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Dreamers of the Ghetto, a fiction by Israel Zangwill |
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Dreamers In Congress |
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_ "By the rivers of Babylon, there we sat down; yea, we wept, when we remembered Zion." By the river of Bale we sit down, resolved to weep no more. Not the German Rhine, but the Rhine ere it leaves the land of liberty; where, sunning itself in a glory of blue sky and white cloud, and overbrooded by the eternal mountains; it swirls its fresh green waves and hurries its laden rafts betwixt the quaint old houses and dreaming spires, and under the busy bridges of the Golden Gate of Switzerland. In the shady courtyard of the Town Hall are sundry frescoes testifying to the predominant impress on the minds of its citizens of the life and thoughts of a little people that flourished between two and three thousand years ago in the highlands of Asia Minor. But, amid these suggestive illustrations of ancient Jewish history, the strangest surely is that of Moses with a Table of the Law, on which are written the words: "Who brought thee out of the land of Egypt, out of the house of bondage." For here, after all this travail of the centuries, a very modern Moses--in the abstract-concrete form of a Congress--is again meditating the deliverance of Israel from the house of bondage. Not in the Town Hall, however, but in the Casino the Congress meets, and, where Swiss sweethearts use to dance, are debated the tragic issues of an outcast nation. An oblong hall, of drab yellow, with cane chairs neatly parted in the middle, and green-baized tables for reporters, and a green-baized rostrum, and a green-baized platform, over which rise the heads and festal shirt-fronts of the leaders. A strangely assorted set of leaders, but all with that ink-mark on the brow which is as much on the Continent the badge of action, as it is in England the symbol of sterility; all believing more or less naively that the pen is mightier than the millionaire's gold. Only one of them hitherto has really stirred the world with his pen-point--a prophet of the modern, preaching "Woe, woe" by psycho-physiology; in himself a breezy, burly undegenerate, with a great gray head marvellously crammed with facts and languages; now to prove himself golden-hearted and golden-mouthed, an orator touching equally to tears or laughter. In striking contrast with this quasi-Teutonic figure shows the leonine head, with its tossing black mane and shoulders, of the Russian leader, Apollo turned Berserker, beautiful, overpowering, from whose resplendent mouth roll in mountain thunder the barbarous Russian syllables. And even as no two of the leaders are alike, so do the rank and file fail to resemble one another. Writers and journalists, poets and novelists and merchants, professors and men of professions--types that once sought to slough their Jewish skins, and mimic, on Darwinian principles, the colors of the environment, but that now, with some tardy sense of futility or stir of pride, proclaim their brotherhood in Zion--they are come from many places; from far lands and from near, from uncouth, unknown villages of Bukowina and the Caucasus, and from the great European capitals; thickliest from the pales of persecution, in rare units from the free realms of England and America--a strange phantasmagoria of faces. A small, sallow Pole, with high cheek-bones; a blond Hungarian, with a flaxen moustache; a brown, hatchet-faced Roumanian; a fresh-colored Frenchman, with eye-glasses; a dark, Marrano-descended Dutchman; a chubby German; a fiery-eyed Russian, tugging at his own hair with excitement, perhaps in prescience of the prison awaiting his return; a dusky Egyptian, with the close-cropped, curly black hair, and all but the nose of a negro; a yellow-bearded Swede; a courtly Viennese lawyer; a German student, with proud duel-slashes across his cheek; a Viennese student, first fighter in the University, with a colored band across his shirt-front; a dandy, smelling of the best St. Petersburg circles; and one solitary caftan-Jew, with ear-locks and skull-cap, wafting into the nineteenth century the cabalistic mysticism of the Carpathian Messiah. Who speaks of the Jewish type? One can only say negatively that these faces are not Christian. Is it the stamp of a longer, more complex heredity? Is it the brand of suffering? Certainly a stern Congress, the speeches little lightened by humor, the atmosphere of historic tragedy too overbrooding for intellectual dalliance. Even the presence of the gayer sex--for there are a few ladies among the delegates, and more peep down from the crowded spectators' gallery that runs sideways along the hall--only makes a few shots