Children of the Ghetto by I. Zangwill (page 2)

“I have been out of work for three weeks,” Moses answered, omitting to expound the state of his health in view of more urgent matters.

“Unlucky fool! What my silly cousin Gittel, peace be upon him, could see to marry in thee, I know not.”

Moses could not enlighten her. He might have informed her that _olov hasholom_, “peace be upon him,” was an absurdity when applied to a woman, but then he used the pious phrase himself, although aware of its grammatical shortcomings.

“I told her thou wouldst never be able to keep her, poor lamb,” Malka went on. “But she was always an obstinate pig. And she kept her head high up, too, as if she had five pounds a week! Never would let her children earn money like other people’s children. But thou oughtest not to be so obstinate. Thou shouldst have more sense, Meshe; _thou_ belongest not to my family. Why can’t Solomon go out with matches?”

“Gittel’s soul would not like it.”

“But the living have bodies! Thou rather seest thy children starve than work. There’s Esther,–an idle, lazy brat, always reading story-books; why doesn’t she sell flowers or pull out bastings in the evening?”

“Esther and Solomon have their lessons to do.”

“Lessons!” snorted Malka. “What’s the good of lessons? It’s English, not Judaism, they teach them in that godless school. _I_ could never read or write anything but Hebrew in all my life; but God be thanked, I have thriven without it. All they teach them in the school is English nonsense. The teachers are a pack of heathens, who eat forbidden things, but the good Yiddishkeit goes to the wall. I’m ashamed of thee, Meshe: thou dost not even send thy boys to a Hebrew class in the evening.”

“I have no money, and they must do their English lessons. Else, perhaps, their clothes will be stopped. Besides, I teach them myself every _Shabbos_ afternoon and Sunday. Solomon translates into Yiddish the whole Pentateuch with Rashi.”

“Yes, he may know _Terah_” said Malka, not to be baffled. “But he’ll never know _Gemorah_ or _Mishnayis_.” Malka herself knew very little of these abstruse subjects beyond their names, and the fact that they were studied out of minutely-printed folios by men of extreme sanctity.

“He knows a little _Gemorah_, too,” said Moses. “I can’t teach him at home because I haven’t got a _Gemorah_,–it’s so expensive, as you know. But he went with me to the _Beth-Medrash_, when the _Maggid_ was studying it with a class free of charge, and we learnt the whole of the _Tractate Niddah_. Solomon understands very well all about the Divorce Laws, and he could adjudicate on the duties of women to their husbands.”

“Ah, but he’ll never know _Cabbulah_,” said Malka, driven to her last citadel. “But then no one in England can study _Cabbulah_ since the days of Rabbi Falk (the memory of the righteous for a blessing) any more than a born Englishman can learn Talmud. There’s something in the air that prevents it. In my town there was a Rabbi who could do _Cabbulah_; he could call Abraham our father from the grave. But in this pig-eating country no one can be holy enough for the Name, blessed be It, to grant him the privilege. I don’t believe the _Shochetim_ kill the animals properly; the statutes are violated; even pious people eat _tripha_ cheese and butter. I don’t say thou dost, Meshe, but thou lettest thy children.”

“Well, your own butter is not _kosher_,” said Moses, nettled.

“My butter? What does it matter about my butter? I never set up for a purist. I don’t come of a family of Rabbonim. I’m only a business woman. It’s the _froom_ people that I complain of; the people who ought to set an example, and are lowering the standard of _Froomkeit_. I caught a beadle’s wife the other day washing her meat and butter plates in the same bowl of water. In time they will be frying steaks in butter, and they will end by eating _tripha_ meat out of butter plates, and the judgment of God will come. But what is become of thine apple? Thou hast not gorged it already?” Moses nervously pointed to his trousers pocket, bulged out by the mutilated globe. After his first ravenous bite Moses had bethought himself of his responsibilities.

“It’s for the _kinder_,” he explained.

“_Nu_, the _kinder_!” snorted Malka disdainfully. “And what will they give thee for it? Verily, not a thank you. In my young days we trembled before the father and the mother, and my mother, peace be upon him, _potched_ my face after I was a married woman. I shall never forget that slap–it nearly made me adhere to the wall. But now-a-days our children sit on our heads. I gave my Milly all she has in the world–a house, a shop, a husband, and my best bed-linen. And now when I want her to call the child Yosef, after my first husband, peace be on him, her own father, she would out of sheer vexatiousness, call it Yechezkel.” Malka’s voice became more strident than ever. She had been anxious to make a species of vicarious reparation to her first husband, and the failure of Milly to acquiesce in the arrangement was a source of real vexation.

Moses could think of nothing better to say than to inquire how her present husband was.

“He overworks himself,” Malka replied, shaking her head. “The misfortune is that he thinks himself a good man of business, and he is always starting new enterprises without consulting me. If he would only take my advice more!”

Moses shook his head in sympathetic deprecation of Michael Birnbaum’s wilfulness.

“Is he at home?” he asked.

“No, but I expect him back from the country every minute. I believe they have invited him for the _Pidyun Haben_ to-day.”

“Oh, is that to-day?”

“Of course. Didst thou not know?”

“No, no one told me.”

“Thine own sense should have told thee. Is it not the thirty-first day since the birth? But of course he won’t accept when he knows that my own daughter has driven me out of her house.”

“You say not!” exclaimed Moses in horror.

“I do say,” said Malka, unconsciously taking up the clothes-brush and thumping with it on the table to emphasize the outrage. “I told her that when Yechezkel cried so much, it would be better to look for the pin than to dose the child for gripes. ‘I dressed it myself, Mother,’ says she. ‘Thou art an obstinate cat’s head. Milly,’ says I. ‘I say there _is_ a pin.’ ‘And I know better,’ says she. ‘How canst thou know better than I?’ says I. ‘Why, I was a mother before thou wast born.’ So I unrolled the child’s flannel, and sure enough underneath it just over the stomach I found–“

“The pin,” concluded Moses, shaking his head gravely.

“No, not exactly. But a red mark where the pin had been pricking the poor little thing.”

“And what did Milly say then?” said Moses in sympathetic triumph.

“Milly said it was a flea-bite! and I said, ‘Gott in Himmel, Milly, dost thou want to swear my eyes away? My enemies shall have such a flea-bite.’ And because Red Rivkah was in the room, Milly said I was shedding her blood in public, and she began to cry as if I had committed a crime against her in looking after her child. And I rushed out, leaving the two babies howling together. That was a week ago.”

“And how is the child?”

“How should I know? I am only the grandmother, I only supplied the bed-linen it was born on.”

“But is it recovered from the circumcision?”

“Oh, yes, all our family have good healing flesh. It’s a fine, child, _imbeshreer_. It’s got my eyes and nose. It’s a rare handsome baby, _imbeshreer_. Only it won’t be its mother’s fault if the Almighty takes it not back again. Milly has picked up so many ignorant Lane women who come in and blight the child, by admiring it aloud, not even saying _imbeshreer_. And then there’s an old witch, a beggar-woman that Ephraim, my son-in-law, used to give a shilling a week to. Now he only gives her ninepence. She asked him ‘why?’ and he said, ‘I’m married now. I can’t afford more.’ ‘What!’ she shrieked, ‘you got married on my money!’ And one Friday when the nurse had baby downstairs, the old beggar-woman knocked for her weekly allowance, and she opened the door, and she saw the child, and she looked at it with her Evil Eye! I hope to Heaven nothing will come of it.”

“I will pray for Yechezkel,” said Moses.

“Pray for Milly also, while thou art about it, that she may remember what is owing to a mother before the earth covers me. I don’t know what’s coming over children. Look at my Leah. She _will_ marry that Sam Levine, though he belongs to a lax English family, and I suspect his mother was a proselyte. She can’t fry fish any way. I don’t say anything against Sam, but still I do think my Leah might have told me before falling in love with him. And yet see how I treat them! My Michael made a _Missheberach_ for them in synagogue the Sabbath after the engagement; not a common eighteen-penny benediction, but a guinea one, with half-crown blessings thrown in for his parents and the congregation, and a gift of five shillings to the minister. That was of course in our own _Chevrah_, not reckoning the guinea my Michael _shnodared_ at Duke’s Plaizer _Shool_. You know we always keep two seats at Duke’s Plaizer as well.” Duke’s Plaizer was the current distortion of Duke’s Place.

“What magnanimity,” said Moses overawed.

“I like to do everything with decorum,” said Malka. “No one can say I have ever acted otherwise than as a fine person. I dare say thou couldst do with a few shillings thyself now.”

Moses hung his head still lower. “You see my mother is so poorly,” he stammered. “She is a very old woman, and without anything to eat she may not live long.”

“They ought to take her into the Aged Widows’ Home. I’m sure I gave her _my_ votes.”

“God shall bless you for it. But people say I was lucky enough to get my Benjamin into the Orphan Asylum, and that I ought not to have brought her from Poland. They say we grow enough poor old widows here.”

“People say quite right–at least she would have starved in, a Yiddishe country, not in a land of heathens.”

“But she was lonely and miserable out there, exposed to all the malice of the Christians. And I was earning a pound a week. Tailoring was a good trade then. The few roubles I used to send her did not always reach her.”

“Thou hadst no right to send her anything, nor to send for her. Mothers are not everything. Thou didst marry my cousin Gittel, peace be upon him, and it was thy duty to support _her_ and her children. Thy mother took the bread out of the mouth of Gittel, and but for her my poor cousin might have been alive to-day. Believe me it was no _Mitzvah_.”

_Mitzvah_ is a “portmanteau-word.” It means a commandment and a good deed, the two conceptions being regarded as interchangeable.

“Nay, thou errest there,” answered Moses. “‘Gittel was not a phoenix which alone ate not of the Tree of Knowledge and lives for ever. Women have no need to live as long as men, for they have not so many _Mitzvahs_ to perform as men; and inasmuch as”–here his tones involuntarily assumed the argumentative sing-song–“their souls profit by all the _Mitzvahs_ performed by their husbands and children, Gittel will profit by the _Mitzvah_ I did in bringing over my mother, so that even if she did die through it, she will not be the loser thereby. It stands in the Verse that _man_ shall do the _Mitzvahs_ and live by them. To live is a _Mitzvah_, but it is plainly one of those _Mitzvahs_ that have to be done at a definite time, from which species women, by reason of their household duties, are exempt; wherefore I would deduce by another circuit that it is not so incumbent upon women to live as upon men. Nevertheless, if God had willed it, she would have been still alive. The Holy One, blessed be He, will provide for the little ones He has sent into the world. He fed Elijah the prophet by ravens, and He will never send me a black Sabbath.”

“Oh, you are a saint, Meshe,” said Malka, so impressed that she admitted him to the equality of the second person plural. “If everybody knew as much _Terah_ as you, the Messiah would soon be here. Here are five shillings. For five shillings you can get a basket of lemons in the Orange Market in Duke’s Place, and if you sell them in the Lane at a halfpenny each, you will make a good profit. Put aside five shillings of your takings and get another basket, and so you will be able to live till the tailoring picks up a bit.” Moses listened as if he had never heard of the elementary principles of barter.

“May the Name, blessed be It, bless you, and may you see rejoicings on your children’s children.”

