Children of the Ghetto Part 4

There was no getting out of that; so Solomon finished his sum, writing the figures of the answer rather faint, in case he should discover from another boy next morning that they were wrong; then producing a Hebrew prayer-book from his inky cotton satchel, he made a mumbling sound, with occasional enthusiastic bursts of audible coherence, for a length of time proportioned to the number of pages. Then he went to bed. After that, Esther put her grandmother to bed and curled herself up at her side. She lay awake a long time, listening to the quaint sounds emitted by her father in his study of Ras.h.i.+'s commentary on the Book of Job, the measured drone blending not disagreeably with the far-away sounds of Pesach Weingott's fiddle.

Pesach's fiddle played the accompaniment to many other people's thoughts. The respectable master-tailor sat behind his glazed s.h.i.+rt-front beating time with his foot. His little sickly-looking wife stood by his side, nodding her bewigged head joyously. To both the music brought the same recollection--a Polish market-place.

Belcovitch, or rather Kosminski, was the only surviving son of a widow.

It was curious, and suggestive of some grim law of heredity, that his parents' elder children had died off as rapidly as his own, and that his life had been preserved by some such expedient as Alte's. Only, in his case the Rabbi consulted had advised his father to go into the woods and call his new-born son by the name of the first animal that he saw. This was why the future sweater was named Bear. To the death of his brothers and sisters, Bear owed his exemption from military service. He grew up to be a stalwart, well-set-up young baker, a loss to the Russian army.

Bear went out in the market-place one fine day and saw Chayah in maiden ringlets. She was a slim, graceful little thing, with nothing obviously odd about the legs, and was buying onions. Her back was towards him, but in another moment she turned her head and Bear's. As he caught the sparkle of her eye, he felt that without her life were worse than the conscription. Without delay, he made inquiries about the fair young vision, and finding its respectability unimpeachable, he sent a _Shadchan_ to propose to her, and they were affianced: Chayah's father undertaking to give a dowry of two hundred gulden. Unfortunately, he died suddenly in the attempt to ama.s.s them, and Chayah was left an orphan. The two hundred gulden were nowhere to be found. Tears rained down both Chayah's cheeks, on the one side for the loss of her father, on the other for the prospective loss of a husband. The Rabbi was full of tender sympathy. He bade Bear come to the dead man's chamber. The venerable white-bearded corpse lay on the bed, swathed in shroud, and _Talith_ or praying-shawl.

"Bear," he said, "thou knowest that I saved thy life."

"Nay," said Bear, "indeed, I know not that."

"Yea, of a surety," said the Rabbi. "Thy mother hath not told thee, but all thy brothers and sisters perished, and, lo! thou alone art preserved! It was I that called thee a beast."

Bear bowed his head in grateful silence.

"Bear," said the Rabbi, "thou didst contract to wed this dead man's daughter, and he did contract to pay over to thee two hundred gulden.''

"Truth." replied Bear.

"Bear," said the Rabbi, "there are no two hundred gulden."

A shadow flitted across Bear's face, but he said nothing.

"Bear," said the Rabbi again, "there are not two gulden."

Bear did not move.

"Bear," said the Rabbi, "leave thou my side, and go over to the other side of the bed, facing me."

So Bear left his side and went over to the other side of the bed facing him.

"Bear," said the Rabbi, "give me thy right hand."

The Rabbi stretched his own right hand across the bed, but Bear kept his obstinately behind his back.

"Bear," repeated the Rabbi, in tones of more penetrating solemnity, "give me thy right hand."

"Nay," replied Bear, sullenly. "Wherefore should I give thee my right hand?"

"Because," said the Rabbi, and his tones trembled, and it seemed to him that the dead man's face grew sterner. "Because I wish thee to swear across the body of Chayah's father that thou wilt marry her."

"Nay, that I will not," said Bear.

"Will not?" repeated the Rabbi, his lips growing white with pity.

"Nay, I will not take any oaths," said Bear, hotly. "I love the maiden, and I will keep what I have promised. But, by my father's soul, I will take no oaths!"

"Bear," said the Rabbi in a choking voice, "give me thy hand. Nay, not to swear by, but to grip. Long shalt thou live, and the Most High shall prepare thy seat in Gan Iden."

So the old man and the young clasped hands across the corpse, and the simple old Rabbi perceived a smile flickering over the face of Chayah's father. Perhaps it was only a sudden glint of suns.h.i.+ne.

The wedding-day drew nigh, but lo! Chayah was again dissolved in tears.

"What ails thee?" said her brother Naphtali.

"I cannot follow the custom of the maidens," wept Chayah. "Thou knowest we are blood-poor, and I have not the wherewithal to buy my Bear a _Talith_ for his wedding-day; nay, not even to make him a _Talith_-bag.

