During a battle, when the blood is hot, and one is carried away by excitement, one cuts down everything that is at hand, right and left. When one is spilling blood, one loses one's self, one does not know where one is in the world. At such a time, one does not honour old age. One does not care about weak women. One has no pity for little children. Blood is simply poured out like water.... When I was cutting down the enemy, I felt a hatred and a malice I had never experienced before, immediately after I had delivered the first blow. The more I killed the more excited I became. I urged myself to go on. I was so beside myself, so enflamed, so ecstatic that I smashed up, and destroyed everything before me. I cut about me on all sides. Most of all the "little ones" suffered at my hands—the young peas in the fat little pods, the tiny cucumbers that were just showing above ground. These excited me by their silence and their coldness. And I gave them such a share that they would never forget me. I knocked off heads, tore open bellies, shattered to atoms, beat, murdered, killed. May I know of evil as little as I know how I came to be so wicked. Innocent potatoes, poor things, that lay deep in the earth, I dug out, just to show them that there was no hiding from me. Little onions and green garlic I tore up by the roots. Radishes flew about me like hail. And may the Lord punish me if I even tasted a single bite of anything. I remembered the law in the Bible forbidding it. And Jews do not plunder. Every minute, when an evil spirit came and tempted me to taste a little onion or a young garlic, the words of the Bible came into my mind.... But I did not cease from beating, breaking, wounding, and killing and cutting to pieces, old and young, poor and rich, big and little, without the least mercy....

On the contrary, I imagined I heard their wails and groans and cries for mercy, and I was not moved. It was remarkable that I who could not bear to see a fowl slaughtered, or a cat beaten, or a dog insulted, or a horse whipped—I should be such a tyrant, such a murderer....

"Vengeance," I shouted without ceasing, "vengeance. I will have my revenge of you for all the Jewish blood that was spilled. I will repay you for Jerusalem, for the Jews of Spain and Portugal, and for the Jews of Morocco. Also for the Jews who fell in the past, and those who are falling today. And for the Scrolls of the Law that were torn, and for the ... Oh! oh! oh! Help! Help! Who has me by the ear?"

Two good thumps and two good smacks in the face at the one time sobered me on the instant. I saw before me a man who, I could have sworn, was Okhrim, the gardener.

* * *

Okhrim the gardener had for years cultivated fields outside the town. He rented a piece of ground, made a garden of it, and planted in it melons and pumpkins, and onions and garlic and radishes and other vegetables. He made a good living in this way. How did I know Okhrim? He used to deal with us. That is to say, he used to borrow money off my mother every Passover eve, and about "Succoth" time, he used to begin to pay it back by degrees. These payments used to be entered on the inside cover of my mother's prayer-book. There was a separate page for Okhrim, and a separate account. It was headed in big writing, "Okhrim's account." Under these words came the entries: "A 'rouble' from Okhrim. Another 'rouble' from Okhrim. Two 'roubles' from Okhrim. Half a 'rouble' from Okhrim. A sack of potatoes from Okhrim," and so on.... And though my mother was not rich—a widow with children, who lived by money-lending—she took no interest from Okhrim. He used to repay us in garden-produce, sometimes more, sometimes less. We never quarrelled with him.

If the harvest was good, he filled our cellar with potatoes and cucumbers to last us all the winter. And if the harvest was bad, he used to come and plead with my mother:

"Do not be offended, Mrs. Abraham, the harvest is bad."

My mother forgave him, and told him not to be greedy next year.

"You may trust me, Mrs. Abraham, you may trust me," Okhrim replied. And he kept his word. He brought us the first pickings of onions and garlic. We had new potatoes and green cucumbers before the rich folks. I heard our neighbours say, more than once, that the widow was not so badly off as she said. "See, they bring her the best of everything." Of course, I at once told my mother what I had heard, and she poured out a few curses on our neighbours.

"Salt in their eyes, and stones in their hearts! Whoever begrudges me what I have, let him have nothing. I wish them to be in my position next year."

Naturally, I at once told my neighbours what my mother had wished them; and, of course, for these words they were enraged against her. They called her by a name I was ashamed to hear.... Naturally I was angry, and at once told my mother of it. My mother gave me two smacks and told me to give up carrying "'Purim' presents" from one to the other. The smacks pained, and the words "'Purim' presents" gnawed at my brain. I could not understand why she said "'Purim' presents."

I used to rejoice when I saw Okhrim from the distance, in his high boots and his thick, white, warm, woollen pellisse which he wore winter and summer. When I saw him, I knew he was bringing us a sackful of garden produce. And I flew into the kitchen to tell my mother the news that Okhrim was coming.

* * *

I must confess that there was a sort of secret love between Okhrim and myself—a sort of sympathy that could not be expressed in words. We rarely spoke to one another. Firstly, because I did not understand his language, that is to say, I understood his but he did not understand mine. Secondly, I was shy. How could I talk to such a big Okhrim? I had to ask my mother to be our interpreter.

"Mother, ask him why he does not bring me some grapes."

"Where is he going to get them? There are no grapes growing in a vegetable garden."

"Why are there no grapes in a vegetable garden?"

"Because vine trees do not grow with vegetables."

"Why do vine trees not grow with vegetables?"

"Why—why—why? You are a fool," cried my mother, and gave me a smack in the face.

"Mrs. Abraham, do not beat the child," said Okhrim, defending me.

That is the sort of Gentile Okhrim was. And it was in his hands I found myself that day when I waged war against the vegetables.

This is what I believe took place: When Okhrim came up and saw his garden in ruins, he could not at once understand what had happened. When he saw me swinging my sword about me on all sides, he ought to have realized I was a terrible being, an evil spirit, a demon, and crossed himself several times. But when he saw that it was a Jewish boy who was fighting so vigorously, and with a wooden sword, he took hold of me by the ear with so much force that I collapsed, fell to the ground, and screamed in a voice unlike my own:

"Oh! Oh! Oh! Who is pulling me by the ear?"

It was only after Okhrim had given me a few good thumps and several resounding smacks that we encountered each other's eyes and recognized one another. We were both so astonished that we were speechless.

"Mrs. Abraham's boy!" cried Okhrim, and he crossed himself. He began to realize the ruin I had brought on his garden. He scrutinized each bed and examined each little stick. He was so overcome that the tears filled his eyes. He stood facing me, his hands folded, and he asked me only one solitary question:

"Why have you done this to me?"

It was only then that I realized the mischief I had done, and whom I had done it to. I was so amazed at myself that I could only repeat:

"Why? Why?"

"Come," said Okhrim, and took me by the hand. I was bowed to the earth with fear. I imagined he was going to make an end of me. But Okhrim did not touch me. He only held me so tightly by the hand that my eyes began to bulge from my head. He brought me home to my mother, told her everything, and left me entirely in her hands.

* * *

Need I tell you what I got from my mother? Need I describe for you her anger, and her fright, and how she wrung her hands when Okhrim told her in detail all that had taken place in his garden, and of all the damage I had done to his vegetables? Okhrim took his stick and showed my mother how I had destroyed everything on all sides, how I had smashed and broken, and trampled down everything with my feet, pulled the little potatoes out of the ground, and torn the tops off the little onions and the garlic that were just showing above the earth.

"And why? And wherefore? Why, Mrs. Abraham—why?"

Okhrim could say no more. The sobs stuck in his throat and choked him.

I must tell you the real truth, children. I would rather Okhrim with the strong arms had beaten me, than have got what I did from my mother, before "Shevuous," and what the teacher gave me after "Shevuous." ... And the shame of it all. I was reminded of it all the year round by the boys at "Cheder." They gave me a nickname—"The Gardener." I was Yossel "the gardener."

This nickname stuck to me almost until the day I was married.

That is how I went to gather greens for "Shevuous."



Another Page from "The Song of Songs"

"Quicker, Busie, quicker!" I said to her the day before the "Shevuous." I took her by the hand, and we went quickly up the hill. "The day will not stand still, little fool. And we have to climb such a high hill. After the hill we have another stream. Over the stream there are some boards—a little bridge. The stream flows, the frogs croak, and the boards shake and tremble. On the other side of the bridge, over there is the real Garden of Eden—over there begins my real property."

"Your property?"

"I mean the Levada—a big field that stretches away and away, without a beginning and without an end. It is covered with a green mantle, sprinkled with yellow flowers, and nailed down with little red nails. It gives out a delicious odour. The most fragrant spices in the world are there. I have trees there beyond the counting, tall many-branched trees. I have a little hill there that I sit on when I like. Or else, by pronouncing the Holy Name, I can rise up and fly away like an eagle, across the clouds, over fields and woods, over seas and deserts until I come to the other side of the mountain of darkness."

"And from there," puts in Busie, "you walk seven miles until you come to a little stream."

"No. To a thick wood. First I go in and out of the trees, and after that I come to the little stream."

"You swim across the water, and count seven times seven."

"And there appears before me a little old man with a long beard."

"He asks you: 'What is your desire?'"

"I say to him: 'Bring me the Queen's daughter.'"

Busie takes her hand from mine, and runs down the hill. I run after her.

"Busie, why are you running off?"

Busie does not answer. She is vexed. She likes the story I told her excepting the part about the Queen's daughter.

* * *

You have not forgotten who Busie is? I told you once. But if you have forgotten, I will tell you again.

I had an older brother, Benny. He was drowned. He left after him a water-mill, a young widow, two horses, and a little child. The mill was neglected; the horses were sold; the widow married again, and went away, somewhere far; and the child was brought to us. This child was Busie.

Ha! ha! ha! Everybody thinks that Busie and I are sister and brother. She calls my mother "mother," and my father "father." And we two live together like sister and brother, and love one another, like sister and brother.

