"Mrs. Henry Goldsmith," said Strelitski with a slight accent of wonder.

"Then it's a lie!" Raphael exclaimed, thrusting out his arms in intense

agitation. "A mean, cowardly lie! I shall never go to see that woman

again, unless it is to let her know what I think of her."

"Ah, then you do know something about Miss Ansell?" said Strelitski,

with growing surprise. Raphael in a rage was a new experience. There

were those who asserted that anger was not among his gifts.

"Nothing about her life since she left Mrs. Goldsmith; but I saw her

before, and she told me it was her intention to cut herself adrift.

Nobody knew about her authorship of the book; nobody would have known to

this day if she had not chosen to reveal it."

The minister was trembling.

"She cut herself adrift?" he repeated interrogatively. "But why?"

"I will tell you," said Raphael in low tones. "I don't think it will be

betraying her confidence to say that she found her position of

dependence extremely irksome; it seemed to cripple her soul. Now I see

what Mrs. Goldsmith is. I can understand better what life in her society

meant for a girl like that."

"And what has become of her?" asked the Russian. His face was agitated,

the lips were almost white.

"I do not know," said Raphael, almost in a whisper, his voice failing in

a sudden upwelling of tumultuous feeling. The ever-whirling wheel of

journalism--that modern realization of the labor of Sisyphus--had

carried him round without giving him even time to remember that time was

flying. Day had slipped into week and week into month, without his

moving an inch from his groove in search of the girl whose unhappiness

was yet always at the back of his thoughts. Now he was shaken with

astonished self-reproach at his having allowed her to drift perhaps

irretrievably beyond his ken.

"She is quite alone in the world, poor thing!" he said after a pause.

"She must be earning her own living, somehow. By journalism, perhaps.

But she prefers to live her own life. I am afraid it will be a hard

one." His voice trembled again. The minister's breast, too, was laboring

with emotion that checked his speech, but after a moment utterance came

to him--a strange choked utterance, almost blasphemous from those

clerical lips.

"By God!" he gasped. "That little girl!"

He turned his back upon his friend and covered his face with his hands,

and Raphael saw his shoulders quivering. Then his own vision grew dim.

Conjecture, resentment, wonder, self-reproach, were lost in a new and

absorbing sense of the pathos of the poor girl's position.

Presently the minister turned round, showing a face that made no

pretence of calm.

"That was bravely done," he said brokenly. "To cut herself adrift! She

will not sink; strength will be given her even as she gives others

strength. If I could only see her and tell her! But she never liked me;

she always distrusted me. I was a hollow windbag in her eyes--a thing of

shams and cant--she shuddered to look at me. Was it not so? You are a

friend of hers, you know what she felt."

"I don't think it was you she disliked," said Raphael in wondering pity.

"Only your office."

"Then, by God, she was right!" cried the Russian hoarsely. "It was

this--this that made me the target of her scorn." He tore off his white

tie madly as he spoke, threw it on the ground, and trampled upon it.

"She and I were kindred in suffering; I read it in her eyes, averted as

they were at the sight of this accursed thing! You stare at me--you

think I have gone mad. Leon, you are not as other men. Can you not guess

that this damnable white tie has been choking the life and manhood out

of me? But it is over now. Take your pen, Leon, as you are my friend,

and write what I shall dictate."

Silenced by the stress of a great soul, half dazed by the strange,

unexpected revelation, Raphael seated himself, took his pen, and wrote:

"We understand that the Rev. Joseph Strelitski has resigned his position

in the Kensington Synagogue."

Not till he had written it did the full force of the paragraph overwhelm

his soul.

"But you will not do this?" he said, looking up almost incredulously at

the popular minister.

"I will; the position has become impossible. Leon, do you not

understand? I am not what I was when I took it. I have lived, and life

is change. Stagnation is death. Surely you can understand, for you, too,

have changed. Cannot I read between the lines of your leaders?"

"Cannot you read in them?" said Raphael with a wan smile. "I have

modified some opinions, it is true, and developed others; but I have

disguised none."

"Not consciously, perhaps, but you do not speak all your thought."

"Perhaps I do not listen to it," said Raphael, half to himself. "But

you--whatever your change--you have not lost faith in primaries?"

"No; not in what I consider such."

"Then why give up your platform, your housetop, whence you may do so

much good? You are loved, venerated."

Strelitski placed his palms over his ears.

"Don't! don't!" he cried. "Don't you be the _advocatus diaboli_! Do you

think I have not told myself all these things a thousand times? Do you

think I have not tried every kind of opiate? No, no, be silent if you

can say nothing to strengthen me in my resolution: am I not weak enough

already? Promise me, give me your hand, swear to me that you will put

that paragraph in the paper. Saturday. Sunday, Monday, Tuesday,

Wednesday, Thursday--in six days I shall change a hundred times. Swear

to me, so that I may leave this room at peace, the long conflict ended.

Promise me you will insert it, though I myself should ask you to cancel

it."

"But--" began Raphael.

Strelitski turned away impatiently and groaned.

"My God!" he cried hoarsely. "Leon, listen to me," he said, turning

round suddenly. "Do you realize what sort of a position you are asking

me to keep? Do you realize how it makes me the fief of a Rabbinate that

is an anachronism, the bondman of outworn forms, the slave of the

_Shulcan Aruch_ (a book the Rabbinate would not dare publish in

English), the professional panegyrist of the rich? Ours is a generation

of whited sepulchres." He had no difficulty about utterance now; the

words flowed in a torrent. "How can Judaism--and it alone--escape going

through the fire of modern scepticism, from which, if religion emerge at

all, it will emerge without its dross? Are not we Jews always the first

prey of new ideas, with our alert intellect, our swift receptiveness,

our keen critical sense? And if we are not hypocrites, we are

indifferent--which is almost worse. Indifference is the only infidelity

I recognize, and it is unfortunately as conservative as zeal.

Indifference and hypocrisy between them keep orthodoxy alive--while they

kill Judaism."

"Oh, I can't quite admit that," said Raphael. "I admit that scepticism

is better than stagnation, but I cannot see why orthodoxy is the

antithesis to Judaism Purified--and your own sermons are doing something

to purify it--orthodoxy--"

"Orthodoxy cannot be purified unless by juggling with words,"

interrupted Strelitski vehemently. "Orthodoxy is inextricably entangled

with ritual observance; and ceremonial religion is of the ancient world,

not the modern."

"But our ceremonialism is pregnant with sublime symbolism, and its

discipline is most salutary. Ceremony is the casket of religion."

"More often its coffin," said Strelitski drily. "Ceremonial religion is

so apt to stiffen in a _rigor mortis_. It is too dangerous an element;

it creates hypocrites and Pharisees. All cast-iron laws and dogmas do.

Not that I share the Christian sneer at Jewish legalism. Add the Statute

Book to the New Testament, and think of the network of laws hampering

the feet of the Christian. No; much of our so-called ceremonialism is

merely the primitive mix-up of everything with religion in a theocracy.

The Mosaic code has been largely embodied in civil law, and superseded

by it."

"That is just the flaw of the modern world, to keep life and religion

apart," protested Raphael; "to have one set of principles for week-days

and another for Sundays; to grind the inexorable mechanism of supply and

demand on pagan principles, and make it up out of the poor-box."

Strelitski shook his head.

"We must make broad our platform, not our phylacteries. It is because I

am with you in admiring the Rabbis that I would undo much of their work.

Theirs was a wonderful statesmanship, and they built wiser than they

knew; just as the patient labors of the superstitious zealots who

counted every letter of the Law preserved the text unimpaired for the

benefit of modern scholarship. The Rabbis constructed a casket, if you

will, which kept the jewel safe, though at the cost of concealing its

lustre. But the hour has come now to wear the jewel on our breasts

before all the world. The Rabbis worked for their time--we must work

for ours. Judaism was before the Rabbis. Scientific criticism shows its

thoughts widening with the process of the suns--even as its God, Yahweh,

broadened from a local patriotic Deity to the ineffable Name. For

Judaism was worked out from within--Abraham asked, 'Shall not the Judge

of all the earth do right?'--the thunders of Sinai were but the

righteous indignation of the developed moral consciousness. In every age

our great men have modified and developed Judaism. Why should it not be

trimmed into concordance with the culture of the time? Especially when

the alternative is death. Yes, death! We babble about petty minutiae of

ritual while Judaism is dying! We are like the crew of a sinking ship,

holy-stoning the deck instead of being at the pumps. No, I must speak

out; I cannot go on salving my conscience by unsigned letters to the

press. Away with all this anonymous apostleship!"

He moved about restlessly with animated gestures as he delivered his

harangue at tornado speed, speech bursting from him like some dynamic

energy which had been accumulating for years, and could no longer be

kept in. It was an upheaval of the whole man under the stress of pent

forces. Raphael was deeply moved. He scarcely knew how to act in this

unique crisis. Dimly he foresaw the stir and pother there would be in

the community. Conservative by instinct, apt to see the elements of good

in attacked institutions--perhaps, too, a little timid when it came to

take action in the tremendous realm of realities--he was loth to help

Strelitski to so decisive a step, though his whole heart went out to him

in brotherly sympathy.

"Do not act so hastily," he pleaded. "Things are not so black as you see

them--you are almost as bad as Miss Ansell. Don't think that I see them

rosy: I might have done that three months ago. But don't you--don't all

idealists--overlook the quieter phenomena? Is orthodoxy either so

inefficacious or so moribund as you fancy? Is there not a steady,

perhaps semi-conscious, stream of healthy life, thousands of cheerful,

well-ordered households, of people neither perfect nor cultured, but

more good than bad? You cannot expect saints and heroes to grow like

blackberries."

"Yes; but look what Jews set up to be--God's witnesses!" interrupted

Strelitski. "This mediocrity may pass in the rest of the world."

"And does lack of modern lights constitute ignorance?" went on Raphael,

disregarding the interruption. He began walking up and down, and

thrashing the air with his arms. Hitherto he had remained comparatively

quiet, dominated by Strelitski's superior restlessness. "I cannot help

thinking there is a profound lesson in the Bible story of the oxen who,

unguided, bore safely the Ark of the Covenant. Intellect obscures more

than it illumines."

