his way through the Ghetto. It was near eleven o'clock, and the throng was thickening momently. The vendors cried their wares in stentorian tones, and the babble of the buyers was like the confused roar of a stormy sea. The dead walls and hoardings were placarded with bills from which the life of the inhabitants could be constructed. Many were in Yiddish, the most hopelessly corrupt and hybrid jargon ever evolved. Even when the language was English the letters were Hebrew. Whitechapel, Public Meeting, Board School, Sermon, Police, and other modern banalities, glared at the passer-by in the sacred guise of the Tongue associated with miracles and prophecies, palm-trees and cedars and seraphs, lions and shepherds and harpists.
Moses stopped to read these hybrid posters-he had nothing better to do-as he slouched along. He did not care to remember that dinner was due in two hours. He turned aimlessly into Wentworth Street, and studied a placard that hung in a bootmaker's window. This was the announcement it made in jargon:
Riveters, Clickers, Lasters, Finishers,
Wanted.
BARUCH EMANUEL,
Cobbler.
Makes and Repairs Boots.
Every Bit as Cheaply
as
MORDECAI SCHWARTZ,
of 12 Goulston Street.
Mordecai Schwartz was written in the biggest and blackest of Hebrew letters, and quite dominated the little shop-window. Baruch Emanuel was visibly conscious of his inferiority, to his powerful rival, though Moses had never heard of Mordecai Schwartz before. He entered the shop and said in Hebrew "Peace be to you." Baruch Emanuel, hammering a sole, answered in Hebrew:
"Peace be to you."
Moses dropped into Yiddish.
"I am looking for work. Peradventure have you something for me?"
"What can you do?"
"I have been a riveter."
"I cann
ot engage any more riveters."
Moses looked disappointed.
"I have also been a clicker," he said.
"I have all the clickers I can afford," Baruch answered.
Moses's gloom deepened. "Two years ago I worked as a finisher."
Baruch shook his head silently. He was annoyed at the man's persistence. There was only the laster resource left.
"And before that I was a laster for a week," Moses answered.
"I don't want any!" cried Baruch, losing his temper.
"But in your window it stands that you do," protested Moses feebly.
"I don't care what stands in my window," said Baruch hotly. "Have you not head enough to see that that is all bunkum? Unfortunately I work single-handed, but it looks good and it isn't lies. Naturally I want Riveters and Clickers and Lasters and Finishers. Then I could set up a big establishment and gouge out Mordecai Schwartz's eyes. But the Most High denies me assistants, and I am content to want."
Moses understood that attitude towards the nature of things. He went out and wandered down another narrow dirty street in search of Mordecai Schwartz, whose address Baruch Emanuel had so obligingly given him. He thought of the Maggid's sermon on the day before. The Maggid had explained a verse of Habakkuk in quite an original way which gave an entirely new color to a passage in Deuteronomy. Moses experienced acute pleasure in musing upon it, and went past Mordecai's shop without going in, and was only awakened from his day-dream by the brazen clanging of a bell It was the bell of the great Ghetto school, summoning its pupils from the reeking courts and alleys, from the garrets and the cellars, calling them to come and be Anglicized. And they came in a great straggling procession recruited from every lane and by-way, big children and little children, boys in blackening corduroy, and girls in washed-out cotton; tidy children and ragged children; children in great shapeless boots gaping at the toes; sickly children, and sturdy children, and diseased children; bright-eyed children and hollow-eyed children; quaint sallow foreign-looking children, and fresh-colored English-looking children; with great pumpkin heads, with oval heads, with pear-shaped heads; with old men's faces, with cherubs' faces, with monkeys' faces; cold and famished children, and warm and well-fed children; children conning their lessons and children romping carelessly; the demure and the anaemic; the boisterous and the blackguardly, the insolent, the idiotic, the vicious, the intelligent, the exemplary, the dull-spawn of all countries-all hastening at the inexorable clang of the big school-bell to be ground in the same great, blind, inexorable Governmental machine. Here, too, was a miniature fair, the path being lined by itinerant temptations. There was brisk traffic in toffy, and gray peas and monkey-nuts, and the crowd was swollen by anxious parents seeing tiny or truant offspring safe within the school-gates. The women were bare-headed or be-shawled, with infants at their breasts and little ones toddling at their sides, the men were greasy, and musty, and squalid. Here a bright earnest little girl held her vagrant big brother by the hand, not to let go till she had seen him in the bosom of his class-mates. There a sullen wild-eyed mite in petticoats was being dragged along, screaming, towards distasteful durance. It was a drab picture-the bleak, leaden sky above, the sloppy, miry stones below, the frowsy mothers and fathers, the motley children.
"Monkey-nuts! Monkey-nuts!" croaked a wizened old woman.
"Oppea! Oppea!" droned a doddering old Dutchman. He bore a great can of hot peas in one hand and a lighthouse-looking pepper-pot in the other. Some of the children swallowed the dainties hastily out of miniature basins, others carried them within in paper packets for surreptitious munching.
"Call that a ay-puth?" a small boy would say.
"Not enough!" the old man would exclaim in surprise. "Here you are, then!" And he would give the peas another sprinkling from the pepper-pot.
Moses Ansell's progeny were not in the picture. The younger children were at home, the elder had gone to school an hour before to run about and get warm in the spacious playgrounds. A slice of bread each and the wish-wash of a thrice-brewed pennyworth of tea had been their morning meal, and there was no prospect of dinner. The thought of them made Moses's heart heavy again; he forgot the Maggid's explanation of the verse in Habakkuk, and he retraced his steps towards Mordecai Schwartz's shop. But like his humbler rival, Mordecai had no use for the many-sided Moses; he was "full up" with swarthy "hands," though, as there were rumors of strikes in the air, he prudently took note of Moses's address. After this rebuff, Moses shuffled hopelessly about for more than an hour; the dinner-hour was getting desperately near; already children passed him, carrying the Sunday dinners from the bakeries, and there were wafts of vague poetry in the atmosphere. Moses felt he could not face his own children.
At last he nerved himself to an audacious resolution, and elbowed his way blusterously towards the Ruins, lest he might break down if his courage had time to cool.
"The Ruins" was a great stony square, partly bordered by houses, and only picturesque on Sundays when it became a branch of the all-ramifying Fair. Moses could have bought anything there from elastic braces to green parrots in gilt cages. That is to say if he had had money. At present he had nothing in his pocket except holes.
What he might be able to do on his way back was another matter; for it was Malka that Moses Ansell was going to see. She was the cousin of his deceased wife, and lived in Zachariah Square. Moses had not been there for a month, for Malka was a wealthy twig of the family tree, to be approached with awe and trembling. She kept a second-hand clothes store in Houndsditch, a supplementary stall in the Halfpenny Exchange, and a barrow on the "Ruins" of a Sunday; and she had set up Ephraim, her newly-acquired son-in-law, in the same line of business in the same district. Like most things she dealt in, her son-in-law was second-hand, having lost his first wife four years ago in Poland. But he was only twenty-two, and a second-hand son-in-law of twenty-two is superior to many brand new ones. The two domestic establishments were a few minutes away from the shops, facing each other diagonally across the square. They were small, three-roomed houses, without basements, the ground floor window in each being filled up with a black gauze blind (an invariable index of gentility) which allowed the occupants to see all that was passing outside, but confronted gazers with their own rejections. Passers-by postured at these mirrors, twisting moustaches perkily, or giving coquettish pats to bonnets, unwitting of the grinning inhabitants. Most of the doors were ajar, wintry as the air was: for the Zachariah Squareites lived a good deal on the door-step. In the summer, the housewives sat outside on chairs and gossiped and knitted, as if the sea foamed at their feel, and wrinkled good-humored old men played nap on tea-trays. Some of the doors were blocked below with sliding barriers of wood, a sure token of infants inside given to straying. More obvious tokens of child-life were the swings nailed to the lintels of a few doors, in which, despite the cold, toothless babes swayed like monkeys on a branch. But the Square, with its broad area of quadrangular pavement, was an ideal playing-ground for children, since other animals came not within its precincts, except an inquisitive dog or a local cat. Solomon Ansell knew no greater privilege than to accompany his father to these fashionable quarters and whip his humming-top across the ample spaces, the while Moses transacted his business with Malka. Last time the business was psalm-saying. Milly had been brought to bed of a son, but it was doubtful if she would survive, despite the charms hung upon the bedpost to counteract the nefarious designs of Lilith, the wicked first wife of Adam, and of the Not-Good Ones who hover about women in childbirth. So Moses was sent for, post-haste, to intercede with the Almighty. His piety, it was felt, would command attention. For an average of three hundred and sixty-two days a year Moses was a miserable worm, a nonentity, but on the other three, when death threatened to visit Malka or her little clan, Moses became a personage of prime importance, and was summoned at all hours of the day and night to wrestle with the angel Azrael. When the angel had retired, worsted, after a match sometimes protracted into days, Moses relapsed into his
primitive insignificance, and was dismissed with a mouthful of rum and a shilling. It never seemed to him an unfair equivalent, for nobody could make less demand on the universe than Moses. Give him two solid meals and three solid services a day, and he was satisfied, and he craved more for spiritual snacks between meals than for physical.
The last crisis had been brief, and there was so little danger that, when Milly's child was circumcised, Moses had not even been bidden to the feast, though his piety would have made him the ideal sandek or god-father. He did not resent this, knowing himself dust-and that anything but gold-dust.
Moses had hardly emerged from the little arched passage which led to the Square, when sounds of strife fell upon his ears. Two stout women chatting amicably at their doors, had suddenly developed a dispute. In Zachariah Square, when you wanted to get to the bottom of a quarrel, the cue was not "find the woman," but find the child. The high-spirited bantlings had a way of pummelling one another in fistic duels, and of calling in their respective mothers when they got the worse of it-which is cowardly, but human. The mother of the beaten belligerent would then threaten to wring the "year," or to twist the nose of the victorious party-sometimes she did it. In either case, the other mother would intervene, and then the two bantlings would retire into the background and leave their mothers to take up the duel while they resumed their interrupted game.
Of such sort was the squabble betwixt Mrs. Isaacs and Mrs. Jacobs. Mrs. Isaacs pointed out with superfluous vehemence that her poor lamb had been mangled beyond recognition. Mrs. Jacobs, per contra, asseverated with superfluous gesture that it was her poor lamb who had received irreparable injury. These statements were not in mutual contradiction, but Mrs. Isaacs and Mrs. Jacobs were, and so the point at issue was gradually absorbed in more personal recriminations.
"By my life, and by my Fanny's life, I'll leave my seal on the first child of yours that comes across my way! There!" Thus Mrs. Isaacs.
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