Like sister and brother? Then why is Busie ashamed before me?

It happened once that we two were left alone in the house—we two by ourselves in the whole house. It was evening, towards nightfall. My father had gone to the synagogue to recite the mourners' prayer after my dead brother Benny, and my mother had gone out to buy matches. Busie and I crept into a corner, and I told her stories. Busie likes me to tell her stories—fine stories of "Cheder," or from the "Arabian Nights." She crept close to me, and put her hand into mine.

"Tell me something, Shemak, tell me."

Softly fell the night around us. The shadows crept slowly up the walls, paused on the floor, and stole all around. We could hardly, hardly see one another's face. I felt her hand trembling. I heard her little heart beating. I saw her eyes shining in the dark. Suddenly she drew her hand from mine.

"What is it, Busie?"

"We must not."

"What must we not?"

"Hold each other's hands."

"Why not? Who told you that?"

"I know it myself."

"Are we strangers? Are we not sister and brother?"

"Oh, if we were sister and brother," cried Busie. And I imagined I heard in her voice the words from the "Song of Songs," "O that thou wert as my brother."

It is always so. When I speak of Busie, I always think of the "Song of Songs."

* * *

Where was I? I was telling you of the eve of the "Shevuous." Well, we ran down hill, Busie in front, I after her. She is angry with me because of the Queen's daughter. She likes all my stories excepting the one about the Queen's daughter. But Busie's anger need not worry one. It does not last long, no longer than it takes to tell of it. She is again looking up at me with her great, bright, thoughtful eyes. She tosses back her hair and says to me:

"Shemak, oh, Shemak! Just look! What a sky! You do not see what is going on all around us."

"I see, little fool. Why should I not see? I see a sky. I feel a warm breeze blowing. I hear the birds piping and twittering as they fly over our heads. It is our sky, and our breeze. The little birds are ours too—everything is ours, ours, ours. Give me your hand, Busie."

No, she will not give me her hand. She is ashamed. Why is Busie ashamed before me? Why does she grow red?

"There," says Busie to me—"over there, on the other side of the bridge." And I imagine she is repeating the words of the Shulamite in the "Song of Songs."

"Come, my beloved, let us go forth into the field; let us lodge in the villages.

"Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth."

And we are at the little bridge.

* * *

The stream flows; the frogs croak; the boards of the little bridge are shaking. Busie is afraid.

"Ah, Busie, you are a—— Why are you afraid, little fool? Hold on to me. Or, let us take hold of one another, you of me, and I of you. See? That's right—that's right."

No more little bridge.

We still cling to one another, as we walk along. We are alone in this Garden of Eden. Busie holds me tightly, very tightly. She is silent, but I imagine she is talking to me in the words from the "Song of Songs":

"My beloved is mine, and I am his."

The Levada is big. It stretches away without a beginning and without an end. It is covered with a green mantle, sprinkled with yellow flowers, and nailed down with red nails. It gives out a delicious odour—the most fragrant spices in the world are there. We walked along, embraced—we two alone in the Garden of Eden.

"Shemak," says Busie to me, looking straight into my eyes, and nestling still closer to me, "when shall we start gathering the green boughs for the 'Shevuous'?"

"The day is long enough, little fool," I say to her. I am on fire. I do not know where to look first, whether at the blue sky, or the green fields, or over there, at the end of the world, where the sky has become one with the earth. Or shall I look at Busie's shining face—into her large beautiful eyes that are to me deep as the heavens and dreamy as the night? Her eyes are always dreamy. A deep sorrow lies hidden within them. They are veiled by a shade of melancholy. I know her sorrow. I am acquainted with the cause of her melancholy. She has a great grief in her heart. She is pained because her mother married a stranger, and went away from her for ever and ever, as if she had been nothing to her. In my home her mother's name must not be mentioned. It is as if Busie had never had a mother. My mother is her mother, and my father is her father. They love her as if she were their own child. They fret over her, and give her everything that her heart desires. There is nothing too dear for Busie. She wanted to go with me to gather green boughs for the Festival decorations (I told her to ask it), and my father said to my mother:

"What do you think?" He looked over his silver spectacles, and stroked the silver white hair of his beard. And there went on an argument between my father and mother about our going off outside the town to gather green boughs for the "Shevuous."

Father: "What do you say?"

Mother: "What do you say?"

Father: "Shall we let them go?"

Mother: "Why should we not let them go?"

Father: "Do I say we should not?"

Mother: "What then are you saying?"

Father: "I am saying that we should let them go."

Mother: "Why should they not go?"

And so forth. I know what is worrying them. About twenty times my mother warned me, my father repeating the words after her, that there is a bridge to be crossed, and under the little bridge there is a water—a stream, a stream, a stream.

* * *

We, Busie and I, have long forgotten the little bridge and the river, the stream. We are going across the broad free Levada, under the blue, open sky. We run across the green field, fall and roll about on the sweet-smelling grass. We get up, fall again, and roll about again, and yet again. We have not yet gathered a single green leaf for the Festival decorations. I take Busie over the length and breadth of the Levada. I show off before her with my property.

"Do you see those trees? Do you see this sand? Do you see that little hill?"

"Are they all yours?" asks Busie. Her eyes are laughing. I am annoyed because she laughs at me. She always laughs at me. I get sulky and turn away from her for a moment. Seeing that I am sulky, she goes in front of me, looks into my eyes, takes my hand, and says to me: "Shemak!" My sulks are gone and all is forgotten. I take her hand and lead her to my hill, there where I sit always, every summer. If I like I sit down, and if I like I rise up with the help of the Lord, by pronouncing His Holy Name. And I fly off like an eagle, above the clouds, over fields and woods, over seas and deserts.

* * *

We sit on the hill, Busie and I. (We have not yet gathered a single green leaf for the Festival.) We tell stories. That is to say, I tell stories, and she listens. I tell her what will happen at some far, far off time. When I am a man and she is a woman we will get married. We will both rise up, by pronouncing the Holy Name, and travel the whole world. First we will go to all the countries that Alexander the Great was in. Then we will run over to the Land of Israel. We will go to the Hills of Spices, fill our pockets with locust-beans, figs, dates, and olives, and fly off further and still further. And everywhere we will play a different sort of trick, for no one will see us.

"Will no one see us?" asks Busie, catching hold of my hand.

"No one—no one. We shall see every one, but no one will see us."

"In that case, I have something to ask you."

"A request?"

"A little request."

But I know her little request—to fly off to where her mother is, and play a little trick on her step-father.

"Why not?" I say to her. "With the greatest of pleasure. You may leave it to me, little fool. I can do something which they will not forget in a hurry."

"Not them, him alone," pleads Busie. But I do not give in so readily. When I get into a temper it is dangerous. Why should I forgive her for what she has done to Busie, the cheeky woman? The idea of marrying another man and going off with him, the devil knows where, leaving her child behind, and never even writing a letter! Did any one ever hear of such a wrong?

* * *

I excited myself for nothing. I was as sorry as if dogs were gnawing at me, but it was too late. Busie had covered her face with her two hands. Was she crying? I could have torn myself to pieces. What good had it done me to open her wound by speaking of her mother? In my own heart I called myself every bad name I could think of: "Horse, Beast, Ox, Cat, Good-for-nothing, Long-tongue." I drew closer to Busie, and took hold of her hand. I was about to say to her, the words of the "Song of Songs":

"Let me see thy countenance, let me hear thy voice."

Suddenly—How do my father and mother come here?

* * *

My father's silver spectacles shine from the distance. The silver strands of his hair and beard are spread out on the breeze. My mother is waving her shawl at us. We two, Busie and I, remain sitting. We are like paralysed. What are my parents doing here?

They had come to see what we were doing. They were afraid some accident had befallen us—God forbid! Who could tell? A little bridge, a water, a stream, a stream, a stream! Curious father and mother.

"And where are your green boughs?"

"What green boughs?"

"The green boughs that you went to gather for the 'Shevuous' decorations."

Busie and I exchanged glances. I understood her looks. I imagined I heard her saying to me, in the words of the "Song of Songs":

"'O that thou wert as my brother!'.... Why are you not my brother?"

* * *

"Well, I expect we shall get some greenery for 'Shevuous' somehow," says my father with a smile. And the silver strands of his silver-white beard glisten like rays of light in the golden red of the sun. "Thank God the children are well, and that no ill has befallen them."

"Praised be the Lord!" replies my mother to him, wiping her moist red face with the ends of her shawl. And they are both glad. They seem to grow broader than long with delight.

Curious, curious father and mother!



A Pity for the Living

"If you were a good boy, you would help us to scrape the horse-radish until we are ready with the fish for the holy festival."

That was what my mother said to me on the eve of "Shevuous," about mid-day. She was helping the cook to prepare the fish for the supper. The fishes were still alive and wriggling. When they were put into a clay basin and covered with water they were still struggling.

More than any of the others there struggled a little carp with a broad back, and a round head and red eyes. It seemed that the little carp had a strong desire to get back into the river. It struggled hard. It leaped out of the basin, flapped its tail, and splashed the water right into my face. "Little boy, save me! Little boy, save me!"

I wiped my face, and betook myself to the task of scraping the horse-radish for the supper. I thought within myself, "Poor little fish. I can do nothing for you. They will soon take you in hand. You will be scaled and ripped open, cut into pieces, put in a pot, salted and peppered, placed on the fire, and boiled and simmered, and simmered, and simmered."

"It's a pity," I said to my mother. "It's a pity for the living."

"Of whom is it a pity?"

"It's a pity of the little fishes."