"Oh, Leon, Leon, you'll turn Catholic, soon!" said Strelitski

reprovingly.

"Not with a capital C," said Raphael, laughing a little. "But I am so

sick of hearing about culture, I say more than I mean. Judaism is so

human--that's why I like it. No abstract metaphysics, but a lovable way

of living the common life, sanctified by the centuries. Culture is all

very well--doesn't the Talmud say the world stands on the breath of the

school-children?--but it has become a cant. Too often it saps the moral

fibre."

"You have all the old Jewish narrowness," said Strelitski.

"I'd rather have that than the new Parisian narrowness--the cant of

decadence. Look at my cousin Sidney. He talks as if the Jew only

introduced moral-headache into the world--in face of the corruptions of

paganism which are still flagrant all over Asia and Africa and

Polynesia--the idol worship, the abominations, the disregard of human

life, of truth, of justice."

"But is the civilized world any better? Think of the dishonesty of

business, the self-seeking of public life, the infamies and hypocrisies

of society, the prostitutions of soul and body! No, the Jew has yet to

play a part in history. Supplement his Hebraism by what Hellenic ideals

you will, but the Jew's ideals must ever remain the indispensable ones,"

said Strelitski, becoming exalted again. "Without righteousness a

kingdom cannot stand. The world is longing for a broad simple faith that

shall look on science as its friend and reason as its inspirer. People

are turning in their despair even to table-rappings and Mahatmas. Now,

for the first time in history, is the hour of Judaism. Only it must

enlarge itself; its platform must be all-inclusive. Judaism is but a

specialized form of Hebraism; even if Jews stick to their own special

historical and ritual ceremonies, it is only Hebraism--the pure

spiritual kernel--that they can offer the world."

"But that is quite the orthodox Jewish idea on the subject," said

Raphael.

"Yes, but orthodox ideas have a way of remaining ideas," retorted

Strelitski. "Where I am heterodox is in thinking the time has come to

work them out. Also in thinking that the monotheism is not the element

that needs the most accentuation. The formula of the religion of the

future will be a Jewish formula--Character, not Creed. The provincial

period of Judaism is over though even its Dark Ages are still lingering

on in England. It must become cosmic, universal. Judaism is too timid,

too apologetic, too deferential. Doubtless this is the result of

persecution, but it does not tend to diminish persecution. We may as

well try the other attitude. It is the world the Jewish preacher should

address, not a Kensington congregation. Perhaps, when the Kensington

congregation sees the world is listening, it will listen, too," he said,

with a touch of bitterness.

"But it listens to you now," said Raphael.

"A pleasing illusion which has kept me too long in my false position.

With all its love and reverence, do you think it forgets I am its

hireling? I may perhaps have a little more prestige than the bulk of my

fellows--though even that is partly due to my congregants being rich and

fashionable--but at bottom everybody knows I am taken like a house--on a

three years' agreement. And I dare not speak, I cannot, while I wear the

badge of office; it would be disloyal; my own congregation would take

alarm. The position of a minister is like that of a judicious

editor--which, by the way, you are not; he is led, rather than leads. He

has to feel his way, to let in light wherever he sees a chink, a cranny.

But let them get another man to preach to them the echo of their own

voices; there will be no lack of candidates for the salary. For my part,

I am sick of this petty jesuitry; in vain I tell myself it is spiritual

statesmanship like that of so many Christian clergymen who are silently

bringing Christianity back to Judaism."

"But it _is_ spiritual statesmanship," asserted Raphael.

"Perhaps. You are wiser, deeper, calmer than I. You are an Englishman, I

am a Russian. I am all for action, action, action! In Russia I should

have been a Nihilist, not a philosopher. I can only go by my feelings,

and I feel choking. When I first came to England, before the horror of

Russia wore off, I used to go about breathing in deep breaths of air,

exulting in the sense of freedom. Now I am stifling again. Do you not

understand? Have you never guessed it? And yet I have often said things

to you that should have opened your eyes. I must escape from the house

of bondage--must be master of myself, of my word and thought. Oh, the

world is so wide, so wide--and we are so narrow! Only gradually did the

web mesh itself about me. At first my fetters were flowery bands, for I

believed all I taught and could teach all I believed. Insensibly the

flowers changed to iron chains, because I was changing as I probed

deeper into life and thought, and saw my dreams of influencing English

Judaism fading in the harsh daylight of fact. And yet at moments the

iron links would soften to flowers again. Do you think there is no

sweetness in adulation, in prosperity--no subtle cajolery that soothes

the conscience and coaxes the soul to take its pleasure in a world of

make-believe? Spiritual statesmanship, forsooth!" He made a gesture of

resolution. "No, the Judaism of you English weighs upon my spirits. It

is so parochial. Everything turns on finance; the United Synagogue keeps

your community orthodox because it has the funds and owns the

burying-grounds. Truly a dismal allegory--a creed whose strength lies in

its cemeteries. Money is the sole avenue to distinction and to

authority; it has its coarse thumb over education, worship, society. In

my country--even in your own Ghetto--the Jews do not despise money, but

at least piety and learning are the titles to position and honor. Here

the scholar is classed with the _Schnorrer_; if an artist or an author

is admired, it is for his success. You are right; it is oxen that carry

your Ark of the Covenant--fat oxen. You admire them, Leon; you are an

Englishman, and cannot stand outside it all. But I am stifling under

this weight of moneyed mediocrity, this _régime_ of dull respectability.

I want the atmosphere of ideas and ideals."

He tore at his high clerical collar as though suffocating literally.

Raphael was too moved to defend English Judaism. Besides, he was used

to these jeremiads now--had he not often heard them from Sidney? Had he

not read them in Esther's book? Nor was it the first time he had

listened to the Russian's tirades, though he had lacked the key to the

internal conflict that embittered them.

"But how will you live?" he asked, tacitly accepting the situation. "You

will not, I suppose, go over to the Reform Synagogue?"

"That fossil, so proud of its petty reforms half a century ago that it

has stood still ever since to admire them! It is a synagogue for

snobs--who never go there."

Raphael smiled faintly. It was obvious that Strelitski on the war-path

did not pause to weigh his utterances.

"I am glad you are not going over, anyhow. Your congregation would--"

"Crucify me between two money-lenders?"

"Never mind. But how will you live?"'

"How does Miss Ansell live? I can always travel with cigars--I know the

line thoroughly." He smiled mournfully. "But probably I shall go to

America--the idea has been floating in my mind for months. There Judaism

is grander, larger, nobler. There is room for all parties. The dead

bones are not worshipped as relics. Free thought has its vent-holes--it

is not repressed into hypocrisy as among us. There is care for

literature, for national ideals. And one deals with millions, not petty

thousands. This English community, with its squabbles about rituals, its

four Chief Rabbis all in love with one another, its stupid Sephardim,

its narrow-minded Reformers, its fatuous self-importance, its invincible

ignorance, is but an ant-hill, a negligible quantity in the future of

the faith. Westward the course of Judaism as of empire takes its

way--from the Euphrates and Tigris it emigrated to Cordova and Toledo,

and the year that saw its expulsion from Spain was the year of the

Discovery of America. _Ex Oriente lux_. Perhaps it will return to you

here by way of the Occident. Russia and America are the two strongholds

of the race, and Russia is pouring her streams into America, where they

will be made free men and free thinkers. It is in America, then, that

the last great battle of Judaism will be fought out; amid the temples of

the New World it will make its last struggle to survive. It is there

that the men who have faith in its necessity must be, so that the

psychical force conserved at such a cost may not radiate uselessly away.

Though Israel has sunk low, like a tree once green and living, and has

become petrified and blackened, there is stored-up sunlight in him. Our

racial isolation is a mere superstition unless turned to great purposes.

We have done nothing _as Jews_ for centuries, though our Old Testament

has always been an arsenal of texts for the European champions of civil

and religious liberty. We have been unconsciously pioneers of modern

commerce, diffusers of folk-lore and what not. Cannot we be a conscious

force, making for nobler ends? Could we not, for instance, be the link

of federation among the nations, acting everywhere in favor of Peace?

Could we not be the centre of new sociologic movements in each country,

as a few American Jews have been the centre of the Ethical Culture

movement?"

"You forget," said Raphael, "that, wherever the old Judaism has not been

overlaid by the veneer of Philistine civilization, we are already

sociological object-lessons in good fellowship, unpretentious charity,

domestic poetry, respect for learning, disrespect for respectability.

Our social system is a bequest from the ancient world by which the

modern may yet benefit. The demerits you censure in English Judaism are

all departures from the old way of living. Why should we not revive or

strengthen that, rather than waste ourselves on impracticable novelties?

And in your prognostications of the future of the Jews have you not

forgotten the all-important factor of Palestine?"

"No; I simply leave it out of count. You know how I have persuaded the

Holy Land League to co-operate with the movements for directing the

streams of the persecuted towards America. I have alleged with truth

that Palestine is impracticable for the moment. I have not said what I

have gradually come to think--that the salvation of Judaism is not in

the national idea at all. That is the dream of visionaries--and young

men," he added with a melancholy smile. "May we not dream nobler dreams

than political independence? For, after all, political independence is

only a means to an end, not an end in itself, as it might easily become,

and as it appears to other nations. To be merely one among the

nations--that is not, despite George Eliot, so satisfactory an ideal.

The restoration to Palestine, or the acquisition of a national centre,

may be a political solution, but it is not a spiritual idea. We must

abandon it--it cannot be held consistently with our professed attachment

to the countries in which our lot is cast--and we have abandoned it. We

have fought and slain one another in the Franco-German war, and in the

war of the North and the South. Your whole difficulty with your pauper

immigrants arises from your effort to keep two contradictory ideals

going at once. As Englishmen, you may have a right to shelter the exile;

but not as Jews. Certainly, if the nations cast us out, we could, draw

together and form a nation as of yore. But persecution, expulsion, is

never simultaneous; our dispersal has saved Judaism, and it may yet save

the world. For I prefer the dream that we are divinely dispersed to

bless it, wind-sown seeds to fertilize its waste places. To be a nation

without a fatherland, yet with a mother-tongue, Hebrew--there is the

spiritual originality, the miracle of history. Such has been the real

kingdom of Israel in the past--we have been 'sons of the Law' as other

men have been sons of France, of Italy, of Germany. Such may our

fatherland continue, with 'the higher life' substituted for 'the law'--a

kingdom not of space, not measured by the vulgar meteyard of an

Alexander, but a great spiritual Republic, as devoid of material form as

Israel's God, and congruous with his conception of the Divine. And the

conquest of this kingdom needs no violent movement--if Jews only

practised what they preach, it would be achieved to-morrow; for all

expressions of Judaism, even to the lowest, have common sublimities. And

this kingdom--as it has no space, so it has no limits; it must grow till

all mankind, are its subjects. The brotherhood of Israel will be the

nucleus of the brotherhood of man."

