PART-TIME BOY WANTED FOR EXPANDING
BUSINESS. EXPERIENCE ABSOLUTELY
NECESSARY, BUT NOT ESSENTIAL
Our jobs and lessons finished, we would wander the street in small groups smoking Turret cigarettes and telling jokes.
“Hey, shmo-hawk, what’s the difference between a mail box and an elephant’s ass?”
“I dunno.”
“Well, I wouldn’t send you to mail my letters.”
As the French Canadian factory girls passed arm-in-arm we would call out, “I’ve got the time, if you’ve got the place.”
Shabus it was back to the Main again and the original Young Israel synagogue. While our grandfathers and fathers prayed and gossiped and speculated about the war in Europe in the musty room below, we played chin the bar in the upstairs attic and told jokes that began, “Confucius say …” or, “Once there was an Englishman, an Irishman, and a Hebe …”
We would return to the Main once more when we wanted a fight with the pea-soups. Winter, as I recall it, was best for this type of sport. We could throw snowballs packed with ice or frozen horse buns and, with darkness falling early, it was easier to elude pursuers. Soon, however, we developed a technique of battle that served us well even in the spring. Three of us would hide under an outside staircase while the fourth member of our group, a kid named Eddy, would idle provocatively on the sidewalk. Eddy was a good head-and-a-half shorter than the rest of us. (For this, it was rumoured, his mother was to blame. She wouldn’t let Eddy have his tonsils removed and that’s why he was such a runt. It was not that Eddy’s mother feared surgery, but Eddy sang in the choir of a rich synagogue, bringing in some thirty dollars a month, and if his tonsils were removed it was feared that his voice would go too.) Anyway, Eddy would stand out there alone and when the first solitary pea-soup passed he would kick him in the shins. “Your mother fucks,” he’d say.
The pea-soup, looking down on little Eddy, would naturally knock him one on the head. Then, and only then, would we emerge from under the staircase.
“Hey, that’s my kid brother you just slugged.”
And before the bewildered pea-soup could protest, we were scrambling all over him.
These and other fights, however, sprang more out of boredom than from racial hatred, not that there were no racial problems on the Main.
If the Main was a poor man’s street, it was also a dividing line. Below, the French Canadians. Above, some distance above, the dreaded WASPs. On the Main itself there were some Italians, Yugoslavs and Ukrainians, but they did not count as true Gentiles. Even the French Canadians, who were our enemies, were not entirely unloved. Like us, they were poor and coarse with large families and spoke English badly.
Looking back, it’s easy to see that the real trouble was there was no dialogue between us and the French Canadians, each elbowing the other, striving for WASP acceptance. We fought the French Canadians stereotype for stereotype. If many of them believed that the St. Urbain Street Jews were secretly rich, manipulating the black market, then my typical French Canadian was a moronic gum-chewer. He wore his greasy black hair parted down the middle and also affected an eyebrow moustache. His zoot trousers were belted just under the breastbone and ended in a peg hugging his ankles. He was the dolt who held up your uncle endlessly at the liquor commission while he tried unsuccessfully to add three figures or, if he was employed at the customs office, never knew which form to give you. Furthermore, he only held his liquor commission or customs or any other government job because he was the second cousin of a backwoods notary who had delivered the village vote to the Union Nationale for a generation. Other French Canadians were speed cops, and if any of these ever stopped you on the highway you made sure to hand him a folded two dollar bill with your licence.
Wartime shortages, the admirable Protestant spirit of making-do, benefited both Jews and French Canadians. Jews with clean fingernails were allowed to teach within the Protestant School system and French Canadians off the Atwater League and provincial sandlots broke into the International Baseball League. Jean-Pierre Roy won twenty-five games for the Montreal Royals one year and a young man named Stan Breard enjoyed a season as a stylish but no-hit shortstop. Come to think of it, the only French Canadians I heard of were athletes. Of course there was Maurice Richard, the superb hockey player, but there was also Dave Castiloux, a cunning welterweight, and, above all, the wrestler-hero, Yvon Robert, who week after week gave the blond Anglo-Saxon wrestlers what for at the Forum.
Aside from boyhood street fights and what I read on the sports pages, all I knew of French Canadians was that they were clearly hilarious. Our Scots schoolmaster would always raise a laugh in class by reading us the atrocious Uncle Tom-like dialect verse of William Henry Drummond: Little Baptiste & Co.