"Who told you that?"

"The teacher."

"The teacher?"

She exchanged glances with the cook who was helping her, and they both laughed aloud.

"You are a fool, and your teacher a still greater fool. Ha! ha! Scrape the horse-radish, scrape away."

That I was a fool I knew. My mother told me that frequently, and my brothers and my sisters too. But that my teacher was a greater fool than I—that was news to me.

* * *

I have a comrade, Pinalle, the "Shochet's" son. I was at his house one day, and I saw how a little girl carried a fowl, a huge cock, its legs tied with a string. My comrade's father, the "Shochet," was asleep, and the little girl sat at the door and waited. The cock, a fine strong bird, tried to get out of the girl's arms. He drove his strong feet into her, pecked at her hand, let out from his throat a loud "Cock-a-doodle-doo!" protested as much as he could. But the girl was no weakling either. She thrust the head of the rooster under her arm and dug her elbows into him, saying:

"Be still, you wretch!"

And he obeyed and remained silent.

When the "Shochet" woke up, he washed his hands and took out his knife. He motioned to have the bird handed to him. I imagined that the cock changed colour. He must have thought that he was going to be freed to race back to his hens, to the corn and the water. But it was not so. The "Shochet" turned him round, caught him between his knees, thrust back his head with one hand, with the other plucked out a few little feathers, pronounced a blessing—heck! the knife was drawn across his throat. He was cast away. I thought he would fall to pieces.

"Pinalle, your father is a heathen," I said to my comrade.

"Why is he a heathen?"

"He has in him no pity for the living."

"I did not know you were so clever," said my comrade, and he pulled a long nose right into my face.

* * *

Our cook is blind of one eye. She is called "Fruma with the little eye." She is a girl without a heart. She once beat the cat with nettles for having run away with a little liver from the board. Afterwards, when she counted the fowls and the livers, it turned out that she had made a mistake. She had thought there were seven fowls, and, of course, seven little livers, and there were only six. And if there were only six fowls there could be only six little livers. Marvellous! She had accused the cat wrongly.

You might imagine that Fruma was sorry and apologized to the cat. But it appeared she forgot all about it. And the cat, too, forgot all about it. A few hours later she was lying on the stove, licking herself as if nothing had happened. It's not for nothing that people say: "A cat's brains!"

But I did not forget. No, I did not forget. I said to the cook: "You beat the cat for nothing. You had a sin for no reason. It was a pity for the living. The Lord will punish you."

"Will you go away, or else I'll give it you across the face with the towel."

That is what "Fruma with the little eye" said to me. And she added:

"Lord Almighty! Wherever in the world do such children come from?"

* * *

It was all about a dog that had been scalded with boiling water by the same "Fruma with the little eye." Ah, how much pain it caused the dog. It squealed, howled and barked with all its might, filling the world with noise. The whole town came together at the sound of his howling, and laughed, and laughed. All the dogs in the town barked out of sympathy, each from his own kennel, and each after his own fashion. One might think that they had been asked to bark. Afterwards, when the scalded dog had finished howling, he moaned and muttered and licked his sores, and growled softly. My heart melted within me. I went over to him and was going to fondle him.

"Here, Sirko!"

The dog, seeing my raised hand, jumped up as if he had been scalded again, took his tail between his legs and ran away—away.

"Shah! Sirko!" I said trying to soothe him with soft words. "Why do you run away like that, fool? Am I doing you any harm?"

A dog is a dog. His tongue is dumb. He knows nothing of pity for the living.

My father saw me running after the dog and he pounced down on me.

"Go into 'Cheder,' dog-beater."

Then I was the dog-beater.

* * *

It was all about two little birds—two tiny little birds that two boys, one big and one small, had killed. When the two little birds dropped from the tree they were still alive. Their feathers were ruffled. They fluttered their wings, and trembled in every limb.

"Get up, you hedgehog," said the big boy to the small boy. And they took the little birds in their hands and beat their heads against the tree-trunk, until they died.

I could not contain myself, but ran over to the two boys.

"What are you doing here?" I asked.

"What's that to do with you?" they demanded in Russian. "What harm is it?" they asked calmly. "They are no more than birds, ordinary little birds."

"And if they are only birds? Have you no pity for the living—no mercy for the little birds?"

The boys looked curiously at one another, and as if they had already made up their minds in advance to do it, they at once fell upon me.

When I came home, my torn jacket told the story, and my father gave me the good beating I deserved.

"Ragged fool!" cried my mother.

I forgave her for the "ragged fool," but why did she also beat me?

* * *

Why was I beaten? Does not our teacher himself tell us that all creatures are dear to the Lord? Even a fly on the wall must not be hurt, he says, out of pity for the living. Even a spider, that is an evil spirit, must not be killed either, he tells us emphatically.

"If the spider deserved to die, then the Lord Himself would slay him."

Then comes the question: Very well, if that is so, then why do the people slaughter cows and calves and sheep and fowls every day of the week?

And not only cows and other animals and fowls, but do not men slaughter one another? At the time when we had the "Pogrom," did not men throw down little children from the tops of houses? Did they not kill our neighbours' little girl? Her name was Peralle. And how did they kill her?

Ah, how I loved that little girl. And how that little girl loved me! "Uncle Bebebe," she used to call me. (My name is Velvalle.) And she used to pull me by the nose with her small, thin, sweet little fingers. Because of her, because of Peralle, every one calls me "Uncle Bebebe."

"Here comes Uncle Bebebe, and he will take you in hand."

* * *

Peralle was a sickly child. That is to say, in the ordinary way she was all right, but she could not walk, neither walk nor stand, only sit. They used to carry her into the open and put her sitting in the sand, right in the sun. She loved the sun, loved it terribly. I used to carry her about. She used to clasp me around the neck with her small, thin, sweet little fingers, and nestle her whole body close to me —closer and closer. She would put her head on my shoulder. "I love Uncle Bebebe."

Our neighbour Krenni says she cannot forget Uncle Bebebe to this day. When she sees me, she says she is again reminded of her Peralle.

My mother is angry with her for weeping.

"We must not weep," says my mother. "We must not sin. We must forget—forget."

That is what my mother says. She interrupts Krenni in the middle and drives me off.

"If you don't get into our eyes, we won't remember that which we must not."

Ha! ha! How is it possible to forget? When I think of that little girl the tears come into my eyes of their own accord—of their own accord.

"See, he weeps again, the wise one," cries "Fruma with the little eye" to my mother. My mother gives me a quick glance and laughs aloud.

"The horse-radish has gone into your eyes. The devil take you. It's a hard piece of horse-radish. I forgot to tell him to close his eyes. Woe is me! Here is my apron. Wipe your eyes, foolish boy. And your nose, too, wipe at the same time your nose, your nose."



The Tabernacle

There are people who have never been taught anything, and know everything, have never been anywhere, and understand everything, have never given a moment's thought to anything, and comprehend everything.

"Blessed hands" is the name bestowed on these fortunate beings. The world envies, honours and respects them.

There was such a man in our town, Kassrillevka. They called him Moshe-for-once, because, whatever he heard or saw or made, he exclaimed:

"It is such-and-such a thing for once."

A new cantor in the synagogue—he is a cantor for once.

Some one is carrying a turkey for the Passover—it is a turkey for once.

"There will be a fine frost tomorrow."

"A fine frost for once."

"There were blows exchanged at the meeting."

"Good blows for once."

"Oh, Jews, I am a poor man."

"A poor man for once."

And so of everything.

Moshe was a—— I cannot tell you what Moshe was. He was a Jew, but what he lived by it would be hard to say. He lived as many thousands of Jews live in Kassrillevka—tens of thousands. He hovered around the overlord. That is, not the overlord himself, but the gentlefolks that were with the overlord. And not around the gentlefolks themselves, but around the Jews that hovered around the gentlefolks who were with the overlord. And if he made a living—that was another story. Moshe-for-once was a man who hated to boast of his good fortune, or to bemoan his ill-fortune. He was always jolly. His cheeks were always red. One end of his moustache was longer than the other. His hat was always on one side of his head; and his eyes were always smiling and kindly. He never had any time, but was always ready to walk ten miles to do any one a favour.

That's the sort of a man Moshe-for-once was.

* * *

There wasn't a thing in the world Moshe-for-once could not make—a house, or a clock, or a machine, a lamp, a spinning-top, a tap, a mirror, a cage, and what not.

True, no one could point to the houses, the clocks, or the machines that came from his hands; but every one was satisfied Moshe could make them. Every one said that if need be, Moshe could turn the world upside down. The misfortune was that he had no tools. I mean the contrary. That was his good fortune. Through this, the world was not turned upside down. That is, the world remained a world.

That Moshe was not torn to pieces was a miracle. When a lock went wrong they came to Moshe. When the clock stopped, or the tap of the "Samovar" went out of order, or there appeared in a house blackbeetles, or bugs, or other filthy creatures, it was always Moshe who was consulted. Or when a fox came and choked the fowls, whose advice was asked? It was always and ever Moshe-for-once.

True, the broken lock was thrown away, the clock had to be sent to a watchmaker, and the "Samovar" to the copper-smith. The blackbeetles, and bugs and other filthy things were not at all frightened of Moshe. And the fox went on doing what a fox ought to do. But Moshe-for-once still remained the same Moshe-for-once he had been. After all, he had blessed hands; and no doubt he had something in him. A world cannot be mad. In proof of this—why do the people not come to you or me with their broken locks, or broken clocks, or for advice how to get rid of foxes, or blackbeetles and bugs and other filthy things? All the people in the world are not the same. And it appears that talent is rare.