"It is magnificent," said Raphael; "but it is not Judaism. If the Jews

have the future you dream of, the future will have no Jews. America is

already decimating them with Sunday-Sabbaths and English Prayer-Books.

Your Judaism is as eviscerated as the Christianity I found in vogue when

I was at Oxford, which might be summed up: There is no God, but Jesus

Christ is His Son. George Eliot was right. Men are men, not pure spirit.

A fatherland focusses a people. Without it we are but the gypsies of

religion. All over the world, at every prayer, every Jew turns towards

Jerusalem. We must not give up the dream. The countries we live in can

never be more than 'step-fatherlands' to us. Why, if your visions were

realized, the prophecy of Genesis, already practically fulfilled, 'Thou

shalt spread abroad to the west and to the east, and to the north and to

the south; and in thee and in thy seed shall all the families of the

earth be blessed,' would be so remarkably consummated that we might

reasonably hope to come to our own again according to the promises."

"Well, well," said Strelitski, good-humoredly, "so long as you admit it

is not within the range of practical politics now."

"It is your own dream that is premature," retorted Raphael; "at any

rate, the cosmic part of it. You are thinking of throwing open the

citizenship of your Republic to the world. But to-day's task is to make

its citizens by blood worthier of their privilege."

"You will never do it with the old generation," said Strelitski. "My

hope is in the new. Moses led the Jews forty years through the

wilderness merely to eliminate the old. Give me young men, and I will

move the world."

"You will do nothing by attempting too much," said Raphael; "you will

only dissipate your strength. For my part, I shall be content to raise

Judaea an inch."

"Go on, then," said Strelitski. "That will give me a barley-corn. But

I've wasted too much' of your time, I fear. Good-bye. Remember your

promise."

He held out his hand. He had grown quite calm, now his decision was

taken.

"Good-bye," said Raphael, shaking it warmly. "I think I shall cable to

America, 'Behold, Joseph the dreamer cometh.'"

"Dreams are our life," replied Strelitski. "Lessing was

right--aspiration is everything."

"And yet you would rob the orthodox Jew of his dream of Jerusalem! Well,

if you must go, don't go without your tie," said Raphael, picking it up,

and feeling a stolid, practical Englishman in presence of this

enthusiast. "It is dreadfully dirty, but you must wear it a little

longer."

"Only till the New Year, which is bearing down upon us," said

Strelitski, thrusting it into his pocket. "Cost what it may, I shall no

longer countenance the ritual and ceremonial of the season of

Repentance. Good-bye again. If you should be writing to Miss Ansell, I

should like her to know how much I owe her."

"But I tell you I don't know her address," said Raphael, his uneasiness

reawakening.

"Surely you can write to her publishers?"

And the door closed upon the Russian dreamer, leaving the practical

Englishman dumbfounded at his never having thought of this simple

expedient. But before he could adopt it the door was thrown open again

by Pinchas, who had got out of the habit of knocking through Raphael

being too polite to reprimand him. The poet, tottered in, dropped

wearily into a chair, and buried his face in his hands, letting an

extinct cigar-stump slip through his fingers on to the literature that

carpeted the floor.

"What is the matter?" inquired Raphael in alarm.

"I am miserable--vairy miserable."

"Has anything happened?"

"Nothing. But I have been thinking vat have I come to after all these

years, all these vanderings. Nothing! Vat vill be my end? Oh. I am so

unhappy."

"But you are better off than you ever were in your life. You no longer

live amid the squalor of the Ghetto; you are clean and well dressed: you

yourself admit that you can afford to give charity now. That looks as if

you'd come to something--not nothing."

"Yes," said the poet, looking up eagerly, "and I am famous through the

vorld. _Metatoron's Flames_ vill shine eternally." His head drooped

again. "I have all I vant, and you are the best man in the vorld. But I

am the most miserable."

"Nonsense! cheer up," said Raphael.

"I can never cheer up any more. I vill shoot myself. I have realized the

emptiness of life. Fame, money, love--all is Dead Sea fruit."

His shoulders heaved convulsively; he was sobbing. Raphael stood by

helpless, his respect for Pinchas as a poet and for himself as a

practical Englishman returning. He pondered over the strange fate that

had thrown him among three geniuses--a male idealist, a female

pessimist, and a poet who seemed to belong to both sexes and categories.

And yet there was not one of the three to whom he seemed able to be of

real service. A letter brought in by the office-boy rudely snapped the

thread of reflection. It contained three enclosures. The first was an

epistle; the hand was the hand of Mr. Goldsmith, but the voice was the

voice of his beautiful spouse.

"DEAR MR. LEON:

"I have perceived many symptoms lately of your growing divergency

from the ideas with which _The Flag of Judah_ was started. It is

obvious that you find yourself unable to emphasize the olden

features of our faith--the questions of _kosher_ meat, etc.--as

forcibly as our readers desire. You no doubt cherish ideals which

are neither practical nor within the grasp of the masses to whom we

appeal. I fully appreciate the delicacy that makes you

reluctant--in the dearth of genius and Hebrew learning--to saddle

me with the task of finding a substitute, but I feel it is time for

me to restore your peace of mind even at the expense of my own. I

have been thinking that, with your kind occasional supervision, it

might be possible for Mr. Pinchas, of whom you have always spoken

so highly, to undertake the duties of editorship, Mr. Sampson

remaining sub-editor as before. Of course I count on you to

continue your purely scholarly articles, and to impress upon the

two gentlemen who will now have direct relations with me my wish to

remain in the background.

"Yours sincerely,

"HENRY GOLDSMITH.

"P.S.--On second thoughts I beg to enclose a cheque for four

guineas, which will serve instead of a formal month's notice, and

will enable you to accept at once my wife's invitation, likewise

enclosed herewith. Your sister seconds Mrs. Goldsmith in the hope

that you will do so. Our tenancy of the Manse only lasts a few

weeks longer, for of course we return for the New Year holidays."

This was the last straw. It was not so much the dismissal that staggered

him, but to be called a genius and an idealist himself--to have his own

orthodoxy impugned--just at this moment, was a rough shock.

"Pinchas!" he said, recovering himself. Pinchas would not look up. His

face was still hidden in his hands. "Pinchas, listen! You are appointed

editor of the paper, instead of me. You are to edit the next number."

Pinchas's head shot up like a catapult. He bounded to his feet, then

bent down again to Raphael's coat-tail and kissed it passionately.

"Ah, my benefactor, my benefactor!" he cried, in a joyous frenzy. "Now

vill I give it to English Judaism. She is in my power. Oh, my

benefactor!"

"No, no," said Raphael, disengaging himself. "I have nothing to do with

it."

"But de paper--she is yours!" said the poet, forgetting his English in

his excitement.

"No, I am only the editor. I have been dismissed, and you are appointed

instead of me."

Pinchas dropped back into his chair like a lump of lead. He hung his

head again and folded his arms.

"Then they get not me for editor," he said moodily.

"Nonsense, why not?" said Raphael, flushing.

"Vat you think me?" Pinchas asked indignantly. "Do you think I have a

stone for a heart like Gideon M.P. or your English stockbrokers and

Rabbis? No, you shall go on being editor. They think you are not able

enough, not orthodox enough--they vant me--but do not fear. I shall not

accept."

"But then what will become of the next number?" remonstrated Raphael,

touched. "I must not edit it."

"Vat you care? Let her die!" cried Pinchas, in gloomy complacency. "You

have made her; vy should she survive you? It is not right another should

valk in your shoes--least of all, _I_."

"But I don't mind--I don't mind a bit," Raphael assured him. Pinchas

shook his head obstinately. "If the paper dies, Sampson will have

nothing to live upon," Raphael reminded him.

"True, vairy true," said the poet, patently beginning to yield. "That

alters things. Ve cannot let Sampson starve."

"No, you see!" said Raphael. "So you must keep it alive."

"Yes, but," said Pinchas, getting up thoughtfully, "Sampson is going off

soon on tour vith his comic opera. He vill not need the _Flag_."

"Oh, well, edit it till then."

"Be it so," said the poet resignedly. "Till Sampson's comic-opera tour."

"Till Sampson's comic-opera tour," repeated Raphael contentedly.

CHAPTER XVI.

LOVE'S TEMPTATION.

Raphael walked out of the office, a free man. Mountains of

responsibility seemed to roll off his shoulders. His Messianic emotions

were conscious of no laceration at the failure of this episode of his

life; they were merged in greater. What a fool he had been to waste so

much time, to make no effort to find the lonely girl! Surely, Esther

must have expected him, if only as a friend, to give some sign that he

did not share in the popular execration. Perchance she had already left

London or the country, only to be found again by protracted knightly

quest! He felt grateful to Providence for setting him free for her

salvation. He made at once for the publishers' and asked for her

address. The junior partner knew of no such person. In vain Raphael

reminded him that they had published _Mordecai Josephs_. That was by Mr.

Edward Armitage. Raphael accepted the convention, and demanded this

gentleman's address instead. That, too, was refused, but all letters

would be forwarded. Was Mr. Armitage in England? All letters would be

forwarded. Upon that the junior partner stood, inexpugnable.

Raphael went out, not uncomforted. He would write to her at once. He got

letter-paper at the nearest restaurant and wrote, "Dear Miss Ansell."