So Moses went away and bought dinner, treating his family to some _beuglich_, or circular twisted rolls, in his joy. But on the morrow he repaired to the Market, thinking on the way of the ethical distinction between “duties of the heart” and “duties of the limbs,” as expounded in choice Hebrew by Rabbenu Bachja, and he laid out the remnant in lemons. Then he stationed himself in Petticoat Lane, crying, in his imperfect English, “Lemans, verra good lemans, two a penny each, two a penny each!”

CHAPTER IV.

THE REDEMPTION OF THE SON AND THE DAUGHTER.

Malka did not have long to wait for her liege lord. He was a fresh-colored young man of thirty, rather good-looking, with side whiskers, keen, eager glance, and an air of perpetually doing business. Though a native of Germany, he spoke English as well as many Lane Jews, whose comparative impiety was a certificate of British birth. Michael Birnbaum was a great man in the local little synagogue if only one of the crowd at “Duke’s Plaizer.” He had been successively _Gabbai_ and _Parnass_, or treasurer and president, and had presented the plush curtain, with its mystical decoration of intersecting triangles, woven in silk, that hung before the Ark in which the scrolls of the Law were kept. He was the very antithesis of Moses Ansell. His energy was restless. From hawking he had risen to a profitable traffic in gold lace and Brummagem jewelry, with a large _clientele_ all over the country, before he was twenty. He touched nothing which he did not profit by; and when he married, at twenty-three, a woman nearly twice his age, the transaction was not without the usual percentage. Very soon his line was diamonds,–real diamonds. He carried, a pocket-knife which was a combination of a corkscrew, a pair of scissors, a file, a pair of tweezers, a toothpick, and half a dozen other things, and which seemed an epitome of his character. His temperament was lively, and, like Ephraim Phillips, he liked music-halls. Fortunately, Malka was too conscious of her charms to dream of jealousy.

Michael smacked her soundly on the mouth with his lips and said: “Well, mother!”

He called her mother, not because he had any children, but because she had, and it seemed a pity to multiply domestic nomenclature.

“Well, my little one,” said Malka, hugging him fondly. “Have you made a good journey this time?”

“No, trade is so dull. People won’t put their hands in their pockets. And here?”

“People won’t take their hands out of their pockets, lazy dogs! Everybody is striking,–Jews with them. Unheard-of things! The bootmakers, the capmakers, the furriers! And now they say the tailors are going to strike; more fools, too, when the trade is so slack. What with one thing and another (let me put your cravat straight, my little love), it’s just the people who can’t afford to buy new clothes that are hard up, so that they can’t afford to buy second-hand clothes either. If the Almighty is not good to us, we shall come to the Board of Guardians ourselves.”

“Not quite so bad as that, mother,” laughed Michael, twirling the massive diamond ring on his finger. “How’s baby? Is it ready to be redeemed?”

“Which baby?” said Malka, with well-affected agnosticism.

“Phew!” whistled Michael. “What’s up now, mother?”

“Nothing, my pet, nothing.”

“Well, I’m going across. Come along, mother. Oh, wait a minute. I want to brush this mud off my trousers. Is the clothes-brush here?”

“Yes, dearest one,” said the unsuspecting Malka.

Michael winked imperceptibly, flicked his trousers, and without further parley ran across the diagonal to Milly’s house. Five minutes afterwards a deputation, consisting of a char-woman, waited upon Malka and said:

“Missus says will you please come over, as baby is a-cryin’ for its grandma.”

“Ah, that must be another pin,” said Malka, with a gleam of triumph at her victory. But she did not budge. At the end of five minutes she rose solemnly, adjusted her wig and her dress in the mirror, put on her bonnet, brushed away a non-existent speck of dust from her left sleeve, put a peppermint in her mouth, and crossed the Square, carrying the clothes-brush in her hand. Milly’s door was half open, but she knocked at it and said to the char-woman:

“Is Mrs. Phillips in?”

“Yes, mum, the company’s all upstairs.”

“Oh, then I will go up and return her this myself.”

Malka went straight through the little crowd of guests to Milly, who was sitting on a sofa with Ezekiel, quiet as a lamb and as good as gold, in her arms.

“Milly, my dear,” she said. “I have come to bring you back your clothes-brush. Thank you so much for the loan of it.”

“You know you’re welcome, mother,” said Milly, with unintentionally dual significance. The two ladies embraced. Ephraim Phillips, a sallow-looking, close-cropped Pole, also kissed his mother-in-law, and the gold chain that rested on Malka’s bosom heaved with the expansion of domestic pride. Malka thanked God she was not a mother of barren or celibate children, which is only one degree better than personal unfruitfulness, and testifies scarce less to the celestial curse.

“Is that pin-mark gone away yet, Milly, from the precious little thing?” said Malka, taking Ezekiel in her arms and disregarding the transformation of face which in babies precedes a storm.

“Yes, it was a mere flea-bite,” said Milly incautiously, adding hurriedly, “I always go through his flannels and things most carefully to see there are no more pins lurking about.”

“That is right! Pins are like fleas–you never know where they get to,” said Malka in an insidious spirit of compromise. “Where is Leah?”

“She is in the back yard frying the last of the fish. Don’t you smell it?”

“It will hardly have time to get cold.”

“Well, but I did a dishful myself last night. She is only preparing a reserve in case the attack be too deadly.”

“And where is the _Cohen_?”

“Oh, we have asked old Hyams across the Ruins. We expect him round every minute.”

At this point the indications of Ezekiel’s facial barometer were fulfilled, and a tempest of weeping shook him.

“_Na_! Go then! Go to the mother,” said Malka angrily. “All my children are alike. It’s getting late. Hadn’t you better send across again for old Hyams?”

“There’s no hurry, mother,” said Michael Birnbaum soothingly. “We must wait for Sam.”

“And who’s Sam?” cried Malka unappeased.

“Sam is Leah’s _Chosan_,” replied Michael ingenuously.

“Clever!” sneered Malka. “But my grandson is not going to wait for the son of a proselyte. Why doesn’t he come?”

“He’ll be here in one minute.”

“How do you know?”

“We came up in the same train. He got in at Middlesborough. He’s just gone home to see his folks, and get a wash and a brush-up. Considering he’s coming up to town merely for the sake of the family ceremony, I think it would be very rude to commence without him. It’s no joke, a long railway journey this weather. My feet were nearly frozen despite the foot-warmer.”

“My poor lambkin,” said Malka, melting. And she patted his side whiskers.

Sam Levine arrived almost immediately, and Leah, fishfork in hand, flew out of the back-yard kitchen to greet him. Though a member of the tribe of Levi, he was anything but ecclesiastical in appearance, rather a representative of muscular Judaism. He had a pink and white complexion, and a tawny moustache, and bubbled over with energy and animal spirits. He could give most men thirty in a hundred in billiards, and fifty in anecdote. He was an advanced Radical in politics, and had a high opinion of the intelligence of his party. He paid Leah lip-fealty on his entry.

“What a pity it’s Sunday!” was Leah’s first remark when the kissing was done.

“No going to the play,” said Sam ruefully, catching her meaning.

They always celebrated his return from a commercial round by going to the theatre–the-etter they pronounced it. They went to the pit of the West End houses rather than patronize the local dress circles for the same money. There were two strata of Ghetto girls, those who strolled in the Strand on Sabbath, and those who strolled in the Whitechapel Road. Leah was of the upper stratum. She was a tall lovely brunette, exuberant of voice and figure, with coarse red hands. She doted on ice-cream in the summer, and hot chocolate in the winter, but her love of the theatre was a perennial passion. Both Sam and she had good ears, and were always first in the field with the latest comic opera tunes. Leah’s healthy vitality was prodigious. There was a legend in the Lane of such a maiden having been chosen by a coronet; Leah was satisfied with Sam, who was just her match. On the heels of Sam came several other guests, notably Mrs. Jacobs (wife of “Reb” Shemuel), with her pretty daughter, Hannah. Mr. Hyams, the _Cohen_, came last–the Priest whose functions had so curiously dwindled since the times of the Temples. To be called first to the reading of the Law, to bless his brethren with symbolic spreadings of palms and fingers in a mystic incantation delivered, standing shoeless before the Ark of the Covenant at festival seasons, to redeem the mother’s first-born son when neither parent was of priestly lineage–these privileges combined with a disability to be with or near the dead, differentiated his religious position from that of the Levite or the Israelite. Mendel Hyams was not puffed up about his tribal superiority, though if tradition were to be trusted, his direct descent from Aaron, the High Priest, gave him a longer genealogy than Queen Victoria’s. He was a meek sexagenarian, with a threadbare black coat and a child-like smile. All the pride of the family seemed to be monopolized by his daughter Miriam, a girl whose very nose Heaven had fashioned scornful. Miriam had accompanied him out of contemptuous curiosity. She wore a stylish feather in her hat, and a boa round her throat, and earned thirty shillings a week, all told, as a school teacher. (Esther Ansell was in her class just now.) Probably her toilette had made old Hyams unpunctual. His arrival was the signal for the commencement of the proceedings, and the men hastened to assume their head-gear.

Ephraim Phillips cautiously took the swaddled-up infant from the bosom of Milly where it was suckling and presented it to old Hyams. Fortunately Ezekiel had already had a repletion of milk, and was drowsy and manifested very little interest in the whole transaction.

“This my first-born son,” said Ephraim in Hebrew as he handed Ezekiel over–“is the first-born of his mother, and the Holy One, blessed be He, hath given command to redeem him, as it is said, and those that are to be redeemed of them from a month old, shalt thou redeem according to thine estimation for the money of five shekels after the shekel of the sanctuary, the shekel being twenty gerahs; and it is said, ‘Sanctify unto me all the first-born, whatsoever openeth the womb among the children of Israel, both of man and of beast; it is mine.'”

Ephraim Phillips then placed fifteen shillings in silver before old Hyams, who thereupon inquired in Chaldaic: “Which wouldst thou rather–give me thy first-born son, the first-born of his mother, or redeem him for five selaim, which thou art bound to give according to the Law?”

Ephraim replied in Chaldaic: “I am desirous rather to redeem my son, and here thou hast the value of his redemption, which I am bound to give according to the Law.”

Thereupon Hyams took the money tendered, and gave back the child to his father, who blessed God for His sanctifying commandments, and thanked Him for His mercies; after which the old _Cohen_ held the fifteen shillings over the head of the infant, saying: “This instead of that, this in exchange for that, this in remission of that. May this child enter into life, into the Law, and into the fear of Heaven. May it be God’s will that even as he has been admitted to redemption, so may he enter into the Law, the nuptial canopy and into good deeds. Amen.” Then, placing his hand in benediction upon the child’s head, the priestly layman added: “God make thee as Ephraim and Manasseh. The Lord bless thee and keep thee. The Lord make His face to shine upon thee, and be gracious unto thee. The Lord turn His face to thee and grant thee peace. The Lord is thy guardian; the Lord is thy shade upon thy right hand. For length of days and years of life and peace shall they add to thee. The Lord shall guard thee from all evil. He shall guard thy soul.”

