A young woman came out. . . .
"Marusya?!"
"Samuel?!"
We were both taken aback.
"And where is your husband, Marusya?" asked I, after I had caught my
breath.
"And you, Samuel, are you married?"
"Yes."
"But I am single yet."
Yes, yes, she was a good soul! She died long ago. . . . May it
please the Lord to give her a goodly portion in Paradise!--
Here the old man broke off his story with a deep sigh escaping from
his breast.
We waved his hand at the son, who was dozing away unconcerned,
lurching from side to side. The old man looked at his son, shook
his head, and said:
"Yes, yes, those were times, those were soldiers. . . . It is all
different now: new times, new people, new soldiers. . . .
"It is all make-believe nowadays! . . . ."
NOTES
BY THE TRANSLATOR
Av.
The month in the Jewish calendar corresponding to July-August.
On the ninth day of Av the Temple was taken and destroyed by
Titus.
Arba-Kanfos.
Literally "four corners." A rectangular piece of cloth about
one foot wide and three feet long, with an aperture in the
middle large enough to pass it over the head. The front part of
the garment falls over the chest, the other part covers the
shoulders. To its four corners "Tzitzis," or fringes, are
attached in prescribed manner. When made of wool, the
Arba-Kanfos is usually called TALLIS-KOTON (which see).
Bar-Mitzwah.
Literally "man of duty." A Jewish boy who has passed his
thirteenth birthday, and has thus attained his religious
majority.
Beadle.
The functions of this officer in a Jewish community were
somewhat similar to those of the constable in some American
villages.
Candles.
The Sabbath is ushered in by lighting the Sabbath candles,
accompanied by a short prayer.
Cantonists.
A term applied to Jewish boys drafted into military service
during the reign of Nicholas I of Russia (1825-1855). Every
Jewish community had to supply its quota; but as parents did not
surrender their children willingly, they were secured by
kidnappers specially appointed by the Community for the purpose.
See CATCHER. The same term was applied to the children of
Russian soldiers who were educated for the army in the so-called
District, or Canton, Schools. Hence the name.
Catcher.
An agent of the Jewish community prior to the introduction, in
1874, of general military duty in Russia.
Havdolah.
Ceremonial with wine, candles, and spices, accompanied by a
prayer, at the end of the Sabbath.
Haggodah.
The ritual used at the Passover eve home service.
Hallah.
In commemoration of the priest's tithe at the time of the
Temple. The ceremonial consists of taking a piece of the bread
dough before it is baked and throwing it into the fire; a prayer
is recited at the same time.
Heder.
Literally, "a room." Specifically, a school in which Bible and
Talmud are taught.
Kaddish.
Literally, "sanctification." A prayer recited in commemoration
of the dead.
Karaites.
Members of a Jewish sect that does not recognize the authority
of the Talmud.
Kosher.
Literally, "right," "fit." Specifically applied to food
prepared in accordance with the Jewish dietary laws.
Klaus.
A synagogue to which students of the Talmud resort for study and
discussion.
Lamdan.
A scholar learned in the Torah.
Mezuzah.
Literally, "door-post." A piece of parchment, inscribed with
the SHEMA (which see), together with Deut. 11:13-21, rolled up,
and enclosed in an oblong box, which is attached in a prescribed
way to the door-post of a dwelling.
Modeh-Ani.
Literally "I affirm." The opening words of a brief confession
of faith.
Shaatnez.
Cloth or a garment made of linen and wool woven together; or a
wool garment sewed with linen thread; or a linen garment sewed
with wool.
Shema.
Literally, "listen," The opening words of Deut. 6:4-9.
Shemad.
Literally, "extermination." Applied figuratively to
renunciation of the Jewish faith, whether forced or voluntary.
Shohet.
A slaughterer of cattle licensed by a rabbi. He must examine
the viscera of cattle according to the rules laid down in the
Talmud.
Tallis-koton.
Literally, "the little Tallis," or prayer shawl. Worn by some
Jews. See ARBA-KANFOS.
Torah.
Literally, "doctrine." A term applied to the Pentateuch, and to
the Talmud with its commentaries.
Tzitzis. See ARBA-KANFOS.
Yom-Kippur.
Day of Atonement.
Zhid (fem. Zhidovka: zh sounded like z in azure).
Literally, "Judean." Russian equivalent of English "sheeny."
__________________________
TRANSCRIBER'S DISCUSSION
The book presents a softer side of Cantonist life than history
records. The abducted children (as young as eight) were usually
raised in barracks ('Cantonments') under brutal conditions designed
to break their Jewishness. Speaking Yiddish, or any sign of
Jewishness or religious practice, was punished by starvation,
beatings, and if that failed outright tortures, resulting in many
deaths, as well as suicides. At age 18, the lads began a 25 year
term in the army. Reversion to Judaism at any time thereafter was a
crime. At its height, in 1854, official records show 7,515
Cantonists conscripted into the Russian army. The Cantonist laws
were ended in 1856 by Tsar Alexander II, almost as soon as he came
to power.
Alexander II created a general draft in 1874, affecting all
Russians. One message of the book is clear; whatever worries Jewish
parents may have regarding their drafted child's ability to maintain
their religion, this modern draft was vastly preferable to the
Cantonist system, and might even be welcomed for its fairness.
In retrospect, Steinberg was really using the Cantonist topic as a
backdrop for a cultural study. He presents us with several
characters, each at a different place in the gray zone between
Jewish and Christian cultures: two Cantonists, one clinging to the
Jewish side (Jacob); one closer to the non-Jewish side (Samuel, the
narrator); as well as a Jewish convert unhappy with her lot (Anna,
whose abuse of Samuel we later understand as the 'self-disdain'
often seen among those who had left Judaism); her daughter Marusya,
who although fully Christian is ostracized as being a Jewess, and
struggles unsuccessfully to find her place in life; and Peter
Khlopov, a full Christian who finds Jewish culture agreeable.
Steinberg's portrayal of Samuel makes it clear, even in the first
few pages, that Samuel, although Jewish, thinks very much like a
Russian peasant; in a very real way he straddles that fringe zone
between the two distinct societies.
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