The rest was a blank. He had not the least idea how to renew the

relationship after what seemed an eternity of silence. He stared

helplessly round the mirrored walls, seeing mainly his own helpless

stare. The placard "Smoking not permitted till 8 P.M.," gave him a

sudden shock. He felt for his pipe, and ultimately found it stuck, half

full of charred bird's eye, in his breast-pocket. He had apparently not

been smoking for some hours. That completed his perturbation. He felt he

had undergone too much that day to be in a fit state to write a

judicious letter. He would go home and rest a bit, and write the

letter--very diplomatically--in the evening. When he got home, he found

to his astonishment it was Friday evening, when letter-writing is of the

devil. Habit carried him to synagogue, where he sang the Sabbath hymn,

"Come, my beloved, to meet the bride," with strange sweet tears and a

complete indifference to its sacred allegorical signification. Next

afternoon he haunted the publishers' doorstep with the brilliant idea

that Mr. Armitage sometimes crossed it. In this hope, he did _not_ write

the letter; his phrases, he felt, would be better for the inspiration of

that gentleman's presence. Meanwhile he had ample time to mature them,

to review the situation in every possible light, to figure Esther under

the most poetical images, to see his future alternately radiant and

sombre. Four long summer days of espionage only left him with a

heartache, and a specialist knowledge of the sort of persons who visit

publishers. A temptation to bribe the office-boy he resisted as

unworthy.

Not only had he not written that letter, but Mr. Henry Goldsmith's

edict and Mrs. Henry Goldsmith's invitation were still unacknowledged.

On Thursday morning a letter from Addie indirectly reminded him both of

his remissness to her hostess, and of the existence of _The Flag of

Judah_. He remembered it was the day of going to press; a vision of the

difficulties of the day flashed vividly upon his consciousness; he

wondered if his ex-lieutenants were finding new ones. The smell of the

machine-room was in his nostrils; it co-operated with the appeal of his

good-nature to draw him to his successor's help. Virtue proved its own

reward. Arriving at eleven o'clock, he found little Sampson in great

excitement, with the fountain of melody dried up on his lips.--

"Thank God!" he cried. "I thought you'd come when you heard the news."

"What news?"

"Gideon the member for Whitechapel's dead. Died suddenly, early this

morning."

"How shocking!" said Raphael, growing white.

"Yes, isn't it?" said little Sampson. "If he had died yesterday, I

shouldn't have minded it so much, while to-morrow would have given us a

clear week. He hasn't even been ill," he grumbled. "I've had to send

Pinchas to the Museum in a deuce of a hurry, to find out about his early

life. I'm awfully upset about it, and what makes it worse is a telegram

from Goldsmith, ordering a page obituary at least with black rules,

besides a leader. It's simply sickening. The proofs are awful enough as

it is--my blessed editor has been writing four columns of his

autobiography in his most original English, and he wants to leave out

all the news part to make room for 'em. In one way Gideon's death is a

boon; even Pinchas'll see his stuff must be crowded out. It's frightful

having to edit your editor. Why wasn't he made sub?"

"That would have been just as trying for you," said Raphael with a

melancholy smile. He took up a galley-proof and began to correct it. To

his surprise he came upon his own paragraph about Strelitski's

resignation: it caused him fresh emotion. This great spiritual crisis

had quite slipped his memory, so egoistic are the best of us at times.

"Please be careful that Pinchas's autobiography does not crowd that

out," he said.

Pinchas arrived late, when little Sampson was almost in despair. "It is

all right." he shouted, waving a roll of manuscript. "I have him from

the cradle--the stupid stockbroker, the Man-of-the-Earth, who sent me

back my poesie, and vould not let me teach his boy Judaism. And vhile I

had the inspiration I wrote the leader also in the Museum--it is

here--oh, vairy beautiful! Listen to the first sentence. 'The Angel of

Death has passed again over Judaea; he has flown off vith our visest and

our best, but the black shadow of his ving vill long rest upon the House

of Israel.' And the end is vordy of the beginning. He is dead: but he

lives for ever enshrined in the noble tribute to his genius in

_Metatoron's Flames_."

Little Sampson seized the "copy" and darted with it to the

composing-room, where Raphael was busy giving directions. By his joyful

face Raphael saw the crisis was over. Little Sampson handed the

manuscript to the foreman, then drawing a deep breath of relief, he

began to hum a sprightly march.

"I say, you're a nice chap!" he grumbled, cutting himself short with a

staccato that was not in the music.

"What have I done?" asked Raphael.

"Done? You've got me into a nice mess. The guvnor--the new guvnor, the

old guvnor, it seems--called the other day to fix things with me and

Pinchas. He asked me if I was satisfied to go on at the same screw. I

said he might make it two pound ten. 'What, more than double?' says he.

'No, only nine shillings extra,' says I, 'and for that I'll throw in

some foreign telegrams the late editor never cared for.' And then it

came out that he only knew of a sovereign, and fancied I was trying it

on."

"Oh, I'm so sorry," said Raphael, in deep scarlet distress.

"You must have been paying a guinea out of your own pocket!" said little

Sampson sharply.

Raphael's confusion increased. "I--I--didn't want it myself," he

faltered. "You see, it was paid me just for form, and you really did the

work. Which reminds me I have a cheque of yours now," he ended boldly.

"That'll make it right for the coming month, anyhow."

He hunted out Goldsmith's final cheque, and tendered it sheepishly.

"Oh no, I can't take it now," said little Sampson. He folded his arms,

and drew his cloak around him like a toga. No August sun ever divested

little Sampson of his cloak.

"Has Goldsmith agreed to your terms, then?" inquired Raphael timidly.

"Oh no, not he. But--"

"Then I must go on paying the difference," said Raphael decisively. "I

am responsible to you that you get the salary you're used to; it's my

fault that things are changed, and I must pay the penalty," He crammed

the cheque forcibly into the pocket of the toga.

"Well, if you put it in that way," said little Sampson, "I won't say I

couldn't do with it. But only as a loan, mind."

"All right," murmured Raphael.

"And you'll take it back when my comic opera goes on tour. You won't

back out?"

"No."

"Give us your hand on it," said little Sampson huskily. Raphael gave him

his hand, and little Sampson swung it up and down like a baton.

"Hang it all! and that man calls himself a Jew!" he thought. Aloud he

said: "When my comic opera goes on tour."

They returned to the editorial den, where they found Pinchas raging, a

telegram in his hand.

"Ah, the Man-of-the-Earth!" he cried. "All my beautiful peroration he

spoils." He crumpled up the telegram and threw it pettishly at little

Sampson, then greeted Raphael with effusive joy and hilarity. Little

Sampson read the telegram. It ran as follows:

"Last sentence of Gideon leader. 'It is too early yet in this moment of

grief to speculate as to his successor in the constituency. But,

difficult as it will be to replace him, we may find some solace in the

thought that it will not be impossible. The spirit of the illustrious

dead would itself rejoice to acknowledge the special qualifications of

one whose name will at once rise to every lip as that of a brother Jew

whose sincere piety and genuine public spirit mark him out as the one

worthy substitute in the representation of a district embracing so many

of our poor Jewish brethren. Is it too much to hope that he will be

induced to stand?' Goldsmith."

"That's a cut above Henry," murmured little Sampson, who knew nearly

everything, save the facts he had to supply to the public. "He wired to

the wife, and it's hers. Well, it saves him from writing his own puffs,

anyhow. I suppose Goldsmith's only the signature, not intended to be the

last word on the subject. Wants touching up, though; can't have 'spirit'

twice within four lines. How lucky for him Leon is just off the box

seat! That queer beggar would never have submitted to any dictation any

more than the boss would have dared show his hand so openly."

While the sub-editor mused thus, a remark dropped from the editor's

lips, which turned Raphael whiter than the news of the death of Gideon

had done.

"Yes, and in the middle of writing I look up and see the maiden--oh,

vairy beautiful! How she gives it to English Judaism sharp in that

book--the stupid heads,--the Men-of-the-Earth! I could kiss her for it,

only I have never been introduced. Gideon, he is there! Ho! ho!" he

sniggered, with purely intellectual appreciation of the pungency.

"What maiden? What are you talking about?" asked Raphael, his breath

coming painfully.

"Your maiden," said Pinchas, surveying him with affectionate

roguishness. "The maiden that came to see you here. She was reading; I

walk by and see it is about America."

"At the British Museum?" gasped Raphael. A thousand hammers beat "Fool!"

upon his brain. Why had he not thought of so likely a place for a

_littérateur_?

He rushed out of the office and into a hansom. He put his pipe out in

anticipation. In seven minutes he was at the gates, just in time--heaven

be thanked!--to meet her abstractedly descending the steps. His heart

gave a great leap of joy. He studied the pensive little countenance for

an instant before it became aware of him; its sadness shot a pang of

reproach through him. Then a great light, as of wonder and joy, came

into the dark eyes, and glorified the pale, passionate face. But it was

only a flash that faded, leaving the cheeks more pallid than before, the

lips quivering.

"Mr. Leon!" she muttered.

He raised his hat, then held out a trembling hand that closed upon hers

with a grip that hurt her.

"I'm so glad to see you again!" he said, with unconcealed enthusiasm. "I

have been meaning to write to you for days--care of your publishers. I

wonder if you will ever forgive me!"

"You had nothing to write to me," she said, striving to speak coldly.

"Oh yes, I had!" he protested.

She shook her head.

"Our journalistic relations are over--there were no others."

"Oh!" he said reproachfully, feeling his heart grow chill. "Surely we

were friends?"

She did not answer.

"I wanted to write and tell you how much," he began desperately, then

stammered, and ended--"how much I liked _Mordecai Josephs_."

This time the reproachful "Oh!" came from her lips. "I thought better of

you," she said. "You didn't say that in _The Flag of Judah_; writing it

privately to me wouldn't do me any good in any case."

He felt miserable; from the crude standpoint of facts, there was no

answer to give. He gave none.

"I suppose it is all about now?" she went on, seeing him silent.

"Pretty well," he answered, understanding the question. Then, with an

indignant accent, he said, "Mrs. Goldsmith tells everybody she found it

out; and sent you away."

"I am glad she says that," she remarked enigmatically. "And, naturally,

everybody detests me?"

"Not everybody," he began threateningly.