* * *

We became very near neighbours with this Moshe-for-once. We lived in the same house with him, under the one roof. I say became, because, before that, we lived in our own house. The wheels of fortune suddenly turned round for us. Times grew bad. We did not wish to be a burden to any one. We sold our house, paid our debts, and moved into Hershke Mamtzes' house. It was an old ruin, without a garden, without a yard, without a paling, without a body, and without life.

"Well, it's a hut," said my mother, pretending to be merry. But I saw tears in her eyes.

"Do not sin," said my father, who was black as the earth. "Thank God for this."

Why for "this," I do not know. Perhaps because we were not living on the street? I would rather have lived on the street than in this house, with strange boys and girls whom I did not know, nor wish to know, with their yellow hair, and their running noses, with their thin legs and fat bellies. When they walked they waddled like ducks. They did nothing but eat, and when any one else was eating, they stared right into his mouth.

I was very angry with the Lord for having taken our house from us. I was not sorry for the house as for the Tabernacle we had there. It stood from year to year. It had a roof that could be raised and lowered, and a beautiful carved ceiling of green and yellow boards, made into squares with a "Shield of David" in the middle. True, kind friends told us to hope on, for we should one day buy the house back, or the Lord would help us to build another, and a better, and a bigger and a handsomer house than the one we had had to sell. But all this was cold comfort to us. I heard the same sort of words when I broke my tin watch, accidentally, of course, into fragments. My mother smacked me, and my father wiped my eyes, and promised to buy me a better, and bigger and handsomer watch than the one I broke. But the more my father praised the watch he was going to buy for me, the more I cried for the other, the old watch. When my father was not looking, my mother wept silently for the old house. And my father sighed and groaned. A black cloud settled on his face, and his big white forehead was covered with wrinkles.

I thought it was very wrong of the Father of the Universe to have taken our house from us.

* * *

"I ask you—may your health increase!—what are we going to do with the Tabernacle?" asked my mother of my father some time before the Feast of Tabernacles.

"You probably mean to ask what are we going to do without a Tabernacle?" replied my father, attempting to jest. I saw that he was distressed. He turned away to one side, so that we might not see his face, which was covered with a thick black cloud. My mother blew her nose to swallow her tears. And I, looking at them.... Suddenly my father turned to us with a lively expression on his face.

"Hush! We have here a neighbour called Moshe."

"Moshe-for-once?" asked my mother. And I do not know whether she was making fun or was in earnest. It seemed she was in earnest, for, half an hour later, the three were going about the house, father, Moshe, and Hershke Mamtzes, our landlord, looking for a spot on which to erect a Tabernacle.

* * *

Hershke Mamtzes' house was all right. It had only one fault. It stood on the street, and had not a scrap of yard. It looked as if it had been lost in the middle of the road. Somebody was walking along and lost a house, without a yard, without a roof, the door on the other side of the street, like a coat with the waist in front and the buttons underneath. If you talk to Hershke, he will bore you to death about his house. He will tell you how he came by it, how they wanted to take it from him, and how he fought for it, until it remained with him.

"Where do you intend to erect the Tabernacle, 'Reb' Moshe?" asked father of Moshe-for-once. And Moshe-for-once, his hat on the back of his head, was lost in thought, as if he were a great architect formulating a big plan. He pointed with his hand from here to there, and from there to here. He tried to make us understand that if the house were not standing in the middle of the street, and if it had had a yard, we would have had two walls ready made, and he could have built us a Tabernacle in a day. Why do I say in a day? In an hour. But since the house had no yard, and we needed four walls, the Tabernacle would take a little longer to build. But for that again, we would have a Tabernacle for once. The main thing was to get the material.

"There will be materials. Have you the tools?" asked Hershke.

"The tools will be found. Have you the timber?" asked Moshe.

"There is timber. Have you the nails?" asked Hershke.

"Nails can be got. Have you the fir-boughs?" asked Moshe.

"Somehow, you are a little too so-so today," said Hershke.

"A little too what?" asked Moshe. They looked each other straight in the eyes, and both burst out laughing.

* * *

When Hershke Mamtzes brought the first few boards and beams, Moshe said that, please God, it would be a Tabernacle for once. I wondered how he was going to make a Tabernacle out of the few boards and beams. I begged of my mother to let me stand by whilst Moshe was working. And Moshe not only let me stand by him, but even let me be his assistant. I was to hand him what he wanted, and hold things for him.

Of course this put me into the seventh heaven of delight. Was it a trifle to help build the Tabernacle? I was of great assistance to Moshe. I moved my lips when he hammered; went for meals when he went; shouted at the other children not to hinder us; handed Moshe the hammer when he wanted the chisel, and the pincers when he wanted a nail. Any other man would have thrown the hammer or pincers at my head for such help, but Moshe-for-once had no temper. No one had ever had the privilege of seeing him angry.

"Anger is a sinful thing. It does as little good as any sin."

And because I was greatly absorbed in the work, I did not notice how and by what miracle the Tabernacle came into being.

"Come and see the Tabernacle we have built," I said to father, and dragged him out of the house by the tails of his coat. My father was delighted with our work. He looked at Moshe with a smile, and said, pointing to me:

"Had you at any rate a little help from him?"

"It was a help, for once," replied Moshe, looking up at the roof of the Tabernacle with anxious eyes.

"If only our Hershke brings us the fir-boughs, it will be a Tabernacle for once."

Hershke Mamtzes worried us about the fir-boughs. He put off going for them from day to day. The day before the Festival he went off and brought back a cart-load of thin sticks, a sort of weeds, such as grow on the banks of the river. And we began to cover the Tabernacle. That is to say, Moshe did the work, and I helped him by driving off the goats which had gathered around the fir-boughs, as if they were something worth while. I do not know what taste they found in the bitter green stalks.

Because the house stood alone, in the middle of the street, there was no getting rid of the goats. If you drove one off another came up. The second was only just got rid of, when the first sprang up again. I drove them off with sticks.

"Get out of this. Are you here again, foolish goats? Get off."

The devil knows how they found out we had green fir-boughs. It seems they told one another, because there gathered around us all the goats of the town. And I, all alone, had to do battle with them.

The Lord helped us, and we had all the fir-boughs on the roof. The goats remained standing around us like fools. They looked up with foolish eyes, and stupidly chewed the cud. I had my revenge of them, and I said to them:

"Why don't you take the fir-boughs now, foolish goats?"

They must have understood me, for they began to go off, one by one, in search of something to eat. And we began to decorate the Tabernacle from the inside. First of all, we strewed the floor with sand; then we hung on the walls all the wadded quilts belonging to the neighbours. Where there was no wadded quilt, there hung a shawl, and where there was no shawl, there was a sheet or a table-cloth. Then we brought out all the chairs and tables, the candle-sticks and candles, the plates and knives and forks and spoons. And each of the three women of the house made the blessing over her own candles for the Feast of Tabernacles.

* * *

My mother—peace be unto her!—was a woman who loved to weep. The Days of Mourning were her Days of Rejoicing. And since we had lost our own house, her eyes were not dry for a single minute. My father, though he was also fretted, did not like this. He told her to fear the Lord, and not sin. There were worse circumstances than ours, thank God. But now, in the Tabernacle, when she was blessing the Festival candles, she could cover her face with her hands and weep in silence without any one knowing it. But I was not to be fooled. I could see her shoulders heaving, and the tears trickling through her thin white fingers. And I even knew what she was weeping for.... It was well for her that father was getting ready to go to synagogue, putting on his Sabbath coat that was tattered, but was still made of silk, and his plaited silk girdle. He thrust his hands into his girdle, and said to me, sighing deeply:

"Come, let us go. It is time we went to synagogue to pray."

I took the prayer-books, and we went off. Mother remained at home to pray. I knew what she would do—weep. She might weep as much as she liked, for she would be alone. And it was so. When we came back, and entered the Tabernacle, and father started to make the blessing over the wine, I looked into her eyes, and they were red, and had swollen lids. Her nose was shining. Nevertheless, she was to me beautiful as Rachel or Abigail, or the Queen of Sheba, or Queen Esther. Looking at her, I was reminded of all our beautiful Jewish women with whom I had just become acquainted at "Cheder." And looking at my mother, with her lovely face that looked lovelier above the lovely silk shawl she wore, with her large, beautiful, careworn eyes, my heart was filled with pain that such lovely eyes should be tear-stained always—that such lovely white hands should have to bake and cook. And I was angry with the Lord because He did not give us a lot of money. And I prayed to the Lord to destine me to find a treasure of gold and diamonds and brilliants. Or let the Messiah come, and we would go back to the Land of Israel, where we should all be happy.

This was what I thought. And my imagination carried me far, far away, to my golden dreams that I would not exchange for all the money in the world. And the beautiful Festival prayers, sung by my father in his softest and most melodious voice, rang in my ears.

"Thou hast chosen us above all peoples, Us hast Thou chosen Of all the nations."

Is it a trifle to be God's chosen people? To be God's only child? My heart was glad for the happy chosen people. And I imagined I was a prince. Yes, a prince. And the Tabernacle was a palace. The Divine Holiness rested on it. My mother was the beautiful daughter of Jerusalem, the Queen of Sheba. And on the morrow we would make the blessing over the most beautiful fruit in the world—the citron. Ah, who could compare with me? Who could compare with me?