“Amen,” answered the company, and then there was a buzz of secular talk, general rapture being expressed at the stolidness of Ezekiel’s demeanor. Cups of tea were passed round by the lovely Leah, and the secrets of the paper bags were brought to light. Ephraim Phillips talked horses with Sam Levine, and old Hyams quarrelled with Malka over the disposal of the fifteen shillings. Knowing that Hyams was poor, Malka refused to take back the money retendered by him under pretence of a gift to the child. The _Cohen_, however, was a proud man, and under the eye of Miriam a firm one. Ultimately it was agreed the money should be expended on a _Missheberach_, for the infant’s welfare and the synagogue’s. Birds of a feather flock together, and Miriam forgathered with Hannah Jacobs, who also had a stylish feather in her hat, and was the most congenial of the company. Mrs. Jacobs was left to discourse of the ailments of childhood and the iniquities of servants with Mrs. Phillips. Reb Shemuel’s wife, commonly known as the Rebbitzin, was a tall woman with a bony nose and shrivelled cheeks, whereon the paths of the blood-vessels were scrawled in red. The same bones were visible beneath the plumper padding of Hannah’s face. Mrs. Jacobs had escaped the temptation to fatness, which is the besetting peril of the Jewish matron. If Hannah could escape her mother’s inclination to angularity she would be a pretty woman. She dressed with taste, which is half the battle, and for the present she was only nineteen.

“Do you think it’s a good match?” said Miriam Hyams, indicating Sam Levine with a movement of the eyebrow.

A swift, scornful look flitted across Hannah’s face. “Among the Jews,” she said, “every match is a grand _Shidduch_ before the marriage; after, we hear another tale.”

“There is a good deal in that,” admitted Miriam, thoughtfully. “The girl’s family cries up the capture shamelessly. I remember when Clara Emanuel was engaged, her brother Jack told me it was a splendid _Shidduch_. Afterwards I found he was a widower of fifty-five with three children.”

“But that engagement went off,” said Hannah.

“I know,” said Miriam. “I’m only saying I can’t fancy myself doing anything of the kind.”

“What! breaking off an engagement?” said Hannah, with a cynical little twinkle about her eye.

“No, taking a man like that,” replied Miriam. “I wouldn’t look at a man over thirty-five, or with less than two hundred and fifty a year.”

“You’ll never marry a teacher, then,” Hannah remarked.

“Teacher!” Miriam Hyams repeated, with a look of disgust. “How can one be respectable on three pounds a week? I must have a man in a good position.” She tossed her piquant nose and looked almost handsome. She was five years older than Hannah, and it seemed an enigma why men did not rush to lay five pounds a week at her daintily shod feet.

“I’d rather marry a man with two pounds a week if I loved him,” said Hannah in a low tone.

“Not in this century,” said Miriam, shaking her head incredulously. “We don’t believe in that nonsense now-a-days. There was Alice Green,–she used to talk like that,–now look at her, riding about in a gig side by side with a bald monkey.”

“Alice Green’s mother,” interrupted Malka, pricking up her ears, “married a son of Mendel Weinstein by his third wife, Dinah, who had ten pounds left her by her uncle Shloumi.”

“No, Dinah was Mendel’s second wife,” corrected Mrs. Jacobs, cutting short a remark of Mrs. Phillips’s in favor of the new interest.

“Dinah was Mendel’s third wife,” repeated Malka, her tanned cheeks reddening. “I know it because my Simon, God bless him, was breeched the same month.”

Simon was Malka’s eldest, now a magistrate in Melbourne.

“His third wife was Kitty Green, daughter of the yellow Melammed,” persisted the Rebbitzin. “I know it for a fact, because Kitty’s sister Annie was engaged for a week to my brother-in-law Nathaniel.”

“His first wife,” put in Malka’s husband, with the air of arbitrating between the two, “was Shmool the publican’s eldest daughter.”

“Shmool the publican’s daughter,” said Malka, stirred to fresh indignation, “married Hyam Robins, the grandson of old Benjamin, who kept the cutlery shop at the corner of Little Eden Alley, there where the pickled cucumber store stands now.”

“It was Shmool’s sister that married Hyam Robins, wasn’t it, mother?” asked Milly, incautiously.

“Certainly not,” thundered Malka. “I knew old Benjamin well, and he sent me a pair of chintz curtains when I married your father.”

“Poor old Benjamin! How long has he been dead?” mused Reb Shemuel’s wife.

“He died the year I was confined with my Leah—-“

“Stop! stop!” interrupted Sam Levine boisterously. “There’s Leah getting as red as fire for fear you’ll blab out her age.”

“Don’t be a fool, Sam,” said Leah, blushing violently, and looking the lovelier for it.

The attention of the entire company was now concentrated upon the question at issue, whatever it might be. Malka fixed her audience with her piercing eye, and said in a tone that scarce brooked contradiction: “Hyam Robins couldn’t have married Shmool’s sister because Shmool’s sister was already the wife of Abraham the fishmonger.”

“Yes, but Shmool had two sisters,” said Mrs. Jacobs, audaciously asserting her position as the rival genealogist.

“Nothing of the kind,” replied Malka warmly.

“I’m quite sure,” persisted Mrs. Jacobs. “There was Phoeby and there was Harriet.”

“Nothing of the kind,” repeated Malka. “Shmool had three sisters. Only two were in the deaf and dumb home.”

“Why, that, wasn’t Shmool at all,” Milly forgot herself so far as to say, “that was Block the Baker.”

“Of course!” said Malka in her most acid tone. “My _kinder_ always know better than me.”

There was a moment of painful silence. Malka’s eye mechanically sought the clothes-brush. Then Ezekiel sneezed. It was a convulsive “atichoo,” and agitated the infant to its most intimate flannel-roll.

“For thy Salvation do I hope, O Lord,” murmured Malka, piously, adding triumphantly aloud, “There! the _kind_ has sneezed to the truth of it. I knew I was right.”

The sneeze of an innocent child silences everybody who is not a blasphemer. In the general satisfaction at the unexpected solution of the situation, no one even pointed out that the actual statement to which Ezekiel had borne testimony, was an assertion of the superior knowledge of Malka’s children. Shortly afterwards the company trooped downstairs to partake of high tea, which in the Ghetto need not include anything more fleshly than fish. Fish was, indeed, the staple of the meal. Fried fish, and such fried fish! Only a great poet could sing the praises of the national dish, and the golden age of Hebrew poetry is over. Strange that Gebirol should have lived and died without the opportunity of the theme, and that the great Jehuda Halevi himself should have had to devote his genius merely to singing the glories of Jerusalem. “Israel is among the other nations,” he sang, “as the heart among the limbs.” Even so is the fried fish of Judaea to the fried fish of Christendom and Heathendom. With the audacity of true culinary genius, Jewish fried fish is always served cold. The skin is a beautiful brown, the substance firm and succulent. The very bones thereof are full of marrow, yea and charged with memories of the happy past. Fried fish binds Anglo-Judaea more than all the lip-professions of unity. Its savor is early known of youth, and the divine flavor, endeared by a thousand childish recollections, entwined with the most sacred associations, draws back the hoary sinner into the paths of piety. It is on fried fish, mayhap, that the Jewish matron grows fat. In the days of the Messiah, when the saints shall feed off the Leviathan; and the Sea Serpent shall be dished up for the last time, and the world and the silly season shall come to an end, in those days it is probable that the saints will prefer their Leviathan fried. Not that any physical frying will be necessary, for in those happy times (for whose coming every faithful Israelite prays three times a day), the Leviathan will have what taste the eater will. Possibly a few highly respectable saints, who were fashionable in their day and contrived to live in Kensington without infection of paganism, will take their Leviathan in conventional courses, and beginning with _hors d’oeuvres_ may _will_ him everything by turns and nothing long; making him soup and sweets, joint and _entree_, and even ices and coffee, for in the millennium the harassing prohibition which bars cream after meat will fall through. But, however this be, it is beyond question that the bulk of the faithful will mentally fry him, and though the Christian saints, who shall be privileged to wait at table, hand them plate after plate, fried fish shall be all the fare. One suspects that Hebrews gained the taste in the Desert of Sinai, for the manna that fell there was not monotonous to the palate as the sciolist supposes, but likewise mutable under volition. It were incredible that Moses, who gave so many imperishable things to his people, did not also give them the knowledge of fried fish, so that they might obey his behest, and rejoice, before the Lord. Nay, was it not because, while the manna fell, there could be no lack of fish to fry, that they lingered forty years in a dreary wilderness? Other delicious things there are in Jewish cookery–_Lockschen_, which are the apotheosis of vermicelli, _Ferfel_, which are _Lockschen_ in an atomic state, and _Creplich_, which are triangular meat-pasties, and _Kuggol_, to which pudding has a far-away resemblance; and there is even _gefuellte Fisch_, which is stuffed fish without bones–but fried fish reigns above all in cold, unquestioned sovereignty. No other people possesses the recipe. As a poet of the commencement of the century sings:

The Christians are ninnies, they can’t fry Dutch plaice, Believe me, they can’t tell a carp from a dace.

It was while discussing a deliciously brown oblong of the Dutch plaice of the ballad that Samuel Levine appeared to be struck by an idea. He threw down his knife and fork and exclaimed in Hebrew. “_Shemah beni_!”

Every one looked at him.

“Hear, my son!” he repeated in comic horror. Then relapsing into English, he explained. “I’ve forgotten to give Leah a present from her _chosan_.”

“A-h-h!” Everybody gave a sigh of deep interest; Leah, whom the exigencies of service had removed from his side to the head of the table, half-rose from her seat in excitement.

Now, whether Samuel Levine had really forgotten, or whether he had chosen the most effective moment will never be known; certain it is that the Semitic instinct for drama was gratified within him as he drew a little folded white paper out of his waistcoat pocket, amid the keen expectation of the company.

“This,” said he, tapping the paper as if he were a conjurer, “was purchased by me yesterday morning for my little girl. I said to myself, says I, look here, old man, you’ve got to go up to town for a day in honor of Ezekiel Phillips, and your poor girl, who had looked forward to your staying away till Passover, will want some compensation for her disappointment at seeing you earlier. So I thinks to myself, thinks I, now what is there that Leah would like? It must be something appropriate, of course, and it mustn’t be of any value, because I can’t afford it. It’s a ruinous business getting engaged; the worst bit of business I ever did in all my born days.” Here Sam winked facetiously at the company. “And I thought and thought of what was the cheapest thing I could get out of it with, and lo and behold I suddenly thought of a ring.”

So saying, Sam, still with the same dramatic air, unwrapped the thick gold ring and held it up so that the huge diamond in it sparkled in the sight of all. A long “O–h–h” went round the company, the majority instantaneously pricing it mentally, and wondering at what reduction Sam had acquired it from a brother commercial. For that no Jew ever pays full retail price for jewelry is regarded as axiomatic. Even the engagement ring is not required to be first-hand–or should it be first-finger?–so long as it is solid; which perhaps accounts for the superiority of the Jewish marriage-rate. Leah rose entirely to her feet, the light of the diamond reflected in her eager eyes. She leant across the table, stretching out a finger to receive her lover’s gift. Sam put the ring near her finger, then drew it away teasingly.

“Them as asks shan’t have,” he said, in high good humor. “You’re too greedy. Look at the number of rings you’ve got already.” The fun of the situation diffused itself along the table.

“Give it me,” laughed Miriam Hyams, stretching out her finger. “I’ll say ‘ta’ so nicely.”

“No,” he said, “you’ve been naughty; I’m going to give it to the little girl who has sat quiet all the time. Miss Hannah Jacobs, rise to receive your prize.”