On wan dark night on Lac St. Pierre,
De win’ she blow, blow, blow,
An’ de crew of de wood scow “Julie Plant”
Got scar’t and’ run below –
Bimeby she blow some more,
An’ de scow bus’ up on Lac St. Pierre
Wan arpent from de shore.
Actually, it was only the WASPs who were truly hated and feared. “Among them,” I heard it said, “with those porridge faces, who can tell what they’re thinking?” It was, we felt, their country, and given sufficient liquor who knew when they would make trouble?
We were a rude, aggressive bunch round the Main. Cocky too. But bring down the most insignificant, pinched WASP fire insurance inspector and even the most arrogant merchant on the street would dip into the drawer for a ten spot or a bottle and bow and say, “Sir.”
After school we used to race down to the Main to play snooker at the Rachel or the Mount Royal. Other days, when we chose to avoid school altogether, we would take the No. 55 streetcar as far as St. Catherine Street, where there was a variety of amusements offered. We could play the pinball machines and watch archaic strip-tease movies for a nickel at the Silver Gameland. At the Midway or the Crystal Palace we could see a double feature and a girlie show for as little as thirty-five cents. The Main, at this juncture, was thick with drifters, panhandlers and whores. Available on both sides of the street were “Tourist Rooms by Day and Night,” and everywhere there was the smell of french fried potatoes cooking in stale oil. Tough, unshaven men in checked shirts stood in knots outside the taverns and cheap cafés. There was the promise of violence.
As I recall it, we were always being warned about the Main. Our grandparents and parents had come there by steerage from Rumania or by cattleboat from Poland by way of Liverpool. No sooner had they unpacked their bundles and cardboard suitcases than they were planning a better, brighter life for us, the Canadian-born children. The Main, good enough for them, was not to be for us, and that they told us again and again was what the struggle was for. The Main was for bummers, drinkers, and (heaven forbid) failures.
During the years leading up to the war, the ideal of the ghetto, no different from any other in America, was the doctor. This, mistakenly, was taken to be the very apogee of learning and refinement. In those days there also began the familiar and agonizing process of alienation between immigrant parents and Canadian-born children. Our older brothers and cousins, off to university, came home to realize that our parents spoke with embarrassing accents. Even the younger boys, like myself, were going to “their” schools. According to them, the priests had made a tremendous contribution to the exploration and development of this country. Some were heroes. But our parents had other memories, different ideas, about the priesthood. At school we were taught about the glory of the Crusades and at home we were instructed in the bloodier side of the story. Though we wished Lord Tweedsmuir, the Governor-General, a long life each Saturday morning in the synagogue, there were those among us who knew him as John Buchan. From the very beginning there was their history, and ours. Our heroes, and theirs.
Our parents used to apply a special standard to all men and events. “Is it good for the Jews?” By this tes
t they interpreted the policies of Mackenzie King and the Stanley Cup play-offs and earthquakes in Japan. To take one example – if the Montreal Canadiens won the Stanley Cup it would infuriate the WASPs in Toronto, and as long as the English and French were going at each other they left us alone: ergo, it was good for the Jews if the Canadiens won the Stanley Cup.
We were convinced that we gained from dissension between Canada’s two cultures, the English and the French, and we looked neither to England nor France for guidance. We turned to the United States. The real America.
America was Roosevelt, the Yeshiva College, Max Baer, Mickey Katz records, Danny Kaye, a Jew in the Supreme Court, the Jewish Daily Forward, Dubinsky, Mrs. Nussbaum of Allen’s Alley, and Gregory Peck looking so cute in Gentleman’s Agreement. Why, in the United States a Jew even wrote speeches for the president. Returning cousins swore they had heard a cop speak Yiddish in Brooklyn. There were the Catskill hotels, Jewish soap operas on the radio and, above all, earthly pleasure grounds, Florida. Miami. No manufacturer had quite made it in Montreal until he was able to spend a month each winter in Miami.
