The Rise of David Levinsky (53 page)

“I will, I will,” I said, ardently.

“One mustn’t do business on a
seder
night. It isn’t right.”

“Give it to him, pa!” Fanny cut in.

“I am not joking,” Kaplan persisted. “One has got to be a Jew. Excuse me, David, for speaking like that, but you’re going to be as good as a son of mine and I have a right to talk to you in this way.”

“Why, of course, you have!” I answered, with filial docility.

His lecture bored me, but it did me good, too. It was 396 sweet to hear myself called “as good as a son” by this man of Talmudic education who was at the same time a man of substance and of excellent family.

The chicken was served. My intended wife ate voraciously, biting lustily and chewing with gusto. The sight of it jarred on me somewhat, but I overruled myself. “It’s all right,” I thought. “She’s a healthy girl. She’ll make me a strong mate, and she’ll bear me healthy children.”

I had a temptation to take her in my arms and kiss her. “I am not in love with her, and yet I am so happy,” I thought. “Oh, love isn’t essential to happiness. Not at all. Our old generation is right.”

Fanny’s reading, which was only an occasional performance, was confined to the cheapest stories published. Even the popular novels of the day, the “best sellers,” seemed to be beyond her depth. Her intellectual range was not much wider than that of her old-fashioned mother, whose literary attainments were restricted to the reading of the Yiddish Commentary on the Pentateuch. She often interrupted me or her mother; everybody except her father. But all this seemed to be quite natural and fitting. “She is expected to be a wife, a mother, and a housekeeper,” I reflected, “and that she will know how to be. Everything else is nonsense. I don’t want to discuss Spencer with her, do I?”

Kaplan quoted the opening words of a passage in the Talmud bearing upon piety as the bulwark of happiness. I took it up, finishing the passage for him.

“See?” he said to his wife. “I have told you he remembers his Talmud pretty well, haven’t I?”

“When a man has a good head he has a good head,” she returned, radiantly.

Rubie went to a public school, but he spent three or four hours every afternoon at an old-fashioned Talmudic academy, or “yeshivah.” There were two such “yeshivahs” on the East Side, and they were attended by boys of the most orthodox families in the Ghetto. I had never met such boys before. That an American school-boy should read Talmud seemed a joke to me. I could not take Rubie’s holy studies seriously. As we now sat at the table I banteringly asked him about the last page he had read. He answered my question, and at his father’s command he ran up-stairs, into the back parlor, where stood two huge bookcases filled with glittering folios of the Talmud and other volumes of holy lore, and came back with one containing the page he had named.

“Find it and let David see what you can do,” his father said.

Rubie complied, reading the text and interpreting it in Yiddish precisely as I should have done when I was eleven years old. He even gesticulated and swayed backward and forward as I used to do. To complete the picture, his mother, watching him, beamed as my mother used to do when she watched me reading at the Preacher’s Synagogue or at home in our wretched basement. I was deeply affected.

“He’s all right!” I said.

“He’s a loafer, just the same,” his father said, gaily. “If he had as much appetite for his Talmud as he has for his school-books he would really be all right.”

“What do you want of him?” Malkah interceded. “Doesn’t he work hard enough as it is? He hardly has an hour’s rest.”

“There you have it! I didn’t speak respectfully enough of her ‘only son.’ I beg your pardon, Malkah,” Mr. Kaplan said, facetiously.

The wedding had been set for one of the half-holidays included in the Feast of Tabernacles, about six months later. Mrs. Kaplan said something about her plans concerning the event. Fanny objected. Her mother insisted, and it looked like an altercation, when the head of the family called them to order.

“And where are you going for your honeymoon, Fanny?” asked Mary.

“That’s none of your business,” her sister retorted.

“She’s stuck up because she’s going to be married,” Mary jeered.

“Shut your mouth,” her father growled.

“Do you know my idea of a honeymoon?” said I. “That is, if it were possible—if Russia didn’t have that accursed government of hers. We should take a trip to Antomir.”

“Wouldn’t that be lovely!” said Fanny. “We would stop in Paris, wouldn’t we?”