Hannah, who was sitting two places to the left of him, smiled quietly, but went on carving her fish. Sam, growing quite boisterous under the appreciation of a visibly amused audience, leaned towards her, captured her right hand, and forcibly adjusted the ring on the second finger, exclaiming in Hebrew, with mock solemnity, “Behold, thou art consecrated unto me by this ring according to the Law of Moses and Israel.”

It was the formal marriage speech he had learnt up for his approaching marriage. The company roared with laughter, and pleasure and enjoyment of the fun made Leah’s lovely, smiling cheeks flush to a livelier crimson. Badinage flew about from one end of the table to the other: burlesque congratulations were showered on the couple, flowing over even unto Mrs. Jacobs, who appeared to enjoy the episode as much as if her daughter were really off her hands. The little incident added the last touch of high spirits to the company and extorted all their latent humor. Samuel excelled himself in vivacious repartee, and responded comically to the toast of his health as drunk in coffee. Suddenly, amid the hubbub of chaff and laughter and the clatter of cutlery, a still small voice made itself heard. It same from old Hyams, who had been sitting quietly with brow corrugated under his black velvet _koppel_.

“Mr. Levine,” he said, in low grave tones, “I have been thinking, and I am afraid that what you have done is serious.”

The earnestness of his tones arrested the attention of the company. The laughter ceased.

“What do you mean?” said Samuel. He understood the Yiddish which old Hyams almost invariably used, though he did not speak it himself. Contrariwise, old Hyams understood much more English than he spoke.

“You have married Hannah Jacobs.”

There was a painful silence, dim recollections surging in everybody’s brain.

“Married Hannah Jacobs!” repeated Samuel incredulously.

“Yes,” affirmed old Hyams. “What you have done constitutes a marriage according to Jewish law. You have pledged yourself to her in the presence of two witnesses.”

There was another tense silence. Samuel broke it with a boisterous laugh.

“No, no, old fellow,” he said; “you don’t have me like that!”

The tension was relaxed. Everybody joined in the laugh with a feeling of indescribable relief. Facetious old Hyams had gone near scoring one. Hannah smilingly plucked off the glittering bauble from her finger and slid it on to Leah’s. Hyams alone remained grave. “Laugh away!” he said. “You will soon find I am right. Such is our law.”

“May be,” said Samuel, constrained to seriousness despite himself. “But you forget that I am already engaged to Leah.”

“I do not forget it,” replied Hyams, “but it has nothing to do with the case. You are both single, or rather you _were_ both single, for now you are man and wife.”

Leah, who had been sitting pale and agitated, burst into tears. Hannah’s face was drawn and white. Her mother looked the least alarmed of the company.

“Droll person!” cried Malka, addressing Sam angrily in jargon. “What hast thou done?”

“Don’t let us all go mad,” said Samuel, bewildered. “How can a piece of fun, a joke, be a valid marriage?”

“The law takes no account of jokes,” said old Hyams solemnly.

“Then why didn’t you stop me?” asked Sam, exasperated.

“It was all done in a moment. I laughed myself; I had no time to think.”

Sam brought his fist down on the table with a bang.

“Well, I’ll never believe this! If this is Judaism—-!”

“Hush!” said Malka angrily. “These are your English Jews, who make mock of holy things. I always said the son of a proselyte was—-“

“Look here, mother,” put in Michael soothingly. “Don’t let us make a fuss before we know the truth. Send for some one who is likely to know.” He played agitatedly with his complex pocket-knife.

“Yes, Hannah’s father, Reb Shemuel is just the man,” cried Milly Phillips.

“I told you my husband was gone to Manchester for a day or two,” Mrs. Jacobs reminded her.

“There’s the _Maggid_ of the Sons of the Covenant,” said one of the company. “I’ll go and fetch him.”

The stooping, black-bearded _Maggid_ was brought. When he arrived, it was evident from his look that he knew all and brought confirmation of their worst fears. He explained the law at great length, and cited precedent upon precedent. When he ceased, Leah’s sobs alone broke the silence. Samuel’s face was white. The merry gathering had been turned to a wedding party.

“You rogue!” burst forth Malka at last. “You planned all this–you thought my Leah didn’t have enough money, and that Reb Shemuel will heap you up gold in the hands. But you don’t take me in like this.”

“May this piece of bread choke me if I had the slightest iota of intention!” cried Samuel passionately, for the thought of what Leah might think was like fire in his veins. He turned appealingly to the _Maggid_; “but there must be some way out of this, surely there must be some way out. I know you _Maggidim_ can split hairs. Can’t you make one of your clever distinctions even when there’s more than a trifle concerned?” There was a savage impatience about the bridegroom which boded ill for the Law.

“Of course there’s a way out,” said the _Maggid_ calmly. “Only one way, but a very broad and simple one.”

“What’s that?” everybody asked breathlessly.

“He must give her _Gett_!”

“Of course!” shouted Sam in a voice of thunder. “I divorce her at once.” He guffawed hysterically: “What a pack of fools we are! Good old Jewish law!”

Leah’s sobs ceased. Everybody except Mrs. Jacobs was smiling once more. Half a dozen, hands grasped the _Maggid’s_; half a dozen others thumped him on the back. He was pushed into a chair. They gave him a glass of brandy, they heaped a plate with fried fish. Verily the _Maggid_, who was in truth sore ahungered, was in luck’s way. He blessed Providence and the Jewish Marriage Law.

“But you had better not reckon that a divorce,” he warned them between two mouthfuls. “You had better go to Reb Shemuel, the maiden’s father, and let him arrange the _Gett_ beyond reach of cavil.”

“But Reb Shemuel is away,” said Mrs. Jacobs.

“And I must go away, too, by the first train to-morrow,” said Sam. “However, there’s no hurry. I’ll arrange to run up to town again in a fortnight or so, and then Reb Shemuel shall see that we are properly untied. You don’t mind being my wife for a fortnight, I hope, Miss Jacobs?” asked Sam, winking gleefully at Leah. She smiled back at him and they laughed together over the danger they had just escaped. Hannah laughed too, in contemptuous amusement at the rigidity of Jewish Law.

“I’ll tell you what, Sam, can’t you come back for next Saturday week?” said Leah.

“Why?” asked Sam. “What’s on?”

“The Purim Ball at the Club. As you’ve got to come back to give Hannah _Gett_, you might as well come in time to take me to the ball.”

“Right you are,” said Sam cheerfully.

Leah clapped her hands. “Oh that will be jolly,” she said. “And we’ll take Hannah with us,” she added as an afterthought.

“Is that by way of compensation for losing my husband?” Hannah asked with a smile.

Leah gave a happy laugh, and turned the new ring on her finger in delighted contemplation.

“All’s well that ends well,” said Sam. “Through this joke Leah will be the belle of the Purim Ball. I think I deserve another piece of plaice, Leah, for that compliment. As for you, Mr. Maggid, you’re a saint and a Talmud sage!”

The _Maggid’s_ face was brightened by a smile. He intoned the grace with unction when the meal ended, and everybody joined in heartily at the specifically vocal portions. Then the _Maggid_ left, and the cards were brought out.

It is inadvisable to play cards _before_ fried fish, because it is well known that you may lose, and losing may ruffle your temper, and you may call your partner an ass, or your partner may call you an ass. To-night the greatest good humor prevailed, though several pounds changed hands. They played Loo, “Klobbiyos,” Napoleon, Vingt-et-un, and especially Brag. Solo whist had not yet come in to drive everything else out. Old Hyams did not _spiel_, because he could not afford to, and Hannah Jacobs because she did not care to. These and a few other guests left early. But the family party stayed late. On a warm green table, under a cheerful gas light, with brandy and whiskey and sweets and fruit to hand, with no trains or busses to catch, what wonder if the light-hearted assembly played far into the new day?

Meanwhile the Redeemed Son slept peacefully in his crib with his legs curled up, and his little fists clenched beneath the coverlet.

CHAPTER V.

THE PAUPER ALIEN.

Moses Ansell married mainly because all men are mortal. He knew he would die and he wanted an heir. Not to inherit anything, but to say _Kaddish_ for him. _Kaddish_ is the most beautiful and wonderful mourning prayer ever written. Rigidly excluding all references to death and grief, it exhausts itself in supreme glorification of the Eternal and in supplication for peace upon the House of Israel. But its significance has been gradually transformed; human nature, driven away with a pitchfork, has avenged itself by regarding the prayer as a mass, not without purgatorial efficacy, and so the Jew is reluctant to die without leaving some one qualified to say _Kaddish_ after him every day for a year, and then one day a year. That is one reason why sons are of such domestic importance.

Moses had only a mother in the world when he married Gittel Silverstein, and he hoped to restore the balance of male relatives by this reckless measure. The result was six children, three girls and three _Kaddishim_. In Gittel, Moses found a tireless helpmate. During her lifetime the family always lived in two rooms, for she had various ways of supplementing the household income. When in London she chared for her cousin Malka at a shilling a day. Likewise she sewed underlinen and stitched slips of fur into caps in the privacy of home and midnight. For all Mrs. Ansell’s industry, the family had been a typical group of wandering Jews, straying from town to town in search of better things. The congregation they left (every town which could muster the minimum of ten men for worship boasted its _Kehillah_) invariably paid their fare to the next congregation, glad to get rid of them so cheaply, and the new _Kehillah_ jumped at the opportunity of gratifying their restless migratory instinct and sent them to a newer. Thus were they tossed about on the battledores of philanthropy, often reverting to their starting-point, to the disgust of the charitable committees. Yet Moses always made loyal efforts to find work. His versatility was marvellous. There was nothing he could not do badly. He had been glazier, synagogue beadle, picture-frame manufacturer, cantor, peddler, shoemaker in all branches, coat-seller, official executioner of fowls and cattle, Hebrew teacher, fruiterer, circumciser, professional corpse-watcher, and now he was a tailor out of work.

Unquestionably Malka was right in considering Moses a _Schlemihl_ in comparison with many a fellow-immigrant, who brought indefatigable hand and subtle brain to the struggle for existence, and discarded the prop of charity as soon as he could, and sometimes earlier.

It was as a hawker that he believed himself most gifted, and he never lost the conviction that if he could only get a fair start, he had in him the makings of a millionaire. Yet there was scarcely anything cheap with which he had not tramped the country, so that when poor Benjamin, who profited by his mother’s death to get into the Orphan Asylum, was asked to write a piece of composition on “The Methods of Travelling,” he excited the hilarity of the class-room by writing that there were numerous ways of travelling, for you could travel with sponge, lemons, rhubarb, old clothes, jewelry, and so on, for a page of a copy book. Benjamin was a brilliant boy, yet he never shook off some of the misleading associations engendered by the parental jargon. For Mrs. Ansell had diversified her corrupt German by streaks of incorrect English, being of a much more energetic and ambitious temperament than the conservative Moses, who dropped nearly all his burden of English into her grave. For Benjamin, “to travel” meant to wander about selling goods, and when in his books he read of African travellers, he took it for granted that they were but exploiting the Dark Continent for small profits and quick returns.