of visual brightness in the sober scene. Seriousness is stamped everywhere; on the broad-bulging temples of the Russian oculist, on the egg-shaped skull and lank white hair of the Heidelberg professor, on the open countenance of the Hungarian architect, on the weak, narrow lineaments of the neurotic Hebrew poet; it gives dignity to red hair and freckles, tones down the grossness of too-fleshy cheeks, and lends an added beauty to finely-cut features. Superficially, then, they have little in common, and if almost all speak German--the language of the Congress--it is only because they are all masters of three or four tongues. Yet some subtle instinct links them each to each; presage, perhaps, of some brotherhood of mankind, of which ingathered Israel--or even ubiquitous Israel--may present the type. Through the closed red-curtained windows comes ever and anon the sharp ting of the bell of an electric car, and the President, anxiously steering the course of debate through difficult international cross-roads, rings his bell almost as frequently. A majestic Oriental figure, the President's--not so tall as it appears when he draws himself up and stands dominating the assembly with eyes that brood and glow--you would say one of the Assyrian Kings, whose sculptured heads adorn our Museums, the very profile of Tiglath-Pileser. In sooth, the beautiful sombre face of a kingly dreamer, but of a Jewish dreamer who faces the fact that flowers are grown in dung. A Shelley "beats in the air his luminous wings in vain"; our Jewish dreamer dreams along the lines of life; his dream but discounts the future, his prophecy is merely fore-speaking, his vision prevision. He talks agriculture, viticulture, subvention of the Ottoman Empire, both by direct tribute and indirect enrichment; stocks and shares, railroads, internal and to India; natural development under expansion--all the jargon of our iron age. Let not his movement be confounded with those petty projects for helping Jewish agriculturists into Palestine. What! Improve the Sultan's land without any political equivalent guaranteed in advance! Difficulty about the holy places of Christianity and Islam? Pooh! extra-territorial. A practised publicist, a trained lawyer, a not unsuccessful comedy writer, converted to racial self-consciousness by the "Hep, Hep" of Vienna, and hurried into unforeseen action by his own paper-scheme of a Jewish State, he has, perhaps, at last--and not unreluctantly--found himself as a leader of men. In a Congress of impassioned rhetoricians he remains serene, moderate; his voice is for the more part subdued; in its most emotional abandonments there is a dry undertone, almost harsh. He quells disorder with a look, with a word, with a sharp touch of the bell. The cloven hoof of the Socialist peeps out from a little group. At once "The Congress shall be captured by no party!" And the Congress is in roars of satisfaction. 'Tis the happy faculty of all idealists to overlook the visible--the price they pay for seeing the unseen. Even our open-eyed Jewish idealist has been blest with ignorance of the actual. But, in his very ignorance of the people he would lead and the country he would lead them to, lies his strength, just as in his admission that his Zionist fervor is only that second-rate species produced by local anti-Semitism, lies a powerful answer to the dangerous libel of local unpatriotism. Of the real political and agricultural conditions of Palestine he knows only by hearsay. Of Jews he knows still less. Not for him the paralyzing sense of the humors of his race, the petty feud of Dutchman and Pole, the mutual superiorities of Sephardi and Ashkenazi, the grotesque incompatibility of Western and Eastern Jew, the cynicism and snobbery of the prosperous, the materialism of the uneducated adventurers in unexploited regions. He stands so high and aloof that all specific colorings and markings are blurred for him into the common brotherhood, and, if he is cynic enough to suspect them, he is philosopher enough to recognize that all nations are compact of incongruites, vitalized by warring elements. Nor has he any sympathetic perception of the mystic religious hopes of generations of zealots, of the great swirling spiritual currents of Ghetto life. But in a national movement--which appears at first sight hopeless, because it lacks the great magnetizer, religion--lies a chance denied to one who should boldly proclaim himself the evangel of a modern Judaism, the last of the Prophets. Political Zionism alone can transcend and unite: any religious formula would disturb and dissever. Along this line may all travel to Jerusalem. And, as the locomotive from Jaffa draws all alike to the sacred city, and leaves them there to their several matters, so may the pious concern