Part 19

There has been and still is another potent factor in the dissemination of useful knowledge and even of good literature, that is furnished by the almanacs, of which a large number have been issued at various times. The best of these were started in the seventies, just at the time when the periodical press was discontinued. One of the earliest of the kind was _The Useful Calendar_, the first of which was issued in Wilna in 1875 by Abramowitsch. In addition to the usual information given in publications of this sort, there are in it tabular data on geography, history, statistics, and similar sciences, all gotten together from the best and most reliable sources. It is a close reproduction of similar almanacs in the Russian language. Soon after a similar series was begun by Linetzki, who added a column of anecdotes to those of a more serious nature. In the nineties, when there was again a lull in the publication of the annuals and magazines, the almanac was revived, but in a still more improved form than before. In fact, it now differs little from the annuals, for the calendar is the minor part in it, while the literary division is worked out with great care. The first of this new kind was edited by J. Bernas under the name of _The Jewish Commercial Calendar_ for the years 1891-1896. Among the contributors to the literary department we find the familiar names of Perez, Dienesohn, Goldfaden, Frischmann. Since 1893 Spektor has been issuing an annual almanac, _The Warsaw Jewish Family Calendar_, which is constructed after the manner of Bernas's publication. Another similar series is that issued by Eppelberg of Warsaw. The most perfect of the almanacs is the one which was started in 1894 by G. Bader in Lemberg under the name of the _Jewish Popular Calendar_, of which not less than two-thirds is occupied by literature. As contributing editors are mentioned Abramowitsch, Frug, Perez, J. M. Rabinowitsch, and a few others who have not appeared before in Judeo-German literature. These almanacs are calculated to do a great deal of good among the masses, as they are circulated in much larger editions than any other books, and as they generally escape destruction at least for the period of one year, whereas the people have not learned to preserve printed works longer than during the time they are perusing them. The rapidity with which books disappear from the market and from the possession of private individuals is something astounding. Of books printed in the sixties one need hardly hope to be able to find more than one in ten asked for, while even those that have been printed comparatively late, in the eighties, have frequently become a rarity. This is partly due to their being sold in uncut, unstitched sheets which easily fall to pieces. But much more often it is the result of indifference to the printed word which, to a certain extent, is also shared by the corresponding classes of their Gentile countrymen. The works that have been published in the last twenty years stand a better chance of being preserved, as they are well stitched and not seldom even bound. They are also printed on much better paper than the majority of books of the older time.

What few Judeo-German books were issued in Russia before the sixties were printed mostly in the printing offices of Wilna and Warsaw. Up to the forties, the books that proceeded from the first place bear the names of the printers Manes and Simel, after which begins the activity of the firm Romm, which is still in existence; but Romm is not the only firm there now as it has been for nearly fifty years. In Warsaw we find in the beginning of our century the office of Levinsohn; in the forties many works were also printed at Orgelbrand's. In the sixties and the seventies, most of the better works were published in the South. The firms of Nitsche, and Beilinsohn in Odessa and of Schadow, and Bakst in Zhitomir printed nearly all the Judeo-German books of the Southern group of writers. The books of the Odessa firms are particularly well printed, and put together in an attractive form. In the last twenty years Berdichev, Kiev, Wilna, Warsaw, have been the leading cities to print such books, while Lublin in Poland, and Lemberg in Galicia, have brought out a mass of religious and legendary literature. The Lemberg chapbooks can hardly be equalled for the miserable way in which they are gotten up and printed.

Anciently Jewish bookstores could be found only in the largest cities. In the towns and villages the books were disseminated by the itinerant bookseller who carried with him a variety of things which did not have anything in common with the book trade, such as candlesticks, show-threads, prayer shawls, and other things necessary in the observance of the Mosaic Law. Even now this wandering bookseller has not gone out of existence. All the stories of Abramowitsch are told in the person of Mendele Mōcher Sforim, _i.e._ Mendel the Bookseller, of whose part played in the distribution of literature and as a newsmonger many interesting details will be found in his works. It is interesting to note that a few years ago several Russians who had undertaken to spread good books among the people resorted to the same means that for a hundred years, if not longer, had been in vogue among the Jews. The books were hawked about in a wagon from village to village, and to attract the peasants, many other useful things were sold by these itinerant bookstores.