And who knows? Perhaps of the two species, it was the old Jewish peddlers who suffered the more and made the less profit on the average. For the despised three-hatted scarecrow of Christian caricature, who shambled along snuffling “Old clo’,” had a strenuous inner life, which might possibly have vied in intensity, elevation, and even sense of humor, with that of the best of the jeerers on the highway. To Moses, “travelling” meant straying forlornly in strange towns and villages, given over to the worship of an alien deity and ever ready to avenge his crucifixion; in a land of whose tongue he knew scarce more than the Saracen damsel married by legend to a Becket’s father. It meant praying brazenly in crowded railway trains, winding the phylacteries sevenfold round his left arm and crowning his forehead with a huge leather bump of righteousness, to the bewilderment or irritation of unsympathetic fellow-passengers. It meant living chiefly on dry bread and drinking black tea out of his own cup, with meat and fish and the good things of life utterly banned by the traditional law, even if he were flush. It meant carrying the red rag of an obnoxious personality through a land of bulls. It meant passing months away from wife and children, in a solitude only occasionally alleviated by a Sabbath spent in a synagogue town. It meant putting up at low public houses and common lodging houses, where rowdy disciples of the Prince of Peace often sent him bleeding to bed, or shamelessly despoiled him of his merchandise, or bullied and blustered him out of his fair price, knowing he dared not resent. It meant being chaffed and gibed at in language of which he only understood that it was cruel, though certain trite facetiae grew intelligible to him by repetition. Thus once, when he had been interrogated as to the locality of Moses when the light went out, he replied in Yiddish that the light could not go out, for “it stands in the verse, that round the head of Moses, our teacher, the great law-giver, was a perpetual halo.” An old German happened to be smoking at the bar of the public house when the peddler gave his acute answer; he laughed heartily, slapped the Jew on the back and translated the repartee to the Convivial crew. For once intellect told, and the rough drinkers, with a pang of shame, vied with one another in pressing bitter beer upon the temperate Semite. But, as a rule, Moses Ansell drank the cup of affliction instead of hospitality and bore his share to the full, without the remotest intention of being heroic, in the long agony of his race, doomed to be a byword and a mockery amongst the heathen. Assuredly, to die for a religion is easier than to live for it. Yet Moses never complained nor lost faith. To be spat upon was the very condition of existence of the modern Jew, deprived of Palestine and his Temple, a footsore mendicant, buffeted and reviled, yet the dearer to the Lord God who had chosen him from the nations. Bullies might break Moses’s head in this world, but in the next he would sit on a gold chair in Paradise among the saints and sing exegetical acrostics to all eternity. It was some dim perception of these things that made Esther forgive her father when the Ansells waited weeks and weeks for a postal order and landlords were threatening to bundle them out neck and crop, and her mother’s hands were worn to the bone slaving for her little ones.

Things improved a little just before the mother died, for they had settled down in London and Moses earned eighteen shillings a week as a machinist and presser, and no longer roamed the country. But the interval of happiness was brief. The grandmother, imported from Poland, did not take kindly to her son’s wife, whom she found wanting in the minutiae of ceremonial piety and godless enough to wear her own hair. There had been, indeed, a note of scepticism, of defiance, in Esther’s mother, a hankering after the customs of the heathen, which her grandmother divined instinctively and resented for the sake of her son and the post-mundane existence of her grandchildren. Mrs. Ansell’s scepticism based itself upon the uncleanliness which was so generally next to godliness in the pious circles round them, and she had been heard to express contempt for the learned and venerable Israelite, who, being accosted by an acquaintance when the shadows of eve were beginning to usher in the Day of Atonement, exclaimed:

“For heaven’s sake, don’t stop me–I missed my bath last year.”

Mrs. Ansell bathed her children from head to foot once a month, and even profanely washed them on the Sabbath, and had other strange, uncanny notions. She professed not to see the value to God, man or beast of the learned Rabbonim, who sat shaking themselves all day in the _Beth Hamidrash_, and said they would be better occupied in supporting their families, a view which, though mere surface blasphemy on the part of the good woman and primarily intended as a hint to Moses to study less and work longer, did not fail to excite lively passages of arms between the two women. But death ended these bickerings and the _Bube_, who had frequently reproached her son for bringing her into such an atheistic country, was left a drag the more upon the family deprived at once of a mother and a bread-winner. Old Mrs. Ansell was unfit: for anything save grumbling, and so the headship naturally devolved upon Esther, whom her mother’s death left a woman getting on for eight. The commencement of her reign coincided with a sad bisection of territory. Shocking as it may be to better regulated minds, these seven people lived in one room. Moses and the two boys slept in one bed and the grandmother and the three girls in another. Esther had to sleep with her head on a supplementary pillow at the foot of the bed. But there can be much love in a little room.

The room was not, however, so very little, for it was of ungainly sprawling structure, pushing out an odd limb that might have been cut off with a curtain. The walls nodded fixedly to one another so that the ceiling was only half the size of the floor. The furniture comprised but the commonest necessities. This attic of the Ansells was nearer heaven than most earthly dwelling places, for there were four tall flights of stairs to mount before you got to it. No. 1 Royal Street had been in its time one of the great mansions of the Ghetto; pillars of the synagogue had quaffed _kosher_ wine in its spacious reception rooms and its corridors had echoed with the gossip of portly dames in stiff brocades. It was stoutly built and its balusters were of carved oak. But now the threshold of the great street door, which was never closed, was encrusted with black mud, and a musty odor permanently clung to the wide staircase and blent subtly with far-away reminiscences of Mr. Belcovitch’s festive turpentine. The Ansells had numerous housemates, for No. 1 Royal Street was a Jewish colony in itself and the resident population was periodically swollen by the “hands” of the Belcovitches and by the “Sons of the Covenant,” who came to worship at their synagogue on the ground floor. What with Sugarman the _Shadchan_, on the first floor, Mrs. Simons and Dutch Debby on the second, the Belcovitches on the third, and the Ansells and Gabriel Hamburg, the great scholar, on the fourth, the door-posts twinkled with _Mezuzahs_–cases or cylinders containing sacred script with the word _Shaddai_ (Almighty) peering out of a little glass eye at the centre. Even Dutch Debby, abandoned wretch as she was, had this protection against evil spirits (so it has come to be regarded) on her lintel, though she probably never touched the eye with her finger to kiss the place of contact after the manner of the faithful.

Thus was No. 1 Royal Street close packed with the stuff of human life, homespun and drab enough, but not altogether profitless, may be, to turn over and examine. So close packed was it that there was scarce breathing space. It was only at immemorial intervals that our pauper alien made a pun, but one day he flashed upon the world the pregnant remark that England was well named, for to the Jew it was verily the Enge-Land, which in German signifies the country without elbow room. Moses Ansell chuckled softly and beatifically when he emitted the remark that surprised all who knew him. But then it was the Rejoicing of the Law and the Sons of the Covenant had treated him to rum and currant cake. He often thought of his witticism afterwards, and it always lightened his unwashed face with a happy smile. The recollection usually caught him when he was praying.

For four years after Mrs. Ansell’s charity funeral the Ansells, though far from happy, had no history to speak of.

Benjamin accompanied Solomon to _Shool_ morning and evening to say _Kaddish_ for their mother till he passed into the Orphan Asylum and out of the lives of his relatives. Solomon and Rachel and Esther went to the great school and Isaac to the infant school, while the tiny Sarah, whose birth had cost Mrs. Ansell’s life, crawled and climbed about in the garret, the grandmother coming in negatively useful as a safeguard against fire on the days when the grate was not empty. The _Rube’s_ own conception of her function as a safeguard against fire was quite other.

Moses was out all day working or looking for work, or praying or listening to _Drashes_, by the _Maggid_ or other great preachers. Such charities as brightened and warmed the Ghetto Moses usually came in for. Bread, meat and coal tickets, god-sends from the Society for Restoring the Soul, made odd days memorable. Blankets were not so easy to get as in the days of poor Gittel’s confinements.

What little cooking there was to do was done by Esther before or after school; she and her children usually took their mid-day meal with them in the shape of bread, occasionally made ambrosial by treacle The Ansells had more fast days than the Jewish calendar, which is saying a good deal. Providence, however, generally stepped in before the larder had been bare twenty-four hours.

As the fast days of the Jewish calendar did not necessarily fall upon the Ansell fast days, they were an additional tax on Moses and his mother. Yet neither ever wavered in the scrupulous observance of them, not a crumb of bread nor a drop of water passing their lips. In the keen search for facts detrimental to the Ghetto it is surprising that no political economist has hitherto exposed the abundant fasts with which Israel has been endowed, and which obviously operate as a dole in aid of wages. So does the Lenten period of the “Three Weeks,” when meat is prohibited in memory of the shattered Temples. The Ansells kept the “Three Weeks” pretty well all the year round. On rare occasions they purchased pickled Dutch herrings or brought home pennyworths of pea soup or of baked potatoes and rice from a neighboring cook shop. For Festival days, if Malka had subsidized them with a half-sovereign, Esther sometimes compounded _Tzimmus_, a dainty blend of carrots, pudding and potatoes. She was prepared to write an essay on _Tzimmus_ as a gastronomic ideal. There were other pleasing Polish combinations which were baked for twopence by the local bakers. _Tabechas_, or stuffed entrails, and liver, lights or milt were good substitutes for meat. A favorite soup was _Borsch_, which was made with beet-root, fat taking the place of the more fashionable cream.

The national dish was seldom their lot; when fried fish came it was usually from the larder of Mrs. Simons, a motherly old widow, who lived in the second floor front, and presided over the confinements of all the women and the sicknesses of all the children in the neighborhood. Her married daughter Dinah was providentially suckling a black-eyed boy when Mrs. Ansell died, so Mrs. Simons converted her into a foster mother of little Sarah, regarding herself ever afterwards as under special responsibilities toward the infant, whom she occasionally took to live with her for a week, and for whom she saw heaven encouraging a future alliance with the black-eyed foster brother. Life would have been gloomier still in the Ansell garret if Mrs. Simons had not been created to bless and sustain. Even old garments somehow arrived from Mrs. Simons to eke out the corduroys and the print gowns which were the gift of the school. There were few pleasanter events in the Ansell household than the falling ill of one of the children, for not only did this mean a supply of broth, port wine and other incredible luxuries from the Charity doctor (of which all could taste), but it brought in its train the assiduous attendance of Mrs. Simons. To see the kindly brown face bending over it with smiling eyes of jet, to feel the soft, cool hand pressed to its forehead, was worth a fever to a motherless infant. Mrs. Simons was a busy woman and a poor withal, and the Ansells were a reticent pack, not given to expressing either their love or their hunger to outsiders; so altogether the children did not see so much of Mrs. Simons or her bounties as they would have liked. Nevertheless, in a grave crisis she was always to be counted upon.

“I tell thee what, Meshe,” said old Mrs. Ansell often, “that woman wants to marry thee. A blind man could see it.”

“She cannot want it, mother,” Moses would reply with infinite respect.

“What art thou saying? A wholly fine young man like thee,” said his mother, fondling his side ringlets, “and one so _froom_ too, and with such worldly wisdom. But thou must not have her, Meshe.”

“What kind of idea thou stuffest into my head! I tell thee she would not have me if I sent to ask.”

“Talk not thyself thereinto. Who wouldn’t like to catch hold of thy cloak to go to heaven by? But Mrs. Simons is too much of an Englishwoman for me. Your last wife had English ideas and made mock of pious men and God’s judgment took her. What says the Prayer-book? For three things a woman dies in childbirth, for not separating the dough, for not lighting the Sabbath lamps and for not–“

“How often have I told thee she did do all these things!” interrupted Moses.