* * *

After father, Moshe-for-once pronounced the blessing over the wine. It was not the same blessing as my father's—but, really not. After him, the landlord, Hershke Mamtzes pronounced the blessing over the wine. He was a commonplace man, and it was a commonplace blessing. We went to wash our hands, and we pronounced the blessing over the bread. And each of the three women brought out the food for her family—fine, fresh, seasoned, pleasant, fragrant fish. And each family sat around its own table. There were many dishes; a lot of people had soup; a lot of mouths were eating. A little wind blew into the Tabernacle, through the frail thin walls, and the thin roof of fir-boughs. The candles spluttered. Every one was eating heartily the delicious Festival supper. And I imagined it was not a Tabernacle but a palace—a great, big, brilliantly lit-up palace. And we Jews, the chosen people, the princes, were sitting in the palace and enjoying the pleasures of life. "It is well for you, little Jews," thought I. "No one is so well-off as you. No one else is privileged to sit in such a beautiful palace, covered with green fir-boughs, strewn with yellow sand, decorated with the most beautiful tapestries in the world, on the tables the finest suppers, and real Festival fish which is the daintiest of all dainties. And who speaks of——" Suddenly, crash! The whole roof and the fir-boughs are on our heads. One wall after the other is falling in. A goat fell from on high, right on top of us. It suddenly grew pitch dark. All the candles were extinguished. All the tables were over-turned. And we all, with the suppers and the crockery and the goat, were stretched out on the sand. The moon shone, and the stars peeped out, and the goat jumped up, frightened, and stood on its thin legs, stock-still, while it stared at us with foolish eyes. It soon marched off, like an insolent creature, over the tables and chairs, and over our heads, bleating "Meh-eh-eh-eh!" The candles were extinguished; the crockery smashed; the supper in the sand; and we were all frightened to death. The women were shrieking, the children crying. It was a destruction of everything—a real destruction.

* * *

"You built a fine Tabernacle," said Hershke Mamtzes to us in such a voice, as if we had had from him for building the Tabernacle goodness knows how much money. "It was a fine Tabernacle, when one goat could overthrow it."

"It was a Tabernacle for once," replied Moshe-for-once. He stood like one beaten, looking upwards, to see whence the destruction had come. "It was a Tabernacle for once."

"Yes, a Tabernacle for once," repeated Hershke Mamtzes, in a voice full of deadly venom. And every one echoed his words, all in one voice:

"A Tabernacle for once."



The Dead Citron

My name is Leib. When I am called up to read the portion of the Law it is by the name of Yehudah-Leib. At home, I sign myself Lyef Moishevitch. Amongst the Germans I am known as Herr Leon. Here in England, I am Mr. Leon. When I was a child I was called Leibel. At "Cheder" I was Lieb-Dreib-Obderick. You must know that at our "Cheder" every boy has a nickname. For instance—"Mottel-Kappotel," "Meyer-Dreyer," "Mendel-Fendel," "Chayim-Clayim," "Itzig-Shpitzig," "Berel-Tzap." Did you ever hear such rhymes? That Itzig rhymes with Shpitzig, and Mendel with Fendel, and Chayim with Clayim is correct. But what has Berel to do with Tzap, or how does Leib rhyme with Obderick? I did not like my nickname. And I fought about it. I got blows and thumps and smacks and whacks and pinches and kicks from all sides. I was black and blue. Because I was the smallest in the "Cheder"—the smallest and the weakest and the poorest, no one defended me. On the contrary, the two rich boys tortured me. One got on top of me, and the other pulled me by the ear. Whilst the third—a poor boy—sang a song to tease me—

"Just so! Just so! Give it to him. Punch him. Bang him. His little limbs, His little limbs. Just so! Just so!

At such times I lay quiet as a kitten. And when they let me go I went into a corner and wept silently. I wiped my eyes, went back to my comrades, and was all right again.

Just a word—whenever you meet the name Leibel in this story, you will know it refers to me.

I am soft as down, short and fat. In reality, I am not so fat as I look. On the contrary, I am rather bony, but I wear thick, wadded little trousers, a thick, wadded vest, and a thick wadded coat. You see my mother wants me to be warm. She is afraid I might catch cold, God forbid! And she wraps me in cotton-wool from head to foot. She believes that cotton-wool is very good to wrap a boy in, but must not be used for making balls. I provided all the boys with cotton-wool I pulled it out of my trousers and coat until she caught me. She beat me, and whacked me, and thumped me and pinched me. But Leibel went on doing what he liked—distributing cotton-wool.

My face is red, my cheeks rather blue, and my nose always running. "Such a nose!" cries my mother. "If he had no nose, he would be all right. He would have nothing to freeze in the cold weather." I often try to picture to myself what would happen if I had no nose at all. If people had no noses, what would they look like? Then the question is—? But I was going to tell you the story of a dead citron, and I have wandered off to goodness knows where. I will break off in the middle of what I was saying, and go back to the story of the dead citron.

* * *

My father, Moshe-Yankel, has been a clerk at an insurance company's office for many years. He gets five and a half "roubles" a week. He is waiting for a rise in wages. He says that if he gets his rise this year, please God, he will buy a citron. But my mother, Basse-Beila, has no faith in this. She says the barracks will fall down before father will get a rise.

One day, shortly before the New Year, Leibel overheard the following conversation between his father and his mother.

He: "Though the world turn upside down, I must have a citron this year!"

She: "The world will not turn upside down, and you will have no citron."

He: "That's what you say. But supposing I have already been promised something towards a citron?"

She: "It will have to be written into the books of Jests. In the month called after the town of Kreminitz a miracle happened—a bear died in the forest. But what then? If I do not believe it, I shall not be a great heretic either."

He: "You may believe or not. I tell you that this Feast of Tabernacles, we shall have a citron of our own."

She: "Amen! May it be so! From your mouth into God's ears!"

"Amen, amen," repeated Leibel in his heart. And he pictured to himself his father coming into the synagogue, like a respectable householder, with his own citron and his own palm-branch. And though Moshe-Yankel is only a clerk, still when the men walk around the Ark with their palms and their citrons, he will follow them with his palm and citron. And Leibel's heart was full of joy. When he came to "Cheder," he at once told every one that this year his father would have his own palm and citron. But no one believed him.

"What do you say to his father?" asked the young scamps of one another. "Such a man—such a beggar amongst beggars desires to have a citron of his own. He must imagine it is a lemon, or a 'groschen' apple."

That was what the young scamps said. And they gave Leibel a few good smacks and thumps, and punches and digs and pushes. And Leibel began to believe that his father was a beggar amongst beggars. And a beggar must have no desires. But how great was his surprise when he came home and found "Reb" Henzel sitting at the table, in his Napoleonic cap, facing his father. In front of them stood a box full of citrons, the beautiful perfume of which reached the furthest corners of the house.

* * *

The cap which "Reb" Henzel wore was the sort of cap worn in the time of Napoleon the First. Over there in France, these caps were long out of fashion. But in our village there was still one to be found—only one, and it belonged to "Reb" Henzel. The cap was long and narrow. It had a slit and a button in front, and at the back two tassels. I always wanted these tassels. If the cap had fallen into my hands for two minutes—only two, the tassels would have been mine.

"Reb" Henzel had spread out his whole stock-in-trade. He took up a citron with his two fingers, and gave it to father to examine.

"Take this citron, 'Reb' Moshe-Yankel. You will enjoy it."

"A good one?" asked my father, examining the citron on all sides, as one might examine a diamond. His hands trembled with joy.

"And what a good one," replied "Reb" Henzel, and the tassels of his cap shook with his laughter.

Moshe-Yankel played with the citron, smelled it, and could not take his eyes off it. He called over his wife to him, and showed her, with a happy smile, the citron, as if he were showing her a precious jewel, a priceless gem, a rare antique, or an only child—a dear one.

Basse-Beila drew near, and put out her hand slowly to take hold of the citron. But she did not get it.

"Be careful with your hands. A sniff if you like."

Basse-Beila was satisfied with a sniff of the citron. I was not even allowed to sniff it. I was not allowed to go too near it, or even to look at it.

"He is here, too," said my mother. "Only let him go near it, and he will at once bite the top off the citron."

"The Lord forbid!" cried my father.

"The Lord preserve us!" echoed "Reb" Henzel. And the tassels shook again. He gave father some cotton-wool into which he might nest the citron. The beautiful perfume spread into every corner of the house. The citron was wrapped up as carefully as if it had been a diamond, or a precious gem. And it was placed in a beautiful round, carved, painted and decorated wooden sugar box. The sugar was taken out, and the citron was put in instead, like a beloved guest.

"Welcome art thou, 'Reb' citron! Into the box—into the box!"

The box was carefully closed, and placed in the glass cupboard. The door was closed over on it, and good-bye!

"I am afraid the heathen"—that was meant for me—"will open the door, take out the citron, and bite its top off," said my mother. She took me by the hand, and drew me away from the cupboard.

Like a cat that has smelt butter, and jumps down from a height for it, straightens her back, goes round and round, rubbing herself against everything, looks into everybody's eyes, and licks herself—in like manner did Leibel, poor thing, go round and round the cupboard. He gazed in through the glass door, smiled at the box containing the citron, until his mother saw him, and said to his father that the young scamp wanted to get hold of the citron to bite off its top.

"To 'Cheder,' you blackguard! May you never be thought of, you scamp!"

Leibel bent his head, lowered his eyes, and went off to "Cheder."

* * *

The few words his mother had said to his father about his biting off the top of the citron burned themselves into Leibel's heart, and ate into his bones like a deadly poison.

The top of the citron buried itself in Leibel's brain. It did not leave his thoughts for a moment. It entered his dreams at night, worried him, and almost dragged him by the hand. "You do not recognize me, foolish boy? It is I—the top of the citron." Leibel turned round on the other side, groaned, and went to sleep. It worried him again. "Get up, fool. Go and open the cupboard, take out the citron, and bite me off. You will enjoy yourself."

