stagnant reform and restless dissolution had left Orthodoxy still the Established Doxy. For, as Orthodoxy evaporated in England, it was replaced by fresh streams from Russia, to be evaporated and replaced in turn, England acting as an automatic distillery. Thus the Rabbinate still reigned, though it scarcely governed either the East End or the West. For the East End formed a Federation of the smaller synagogues to oppose the dominance of the United Synagogue, importing a minister of superior orthodoxy from the Continent, and the Flag had powerful leaders on the great struggle between plutocracy and democracy, and the voice of Mr. Henry Goldsmith was heard on behalf of Whitechapel. And the West, in so far as it had spiritual aspirations, fed them on non-Jewish literature and the higher thought of the age. The finer spirits, indeed, were groping for a purpose and a destiny, doubtful even, if the racial isolation they perpetuated were not an anachronism. While the community had been battling for civil and religious liberty, there had been a unifying, almost spiritualizing, influence in the sense of common injustice, and the question cui bono had been postponed. Drowning men do not ask if life is worth living. Later, the Russian persecutions came to interfere again with national introspection, sending a powerful wave of racial sympathy round the earth. In England a backwash of the wave left the Asmonean Society, wherein, for the first time in history, Jews gathered with nothing in common save blood-artists, lawyers, writers, doctors-men who in pre-emancipation times might have become Christians like Heine, but who now formed an effective protest against the popular conceptions of the Jew, and a valuable antidote to the disproportionate notoriety achieved by less creditable types. At the Asmonean Society, brilliant free-lances, each thinking himself a solitary exception to a race of bigots, met one another in mutual astonishment. Raphael alienated several readers by uncompromising approval of this characteristically modern movement. Another symptom of the new intensity of national brotherhood was the attempt towards amalgamating the Spanish and German communities, but brotherhood broke down under the disparity of revenue, the rich Spanish sect displaying once again the exclusiveness which has marked its history.
Amid these internal problems, the unspeakable immigrant was an added thorn. Very often the victim of Continental persecution was assisted on to America, but the idea that he was hurtful to native labor rankled in the minds of Englishmen, and the Jewish leaders were anxious to remove it, all but proving him a boon. In despair, it was sought to 'anglicize him by discourses in Yiddish. With the Poor Alien question was connected the return to Palestine. The Holy Land League still pinned its faith to Zion, and the Flag was with it to the extent of preferring the ancient father-land, as the scene of agricultural experiments, to the South American soils selected by other schemes. It was generally felt that the redemption of Judaism lay largely in a return to the land, after several centuries of less primitive and more degrading occupations. When South America was chosen, Strelitski was the first to counsel the League to co-operate in the experiment, on the principle that half a loaf is better than no bread. But, for the orthodox the difficulties of regeneration by the spade were enhanced by the Sabbatical Year Institute of the Pentateuch, ordaining that land must lie fallow in the seventh year. It happened that this septennial holiday was just going on, and the faithful Palestine farmers were starving in voluntary martyrdom. The Flag raised a subscription for their benefit. Raphael wished to head the list with twenty pounds, but on the advice of little Sampson he broke it up into a variety of small amounts, spread over several weeks, and attached to imaginary names and initials. Seeing so many other readers contributing, few readers felt called upon to tax themselves. The Flag received the ornate thanks of a pleiad of Palestine Rabbis for its contribution of twenty-five guineas, two of which were from Mr. Henry Goldsmith. Gideon, the member for Whitechapel, remained callous to the sufferings of his brethren in the Holy Land. In daily contact with so many diverse interests, Raphael's mind widened as imperceptibly as the body grows. He learned the manners of many men and committees-admired the genuine goodness of some of the Jewish philanthropists and the fluent oratory of all; even while he realized the pettiness of their outlook and their reluctance to face facts. They were timorous, with a dread of decisive action and definitive speech, suggesting the differential, deprecatory corporeal wrigglings of the mediaeval few. They seemed to keep strict ward over the technical privileges of the different bodies they belonged to, and in their capacity of members of the Fiddle-de-dee to quarrel with themselves as members of the Fiddle-de-dum, and to pass votes of condolence or congratulation twice over as members of both. But the more he saw of his race the more he marvelled at the omnipresent ability, being tempted at times to allow truth to the view that Judaism was a successful sociological experiment, the moral and physical training of a chosen race whose very dietary had been religiously regulated.
And even the revelations of the seamy side of human character which thrust themselves upon the most purblind of editors were blessings in disguise. The office of the Flag was a forcing-house for Raphael; many latent thoughts developed into extraordinary maturity. A month of the Flag was equal to a year of experience in the outside world. And not even little Sampson himself was keener to appreciate the humors of the office when no principle was involved; though what made the sub-editor roar with laughter often made the editor miserable for the day. For compensation, Raphael had felicities from which little Sampson was cut off; gladdened by revelations of earnestness and piety in letters that were merely bad English to the sub-editor.
A thing that set them both laughing occurred on the top of their conversation about the reader who objected to quotations from the Old Testament. A package of four old Flags arrived, accompanied by a letter. This was the letter:
'DEAR SIR:
'Your man called upon me last night, asking for payment for four
advertisements of my Passover groceries. But I have changed my mind
about them and do not want them; and therefore beg to return the
four numbers sent me You will see I have not opened them or soiled
them in any way, so please cancel the claim in your books.
'Yours truly,
'ISAAC WOLLBERG.'
'He evidently thinks the vouchers sent him are the advertisements,' screamed little Sampson.
'But if he is as ignorant as all that, how could he have written the letter?' asked Raphael.
'Oh, it was probably written for him for twopence by the Shalotten Shammos, the begging-letter writer.'
'This is almost as funny as Karlkammer!' said Raphael.
Karlkammer had sent in a long essay on the Sabbatical Year question, which Raphael had revised and published with Karlkammer's title at the head and Karlkammer's name at the foot. Yet, owing to the few rearrangements and inversions of sentences, Karlkammer never identified it as his own, and was perpetually calling to inquire when his article would appear. He brought with him fresh manuscripts of the article as originally written. He was not the only caller; Raphael was much pestered by visitors on kindly counsel bent or stern exhortation. The sternest were those who had never yet paid their subscriptions. De Haan also kept up proprietorial rights of interference. In private life Raphael suffered much from pillars of the Montagu Samuels type, who accused him of flippancy, and no communal crisis invented by little Sampson ever equalled the pother and commotion that arose when Raphael incautiously allowed him to burlesque the notorious Mordecai Josephs by comically exaggerating its exaggerations. The community took it seriously, as an attack upon the race. Mr. and Mrs. Henry Goldsmith were scandalized, and Raphael had to shield little Sampson by accepting the whole responsibility for its appearance.
'Talking of Karlkammer's article, are you ever going to use up Herman's scientific paper?' asked little Sampson.
'I'm afraid so,' said Raphael; 'I don't know how we can get out of it. But his eternal kosher meat sticks in my throat. We are Jews for the love of God, not to be saved from consumption bacilli. But I won't use it to-morrow; we have Miss Cissy Levine's tale. It's not half bad. What a pity she has the expenses of her books paid! If she had to achieve publication by merit, her style might be less slipshod.'
'I wish some rich Jew would pay the expenses of my opera tour,' said little Sampson, ruefully. 'My style of doing the thing would be improved. The people who are backing me up are awfully stingy, actually buying up battered old helmets for my chorus of Amazons.'
Intermittently the question of the sub-editor's departure for the provinces came up: it was only second in frequency to his 'victories.' About once a month the preparations for the tour were complete, and he would go
