doctrine which I hold with a scientific dogmatism; for I know Chinamen,
whose slanting eyes do not prevent them from seeing the world just as I
see it; Hindoos who, removed from their imprisoning system of caste,
take this human view of man. I have met Japanese the travail of whose
soul is akin to mine, and Negroes whose souls are so white that one
might envy them their purity.
Knowing every shade of Slav, Teuton and Latin, the Aryan and Semitic
peoples, I have found them all alike at their best and at their worst.
Dissimilar they are in their various environments, reflecting all the
differences of climate, food, religion and government; but let them
climb the heights to which the soul aspires or let them sink to the
level to which fleshly lust drags them, and they are brother angels or
brother brutes.
Yes, one other thing I learned from Tolstoy and learned repeatedly; it
is, perhaps, of more value than all the other things he taught me. It
was the initial lesson and the hardest. "Give everything and ask nothing
in return."
I have ceased to demand brotherhood or even to expect it. I am giving
it, and that is often hard. To yield to every man the fraternal feeling
is even harder, I think, than it is not to feel slighted or hurt when
one is left out; but even that is difficult enough. When one has finally
yielded himself to all men of all races and classes, when one can be
unconscious of hampering barriers between, when one does not feel
anything but pity for the tainted, a desire to include the halt and the
halting rather than to exclude them, then one has reached the highest
point of spiritual experience. Towards that point I am travelling, and
repeatedly that which has buoyed me has been Tolstoy's words as he
pressed my hand at every good-bye.
"Young man, you can't make this world right unless _you_ are right."
"The kingdom of God must be within _you_, if you want to hasten its
coming into the world." "Give everything and ask nothing in return."
XXVII
AWAKENED JUDAISM
When I saw fifty lifeless bodies of men, women and children, beaten into
pulp, lying in a heap on the floor of the synagogue in Kishineff, I said
to myself, "Blood is thicker than water"; for my breast laboured and I
wept for the "slain of the daughter of my people." But I felt these
pangs no less when I saw three times as many native Russian youth put to
death by fierce Kosaks as in their untamed fury they slew all who
obstructed their path. I have felt the same terrible emotions when I
tried to comfort Polish and Lithuanian women, who mourned over the
shapeless bodies of their husbands and sons, mutilated by falling rock
and burned by fierce fires.
I have watched by the bedsides of the dying of many races and have tried
to guide the souls of men into some secure haven, feeling for _all_ that
deep compassion which a brother's heart alone can feel.
For the coarse, blatant Jew or Jewess, who offends against good taste at
summer resorts in America, I have the same feeling of pity, bordering on
contempt, that I have for the strident, irreverent, sharp-voiced Yankee
who disturbs the quiet of picture galleries and cathedrals in Europe,
and is _persona non grata_ with all thoughtful travellers. I feel for
all those who offend by accentuating or ridiculing race peculiarities,
and am no less repelled by the vulgar caricature of the stage Irishman
than by that of the Jew or the Italian.
I have long been protesting by voice and pen against the categoric
judgment passed upon races, and feel keenly for the child, whether it is
called in derision, "Nigger," "Sheeny," or "Dago." In the steerage, the
mine, and on the playground, I have stood between the bully and his
victim, never asking which was Jew or which Gentile, and have tried to
defend every "underdog," no matter what his pedigree.
I count my friends among all races and classes, those nearest and
dearest to me often being racially and historically farthest removed. A
classmate with whom I could discuss the problems of Hebrew grammar most
profitably, was a full-blooded Negro, and at a recent Student Conference
I found a Chinaman of a certain group most responsive to my proffer of
friendship.
For twenty years my work has brought me in constant contact with people
of New England lineage; while among my hospitable hosts have been truly
cultured Bostonians, the elect of society in the "City of Brotherly
Love," the most refined and the richest in New York, and people of all
nationalities in Ghettos and slums.
There came a time, however, when, in spite of my cosmopolitan nature, I
felt pride of race--felt the spirit of Israel within me; and this
feeling was awakened by one who, like myself, had struggled against the
current, but made for himself a permanent place in the history of the
Jewish race.
When first I saw this prince among men, Theodore Herzl, he stood head
and shoulders above his brethren, like Saul among the sons of Kish.
Around him surged a mass of enthusiastic men who hailed him as the New
Moses to lead them out of their manifold captivities. Banners of blue
and white were waving wildly, and the double triangle, the shield of
David, was everywhere; over the speaker's desk, around the crowded
gallery, on souvenir postal cards and decorating the cigarettes which
the Russian delegates smoked continually.
