Children of the Ghetto

by Израэль Зангвилл

  Raphael hesitated: his moral fibre had been weakened. It is impossible to touch print and not be denied.

  Suddenly Sampson ceased to whistle and smote his head with his chubby fist. "Ass that I am!" he exclaimed.

  "What new reasons have you discovered to think so?" said Raphael.

  "Why, we dare not create boys. We shall be found out; boys must be circumcised and some of the periphrastically styled 'Initiators into the Abrahamic Covenant' may spot us. It was a girl that Mrs. Joseph Samuels was guilty of." He amended the sex.

  Raphael laughed heartily. "Put it by; there's another day yet; we shall see."

  "Very well," said Sampson resignedly. "Perhaps by to-morrow we shall be in luck and able to sing 'unto us a child is born, unto us a son is given.' By the way, did you see the letter complaining of our using that quotation, on the ground it was from the New Testament?"

  "Yes," said Raphael smiling. "Of course the man doesn't know his Old Testament, but I trace his misconception to his having heard Handel's Messiah. I wonder he doesn't find fault with the Morning Service for containing the Lord's Prayer, or with Moses for saying 'Thou shalt love thy neighbor as thyself.'"

  "Still, that's the sort of man newspapers have to cater for," said the sub-editor. "And we don't. We have cut down our Provincial Notes to a column. My idea would be to make two pages of them, not cutting out any of the people's names and leaving in more of the adjectives. Every man's name we mention means at least one copy sold. Why can't we drag in a couple of thousand names every week?"

  "That would make our circulation altogether nominal," laughed Raphael, not taking the suggestion seriously.

  Little Sampson was not only the Mephistopheles of the office, debauching his editor's guileless mind with all the wily ways of the old journalistic hand; he was of real use in protecting Raphael against the thousand and one pitfalls that make the editorial chair as perilous to the occupant as Sweeney Todd's; against the people who tried to get libels inserted as news or as advertisements, against the self-puffers and the axe-grinders. He also taught Raphael how to commence interesting correspondence and how to close awkward. The Flag played a part in many violent discussions. Little Sampson was great in inventing communal crises, and in getting the public to believe it was excited. He also won a great victory over the other party every three weeks; Raphael did not wish to have so many of these victories, but little Sampson pointed out that if he did not have them, the rival newspaper would annex them. One of the earliest sensations of the Flag was a correspondence exposing the misdeeds of some communal officials; but in the end the very persons who made the allegations ate humble pie. Evidently official pressure had been brought to bear, for red tape rampant might have been the heraldic device of Jewish officialdom. In no department did Jews exhibit more strikingly their marvellous powers of assimilation to their neighbors.

  Among the discussions which rent the body politic was the question of building a huge synagogue for the poor. The Flag said it would only concentrate them, and its word prevailed. There were also the grave questions of English and harmoniums in the synagogue, of the confirmation of girls and their utilization in the choir. The Rabbinate, whose grave difficulties in reconciling all parties to its rule, were augmented by the existence of the Flag, pronounced it heinous to introduce English excerpts into the liturgy; if, however, they were not read from the central platform, they were legitimate; harmoniums were permissible, but only during special services; and an organization of mixed voices was allowable, but not a mixed choir; children might be confirmed, but the word "confirmation" should be avoided. Poor Rabbinate! The politics of the little community were extremely complex. What with rabid zealots yearning for the piety of the good old times, spiritually-minded ministers working with uncomfortable earnestness for a larger Judaism, radicals dropping out, moderates clamoring for quiet, and schismatics organizing new and tiresome movements, the Rabbinate could scarcely do aught else than emit sonorous platitudes and remain in office.