Fanny and her mother resumed their discussion of the preparations for the wedding. I scarcely listened, yet I was thrilled. I gazed at Fanny, trying to picture her as the mother of my first child. “If it’s a girl she’ll be named for mother, of course,” I mused. I reflected with mortification that my mother’s name could not be left in its original form, but would have to be Americanized, and for the moment this seemed to be a matter of the gravest concern to me.

 

 

My attitude toward Fanny and our prospective marriage was primitive enough, and yet our engagement had an ennobling effect on me. I was in a lofty mood. My heart sang of motives higher than the mere feathering of my own nest. The vision of working for my wife and children somehow induced a yearning for altruism in a broader sense. While free from any vestige of religion, in the ordinary meaning of the word, I was tingling with a religious ecstasy that was based on a sense of public duty. The Synagogue of the Sons of Antomir seemed to represent not a creed, but unselfishness. I donated generously to it. Also, I subscribed a liberal sum to an East Side hospital of which Kaplan was a member, and to other institutions. The sum I gave to the hospital was so large that it made a stir, and a conservative Yiddish daily printed my photograph and a short sketch of my life. I thought of the promise I had given Naphtali, before leaving Antomir, to send him a “ship ticket.” I had thought of it many times before, but I had never even sought to discover his whereabouts. This time, however, I throbbed with a firm resolution to get his address, and, in case he was poor, to bring him over and liberally provide for his future.

My wedding loomed as the beginning of a new era in my life. It appealed to my imagination as a new birth, like my coming to America. I looked forward to it with mixed awe and bliss.

Three or four months later, however, something happened that played havoc with that feeling.

O
N a Saturday morning in August I took a train for

Tannersville, Catskill Mountains, where the Kaplan family had a cottage. I was to stay with them over Sunday. I had been expected to be there the day before, but had been detained, August being part of our busiest season. While in the smoking-car it came over me that from Kaplan’s point of view my journey was a flagrant violation of the Sabbath and that it was sure to make things awkward. Whether my riding on Saturday would actually offend his religious sensibilities or not (for in America one gets used to seeing such sins committed even by the faithful), it was certain to offend his sense of the respect I owed him. And so, to avoid a sullen reception I decided to stop overnight in another Catskill town and not to make my appearance at Tannersville until the following day.

The insignificant change was pregnant with momentous results.

It was lunch-time when I alighted from the train, amid a hubbub of gay voices. Women and children were greeting their husbands and fathers who had come from the city to join them for the week-end. I had never been to the mountains before, nor practically ever taken a day’s vacation. It was so full of ozone, so full of health-giving balm, it was almost overpowering. I was inhaling it in deep, intoxicating gulps. It gave me a pleasure so keen it seemed to verge on pain. It was so unlike the air I had left in the sweltering city that the place seemed to belong to another planet.

I stopped at the Rigi Kulm House. There were several other hotels or boarding-houses in the village, and all of them except one were occupied by our people, the Rigi Kulm being the largest and most expensive hostelry in the neighborhood. It was crowded, and I had to content myself with sleeping-accommodations in one of the near-by cottages, in which the hotel-keeper hired rooms for his overflow business, taking my meals in the hotel.

The Rigi Kulm stood at the end of the village and my cottage was across the main country road from it. Both were on high ground. Viewed from the veranda of the hotel, the village lay to the right and the open country—a fascinating landscape of meadowland, timbered hills, and a brook that lost itself in a grove—to the left. The mountains rose in two ranges, one in front of the hotel and one in the rear.

The bulk of the boarders at the Rigi Kulm was made up of families of cloak-manufacturers, shirt-manufacturers, ladies’-waist-manufacturers, cigar-manufacturers, clothiers, furriers, jewelers, leather-goods men, real-estate men, physicians, dentists, lawyers—in most cases people who had blossomed out into nabobs in the course of the last few years. The crowd was ablaze with diamonds, painted cheeks, and bright-colored silks. It was a babel of blatant self-consciousness, a miniature of the parvenu smugness that had spread like wild-fire over the country after a period of need and low spirits.