Jews had gathered from "every nation under Heaven." For an hour they
waved flags and shouted their huzzas! hurrahs! and elyens! in a dozen
languages. They broke through the cordon of ushers and carried Theodore
Herzl upon their shoulders, up and down the great hall, until their
frenzy of delight had exhausted itself. Then the founder of the
Zionistic Movement began to speak. I quote a part of what he said:
"This century, through its technical achievements, has brought us among
other things a splendid renaissance. But this magic progress has not
been used for the humanizing of society. Although distances have been
annihilated, we are still tortured by the miseries of great numbers of
our brothers crowded into small space.
"In giant steamers, swiftly and without danger, we cross unknown seas;
railroads carry us safely into mountains, which formerly we hesitated to
climb. Events that happened in countries not yet discovered when the
Jews were locked into Ghettos, are now made known to us the next hour.
"The Jewish problem, therefore, is an anachronism, and that, not because
a hundred years ago there was a time of enlightenment which in reality
existed for only a few noble souls.
"I do not believe that electricity was discovered to enable some snobs
to illuminate their drawingrooms, but that by its light we may solve the
problems of humanity. One of them, and that not the least important, is
the Jewish question. In solving it, we do not act for ourselves only,
but for many others who are 'weary and heavy laden.'
"That the Jewish question exists, it would be folly to deny, and it is
most difficult where there are the most Jews. Look at France or even
England, where the poor Jews have carried anti-Semitism, as they are now
carrying it to America.
"I think I understand this anti-Semitism. It is a complicated movement
which I look upon from the standpoint of a Jew, yet without fear or
hate. I think I recognize its component parts: A coarse joke, common
commercial envy, inherited prejudice, religious intolerance and that
which professes to be self-protection.
"I do not regard the Jewish question as a social or a religious one. It
is a national problem, and to solve it, we must make it, first of all, a
political world question whose solution must come through councils of
all the civilized nations; for we are a nation! A nation!"
Many a time I have felt the lashing of emotions roused against the
encumbering flesh; but never before as then, when thousands and
thousands of men took up the cry: "We are a nation! A nation!"
What a tumult it was! A nation was born again and this was its
parliament, ultimately to convene in its own Jerusalem, its historic
centre and rightful home. Millions all over the scattered Jewries had
their hopes awakened, and thought to see them realized in a not far
distant future.
It was my privilege to know Theodore Herzl most intimately. He was a
frequent guest in the Vienna home of my brother, who was one of his most
trusted lieutenants.
After that Pentecost at Basel I saw the development of the Zionistic
Movement from behind the scenes. I should like to say here that the
largeness of Dr. Herzl speaks in the fact that when he was told of my
changed religious and social views, he nevertheless took me into his
confidence and shared with me his innermost thoughts.
Personally, he was one of the most charming men I have ever met. His
presence was regal, and the rulers of great empires, recognizing in him
the "stuff" of which they were made, treated him with consideration and
respect. His cultural achievements were not superficial, in spite of the
fact that he was extremely versatile; his literary style was brilliant,
yet subdued, and he lacked utterly that assertiveness which too often
characterizes the Jew.
His features were sensitive yet firm; as if cut from finest marble.
He possessed in a large degree that quality so rare in
leaders--disinterestedness, and he viewed the Zionistic Movement from an
impersonal standpoint. He was a straight-forward, honest soul, without
guile, and those who assisted him by their talents and means had to do
it "_für die Sache_," and not for any prize which he held out to them.
Consequently, he gathered about himself great, apostolic spirits, in
which Judaism, fortunately, is not entirely lacking.
Zionism--that is, a Jewish state, preferably in Palestine--as a
solution of the Jewish problem, came to him after years of keen,
personal suffering which were part of the problem.
He was a Jew in spite of the fact that he was a patriotic Austrian; a
Jew, although he interpreted current events for the Gentile readers of
the _Neüe Freie Presse_, which is undeniably one of the most influential
German newspapers in the world; a Jew, although the faith of his fathers
was only a memory, and, as he told me, he had struggled with the problem
of race inheritance much as I had.
This is the way he put the case, speaking to his world-wide audience.
"We have honestly tried, everywhere, to lose ourselves in the people
among whom we lived, and have asked only that we might retain the faith
of our Fathers. That, however, is not permitted.
"In vain are we loyal, and in many cases, overenthusiastic patriots; in
vain do we bring the same sacrifices which our fellow citizens offer; in
vain do we endeavour to increase the fame of our Fatherland in art,
science, trade and commerce. In every country where we have lived
through many centuries, we are regarded as strangers, often even by
those whose forefathers were not yet in the land when ours had long
agonized and toiled for it.