  And beneath all these surface ruffles was the steady silent drift of the new generation away from the old landmarks. The synagogue did not attract; it spoke Hebrew to those whose mother-tongue was English; its appeal was made through channels which conveyed nothing to them; it was out of touch with their real lives; its liturgy prayed for the restoration of sacrifices which they did not want and for the welfare of Babylonian colleges that had ceased to exist. The old generation merely believed its beliefs; if the new as much as professed them, it was only by virtue of the old home associations and the inertia of indifference. Practically, it was without religion. The Reform Synagogue, though a centre of culture and prosperity, was cold, crude and devoid of magnetism. Half a century of stagnant reform and restless dissolution had left Orthodoxy still the Established Doxy. For, as Orthodoxy evaporated in England, it was replaced by fresh streams from Russia, to be evaporated and replaced in turn, England acting as an automatic distillery. Thus the Rabbinate still reigned, though it scarcely governed either the East End or the West. For the East End formed a Federation of the smaller synagogues to oppose the dominance of the United Synagogue, importing a minister of superior orthodoxy from the Continent, and the Flag had powerful leaders on the great struggle between plutocracy and democracy, and the voice of Mr. Henry Goldsmith was heard on behalf of Whitechapel. And the West, in so far as it had spiritual aspirations, fed them on non-Jewish literature and the higher thought of the age. The finer spirits, indeed, were groping for a purpose and a destiny, doubtful even, if the racial isolation they perpetuated were not an anachronism. While the community had been battling for civil and religious liberty, there had been a unifying, almost spiritualizing, influence in the sense of common injustice, and the question cui bono had been postponed. Drowning men do not ask if life is worth living. Later, the Russian persecutions came to interfere again with national introspection, sending a powerful wave of racial sympathy round the earth. In England a backwash of the wave left the Asmonean Society, wherein, for the first time in history, Jews gathered with nothing in common save blood-artists, lawyers, writers, doctors-men who in pre-emancipation times might have become Christians like Heine, but who now formed an effective protest against the popular conceptions of the Jew, and a valuable antidote to the disproportionate notoriety achieved by less creditable types. At the Asmonean Society, brilliant free-lances, each thinking himself a solitary exception to a race of bigots, met one another in mutual astonishment. Raphael alienated several readers by uncompromising approval of this characteristically modern movement. Another symptom of the new intensity of national brotherhood was the attempt towards amalgamating the Spanish and German communities, but brotherhood broke down under the disparity of revenue, the rich Spanish sect displaying once again the exclusiveness which has marked its history.

  Amid these internal problems, the unspeakable immigrant was an added thorn. Very often the victim of Continental persecution was assisted on to America, but the idea that he was hurtful to native labor rankled in the minds of Englishmen, and the Jewish leaders were anxious to remove it, all but proving him a boon. In despair, it was sought to 'anglicize him by discourses in Yiddish. With the Poor Alien question was connected the return to Palestine. The Holy Land League still pinned its faith to Zion, and the Flag was with it to the extent of preferring the ancient father-land, as the scene of agricultural experiments, to the South American soils selected by other schemes. It was generally felt that the redemption of Judaism lay largely in a return to the land, after several centuries of less primitive and more degrading occupations. When South America was chosen, Strelitski was the first to counsel the League to co-operate in the experiment, on the principle that half a loaf is better than no bread. But, for the orthodox the difficulties of regeneration by the spade were enhanced by the Sabbatical Year Institute of the Pentateuch, ordaining that land must lie fallow in the seventh year. It happened that this septennial holiday was just going on, and the faithful Palestine farmers were starving in volun
tary martyrdom. The Flag raised a subscription for their benefit. Raphael wished to head the list with twenty pounds, but on the advice of little Sampson he broke it up into a variety of small amounts, spread over several weeks, and attached to imaginary names and initials. Seeing so many other readers contributing, few readers felt called upon to tax themselves. The Flag received the ornate thanks of a pleiad of Palestine Rabbis for its contribution of twenty-five guineas, two of which were from Mr. Henry Goldsmith. Gideon, the member for Whitechapel, remained callous to the sufferings of his brethren in the Holy Land. In daily contact with so many diverse interests, Raphael's mind widened as imperceptibly as the body grows. He learned the manners of many men and committees-admired the genuine goodness of some of the Jewish philanthropists and the fluent oratory of all; even while he realized the pettiness of their outlook and their reluctance to face facts. They were timorous, with a dread of decisive action and definitive speech, suggesting the differential, deprecatory corporeal wrigglings of the mediaeval few. They seemed to keep strict ward over the technical privileges of the different bodies they belonged to, and in their capacity of members of the Fiddle-de-dee to quarrel with themselves as members of the Fiddle-de-dum, and to pass votes of condolence or congratulation twice over as members of both. But the more he saw of his race the more he marvelled at the omnipresent ability, being tempted at times to allow truth to the view that Judaism was a successful sociological experiment, the moral and physical training of a chosen race whose very dietary had been religiously regulated.