themselves not at all with the religion of the engineer. Not this the visionary figure created by the tear-dimmed yearning of the Ghetto; no second Sabbatai Zevi, master of celestial secrets, divine reincarnation, come with signs and wonders to lead back Israel to the Promised Land. Still less the prophet prefigured by Christian visionaries, some of whom, fevered nevertheless, press upon the Congress itself complex collations of texts, or little cards with the sign of the cross. Palestine, indeed, but an afterthought: an aspiration of unsuspected strength, to be utilized--like all human forces--by the maker of history. States are the expression of souls; in any land the Jewish soul could express itself in characteristic institutions, could shake off the long oppression of the ages, and renew its youth in touch with the soil. Yet since there is this longing for Palestine, let us make capital of it--capital that will return its safe percentage. A rush to Palestine will mean all that seething medley of human wants and activities out of which profits are snatched by the shrewd--gold-rush and God-rush, they are both one in their economic working. May not the Jews themselves take shares in so promising a project? May not even their great bankers put their names to such a prospectus? The shareholders incur no liability beyond the extent of their shares; there shall be no call upon them to come to Palestine--let them remain in their snug nests; the Jewish Company, Limited, seeks a home only for the desolate dove that finds no rest for the sole of her feet. And yet beneath all this statesmanlike prose, touched with the special dryness of the jurist, lurk the romance of the poet and the purposeful vagueness of the modern evolutionist; the fantasy of the Hungarian, the dramatic self-consciousness of the literary artist, the heart of the Jew. Is one less a poet because he regards the laws of reality, less religious because he accepts them, less a Jew because he will live in his own century? Our dreamer will have none of the Mediaeval, is enamoured of the Modern; has lurking admiration of the "over-man" of Nietzsche, even to be overpassed by the coming Jerusalem Jew; the psychical Eurasian, the link and interpreter between East and West--nay, between antiquity and the modern spirit; the synthesis of mankind, saturated with the culture of the nations, and now at last turning home again, laden with the spiritual spoils of the world--for the world's benefit. He shall found an ideal modern state, catholic in creed, righteous in law, a centre of conscience--even geographically--in a world relapsing to Pagan chaos. And its flag shall be a "shield of David," with the Lion of Judah rampant, and twelve stars for the Tribes. No more of the cringing and the whispering in dark corners; no surreptitious invasion of Palestine. The Jew shall demand right, not tolerance. Israel shall walk erect. And he, Israel's spokesman, will not juggle with diplomatic combinations--he will play cards on table. He has nothing to say to the mob, Christian or Jewish, he will not intrigue with political underlings. He is no demagogue; he will speak with kings in their palaces, with prime ministers in their cabinets. There is a touch of the +hubris+ of Lassalle, of the magnificence of Manasseh Bueno Barzillai Azevedo Da Costa, King of the question-beggars. Do you object that the poor will be the only ones to immigrate to Palestine? Why, it is just those that we want. Prithee, how else shall we make our roads and plant our trees? No mention now of the Eurasian exemplar, the synthetic "over-man." Perhaps he is only to evolve. Do you suggest that an inner ennobling of scattered Israel might be the finer goal, the truer antidote to anti-Semitism? Simple heart, do you not see it is just for our good--not our bad--qualities that we are persecuted? A jugglery--specious enough for the moment--with the word "good"; forceful "struggle-for-life" qualities substituted for spiritual, for ethical. And yet to doubt that the world would--and does--respond sympathetically to the finer elements so abundantly in Israel, is it not to despair of the world, of humanity? In such a world, what guarantee against the pillage of the Third Temple? And in such a world were life worth living at all? And, even with Palestine for ultimate goal, do you counsel delay, a nursing of the Zionist flame, a gradual education and preparation of the race for a great conscious historic role in the world's future, a forty years' wandering in the wilderness to organize or kill off the miscellaneous rabble--then will you, dreamer, turn a deaf ear to the cry of millions oppressed to-day? Would you ignore the appeals of these hundreds of telegrams, of these thousands of petitions with myriads of signatures, for