And when our father (the memory of the righteous for a blessing) was alive, I had dreamed of making my _chosan_ a beautiful velvet satchel lined with silk, and I would have embroidered his initials thereon in gold, and sewn him beautiful white corpse-clothes. Perchance he will rely upon me for his wedding _Talith_, and we shall be shamed in the sight of the congregation."

"Nay, dry thine eyes, my sister," said Naphtali. "Thou knowest that my Leah presented me with a costly _Talith_ when I led her under the canopy. Wherefore, do thou take my praying-shawl and lend it to Bear for the wedding-day, so that decency may be preserved in the sight of the congregation. The young man has a great heart, and he will understand."

So Chayah, blus.h.i.+ng prettily, lent Bear Naphtali's delicate _Talith_, and Beauty and the Beast made a rare couple under the wedding canopy.

Chayah wore the gold medallion and the three rows of pearls which her lover had sent her the day before. And when the Rabbi had finished blessing husband and wife, Naphtali spake the bridegroom privily, and said:

"Pa.s.s me my _Talith_ back."

But Bear answered: "Nay, nay; the _Talith_ is in my keeping, and there it shall remain."

"But it is my _Talith_," protested Naphtali in an angry whisper. "I only lent it to Chayah to lend it thee."

"It concerns me not." Bear returned in a decisive whisper. "The _Talith_ is my due and I shall keep it. What! Have I not lost enough by marrying thy sister? Did not thy father, peace be upon him, promise me two hundred gulden with her?"

Naphtali retired discomfited. But he made up his mind not to go without some compensation. He resolved that during the progress of the wedding procession conducting the bridegroom to the chamber of the bride, he would be the man to s.n.a.t.c.h off Bear's new hat. Let the rest of the riotous escort essay to s.n.a.t.c.h whatever other article of the bridegroom's attire they would, the hat was the easiest to dislodge, and he, Naphtali, would straightway reimburse himself partially with that.

But the instant the procession formed itself, behold the s.h.i.+fty bridegroom forthwith removed his hat, and held it tightly under his arm.

A storm of protestations burst forth at his daring departure from hymeneal tradition.

"Nay, nay, put it on," arose from every mouth.

But Bear closed his and marched mutely on.

"Heathen," cried the Rabbi. "Put on your hat."

The attempt to enforce the religious sanction failed too. Bear had spent several gulden upon his head-gear, and could not see the joke. He plodded towards his blus.h.i.+ng Chayah through a tempest of disapprobation.

Throughout life Bear Belcovitch retained the contrariety of character that marked his matrimonial beginnings. He hated to part with money; he put off paying bills to the last moment, and he would even beseech his "hands" to wait a day or two longer for their wages. He liked to feel that he had all that money in his possession. Yet "at home," in Poland, he had always lent money to the officers and gentry, when they ran temporarily short at cards. They would knock him up in the middle of the night to obtain the means of going on with the game. And in England he never refused to become surety for a loan when any of his poor friends begged the favor of him. These loans ran from three to five pounds, but whatever the amount, they were very rarely paid. The loan offices came down upon him for the money. He paid it without a murmur, shaking his head compa.s.sionately over the poor ne'er do wells, and perhaps not without a compensating consciousness of superior practicality.

Only, if the borrower had neglected to treat him to a gla.s.s of rum to clench his signing as surety, the shake of Bear's head would become more reproachful than sympathetic, and he would mutter bitterly: "Five pounds and not even a drink for the money." The jewelry he generously lavished on his womankind was in essence a mere channel of investment for his savings, avoiding the risks of a banking-account and aggregating his wealth in a portable shape, in obedience to an instinct generated by centuries of insecurity. The interest on the sums thus invested was the gratification of the other oriental instinct for gaudiness.

CHAPTER III.

MALKA.

The Sunday Fair, so long a.s.sociated with Petticoat Lane, is dying hard, and is still vigorous; its glories were in full swing on the dull, gray morning when Moses Ansell took his way through the Ghetto. It was near eleven o'clock, and the throng was thickening momently. The vendors cried their wares in stentorian tones, and the babble of the buyers was like the confused roar of a stormy sea. The dead walls and h.o.a.rdings were placarded with bills from which the life of the inhabitants could be constructed. Many were in Yiddish, the most hopelessly corrupt and hybrid jargon ever evolved. Even when the language was English the letters were Hebrew. Whitechapel, Public Meeting, Board School, Sermon, Police, and other modern ba.n.a.lities, glared at the pa.s.ser-by in the sacred guise of the Tongue a.s.sociated with miracles and prophecies, palm-trees and cedars and seraphs, lions and shepherds and harpists.