Since the dispersion of the Russian Jews in Europe and America, there has arisen in the diaspora a large number of periodical publications which serve as the medium for the dissemination of all kinds of knowledge. In England there were issued in the eighties the weeklies _The Future_ and _The Polish Jew_, and in the nineties a monthly _The Free World_. Some good essays on sociological questions, mostly of a socialistic nature, were issued by the 'Socialistic Library' and 'The People's Library' in London. In Paris there has appeared since 1896 a weekly, _The Hatikwoh_, under the editorship of Bernas, the former compiler of a calendar. In that city Zuckermann is publishing also a 'Library of Novels,' in which one may find translations of many of the popular French works. Roumania has had a gazette, the _Hajōez_, ever since the seventies, which has published a number of novels in book form. The most of these are translations; the few original ones that have appeared in that collection are of little value. A few other papers may be found in Jassy and other places. In 1896 H. L. Gottlieb started a monthly in M.-Sziget in Hungary, but it lived only two months. Most of the articles in prose and poetry are by the editor himself, whose style resembles that of Linetzki and Goldfaden. There have also been published a dozen books, mostly farces or parodies, in Judeo-German, but with German letters. Nearly all of these appeared in Austria and Hungary. They add nothing to the store of the Judeo-German literature.

CHRESTOMATHY

As the main intention of the present Chrestomathy is to give a conception of the literary value of Judeo-German literature, and not of its linguistic development, the texts have all been normalized to the Lithuanian variety of speech. The translations make no pretence to literary form: they are as literal as is consistent with the spirit of the English language; only in the case of Abramowitsch's writings it was necessary frequently to depart considerably from the text, in order to give an adequate idea of the original meaning which, in the Judeo-German, on account of the allusions, is not always clear to the reader. The choice of the extracts has been such as to illustrate the various styles, and only incidentally to reproduce the story; hence their fragmentariness. Should the present work rouse any interest in the humble literature of the Russian Jews, the author will undertake a more complete Chrestomathy which will do justice to the linguistic requirements as well.

I. SSEEFER KOHELES

(Chap. I. 1-11)

1. Dās senen die Wörter Koheles, Dāwids Suhn, Melech in Jeruscholaim.

2. Hawel Hawolim, flegt Koheles zu sāgen, Hawel Hawolim, All'sding is Howel.

3. Wās kummt dem Menschen draus mit all' sein Horewanie, wās er derhorewet sich nor unter der Sunn'.

4. Ēin Dor gēht varbei un' ein anderer Dor kummt wieder auf, nor die Erd' bleibt asō ēbig stēhn.

5. Gēht wieder auf die Sunn', vargēht wieder die Sunn', all's wieder in ihr Ruh' arein, sie scheint, sie schnappt nor ahin.

6. Er gēht kein Dorem un' drēht sich aus kein Zoffen, arum un' arum drēht sich aus der Wind, un' asō kummt āber a Māl araus der ēigener Wind.

7. Alle Teichen gēhn in Jam arein un' der Jam gēht noch all's nischt über; wuhin die Teichen gēhn, varstēh', dorten araus gēhn see take wieder zurück.

8. Alle Sachen mutschen sich, nor es känn kēin Mensch gār nischt all's ausreden, kēin Äug känn sich drān nit satt ānkucken, kēin Ōher känn sich nit genug vull ānhören.

9. Wās a Māl is gewesen, dās Ēigene wet take wieder a Māl sein, un' wās es flegt sich zu thun, dās wet sich wieder alle Māl thun: es is' gār all's kēin Neues nischt unter der Sunn'.

10. Oftmāls wet sich a Sach mit geben, wās me sāgt: "Owa, o dās is' schōn jā spogel neu, es is lō hojo!" Es is' schōn a Māl asō äuch gewe'n, far Zeiten, as mir senen noch efscher auf der Welt nischt gewe'n.

I. ECCLESIASTES

(Chap. I. 1-11)

1. The words of the Preacher, the son of David, king in Jerusalem.

2. Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.

3. What profit has a man of all his labour which he taketh under the sun?

4. One generation passeth away, and another generation cometh: but the earth abideth forever.

5. The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose.

* * * * *

6. The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits.

7. All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.

8. All things are full of labour; man cannot utter it; the eye is not satisfied with seeing, nor the ear filled with hearing.

* * * * *

9. The thing that hath been, it is that which shall be; and that which is done is that which shall be done; and there is no new thing under the sun.

* * * * *

10. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us.

11. Es gedenkt sich schōn azund nischt in dem, wās a Māl früher is gewe'n, āber in die spätere Sachen, wās wöllen sich erst thun, wet män noch später äuch in see vargessen.

M. M. LEFIN.

II. DIE MALPE

('Mescholim,' etc., p. 106)

"Weis' mir chotsch ēine zwischen die Chajes, "Ich soll nischt nāchmachen ihre Hawajes!" Asō thut sich a Malpele berühmen Var a Fuchs, wās is' zu ihr gekümmen. Dās Füchsel entwert teekef zurück: "Sāg' nor du, parschiwe Marschelik! "Wemen wet āber dās einfallen a ganz Jāhr, "Er soll wöllen dir nāchmachen auf a Hāar?"

* * * * *

Dās Moschel mäg, chleben, ohn' a Nimschel bleiben, Itlicher wēisst es allēin, wemen zuzuschreiben. S. ETTINGER.

III. DAIGES NĀCH DEM TŌDT

('Mescholim,' etc., p. 225)

Der karger Chaim liegt begrāben oto dā! Kēin Āremen flegt er zu geben a Dreier; Er hāt noch Daiges bis der itztiger Scho, Wās sein Mazeewe hāt gekost' ihm teuer. S. ETTINGER.

IV. DER ELENDER SUCHT DIE RUHE

('Makel Noam,' Vol. I. pp. 71-75)

Sāg' mir, ich bett' dich, du Wind, Du schwebst dich auf der ganzer Welt, Wēisst nischt, wu der Elender sich gefindt Zu ruhen ein Gezelt,

11. There is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after.

KING JAMES BIBLE.

II. THE MONKEY

"Show me but one among all the animals whose grimaces I cannot imitate!" Thus a little monkey boasted to a fox that came to visit him. The fox bluntly replied to him: "Tell me, you nasty marshelik! To whom would it ever occur in a year to want to imitate you a whit?"

* * * * *

The parable, I am sure, may remain without a moral, for each one knows himself to whom to ascribe it.

III. WORRY AFTER DEATH

Stingy Chaim lies buried in this place! He never gave a penny to a poor man; he is worried even at the present hour because his tombstone has cost him so much.

IV. THE FORLORN MAN LOOKING FOR REST

Tell me, I pray you, O Wind, you who hover over the whole world, do you not know where the forlorn man may find a tent in which to rest,--where injustice has ceased, where there is never a complaint, where no

Wu Reziches hāt aufgehört, Me hāt kēinmal nischt geklāgt, Wu kēin Äug' hāt nischt getrährt, Der Gerechter werd nischt geplāgt? Der Wind schweigt un' bleibt still stēhn, Süfzt un' entwert: "Nēin, nēin!"

Sāg' mir, du tiefes, du grōsses Meer, Du stromst asō weit Bei deine Inslen hin un' her, Wēisst nischt ergez in a Seit', Wu der Frummer gefindt a Trōst, Zu ruhen a sicher Ort? Wēisst nischt, wie die Stādt hēisst? Sāg' dās gute Wort! Der Jam stromt un' brummt: "Nēin! "Ich hāb' sō ein Ort nischt gesehn."

Du schoene Lewone mit dein Pracht, Du kuckst doch überall Wenn es is' still bei der Nacht, Verdeckt mit der schwarzer Schal. Du gehst doch aus die ganze Welt Tomid durch die Nacht',-- Wēisst nischt ergez ein Gezelt, Wu dem Guten is' nischt schlecht? Me seht sie in a Wolken bald vergēhn, Süfzt un' entwert: "Nēin, nēin!"

Sāg' že du mir, mein Seele, fort, Liebe un' Hoffnung derneben, Wu die Sunn' gēht auf jeden Ort, Wu gefindt män a ruhig Leben, Wu kēin Schlechts is' nischt derbei, Me lebt nor in Frēuden,

eye has ever been in tears, and the just man is not vexed?--The Wind remains mute and arrests its course, sighs and answers: "No, no!"

* * * * *

Tell me, you deep, you large Sea, you flow so far around your islands here and there,--know you not somewhere in some corner, where the godly man may find his consolation and a safe place of rest? Know you not the name of that city? Tell the good word!--The Ocean flows onward and murmurs: "No! I have not seen such a place."

* * * * *

You beautiful Moon, in your glory! You look everywhere when all is still at night and covered with a black shroud. You pass over the whole world ever through the nights,--know you not somewhere a tent, where the good have no sorrow?--You may see the Moon disappear behind a cloud, and sigh and answer: "No, no!"

* * * * *

Tell me, then, my Soul, and Love and Hope also,--wherever the Sun passes is there not to be found a quiet life, where no evil goes with it, where one may live but in joy, where one may be free of sins and sorrows, of troubles and of sufferings?--They all give the one answer: "They live quietly up there in heaven!"

Vun Sünd' un' Sorgen is' män frei, Vun Zores un' vun Lēiden? See geben Alle ēin Antwort: "Ruhig lebt män in Himmel dort!" B. W. EHRENKRANZ-ZBARZER.

V. DIWREE CHOCHMO

('Saeefer Musser Haskel,' pp. 22, 23)

Der Mensch darf sein gut, un' klug, un' frumm. Gut allēin känn a Scharlatan äuch sein; klug allēin känn an Apikōres äuch sein; un' frumm allēin känn a Narr äuch sein.

Die grösste Reichkeit is' as män is' gesund; dās grösste Vergenügen is' as män hāt a ruhig Harz; dās grösste Glück is' as män is' frumm, wie män darf zu sein.

A grōsser Mensch is' wie a Feuer: sein mit ihm vun weiten, leucht' er un' waremt; vun nāhnten, brennt er.

* * * * *

Der Narr bei an Unglück beschuldigt dem Anderen; der Frummer beschuldigt sich allēin; der Kluger Kēinem nit.

Vun zu viel Ahawo känn män äuch viel leiden, wie vun zu viel Ssino: Jōssef hat zwēi Māl gelitten, bēide Māl vun zu viel Ahawo, ēin Māl vun Vāter's, dās andere Māl vun Potifar's Weib.

Nit alle Māl känn män gläuben Trähren: Jōssef's Brüder hāben äuch gewēint, beschas see hāben gebracht Jainkefn dās varblutigte Hemdel. E. Z. ZWEIFEL.

VI. DIE STIEFMUTTER

('Jüdische Lieder,' pp. 40-43)

Auf'n Bess-hakwores, unter a Mazeewe, Hört sich bitter a Kol vun a Nekeewe;

V. WORDS OF WISDOM

Man must be good, and wise, and pious. Even a charlatan can be good alone; an apostate can be wise alone; a fool can be pious alone.

* * * * *

The greatest riches is to be well; the greatest pleasure is to have a peaceful heart; the greatest happiness is to be pious as one ought to be.

* * * * *

A great man is like fire: approach it from a distance, and it shines and warms you; come close to it, and it burns you.

The fool, in misfortune, accuses another of it; the pious man accuses himself; the wise man no one.

* * * * *

One may suffer from too much love even as from too much hatred: Joseph had suffered twice, both times from too much love, once from his father's love, a second time from that of Potiphar's wife.

You cannot always believe tears: even Joseph's brothers wept as they brought to Jacob the bloodstained shirt.

VI. THE STEPMOTHER

In the cemetery, under a tombstone the bitter words of a woman are heard; it is a mother that cries: "Oh,

Dās schreit a Mutter: "Oi wēh mir, oi wünd! Wās thut a Stiefmutter mein teueren Kind?

"Mein ganzes Leben, wās ich hāb' verbracht, Is' dās nor gewe'n a finstere Nacht; Mein Kind is' mir gewe'n mein Licht, mein Schein,-- Itzt leidet es nebech grōss Zores un' Pein.

"Mit Blut vun Harzen hāb' ich ihm erzōgen, 'Ch hāb' ihm gewaschen mit Trähren vun meine Äugen;-- Itzt zappt män sein Blut, män brecht seine Bēiner; Er schreit, er wēint,--es helft ihm nit Kēiner.

"Es stēhen Menschen vun arum un' arum; Wās schweigt ihr Alle? Zu seid ihr stumm? Wenn euer Harz is' vun Eisen un' Stēin, Vun Kind's hēisse Trähren darf es zugēhn.

"Ot seht! Die Stiefmutter schlāgt ihm in Kopp, Sie drapet sein Ponim,--Blut rinnt arāb; Sie schlāgt ihm, warft ihm auf die Erd' anieder; Sie beisst ihm, reisst ihm, brecht seine Glieder.

"Er schreit:--O Mutter, O Mutter, helf' mir! Wenn kännst nit helfen, to nemm mich zu dir!-- Stēht auf, alle Tōte, stēht auf geschwind! Stēht auf, alle Tōte, ratewet mein Kind!

"Alle Tōte liegen ruhig in sejer Ruh'; Zu Gott's Kisse-kowed flieh' ich bald zu. Vun Gott's Kisse-kowed well ich nit ābtreten, Bis Er wet derhören mein Schreien, mein Beten."

* * * * *

"Ribōne-schel-ōlem, wu senen Deine Rachmones? Der Vāter bist Du vun Jessōmim un' Almones, Wie kännst Du sehen, wie die Marschas Giesst aus auf mein Jossem ihr giftigen Kas?

woe to me! What does the stepmother do to my beloved child?

"My whole life that I have passed was nothing but a dark night; my child had been my light, my lustre,--and now he suffers both sorrow and pain.

* * * * *

"With the blood of my heart I have reared him, I have washed him with the tears of my eyes;--now they tap his blood, they break his bones; he weeps, he cries,--but no one helps him.

* * * * *

"People stand all round about; why are you silent? Are you dumb? Even if your heart is of iron and stone, it ought to melt from the child's hot tears.

* * * * *

"Now look! The stepmother strikes him upon his head, she scratches his face,--blood trickles down; she beats him, throws him down on the ground; she bites him, tears him, breaks his limbs.

"He cries:--O mother, O mother, help me! If you cannot help me take me to you!--Arise, all you dead, arise quickly! Arise, all you dead, and save my child!

* * * * *

"All the dead lie quietly in their rest; to God's own throne I shall soon fly. From God's own throne I shall not depart, ere He will hear my cries, my entreaty."

* * * * *

"Lord of the World, where are Your mercies? You are the father of orphans and widows,--how can You look at the evil woman pouring forth her venomous anger upon my orphan?

"Meine junge Jāhren hāst Du mir ābgeschnitten, Bist Du mechujew mein Jossem zu hüten; Vun dein Welt hāb' ich nit geha't Vergenügen, To lās mich chotsch ruhig in Keewer einliegen!