"Don't let us stand on the steps," she interrupted. "People will be

looking at us." They moved slowly downwards, and into the hot, bustling

streets. "Why are you not at the _Flag_? I thought this was your busy

day." She did not add, "And so I ventured to the Museum, knowing there

was no chance of your turning up;" but such was the fact.

"I am not the editor any longer, he replied.

"Not?" She almost came to a stop. "So much for my critical faculty; I

could have sworn to your hand in every number."

"Your critical faculty equals your creative," he began.

"Journalism has taught you sarcasm."

"No, no! please do not be so unkind. I spoke in earnestness. I have only

just been dismissed."

"Dismissed!" she echoed incredulously. "I thought the _Flag_ was your

own?"

He grew troubled. "I bought it--but for another. We--he--has dispensed

with my services."

"Oh, how shameful!"

The latent sympathy of her indignation cheered him again.

"I am not sorry," he said. "I'm afraid I really was outgrowing its

original platform."

"What?" she asked, with a note of mockery in her voice. "You have left

off being orthodox?"

"I don't say that, it seems to me, rather, that I have come to

understand I never was orthodox in the sense that the orthodox

understand the word. I had never come into contact with them before. I

never realized how unfair orthodox writers are to Judaism. But I do not

abate one word of what I have ever said or written, except, of course,

on questions of scholarship, which are always open to revision."

"But what is to become of me--of my conversion?" she said, with mock

piteousness.

"You need no conversion!" he answered passionately, abandoning without a

twinge all those criteria of Judaism for which he had fought with

Strelitski. "You are a Jewess not only in blood, but in spirit. Deny it

as you may, you have all the Jewish ideals,--they are implied in your

attack on our society."

She shook her head obstinately.

"You read all that into me, as you read your modern thought into the old

naïve books."

"I read what is in you. Your soul is in the right, whatever your brain

says." He went on, almost to echo Strelitski's words, "Selfishness is

the only real atheism; aspiration, unselfishness, the only real

religion. In the language of our Hillel, this is the text of the Law;

the rest is commentary. You and I are at one in believing that, despite

all and after all, the world turns on righteousness, on justice"--his

voice became a whisper--"on love."

The old thrill went through her, as when first they met. Once again the

universe seemed bathed in holy joy. But she shook off the spell almost

angrily. Her face was definitely set towards the life of the New World.

Why should he disturb her anew?

"Ah, well, I'm glad you allow me a little goodness," she said

sarcastically. "It is quite evident how you have drifted from orthodoxy.

Strange result of _The Flag of Judah_! Started to convert me, it has

ended by alienating you--its editor--from the true faith. Oh, the irony

of circumstance! But don't look so glum. It has fulfilled its mission

all the same; it _has_ converted me--I will confess it to you." Her face

grew grave, her tones earnest "So I haven't an atom of sympathy with

your broader attitude. I am full of longing for the old impossible

Judaism."

His face took on a look of anxious solicitude. He was uncertain whether

she spoke ironically or seriously. Only one thing was certain--that she

was slipping from him again. She seemed so complex, paradoxical,

elusive--and yet growing every moment more dear and desirable.

"Where are you living?" he asked abruptly. "It doesn't matter where,"

she answered. "I sail for America in three weeks."

The world seemed suddenly empty. It was hopeless, then--she was almost

in his grasp, yet he could not hold her. Some greater force was

sweeping her into strange alien solitudes. A storm of protest raged in

his heart--all he had meant to say to her rose to his lips, but he only

said, "Must you go?"

"I must. My little sister marries. I have timed my visit so as to arrive

just for the wedding--like a fairy godmother." She smiled wistfully.

"Then you will live with your people, I suppose?"

"I suppose so. I dare say I shall become quite good again. Ah, your new

Judaisms will never appeal like the old, with all its imperfections.

They will never keep the race together through shine and shade as that

did. They do but stave off the inevitable dissolution. It is

beautiful--that old childlike faith in the pillar of cloud by day and

the pillar of fire by night, that patient waiting through the centuries

for the Messiah who even to you, I dare say, is a mere symbol." Again

the wistful look lit up her eyes. "That's what you rich people will

never understand--it doesn't seem to go with dinners in seven courses,

somehow."

"Oh, but I do understand," he protested. "It's what I told Strelitski,

who is all for intellect in religion. He is going to America, too," he

said, with a sudden pang of jealous apprehension.

"On a holiday?"

"No; he is going to resign his ministry here."

"What! Has he got a better offer from America?"

"Still so cruel to him," he said reprovingly. "He is resigning for

conscience' sake."

"After all these years?" she queried sarcastically.

"Miss Ansell, you wrong him! He was not happy in his position. You were

right so far. But he cannot endure his shackles any longer. And it is

you who have inspired him to break them."

"I?" she exclaimed, startled.

"Yes, I told him why you had left Mrs. Henry Goldsmith's--it seemed to

act like an electrical stimulus. Then and there he made me write a

paragraph announcing his resignation. It will appear to-morrow."

Esther's eyes filled with soft light. She walked on in silence; then,

noticing she had automatically walked too much in the direction of her

place of concealment, she came to an abrupt stop.

"We must part here," she said. "If I ever come across my old shepherd in

America, I will be nicer to him. It is really quite heroic of him--you

must have exaggerated my own petty sacrifice alarmingly if it really

supplied him with inspiration. What is he going to do in America?"

"To preach a universal Judaism. He is a born idealist; his ideas have

always such a magnificent sweep. Years ago he wanted all the Jews to

return to Palestine."

Esther smiled faintly, not at Strelitski, but at Raphael's calling

another man an idealist. She had never yet done justice to the strain of

common-sense that saved him from being a great man; he and the new

Strelitski were of one breed to her.

"He will make Jews no happier and Christians no wiser," she said

sceptically. "The great populations will sweep on, as little affected by

the Jews as this crowd by you and me. The world will not go back on

itself--rather will Christianity transform itself and take the credit.

We are such a handful of outsiders. Judaism--old or new--is a forlorn

hope."

"The forlorn hope will yet save the world," he answered quietly, "but it

has first to be saved to the world."

"Be happy in your hope," she said gently. "Good-bye." She held out her

little hand. He had no option but to take it.

"But we are not going to part like this," he said desperately. "I shall

see you again before you go to America?"

"No, why should you?"

"Because I love you," rose to his lips. But the avowal seemed too plump.

He prevaricated by retorting, "Why should I not?"

"Because I fear you," was in her heart, but nothing rose to her lips. He

looked into her eyes to read an answer there, but she dropped them. He

saw his opportunity.

"Why should I not?" he repeated.

"Your time is valuable," she said faintly.

"I could not spend it better than with you," he answered boldly.

"Please don't insist," she said in distress.

"But I shall; I am your friend. So far as I know, you are lonely. If you

are bent upon going away, why deny me the pleasure of the society I am

about to lose for ever?"

"Oh, how can you call it a pleasure--such poor melancholy company as I

am!"

"Such poor melancholy company that I came expressly to seek it, for some

one told me you were at the Museum. Such poor melancholy company that if

I am robbed of it life will be a blank."

He had not let go her hand; his tones were low and passionate; the

heedless traffic of the sultry London street was all about them.

Esther trembled from head to foot; she could not look at him. There was

no mistaking his meaning now; her breast was a whirl of delicious pain.

But in proportion as the happiness at her beck and call dazzled her, so

she recoiled from it. Bent on self-effacement, attuned to the peace of

despair, she almost resented the solicitation to be happy; she had

suffered so much that she had grown to think suffering her natural

element, out of which she could not breathe; she was almost in love with

misery. And in so sad a world was there not something ignoble about

happiness, a selfish aloofness from the life of humanity? And,

illogically blent with this questioning, and strengthening her recoil,

was an obstinate conviction that there could never be happiness for her,

a being of ignominious birth, without roots in life, futile, shadowy,

out of relation to the tangible solidities of ordinary existence. To

offer her a warm fireside seemed to be to tempt her to be false to

something--she knew not what. Perhaps it was because the warm fireside

was in the circle she had quitted, and her heart was yet bitter against

it, finding no palliative even in the thought of a triumphant return.

She did not belong to it; she was not of Raphael's world. But she felt

grateful to the point of tears for his incomprehensible love for a

plain, penniless, low-born girl. Surely, it was only his chivalry. Other

men had not found her attractive. Sidney had not; Levi only fancied

himself in love. And yet beneath all her humility was a sense of being

loved for the best in her, for the hidden qualities Raphael alone had

the insight to divine. She could never think so meanly of herself or of

humanity again. He had helped and strengthened her for her lonely

future; the remembrance of him would always be an inspiration, and a

reminder of the nobler side of human nature.

All this contradictory medley of thought and feeling occupied but a few

seconds of consciousness. She answered him without any perceptible

pause, lightly enough.

"Really, Mr. Leon, I don't expect _you_ to say such things. Why should

we be so conventional, you and I? How can your life be a blank, with

Judaism yet to be saved?"

"Who am I to save Judaism? I want to save you," he said passionately.

"What a descent! For heaven's sake, stick to your earlier ambition!"

"No, the two are one to me. Somehow you seem to stand for Judaism, too.

I cannot disentwine my hopes; I have come to conceive your life as an

allegory of Judaism, the offspring of a great and tragic past with the

germs of a rich blossoming, yet wasting with an inward canker, I have

grown to think of its future as somehow bound up with yours. I want to

see your eyes laughing, the shadows lifted from your brow; I want to see

you face life courageously, not in passionate revolt nor in passionless

despair, but in faith and hope and the joy that springs from them. I

want you to seek peace, not in a despairing surrender of the intellect

to the faith of childhood, but in that faith intellectually justified.

And while I want to help you, and to fill your life with the sunshine it

needs, I want you to help me, to inspire me when I falter, to complete

my life, to make me happier than I had ever dreamed. Be my wife, Esther.

Let me save you from yourself."

"Let me save you from yourself, Raphael. Is it wise to wed with the gray

spirit of the Ghetto that doubts itself?"

And like a spirit she glided from his grasp and disappeared in the

crowd.

CHAPTER XVII.

THE PRODIGAL SON.

The New Year dawned upon the Ghetto, heralded by a month of special

matins and the long-sustained note of the ram's horn. It was in the

midst of the Ten Days of Repentance which find their awful climax in the

Day of Atonement that a strange letter for Hannah came to startle the

breakfast-table at Reb Shemuel's. Hannah read it with growing pallor and

perturbation.