Leibel got up in the morning, washed his hands, and began to say his prayers. He took his breakfast, and was going off to "Cheder." Passing by, he glanced in the direction of the glass cupboard. Through the glass door, he saw the box containing the citron. And he imagined the box was winking at him. "Over here, over here, little boy." Leibel marched straight out of the house.

One morning, when Leibel got up, he found himself alone in the house. His father had gone off to business, his mother had gone to the market. The servant was busy in the kitchen. "Every one is gone. There isn't a soul in the house," thought Leibel. Passing by, he again looked inside the glass cupboard. He saw the sugar box that held the citron. It seemed to be beckoning to him. "Over here, over here, little boy." Leibel opened the glass door softly and carefully, and took out the box—the beautiful, round, carved, decorated wooden box, and raised the lid. Before he had time to lift out the citron, the fragrance of it filled his nostrils—the pungent, heavenly odour. Before he had time to turn around, the citron was in his hand, and the top of it in his eyes.

"Do you want to enjoy yourself? Do you want to know the taste of Paradise? Take and bite me off. Do not be afraid, little fool. No one will know of it. Not a son of Adam will see you. No bird will tell on you."

* * *

You want to know what happened? You want to know whether I bit the top off the citron, or held myself back from doing it? I should like to know what you would have done in my place—if you had been told ten times not to dare to bite the top off the citron? Would you not have wanted to know what it tasted like? Would you not also have thought of the plan—to bite it off, and stick it on again with spittle? You may believe me or not—that is your affair—but I do not know myself how it happened. Before the citron was rightly in my hands, the top of it was between my teeth.

* * *

The day before the Festival, father came home a little earlier from his work, to untie the palm-branch. He had put it away very carefully in a corner, warning Leibel not to attempt to go near it. But it was useless warning him. Leibel had his own troubles. The top of the citron haunted him. Why had he wanted to bite it off? What good had it done him to taste it when it was bitter as gall? It was for nothing he had spoiled the citron, and rendered it unfit for use. That the citron could not now be used, Leibel knew very well. Then what had he done this for? Why had he spoiled this beautiful creation, bitten off its head, and taken its life? Why? Why? He dreamt of the citron that night. It haunted him, and asked him: "Why have you done this thing to me? Why did you bite off my head? I am now useless—useless." Leibel turned over on the other side, groaned, and fell asleep again. But he was again questioned by the citron. "Murderer, what have you against me? What had my head done to you?"

* * *

The first day of the Feast of Tabernacles arrived. After a frosty night, the sun rose and covered the earth with a delayed warmth, like that of a step-mother. That morning Moshe-Yankel got up earlier than usual to learn off by heart the Festival prayers, reciting them in the beautiful Festival melody. That day also Basse-Beila was very busy cooking the fish and the other Festival dishes. That day also Zalmen the carpenter came to our Tabernacle to make a blessing over the citron and palm before any one else, so that he might be able to drink tea with milk and enjoy the Festival.

"Zalmen wants the palm and the citron," said my mother to my father.

"Open the cupboard, and take out the box, but carefully," said my father.

He himself stood on a chair and took down from the top shelf the palm, and brought it to the Tabernacle to the carpenter.

"Here, make the blessing," he said. "But be careful, in Heaven's name be careful!"

Our neighbour Zalmen was a giant of a man—may no evil eye harm him! He had two hands each finger of which might knock down three such Leibels as I. His hands were always sticky, and his nails red from glue. And when he drew one of these nails across a piece of wood, there was a mark that might have been made with a sharp piece of iron.

In honour of the Festival, Zalmen had put on a clean shirt and a new coat. He had scrubbed his hands in the bath, with soap and sand, but had not succeeded in making them clean. They were still sticky and the nails still red with glue.

Into these hands fell the dainty citron. It was not for nothing Moshe-Yankel was excited when Zalmen gave the citron a good squeeze and the palm a good shake.

"Be careful, be careful," he cried. "Now turn the citron head downwards, and make the blessing. Carefully, carefully. For Heaven's sake, be careful!"

Suddenly Moshe-Yankel threw himself forward, and cried out, "Oh!" The cry brought his wife, Basse-Beila, running into the Tabernacle.

"What is it, Moshe-Yankel? God be with you!"

"Coarse blackguard! Man of the earth!" he shouted at the carpenter, and was ready to kill him.

"How could you be such a coarse blackguard? Such a man of the earth? Is a citron an ax? Or is it a saw? Or a bore? A citron is neither an ax nor a saw nor a bore. You have cut my throat without a knife. You have spoiled my citron. Here is the top of it—here, see! Coarse blackguard! Man of the earth!"

We were all paralysed on the instant. Zalmen was like a dead man. He could not understand how this misfortune had happened to him. How had the top come off the citron? Surely he had held it very lightly, only just with the tips of his fingers? It was a misfortune—a terrible misfortune.

Basse-Beila was pale as death. She wrung her hands and moaned.

"When a man is unfortunate, he may as well bury himself alive and fresh and well, right in the earth."

And Leibel? Leibel did not know whether he should dance with joy because the Lord had performed a miracle for him, released him from all the trouble he had got himself into, or whether he should cry for his father's agony and his mother's tears, or whether he should kiss Zalmen's thick hands with the sticky fingers and the red nails, because he was his redeemer, his good angel.... Leibel looked at his father's face and his mother's tears, the carpenter's hands, and at the citron that lay on the table, yellow as wax, without a head, without a spark of life, a dead thing, a corpse.

"A dead citron," said my father, in a broken voice.

"A dead citron," repeated my mother, the tears gushing from her eyes.

"A dead citron," echoed the carpenter, looking at his hands. He seemed to be saying to himself: "There's a pair of hands for you! May they wither!"

"A dead citron," said Leibel, in a joyful voice. But he caught himself up, fearing his tones might proclaim that he, Leibel, was the murderer, the slaughterer of the citron.



Isshur the Beadle

When I think of Isshur the beadle, I am reminded of Alexander the Great, Napoleon Bonaparte, and other such giants of history.

Isshur was not a nobody. He led the whole congregation, the whole town by the nose. He had the whole town in his hand. He was a man who served everybody and commanded everybody; a man who was under everybody, but feared nobody. He had a cross look, terrifying eyebrows, a beard of brass, a powerful fist, and a long stick. Isshur was a name to conjure with.

Who made Isshur what he was? Ask me an easier question. There are types of whom it can be said they are cast, fixed. They never move out of their place. As you see them the first time, so are they always. It seems they always were as they are, and will ever remain the same. When I was a child, I could not tear myself away from Isshur. I was always puzzling out the one question—What was Isshur like before he was Isshur? That is to say, before he got those terrifying eyebrows, and the big hooked nose that was always filled with snuff, and the big brass beard that started by being thick and heavy, and ended up in a few, long straggling, terrifying hairs. How did he look when he was a child, ran about barefoot, went to "Cheder," and was beaten by his teacher? And what was Isshur like when his mother was carrying him about in her arms, when she suckled him, wiped his nose for him, and said: "Isshur, my sweet boy. My beautiful boy. May I suffer instead of your little bones?"

These were the questions that puzzled me when I was a child, and could not tear myself away from Isshur.

"Go home, wretches. May the devil take your father and mother." And Isshur would not even allow any one to think of him.

Surely, I was only one boy, yet Isshur called me wretches. You must know that Isshur hated to have any one staring at him. Isshur hated little children. He could not bear them. "Children," he said, "are naturally bad. They are scamps and contradictory creatures. Children are goats that leap into strange gardens. Children are dogs that snap at one's coat-tails. Children are pigs that crawl on the table. Children should be taught manners. They ought to be made to tremble, as with the ague." And we did tremble as if we had the ague.

Why were we afraid, you ask. Well, would you not be afraid if you were taken by the ear, dragged to the door, and beaten over the neck and shoulders?

"Go home, wretches. May the devil take your father and mother."

You will tell your mother on him? Well, try it. You want to know what will happen? I will tell you. You will go home and show your mother your torn ear. Your mother will pounce on your father. "You see how the tyrant has torn the ear of your child—your only son." Your father will take you by the hand to the synagogue, and straight over to Isshur the beadle, as if to say to him: "Here, see what you have done to my only son. You have almost torn off his ear." And Isshur will reply to my father's unspoken words: "Go in health with your wretches." You hear? Even an only son is also wretches. And what can father do? Push his hat on one side, and go home. Mother will ask him: "Well?" And he will reply: "I gave it to him, the wicked one, the Haman! What more could I do to him?"

It is not at all nice that a father should tell such a big lie. But what is one to do when one is under the yoke of a beadle?

* * *

One might say that the whole town is under Isshur's yoke. He does what he likes. If he does not want to heat the synagogue in the middle of winter, you may burst arguing with him. He will heed you no more than last year's snow. If Isshur wants prayers to start early in the morning, you will be too late whenever you come. If Isshur does not want you to read the portion of the Law for eighteen weeks on end, you may stare at him from today till tomorrow, or cough until you burst. He will neither see nor hear you. It is the same with your praying-shawl, or your prayer-book, or with your citron, or the willow-twigs. Isshur will bring them to you when he likes, not when you like. He says that householders are plentiful as dogs, but there is only one beadle—may no evil eye harm him! The congregation is so big, one might go mad.

And Isshur was proud and haughty. He reduced every one to the level of the earth. The most respectable householder often got it hot from him. "It is better for you not to start with me," he said. "I have no time to talk to you. There are a lot of you, and I am only one—may no evil eye harm me!" And nobody began with him. They were glad that he did not begin with them.