  And even the revelations of the seamy side of human character which thrust themselves upon the most purblind of editors were blessings in disguise. The office of the Flag was a forcing-house for Raphael; many latent thoughts developed into extraordinary maturity. A month of the Flag was equal to a year of experience in the outside world. And not even little Sampson himself was keener to appreciate the humors of the office when no principle was involved; though what made the sub-editor roar with laughter often made the editor miserable for the day. For compensation, Raphael had felicities from which little Sampson was cut off; gladdened by revelations of earnestness and piety in letters that were merely bad English to the sub-editor.

  A thing that set them both laughing occurred on the top of their conversation about the reader who objected to quotations from the Old Testament. A package of four old Flags arrived, accompanied by a letter. This was the letter:

  "DEAR SIR:

  "Your man called upon me last night, asking for payment for four

  advertisements of my Passover groceries. But I have changed my mind

  about them and do not want them; and therefore beg to return the

  four numbers sent me You will see I have not opened them or soiled

  them in any way, so please cancel the claim in your books.

  "Yours truly,

  "ISAAC WOLLBERG."

  "He evidently thinks the vouchers sent him are the advertisements," screamed little Sampson.

  "But if he is as ignorant as all that, how could he have written the letter?" asked Raphael.

  "Oh, it was probably written for him for twopence by the Shalotten Shammos, the begging-letter writer."

  "This is almost as funny as Karlkammer!" said Raphael.

  Karlkammer had sent in a long essay on the Sabbatical Year question, which Raphael had revised and published with Karlkammer's title at the head and Karlkammer's name at the foot. Yet, owing to the few rearrangements and inversions of sentences, Karlkammer never identified it as his own, and was perpetually calling to inquire when his article would appear. He brought with him fresh manuscripts of the article as originally written. He was not the only caller; Raphael was much pestered by visitors on kindly counsel bent or stern exhortation. The sternest were those who had never yet paid their subscriptions. De Haan also kept up proprietorial rights of interference. In private life Raphael suffered much from pillars of the Montagu Samuels type, who accused him of flippancy, and no communal crisis invented by little Sampson ever equalled the pother and commotion that arose when Raphael incautiously allowed him to burlesque the notorious Mordecai Josephs by comically exaggerating its exaggerations. The community took it seriously, as an attack upon the race. Mr. and Mrs. Henry Goldsmith were scandalized, and Raphael had to shield little Sampson by accepting the whole responsibility for its appearance.

  "Talking of Karlkammer's article, are you ever going to use up Herman's scientific paper?" asked little Sampson.

  "I'm afraid so," said Raphael; "I don't know how we can get out of it. But his eternal kosher meat sticks in my throat. We are Jews for the love of God, not to be saved from consumption bacilli. But I won't use it to-morrow; we have Miss Cissy Levine's tale. It's not half bad. What a pity she has the expenses of her books paid! If she had to achieve publication by merit, her style might be less slipshod."

  "I wish some rich Jew would pay the expenses of my opera tour," said little Sampson, ruefully. "My style of doing the thing would be improved. The people who are backing me up are awfully stingy, actually buying up battered old helmets for my chorus of Amazons."

  Intermittently the question of the sub-editor's departure for the provinces came up: it was only second in frequency to his "victories." About once a month the preparations for the tour were complete, and he would go about in a heyday of jubilant vocalization; then his comic prima-donna would fall ill or elope, his conductor would get drunk, his chorus would strike, and little Sampson would continue to sub-edit The Flag of Judah.