"What is the matter, my dear?" asked the Reb, anxiously.

"Oh, father," she cried, "read this! Bad news of Levi."

A spasm of pain contorted the old man's furrowed countenance.

"Mention not his name!" he said harshly "He is dead."

"He may be by now!" Hannah exclaimed agitatedly. "You were right,

Esther. He did join a strolling company, and now he is laid up with

typhoid in the hospital in Stockbridge. One of his friends writes to

tell us. He must have caught it in one of those insanitary

dressing-rooms we were reading about."

Esther trembled all over. The scene in the garret when the fatal

telegram came announcing Benjamin's illness had never faded from her

mind. She had an instant conviction that it was all over with poor Levi.

"My poor lamb!" cried the Rebbitzin, the coffee-cup dropping from her

nerveless hand.

"Simcha," said Reb Shemuel sternly, "calm thyself; we have no son to

lose. The Holy One--blessed be He!--hath taken him from us. The Lord

giveth, and the Lord taketh. Blessed be the name of the Lord."

Hannah rose. Her face was white and resolute. She moved towards the

door.

"Whither goest thou?" inquired her father in German.

"I am going to my room, to put on my hat and jacket," replied Hannah

quietly.

"Whither goest thou?" repeated Reb Shemuel.

"To Stockbridge. Mother, you and I must go at once."

The Reb sprang to his feet. His brow was dark; his eyes gleamed with

anger and pain.

"Sit down and finish thy breakfast," he said.

"How can I eat? Levi is dying," said Hannah, in low, firm tones. "Will

you come, mother, or must I go alone?"

The Rebbitzin began to wring her hands and weep. Esther stole gently to

Hannah's side and pressed the poor girl's hand. "You and I will go," her

clasp said.

"Hannah!" said Reb Shemuel. "What madness is this? Dost thou think thy

mother will obey thee rather than her husband?"

"Levi is dying. It is our duty to go to him." Hannah's gentle face was

rigid. But there was exaltation rather than defiance in the eyes.

"It is not the duty of women," said Reb Shemuel harshly. "I will go to

Stockbridge. If he dies (God have mercy upon his soul!) I will see that

he is buried among his own people. Thou knowest women go not to

funerals." He reseated himself at the table, pushing aside his scarcely

touched meal, and began saying the grace. Dominated by his will and by

old habit, the three trembling women remained in reverential silence.

"The Lord will give strength to His people; the Lord will bless His

people with Peace," concluded the old man in unfaltering accents. He

rose from the table and strode to the door, stern and erect "Thou wilt

remain here, Hannah, and thou, Simcha," he said. In the passage his

shoulders relaxed their stiffness, so that the long snow-white beard

drooped upon his breast. The three women looked at one another.

"Mother," said Hannah, passionately breaking the silence, "are you going

to stay here while Levi is dying in a strange town?"

"My husband wills it," said the Rebbitzin, sobbing. "Levi is a sinner in

Israel. Thy father will not see him; he will not go to him till he is

dead."

"Oh yes, surely he will," said Esther. "But be comforted. Levi is young

and strong. Let us hope he will pull through."

"No, no!" moaned the Rebbitzin. "He will die, and my husband will but

read the psalms at his death-bed. He will not forgive him; he will not

speak to him of his mother and sister."

"Let _me_ go. I will give him your messages," said Esther.

"No, no," interrupted Hannah. "What are you to him? Why should you risk

infection for our sakes?"

"Go, Hannah, but secretly," said the Rebbitzin in a wailing whisper.

"Let not thy father see thee till thou arrive; then he will not send

thee back. Tell Levi that I--oh, my poor child, my poor lamb!" Sobs

overpowered her speech.

"No, mother," said Hannah quietly, "thou and I shall go. I will tell

father we are accompanying him."

She left the room, while the Rebbitzin fell weeping and terrified into a

chair, and Esther vainly endeavored to soothe her. The Reb was changing

his coat when Hannah knocked at the door and called "Father."

"Speak not to me, Hannah," answered the Reb, roughly. "It is useless."

Then, as if repentant of his tone, he threw open the door, and passed

his great trembling hand lovingly over her hair. "Thou art a good

daughter," he said tenderly. "Forget that thou hast had a brother."

"But how can I forget?" she answered him in his own idiom. "Why should I

forget? What hath he done?"

He ceased to smooth her hair--his voice grew sad and stern.

"He hath profaned the Name. He hath lived like a heathen; he dieth like

a heathen now. His blasphemy was a by-word in the congregation. I alone

knew it not till last Passover. He hath brought down my gray hairs in

sorrow to the grave."

"Yes, father, I know," said Hannah, more gently. "But he is not all to

blame!"

"Thou meanest that I am not guiltless; that I should have kept him at my

side?" said the Reb, his voice faltering a little.

"No, father, not that! Levi could not always be a baby. He had to walk

alone some day."

"Yes, and did I not teach him to walk alone?" asked the Reb eagerly. "My

God, thou canst not say I did not teach him Thy Law, day and night." He

uplifted his eyes in anguished appeal.

"Yes, but he is not all to blame," she repeated. "Thy teaching did not

reach his soul; he is of another generation, the air is different, his

life was cast amid conditions for which the Law doth not allow."

"Hannah!" Reb Shemuel's accents became harsh and chiding again. "What

sayest thou? The Law of Moses is eternal; it will never be changed. Levi

knew God's commandments, but he followed the desire of his own heart and

his own eyes. If God's Word were obeyed, he should have been stoned with

stones. But Heaven itself hath punished him; he will die, for it is

ordained that whosoever is stubborn and disobedient, that soul shall

surely be cut off from among his people. 'Keep My commandments, that thy

days may be long in the land,' God Himself hath said it. Is it not

written: 'Rejoice, O young man, in thy youth, and let thy heart cheer

thee in the days of thy youth, and walk in the ways of thine heart and

in the sight of thine eyes; but know thou that for all these things the

Lord will bring thee into judgment'? But thou, my Hannah," he started

caressing her hair again, "art a good Jewish maiden. Between Levi and

thee there is naught in common. His touch would profane thee. Sadden not

thy innocent eyes with the sight of his end. Think of him as one who

died in boyhood. My God! why didst thou not take him then?" He turned

away, stifling a sob.

"Father," she put her hand on his shoulder, "we will go with thee to

Stockbridge--I and the mother."

He faced her again, stern and rigid.

"Cease thy entreaties. I will go alone."

"No, we will all go."

"Hannah," he said, his voice tremulous with pain and astonishment, "dost

thou, too, set light by thy father?"

"Yes," she cried, and there was no answering tremor in her voice. "Now

thou knowest! I am not a good Jewish maiden. Levi and I are brother and

sister. His touch profane me, forsooth!" She laughed bitterly.

"Thou wilt take this journey though I forbid thee?" he cried in acrid

accents, still mingled with surprise.

"Yes; would I had taken the journey thou wouldst have forbidden ten

years ago!"

"What journey? thou talkest madness."

"I talk truth. Thou hast forgotten David Brandon; I have not. Ten years

last Passover I arranged to fly with him, to marry him, in defiance of

the Law and thee."

A new pallor overspread the Reb's countenance, already ashen. He

trembled and almost fell backwards.

"But thou didst not?" he whispered hoarsely.

"I did not, I know not why," she said sullenly; "else thou wouldst never

have seen me again. It may be I respected thy religion, although thou

didst not dream what was in my mind. But thy religion shall not keep me

from this journey."

The Reb had hidden his face in his hands. His lips were moving; was it

in grateful prayer, in self-reproach, or merely in nervous trembling?

Hannah never knew. Presently the Reb's arms dropped, great tears rolled

down towards the white beard. When he spoke, his tones were hushed as

with awe.

"This man--tell me, my daughter, thou lovest him still?"

She shrugged her shoulders with a gesture of reckless despair.

"What does it matter? My life is but a shadow."

The Reb took her to his breast, though she remained stony to his touch,

and laid his wet face against her burning cheeks.

"My child, my poor Hannah; I thought God had sent thee peace ten years

ago; that He had rewarded thee for thy obedience to His Law."

She drew her face away from his.

"It was not His Law; it was a miserable juggling with texts. Thou alone

interpretedst God's law thus. No one knew of the matter."

He could not argue; the breast against which he held her was shaken by a

tempest of grief, which swept away all save human remorse, human love.

"My daughter," he sobbed, "I have ruined thy life!" After an agonized

pause, he said: "Tell me, Hannah, is there nothing I can do to make

atonement to thee?"

"Only one thing, father," she articulated chokingly; "forgive Levi."

There was a moment of solemn silence. Then the Reb spake.

"Tell thy mother to put on her things and take what she needs for the

journey. Perchance we may be away for days."

They mingled their tears in sweet reconciliation. Presently, the Reb

said:

"Go now to thy mother, and see also that the boy's room be made ready as

of old. Perchance God will hear my prayer, and he will yet be restored

to us."

A new peace fell upon Hannah's soul. "My sacrifice was not in vain after

all," she thought, with a throb of happiness that was almost exultation.

But Levi never came back. The news of his death arrived on the eve of

_Yom Kippur_, the Day of Atonement, in a letter to Esther who had been

left in charge of the house.

"He died quietly at the end," Hannah wrote, "happy in the consciousness

of father's forgiveness, and leaning trustfully upon his interposition

with Heaven; but he had delirious moments, during which he raved

painfully. The poor boy was in great fear of death, moaning prayers that

he might be spared till after _Yom Kippur_, when he would be cleansed of

sin, and babbling about serpents that would twine themselves round his

arm and brow, like the phylacteries he had not worn. He made father

repeat his 'Verse' to him over and over again, so that he might remember

his name when the angel of the grave asked it; and borrowed father's

phylacteries, the headpiece of which was much too large for him with his

shaven crown. When he had them on, and the _Talith_ round him, he grew

easier, and began murmuring the death-bed prayers with father. One of

them runs: 'O may my death be an atonement for all the sins, iniquities

and transgressions of which I have been guilty against Thee!' I trust it

may be so indeed. It seems so hard for a young man full of life and high

spirits to be cut down, while the wretched are left alive. Your name was

often on his lips. I was glad to learn he thought so much of you. 'Be

sure to give Esther my love,' he said almost with his last breath, 'and

ask her to forgive me.' I know not if you have anything to forgive, or

whether this was delirium. He looks quite calm now--but oh! so worn.