Naturally, no one would dream of asking Isshur what became of the money donated to the synagogue, or of the money he got for the candles, and the money thrown into the collection boxes. Nor did they ask him any other questions relating to the management of the synagogue. He was the master of the whole concern. And whom was he to give an account to? The people were glad if he left them alone, and that he did not throw the keys into their faces. "Here, keep this place going yourselves. Provide it with wood and water, candles and matches. The towels must be kept clean. A slate has to be put on the roof frequently, and the walls and ceiling have to be whitewashed. The stands have to be repaired, and the books bought. And what about the 'Chanukali' lamp? And what of the palm-branch and the citron? And where is this, and where is that?" And though every one knew that all the things he mentioned not only did not mean an outlay of money, but were, on the contrary, a source of income, yet no one dared interfere. All these belonged to the beadle. They were his means of livelihood. "The fine salary I get from you! One's head might grow hard on it. It's only enough for the water for the porridge," said Isshur. And the people were silent.

The people were silent, though they knew very well that "Reb" Isshur was saving money. They knew very well he had plenty of money. It was possible he even lent out money on interest, in secret, on good securities, of course. He had a little house of his own, and a garden, and a cow. And he drank a good glassful of brandy every day. In the winter he wore the best fur coat. His wife always wore good boots without holes. She made herself a new cloak not long ago, out of the public money. "May she suffer through it for our blood, Father in heaven!"

That's what the villagers muttered softly through their teeth, so that the beadle might not hear them. When he approached, they broke off and spoke of something else. They blinked their eyes, breathed hard, and took from the beadle a pinch of snuff with their two fingers. "Excuse me."

This "excuse me" was a nasty "excuse me." It was meant to be flattering, to convey the sense of—"Excuse me, your snuff is surely good." And, "Excuse me, give me a pinch of snuff, and go in peace."

Isshur understood the compliment, and also the hint. He knew the people loved him like sore eyes. He knew the people wished to take away his office from him as surely as they wished to live. But he heeded them as little as Haman heeds the "Purim" rattles. He had them in his fists, and he knew what to do.

* * *

He who wants to find favour with everybody will find favour with nobody. And if one has to bow down, let it be to the head, not to the feet.

Isshur understood these two wise sayings. He sought the favour of the leaders of the community. He did everything they told him to, lay under their feet, and flew on any errand on which they sent him. And he flattered them until it made one sick. There is no need to say anything of what went on at the elections. Then Isshur never rested. Whoever has not seen Isshur at such a time has seen nothing. Covered with perspiration, his hat pushed back on his head, Isshur kneaded the thick mud with his high boots, and with his big stick. He flew from one committee-man to another, worked, plotted, planned, told lies, and carried on intrigues and intrigues without an end.

Isshur was always first-class at carrying on intrigues. He could have brought together a wall and a wall. He could make mischief in such a way that every person in the town should be enraged with everybody else, quarrel and abuse his neighbour, and almost come to blows. And he was innocent of everything. You must know that Isshur had the town very cleverly. He thought within himself: "Argue, quarrel, abuse one another, my friends, and you will forget all about the doings of Isshur the beadle."

That they should forget his doings was an important matter to Isshur, because, of late, the people had begun to talk to him, and to demand from him an account of the money he had taken for the synagogue. And who had done this? The young people—the young wretches he had always hated and tortured.

They say that children become men, and men become children. Many generations have grown up, become men, and gone hence. The youngsters became greybeards. The little wretches became self-supporting young men. The young men got married and became householders. The householders became old men, and still Isshur was Isshur. But all at once there grew up a generation that was young, fresh, curious—a generation which was called heathens, insolent, fearless, devils, wretches. The Lord help and preserve one from them.

"How does Isshur come to be an overlord? He is only a beadle. He ought to serve us, and not we him. How long more will this old Isshur with the long legs and big stick rule over us? The account. Where is the account? We must have the account."

This was the demand of the new generation that was made up entirely of heathens, insolent ones, fearless ones, devils and wretches. They shouted in the yard of the synagogue at the top of their voices. Isshur pretended to be deaf, and not to hear anything. Afterwards, he began to drive them out of the yard. He extinguished the candles in the synagogue, locked the door, and threw out the boys. Then he tried to turn against them the anger of the householders of the village. He told them of all their misdeeds—that they mocked at old people, and ridiculed the committee-men. In proof of his assertions, he showed the men a piece of paper that one of the boys had lost. On it was written a little poem.

Who would have thought it? A foolish poem, and yet what excitement it caused in the village—what a revolution. Oh! oh! It would have been better if Isshur had not found it, or having found it, had not shown it to the committee-men. It would have been far better for him. It may be said that this song was the beginning of Isshur's end. The foolish committee-men, instead of swallowing down the poem, and saying no more about it, injured themselves by discussing it. They carried it about from one to the other so long, until the people learnt it off by heart. Some one sang it to an old melody. And it spread everywhere. Workmen sang it at their work; cooks in their kitchens; young girls sitting on the doorsteps; mothers sang their babies to sleep with it. The most foolish song has a lot of power in it. When the throat is singing the head is thinking. And it thinks so long until it arrives at a conclusion. Thoughts whirl and whirl and fret one so long, until something results. And when one's imagination is enkindled, a story is sure to grow out of it.

The story that grew out of this song was fine and brief. You may listen to it. It may come in useful to you some day.

* * *

The heathens, insolent ones, fearless ones, devils and wretches burrowed so long, and worked so hard to overthrow Isshur, that they succeeded in arriving at a certain road. Early one morning they climbed into the attic of the synagogue. There they found the whole treasure—a pile of candles, several "poods" of wax, a score of new "Tallissim," a bundle of prayer-books of different sorts that had never been used. It may be that to you these things would not have been of great value, but to a beadle they were worth a great deal. This treasure was taken down from the attic very ceremoniously. I will let you imagine the picture for yourself. On the one hand, Isshur with the big nose, terrifying eyebrows, and the beard of brass that started thick and heavy, and finished up with a few thin terrifying hairs. On the other hand, the young heathens, insolent ones, fearless ones, devils and wretches dragging out his treasure. But you need not imagine Isshur lost himself. He was not of the people that lose themselves for the least thing. He stood looking on, pretending to be puzzling himself with the question of how these things came to be in the attic of the synagogue.

Early next morning, the following announcement was written in chalk on the door of the synagogue:—

"Memorial candles are sold here at wholesale price."

Next day there was a different inscription. On the third day still another one. Isshur had something to do. Every morning he rubbed out with a wet rag the inscriptions that covered the whole of the door of the synagogue. Every Sabbath morning, on their desks the congregants found bundles of letters, in which the youngsters accused the beadle and his bought-over committee-men of many things.

Isshur had a hard time of it. He got the committee-men to issue a proclamation in big letters, on parchment.

"Hear all! As there have arisen in our midst a band of hooligans, scamps, good-for-nothings who are making false accusations against the most respected householders of the village, therefore we, the leaders of the community, warn these false accusers openly that we most strongly condemn their falsehoods, and if we catch any of them, we will punish him with all the severities of the law."

Of course, the boys at once tore down this proclamation. A second was hung in its place. The boys did not hesitate to hang up a proclamation of their own in its stead. And the men found on their desks fresh letters of accusation against the beadle and the committee-men. In a word, it was a period when the people did nothing else but write. The committee-men wrote proclamations, and the boys, the scamps, wrote letters. This went on until the Days of Mourning arrived—the time of the elections. And there began a struggle between the two factions. On the one side there was Isshur and his patrons, the committee-men; and on the other side, the youngsters, the heathens, the scamps, and their candidates. Each faction tried to attract the most followers by every means in its power. One faction tried impassioned words, enflamed speeches; the other, soft words, roast ducks, dainties, and liberal promises. And just think who won? You will never guess. It was we young scamps who won. And we selected our own committee-men from amongst ourselves—young men with short coats, poor men, beggars. It is a shame to tell it, but we chose working men—ordinary working men.

* * *

I am afraid you are anxious for my story to come to an end. You want to know how long it is going to last? Or would you rather I told you how our new committee-men made up their accounts with the old beadle? Do you want to hear how the poor old beadle was dragged through the whole village by the youngsters, with shouting and singing? The boys carried in front of the procession the whole treasure of candles, wax, "Tallissim" and prayer-books which they had found in the attic of the synagogue. No, I don't think you will expect me to tell you of these happenings.

Take revenge of our enemy—bathe in his blood, so to speak? No! We could not do that. I shall tell you the end in a few words.

Last New Year I was at home, back again in the village of my birth. A lot, a lot of water had flown by since the time I have just told you of. Still, I found the synagogue on the same spot. And it had the same Ark of the Law, the same curtains, the same reader's-desk, and the same hanging candlesticks. But the people were different; they were greatly changed. It was almost impossible to recognize them. The old people of my day were all gone. No doubt there were a good many more stones and inscriptions in the holy place. The young folks had grown grey. The committee-men were new. The cantor was new. There was a new beadle, and new melodies, and new customs. Everything was new, and new, and new.

One day—it was "Hoshana Rabba"—the cantor sang with his choir, and the people kept beating their willow-twigs against the desks in front of them. (It seems this custom has remained unchanged.) And I noticed from the distance a very old man, white-haired, doubled-up, with a big nose, and terrifying eyebrows, and a beard that started thick and heavy, but finished up with a few straggling, terrifying hairs. I was attracted to this old man. I went over to him, and put out my hand.

"Peace be unto you!" I said. "I think you are 'Reb' Isshur the beadle?"

"The beadle? What beadle? I am not the beadle this long time. I am a bare willow-twig this long time. Heh! heh!"