“Dost thou contradict the Prayer-book?” said the _Bube_ angrily. “It would have been different if thou hadst let me pick a woman for thee. But this time thou wilt honor thy mother more. It must be a respectable, virtuous maiden, with the fear of heaven–not an old woman like Mrs. Simons, but one who can bear me robust grandchildren. The grandchildren thou hast given me are sickly, and they fear not the Most High. Ah! why did’st thou drag me to this impious country? Could’st thou not let me die in peace? Thy girls think more of English story books and lessons than of _Yiddishkeit_, and the boys run out under the naked sky with bare heads and are loth to wash their hands before meals, and they do not come home in the dinner hour for fear they should have to say the afternoon prayer. Laugh at me, Moses, as thou wilt, but, old as I am, I have eyes, and not two blotches of clay, in my sockets. Thou seest not how thy family is going to destruction. Oh, the abominations!”

Thus warned and put on his mettle, Moses would keep a keen look-out on his hopeful family for the next day, and the seed which the grandmother had sown came up in black and blue bruises or, the family anatomy, especially on that portion of it which belonged to Solomon. For Moses’s crumbling trousers were buckled with a stout strap, and Solomon was a young rogue who did his best to dodge the Almighty, and had never heard of Lowell’s warning,

You’ve gut to git up airly,
Ef you want to take in God.

Even if he had heard of it, he would probably have retorted that he usually got up early enough to take in his father, who was the more immediately terrible of the two. Nevertheless, Solomon learned many lessons at his father’s knee, or rather, across it. In earlier days Solomon had had a number of confidential transactions with his father’s God, making bargains with Him according to his childish sense of equity. If, for instance, God would ensure his doing his sums correctly, so that he should be neither caned nor “kept in,” he would say his morning prayers without skipping the aggravating _Longe Verachum_, which bulked so largely on Mondays and Thursdays; otherwise he could not be bothered.

By the terms of the contract Solomon threw all the initiative on the Deity, and whenever the Deity undertook his share of the contract, Solomon honorably fulfilled his. Thus was his faith in Providence never shaken like that of some boys, who expect the Deity to follow their lead. Still, by declining to praise his Maker at extraordinary length, except in acknowledgment of services rendered, Solomon gave early evidence of his failure to inherit his father’s business incapacity.

On days when things at the school went well, no one gabbled through the weary Prayer-book more conscientiously than he; he said all the things in large type and all the funny little bits in small type, and even some passages without vowels. Nay, he included the very preface, and was lured on and coaxed on and enticed by his father to recite the appendices, which shot up one after the other on the devotional horizon like the endless-seeming terraces of a deceptive ascent; just another little bit, and now that little bit, and just that last bit, and one more very last little bit. It was like the infinite inclusiveness of a Chinese sphere, or the farewell performances of a distinguished singer.

For the rest, Solomon was a _Chine-ponim_, or droll, having that inextinguishable sense of humor which has made the saints of the Jewish Church human, has lit up dry technical Talmudic, discussions with flashes of freakish fun, with pun and jest and merry quibble, and has helped the race to survive (_pace_ Dr. Wallace) by dint of a humorous acquiescence in the inevitable.

His _Chine_ helped Solomon to survive synagogue, where the only drop of sweetness was in the beaker of wine for the sanctification service. Solomon was always in the van of the brave boys who volunteered to take part in the ceremonial quaffing of it. Decidedly. Solomon was not spiritual, he would not even kiss a Hebrew Pentateuch that he had dropped, unless his father was looking, and but for the personal supervision of the _Bube_ the dirty white fringes of his “four-corners” might have got tangled and irredeemably invalidated for all he cared.

In the direst need of the Ansells Solomon held his curly head high among his school-fellows, and never lacked personal possessions, though they were not negotiable at the pawnbroker’s. He had a peep-show, made out of an old cocoa box, and representing the sortie from Plevna, a permit to view being obtainable for a fragment of slate pencil. For two pins he would let you look a whole minute. He also had bags of brass buttons, marbles, both commoners and alleys; nibs, beer bottle labels and cherry “hogs,” besides bottles of liquorice water, vendible either by the sip or the teaspoonful, and he dealt in “assy-tassy,” which consisted of little packets of acetic acid blent with brown sugar. The character of his stock varied according to the time of year, for nature and Belgravia are less stable in their seasons than the Jewish schoolboy, to whom buttons in March are as inconceivable as snow-balling in July.

On Purim Solomon always had nuts to gamble with, just as if he had been a banker’s son, and on the Day of Atonement he was never without a little tin fusee box filled with savings of snuff. This, when the fast racked them most sorely, he would pass round among the old men with a grand manner. They would take a pinch and say, “May thy strength increase,” and blow their delighted noses with great colored handkerchiefs, and Solomon would feel about fifty and sniff a few grains himself with the air of an aged connoisseur.

He took little interest in the subtle disquisitions of the Rabbis, which added their burden to his cross of secular learning. He wrestled but perfunctorily with the theses of the Bible commentators, for Moses Ansell was so absorbed in translating and enjoying the intellectual tangles, that Solomon had scarce more to do than to play the part of chorus. He was fortunate in that his father could not afford to send him to a _Chedar_, an insanitary institution that made Jacob a dull boy by cutting off his play-time and his oxygen, and delivering him over to the leathery mercies of an unintelligently learned zealot, scrupulously unclean.

The literature and history Solomon really cared for was not of the Jews. It was the history of Daredevil Dick and his congeners whose surprising adventures, second-hand, in ink-stained sheets, were bartered to him for buttons, which shows the advantages of not having a soul above such. These deeds of derring-do (usually starting in a __school-room period in which teachers were thankfully accepted as created by Providence for the sport of schoolboys) Solomon conned at all hours, concealing them under his locker when he was supposed to be studying the Irish question from an atlas, and even hiding them between the leaves of his dog-eared Prayer-book for use during the morning service. The only harm they did him was that inflicted through the medium of the educational rod, when his surreptitious readings were discovered and his treasures thrown to the flames amid tears copious enough to extinguish them.

CHAPTER VI.

“REB” SHEMUEL.

“The Torah is greater than the priesthood and than royalty, seeing that royalty demands thirty qualifications, the priesthood twenty-four, while the Torah is acquired by forty-eight. And these are they: By audible study; by distinct pronunciation; by understanding and discernment of the heart; by awe, reverence, meekness, cheerfulness; by ministering to the sages; by attaching oneself to colleagues; by discussion with disciples; _by_ sedateness; by knowledge of the Scripture and of the Mishnah; by moderation in business, in intercourse with the world, in pleasure, in sleep, in conversation, in laughter; by long suffering; by a good heart; by faith in the wise; by resignation under chastisement; by recognizing one’s place, rejoicing in one’s portion, putting a fence to one’s words, claiming no merit for oneself; by being beloved, loving the All-present, loving mankind, loving just courses, rectitude and reproof; by keeping oneself far from honors, not boasting of one’s learning, nor delighting in giving decisions; by bearing the yoke with one’s fellow, judging him favorably and leading him to truth and peace; by being composed in one’s study; by asking and answering, hearing and adding thereto (by one’s own reflection), by learning with the object of teaching and learning with the object of practising, by making one’s master wiser, fixing attention upon his discourse, and reporting a thing in the name of him who said it. So thou hast learnt. Whosoever reports a thing in the name of him that said it brings deliverance into the world, as it is said–And Esther told the King in the name of Mordecai.”–(_Ethics of the Fathers_, Singer’s translation.)

Moses Ansell only occasionally worshipped at the synagogue of “The Sons of the Covenant,” for it was too near to make attendance a _Mitzvah_, pleasing in the sight of Heaven. It was like having the prayer-quorum brought to you, instead of your going to it. The pious Jew must speed to _Shool_ to show his eagerness and return slowly, as with reluctant feet, lest Satan draw the attention of the Holy One to the laches of His chosen people. It was not easy to express these varying emotions on a few nights of stairs, and so Moses went farther afield, in subtle minutiae like this Moses was _facile princeps_, being as Wellhausen puts it of the _virtuosi_ of religion. If he put on his right stocking (or rather foot lappet, for he did not wear stockings) first, he made amends by putting on the left boot first, and if he had lace-up boots, then the boot put on second would have a compensatory precedence in the lacing. Thus was the divine principle of justice symbolized even in these small matters.

Moses was a great man in several of the more distant _Chevras_, among which he distributed the privilege of his presence. It was only when by accident the times of service did not coincide that Moses favored the “Sons of the Covenant,” putting in an appearance either at the commencement or the fag end, for he was not above praying odd bits of the service twice over, and even sometimes prefaced or supplemented his synagogal performances by solo renditions of the entire ritual of a hundred pages at home. The morning services began at six in summer and seven in winter, so that the workingman might start his long day’s work fortified.

At the close of the service at the Beth Hamidrash a few mornings after the Redemption of Ezekiel, Solomon went up to Reb Shemuel, who in return for the privilege of blessing the boy gave him a halfpenny. Solomon passed it on to his father, whom he accompanied.

“Well, how goes it, Reb Meshe?” said Reb Shemuel with his cheery smile, noticing Moses loitering. He called him “Reb” out of courtesy and in acknowledgment of his piety. The real “Reb” was a fine figure of a man, with matter, if not piety, enough for two Moses Ansells. Reb was a popular corruption of “Rav” or Rabbi.

“Bad,” replied Moses. “I haven’t had any machining to do for a month. Work is very slack at this time of year. But God is good.”

“Can’t you sell something?” said Reb Shemuel, thoughtfully caressing his long, gray-streaked black beard.

“I have sold lemons, but the four or five shillings I made went in bread for the children and in rent. Money runs through the fingers somehow, with a family of five and a frosty winter. When the lemons were gone I stood where I started.”

The Rabbi sighed sympathetically and slipped half-a-crown into Moses’s palm. Then he hurried out. His boy, Levi, stayed behind a moment to finish a transaction involving the barter of a pea-shooter for some of Solomon’s buttons. Levi was two years older than Solomon, and was further removed from him by going to a “middle class school.” His manner towards Solomon was of a corresponding condescension. But it took a great deal to overawe Solomon, who, with the national humor, possessed the national _Chutzpah_, which is variously translated enterprise, audacity, brazen impudence and cheek.

“I say, Levi,” he said, “we’ve got no school to-day. Won’t you come round this morning and play I-spy-I in our street? There are some splendid corners for hiding, and they are putting up new buildings all round with lovely hoardings, and they’re knocking down a pickle warehouse, and while you are hiding in the rubbish you sometimes pick up scrumptious bits of pickled walnut. Oh, golly, ain’t they prime!'”

Levi turned up his nose.

“We’ve got plenty of whole walnuts at home,” he said.

Solomon felt snubbed. He became aware that this tall boy had smart black clothes, which would not be improved by rubbing against his own greasy corduroys.

“Oh, well,” he said, “I can get lots of boys, and girls, too.”

“Say,” said Levi, turning back a little. “That little girl your father brought upstairs here on the Rejoicing of the Law, that was your sister, wasn’t it?”

“Esther, d’ye mean?”