"Wie känn ich in Keewer einliegen beruht, Wenn 's rinnt mir arein mein Jossem's Blut? Wie känn ich zum Grub zurück sich umkehren, Wenn mein Grub is' vull mit mein Jossem's Trähren?"

* * * * *

"Nu, schweig schōn, mein Kind, sei ruhig mein Neschome! Ich hāb' schōn gehört vun Gott a Nechome: Gott sāgt, 's wet sein zu deine Zores an End', Er wet ausloesen dich vun der Stiefmutter's Händ'.

"Die Reschas, die Stiefmutter wet Gott bestrāfen, Un' du, mein Kind, schweig! Zu Gott sollst nor hoffen! Far alle deine Zores, far alle deine Lēid, Wet Gott dir bezāhlen mit Nechomes un' Frēud'.

"Nu, schweig schōn, mein Kind, wisch' āb deine Trähren! Du sollst mich nit mehr vun mein Ruh' stören! Gott wet erfüllen sein hēiliges Wort; Nu känn ich schōn liegen ruhig in mein Ort." M. GORDON.

VII. DIE MUME SOSJE

('Die Jüdene,' pp. 65-67)

VIERTE SCENE

(_Chanzi-Ginendel kummt arein; Sosje un' Silberseid hēben sich auf vun die Pläze._)

SOSJE. Awade, awade! Seht ihr? O dās is' mein Schwesterl!

SILBERSEID. (_Nemmt bei ihr die Hand un' nēigt sich hoeflich._) Es freut mich Ihre Kanntschaft.

"You have cut off my young years, You ought at least to watch over my child; I have not enjoyed much pleasure in Your world,--at least let me lie in peace in my grave!

"How can I lie in peace in my grave, when my orphan's blood flows into it? How can I return to my grave, when my grave is full of the tears of my orphaned child?"

* * * * *

"Now, be silent, my child, be quiet, my own soul! I have had good news from the Lord! God says there will be an end to your troubles, He will save you from your stepmother's hands.

* * * * *

"God will punish the evil woman, and you, my child, be quiet and hope in God! For all your sorrows, for all your suffering, God will pay you with pleasures and joys.

"Now, be silent, my child, wipe off your tears! You must not disturb me in my rest! God will fulfil His holy word; and now I may lie quietly in my place!"

VII. AUNT SOSIE

FOURTH SCENE

(_Chanzi-Ginendel enters; Sosie and Silberseid rise from their seats._)

SOSIE. Certainly, certainly! Do you see? Here is my sister!

SILBERSEID. (_Takes her hand and greets her politely._) I am glad to make your acquaintance.

SOSJE. No, meine liebe Kinderlech! Sitzt euch dā a Bissele! Plaudert euch a Bissel! Un' ich mus gēhn--ihr sent junge Leut', un' mir senen schōn, chleben, ältere. Uns is' schōn der Kopp verschlāgen mit andere Sachen. Män darf balebosten in Stub'. Sitzt euch dā! Ich kumm' bald. (_Sie lāst sicht aweggēhn un' leben der Thür' thut sie a Ruf._) Chanzi-Ginendenju, mein Leben! Auf ēin Minut! (_Chanzi-Ginendel gēht zu zu-n ihr._)

SOSJE. (_Ihr in Ōher._) Vergess' nor nit, wu du bist in der Welt! Wēiss nor mit ihm wie asō zu rēden,--der Iker, wās wēniger rēden! (_Sie gēht araus un' kuckt sich unter durch der Thür'._)

FÜNFTE SCENE

(_Silberseid un' Chanzi-Ginendel nehmen Stuhlen un' setzen sich Ēins leben's Andere._)

SILBERSEID. (_Auf der Seit._) Ich wēiss? Soll mich asō wissen Boes', wie ich wēiss, vun wās-er a Sprache mit ihr ānzuhēben rēden! Ta, lā-mir prüwen! (_Zu Chanzi-Ginendeln, hōch._) Et comment vous portez-vous, mademoiselle?