"Only the majority can decide who in a country are the strangers, and
it is a question decided by force. I yield none of our rights when I say
that in the present condition of this world, might goes before right. In
vain, therefore, are we brave patriots, even like the Huguenots who were
forced to emigrate. If our enemies would only leave us alone; but they
will not.
"We have proved that we cannot be annihilated by oppression and
persecution. Those means have won only our weaker brethren--the strong
returned bravely to their people."
This last phrase left its barb in my conscience and I struggle with it
still. Is there a way which leads from the large human consciousness
back to the narrow confines of race or tribe? Can I wipe out of my
experience changes which seem to have affected the very cells and nerves
out of which my body is fashioned?
In a new way I have asked the Nicodemus question--"Can a man enter the
second time into his mother's womb and be born?"
"The strong returned bravely to their people." Yes, I am one with the
Jew. My heart leaps to him when he is down--hated, ridiculed, or forced
to begin again the age-long march which has no ending--but it shrinks
from him when he is up, and the other man, whoever he be, is held down
by cunning, strength, or whatever the weapon may be.
I am not afraid to share his ignominy. I am not running away from all
those subtle cruelties practiced by society against him--for where the
Jew is not welcome I do not care to go. And yet I cannot give up this
liberating sense of kinship with all the human--not only with the ruling
race or type but with all humanity.
Those who know anything about me know that I have not only preached this
doctrine of the brotherhood of man dogmatically but that I have
practiced it, and have suffered the consequences.
I cannot give up the name "Christian," I cannot return to Judaism,
although it betray weakness or even cowardice.
I feel myself born again, and I cannot undo so vital an experience
unless I am overwhelmed by some great moral catastrophe.
Christianity is to me the real internationalism in which all the races
and nations are one or are growing into oneness. In it the individual
casts off that which is specific to his race, he becomes one with all
men, and therefore one with the divine in them.
In this experience he rids himself of those great sins, prejudice and
pride of race, and receives the blessing in store for those who believe
and practice the teachings of the "_Son of Man._"
It is difficult of course to say what would have been my view-point had
I met Theodore Herzl twenty or more years ago. I might have returned
bravely "to my people." But when one meets Jesus of Nazareth there is no
way back; there are new marching orders, and they call "Forward."
Theodore Herzl returned to _his people_ because the _other people_ did
not want him.
I cannot return, whether the _other people_ reciprocate my feeling for
them or not.
Into my sphere of relationship no rebuff nor insult can enter; because I
ask nothing for myself; while for the other man, whether he be Jew or
Gentile, I ask only that he shall have the opportunity to earn the
respect of his fellow men, regardless of the faults of his race.
XXVIII
CONCLUSION
What has my own race bequeathed to me? What do I owe to Slav, Magyar,
German and Anglo-Saxon? What has the synagogue done for me, what the
church with the cross, or the church with the weather-vane?
From somewhere I have a passion for the human. Shall I say this is
Jewish?
I saw that passion demonstrated in my Jewish teacher, whose grave is
level with the ground in the old God's Acre; I believe that the Slavic
candy-maker--the by-product of whose trade and the remnants of whose
library I purchased--possessed it. I believe it shone out of the face of
the _Pany's_ sister, who kissed my blackened cheeks and put russet
apples into my trousers' pockets; the Lutheran pastor preached and lived
it in his narrow environment. I have faith to believe that the Jesuit
fathers and German savants had it, hidden behind pious phrases or bold
rationalistic utterances.
Perhaps my race bequeathed this love of humanity to the rest of the
human race; even then it proves that for which I am contending: That
all a race or family can leave to its progeny which is worth inheriting,
is not in the cell or nerve or blood, but is what is cast upon the
waters of life, of which "whosoever will may come and drink freely."
The sons of the prophets develop into the sons of Belial, and a poor,
ignorant villager's child ministers in the true spirit before Jehovah's
altar.
"Think not to say within yourselves, we have Abraham to our father!"
cries the indignant John. "For I say unto you that God is able out of
these stones to raise up children unto Abraham." This is the great
tragedy of races, nations and families; yet it is the great comfort of
the outcast, the oppressed, the burdened and the heavy laden.
What else have I that is specifically Jewish? What shines from my eyes
or manifests itself in gait and gesture, I do not know. Many of my
characteristics, no doubt, are betrayed in these pages which are a frank
revelation of my younger self.
I have no passion for barter or money; I am invariably worsted in a
bargain and always accept unquestioningly the wage offered me. But even
were I a Shylock, a veritable Shakespearean Jew, and worse, if that is
possible, I could point to men of other races not unlike him.
I know very intimately men and women of many races who profess the
Christian faith, yet love barter more than prayer and mammon more than
God; who preach or teach or write, "for revenue only," and never for the
glory of God; and who tenaciously hold to the letter of their contract,
even to the cutting out of the very heart of their unfortunate victims.
Perhaps one of my Jewish traits is that I cannot hide my faults. What
few virtues I may possess, I trust I do not flaunt in the market-places.
I have tried to be humble in this New World environment, so garish and
loud; which trumpets from the housetop the things that have been "spoken
in the closet"; which "makes broad its phylacteries" and writes all
about their length and breadth and cost in the society columns of our
daily press.
The Christian virtue of humility is hard to practice in a land
controlled by the publicist; a land in which the advertising value of a
thing is regarded more highly than the thing itself.
If there are shreds of good in me, it is because by the grace of God
(using that old phrase without cant) I have always met good people among
the different races with whom my lot has been cast. I do not recall a
single man, even those I have met in jails, penitentiaries, dives and
gambling hells, who has retarded any progress towards the good that I
cared to make. I could fill twice the number of pages I have written,
recording the names and deeds of those who have inspired me to lead the
better life.
Nor have I ever met a woman (and I have met women close to the
bottomless pit) who ever used the art of her sex in an effort to drag me
down; but I know very many women whose whole being radiates purity and
in whose presence one cannot help being a man. I have never met a woman
before whom I could not lift my hat in deference; and this feeling of
reverence for womanhood I owe in large degree to my mother and my wife.
Within me are all possibilities of good and evil, and everything that
lies between; yet these same tendencies I have found in other men of
other races. Never all the good nor all the evil in any one man or any
one race.
Every individual I know is an intricate and unfinished piece of
curiously constructed mechanism in body and spirit; linked to the past,
yet free to the shaping forces of each fleeting moment; never completed,
never perfected, never, I hope, so totally ruined but that love can
redeem it, and "set it again upon a rock and establish its going."
I am a debtor to all the races that in varying degrees influenced my
life during its most impressionable period.
From the Slav, I have a love for physical labour and a sense of its
dignity.
The Magyar has given me a feeling for "the mere pleasure of living";
although I have never quite been able to abandon myself to it.
In the sphere of my intellect, I am Germanic. My mother tongue is
German, as are my passion for intellectual freedom and my impatience
with its restraint; while the inward look, which so easily leads to
despair, bears the German stamp.
I came to America early enough in life to catch the passion for liberty
and the love of democracy; but too late to be anything but an
impractical idealist to whom "life is more than meat," and human history
more than a succession of economic facts.
I have not written an autobiography, or desired to write one; that would
have been presumptuous; nor have I written a bit of purposeless fiction
with which to burden the book-market; that folly I would not commit. I
have honestly recorded certain influences which shaped the life of a
child until youth, and I leave all deductions to my patient readers. Yet
I should like to point out in which direction the most valuable lessons
of my experience lie. I believe they are:
First, that racial characteristics are largely determined by
environment.
Second, that race prejudice is an artificial product of the mind,
induced by various influences.
Third, that in the highest and lowest spheres of thought and activity,
all races are alike.
Fourth, that every human being, no matter what his colour, race, faith
or class, has a right to earn the respect of his neighbour and his
community, by virtue of _what he himself is_.
Fifth, that the brotherhood of man will become an established fact as
soon as each man determines to live like a brother in his relation to
his fellows.
Sixth, that Christianity has in its _spirit_ the solution of class and
race problems; but that in its _practice_ it is lamentably far from
solving them.
Seventh, that he who wishes to enter into fellowship with the nation or
race with which he lives must free himself from all isolating practices
and beliefs.
Eighth, that entrance into such a large human relationship has to be
"bought with a price" and that it is a price worth paying; for there is
no loftier human experience than that of becoming one with all mankind.
To those who do not consider a book worth reading, unless it "ends
well," let me say this: If a good fairy were to come from the fairy-land
of my childhood (of course I had a fairy-land) and were to ask me, as
she always asked the children in the stories I used to read, that I make
three wishes, and she would grant them all, I could make but one wish.
Not for wealth, although I could use it; not for strength, although I
need it; not for wisdom, although I lack it. My one wish, and this the
fairies cannot grant me, would be, that I may have grace given me to be
a man to the end, and to the end, love my brother man with all the
passion of my soul.
* * * * *
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