“How should I know? A little, dark girl, with a print dress, rather pretty–not a bit like you.”

“Yes, that’s our Esther–she’s in the sixth standard and only eleven.”

“We don’t have standards in our school!” said Levi contemptuously. “Will your sister join in the I-spy-I?”

“No, she can’t run,” replied Solomon, half apologetically. “She only likes to read. She reads all my ‘Boys of England’ and things, and now she’s got hold of a little brown book she keeps all to herself. I like reading, too, but I do it in school or in _Shool_, where there’s nothing better to do.”

“Has she got a holiday to-day, too?”

“Yes,” said Solomon.

“But my school’s open,” said Levi enviously, and Solomon lost the feeling of inferiority, and felt avenged.

“Come, then, Solomon,” said his father, who had reached the door. The two converted part of the half-crown into French loaves and carried them home to form an unexpected breakfast.

Meantime Reb Shemuel, whose full name was the Reverend Samuel Jacobs, also proceeded to breakfast. His house lay near the _Shool_, and was approached by an avenue of mendicants. He arrived in his shirt-sleeves.

“Quick, Simcha, give me my new coat. It is very cold this morning.”

“You’ve given away your coat again!” shrieked his wife, who, though her name meant “Rejoicing,” was more often upbraiding.

“Yes, it was only an old one, Simcha,” said the Rabbi deprecatingly. He took off his high hat and replaced it by a little black cap which he carried in his tail pocket.

“You’ll ruin me, Shemuel!” moaned Simcha, wringing her hands. “You’d give away the shirt off your skin to a pack of good-for-nothing _Schnorrers_.”

“Yes, if they had only their skin in the world. Why not?” said the old Rabbi, a pacific gleam in his large gazelle-like eyes. “Perhaps my coat may have the honor to cover Elijah the prophet.”

“Elijah the prophet!” snorted Simcha. “Elijah has sense enough to stay in heaven and not go wandering about shivering in the fog and frost of this God-accursed country.”

The old Rabbi answered, “Atschew!”

“For thy salvation do I hope, O Lord,” murmured Simcha piously in Hebrew, adding excitedly in English, “Ah, you’ll kill yourself, Shemuel.” She rushed upstairs and returned with another coat and a new terror.

“Here, you fool, you’ve been and done a fine thing this time! All your silver was in the coat you’ve given away!”

“Was it?” said Reb Shemuel, startled. Then the tranquil look returned to his brown eyes. “No, I took it all out before I gave away the coat.”

“God be thanked!” said Simcha fervently in Yiddish. “Where is it? I want a few shillings for grocery.”

“I gave it away before, I tell you!”

Simcha groaned and fell into her chair with a crash that rattled the tray and shook the cups.

“Here’s the end of the week coming,” she sobbed, “and I shall have no fish for _Shabbos_.”

“Do not blaspheme!” said Reb Shemuel, tugging a little angrily at his venerable beard. “The Holy One, blessed be He, will provide for our _Shabbos_”

Simcha made a sceptical mouth, knowing that it was she and nobody else whose economies would provide for the due celebration of the Sabbath. Only by a constant course of vigilance, mendacity and petty peculation at her husband’s expense could she manage to support the family of four comfortably on his pretty considerable salary. Reb Shemuel went and kissed her on the sceptical mouth, because in another instant she would have him at her mercy. He washed his hands and durst not speak between that and the first bite.

He was an official of heterogeneous duties–he preached and taught and lectured. He married people and divorced them. He released bachelors from the duty of marrying their deceased brothers’ wives. He superintended a slaughtering department, licensed men as competent killers, examined the sharpness of their knives that the victims might be put to as little pain as possible, and inspected dead cattle in the shambles to see if they were perfectly sound and free from pulmonary disease. But his greatest function was _paskening_, or answering inquiries ranging from the simplest to the most complicated problems of ceremonial ethics and civil law. He had added a volume of _Shaaloth-u-Tshuvoth_, or “Questions and Answers” to the colossal casuistic literature of his race. His aid was also invoked as a _Shadchan_, though he forgot to take his commissions and lacked the restless zeal for the mating of mankind which animated Sugarman, the professional match-maker. In fine, he was a witty old fellow and everybody loved him. He and his wife spoke English with a strong foreign accent; in their more intimate causeries they dropped into Yiddish.

The Rebbitzin poured out the Rabbi’s coffee and whitened it with milk drawn direct from the cow into her own jug. The butter and cheese were equally _kosher_, coming straight from Hebrew Hollanders and having passed through none but Jewish vessels. As the Reb sat himself down at the head of the table Hannah entered the room.

“Good morning, father,” she said, kissing him. “What have you got your new coat on for? Any weddings to-day?”

“No, my dear,” said Reb Shemuel, “marriages are falling off. There hasn’t even been an engagement since Belcovitch’s eldest daughter betrothed herself to Pesach Weingott.”

“Oh, these Jewish young men!” said the Rebbitzin. “Look at my Hannah–as pretty a girl as you could meet in the whole Lane–and yet here she is wasting her youth.”

Hannah bit her lip, instead of her bread and butter, for she felt she had brought the talk on herself. She had heard the same grumblings from her mother for two years. Mrs. Jacobs’s maternal anxiety had begun when her daughter was seventeen. “When _I_ was seventeen,” she went on, “I was a married woman. Now-a-days the girls don’t begin to get a _Chosan_ till they’re twenty.”

“We are not living in Poland,” the Reb reminded her.

“What’s that to do with it? It’s the Jewish young men who want to marry gold.”

“Why blame them? A Jewish young man can marry several pieces of gold, but since Rabbenu Gershom he can only marry one woman,” said the Reb, laughing feebly and forcing his humor for his daughter’s sake.

“One woman is more than thou canst support,” said the Rebbitzin, irritated into Yiddish, “giving away the flesh from off thy children’s bones. If thou hadst been a proper father thou wouldst have saved thy money for Hannah’s dowry, instead of wasting it on a parcel of vagabond _Schnorrers_. Even so I can give her a good stock of bedding and under-linen. It’s a reproach and a shame that thou hast not yet found her a husband. Thou canst find husbands quick enough for other men’s daughters!”

“I found a husband for thy father’s daughter,” said the Reb, with a roguish gleam in his brown eyes.

“Don’t throw that up to me! I could have got plenty better. And my daughter wouldn’t have known the shame of finding nobody to marry her. In Poland at least the youths would have flocked to marry her because she was a Rabbi’s daughter, and they’d think It an honor to be a son-in-law of a Son of the Law. But in this godless country! Why in my village the Chief Rabbi’s daughter, who was so ugly as to make one spit out, carried off the finest man in the district.”

“But thou, my Simcha, hadst no need to be connected with Rabbonim!”

“Oh, yes; make mockery of me.”

“I mean it. Thou art as a lily of Sharon.”

“Wilt thou have another cup of coffee, Shemuel?”

“Yes, my life. Wait but a little and thou shalt see our Hannah under the _Chuppah_.”

“Hast thou any one in thine eye?”

The Reb nodded his head mysteriously and winked the eye, as if nudging the person in it.

“Who is it, father?” said Levi. “I do hope it’s a real swell who talks English properly.”

“And mind you make yourself agreeable to him, Hannah,” said the Rebbitzin. “You spoil all the matches I’ve tried to make for you by your stupid, stiff manner.”

“Look here, mother!” cried Hannah, pushing aside her cup violently. “Am I going to have my breakfast in peace? I don’t want to be married at all. I don’t want any of your Jewish men coming round to examine me as if! were a horse, and wanting to know how much money you’ll give them as a set-off. Let me be! Let me be single! It’s my business, not yours.”

The Rebbitzin bent eyes of angry reproach on the Reb.

“What did I tell thee, Shemuel? She’s _meshugga_–quite mad! Healthy and fresh and mad!”

“Yes, you’ll drive me mad,” said Hannah savagely. “Let me be! I’m too old now to get a _Chosan_, so let me be as I am. I can always earn my own living.”

“Thou seest, Shemuel?” said Simcha. “Thou seest my sorrows? Thou seest how impious our children wax in this godless country.”

“Let her be, Simcha, let her be,” said the Reb. “She is young yet. If she hasn’t any inclination thereto–!”

“And what is _her_ inclination? A pretty thing, forsooth! Is she going to make her mother a laughing-stock! Are Mrs. Jewell and Mrs. Abrahams to dandle grandchildren in my face, to gouge out my eyes with them! It isn’t that she can’t get young men. Only she is so high-blown. One would think she had a father who earned five hundred a year, instead of a man who scrambles half his salary among dirty _Schnorrers_.”

“Talk not like an _Epicurean_,” said the Reb. “What are we all but _Schnorrers_, dependent on the charity of the Holy One, blessed be He? What! Have we made ourselves? Rather fall prostrate and thank Him that His bounties to us are so great that they include the privilege of giving charity to others.”

“But we work for our living!” said the Rebbitzin. “I wear my knees away scrubbing.” External evidence pointed rather to the defrication of the nose.

“But, mother,” said Hannah. “You know we have a servant to do the rough work.”

“Yes, servants!” said the Rebbitzin, contemptuously. “If you don’t stand over them as the Egyptian taskmasters over our forefathers, they don’t do a stroke of work except breaking the crockery. I’d much rather sweep a room myself than see a _Shiksah_ pottering about for an hour and end by leaving all the dust on the window-ledges and the corners of the mantelpiece. As for beds, I don’t believe _Shiksahs_ ever shake them! If I had my way I’d wring all their necks.”

“What’s the use of always complaining?” said Hannah, impatiently. “You know we must keep a _Shiksah_ to attend to the _Shabbos_ fire. The women or the little boys you pick up in the street are so unsatisfactory. When you call in a little barefoot street Arab and ask him to poke the fire, he looks at you as if you must be an imbecile not to be able to do it yourself. And then you can’t always get hold of one.”

The Sabbath fire was one of the great difficulties of the Ghetto. The Rabbis had modified the Biblical prohibition against having any fire whatever, and allowed it to be kindled by non-Jews. Poor women, frequently Irish, and known as _Shabbos-goyahs_ or _fire-goyahs_, acted as stokers to the Ghetto at twopence a hearth. No Jew ever touched a match or a candle or burnt a piece of paper, or even opened a letter. The _Goyah_, which is literally heathen female, did everything required on the Sabbath. His grandmother once called Solomon Ansell a Sabbath-female merely for fingering the shovel when there was nothing in the grate.

The Reb liked his fire. When it sank on the Sabbath he could not give orders to the _Shiksah_ to replenish it, but he would rub his hands and remark casually (in her hearing), “Ah, how cold it is!”

“Yes,” he said now, “I always freeze on _Shabbos_ when thou hast dismissed thy _Shiksah_. Thou makest me catch one cold a month.”

“_I_ make thee catch cold!” said the Rebbitzin. “When thou comest through the air of winter in thy shirt-sleeves! Thou’lt fall back upon me for poultices and mustard plasters. And then thou expectest me to have enough money to pay a _Shiksah_ into the bargain! If I have any more of thy _Schnorrers_ coming here I shall bundle them out neck and crop.”

This was the moment selected by Fate and Melchitsedek Pinchas for the latter’s entry.

CHAPTER VII.

THE NEO-HEBREW POET.