That is what the old man said to me in a tremulous voice. And he pointed to the bare willow-twigs at his feet. A bitter smile played around his grizzled beard that started thick and heavy, but finished off with a few straggling, terrifying hairs.



Boaz the Teacher

That which I felt on the first day my mother took me by the hand to "Cheder" must be what a little chicken feels, after one has made the sacrificial blessing over her and is taking her to be slaughtered. The little chicken struggles and flutters her wings. She understands nothing, but feels she is not going to have a good time, but something different.... It was not for nothing my mother comforted me, and told me a good angel would throw me down a "groschen" from the ceiling. It was not for nothing she gave me a whole apple and kissed me on the brow. It was not for nothing she asked Boaz to deal tenderly with me—just a little more tenderly because "the child has only recovered from the measles."

So said my mother, pointing to me, as if she were placing in Boaz's hands a rare vessel of crystal which, with one touch, would be a vessel no more—God forbid!

My mother went home happy and satisfied, and "the child that had only recovered from the measles," remained behind, alone. He cried a little, but soon wiped his eyes, and was introduced to the holiness of the "Torah" and a knowledge of the ways of the world. He waited for the good angel to throw him the "groschen" from the ceiling.

Oh, that good angel—that good angel! It would have been better if my mother had never mentioned his name, because when Boaz came over, took hold of me with his dry, bony hand and thrust me into a chair at the table, I was almost faint, and I raised my head to the ceiling. I got a good portion from Boaz for this. He pulled me by the ear and shouted:

"Devil, what are you looking at?"

Of course, "the child that had only recovered from the measles" began to wail. It was then he had his first good taste of the teacher's floggings. "A little boy must not look where it is forbidden. A little boy must not bleat like a calf."

* * *

Boaz's system of teaching was founded on one thing—whippings. Why whippings? He explained the reason by bringing forward the case of the horse. Why does a horse go? Because it is afraid. What is it afraid of? Whippings. And it is the same with a child. A child must be afraid. He must fear God and his teacher, and his father and his mother, a sin and a bad thought. And in order that a child should be really afraid, he must be laid down, in true style, and given a score or so lashes. There is nothing better in the world than the rod. May the whip live long!

So says Boaz. He takes the strap slowly in his hands, without haste, examines it on all sides as one examines a citron. Then he betakes himself to his work in good earnest, cheerfully singing a song by way of accompaniment.

Wonder of wonders! Boaz never counts the strokes, and never makes a mistake. Boaz flogs, and is never angry. Boaz is not a bad tempered man. He is only angry when a boy will not let himself be whipped, tries to tear himself free, or kicks out his legs. Then it is different. At such times Boaz's eyes are bloodshot, and he flogs without counting and without singing his little song. A little boy must be still while his teacher flogs him. A little boy must have manners, even when he is being flogged.

Boaz is also angry if a boy laughs when he is being whipped. (There are children who laugh when they are beaten. People say this is a disease.) To Boaz laughing is a danger to the soul. Boaz has never laughed as long as he is alive. And he hates to see any one else laughing. One might easily have promised the greatest reward to the person who could swear he once saw Boaz laughing. Boaz is not a man for laughter. His face is not made for it. If Boaz laughed, he would surely look more terrible than another man crying. (There are such faces in the world.) And really, what sort of a thing is laughter? It is only idlers who laugh, empty-headed gools, good-for-nothings, devil-may-care sort of people. Those who have to work for a living, or carry on their shoulders the burden of a knowledge of the Holy Law and of the ways of the world, have no time to laugh. Boaz never has time. He is either teaching or whipping. That is to say, he teaches while he whips, and whips while he teaches. It would be hard to divide these two—to say where teaching ended and whipping began.

And you must know that Boaz never whipped us for nothing. There was always a reason for it. It was either for not learning our lessons, for not wanting to pray well, for not obeying our fathers and mothers, for not looking in, and for not looking out, for just looking, for praying too quickly, for praying too slowly, for speaking too loudly, for speaking too softly, for a torn coat, a lost button, a pull or a push, for dirty hands, a soiled book, for being greedy, for running, for playing—and so on, and so on, without an end.

One might say we were whipped for every sin that a human being can commit. We were whipped for the sake of the next world as well as this world. We were whipped on the eve of every Sabbath, every feast and every fast. We were told that if we had not earned the whippings yet, we would earn them soon, please God. And Boaz gave us all the whippings we ought to have had from our friends and relatives. They gave the pleasant task in to his hands. Then we got whippings of which the teacher said:

"You surely know yourself what they are for." And whippings just for nothing. "Let me see how a little boy lets himself be whipped." In a word, it was whippings, rods, leathers, fears and tears. These prevailed at that time, in our foolish little world, without a single solution to the problems they brought into being, without a single remedy for the evils, without a single ray of hope that we would ever free ourselves from the fiendish system under which we lived.

And the good angel of whom my mother spoke? Where was he—that good angel?

* * *

I must confess there were times when I doubted the existence of this good angel. Too early a spark of doubt entered my heart. Too early I began to think that perhaps my mother had fooled me. Too early I became acquainted with the emotion of hatred. Too early, too early, I began to hate my teacher Boaz.

And how could one help hating him? How, I ask you, could one help hating a teacher who does not allow you to lift your head? That you may not do—this you may not say. Don't stand here. Don't go there. Don't talk to So-and-so. How can one help hating a man who has not in him a germ of pity, who rejoices in another's pains, bathes in other's tears, and washes himself in other's blood? Can there be a more shameful word than flogging? And what can be more disgraceful than to strip anybody stark naked and put him in a corner? But even this was not enough for Boaz. He required you to undress yourself, to pull your own little shirt over your own head, and to stretch yourself face downwards. The rest Boaz managed.

And not only did Boaz flog the boys himself, but his assistants helped him—his lieutenants, as he called them, naturally under his direction, lest they might not deliver the full number of strokes. "A little less learning and a little more flogging," was his rule. He explained the wisdom of his system in this way: "Too much learning dulls a boy, and a whipping too many does not hurt. Because, what a boy learns goes straight to his head, and his senses are quickened and his brains loaded. With the floggings it is the exact opposite. Before the effects of the flogging reach the brain the blood is purified, and by this means the brain is cleared. Well, do you understand?"

And Boaz never ceased from purifying our blood, and clearing our brain. And woe unto us! We did not believe any more in the good angel that looked down upon us from above. We realized that it was only a fairy-tale, an invented story by which we were fooled into going to Boaz's "Cheder." And we began to sigh and groan because of our sufferings under Boaz. And we also began to make plans, to talk and argue how to free ourselves from our galling slavery.

* * *

In the melancholy moments between daylight and darkness, when the fiery red sun is about to bid farewell to the cold earth for the night—in these melancholy moments, when the happy daylight is departing, and on its heels is treading silently the still night, with its lonely secrets—in these melancholy moments, when the shadows are climbing on the walls growing broader and longer—in these melancholy moments between the afternoon and the evening prayers, when the teacher is at the synagogue, and his wife is milking the goat or washing the crockery, or making the "Borsht"—then we youngsters came together at "Cheder," beside the stove. We sat on the floor, our legs curled up under us, like innocent lambs. And there in the evening darkness, we talked of our terrible Titus, our angel of death, Boaz. The bigger boys, who had been at "Cheder" some time, told us the most awful tales of Boaz. They swore by all the oaths they could think of that Boaz had flogged more than one boy to death, that he had already driven three women into their graves, and that he had buried his one and only son. We heard such wild tales that our hair stood on end. The older boys talked, and the younger listened—listened with all their senses on the alert. Black eyes gleamed in the darkness. Young hearts palpitated. And we decided that Boaz had no soul. He was a man without a soul. And such a man is compared to an animal, to an evil spirit that it is a righteous act to get rid of. Thousands of plans, foolish, childish plans, were formed in our childish brains. We hoped to rid ourselves of our angel of death, as we called Boaz. Foolish children! These foolish plans buried themselves deep in each little heart that cried out to the Lord to perform a miracle. We asked that either the books should be burnt, or the strap he whipped us with taken to the devil, or—or.... No one wished to speak of the last alternative. They were afraid to bring it to their lips. And the evil spirit worked in their hearts. The young fancies were enkindled, and the boys were carried away by golden dreams. They dreamed of freedom, of running down hill, of wading barefoot in the river, playing horses, jumping over the logs. They were good, sweet, foolish dreams that were not destined to be realized. There was heard a familiar cough, a familiar footfall. And our hearts were frozen. All our limbs were paralysed, deadened. We sat down at the table and started our lessons with as much enthusiasm as if we were starting for the gallows. We were reading aloud, but still our lips muttered: "Father in Heaven, will there never come an end to this tyrant, this Pharaoh, this Haman, this Gog-Magog? Or will there ever come a time when we shall be rid of this hard, hopeless, dark tyranny? No, never, never!"

That is the conclusion we arrived at, poor innocent, foolish children!

* * *

"Children, do you want to hear of a good plan that will rid us of our Gog-Magog?"

That was what one of the boys asked us on one of those melancholy moments already described. His name was Velvel Leib Aryas. He was a young heathen. When he was speaking his eyes gleamed in the darkness like those of a wolf. And the whole school of boys crowded around Velvel to hear the plan by which we might get rid of our Gog-Magog. Velvel began his explanation by giving us a lecture—how impossible it was to stand Boaz any longer, how the Ashmodai was bathing in our blood, how he regarded us as dogs—worse than dogs, because when a dog is beaten with a stick it may, at any rate, howl. And we may not do that either. And so on, and so on. After this Velvel said to us: