Ghetto Comedies. Israel Zangwill
Читать онлайн книгу.
not trouble to come. I fear already I gratify you for kind help till now, in the future you may do as you wish.'
CHAPTER V
LAST STAGE OF ALL
This letter seemed decisive. I did not trouble Mr. Conn to English the Yiddish epistle. My imagination saw too clearly Quarriar himself dictating its luridly romantic phraseology. Such counter-plots, coils, treasons, and stratagems in so simple a matter! How Quarriar could even think them plausible I could not at first imagine; and with my anger was mingled a flush of resentment at his low estimate of my intellect.
After-reflection instructed me that he wrote as a Russian to whom apparently nothing mediæval was strange. But at the moment I had only the sense of outrage and trickery. All these months I had been fed upon lies. Day after day I had been swathed with them as with feathers. I had so pledged my reputation as a reader of character that he would appear with his three younger children, bear every test, and be triumphantly vindicated. And in that moment of hot anger and wounded pride I had almost slashed through my canvas and mutilated beyond redemption that kingly head. But it looked at me sadly with its sweet majesty, and I stayed my hand, almost persuaded to have faith in it still. I began multiplying excuses for Quarriar, figuring him as misled by his neighbours, more skilled than he in playing upon philanthropic heart-strings; he had been told, doubtless, that two daughters made no impression upon the flinty heart of bureaucratic charity, that in order to soften it one must 'increase and multiply.' He had got himself into a network of falsehood from which, though his better nature recoiled, he had been unable to disentangle himself. But then I remembered how even in Russia he had pursued an illegal calling, how he had helped a friend to evade military service, and again I took up my knife. But the face preserved its reproachful dignity, seemed almost to turn the other cheek. Illegal calling! No; it was the law that was illegal—the cruel, impossible law, that in taking away all means of livelihood had contorted the Jew's conscience. It was the country that was illegal—the cruel country whose frontiers could only be crossed by bribery and deceit—the country that had made him cunning like all weak creatures in the struggle for survival. And so, gradually softer thoughts came to me, and less unmingled feelings. I could not doubt the general accuracy of his melancholy wanderings between Russia and Rotterdam, between London and Brighton. And were he spotless as the dove, that only made surer the blackness of Kazelia and the partner—his brethren in Israel and in the Exile.
And so the new Man of Sorrows shaped himself to my vision. And, taking my brush, I added a touch here and a touch there till there came into that face of sorrows a look of craft and guile. And as I stood back from my work, I was startled to see how nearly I had come to a photographic representation of my model; for those lines of guile had indeed been there, though I had eliminated them in my confident misrepresentation. Now that I had exaggerated them, I had idealized, so to speak, in the reverse direction. And the more I pondered upon this new face, the more I saw that this return to a truer homeliness and a more real realism did but enable me to achieve a subtler beauty. For surely here at last was the true tragedy of the people of Christ—to have persisted sublimely, and to be as sordidly perverted; to be king and knave in one; to survive for two thousand years the loss of a fatherland and the pressure of persecution, only to wear on its soul the yellow badge which had defaced its garments.
For to suffer two thousand years for an idea is a privilege that has been accorded only to Israel—'the soldier of God.' That were no tragedy, but an heroic epic, even as the prophet Isaiah had prefigured. The true tragedy, the saddest sorrow, lay in the martyrdom of an Israel unworthy of his sufferings. And this was the Israel—the high tragedian in the comedy sock—that I tried humbly to typify in my Man of Sorrows.
ANGLICIZATION
ANGLICIZATIONToC
'English, all English, that's my dream.'
Cecil Rhodes.
I
Even in his provincial days at Sudminster Solomon Cohen had distinguished himself by his Anglican mispronunciation of Hebrew and his insistence on a minister who spoke English and looked like a Christian clergyman; and he had set a precedent in the congregation by docking the 'e' of his patronymic. There are many ways of concealing from the Briton your shame in being related through a pedigree of three thousand years to Aaron, the High Priest of Israel, and Cohn is one of the simplest and most effective. Once, taken to task by a pietist, Solomon defended himself by the quibble that Hebrew has no vowels. But even this would not account for the whittling away of his 'Solomon.' 'S. Cohn' was the insignium over his clothing establishment. Not that he was anxious to deny his Jewishness—was not the shop closed on Saturdays?—he was merely anxious not to obtrude it. 'When we are in England, we are in England,' he would say, with his Talmudic sing-song.
S. Cohn was indeed a personage in the seaport of Sudminster, and his name had been printed on voting papers, and, what is more, he had at last become a Town Councillor. Really the citizens liked his stanch adherence to his ancient faith, evidenced so tangibly by his Sabbath shutters: even the Christian clothiers bore him goodwill, not suspecting that S. Cohn's Saturday losses were more than counterbalanced by the general impression that a man who sacrificed business to religion would deal more fairly by you than his fellows. And his person, too, had the rotundity which the ratepayer demands.
But twin with his Town Councillor's pride was his pride in being Gabbai (treasurer) of the little synagogue tucked away in a back street: in which for four generations prayer had ebbed and flowed as regularly as the tides of the sea, with whose careless rovers the worshippers did such lucrative business. The synagogue, not the sea, was the poetry of these eager traffickers: here they wore phylacteries and waved palm-branches and did other picturesque things, which in their utter ignorance of Catholic or other ritual they deemed unintelligible to the heathen and a barrier from mankind. Very imposing was Solomon Cohn in his official pew under the reading platform, for there is nothing which so enhances a man's dignity in the synagogue as the consideration of his Christian townsmen. That is one of the earliest stages of Anglicization.
II
Mrs. Cohn was a pale image of Mr. Cohn, seeing things through his gold spectacles, and walking humbly in the shadow of his greatness. She had dutifully borne him many children, and sat on the ground for such as died. Her figure refused the Jewess's tradition of opulency, and remained slender as though repressed. Her work was manifold and unceasing, for besides her domestic and shop-womanly duties she was necessarily a philanthropist, fettered with Jewish charities as the Gabbai's wife, tangled with Christian charities as the consort of the Town Councillor. In speech she was literally his echo, catching up his mistakes, indeed, admonished by him of her slips in speaking the Councillor's English. He had had the start of her by five years, for she had been brought from Poland to marry him, through the good offices of a friend of hers who saw in her little dowry the nucleus of a thriving shop in a thriving port.
And from this initial inferiority she never recovered—five milestones behind on the road of Anglicization! It was enough to keep down a more assertive personality than poor Hannah's. The mere danger of slipping back unconsciously to the banned Yiddish put a curb upon her tongue. Her large, dark eyes had a dog-like look, and they were set pathetically in a sallow face that suggested ill-health, yet immense staying power.
That S. Cohn was a bit of a bully can scarcely be denied. It is difficult to combine the offices of Gabbai and Town Councillor without a self-satisfaction that may easily degenerate into dissatisfaction with others. Least endurable was S. Cohn in his religious rigidity,