  Pinchas unceremoniously turned the handle of the door and came in. The sub-editor immediately hurried out to get a cup of tea. Pinchas had fastened upon him the responsibility for the omission of an article last week, and had come to believe that he was in league with rival Continental scholars to keep Melchitsedek Pinchas's effusions out of print, and so little Sampson dared not face the angry savant. Raphael, thus deserted, cowered in his chair. He did not fear death, but he feared Pinchas, and had fallen into the cowardly habit of bribing him lavishly not to fill the paper. Fortunately, the poet was in high feather.

  "Don't forget the announcement that I lecture at the Club on Sunday. You see all the efforts of Reb Shemuel, of the Rev. Joseph Strelitski, of the Chief Rabbi, of Ebenezer vid his blue spectacles, of Sampson, of all the phalanx of English Men-of-the-Earth, they all fail. Ab, I am a great man."

  "I won't forget," said Raphael wearily. "The announcement is already in print."

  "Ah, I love you. You are the best man in the vorld. It is you who have championed me against those who are thirsting for my blood. And now I vill tell you joyful news. There is a maiden coming up to see you-she is asking in the publisher's office-oh such a lovely maiden!"

  Pinchas grinned all over his face, and was like to dig his editor in the ribs.

  "What maiden?"

  "I do not know; but vai-r-r-y beaudiful. Aha, I vill go. Have you not been good to me? But vy come not beaudiful maidens to me ?"

  "No, no, you needn't go," said Raphael, getting red.

  Pinchas grinned as one who knew better, and struck a match to rekindle a stump of cigar. "No, no, I go write my lecture-oh it vill be a great lecture. You vill announce it in the paper! You vill not leave it out like Sampson left out my article last week." He was at the door now, with his finger alongside his nose.

  Raphael shook himself impatiently, and the poet threw the door wide open and disappeared.

  For a full minute Raphael dared not look towards the door for fear of seeing the poet's cajoling head framed in the opening. When he did, he was transfixed to see Esther Ansell's there, regarding him pensively.

  His heart beat painfully at the shock; the room seemed flooded with sunlight.

  "May I come in?" she said, smiling.

  CHAPTER X. ESTHER DEFIES THE UNIVERSE.

  Esther wore a neat black mantle, and looked taller and more womanly than usual in a pretty bonnet and a spotted veil. There was a flush of color in her cheeks, her eyes sparkled. She had walke
d in cold sunny weather from the British Museum (where she was still supposed to be), and the wind had blown loose a little wisp of hair over the small shell-like ear. In her left hand she held a roll of manuscript. It contained her criticisms of the May Exhibitions. Whereby hung a tale.

  In the dark days that followed the scene with Levi, Esther's resolution had gradually formed. The position had become untenable. She could no longer remain a Schnorrer; abusing the bounty of her benefactors into the bargain. She must leave the Goldsmiths, and at once. That was imperative; the second step could be thought over when she had taken the first. And yet she postponed taking the first. Once she drifted out of her present sphere, she could not answer for the future, could not be certain, for instance, that she would be able to redeem her promise to Raphael to sit in judgment upon the Academy and other picture galleries that bloomed in May. At any rate, once she had severed connection with the Goldsmith circle, she would not care to renew it, even in the case of Raphael. No, it was best to get this last duty off her shoulders, then to say farewell to him and all the other human constituents of her brief period of partial sunshine. Besides, the personal delivery of the precious manuscript would afford her the opportunity of this farewell to him. With his social remissness, it was unlikely he would call soon upon the Goldsmiths, and she now restricted her friendship with Addie to receiving Addie's visits, so as to prepare for its dissolution. Addie amused her by reading extracts from Sidney's letters, for the brilliant young artist had suddenly gone off to Norway the morning after the debut of the new Hamlet. Esther felt that it might be as well if she stayed on to see how the drama of these two lives developed. These things she told herself in the reaction from the first impulse of instant flight.