In addition to families who were there for the whole season—that is, from the Fourth of July to the first Monday in October—the hotel contained a considerable number of single young people, of both sexes—salesmen, stenographers, bookkeepers, librarians—who came for a fortnight’s vacation. These were known as “two-weekers.” They occupied tiny rooms, usually two girls or two men in a room. Each of these girls had a large supply of dresses and shirt-waists of the latest style, and altogether the two weeks’ vacation ate up, in many cases, the savings of months.

To be sure, the “two-weekers” of the gentle sex were not the only marriageable young women in the place. They had a number of heiresses to compete with.

I was too conspicuous a figure in the needle industries for my name to be unknown to the guests of a hotel like the Rigi Kulm House. Moreover, several of the people I found there were my personal acquaintances. One of these was Nodelman’s cousin, Mrs. Kalch, or Auntie Yetta, the gaunt, childless woman of the solemn countenance and the gay disposition, of the huge gold teeth, and the fingers heavily laden with diamonds. I had not seen her for months. As the lessee of the hotel marched me into his great dining-room she rushed out to me, her teeth aglitter with hospitality, and made me take a seat at a table which she shared with her husband, the moving-van man, and two middle-aged women. I could see that she had not heard of my engagement, and to avoid awkward interrogations concerning the whereabouts of my fiancée I omitted to announce it.

“ I know what you have come here for,” she said, archly. “You can’t fool Auntie Yetta. But you have come to the right place. I can tell you that a larger assortment of beautiful young ladies you never saw, Mr. Levinsky. And they’re educated, too. If you don’t find your predestined one here you’ll never find her. What do you say, Mr. Rivesman?” she addressed the proprietor of the hotel, who stood by and whom I had known for many years.

“I agree with you thoroughly, Mrs. Kalch,” he answered, smilingly. “But Mr. Levinsky tells me he can stay only one day with us.”

“Plenty of time for a smart man to pick a girl in a place like this. Besides, you just tell him that you have a lot of fine, educated young ladies, Mr. Rivesman. He is an educated gentleman, Mr. Levinsky is, and if he knows the kind of boarders you have he’ll stay longer.”

“ I know Mr. Levinsky is an educated man,” Rivesman answered. “As for our boarders, they’re all fine—superfine.”

“So you’ve got to find your predestined one here,” she resumed, turning to me again. “Otherwise you can’t leave this place. See?”

“But suppose I have found her already—elsewhere?”

“You had no business to. Anyhow, if she doesn’t know enough to hold you tight and you are here to spend a week-end with other girls, she does not deserve to have you.”

“But I am not spending it with other girls.”

“What else did you come here for?” And she screwed up one-half of her face into a wink so grotesque that I could not help bursting into laughter.

 

About an hour after lunch I sat in a rocking-chair on the front porch, gazing at the landscape. The sky was a blue so subtle and so noble that it seemed as though I had never seen such a sky before. “This is just the kind of place for God to live in,” I mused. Whereupon I decided that this was what was meant by the word heaven, whereas the blue overhanging the city was a “mere sky.” The village was full of blinding, scorching sunshine, yet the air was entrancingly refreshing. The veranda was almost deserted, most of the women being in their rooms, gossiping or dressing for the arrival of their husbands, fathers, sweethearts, or possible sweethearts. Birds were embroidering the silence of the hour with a silvery whisper that spoke of rest and good-will. The slender brook to the left of me was droning like a bee. Everything was charged with peace and soothing mystery. A feeling of lassitude descended upon me. I was too lazy even to think, but the landscape was continually forcing images on my mind. A hollow in the slope of one of the mountains in front of me looked for all the world like a huge spoon. Half of it was dark, while the other half was full of golden light. It seemed as though it was the sun’s favorite spot. “The enchanted spot,” I named it. I tried to imagine that oval-shaped hollow at night. I visioned a company of ghosts tiptoeing their way to it and stealing a night’s lodging in the “spoon,” and later, at the approach of dawn, behold! the ghosts were fleeing to the woods near by.

Rising behind that mountain was the timbered peak of another one. It looked like the fur cap of a monster, and I wondered what that monster was thinking of.