They have closed the eyes. The beard he shocked father so by shaving

off, has sprouted scrubbily during his illness. On the dead face it

seems a mockery, like the _Talith_ and phylacteries that have not been

removed."

A phrase of Leonard James vibrated in Esther's ears: "If the chappies

could see me!"

CHAPTER XVIII.

HOPES AND DREAMS.

The morning of the Great White Fast broke bleak and gray. Esther, alone

in the house save for the servant, wandered from room to room in dull

misery. The day before had been almost a feast-day in the

Ghetto--everybody providing for the morrow. Esther had scarcely eaten

anything. Nevertheless she was fasting, and would fast for over

twenty-four hours, till the night fell. She knew not why. Her record was

unbroken, and instinct resented a breach now. She had always

fasted--even the Henry Goldsmiths fasted, and greater than the Henry

Goldsmiths! Q.C.'s fasted, and peers, and prize-fighters and actors. And

yet Esther, like many far more pious persons, did not think of her sins

for a moment. She thought of everything but them--of the bereaved family

in that strange provincial town; of her own family in that strange

distant land. Well, she would soon be with them now. Her passage was

booked--a steerage passage it was, not because she could not afford

cabin fare, but from her morbid impulse to identify herself with

poverty. The same impulse led her to choose a vessel in which a party of

Jewish pauper immigrants was being shipped farther West. She thought

also of Dutch Debby, with whom she had spent the previous evening; and

of Raphael Leon, who had sent her, _via_ the publishers, a letter which

she could not trust herself to answer cruelly, and which she deemed it

most prudent to leave unanswered. Uncertain of her powers of resistance,

she scarcely ventured outside the house for fear of his stumbling across

her. Happily, every day diminished the chance of her whereabouts

leaking out through some unsuspected channel.

About noon, her restlessness carried her into the streets. There was a

festal solemnity about the air. Women and children, not at synagogue,

showed themselves at the doors, pranked in their best. Indifferently

pious young men sought relief from the ennui of the day-long service in

lounging about for a breath of fresh air; some even strolled towards the

Strand, and turned into the National Gallery, satisfied to reappear for

the twilight service. On all sides came the fervent roar of prayer which

indicated a synagogue or a _Chevrah_, the number of places of worship

having been indefinitely increased to accommodate those who made their

appearance for this occasion only.

Everywhere friends and neighbors were asking one another how they were

bearing the fast, exhibiting their white tongues and generally comparing

symptoms, the physical aspects of the Day of Atonement more or less

completely diverting attention from the spiritual. Smelling-salts passed

from hand to hand, and men explained to one another that, but for the

deprivation of their cigars, they could endure _Yom Kippur_ with

complacency.

Esther passed the Ghetto school, within which free services were going

on even in the playground, poor Russians and Poles, fanatically

observant, fore-gathering with lax fishmongers and welshers; and without

which hulking young men hovered uneasily, feeling too out of tune with

religion to go in, too conscious of the terrors of the day to stay

entirely away. From the interior came from sunrise to nightfall a

throbbing thunder of supplication, now pealing in passionate outcry, now

subsiding to a low rumble. The sounds of prayer that pervaded the

Ghetto, and burst upon her at every turn, wrought upon Esther strangely;

all her soul went out in sympathy with these yearning outbursts; she

stopped every now and then to listen, as in those far-off days when the

Sons of the Covenant drew her with their melancholy cadences.

At last, moved by an irresistible instinct, she crossed the threshold of

a large _Chevrah_ she had known in her girlhood, mounted the stairs and

entered the female compartment without hostile challenge. The reek of

many breaths and candles nearly drove her back, but she pressed forwards

towards a remembered window, through a crowd of be-wigged women, shaking

their bodies fervently to and fro.

This room had no connection with the men's; it was simply the room above

part of theirs, and the declamations of the unseen cantor came but

faintly through the flooring, though the clamor of the general masculine

chorus kept the pious _au courant_ with their husbands. When weather or

the whims of the more important ladies permitted, the window at the end

was opened; it gave upon a little balcony, below which the men's chamber

projected considerably, having been built out into the back yard. When

this window was opened simultaneously with the skylight in the men's

synagogue, the fervid roulades of the cantor were as audible to the

women as to their masters.

Esther had always affected the balcony: there the air was comparatively

fresh, and on fine days there was a glimpse of blue sky, and a

perspective of sunny red tiles, where brown birds fluttered and cats

lounged and little episodes arose to temper the tedium of endless

invocation: and farther off there was a back view of a nunnery, with

visions of placid black-hooded faces at windows; and from the distance

came a pleasant drone of monosyllabic spelling from fresh young voices,

to relieve the ear from the monotony of long stretches of meaningless

mumbling.

Here, lost in a sweet melancholy, Esther dreamed away the long gray day,

only vaguely conscious of the stages of the service--morning dovetailing

into afternoon service, and afternoon into evening; of the heavy-jowled

woman behind her reciting a jargon-version of the Atonement liturgy to a

devout coterie; of the prostrations full-length on the floor, and the

series of impassioned sermons; of the interminably rhyming poems, and

the acrostics with their recurring burdens shouted in devotional frenzy,

voice rising above voice as in emulation, with special staccato phrases

flung heavenwards; of the wailing confessions of communal sin, with

their accompaniment of sobs and tears and howls and grimaces and

clenchings of palms and beatings of the breast. She was lapped in a

great ocean of sound that broke upon her consciousness like the waves

upon a beach, now with a cooing murmur, now with a majestic crash,

followed by a long receding moan. She lost herself in the roar, in its

barren sensuousness, while the leaden sky grew duskier and the twilight

crept on, and the awful hour drew nigh when God would seal what He had

written, and the annual scrolls of destiny would be closed, immutable.

She saw them looming mystically through the skylight, the swaying forms

below, in their white grave-clothes, oscillating weirdly backwards and

forwards, bowed as by a mighty wind.

Suddenly there fell a vast silence; even from without no sound came to

break the awful stillness. It was as if all creation paused to hear a

pregnant word.

"Hear, O Israel, the Lord our God, the Lord is One!" sang the cantor

frenziedly.

And all the ghostly congregation answered with a great cry, closing

their eyes and rocking frantically to and fro:

"Hear, O Israel, the Lord our God, the Lord is One!"

They seemed like a great army of the sheeted dead risen to testify to

the Unity. The magnetic tremor that ran through the synagogue thrilled

the lonely girl to the core; once again her dead self woke, her dead

ancestors that would not be shaken off lived and moved in her. She was

sucked up into the great wave of passionate faith, and from her lips

came, in rapturous surrender to an overmastering impulse, the

half-hysterical protestation:

"Hear, O Israel, the Lord our God, the Lord is One!"

And then in the brief instant while the congregation, with

ever-ascending rhapsody, blessed God till the climax came with the

sevenfold declaration, "the Lord, He is God," the whole history of her

strange, unhappy race flashed through her mind in a whirl of resistless

emotion. She was overwhelmed by the thought of its sons in every corner

of the earth proclaiming to the sombre twilight sky the belief for which

its generations had lived and died--the Jews of Russia sobbing it forth

in their pale of enclosure, the Jews of Morocco in their _mellah_, and

of South Africa in their tents by the diamond mines: the Jews of the

New World in great free cities, in Canadian backwoods, in South American

savannahs: the Australian Jews on the sheep-farms and the gold-fields

and in the mushroom cities; the Jews of Asia in their reeking quarters

begirt by barbarian populations. The shadow of a large mysterious

destiny seemed to hang over these poor superstitious zealots, whose

lives she knew so well in all their everyday prose, and to invest the

unconscious shunning sons of the Ghetto with something of tragic

grandeur. The gray dusk palpitated with floating shapes of prophets and

martyrs, scholars and sages and poets, full of a yearning love and pity,

lifting hands of benediction. By what great high-roads and queer by-ways

of history had they travelled hither, these wandering Jews, "sated with

contempt," these shrewd eager fanatics, these sensual ascetics, these

human paradoxes, adaptive to every environment, energizing in every

field of activity, omnipresent like sonic great natural force,

indestructible and almost inconvertible, surviving--with the incurable

optimism that overlay all their poetic sadness--Babylon and Carthage,

Greece and Rome; involuntarily financing the Crusades, outliving the

Inquisition, illusive of all baits, unshaken by all persecutions--at

once the greatest and meanest of races? Had the Jew come so far only to

break down at last, sinking in morasses of modern doubt, and

irresistibly dragging down with him the Christian and the Moslem; or was

he yet fated to outlast them both, in continuous testimony to a hand

moulding incomprehensibly the life of humanity? Would Israel develop

into the sacred phalanx, the nobler brotherhood that Raphael Leon had

dreamed of, or would the race that had first proclaimed--through Moses

for the ancient world, through Spinoza for the modern--

"One God, one Law, one Element,"

become, in the larger, wilder dream of the Russian _idealist_, the main

factor in

"One far-off divine event

To which the whole Creation moves"?

The roar dwindled to a solemn silence, as though in answer to her

questionings. Then the ram's horn shrilled--a stern long-drawn-out note,

that rose at last into a mighty peal of sacred jubilation. The Atonement

was complete.

The crowd bore Esther downstairs and into the blank indifferent street.

But the long exhausting fast, the fetid atmosphere, the strain upon her

emotions, had overtaxed her beyond endurance. Up to now the frenzy of

the service had sustained her, but as she stepped across the threshold

on to the pavement she staggered and fell. One of the men pouring out

from the lower synagogue caught her in his arms. It was Strelitski.

* * * * *

A group of three stood on the saloon deck of an outward-bound steamer.

Raphael Leon was bidding farewell to the man he reverenced without

discipleship, and the woman he loved without blindness.