We were governed by Ottawa, we were also British subjects, but our true capital was certainly New York. Success was (and still is) acceptance by the United States. For a boxer this meant a main bout at Madison Square Garden, for a writer or an artist, praise from New York critics, for a businessman, a Miami tan and, today, for comics, an appearance on the Ed Sullivan Show or for actors, not an important part at the Stratford Festival, but Broadway, or the lead in a Hollywood TV series (Lorne Greene in Bonanza). The outside world, “their” Canada, only concerned us insofar as it affected our living conditions. All the same, we liked to impress the goyim. A knock on the knuckles from time to time wouldn’t hurt them. So, while we secretly believed that the baseball field or the prize-fighting ring was no place for a Jewish boy, we took enormous pleasure in the accomplishments of, say, Kermit Kitman, the Montreal Royals outfielder, and Maxie Berger, the welterweight.
Streets such as ours and Outremont, where the emergent middle-class and the rich lived, comprised an almost self-contained world. Outside of business there was a minimal contact with the Gentiles. This was hardly petulant clannishness or naive fear. In the years leading up to the war neo-fascist groups were extremely active in Canada. In the United States there was Father Coughlin, Lindbergh, and others. We had Adrian Arcand. The upshot was almost the same. So I can recall seeing swastikas and “A bas les Juifs” painted on the Laurentian highway. There were suburbs and hotels in the mountains and country clubs where we were not wanted, beaches with signs that read GENTILES ONLY, quotas at the universities, and occasional racial altercations on Park Avenue. The democracy we were being invited to defend was flawed and hostile to us. Without question it was better for us in Canada than in Europe, but this was still their country, not ours.
I was only a boy during the war. I can remember signs in cigar stores that warned us THE WALLS HAVE EARS and THE ENEMY IS EVERYWHERE. I can also recall my parents, uncles and aunts, cracking peanuts on a Friday night and waiting for those two unequalled friends of the Jews, Roosevelt and Walter Winchell, to come off it and get into the war. We admired the British, they were gutsy, but we had more confidence in the United States Marines. Educated by Hollywood, we could see the likes of John Wayne, Gable, and Robert Taylor making minced meat out of the Panzers, while Noel Coward, Laurence Olivier, and others, seen in a spate of British war films, looked all too humanly vulnerable to us. Briefly, then, Pearl Harbor was a day of jubilation, but the war itself made for some confusions. In another country, relatives recalled by my grandparents were being murdered. But on the street in our air cadet uniforms, we F.F.H.S. boys were more interested in seeking out the fabulously wicked V-girls (“They go the limit with guys in uniform, see.”) we had read about in the Herald. True, we made some sacrifices. American comic books were banned for the duration due, I think, to a shortage of U.S. funds. So we had to put up a quarter on the black market for copies of the Batman and Tip-Top Comics. But at the same news-stand we bought a page on which four pigs had been printed. When we folded the paper together, as directed, the four pigs’ behinds made up Hitler’s hateful face. Outside Cooperman’s Superior Provisions, where if you were a regular customer you could get sugar without ration coupons, we would chant “Black-market Cooperman! Black-market Cooperman!” until the old man came out, wielding his broom, and sent us flying down the street.
The war in Europe brought about considerable changes within the Jewish community in Montreal. To begin with, there was the coming of the refugees. These men, interned in England as enemy aliens and sent to Canada where they were eventually released, were to make a profound impact on us. I think we had conjured up a picture of the refugees as penurious hassidim with packs on their backs. We were eager to be helpful, our gestures were large, but in return we expected more than a little gratitude. As it turned out, the refugees, mostly German and Austrian Jews, were far more sophisticated and better educated than we were. They had not, like our immigrant grandparents, come from shtetls in Galicia or Russia. Neither did they despise Europe. On the contrary, they found our culture thin, the city provincial, and the Jews narrow. This bewildered and stung us. But what cut deepest, I suppose, was that the refugees spoke English better than many of us did and, among themselves, had the effrontery to talk in the abhorred German language. Many of them also made it clear that Canada was no more than a frozen place to stop over until a U.S. visa was forthcoming. So for a while we real Canadians were hostile.
For our grandparents who remembered those left behind in Rumania and Poland the war was a time of unspeakable grief. Parents watched their sons grow up too quickly and stood by helplessly as the boys went off to the fighting one by one. They didn’t have to go, either, for until the last days of the war Canadians could only be drafted for service within Canada. A boy had to volunteer before he could be sent overseas.