the sake of some visionary perfection of to-morrow? Nay, nay, the cartoon of the Congress shall bring itself to pass. Against the picturesque wailers at the ruins of the Temple wall shall be set the no less picturesque peasants sowing the seed, whose harvest is at once waving grain and a regenerated Israel. The stains of sordid traffic shall be cleansed by the dews and the rains. In the Jewish peasant behold the ideal plebeian of the future; a son of the soil, yet also a son of the spirit. And what fair floriage of art and literature may not the world gain from this great purified nation, carrying in its bosom the experience of the ages? Not all his own ideas, these; some perhaps only half-consciously present to him, so that even in this very Congress the note of jealousy is heard, the claim of an earlier prophet insisted on fiercely. For a moment the dignified assembly, becomes a prey to atavism, reproduces the sordid squabbles of the _Kahal_. As if every movement was not fed by subterranean fires, heralded by obscure rumblings, though 'tis only the earthquake or the volcanic jet which leaps into history! But the President is finely impersonal. Not he, but the Congress. The Bulgarians have a tradition that the Messiah will be born on August 29. He shares this belief. To-day the Messiah has been born--the Congress. "In this Congress we procure for the Jewish people an organ which till now it did not possess, and of which it was so sadly in want. Our cause is too great for the ambition and wilfulness of a single person. It must be lifted up to something impersonal if it is to succeed. And our Congress shall be lasting, not only until we are redeemed from the old state, but still more so afterwards ... serious and lofty, a blessing for the unfortunate, noxious to none, to the honor of all Jews, and worthy of a past, the glory of which is far off, but everlasting." And, as he steps from the tribune, amid the roar of "Hochs," and the thunder of hands and feet and sticks, and the flutter of handkerchiefs, with men precipitating themselves to kiss his hand, and others weeping and embracing, be sure that no private ambition possesses him, be sure that his heart swells only with the presentiment of great events and with uplifting thoughts of the millions who will thrill to the distant echo of this sublime moment. What European parliament could glow with such a galaxy of intellect? Is not each man a born orator, master of arts or sciences? Has not the very caftan-Jew from the Carpathians published his poetry and his philosophy, gallantly championing "The Master of the Name" against a Darwinian world? Heine had figured the Jew as a dog, that at the advent of the Princess Sabbath is changed back to a man. More potent than the Princess, the Congress has shown the Jew's manhood to the world. That old painter, whose famous Dance of Death drew for centuries the curious to Bale, could not picture the Jew save as the gaberdined miser, only dropping his money-bag at Death's touch. Well, here is another sight for him--could Death, that took him too, bring him back for a moment--these scholars, thinkers, poets, from all the lands of the Exile, who stand up in honor of the dead pioneers of Zionism, and, raising their right hands to heaven, cry, "If I forget thee, O Jerusalem, let my right hand forget its cunning!" Yes, the dream still stirs at the heart of the mummied race, the fire quenched two thousand years ago sleeps yet in the ashes. And if our President forgets that the vast bulk of his brethren are unrepresented in his Congress, that they are content with the civic rights so painfully won, and have quite other conceptions of their creed's future, who will grudge him this moment of fine rapture? Or, when at night, in the students' _Kommers_, with joyful weeping and with brotherly kisses, sages and gray-beards join in the _gaudeamus igitur_, who shall deny him grounds for his faith that _juvenes sumus_ yet, that the carking centuries have had no power over our immortal nation. "Age cannot wither her, nor custom stale her infinite variety." The world in which prophecies are uttered cannot be the world in which prophecies are fulfilled. And yet when--at the wind-up of this memorable meeting--the Rabbi of Bale, in the black skull-cap of sanctity, ascending the tribune amid the deafening applause of a catholic Congress, expresses the fears of the faithful, lest in the new Jewish State the religious Jew be under a ban; and when the President gravely gives the assurance, amid enthusiasm as frantic, that Judaism has nothing to fear--Judaism, the one cause and consolation of the ages of isolation and martyrdom--does no sense of the irony of history intrude upon his exalted mood? _ |
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