"Look!" he said, pointing compassionately to the wretched throng of

Jewish emigrants huddling on the lower deck and scattered about the

gangway amid jostling sailors and stevedores and bales and coils of

rope; the men in peaked or fur caps, the women with shawls and babies,

some gazing upwards with lacklustre eyes, the majority brooding,

despondent, apathetic. "How could either of you have borne the sights

and smells of the steerage? You are a pair of visionaries. You could not

have breathed a day in that society. Look!"

Strelitski looked at Esther instead; perhaps he was thinking he could

have breathed anywhere in her society--nay, breathed even more freely in

the steerage than in the cabin if he had sailed away without telling

Raphael that he had found her.

"You forget a common impulse took us into such society on the Day of

Atonement," he answered after a moment. "You forget we are both Children

of the Ghetto."

"I can never forget that," said Raphael fervently, "else Esther would at

this moment be lost amid the human flotsam and jetsam below, sailing

away without you to protect her, without me to look forward to her

return, without Addie's bouquet to assure her of a sister's love."

He took Esther's little hand once more It lingered confidingly in his

own. There was no ring of betrothal upon it, nor would be, till Rachel

Ansell in America, and Addie Leon in England, should have passed under

the wedding canopy, and Raphael, whose breast pocket was bulging with a

new meerschaum too sacred to smoke, should startle the West End with his

eccentric choice, and confirm its impression of his insanity. The trio

had said and resaid all they had to tell one another, all the reminders

and the recommendations. They stood without speaking now, wrapped in

that loving silence which is sweeter than speech.

The sun, which, had been shining intermittently, flooded the serried

shipping with a burst of golden light, that coaxed the turbid waves to

brightness, and cheered the wan emigrants, and made little children leap

joyously in their mothers' arms. The knell of parting sounded insistent.

"Your allegory seems turning in your favor, Raphael," said Esther, with

a sudden memory.

The pensive smile that made her face beautiful lit up the dark eyes.

"What allegory is that of Raphael's?" said Strelitski, reflecting her

smile on his graver visage. "The long one in his prize poem?"

"No," said Raphael, catching the contagious smile. "It is our little

secret."

Strelitski turned suddenly to look at the emigrants. The smile faded

from his quivering mouth.

The last moment had come. Raphael stooped down towards the gentle

softly-flushing face, which was raised unhesitatingly to meet his, and

their lips met in a first kiss, diviner than it is given most mortals to

know--a kiss, sad and sweet, troth and parting in one: _Ave et

vale_--hail and farewell."

"Good-bye, Strelitski," said Raphael huskily. "Success to your dreams."

The idealist turned round with a start. His face was bright and

resolute; the black curl streamed buoyantly on the breeze.

"Good-bye," he responded, with a giant's grip of the hand. "Success to

your hopes."

Raphael darted away with his long stride. The sun was still bright, but

for a moment everything seemed chill and dim to Esther Ansell's vision.

With a sudden fit of nervous foreboding she stretched out her arms

towards the vanishing figure of her lover. But she saw him once again in

the tender, waving his handkerchief towards the throbbing vessel that

glided with its freight of hopes and dreams across the great waters

towards the New World.

GLOSSARY

_H._ = Hebrew.

_G._ = German.

_Gk._ = Greek.

_R._ = Russian.

_S._ = Spanish.

_c._ = corrupt.

Achi-nebbich (_etymology obscure_),

Alas, poor thing(s).

Afikuman (_Hebraicized Gk_.),

portion of a Passover cake taken at the end of Sedermeal (_q.v._).

Agadah (_H._),

narrative portion of the Talmud; Passover-eve ritual.

Amidah (_H._),

series of Benedictions said standing.

Arbah Kanfus (_H._) lit.,

four corners; a garment consisting of two shoulder straps supporting

a front and back piece with fringes at each corner (Numbers xv.

37-41).

Ashkenazim (_H._)

German; hence, also, Russian and Polish Jews.

Badchan (_H._),

professional jester.

Bensh (?),

say grace.

Beth Din (_H._),

court of judgment.

Beth Medrash (_H._),

college.

Bube (_G._),

grandmother.

Cabbalah (_H._), Cabbulah (_c._), lit.,

tradition; mystic lore.

Calloh (_H._),

bride; _fiancée_.

Chazan (_H._),

cantor.

Chevra (_H._),

small congregation; a society.

Chine (_H._),

playful humor; humorous anecdote.

Chocham (_H._),

wise man.

Chomutz (_H._),

leaven.

Chosan (_H._),

bridegroom; _fiancé_.

Chuppah (_H._),

wedding canopy.

Cohen (_H._),

priest.

Dayan (_H._),

rabbi who renders decisions.

Din (_H._),

law, decision.

Droshes (_H._),

sermons.

Epikouros (_H. from Gk_.),

heretic, scoffer; Epicurean.

Froom (_c. G._),

pious.

Gelt (_c.G._),

money.

Gematriyah (_Hebraicised Gk._),

mystic, numerical interpretation of Scripture.

Gomorah (_H._),

part of the Talmud.

Gonof (_H._),

thief.

Goyah (_H._),

non-Jewess.

Halacha (_H._),

legal portion of the Talmud.

Havdolah (_H._),

ceremony separating conclusion of Sabbath or Festival from the

subsequent days of toil.

Imbeshreer (_c.G. ohne beschreien_),

without bewitching; unbeshrewn.

Kaddish (_H._),

prayer in praise of God; specially recited by male mourners.

Kehillah (_H._),

congregation.

Kind, Kinder (_G._),

child, children.

Kosher (_H._),

ritually clean.

Kotzon (_H._),

rich man.

Link (_G._), lit.,

left, _i.e._ not right; hence, lax, not pious.

Longë verachum (_G. and c.H._), lit.,

The long "and He being merciful." A long, extra prayer, said on

Mondays and Thursdays.

Lulov (_H._),

palm branch dressed with myrtle and willow, and used at the Feast

of Tabernacles.

Maaseh (_H._),

story, tale.

Machzor (_H._),

Festival prayer-book.

Maggid (_H._),

preacher.

Mazzoltov (_H._),

good luck, congratulations.

Megillah (_H._), lit.,

scroll. The Book of Esther.

Meshuggah, Meshuggene (_H._),

mad.

Meshumad (_H._),

apostate.

Metsiah (_H._), lit.,

finding; cp. Fr., _trouvaille_; bargain.

Mezuzah (_H._),

case containing a scroll, with Hebrew verses (Deuteronomy vi. 4-9,

13-21) affixed to every door-post.

Midrash (_H._),

Biblical exposition.

Mincha (_H._),

afternoon prayer.

Minyan (_H._),

quorum of ten males, over thirteen, necessary for public worship.

Mishpochah (_H._),

family.

Mishna, Mishnayis (_H._),

collection of the Oral Law.

Misheberach (_H._),

synagogal benediction.

Mitzvah (_H._),

a commandment, _i.e._ a good deed.

Mizrach (_H._),

East; a sacred picture hung on the east wall in the direction of

Jerusalem, to which the face is turned in praying.

Narrischkeit (_c.G._),

foolishness.

Nasch (_c.G._),

pilfer (dainties).

Nevirah (_H._),

sin.

Niddali (_H._),

Talmudical tractate on the purification of women.

Nu (_R._),

well.

Olov hasholom (_H._),

Peace be upon him! (loosely applied to deceased females also).

Omer (_H._),

the seven weeks between Passover and Pentecost.

Parnass (_H._),

president of the congregation.

Pesachdik (_H._),

proper for Passover.

Pidyun haben (_H._),

redemption of the first-born son.

Piyut (_Hebraicized Gk_.),

liturgical poem.

Pollack (_c.G._),

Polish Jew.

Potch (_c.G._),

slap.

Rashi (_H._),

Rabbi Solomon ben Isaac, whose commentary is often printed under the

Hebrew text of the Bible.

Schlemihl (_H._),

unlucky, awkward person.

Schmuck (_c.G._),

lubberly person.

Schmull (_c.G. schmollen_),

pout, sulk.

Schnecks (? _G. Schnake_, gay nonsense),

affectations.

Schnorrer (_c.G._),

beggar.

Seder (_H._),

Passover-eve ceremony.

Selaim (_H._),

old Jewish coins.

Sephardim (_H._),

Spanish and Portuguese Jews.

Shaaloth u tshuvoth (_H._),

questions and answers; casuistical treatise.

Shabbos (_H._),

Sabbath.

Shadchan (_H._),

professional match-maker.

Shaitel (_c.G._),

wig worn by married women.

Shammos (_c.H._),

beadle.

Shass (_H. abbreviation_),

the six sections of the Talmud.

Shechitah (_H._),

slaughter.

Shemah beni (_H._),

Hear, my son! = Dear me!

Shemang (_H._),

confession of the Unity of God.

Shidduch (_H._),

match.

Shiksah (_H._),

non-Jewish girl.

Shnodar (_H._),

offer money to the synagogue. (An extraordinary instance of Jewish

jargon,--a compound Hebrew word meaning "who vows,"--being turned

into an English verb, and conjugated accordingly, in _ed_ and _ing_.)

Shochet (_H_),

official slaughterer.

Shofar (_H._),

trumpet of ram's horn, blown during the penitential season.

Shool (_c. G_.),

synagogue.

Shulchan aruch (_H._),

a sixteenth-century compilation, codifying Jewish law.

Simchath Torah (_H._),

festival of the rejoicing of the Law.

Snoga (_S._),

Sephardic synagogue.

Spiel (_G._),

play.

Takif (_H._),

rich man, swell.

Talith (_H._),

a shawl with fringes, worn by men during prayer.

Tanaim (_H._),

betrothal contract or ceremony.

Térah, Torah (_H._),

Law of Moses.

Tephillin (_H._),

phylacteries.

Tripha (_H._),

ritually unclean.

Wurst (_G._),

sausage.

Yiddish, Yiddishkeit (_c.G._),

Jewish, Judaism.

Yigdal (_H._),

hymn summarizing the thirteen creeds drawn up by Maimonides.

Yom Kippur (_H._),

Day of Atonement.

Yom tof (_H._), lit.,

good day; Festival.

Yontovdik (_hybrid H_.),

pertaining to the Festival.

Yosher-Kowach (_c.H._),

May your strength increase! = Thank you; a formula to express

gratitude--especially at the end of a reading.