For those of my age the war was something else. I cannot remember it as a black time, and I think it must be so for most boys of my generation. The truth is that for many of us to look back on the war is to recall the first time our fathers earned a good living. Even as the bombs fell and the ships went down, always elsewhere, our country was bursting out of a depression into a period of hitherto unknown prosperity. For my generation the war was hearing of death and sacrifice but seeing with our own eyes the departure from cold-water flats to apartments in Outremont, duplexes and split-levels in the suburbs. It was when we read of the uprising in the Warsaw ghetto and saw, in Montreal, the changeover from poky little shuls to big synagogue-cum-parochial schools with stained glass windows and mosaics outside. During the war some of us lost brothers and cousins but in Canada we had never had it so good, and we began the run from rented summer shacks with outhouses in Shawbridge to Colonial-style summer houses of our own and speedboats on the lake in Ste. Agathe.
FIVE
Pinky’s Squealer
ONE BRIGHT, cloudless morning in July 1941, Noah, Gas and Hershey arranged to meet on the balcony of Old Annie’s candy store in Prévost, a village in the Laurentians, where their families had taken cottages for the summer. They were determined to climb the mountain behind the Nine Cottages to get to Lac Gandon, where the goyim were.
Hershey turned up first.
Old Annie, who was a tiny, grey-haired widow with black, mournful eyes, looked the boy up and down suspiciously. A first-aid kit and a scout knife were strapped to his belt. “What is,” she asked, “a revolution?”
Hershey grimaced. “He who hears no evil, speaks no evil.”
Old Annie’s store was a squat sinking yellow shack all but covered with signs advertising Kik and Sweet Caporal cigarettes. She wasn’t called Old Annie because she was sixty-two. Long ago, in Lithuania, the first three children born to her parents had not survived their infancy. So the village miracle-maker had suggested that if another child was born to them they should call her alte (old) instantly, and God would und
erstand.
Gas arrived next. He had a BB gun and a package of crumbly egg and onion sandwiches.
“Knock, knock,” he said.
“Who’s there?” Hershey asked.
“Ago.”
“Ago who?”
“Aw, go tell your mother she wants you.”
Behind Old Annie’s store was the scorched, spiky field that was used as a market. Early every Friday morning the French Canadian farmers arrived with poultry, vegetables and fruit. They were a skeptical bunch, with hard, seamed faces, but the St. Urbain Street wives were more than a match for them and by late afternoon the farmers were drained and grateful to get away. The women, who were ruthless bargainers, spoke a mixture of French, English and Yiddish with the farmers. “So fiel, Monsieur, for dis kleine chicken? Vous crazy?”
Pinky’s Squealer saw the two boys sitting on the stoop, waiting for Noah. He approached them diffidently. “Where you goin’?” he asked.
“To China,” Gas said.
When the Squealer’s mother wanted him to go to the toilet she would step out on her balcony and yell, “Dollink, time to water the teapot.” Pinky, who was the Squealer’s cousin, was seventeen years old, and his proper name was Milton Fishman. He was rather pious and conducted services at Camp Machia. The Squealer was his informer.
“I’ve got a quarter,” Pinky’s Squealer said.
“Grease it well,” Gas replied.
Habitually, those families who lived on Clark, St. Urbain, Rachel and City Hall clubbed together and took cottages in Prévost for the summer. How they raised the money, what sacrifices they made, were comparatively unimportant – the children required sun. Prévost had an exceedingly small native population and most of the lopsided cottages were owned by French Canadians who lived in Shawbridge, just up the hill. The C.P.R. railway station was in Shawbridge. Prévost, at the foot of the hill, was separated from Shawbridge by that bridge reputedly built by a man named Shaw. It was a crazy-quilt of clapboard shacks and cottages strewn over hills and fields and laced by bumpy dirt roads and an elaborate system of paths. The centre of the village was at the foot of the bridge. Here were Zimmerman’s, Blatt’s, The Riverside Inn, Stein the butcher, and – on the winding dirt road to the right – the synagogue and the beach. In 1941 Zimmerman and Blatt still ran staunchly competitive general stores on opposite sides of the highway. Both stores were sprawling dumpy buildings badly in need of a paint job and had dance halls and huge balconies – where you could also dance – attached. But Zimmerman had a helper named Zelda and that gave him the edge over Blatt. Zelda’s signs were posted all over Zimmerman’s.
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