He came through the open street door, knocked perfunctorily at the door of the room, opened it and then kissed the _Mezuzah_ outside the door. Then he advanced, snatched the Rebbitzin’s hand away from the handle of the coffee-pot and kissed it with equal devotion. He then seized upon Hannah’s hand and pressed his grimy lips to that, murmuring in German:

“Thou lookest so charming this morning, like the roses of Carmel.” Next he bent down and pressed his lips to the Reb’s coat-tail. Finally he said: “Good morning, sir,” to Levi, who replied very affably, “Good morning, Mr. Pinchas,” “Peace be unto you, Pinchas,” said the Reb. “I did not see you in _Shool_ this morning, though it was the New Moon.”

“No, I went to the Great _Shool_,” said Pinchas in German. “If you do not see me at your place you may be sure I’m somewhere else. Any one who has lived so long as I in the Land of Israel cannot bear to pray without a quorum. In the Holy Land I used to learn for an hour in the _Shool_ every morning before the service began. But I am not here to talk about myself. I come to ask you to do me the honor to accept a copy of my new volume of poems: _Metatoron’s Flames_. Is it not a beautiful title? When Enoch was taken up to heaven while yet alive, he was converted to flames of fire and became Metatoron, the great spirit of the Cabalah. So am I rapt up into the heaven of lyrical poetry and I become all fire and flame and light.”

The poet was a slim, dark little man, with long, matted black hair. His face was hatchet-shaped and not unlike an Aztec’s. The eyes were informed by an eager brilliance. He had a heap of little paper-covered books in one hand and an extinct cigar in the other. He placed the books upon the breakfast table.

“At last,” he said. “See, I have got it printed–the great work which this ignorant English Judaism has left to moulder while it pays its stupid reverends thousands a year for wearing white ties.”

“And who paid for it now, Mr. Pinchas?” said the Rebbitzin.

“Who? Wh-o-o?” stammered Melchitsedek. “Who but myself?”

“But you say you are blood-poor.”

“True as the Law of Moses! But I have written articles for the jargon papers. They jump at me–there is not a man on the staff of them all who has the pen of a ready writer. I can’t get any money out of them, my dear Rebbitzin, else I shouldn’t be without breakfast this morning, but the proprietor of the largest of them is also a printer, and he has printed my little book in return. But I don’t think I shall fill my stomach with the sales. Oh! the Holy One, blessed be He, bless you, Rebbitzin, of course I’ll take a cup of coffee; I don’t know any one else who makes coffee with such a sweet savor; it would do for a spice offering when the Almighty restores us our Temple. You are a happy mortal, Rabbi. You will permit that I seat myself at the table?”

Without awaiting permission he pushed a chair between Levi and Hannah and sat down; then he got up again and washed his hands and helped himself to a spare egg.

“Here is your copy, Reb Shemuel,” he went on after an interval. “You see it is dedicated generally:

“‘To the Pillars of English Judaism.’

“They are a set of donkey-heads, but one must give them a chance of rising to higher things. It is true that not one of them understands Hebrew, not even the Chief Rabbi, to whom courtesy made me send a copy. Perhaps he will be able to read my poems with a dictionary; he certainly can’t write Hebrew without two grammatical blunders to every word. No, no, don’t defend him, Reb Shemuel, because you’re under him. He ought to be under you–only he expresses his ignorance in English and the fools think to talk nonsense in good English is to be qualified for the Rabbinate.”

The remark touched the Rabbi in a tender place. It was the one worry of his life, the consciousness that persons in high quarters disapproved of him as a force impeding the Anglicization of the Ghetto. He knew his shortcomings, but could never quite comprehend the importance of becoming English. He had a latent feeling that Judaism had flourished before England was invented, and so the poet’s remark was secretly pleasing to him.

“You know very well,” went on Pinchas, “that I and you are the only two persons in London who can write correct Holy Language.”

“No, no.” said the Rabbi, deprecatingly.

“Yes, yes,” said Pinchas, emphatically. “You can write quite as well as I. But just cast your eye now on the especial dedication which I have written to you in my own autograph. ‘To the light of his generation, the great Gaon, whose excellency reaches to the ends of the earth, from whose lips all the people of the Lord seek knowledge, the never-failing well, the mighty eagle soars to heaven on the wings of understanding, to Rav Shemuel, may whose light never be dimmed, and in whose day may the Redeemer come unto Zion.’ There, take it, honor me by taking it. It is the homage of the man of genius to the man of learning, the humble offering of the one Hebrew scholar in England to the other.”

“Thank you,” said the old Rabbi, much moved. “It is too handsome of you, and I shall read it at once and treasure it amongst my dearest books, for you know well that I consider that you have the truest poetic gift of any son of Israel since Jehuda Halevi.”

“I have! I know it! I feel it! It burns me. The sorrow of our race keeps me awake at night–the national hopes tingle like electricity through me–I bedew my couch with tears in the darkness”–Pinchas paused to take another slice of bread and butter. “It is then that my poems are born. The words burst into music in my head and I sing like Isaiah the restoration of our land, and become the poet patriot of my people. But these English! They care only to make money and to stuff it down the throats of gorging reverends. My scholarship, my poetry, my divine dreams–what are these to a besotted, brutal congregation of Men-of-the-Earth? I sent Buckledorf, the rich banker, a copy of my little book, with a special dedication written in my own autograph in German, so that he might understand it. And what did he send me? A beggarly five shillings? Five shillings to the one poet in whom the heavenly fire lives! How can the heavenly fire live on five shillings? I had almost a mind to send it back. And then there was Gideon, the member of Parliament. I made one of the poems an acrostic on his name, so that he might be handed down to posterity. There, that’s the one. No, the one on the page you were just looking at. Yes, that’s it, beginning:

“‘Great leader of our Israel’s host, I sing thy high heroic deeds,
Divinely gifted learned man.’

“I wrote his dedication in English, for he understands neither Hebrew nor German, the miserable, purse-proud, vanity-eaten Man-of-the-Earth.”

“Why, didn’t he give you anything at all?” said the Reb.

“Worse! He sent me back the book. But I’ll be revenged on him. I’ll take the acrostic out of the next edition and let him rot in oblivion. I have been all over the world to every great city where Jews congregate. In Russia, in Turkey, in Germany, in Roumania, in Greece, in Morocco, in Palestine. Everywhere the greatest Rabbis have leaped like harts on the mountains with joy at my coming. They have fed and clothed me like a prince. I have preached at the synagogues, and everywhere people have said it was like the Wilna Gaon come again. From the neighboring villages for miles and miles the pious have come to be blessed by me. Look at my testimonials from all the greatest saints and savants. But in England–in England alone–what is my welcome? Do they say: ‘Welcome, Melchitsedek Pinchas, welcome as the bridegroom to the bride when the long day is done and the feast is o’er; welcome to you, with the torch of your genius, with the burden of your learning that is rich with the whole wealth of Hebrew literature in all ages and countries. Here we have no great and wise men. Our Chief Rabbi is an idiot. Come thou and be our Chief Rabbi?’ Do they say this? No! They greet me with scorn, coldness, slander. As for the Rev. Elkan Benjamin, who makes such a fuss of himself because he sends a wealthy congregation to sleep with his sermons, I’ll expose him as sure as there’s a Guardian of Israel. I’ll let the world know about his four mistresses.”

“Nonsense! Guard yourself against the evil tongue,” said the Reb. “How do you know he has?”

“It’s the Law of Moses,” said the little poet. “True as I stand here. You ask Jacob Hermann. It was he who told me about it. Jacob Hermann said to me one day: ‘That Benjamin has a mistress for every fringe of his four-corners.’ And how many is that, eh? I do not know why he should be allowed to slander me and I not be allowed to tell the truth about him. One day I will shoot him. You know he said that when I first came to London I joined the _Meshumadim_ in Palestine Place.”

“Well, he had at least some foundation for that,” said Reb Shemuel.

“Foundation! Do you call that foundation–because I lived there for a week, hunting out their customs and their ways of ensnaring the souls of our brethren, so that I might write about them one day? Have I not already told you not a morsel of their food passed my lips and that the money which I had to take so as not to excite suspicion I distributed in charity among the poor Jews? Why not? From pigs we take bristles.”

“Still, you must remember that if you had not been such a saint and such a great poet, I might myself have believed that you sold your soul for money to escape starvation. I know how these devils set their baits for the helpless immigrant, offering bread in return for a lip-conversion. They are grown so cunning now–they print their hellish appeals in Hebrew, knowing we reverence the Holy Tongue.”

“Yes, the ordinary Man-of-the-Earth believes everything that’s in Hebrew. That was the mistake of the Apostles–to write in Greek. But then they, too, were such Men-of-the Earth.”

“I wonder who writes such good Hebrew for the missionaries,” said Reb Shemuel.

“I wonder,” gurgled Pinchas, deep in his coffee.

“But, father,” asked Hannah, “don’t you believe any Jew ever really believes in Christianity?”

“How is it possible?” answered Reb Shemuel. “A Jew who has the Law from Sinai, the Law that will never be changed, to whom God has given a sensible religion and common-sense, how can such a person believe in the farrago of nonsense that makes up the worship of the Christians! No Jew has ever apostatized except to fill his purse or his stomach or to avoid persecution. ‘Getting grace’ they call it in English; but with poor Jews it is always grace after meals. Look at the Crypto-Jews, the Marranos, who for centuries lived a double life, outwardly Christians, but handing down secretly from generation to generation the faith, the traditions, the observances of Judaism.”

“Yes, no Jew was ever fool enough to turn Christian unless he was a clever man,” said the poet paradoxically. “Have you not, my sweet, innocent young lady, heard the story of the two Jews in Burgos Cathedral?”

“No, what is it?” said Levi, eagerly.

“Well, pass my cup up to your highly superior mother who is waiting to fill it with coffee. Your eminent father knows the story–I can see by the twinkle in his learned eye.”

“Yes, that story has a beard,” said the Reb.

“Two Spanish Jews,” said the poet, addressing himself deferentially to Levi, “who had got grace were waiting to be baptized at Burgos Cathedral. There was a great throng of Catholics and a special Cardinal was coming to conduct the ceremony, for their conversion was a great triumph. But the Cardinal was late and the Jews fumed and fretted at the delay. The shadows of evening were falling on vault and transept. At last one turned to the other and said, ‘Knowest them what, Moses? If the Holy Father does not arrive soon, we shall be too late to say _mincha_.”

Levi laughed heartily; the reference to the Jewish afternoon prayer went home to him.

“That story sums up in a nutshell the whole history of the great movement for the conversion of the Jews. We dip ourselves in baptismal water and wipe ourselves with a _Talith_. We are not a race to be lured out of the fixed feelings of countless centuries by the empty spirituality of a religion in which, as I soon found out when I lived among the soul-dealers, its very professors no longer believe. We are too fond of solid things,” said the poet, upon whom a good breakfast was beginning to produce a soothing materialistic effect. “Do you know that anecdote about the two Jews in the Transvaal?” Pinchas went on. “That’s a real _Chine_.”

“I don’t think I know that _Maaseh_,” said Reb Shemuel.

“Oh, the two Jews had made a _trek_ and were travelling onwards exploring unknown country. One night they were sitting by their campfire playing cards when suddenly one threw up his cards, tore his hair and beat his breast in terrible agony. ‘What’s the matter?’ cried